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Chapter 46
Chapter 46
Lord Krishna is not merely the son of Nanda and YasodA, but the
son of all persons, as well as their mother, father-- in essence,
He is everyone's dearest relation inasmuch as nothing that is
seen or heard in past, present or future, moving or nonmoving is
independent of Him.
TEXT 1
srI-suka uvAca
vRSNInAM pravaro mantrI
Krishnasya dayitaH sakhA
siSyo bRhaspateH sAkSAd
uddhavo buddhi-sattamaH
TRANSLATION
there is yet another reason (for His not going back to Vraja) in
the yet remaining obligations of eliminating such wicked persons
as JarAsandhA, since failing to meet these obligations would
create terrible disturbances for them, the people of Sri Vraja.
which states that the chief queens of DvArakA, who speak this
verse, also are eager for this knowledge (of the pure love of
Vraja).
TEXT 3
TRANSLATION
The Supreme Lord Hari, who takes away the distress of all who
surrender to him, once took the opportunity to address as follows
this exclusively devoted, dearmost friend Uddhava, taking his
hand in His own.
VisvanAtha CakravartI
[vihAya pitR-devAdIn
pariniSThAngato harau
tad-gADha-premabhiH pUrNa
ekAntIti nigadyate]
And furthermore he is [preSTham,] even among these (exclusive
devotees) the object of special affection. On some occassion
taking his hand in a secluded place, which hints at the Lord's
own anxiety (about the residents of Vraja). He is remover of
distress for anyone who merely surrenders to Him, what then to
speak of the residents of Vraja, who are the topmost possessors
of pure love of Godhead.
TEXT 3
TRANSLATION
tA man-manaskA mat-prANA
mad-arthe tyakta-daihikAH
mAm eva dayitaM preSTham
A`tmAnaM manasA gatAH
ye tyakta-loka-dharmAs ca
mad-arthe tAn bibharmy aham
TRANSLATION
The minds of these [gopis] and their very life airs are always
focused upon Me. For My sake they have abandoned everything
related to their bodies, giving up all hope for achieving
happiness in this life and for carrying out the religious duties
necessary for happiness in the next life. I am their only
dearmost beloved and very Self. Therefore I take it upon Myself
to sustain them in all circumstances.
Sridhara SvAmI
TEXT 5
TRANSLATION
VisvanAtha CakravartI
TEXT 6
dhArayanty ati-kRcchreNa
prAyaH prANAn kathancana
pratyAgamana-sandesair
vallabhyo me mad-AtmikAH
TRANSLATION
"They are holding on," so thus also now they can be pacified
with messages indicating that I will return. "My dear consorts,"
because they are in fact My wives, since by the repetition in the
statement [man-manaskA mat-prAnAH] (Text 4), they are
[mad-A`tmikAH,] manifestations of My internal nature
([mat-svarUpa-bhUtAH]).
From the fact that all these (devotees of Vraja) are not
specifically mentioned here the following is to be inferred:
Some of them are intended to be pacified even without any overt
act of pacification by their falling within the general
categories of His parents and so on, and others by His special
inner thoughts directed toward them.
VisvanAtha CakravartI
TEXT 7
srI-suka uvAca
ity ukta uddhavo rAjan
sandesaM bhartur A`dRtaH
A`dAya ratham A`ruhya
prayayau nanda-gokulam
TRANSLATION
TEXT 8
TRANSLATION
TEXTS 9-13
vAsitArthe 'bhiyudhyadbhir
nAditaM susmibhir vRSaiH
dhAvantIbhis ca vAsrAbhir
udho-bhAraiH sva-vatsakAn
gAyantIbhis ca karmANi
subhAni bala-KrishnayoH
sv-alankRtAbhir gopIbhir
gopais ca su-virAjitam
agny-arkAtithi-go-vipra-
pitR-devArcanAnvitaiH
dhUpa-dIpais ca mAlyais ca
gopAvAsair mano-ramam
sarvataH puSpita-vanaM
dvijAli-kula-nAditam
haMsa-kAraNDavAkIrNaiH
padma-SaNDais ca maNDitam
VisvanAtha CakravartI
TRANSLATION
TEXT 15
bhojitaM paramAnnena
saMviSTaM kasipau sukham
gata-sramaM paryapRcchat
pAda-saMvAhanAdibhiH
TRANSLATION
TEXT 16
TRANSLATION
TEXT 17
TRANSLATION
By good fortune sinful KaMsa has now been killed, along with
all his brothers. He has met his death as the reaction of his
own sinfulness, because he was always inimical to the saintly and
righteous Yadus.
Sridhara SvAmI
The use of the word [sAdhunAm] and (its modifiers) in the sixth
case is here in the same sense as the accusative case.
TEXT 18
TRANSLATION
Does Krishna still remember us? Does He remember His mother and his
friends and well-wishers? Does He remember the cowherds and
their village Vraja, of which He is the master? Does He remember
the cows, VRndAvana forest and Govardhana Mountain?
Sridhara SvAmI
The word [gAvaH] is the same as [gAH,] and [girim] means Govardhana.
VisvanAtha CakravartI
TEXT 19
TRANSLATION
Will Govinda come just once to see His own family members, who
are tormented in the blazing fire of separation and may die any
day now? If He does, then He can have and enjoy millions of cows
and also, by unspoken implication, gold coins, pearls, diamonds
and other jewels, silver and gold plates, varieties of garments,
ornaments and sandlewood paste, [aguru] scent and [kunkuma,] as
well as many other household objects. If we two (His parents)
die then who else will have a right to all these things? So He
should come and take them. Certainly a person should reside
where the things he desires are found.
But (Uddhava may reply), why are you making these offers,
since, you should know, He is just now on the verge of returning?
But Nanda, intolerant of delay, speaks the words beginning
[karhi,] which also has an alternate reading [tarhi]. The loss
of the letter [s] (at the end of) the word [drakSyAma] is by
poetic license of the sages.
We have a great hankering that we may see before us, now at the
end our lives, His face, which ridicules the beauty of millions
of moons, with its incomparable nose, its smile sweeter than
nectar and its two broad eyes like lotus petals. Seeing this we
may then die.
TEXT 20
dAvAgner vAta-varSAc ca
vRSa-sarpAc ca rakSitAH
duratyayebhyo mRtyubhyaH
kRSNena su-mahAtmanA
TRANSLATION
We have been saved the forest fire, the wind and rain, the bull
and serpent demons-- from all such formidable threats of death--
by magnimious Krishna.
Sridhara SvAmI
But, (Uddhava may object), you are not going die, but rather
you will all live a long time taking care of Him, your son. In
order to (in reply to this) state that now, in contrast (to
before), we are not going to be saved from the hands of death,
Nanda MahArAja counts the past threats of death in the verse
beginning [dAvAgneH]. By the [su-mahAtmA,] He whose nature is
most affectionate ([mahA-sneha-maya]); but now, because of this
horrible subterannean fire (of separation), how can we be
protected by him? This we cannot imagine.
TEXT 21
smaratAM Krishna-vIryANi
lIlApAnga-nirIkSitam
hasitaM bhASitaM cAnga
sarvA naH sithilAH kriyAH
TRANSLATION
Sridhara SvAmI
TEXT 22
saric-caila-vanoddesAn
mukunda-pada-bhUSitAn
A`krIDAn I`kSyamANAnAM
mano yAti tad-AtmatAm
TRANSLATION
When we see the rivers, hills and various parts of the forest
decorated by the feet of Mukunda-- the places where enjoyed His
sporting pastimes-- our minds become totally absorbed in thought
of Him and we see Him present everywhere.
Sridhara SvAmI
Not only are the slackened, but gradually they come to a halt,
as stated in the verse beginning [saric-caila]. The rivers,
hills and places in the forests are the locations of His playing
([A`krIDAn = krIDA-sthAnAni]).
VisvanAtha CakravartI
But if this is the case then since if you stay home you will
just think about your son more you should therefore go out and
wander along the shore of the YamunA tending your cows. In
anticipation of such a suggestion (Nanda) explains how even this
would be unfavorable, in the verse beginning [sarit].
[Tad-AtmatAm] means being filled with His images or else merging
into (thought of) Him.
TEXT 23
TRANSLATION
TEXT 24
kaMsaM nAgAyuta-prANaM
mallau gaja-patiM yathA
avadhiSTAM lIlayaiva
pasUn iva mRgAdhipaH
TRANSLATION
After all, the two of Them killed KaMsa, who was as strong as
ten thousand elephants, and also the wrestlers CANUra and MuSTika
and the elephant KuvalyApIda, simply as a sport, as easily as a
lion disposes of small animals.
Sridhara SvAmI
TEXT 25
tAla-trayaM mahA-sAraM
dhanur yaSTim ivebha-rAT
babhanjaikena hastena
saptAham adadhAd girim
TRANSLATION
He broke a strong bow that was as long as three palm trees with
the ease of a royal elephant breaking a stick, and held a
mountain aloft for seven days with just one hand.
Sridhara SvAmI
TRANSLATION
TEXT 27
srI-suka uvAca
iti saMsmRtya saMsmRtya
nandaH Krishnanurakta-dhIH
aty-utkaNTho 'bhavat tUSNIM
prema-prasara-vihvalaH
TRANSLATION
TEXT 28
yasodA varNyamAnAni
putrasya caritAni ca
sRNvanty asrUNy avAsrAkSIt
sneha-snuta-payodharA
TRANSLATION
TEXT 29
TRANSLATION
TEXT 30
srI-uddhava uvAca
yuvAM slAghyatamau nUnaM
dehinAm iha mAna-da
nArAyaNe 'khila-gurau
yat kRtA matir I`dRsI
TRANSLATION
VisvanAtha CakravartI
TEXT 31
TRANSLATION
These two Lords, BalarAma and Mukunda, are both the seed and
the womb of the universe, and They are both the creating Lord as
well as His creative potency. They enter within the hearts of
all living beings and control the conditioned souls' variegated
awareness. They are the primeval Supreme.
Sridhara SvAmI
JIva GosvAmI
The rule over the [jIva] within each living body ([bhUteSu =
prANiSu]), whose true knowledge is distinct from the body. Or
else, the verse beginning [etau] states how They are NArAyaNa and
the spiritual master of all. The word [visvasya] implies, by the
use of the word [ca,] also of the Lord's [avatAras]. This is
because They rule over, influence manifestly and unmanifestly,
the indwelling Supersoul who, even while entering within all
living beings ([bhUteSu = sarva-jIveSu]), is distinct from them,
and in addition (They rule over) the "knowledge" of Him who is
thus situated, His merely [cit] aspect, the feature of Brahman;
this is due to Their being the shelter of both (ParamAtmA and
Brahman), and also by the statements of [Bhagavad-gItA],
[viSTAbhyAham] (10.42) and [brahmaNo hi pratiSThAham] (14.27).
VisvanAtha CakravartI
[prakRtir yasyopAdAnam
A`dhAraH puruSaH paraH
sato 'bhivyanjakaH kAlo
brahma tat tritayaM tv aham]
and
[madIyaM mahimAnaM ca
para-brahmeti sabditam
vetsyasy anugRhItaM me
samprasnair vivRtaM hRdi]
TEXTS 32-33
Any person who absorbs his mind in Him at the time of death for
even a moment, and even in an impure state, burns up all traces
of sinful reactions and immediately attains the supreme
transcendental destination in a pure, spiritual body, effulgent
as the sun. You two have rendered exceptional loving service to
Him, Lord NArAyaNa, the Supersoul of all beings and exclusive
purpose for one's existence, the perfect and complete whole who,
even while being the original cause of everything, has a
humanlike form. What pious deeds could still be required of you
two?
Sridhara SvAmI
(Text 33) Both the Soul of all and the cause are within Him.
With [kAraNa,] meaning "in a human form." You two perform
devotional service ([bhavantau = bhaktiM kurutaH]) for the
complete whole ([mahAtman = mahAtmani = paripUrNe]); therefore,
it is implied, you are all-sucessful.
JIva GosvAmI
(Text 32) A person, any [jIva] at all, who even at the time of
death, even for a moment, and even being impure. [Brahma-maya]
means fully manifesting one's true identity in such a form of a
personal associate of the divine Personality of Godhead that is
comprised of the pure mode of goodness which is a function of the
Lord's internal energy. He does not, rather, like one whose form
is composed from the [pradhAna,] lose any portion (of that
[suddha-sattva]); thus he is [arka-varNa,] meaning that he is
self-illumining and also illumines others. This is as stated,
[A`ditya-varNaM tamasaH parastAt] ([svetAsvatara Up.] 3.8).
(Text 33) But doesn't Lord NArAyaNa have four arms? This is
answered, that the same Truth which is the cause of everything
also has a "mortal" form; in other words, the Supreme Brahman in
the form of a human. [BhAvam] means "such loving attraction
([anurAga])."
VisvanAtha CakravartI
TEXT 34
A`gamiSyaty adIrghena
kAlena vrajam acyutaH
priyaM vidhAsyate pitror
bhagavAn sAtvatAM patiH
TRANSLATION
"Our dear child Uddhava, we have heard that you are very
intelligent, but you are actually foolish because you are
praising us. Alas, alas, who else would let such an ocean of
good qualities of a son to leave his home and go elsewhere? Who
is there in the three worlds more misfortunate, degraded and
miserable? We are to be condemned by everyone." Anticipating
such statments, Uddhava speaks consolingly in the verse beginning
[A`gamiSyati].
(He is) Acyuta because He never fails, since His words [draSTum
eSyAmaH] are true. He is the master, the protector, of the
SAtvatas, the Yadus, so that He will only remain here. And He
will make sure that your desires will be satisfied ([priyam =
mano-'bhISTam]).
TEXT 35
TRANSLATION
([BhAg.] 10.45.23)
JIva GosvAmI
VisvanAtha CakravartI
mA khidyataM mahA-bhAgau
drakSyathaH Krishnam antike
antar hRdi sa bhUtAnAm
A`ste jyotir ivaidhasi
TRANSLATION
Most fortunate ones, do not lament. You see Krishna again very
soon. He is present in the hearts of all living beings in the
same way as fire lies dormant within wood.
Sridhara SvAmI
Since they cannot tolerate any delay, he speaks to them the
verse beginning [mA khidyatam]. O most fortunate ones, (you will
see Him) [antike,] meaning right now, or else nearby. How is
that? This is answered by the words beginning [antar hRdi].
Then why isn't He seen by everyone? This is replied to, like the
fire within wood, meaning that just as that fire does not become
visible without friction so without devotion Krishna cannot be
seen.
JIva GosvAmI
VisvanAtha CakravartI
"Alas, alas, we are condemned, who are prevented from our son's
returning by His very prowess, even though He would never abandon
us and always tells the truth." To them who are thus lamenting,
(Uddhava) speaks the verse beginning [mA].
'But when you say 'very soon,' that means exactly when, on what
day? Tomorrow, the day after, after five days or ten days? We
need at least to stop our life airs, which want to leave our
bodies, from doing so by giving them some hope. If we fail to do
this then for certain they will leave us, so please speak
decisively. Let our life airs leave us, but we cannot stand the
pain of trying to hold them back."
TEXT 37
na-- not; hi-- indeed; asya-- for Him; asti-- there is;
priyaH-- dear; kascin-- anyone; na-- not; apriyaH-- undear; vA--
or; asti-- there is; amAninaH-- who is free from desire for respect;
na-- not; uttamaH-- superior; na-- not; adhamaH-- inferior; vA--
or; api-- also; sa-mAnasya-- for Him who has respect for others;
A`samaH-- completely medium; api-- also; vA-- or.
TRANSLATION
Ah, let this be granted, but I think His coming here it would
not be fitting because it would mean abandoning His most dear
parents and others. This is replied to by the verse beginning
[na hy asyAsti]. He has no one dear and so on. The reason for
this is that He free from desire for respect and also gives
respect to others.
VisvanAtha CakravartI
TEXT 38
TRANSLATION
TEXT 39
na-- there is not; ca-- and; asya-- for Him; karma-- work; vA--
or; loke-- in this world; sat-- pure; asat-- impure; misra-- and
mixed; yoniSu-- in wombs; krIDA-- of playing; artham-- for the
sake; saH-- He; api-- also; sAdhUnAm-- of His saintly devotees;
paritrANAya-- for the saving; kalpate-- appears.
TRANSLATION
JIva GosvAmI
VisvanAtha CakravartI
TEXT 40
TRANSLATION
Sridhara SvAmI
VisvanAtha CakravartI
TEXT 41
yathA bhramarikA-dRSTyA
bhrAmyatIva mahIyate
citte kartari tatrAtmA
kartevAhaM-dhiyA smRtaH
TRANSLATION
VisvanAtha CakravartI
TEXT 42
TRANSLATION
The Supreme Lord Hari is not your son alone, but the son of
everyone and indeed their very Self, their mother and their
father. He is the ultimate controller.
Sridhara SvAmI
JIva GosvAmI
VisvanAtha CakravartI
He is not only your son, but whoever think of Him of a son all
have Him as a son and as [A`tmA,] the most beloved of their souls
([A`tma-preSTha]); for whomever thinks of Him in this mood He is
their [A`tmA]. And similarly for those who think of Him as
father and so on, He is their father and so on. The word
[IsvaraH] indicates that because He is the controller nothing is
improper for Him.
TEXT 43
TRANSLATION
JIva GosvAmI
VisvanAtha CakravartI
TEXT 44
TRANSLATION
JIva GosvAmI
VisvanAtha CakravartI
While they continued speaking the night was over, and Uddhava
had not been able to console Nanda and YasodA, not had they been
able to bring Uddhava around to seeing things their way. In this
regard the following went on in the mind of the King of Vraja:
TEXT 45
TRANSLATION
Sridhara SvAmI
With jewels, situated on their belts and so on. They who had
rows of bangles on their arms, which were pulling the (churning)
ropes, whose buttocks, breasts and necklaces were moving, whose
cheeks appear brilliant ([tviSantaH = sphurantaH]) because of
their earrings, and whose faces were smeared with reddish
[kunkuma].
VisvanAtha CakravartI
TEXT 46
udgAyatInAm aravinda-locanaM
vrajAnganAnAM divam aspRsad dhvaniH
dadhnas ca nirmanthana-sabda-misrito
nirasyate yena disAm amangalam
TRANSLATION
VisvanAtha CakravartI
TEXT 47
TRANSLATION
Once the sun had risen the people of Vraja noticed the golden
chariot in front of Nanda MahArAja's doorway. They remarked,
"Who does this belong to?"
Sridhara SvAmI
JIva GosvAmI
"The residents of Vraja" are the men, since the women are going
to speak after this.
VisvanAtha CakravartI
TEXT 48
TRANSLATION
Sridhara SvAmI
VisvanAtha CakravartI
TEXT 49
TRANSLATION
"Is he going to use our flesh to offer funeral oblations for his
master, who was so satisfied with his service?" As the women
were speaking thus, Uddhava appeared, having finished his
early-morning duties.
Sridhara SvAmI
For what purpose has he come back, now that KaMsa has been
killed? Considering this, they propose a reason themselves, in
the verse beginning [kim]. Of his master, KaMsa, who was
satisfied ([prItasya = tuSTasya]) at that time by the deed
accomplished-- or, in the alternate reading [pretasya,] who is
dead-- is he going to carrying out the funeral ritual ([niSkRtim
= aurdhva-daihikam]) with us? In other words, is he going to
take our flesh and make [piNDa] offerings? At that moment, as
the women were speaking thus, Uddhava, who had finished his
morning duties, his bathing and other prescribed duties, came
there.
JIva GosvAmI
"He came" means that he entered upon the special place where
the beloved girlfriends of Sri Krishna meet each day to share their
misery.
VisvanAtha CakravartI
For what purpose has he again come, now that KaMsa has been
killed? Considering this, they propose a reason in the verse
beginning [kim]. At that time, with that accomplished deed.
[PrItasya] means "of him who was satisfied ([tuSTasya])." (The
rest repeats Sridhara SvAmI.)
_opose a reason themselves, in the verse be