CHAPTER EIGHTY-TWO
Kṛṣṇa and Balarāma Meet the Inhabitants of Vṛndāvana
This chapter describes how the Yādavas and many other kings met at Kurukṣetra during a solar eclipse and discussed topics concerning Lord Kṛṣṇa. It also relates how Kṛṣṇa met Nanda Mahārāja and the other residents of Vṛndāvana at Kurukṣetra and gave them great joy.
Hearing that a total eclipse of the sun was soon to occur, people from all over Bhārata-varṣa, including the Yādavas, converged at Kurukṣetra to earn special pious credit. After the Yadus had bathed and performed other obligatory rituals, they noticed that kings of Matsya, Uśīnara and other places had also come, as well as Nanda Mahārāja and the cowherd community of Vraja, who were always feeling the intense anxiety of separation from Kṛṣṇa. The Yādavas, overjoyed to see all these old friends, embraced them one by one as they shed tears of happiness. Their wives also embraced one another with great pleasure.
When Queen Kuntī saw her brother Vasudeva and other members of her family, she put aside her sorrow. Yet still she said to Vasudeva, “O brother, I am so unfortunate, because all of you forgot me during my tribulations. Alas, even one’s relatives forget a person whom Providence no longer favors.”
Vasudeva replied, “My dear sister, everyone is merely a plaything of fate. We Yādavas were so harassed by Kaṁsa that we were forced to scatter and take shelter in foreign lands. So there was no way for us to keep in touch with you.”
The kings present were struck with wonder upon beholding Lord Śrī Kṛṣṇa and His wives, and they began to glorify the Yādavas for having gotten the Lord’s personal association. Seeing Nanda Mahārāja, the Yādavas were delighted, and each of them embraced him tightly. Vasudeva also embraced Nanda with great joy and remembered how, when Vasudeva was tormented by Kaṁsa, Nanda had taken his sons, Kṛṣṇa and Balarāma, under his protection. Balarāma and Kṛṣṇa embraced and bowed down to mother Yaśodā, but Their throats choked up with emotion and they could say nothing to her. Nanda and Yaśodā lifted their two sons onto their laps and embraced Them, and in this way they relieved the distress of separation. Rohiṇī and Devakī both embraced Yaśodā and, remembering the great friendship she had shown them, told her that the kindness she had done by raising and supporting Kṛṣṇa and Balarāma could not be repaid even with the wealth of Indra.
Then the Supreme Lord approached the young cowherd girls in a secluded place. He consoled them by pointing out that He is all-pervasive, being the source of all energies, and thus He implied that they could never be separated from Him. Having been at long last reunited with Kṛṣṇa, the gopīs prayed simply to have His lotus feet manifested in their hearts.
Devanagari
अथैकदा द्वारवत्यां वसतो रामकृष्णयो: ।
सूर्योपराग: सुमहानासीत् कल्पक्षये यथा ॥ १ ॥
Text
athaikadā dvāravatyāṁ
vasato rāma-kṛṣṇayoḥ
sūryoparāgaḥ su-mahān
āsīt kalpa-kṣaye yathā
Synonyms
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; atha — then; ekadā — on one occasion; dvāravatyām — in Dvārakā; vasatoḥ — while They were living; rāma-kṛṣṇayoḥ — Balarāma and Kṛṣṇa; sūrya — of the sun; uparāgaḥ — an eclipse; su-mahān — very great; āsīt — there was; kalpa — of Lord Brahmā’s day; kṣaye — at the end; yathā — as if.
Translation
Śukadeva Gosvāmī said: Once, while Balarāma and Kṛṣṇa were living in Dvārakā, there occurred a great eclipse of the sun, just as if the end of Lord Brahmā’s day had come.
Purport
As Śrīla Viśvanātha Cakravartī Ṭhākura points out, the words atha and ekadā are commonly used in Sanskrit literature to introduce a new topic. Here they especially indicate that the reunion of the Yadus and Vṛṣṇis at Kurukṣetra is being narrated out of chronological sequence.
Śrīla Sanātana Gosvāmī explains in his Vaiṣṇava-toṣaṇī commentary that the events of this Eighty-second Chapter occur after Lord Baladeva’s visit to Vraja (Chapter 65) and before Mahārāja Yudhiṣṭhira’s Rājasūya sacrifice (Chapter 74). This must be so, the ācārya reasons, since during the eclipse at Kurukṣetra all the Kurus, including Dhṛtarāṣṭra, Yudhiṣṭhira, Bhīṣma and Droṇa, met in friendship and happily shared the company of Śrī Kṛṣṇa. At the Rājasūya-yajña, on the other hand, Duryodhana’s jealousy against the Pāṇḍavas became irrevocably inflamed. Soon after this, Duryodhana challenged Yudhiṣṭhira and his brothers to the gambling match, in which he cheated them of their kingdom and exiled them to the forest. Right after the Pāṇḍavas’ return from exile, the great Battle of Kurukṣetra took place, during which Bhīṣma and Droṇa were killed. So it is not logically possible for the solar eclipse at Kurukṣetra to have happened after the Rājasūya sacrifice.
Devanagari
समन्तपञ्चकं क्षेत्रं ययु: श्रेयोविधित्सया ॥ २ ॥
Text
purastād eva sarvataḥ
samanta-pañcakaṁ kṣetraṁ
yayuḥ śreyo-vidhitsayā
Synonyms
tam — that; jñātvā — knowing; manujāḥ — people; rājan — O King (Parīkṣit); purastāt — beforehand; eva — even; sarvataḥ — from everywhere; samanta-pañcakam — named Samanta-pañcaka (within the sacred district of Kurukṣetra); kṣetram — to the field; yayuḥ — went; śreyaḥ — benefit; vidhitsayā — wishing to create.
Translation
Knowing of this eclipse in advance, O King, many people went to the holy place known as Samanta-pañcaka in order to earn pious credit.
Purport
Vedic astronomers of five thousand years ago could predict eclipses of the sun and moon just as well as our modern astronomers can. The knowledge of the ancient astronomers went much further, however, since they understood the karmic influences of such events. Solar and lunar eclipses are generally very inauspicious, with certain rare exceptions. But just as the otherwise inauspicious Ekādaśī day becomes beneficial when used for the glorification of Lord Hari, so the time of an eclipse is also advantageous for fasting and worship.
The holy pilgrimage site known as Samanta-pañcaka is located at Kurukṣetra, the “sacred ground of the Kurus,” where the Kuru kings’ predecessors performed many Vedic sacrifices. The Kurus were thus advised by learned brāhmaṇas that this would be the best place for them to observe vows during the eclipse. Long before their time, Lord Paraśurāma had done penance at Kurukṣetra to atone for his killings. Samanta-pañcaka, the five ponds he dug there, were still present at the end of Dvāpara-yuga, as they are even today.
Devanagari
नृपाणां रुधिरौघेण यत्र चक्रे महाह्रदान् ॥ ३ ॥
ईजे च भगवान् रामो यत्रास्पृष्टोऽपि कर्मणा ।
लोकं सङ्ग्राहयन्नीशो यथान्योऽघापनुत्तये ॥ ४ ॥
महत्यां तीर्थयात्रायां तत्रागन् भारती: प्रजा: ।
वृष्णयश्च तथाक्रूरवसुदेवाहुकादय: ॥ ५ ॥
ययुर्भारत तत् क्षेत्रं स्वमघं क्षपयिष्णव: ।
गदप्रद्युम्नसाम्बाद्या: सुचन्द्रशुकसारणै: ।
आस्तेऽनिरुद्धो रक्षायां कृतवर्मा च यूथप: ॥ ६ ॥
Text
rāmaḥ śastra-bhṛtāṁ varaḥ
nṛpāṇāṁ rudhiraugheṇa
yatra cakre mahā-hradān
yatrāspṛṣṭo ’pi karmaṇā
lokaṁ saṅgrāhayann īśo
yathānyo ’ghāpanuttaye
tatrāgan bhāratīḥ prajāḥ
vṛṣṇayaś ca tathākrūra-
vasudevāhukādayaḥ
svam aghaṁ kṣapayiṣṇavaḥ
gada-pradyumna-sāmbādyāḥ
sucandra-śuka-sāraṇaiḥ
āste ’niruddho rakṣāyāṁ
kṛtavarmā ca yūtha-paḥ
Synonyms
niḥkṣatriyām — rid of kings; mahīm — the earth; kurvan — having made; rāmaḥ — Lord Paraśurāma; śastra — of weapons; bhṛtām — of the holders; varaḥ — the greatest; nṛpāṇām — of kings; rudhira — of the blood; oghena — with the floods; yatra — where; cakre — he made; mahā — great; hradān — lakes; īje — worshiped; ca — and; bhagavān — the Supreme Lord; rāmaḥ — Paraśurāma; yatra — where; aspṛṣṭaḥ — untouched; api — even though; karmaṇā — by material work and its reactions; lokam — the world in general; saṅgrāhayan — instructing; īśaḥ — the Lord; yathā — as if; anyaḥ — another person; agha — sins; apanuttaye — in order to dispel; mahatyām — mighty; tīrtha-yātrāyām — on the occasion of the holy pilgrimage; tatra — there; āgan — came; bhāratīḥ — of Bhārata-varṣa; prajāḥ — people; vṛṣṇayaḥ — members of the Vṛṣṇi clan; ca — and; tathā — also; akrūra-vasudeva-āhuka-ādayaḥ — Akrūra, Vasudeva, Āhuka (Ugrasena) and others; yayuḥ — went; bhārata — O descendant of Bharata (Parīkṣit); tat — that; kṣetram — to the holy place; svam — their own; agham — sins; kṣapayiṣṇavaḥ — desirous of eradicating; gada-pradyumna-sāmba-ādayaḥ — Gada, Pradyumna, Sāmba and others; sucandra-śuka-sāraṇaiḥ — with Sucandra, Śuka and Sāraṇa; āste — remained; aniruddhaḥ — Aniruddha; rakṣāyām — for guarding; kṛtavarmā — Kṛtavarmā; ca — and; yūtha-paḥ — leader of the army.
Translation
After ridding the earth of kings, Lord Paraśurāma, the foremost of warriors, created huge lakes from the kings’ blood at Samantaka-pañcaka. Although he is never tainted by karmic reactions, Lord Paraśurāma performed sacrifices there to instruct people in general; thus he acted like an ordinary person trying to free himself of sins. From all parts of Bhārata-varṣa a great number of people now came to that Samanta-pañcaka on pilgrimage. O descendant of Bharata, among those arriving at the holy place were many Vṛṣṇis, such as Gada, Pradyumna and Sāmba, hoping to be relieved of their sins; Akrūra, Vasudeva, Āhuka and other kings also went there. Aniruddha remained in Dvārakā with Sucandra, Śuka and Sāraṇa to guard the city, together with Kṛtavarmā, the commander of their armed forces.
Purport
According to Śrīla Viśvanātha Cakravartī, Śrī Kṛṣṇa’s grandson Aniruddha remained in Dvārakā to protect the city because He is originally Lord Viṣṇu’s manifestation as the guardian of the spiritual planet Śvetadvīpa.
Devanagari
गजैर्नदद्भिरभ्राभैर्नृभिर्विद्याधरद्युभि: ॥ ७ ॥
व्यरोचन्त महातेजा: पथि काञ्चनमालिन: ।
दिव्यस्रग्वस्त्रसन्नाहा: कलत्रै: खेचरा इव ॥ ८ ॥
Text
hayaiś ca tarala-plavaiḥ
gajair nadadbhir abhrābhair
nṛbhir vidyādhara-dyubhiḥ
pathi kāñcana-mālinaḥ
divya-srag-vastra-sannāhāḥ
kalatraiḥ khe-carā iva
Synonyms
te — they; rathaiḥ — with (soldiers riding) chariots; deva — of demigods; dhiṣṇya — the airplanes; ābhaiḥ — resembling; hayaiḥ — horses; ca — and; tarala — (like) waves; plavaiḥ — whose movement; gajaiḥ — elephants; nadadbhiḥ — bellowing; abhra — clouds; ābhaiḥ — resembling; nṛbhiḥ — and foot soldiers; vidyādhara — (like) Vidyādhara demigods; dyubhiḥ — effulgent; vyarocanta — (the Yādava princes) appeared resplendent; mahā — very; tejāḥ — powerful; pathi — on the road; kāñcana — gold; mālinaḥ — having necklaces; divya — divine; srak — having flower garlands; vastra — dress; sannāhāḥ — and armor; kalatraiḥ — with their wives; khe-carāḥ — demigods who fly in the sky; iva — as if.
Translation
The mighty Yādavas passed with great majesty along the road. They were attended by their soldiers, who rode on chariots rivaling the airplanes of heaven, on horses moving with a rhythmic gait, and on bellowing elephants as huge as clouds. Also with them were many infantrymen as effulgent as celestial Vidyādharas. The Yādavas were so divinely dressed — being adorned with gold necklaces and flower garlands and wearing fine armor — that as they proceeded along the road with their wives they seemed to be demigods flying through the sky.
Devanagari
ब्राह्मणेभ्यो ददुर्धेनूर्वास:स्रग्रुक्ममालिनी: ॥ ९ ॥
Text
upoṣya su-samāhitāḥ
brāhmaṇebhyo dadur dhenūr
vāsaḥ-srag-rukma-mālinīḥ
Synonyms
Translation
At Samanta-pañcaka, the saintly Yādavas bathed and then observed a fast with careful attention. Afterward they presented brāhmaṇas with cows bedecked with garments, flower garlands and gold necklaces.
Devanagari
ददु: स्वन्नं द्विजाग्र्येभ्य: कृष्णे नो भक्तिरस्त्विति ॥ १० ॥
Text
punar āplutya vṛṣṇayaḥ
dadaḥ sv-annaṁ dvijāgryebhyaḥ
kṛṣṇe no bhaktir astv iti
Synonyms
rāma — of Lord Paraśurāma; hradeṣu — in the lakes; vidhi-vat — in accordance with scriptural injunctions; punaḥ — again; āplutya — taking a bath; vṛṣṇayaḥ — the Vṛṣṇis; daduḥ — gave; su — fine; annam — food; dvija — to brāhmaṇas; agryebhyaḥ — excellent; kṛṣṇe — to Kṛṣṇa; naḥ — our; bhaktiḥ — devotion; astu — may there be; iti — thus.
Translation
In accordance with scriptural injunctions, the descendants of Vṛṣṇi then bathed once more in Lord Paraśurāma’s lakes and fed first-class brāhmaṇas with sumptuous food. All the while they prayed, “May we be granted devotion to Lord Kṛṣṇa.”
Purport
This second bath marked the end of their fasting, on the following day.
Devanagari
भुक्त्वोपविविशु: कामं स्निग्धच्छायाङ्घ्रिपाङ्घ्रिषु ॥ ११ ॥
Text
vṛṣṇayaḥ kṛṣṇa-devatāḥ
bhuktvopaviviśuḥ kāmaṁ
snigdha-cchāyāṅghripāṅghriṣu
Synonyms
svayam — themselves; ca — and; tat — by Him (Lord Kṛṣṇa); anujñātāḥ — given permission; vṛṣṇayaḥ — the Vṛṣṇis; kṛṣṇa — Lord Kṛṣṇa; devatāḥ — whose exclusive Deity; bhuktvā — eating; upaviviśuḥ — sat down; kāmam — at will; snigdha — cool; chāyā — whose shade; aṅghripa — of trees; aṅghriṣu — at the feet.
Translation
Then, with the permission of Lord Kṛṣṇa, their sole object of worship, the Vṛṣṇis ate breakfast and sat down at their leisure beneath trees that gave cooling shade.
Devanagari
मत्स्योशीनरकौशल्यविदर्भकुरुसृञ्जयान् ।
काम्बोजकैकयान् मद्रान् कुन्तीनानर्तकेरलान् ॥ १२ ॥
अन्यांश्चैवात्मपक्षीयान् परांश्च शतशो नृप ।
नन्दादीन्सुहृदो गोपान्गोपीश्चोत्कण्ठिताश्चिरम् ॥ १३ ॥
Text
suhṛt-sambandhino nṛpān
matsyośīnara-kauśalya-
vidarbha-kuru-sṛñjayān
kuntīn ānarta-keralān
anyāṁś caivātma-pakṣīyān
parāṁś ca śataśo nṛpa
nandādīn suhṛdo gopān
gopīś cotkaṇṭhitāś ciram
Synonyms
tatra — there; āgatān — arrived; te — they (the Yādavas); dadṛśuḥ — saw; suhṛt — friends; sambandhinaḥ — and relatives; nṛpān — kings; matsya-uśīnara-kauśalya-vidarbha-kuru-sṛñjayān — the Matsyas, Uśīnaras, Kauśalyas, Vidarbhas, Kurus and Sṛñjayas; kāmboja-kaikayān — the Kāmbojas and Kaikayas; madrān — the Madras; kuntīn — the Kuntīs; ānarta-keralān — the Ānartas and Keralas; anyān — others; ca eva — also; ātma-pakṣīyān — of their own party; parān — adversaries; ca — and; śataśaḥ — by the hundreds; nṛpa — O King (Parīkṣit); nanda-ādīn — headed by Nanda Mahārāja; suhṛdaḥ — their dear friends; gopān — the cowherd men; gopīḥ — the cowherd women; ca — and; utkaṇṭhitāḥ — in anxiety; ciram — for a long time.
Translation
The Yādavas saw that many of the kings who had arrived were old friends and relatives — the Matsyas, Uśīnaras, Kauśalyas, Vidarbhas, Kurus, Sṛñjayas, Kāmbojas, Kaikayas, Madras, Kuntīs and the kings of Ānarta and Kerala. They also saw many hundreds of other kings, both allies and adversaries. In addition, my dear King Parīkṣit, they saw their dear friends Nanda Mahārāja and the cowherd men and women, who had been suffering in anxiety for so long.
Devanagari
प्रोत्फुल्लहृद्वक्त्रसरोरुहश्रिय: ।
आश्लिष्य गाढं नयनै: स्रवज्जला
हृष्यत्त्वचो रुद्धगिरो ययुर्मुदम् ॥ १४ ॥
Text
protphulla-hṛd-vaktra-saroruha-śriyaḥ
āśliṣya gāḍhaṁ nayanaiḥ sravaj-jalā
hṛṣyat-tvaco ruddha-giro yayur mudam
Synonyms
anyonya — of each other; sandarśana — from the seeing; harṣa — of the joy; raṁhasā — by the impulse; protphulla — blooming; hṛt — of their hearts; vaktra — and faces; saroruha — of the lotuses; śriyaḥ — whose beauty; āśliṣya — embracing; gāḍham — tightly; nayanaiḥ — from their eyes; sravat — pouring; jalāḥ — water (tears); hṛṣyat — erupting with hair standing on end; tvacaḥ — whose skin; ruddha — choked; giraḥ — whose speech; yayuḥ — they experienced; mudam — delight.
Translation
As the great joy of seeing one another made the lotuses of their hearts and faces bloom with fresh beauty, the men embraced one another enthusiastically. With tears pouring from their eyes, the hair on their bodies standing on end and their voices choked up, they all felt intense bliss.
Devanagari
स्मितामलापाङ्गदृशोऽभिरेभिरे ।
स्तनै: स्तनान् कुङ्कुमपङ्करूषितान्
निहत्य दोर्भि: प्रणयाश्रुलोचना: ॥ १५ ॥
Text
smitāmalāpāṅga-dṛśo ’bhirebhire
stanaiḥ stanān kuṅkuma-paṅka-rūṣitān
nihatya dorbhiḥ praṇayāśru-locanāḥ
Synonyms
striyaḥ — the women; ca — and; saṁvīkṣya — seeing; mithaḥ — one another; ati — extreme; sauhṛda — with friendly affection; smita — smiling; amala — pure; apāṅga — exhibiting glances; dṛśaḥ — whose eyes; abhirebhire — they embraced; stanaiḥ — with breasts; stanān — breasts; kuṅkuma — of saffron; paṅka — with paste; rūṣitān — smeared; nihatya — pressing; dorbhiḥ — with their arms; praṇaya — of love; aśru — tears; locanāḥ — in whose eyes.
Translation
The women glanced at one another with pure smiles of loving friendship. And when they embraced, their breasts, smeared with saffron paste, pressed against one another as their eyes filled with tears of affection.
Devanagari
स्वागतं कुशलं पृष्ट्वा चक्रु: कृष्णकथा मिथ: ॥ १६ ॥
Text
yaviṣṭhair abhivāditāḥ
sv-āgataṁ kuśalaṁ pṛṣṭvā
cakruḥ kṛṣṇa-kathā mithaḥ
Synonyms
tataḥ — then; abhivādya — offering obeisances; te — they; vṛddhān — to their elders; yaviṣṭhaiḥ — by their younger relatives; abhivāditāḥ — offered obeisances; su-āgatam — comfortable arrival; kuśalam — and well-being; pṛṣṭvā — inquiring about; cakruḥ — they made; kṛṣṇa — about Kṛṣṇa; kathāḥ — conversation; mithaḥ — among one another.
Translation
They all then offered obeisances to their elders and received respect in turn from their younger relatives. After inquiring from one another about the comfort of their trip and their well-being, they proceeded to talk about Kṛṣṇa.
Purport
These are the special dealings of Vaiṣṇavas. Even the family entanglements that delude ordinary conditioned souls are no encumbrance for those whose family members are all pure devotees of the Lord. Impersonalists have no capacity for appreciating these intimate dealings, since their philosophy condemns as illusory any kind of personal, emotional existence. When followers of impersonalism pretend to understand the loving relationships of Kṛṣṇa and His devotees, they only create havoc for themselves and whoever listens to them.
Devanagari
भ्रातॄपत्नीर्मुकुन्दं च जहौ सङ्कथया शुच: ॥ १७ ॥
Text
tat-putrān pitarāv api
bhrātṛ-patnīr mukundaṁ ca
jahau saṅkathayā śucaḥ
Synonyms
Translation
Queen Kuntī met with her brothers and sisters and their children, and also with her parents, her brothers’ wives and Lord Mukunda. While talking with them she forgot her sorrow.
Purport
Even the constant anxiety of a pure devotee, apparently just the opposite of the impersonalists’ śānti, can be an exalted manifestation of love of God, as exemplified by Śrīmatī Kuntīdevī, the aunt of Lord Kṛṣṇa and mother of the Pāṇḍavas.
Devanagari
आर्य भ्रातरहं मन्ये आत्मानमकृताशिषम् ।
यद् वा आपत्सु मद्वार्तां नानुस्मरथ सत्तमा: ॥ १८ ॥
Text
ārya bhrātar ahaṁ manye
ātmānam akṛtāśiṣam
yad vā āpatsu mad-vārtāṁ
nānusmaratha sattamāḥ
Synonyms
kuntī uvāca — Queen Kuntī said; ārya — O respectable one; bhrātaḥ — O brother; aham — I; manye — think; ātmānam — myself; akṛta — having failed to achieve; āśiṣam — my desires; yat — since; vai — indeed; āpatsu — in times of danger; mat — to me; vārtām — what occurred; na anusmaratha — all of you do not remember; sat-tamāḥ — most saintly.
Translation
Queen Kuntī said: My dear, respectable brother, I feel that my desires have been frustrated, because although all of you are most saintly, you forgot me during my calamities.
Purport
Here Queen Kuntī addresses her brother Vasudeva.
Devanagari
नानुस्मरन्ति स्वजनं यस्य दैवमदक्षिणम् ॥ १९ ॥
Text
bhrātaraḥ pitarāv api
nānusmaranti sva-janaṁ
yasya daivam adakṣiṇam
Synonyms
Translation
Friends and family members — even children, brothers and parents — forget a dear one whom Providence no longer favors.
Purport
Śrīla Śrīdhara Svāmī and Viśvanātha Cakravartī Ṭhākura both comment that Kuntī does not blame her relatives for her suffering. Thus she calls them “most saintly persons” and alludes here to her own bad fortune as the cause of her unhappiness.
Devanagari
अम्ब मास्मानसूयेथा दैवक्रीडनकान् नरान् ।
ईशस्य हि वशे लोक: कुरुते कार्यतेऽथ वा ॥ २० ॥
Text
amba māsmān asūyethā
daiva-krīḍanakān narān
īśasya hi vaśe lokaḥ
kurute kāryate ’tha vā
Synonyms
śrī-vasudevaḥ uvāca — Śrī Vasudeva said; amba — my dear sister; mā — please do not; asmān — with us; asūyethāḥ — be angry; daiva — of fate; krīḍanakān — the playthings; narān — men; īśasya — of the Supreme Lord; hi — indeed; vaśe — under the control; lokaḥ — a person; kurute — acts on his own; kāryate — is made to act by others; atha vā — or else.
Translation
Śrī Vasudeva said: Dear sister, please do not be angry with us. We are only ordinary men, playthings of fate. Indeed, whether a person acts on his own or is forced by others, he is always under the Supreme Lord’s control.
Devanagari
एतर्ह्येव पुन: स्थानं दैवेनासादिता: स्वस: ॥ २१ ॥
Text
vayaṁ yātā diśaṁ diśam
etarhy eva punaḥ sthānaṁ
daivenāsāditāḥ svasaḥ
Synonyms
Translation
Harassed by Kaṁsa, we all fled in various directions, but by the grace of Providence we have now finally been able to return to our homes, my dear sister.
Devanagari
वसुदेवोग्रसेनाद्यैर्यदुभिस्तेऽर्चिता नृपा: ।
आसन्नच्युतसन्दर्शपरमानन्दनिर्वृता: ॥ २२ ॥
Text
vasudevograsenādyair
yadubhis te ’rcitā nṛpāḥ
āsann acyuta-sandarśa-
paramānanda-nirvṛtāḥ
Synonyms
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; vasudeva-ugrasena-ādyaiḥ — headed by Vasudeva and Ugrasena; yadubhiḥ — by the Yādavas; te — they; arcitāḥ — honored; nṛpāḥ — the kings; āsan — became; acyuta — of Lord Kṛṣṇa; sandarśa — by the seeing; parama — supreme; ānanda — in ecstasy; nirvṛtāḥ — pacified.
Translation
Śukadeva Gosvāmī said: Vasudeva, Ugrasena and the other Yadus honored the various kings, who became supremely blissful and content upon seeing Lord Acyuta.
Devanagari
सदारा: पाण्डवा: कुन्ती सञ्जयो विदुर: कृप: ॥ २३ ॥
कुन्तीभोजो विराटश्च भीष्मको नग्नजिन्महान् ।
पुरुजिद्द्रुपद: शल्यो धृष्टकेतु: सकाशिराट् ॥ २४ ॥
दमघोषो विशालाक्षो मैथिलो मद्रकेकयौ ।
युधामन्यु: सुशर्मा च ससुता बाह्लिकादय: ॥ २५ ॥
राजानो ये च राजेन्द्र युधिष्ठिरमनुव्रता: ।
श्रीनिकेतं वपु: शौरे: सस्त्रीकं वीक्ष्य विस्मिता: ॥ २६ ॥
Text
gāndhārī sa-sutā tathā
sa-dārāḥ pāṇḍavāḥ kuntī
sañjayo viduraḥ kṛpaḥ
bhīṣmako nagnajin mahān
purujid drupadaḥ śalyo
dhṛṣṭaketuḥ sa kāśi-rāṭ
maithilo madra-kekayau
yudhāmanyuḥ suśarmā ca
sa-sutā bāhlikādayaḥ
yudhiṣṭhiram anuvratāḥ
śrī-niketaṁ vapuḥ śaureḥ
sa-strīkaṁ vīkṣya vismitāḥ
Synonyms
bhīṣmaḥ droṇaḥ ambikā-putraḥ — Bhīsma, Droṇa and the son of Ambikā (Dhṛtarāṣṭra); gāndhārī — Gāndhārī; sa — together with; sutāḥ — her sons; tathā — also; sa-dārāḥ — with their wives; pāṇḍavāḥ — the sons of Pāṇḍu; kuntī — Kuntī; sañjayaḥ viduraḥ kṛpaḥ — Sañjaya, Vidura and Kṛpa; kuntībhojaḥ virāṭaḥ ca — Kuntībhoja and Virāṭa; bhīṣmakaḥ — Bhīṣmaka; nagnajit — Nagnajit; mahān — the great; purujit drupadaḥ śalyaḥ — Purujit, Drupada and Śalya; dhṛṣṭaketuḥ — Dhṛṣṭaketu; saḥ — he; kāśi-rāṭ — the King of Kāsi; damaghoṣaḥ viśālākṣaḥ — Damaghoṣa and Viśālākṣa; maithilaḥ — the King of Mithilā; madra-kekayau — the kings of Madra and Kekaya; yudhāmanyuḥ suśarmā ca — Yudhāmanyu and Suśarmā; sa-sutāḥ — with their sons; bāhlika-ādayaḥ — Bāhlika and others; rājānaḥ — kings; ye — who; ca — and; rāja-indra — O best of kings (Parīkṣit); yudhiṣṭhiram — Mahārāja Yudhiṣṭhira; anuvratāḥ — following; śrī — of opulence and beauty; niketam — the abode; vapuḥ — the personal form; śaureḥ — of Lord Kṛṣṇa; sa-stṛīkam — along with His wives; vīkṣya — seeing; vismitāḥ — amazed.
Translation
All the royalty present, including Bhīṣma, Droṇa, Dhṛtarāṣṭra, Gāndhārī and her sons, the Pāṇḍavas and their wives, Kuntī, Sañjaya, Vidura, Kṛpācārya, Kuntībhoja, Virāṭa, Bhīṣmaka, the great Nagnajit, Purujit, Drupada, Śalya, Dhṛṣṭaketu, Kāśirāja, Damaghoṣa, Viśālākṣa, Maithila, Madra, Kekaya, Yudhāmanyu, Suśarmā, Bāhlika with his associates and their sons, and the many other kings subservient to Mahārāja Yudhiṣṭhira — all of them, O best of kings, were simply amazed to see the transcendental form of Lord Kṛṣṇa, the abode of all opulence and beauty, standing before them with His consorts.
Purport
According to Śrīla Śrīdhara Svāmī, all these kings were now followers of Yudhiṣṭhira because he had subjugated each of them to earn the privilege of performing the Rājasūya sacrifice. The Vedic injunctions state that a kṣatriya who wants to execute the Rājasūya for elevation to heaven must first send out a “victory horse” to roam freely; any other king whose territory this horse enters must either voluntarily submit or face the kṣatriya or his representatives in battle.
Devanagari
प्रशशंसुर्मुदा युक्ता वृष्णीन् कृष्णपरिग्रहान् ॥ २७ ॥
Text
samyak prāpta-samarhaṇāḥ
praśaśaṁsur mudā yuktā
vṛṣṇīn kṛṣṇa-parigrahān
Synonyms
atha — then; te — they; rāma-kṛṣṇābhyām — by Balarāma and Kṛṣṇa; samyak — properly; prāpta — having received; samarhaṇāḥ — appropriate tokens of honor; praśaśaṁsuḥ — enthusiastically praised; mudā — with joy; yuktāḥ — filled; vṛṣṇīn — the Vṛṣnis; kṛṣṇa — of Lord Kṛṣṇa; parigrahān — the personal associates.
Translation
After Lord Balarāma and Lord Kṛṣṇa had liberally honored them, with great joy and enthusiasm these kings began to praise the members of the Vṛṣṇi clan, Śrī Kṛṣṇa’s personal associates.
Devanagari
यत् पश्यथासकृत् कृष्णं दुर्दर्शमपि योगिनाम् ॥ २८ ॥
Text
janma-bhājo nṛṇām iha
yat paśyathāsakṛt kṛṣṇaṁ
durdarśam api yoginām
Synonyms
Translation
[The kings said:] O King of the Bhojas, you alone among men have achieved a truly exalted birth, for you continually behold Lord Kṛṣṇa, who is rarely visible even to great yogīs.
Devanagari
पादावनेजनपयश्च वचश्च शास्त्रम् ।
भू: कालभर्जितभगापि यदङ्घ्रिपद्म-
स्पर्शोत्थशक्तिरभिवर्षति नोऽखिलार्थान् ॥ २९ ॥
तद्दर्शनस्पर्शनानुपथप्रजल्प-
शय्यासनाशनसयौनसपिण्डबन्ध: ।
येषां गृहे निरयवर्त्मनि वर्ततां व:
स्वर्गापवर्गविरम: स्वयमास विष्णु: ॥ ३० ॥
Text
pādāvanejana-payaś ca vacaś ca śāstram
bhūḥ kāla-bharjita-bhagāpi yad-aṅghri-padma-
sparśottha-śaktir abhivarṣati no ’khilārthān
śayyāsanāśana-sayauna-sapiṇḍa-bandhaḥ
yeṣāṁ gṛhe niraya-vartmani vartatāṁ vaḥ
svargāpavarga-viramaḥ svayam āsa viṣṇuḥ
Synonyms
yat — whose; viśrutiḥ — fame; śruti — by the Vedas; nutā — vibrated; idam — this (universe); alam — thoroughly; punāti — purifies; pāda — whose feet; avanejana — washing; payaḥ — the water; ca — and; vacaḥ — words; ca — and; śāstram — the revealed scriptures; bhūḥ — the earth; kāla — by time; bharjita — ravaged; bhagā — whose good fortune; api — even; yat — whose; aṅghri — of the feet; padma — lotuslike; sparśa — by the touch; uttha — wakened; śaktiḥ — whose energy; abhivarṣati — abundantly rains; naḥ — upon us; akhila — all; arthān — objects of desire; tat — Him; darśana — with seeing; sparśana — touching; anupatha — walking alongside; prajalpa — conversing with; śayyā — lying down to take rest; āsana — sitting; aśana — eating; sa-yauna — in relationships through marriage; sa-piṇḍa — and in blood relationships; bandhaḥ — connections; yeṣām — in whose; gṛhe — family life; niraya — of hell; vartmani — upon the path; vartatām — who travel; vaḥ — your; svarga — of (desire for attaining) heaven; apavarga — and liberation; viramaḥ — the (cause of) cessation; svayam — in person; āsa — has been present; viṣṇuḥ — the Supreme Lord Viṣṇu.
Translation
His fame, as broadcast by the Vedas, the water that has washed His feet, and the words He speaks in the form of the revealed scriptures — these thoroughly purify this universe. Although the earth’s good fortune was ravaged by time, the touch of His lotus feet has revitalized her, and thus she is raining down on us the fulfillment of all our desires. The same Lord Viṣṇu who makes one forget the goals of heaven and liberation has now entered into marital and blood relationships with you, who otherwise travel on the hellish path of family life. Indeed, in these relationships you see and touch Him directly, walk beside Him, converse with Him, and together with Him lie down to rest, sit at ease and take your meals.
Purport
All Vedic mantras glorify Lord Viṣṇu; this truth is supported with elaborate evidence by learned ācāryas like Rāmānuja, in his Vedārtha-saṅgraha, and Madhva, in his Ṛg-veda-bhāṣya. The words Viṣṇu Himself speaks, such as the Bhagavad-gītā, are the confidential essence of all scripture. In His manifestation as Vyāsadeva, the Supreme Lord composed both the Vedānta-sutras and Mahābhārata, and this Mahābhārata includes Śrī Kṛṣṇa’s personal statement: vedaiś ca sarvair aham eva vedyo/ vedānta-kṛd veda-vid eva cāham. “By all the Vedas, I am to be known. Indeed, I am the compiler of Vedānta, and I am the knower of the Vedas.” (Bhagavad-gītā 15.15)
When Lord Viṣṇu appeared before Bali Mahārāja to beg three steps of land, the Lord’s second step pierced the shells of the universe. The water of the transcendental river Virajā, lying just outside the universal egg, thus seeped inside, washing Lord Vāmana’s foot and flowing down to become the Ganges River. Because of the sanctity of its origin, the Ganges is generally considered the most holy of rivers. But even more potent is the water of the Yamunā, where Lord Viṣṇu in His original form of Govinda played with His intimate companions.
In these two verses the assembled kings praise the special merit of Lord Kṛṣṇa’s Yadu clan. Not only do they see Kṛṣṇa, but they are also directly connected with Him by dual bonds of marital and blood relationships. Śrīla Viśvanātha Cakravartī suggests that the word bandha, beside its more obvious meaning of “relation,” can also be understood in the sense of “capture,” expressing that the love the Yadus feel for the Lord obliges Him always to stay with them.
Devanagari
नन्दस्तत्र यदून् प्राप्तान् ज्ञात्वा कृष्णपुरोगमान् ।
तत्रागमद् वृतो गोपैरन:स्थार्थैर्दिदृक्षया ॥ ३१ ॥
Text
nandas tatra yadūn prāptān
jñātvā kṛṣṇa-purogamān
tatrāgamad vṛto gopair
anaḥ-sthārthair didṛkṣayā
Synonyms
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; nandaḥ — Nanda Mahārāja; tatra — there; yadūn — the Yadus; prāptān — arrived; jñātvā — finding out; kṛṣṇa — Lord Kṛṣṇa; puraḥ-gamān — keeping in front; tatra — there; agamat — he went; vṛtaḥ — accompanied; gopaiḥ — by the cowherds; anaḥ — on their wagons; stha — placed; arthaiḥ — whose possessions; didṛkṣayā — wanting to see.
Translation
Śukadeva Gosvāmī said: When Nanda Mahārāja learned that the Yadus had arrived, led by Kṛṣṇa, he immediately went to see them. The cowherds accompanied him, their various possessions loaded on their wagons.
Purport
The cowherds of Vraja were planning to stay at Kurukṣetra for some days, so they came equipped with adequate provisions, especially milk products and other foods for the pleasure of Kṛṣṇa and Balarāma.
Devanagari
परिषस्वजिरे गाढं चिरदर्शनकातरा: ॥ ३२ ॥
Text
tanvaḥ prāṇam ivotthitāḥ
pariṣasvajire gāḍhaṁ
cira-darśana-kātarāḥ
Synonyms
Translation
Seeing Nanda, the Vṛṣṇis were delighted and stood up like dead bodies coming back to life. Having felt much distress at not seeing him for so long, they held him in a tight embrace.
Devanagari
स्मरन् कंसकृतान् क्लेशान् पुत्रन्यासं च गोकुले ॥ ३३ ॥
Text
samprītaḥ prema-vihvalaḥ
smaran kaṁsa-kṛtān kleśān
putra-nyāsaṁ ca gokule
Synonyms
Translation
Vasudeva embraced Nanda Mahārāja with great joy. Beside himself with ecstatic love, Vasudeva remembered the troubles Kaṁsa had caused him, forcing him to leave his sons in Gokula for Their safety.
Devanagari
न किञ्चनोचतु: प्रेम्णा साश्रुकण्ठौ कुरूद्वह ॥ ३४ ॥
Text
pitarāv abhivādya ca
na kiñcanocatuḥ premṇā
sāśru-kaṇṭhau kurūdvaha
Synonyms
Translation
O hero of the Kurus, Kṛṣṇa and Balarāma embraced Their foster parents and bowed down to them, but Their throats were so choked up with tears of love that the two Lords could say nothing.
Purport
After a long separation, a respectful child should first offer obeisances to his parents. Nanda and Yaśodā gave their sons no opportunity for this, however, for as soon as they saw Them they embraced Them. Only then could Kṛṣṇa and Balarāma offer Their proper respects.
Devanagari
यशोदा च महाभागा सुतौ विजहतु: शुच: ॥ ३५ ॥
Text
bāhubhyāṁ parirabhya ca
yaśodā ca mahā-bhāgā
sutau vijahatuḥ śucaḥ
Synonyms
Translation
Raising their two sons onto their laps and holding Them in their arms, Nanda and saintly mother Yaśodā forgot their sorrow.
Purport
Śrīla Viśvanātha Cakravartī explains that after the initial embraces and obeisances, Vasudeva led Nanda and Yaśodā into his tent as they held the hands of Kṛṣṇa and Balarāma. Following them inside were Rohiṇī, other women and men of Vraja, and a number of attendants. Inside, Nanda and Yaśodā took the two boys on their laps. Despite having heard the glories of the two Lords of Dvārakā, and despite seeing these opulences now before their eyes, Nanda and Yaśodā looked upon Them as if They were still their eight-year-old children.
Devanagari
स्मरन्त्यौ तत्कृतां मैत्रीं बाष्पकण्ठ्यौ समूचतु: ॥ ३६ ॥
Text
pariṣvajya vrajeśvarīm
smarantyau tat-kṛtāṁ maitrīṁ
bāṣpa-kaṇṭhyau samūcatuḥ
Synonyms
Translation
Then Rohiṇī and Devakī both embraced the Queen of Vraja, remembering the faithful friendship she had shown them. Their throats choking with tears, they addressed her as follows.
Purport
At this time, according to Śrīla Viśvanātha Cakravartī, Śrī Vasudeva invited Nanda outside to meet Ugrasena and the other elder Yadus. Taking this opportunity, Rohiṇī and Devakī talked with Queen Yaśodā.
Devanagari
अवाप्याप्यैन्द्रमैश्वर्यं यस्या नेह प्रतिक्रिया ॥ ३७ ॥
Text
anivṛttāṁ vrajeśvari
avāpyāpy aindram aiśvaryaṁ
yasyā neha pratikriyā
Synonyms
kā — what woman; vismareta — can forget; vām — of you two (Yaśodā and Nanda); maitrīm — the friendship; anivṛttām — unceasing; vraja-īśvari — O Queen of Vraja; avāpya — obtaining; api — even; aindram — of Indra; aiśvaryam — opulence; yasyāḥ — for which; na — not; iha — in this world; prati-kriyā — repayment.
Translation
[Rohiṇī and Devakī said:] What woman could forget the unceasing friendship you and Nanda have shown us, dear Queen of Vraja? There is no way to repay you in this world, even with the wealth of Indra.
Devanagari
सम्प्रीणनाभ्युदयपोषणपालनानि ।
प्राप्योषतुर्भवति पक्ष्म ह यद्वदक्ष्णो-
र्न्यस्तावकुत्रचभयौ न सतां पर: स्व: ॥ ३८ ॥
Text
samprīṇanābhyudaya-poṣaṇa-pālanāni
prāpyoṣatur bhavati pakṣma ha yadvad akṣṇor
nyastāv akutra ca bhayau na satāṁ paraḥ svaḥ
Synonyms
etau — these two; adṛṣṭa — not having seen; pitarau — Their parents; yuvayoḥ — of you two; sma — indeed; pitroḥ — the parents; samprīṇana — coddling; abhyudaya — bringing up; poṣaṇa — nourishment; pālanāni — and protection; prāpya — receiving; ūṣatuḥ — They resided; bhavati — my good lady; pakṣma — eyelids; ha — indeed; yadvat — just as; akṣṇoḥ — of the eyes; nyastau — place in custody; akutra — nowhere; ca — and; bhayau — whose fear; na — not; satām — for saintly persons; paraḥ — other; svaḥ — own.
Translation
Before these two boys had ever seen Their real parents, you acted as Their parents and gave Them all affectionate care, training, nourishment and protection. They were never afraid, good lady, because you protected Them just as eyelids protect the eyes. Indeed, saintly persons like you never discriminate between outsiders and their own kin.
Purport
As Śrīla Viśvanātha Cakravartī explains, Kṛṣṇa and Balarāma had not seen Their parents for two reasons: because of Their exile in Vraja, and also because They are never actually born and therefore have no parents.
Śrīla Viśvanātha Cakravartī also describes what Devakī thought before speaking this verse: “Alas, because for so long these two sons of mine had you, Yaśodā, as Their guardian and mother, and because They were immersed in such a vast ocean of ecstatic loving dealings with you, now that you are once more before Them They are too distracted to even notice me. Also, you are behaving as if insane and blind with love for Them, showing millions of times more maternal affection than I possess. Thus you simply keep staring at us, your friends, without recognizing us. So let me bring you back to reality on the pretext of some affectionate words.”
Then, when Devakī failed to get any response from Yaśodā even after addressing her, Rohiṇī said, “My dear Devakī, it’s impossible just now to rouse her out of this ecstatic trance. We are crying in the wilderness, and her two sons are no less bound up in the ropes of affection for her than she is for Them. So let us now go outside to meet with Pṛthā, Draupadī and the others.”
Devanagari
गोप्यश्च कृष्णमुपलभ्य चिरादभीष्टं
यत्प्रेक्षणे दृशिषु पक्ष्मकृतं शपन्ति ।
दृग्भिर्हृदीकृतमलं परिरभ्य सर्वा-
स्तद्भावमापुरपि नित्ययुजां दुरापम् ॥ ३९ ॥
Text
gopyaś ca kṛṣṇam upalabhya cirād abhīṣṭaṁ
yat-prekṣaṇe dṛśiṣu pakṣma-kṛtaṁ śapanti
dṛgbhir hṛdī-kṛtam alaṁ parirabhya sarvās
tad-bhāvam āpur api nitya-yujāṁ durāpam
Synonyms
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; gopyaḥ — the young cowherd women; ca — and; kṛṣṇam — Kṛṣṇa; upalabhya — sighting; cirāt — after a long time; abhīṣṭam — their object of desire; yat — whom; prekṣaṇe — while seeing; dṛśiṣu — on their eyes; pakṣma — of lids; kṛtam — the maker; śapanti — they would curse; dṛgbhiḥ — with their eyes; hṛdī-kṛtam — taken into their hearts; alam — to their satisfaction; parirabhya — embracing; sarvāḥ — all of them; tat — in Him; bhāvam — ecstatic absorption; āpuḥ — attained; api — even though; nitya — constantly; yujām — for those who engage in yogic discipline; durāpam — difficult to attain.
Translation
Śukadeva Gosvāmī said: While gazing at their beloved Kṛṣṇa, the young gopīs used to condemn the creator of their eyelids, [which would momentarily block their vision of Him]. Now, seeing Kṛṣṇa again after such a long separation, with their eyes they took Him into their hearts, and there they embraced Him to their full satisfaction. In this way they became totally absorbed in ecstatic meditation on Him, although those who constantly practice mystic yoga find such absorption difficult to achieve.
Purport
According to Śrīla Viśvanātha Cakravartī, just then Lord Balarāma saw the gopīs standing a short distance away. Seeing them trembling with eagerness to meet Kṛṣṇa, and apparently ready to give up their lives if they could not, He tactfully decided to get up and involve Himself elsewhere. Then the gopīs attained the state described in the current verse. In referring to the gopīs’ intolerant disrespect of Lord Brahmā, “the creator of eyelids,” Śukadeva Gosvāmī is giving vent to his own subtle jealousy of the gopīs’ favored position.
Śrīla Jīva Gosvāmī offers an alternate understanding of the phrase nitya-yujām, which may mean “even of the Lord’s principal queens, who tend to be proud of their constant association with Him.”
In Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda writes: “Because they had been separated from Kṛṣṇa for so many years, the gopīs, having come along with Nanda Mahārāja and mother Yaśodā, felt intense ecstasy in seeing Kṛṣṇa. No one can even imagine how anxious the gopīs were to see Kṛṣṇa again. As soon as Kṛṣṇa became visible to them, they took Him inside their hearts through their eyes and embraced Him to their full satisfaction. Even though they were embracing Kṛṣṇa only mentally, they became so ecstatic and overwhelmed with joy that for the time being they completely forgot themselves. The ecstatic trance which they achieved simply by mentally embracing Kṛṣṇa is impossible to achieve even for great yogīs constantly engaged in meditation on the Supreme Personality of Godhead. Kṛṣṇa could understand that the gopīs were rapt in ecstasy by embracing Him in their minds, and therefore, since He is present in everyone’s heart, He also reciprocated the embracing from within.”
Devanagari
आश्लिष्यानामयं पृष्ट्वा प्रहसन्निदमब्रवीत् ॥ ४० ॥
Text
vivikta upasaṅgataḥ
āśliṣyānāmayaṁ pṛṣṭvā
prahasann idam abravīt
Synonyms
Translation
The Supreme Lord approached the gopīs in a secluded place as they stood in their ecstatic trance. After embracing each of them and inquiring about their well-being, He laughed and spoke as follows.
Purport
Śrīla Viśvanātha Cakravartī comments that Kṛṣṇa expanded Himself by His vibhūti-śakti to embrace each of the gopīs individually, thus waking each of them from her trance. He inquired, “Are you now relieved of your pain of separation?” and laughed to help lighten their spirits.
Devanagari
गतांश्चिरायिताञ्छत्रुपक्षक्षपणचेतस: ॥ ४१ ॥
Text
svānām artha-cikīrṣayā
gatāṁś cirāyitāñ chatru-
pakṣa-kṣapaṇa-cetasaḥ
Synonyms
api — whether; smaratha — you remember; naḥ — Us; sakhyaḥ — girlfriends; svānām — of dear ones; artha — the purposes; cikīrṣayā — with the desire of executing; gatān — gone away; cirāyitān — having remained long; śatru — of Our enemies; pakṣa — the party; kṣapaṇa — to destroy; cetasaḥ — whose intent.
Translation
[Lord Kṛṣṇa said:] My dear girlfriends, do you still remember Me? It was for My relatives’ sake that I stayed away so long, intent on destroying My enemies.
Devanagari
नूनं भूतानि भगवान् युनक्ति वियुनक्ति च ॥ ४२ ॥
Text
akṛta-jñāviśaṅkayā
nūnaṁ bhūtāni bhagavān
yunakti viyunakti ca
Synonyms
Translation
Do you perhaps think I’m ungrateful and thus hold Me in contempt? After all, it is the Supreme Lord who brings living beings together and then separates them.
Purport
Śrīla Viśvanātha Cakravartī reveals the gopīs’ thoughts: “We are not like You, who, with Your heart shattered by remembering us day and night, gave up all sense enjoyment in Your distress of separation. Rather, we have not remembered You at all; in fact, we have been quite happy without You.” In response, Kṛṣṇa here asks whether they resent His ingratitude.
Devanagari
संयोज्याक्षिपते भूयस्तथा भूतानि भूतकृत् ॥ ४३ ॥
Text
tṛṇaṁ tūlaṁ rajāṁsi ca
saṁyojyākṣipate bhūyas
tathā bhūtāni bhūta-kṛt
Synonyms
Translation
Just as the wind brings together masses of clouds, blades of grass, wisps of cotton and particles of dust, only to scatter them all again, so the creator deals with His created beings in the same way.
Devanagari
दिष्ट्या यदासीन्मत्स्नेहो भवतीनां मदापन: ॥ ४४ ॥
Text
amṛtatvāya kalpate
diṣṭyā yad āsīn mat-sneho
bhavatīnāṁ mad-āpanaḥ
Synonyms
mayi — to Me; bhaktiḥ — devotional service; hi — indeed; bhūtānām — for living beings; amṛtatvāya — to immortality; kalpate — leads; diṣṭyā — by good fortune; yat — which; āsīt — has developed; mat — for Me; snehaḥ — the love; bhavatīnām — on the part of your good selves; mat — Me; āpanaḥ — which is the cause of obtaining.
Translation
Rendering devotional service to Me qualifies any living being for eternal life. But by your good fortune you have developed a special loving attitude toward Me, by which you have obtained Me.
Purport
According to Śrīla Viśvanātha Cakravartī, the gopīs then replied, “But that Supreme Lord You are blaming is none other than Yourself, O most clever of speakers. Everyone in the world knows this! Why should we be ignorant of this fact?” “All right,” Lord Kṛṣṇa then told them, “if this is true, I must be God, but still I am conquered by your loving affection.”
Devanagari
भौतिकानां यथा खं वार्भूर्वायुर्ज्योतिरङ्गना: ॥ ४५ ॥
Text
ādir anto ’ntaraṁ bahiḥ
bhautikānāṁ yathā khaṁ vār
bhūr vāyur jyotir aṅganāḥ
Synonyms
Translation
Dear ladies, I am the beginning and end of all created beings and exist both within and without them, just as the elements ether, water, earth, air and fire are the beginning and end of all material objects and exist both within and without them.
Purport
According to Śrīla Śrīdhara Svāmī and Śrīla Viśvanātha Cakravartī, Lord Kṛṣṇa implies the following idea in this verse: “If you know that I am the Supreme Lord, there should be no question of your suffering any separation from Me, since I pervade all existence. Your unhappiness must be due to a lack of discrimination. Therefore please take this instruction from Me, which will remove your ignorance.
“But the truth of the matter is that you gopīs were in your previous lives great masters of yoga, and thus you must already know this science of jñāna-yoga. Furthermore, whether I try to teach this to you in person or through My representative, such as Uddhava, it will not produce the desired result. Jñāna-yoga simply causes suffering for those who are fully immersed in pure love of Godhead.”
Devanagari
उभयं मय्यथ परे पश्यताभातमक्षरे ॥ ४६ ॥
Text
bhūteṣv ātmātmanā tataḥ
ubhayaṁ mayy atha pare
paśyatābhātam akṣare
Synonyms
evam — in this manner; hi — indeed; etāni — these; bhūtāni — material entities; bhūteṣu — within the elements of creation; ātmā — the self; ātmanā — in its own true identity; tataḥ — pervasive; ubhayam — both; mayi — within Me; atha — that is to say; pare — within the Supreme Truth; paśyata — you should see; ābhātam — manifested; akṣare — within the imperishable.
Translation
In this way all created things reside within the basic elements of creation, while the spirit souls pervade the creation, remaining in their own true identity. You should see both of these — the material creation and the self — as manifest within Me, the imperishable Supreme Truth.
Purport
One should properly understand the relationships among the material objects of this world, the elements comprising their basic substance, the individual spirit souls and the one Supreme Soul. The various objects of material enjoyment, such as pots, rivers and mountains, are manufactured from the basic material elements — earth, water, fire and so on. These elements pervade material things as their cause, while the spirit souls pervade them in their special role as their enjoyer (svātmanā). And ultimately, the material elements, their products and the living entities are all manifested within and pervaded by the imperishable, perfectly complete Supreme Soul, Kṛṣṇa.
A jñānī with realization of these facts should feel no separation from the Lord in any situation, but the gopīs of Vraja are much more elevated in their Kṛṣṇa consciousness than ordinary jñānīs. Because of their intense love for Kṛṣṇa in His most humanlike, all-attractive aspect as a young cowherd boy, Kṛṣṇa’s internal potency, Yoga-māyā, covered their knowledge of His majestic aspects, such as His all-pervasiveness. Thus the gopīs were able to relish the intense ecstasy caused by their love in separation from Him. Only in jest is Śrī Kṛṣṇa ascribing to them a lack of spiritual discrimination.
Devanagari
अध्यात्मशिक्षया गोप्य एवं कृष्णेन शिक्षिता: ।
तदनुस्मरणध्वस्तजीवकोशास्तमध्यगन् ॥ ४७ ॥
Text
adhyātma-śikṣayā gopya
evaṁ kṛṣṇena śikṣitāḥ
tad-anusmaraṇa-dhvasta-
jīva-kośās tam adhyagan
Synonyms
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; adhyātma — about the soul; śikṣayā — with instruction; gopyaḥ — the gopīs; evam — thus; kṛṣṇena — by Kṛṣṇa; śikṣitāḥ — taught; tat — on Him; anusmaraṇa — by constant meditation; dhvasta — eradicated; jīva-kośāḥ — the subtle covering of the soul (false ego); tam — Him; adhyagan — they came to understand.
Translation
Śukadeva Gosvāmī said: Having thus been instructed by Kṛṣṇa in spiritual matters, the gopīs were freed of all tinges of false ego because of their incessant meditation upon Him. And with their deepening absorption in Him, they came to understand Him fully.
Purport
Śrīla Prabhupāda renders this passage as follows in Kṛṣṇa: “The gopīs, having been instructed by Kṛṣṇa in this philosophy of simultaneous oneness and difference, remained always in Kṛṣṇa consciousness and thus became liberated from all material contamination. The consciousness of the living entity who falsely presents himself as the enjoyer of the material world is called jīva-kośa, which means imprisonment by the false ego. Not only the gopīs but anyone who follows these instructions of Kṛṣṇa becomes immediately freed from the jīva-kośa imprisonment. A person in full Kṛṣṇa consciousness is always liberated from false egoism; he utilizes everything for Kṛṣṇa’s service and is not at any time separated from Kṛṣṇa.”
Devanagari
योगेश्वरैर्हृदि विचिन्त्यमगाधबोधै: ।
संसारकूपपतितोत्तरणावलम्बं
गेहं जुषामपि मनस्युदियात् सदा न: ॥ ४८ ॥
Text
yogeśvarair hṛdi vicintyam agādha-bodhaiḥ saṁsāra-kūpa-patitottaraṇāvalambaṁ
gehaṁ juṣām api manasy udiyāt sadā naḥ
Synonyms
āhuḥ — the gopīs said; ca — and; te — Your; nalina-nabha — O Lord, whose navel is just like a lotus flower; pada-aravindam — lotus feet; yoga-īśvaraiḥ — by the great mystic yogīs; hṛdi — within the heart; vicintyam — to be meditated upon; agādha-bodhaiḥ — who were highly learned philosophers; saṁsāra-kūpa — the dark well of material existence; patita — of those fallen; uttaraṇa — of deliverers; avalambam — the only shelter; geham — family affairs; juṣām — of those engaged; api — though; manasi — in the minds; udiyāt — let be awakened; sadā — always; naḥ — our.
Translation
The gopīs spoke thus: Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogīs and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs.
Purport
The translation and word meanings for this verse are taken from Śrīla Prabhupāda’s English rendering of Śrī Caitanya-caritāmṛta (Madhya 1.81), where this verse is quoted.
Revealing the jealous mood in which the gopīs spoke these deceptively reverential words, Śrīla Viśvanātha Cakravartī gives their statements as follows: “O Supreme Lord, O directly manifest Supersoul, O crest jewel of instructors in definitive knowledge, You were aware of our excessive attachment to home, property and family. Therefore You previously had Uddhava instruct us in the knowledge that dispels ignorance, and now You have done so Yourself. In this way You have purified our hearts of contamination, and as a result we understand Your pure love for us, free from any motivation other than assuring our liberation. But we are only unintelligent cowherd women; how can this knowledge remain fixed in our hearts? We cannot even meditate steadily on Your feet, the focus of realization for great souls like Lord Brahmā. Please be merciful to us and somehow make it possible for us to concentrate on You, even a little. We are still suffering the reactions of our own fruitive work, so how can we meditate on You, the goal of great yogīs? Such yogīs are immeasurably wise, but we are mere feeble-minded women. Please do something to get us out of this deep well of material life.”
Pure devotees are never motivated by a desire for material elevation or spiritual liberation. And even if the Lord offers them such benedictions, the devotees often refuse to accept them. As stated by Lord Kṛṣṇa in the Eleventh Canto of Śrīmad-Bhāgavatam (11.20.34):
bhaktā hy ekāntino mama
vāñchanty api mayā dattaṁ
kaivalyam apunar-bhavam
“Because My devotees possess saintly behavior and deep intelligence, they completely dedicate themselves to Me and do not desire anything besides Me. Indeed, even if I offer them liberation from birth and death, they do not accept it.” It is quite appropriate, therefore, that the gopīs respond with a trace of jealous anger to Lord Kṛṣṇa’s attempt at teaching them jñāna-yoga.
Thus, according to Śrīla Viśvanātha Cakravartī Ṭhākura, the words the gopīs speak in this verse may be interpreted as follows: “O sun who directly destroys the darkness of ignorance, we are scorched by the sun-rays of this philosophical knowledge. We are cakora birds who can subsist only on the moonlight radiating from Your beautiful face. Please come back to Vṛndāvana with us, and in this way bring us back to life.”
And if He says, “Then come to Dvārakā; there we will enjoy together,” they reply that Śrī Vṛndāvana is their home, and they are too attached to it for them to take up residence anywhere else. Only there, the gopīs imply, can Kṛṣṇa attract them by wearing peacock feathers in His turban and playing enchanting music with His flute. Only by His appearing again in Vṛndāvana can the gopīs be saved, not by any other kind of meditation on Him or theoretical knowledge of the self.
Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Eighty-second Chapter, of the Śrīmad-Bhāgavatam, entitled “Kṛṣṇa and Balarāma Meet the Inhabitants of Vṛndāvana.”