10.46 · Uddhava Visits Vṛndāvana

In the forty sixth chapter Uddhava goes to Vraja and observes the lamentation of Nanda and Yasoda. Remembering the sorrow of the people of Vraja who were afflicted with separation from himself, Krsna himself felt great sorrow and began to reflect. "Who is the most suitable person in Mathura to deliver my message to relieve their suffering, and to preach the supreme position of their prema, and who has done thousands of austerities in order to delight in the sweet ocean of prema in Vraja?." Just at that time suddenly Uddhava came up to Krsna to do some service. In order to introduce Uddhava this verse gives some of his qualities. He was respected by all the Yadavas (yadava pravara). All the Yadavas would believe his words. If, returning from Vraja and experiencing Vraja prema, he said that the prema of the gopas and gopis of Vraja and Nanda and Yasoda was thousands of times greater that that of the residents of Mathura, they would believe it, even though they had been thinking that they had the greatest fortune with Krsna as their own relative, and that the prema of Vasudeva and Devaki was the highest, as they thought of the Lord as their son. . Uddhava was also a counsellor (mantri), and therefore would be skilful at consoling the feeling of the people of Vraja. Uddhava was dear to Krsna (dayitah), and thus suitable to experience the happiness of prema in Vraja. Uddhava was a friend (sakha), like Subala, and would be eloquent at discussing conjugal love. What was in his heart would manifest in his words even more than with Krsna. Thus it is said in the third canto, "Uddhava is not less than myself." As he was equal to Krsna, by being a reflection of Krsna, he could execute the role of Krsna’s messenger very well. He was a direct disciple of Brhaspati. Because his intellect was sharp, Brhaspati himself taught him all the scriptures. However, the suggestion here is that there was one scripture inaccessible to Brhaspati, which had not been taught to him. Because he was dear to Krsna, the gopis would teach to Uddhava the highest of all knowledge, which controls Krsna--the knowledge of prema. Because Uddhava was most intelligent ( buddhi sattama) among all, he could understand that knowledge of prema, which he would later teach secretly to the queens of Dvaraka. The queens later say, "We desire that prema which is desired by the gopis, (sb 10.83.43). Uddhava was the son of Vasudeva’s brother called Devabhaga. This is mentioned in the Hari Vamsa. "The fortunate (mahabhaga) Uddhava was the son of Devabhaga." In reference to this statement, Nanda addresses Uddhava as Mahabhaga in verse sixteen of this chapter. Uddhava also means a festival. The words saksat uddhava can be taken as one phrase, meaning that Uddhava was actually festivity personified. Thus the people of Vraja, on seeing him, would become blissful.

In sorrow, with hopeless heart, I offer respects to Kṛṣṇa, the only shelter for those suffering, to suffering people of Vraja, and to Uddhava who alleviated their suffering. Having completed his preliminary duties, worrying about the agony of the people of Vraja and his own promise to return made to the gopīs and Nanda, Kṛṣṇa should have returned to Vraja. But he did not go because he could not take lightly the orders of Vasudeva, who worried that if he went there he would not return to Mathurā because of extreme attachment of Nanda and Yaśodā. yāta yūyaṁ vrajaṁn tāta vayaṁ ca sneha-duḥkhitān jñātīn vo draṣṭum eṣyāmo vidhāya suhṛdāṁ sukham Now you should all return to Vraja, dear father. We shall come to see you, our dear relatives who suffer in separation from us, as soon as we have given some happiness to your well-wishing friends. SB 10.45.23 He had made the promise to return but Nanda had not made a specific request. The elders of Mathurā however desired that he protect the city. To ignore that request would be inauspicious for him. He also considered that he could not protect anyone from Jarāsandha and others by going to Vraja whereas he could do this by staying in the fort of Mathurā. He then spoke to Uddhava in the next verse, without Vasudeva hearing. Later he will say: api smaratha naḥ sakhyaḥ svānām artha-cikīrṣayā gatāṁś cirāyitāṣ chatru- pakṣa-kṣapaṇa-cetasaḥ 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. SB 10.82.41 This indicates that among other causes, he stayed away to perform countless actions such as defeating Jarāsandha and other demons. If he did not do this, there would be calamity for both the Yadus and the people of Vraja. In order to pretend indifference to the people of Vraja he did not call them to his side in Mathurā. There would also be great difficulty in adjusting affectionate behavior with two sets of parents simultaneously. In bringing the gopīs to Mathurā and in not bringing them there would be problems. Thus he already said that he would come to Vraja (SB 10.45.35). He did not say that he would call them to Mathurā. He said he would come to see them. He did not say, “You should come here.” Thus Nanda, though in great pain, did not leave Vraja in order to see Kṛṣṇa and Balarāma in Mathurā. It was also not suitable for Kṛṣṇa to appear in both places at once when Jarāsandha caused problems, since Nanda would come to know of this, and thus would lose his awareness that Kṛṣṇa was his alone, and his affection for him would wane. There is the following principle: yathā dūra-care preṣṭhe mana āviśya vartate strīṇāṁ ca na tathā cetaḥ sannikṛṣṭe ’kṣi-gocare When her lover is far away, a woman thinks of him more than when he is present before her. SB 10.47.35 Because of this, he decided not to go to Vraja at that time. In his aprakaṭa form however Kṛṣṇa remains in Vraja at all times. This will be explained. mā śocataṁ mahā-bhāgāv ātmajān sva-kṛtaṁ bhujaḥ jāntavo na sadaikatra daivādhīnās tadāsate Kaṁsa said: O fortunate couple! Do not lament for your children who suffered because of their karmas. All jīvas, controlled by fate, never stay in one place forever. SB 10.4.18 bhavatīnāṁ viyogo me na hi sarvātmanā kvacit You are never actually separated from me, for I am the soul of all creation. SB 10.47.29 However, those participating in the prakaṭa pastimes are not aware of this. If in the prakaṭa pastimes he were to appear secretly at some time in Vraja, this would not create faith in those with strong longing, because a temporary manifestation would only cause disturbance. Therefore it is described in Padma Purāṇa and hinted at in Bhāgavatam that he would return permanently only after killing Dantavakra. He did not come until the time when he would personally be able to stay. He thought that sending Balarāma to solve the problems without himself coming would also cause suffering. He indicated that Uddhava was his dear friend, equal to himself. Uddhava would console the people of Vraja, creating faith by giving some false instructions and letting them hear of his powers as a great king. Two chapters are dedicated to describing this pastime in order. Uddhava was recognized (sammataḥ) as the best among all the various Yadus with various bhāvas, among the unlimited Yadus of the highest order because of his words and conduct. Instead of sammataḥ sometimes pravaraḥ is seen. The meaning is the same. Because of his greatness he was most suitable to go. He would be capable of consoling the people of Vraja properly. He was a special minister who could give confidential counsel. Thus he was could make the people of Vraja have faith in Kṛṣṇa, using skilful reasoning. It should be understood that Kṛṣṇa revealed his internal reasoning described above to Uddhava. Not only that, Uddhava was dear to Kṛṣṇa, a special object of mercy. He had indescribable qualities. Kṛṣṇa accepted him as himself. He was thus suitable to send to the place where Kṛṣṇa alone could go and deliver a message to the gopīs. Having described his various qualifications in order of excellence, from the point of view of confidential pastimes, his special qualification is mentioned: he was a friend, designated as such because of his unrestricted prema. He was similar to Kṛṣṇa in qualities, form and age. Among all the Yadus he was the shelter of unrestricted familiarity and intimacy. Then his external qualifications are mentioned. He was the direct disciple of Bṛhaspati. He was not taught by Brhaspati’s students, but by Bṛhaspati himself. He learned everything from nīti-śāstra to Bhāgavatam. Bṛhaspati belonged to the sampradāya of Saṅkarṣaṇa. Uddhava was most eloquent. He thus was capable of countering the gopīs’ statements of pure prema which attempted to defeat Kṛṣṇa. The cause of all the qualities mentioned was Uddhava’s great intelligence. He had the six qualities of Bhagavān. Kṛṣṇa himself thinks: noddhavo ’ṇv api man-nyūno yad guṇair nārditaḥ prabhuḥ ato mad-vayunaṁ loka grāhayann iha tiṣṭhatu Uddhava is not less than me, because he is master of māyā and not at all lacking in any spiritual quality. He should remain on this earth, giving knowledge of me to the world. SB 3.8.31 Uddhava was the son of Vasudeva’s brother named Devabhāga. Hari-vaṁśa says: uddhavo devabhāgasya mahābhāgaḥ suto 'bhavat / paṇḍitānāṁ paraṁ prāhur devaśravasam uddhavam // Fortunate Uddhava was the son of Devabhāga. Others say he was the son of Devaśravas, another brother of Vasudeva. It is said that both brothers had a son named Uddhava. However the Uddhava in this pastime was the son of Devabhāga. He was fortunate since he attained the mercy of Kṛṣṇa. Thus he was not only learned. Later in this chapter Nanda addresses him kaccid aṅga mahā-bhāga: o fortunate one! (verse 16) The word uddhava also means festival or joy. Thus Uddhava was joy incarnate.

In sorrow, with hopeless heart, I offer respects to Kṛṣṇa, the only shelter for those suffering, to suffering people of Vraja, and to Uddhava who alleviated their suffering. Having concluded necessary rites, and to make his words come true in which he promised to return (SB 10.41.17, 10.45.23), he desired to return, but he remained in the city to benefit his relatives, by comforting the Pāṇḍavas and killing Jarāsandha. First he comforted the people of Vraja though his dear friend, equal to himself. This is related in two chapters. Among the Yādavas Uddhava was respected by all for his great intelligence. He was able to pacify the people of Vraja, of various rasas, endowed with various bhāvas, among children, elders and youths. Moreover he gave intimate advice (mantra) as a special minister. Or by agreement of the Yadus he had the power of advising. By his nature he had perfection in all mantras. This means he could control everyone. He was moreover the dear friend of Kṛṣṇa, who attracted everyone’s heart. He was also of the same age as Kṛṣṇa, and could create complete trust. Therefore he was suitable to send to places where Kṛṣṇa could go. Or he was like a younger brother, a friend and assistant (dayitaḥ). Always associating with Kṛṣṇa, he knew his mood. Moreover he was the direct disciple of Bṛhaspati, rather than a student of his student. Thus he knew all scriptures and was most eloquent. He was most intelligent. Like the Lord he was endowed with six qualities. He was the son of Devabhāga, brother of Vasudeva. Uddhava also means festival personified. The list of his qualities is one of causing the other. These will be revealed in his talks. Thus he was qualified to send to Vraja.

Uddhava was not only a devotee but a pure devotee (ekantinam). The quality of the ekanta bhakti is mentioned in this verse: He is an ekanta bhakta who gives up father, mother and other attachments, fixes his mind only on Krsna and is filled with deep prema for the Lord. Among such devotees, Uddhava is dearmost (prestham). Taking his hand in a solitary place, indicating that he was filled with pain, Krsna, who takes away all pains of people who surrender to him (what to speak then of taking away the distress of the people of Vraja who were the most surrendered devotees), spoke to Uddhava.

Aim of showing Uddhava’s devotion, the cause of his being dear to Kṛṣṇa and being a friend, Śukadeva describes the aim of this description. The Lord spoke to Uddhava, who had great affection (preṣṭham) for Kṛṣṇa from childhood and absorbed in his service with the greatest respect (bhaktam). yaḥ pañca-hāyano mātrā prātar-āśāya yācitaḥ tan naicchad racayan yasya saparyāṁ bāla-līlayā Making an image of Kṛṣṇa, Uddhava used to offer items of worship to it, and when his mother called him for breakfast, he did not want to eat while his worship was incomplete. SB 3.2.2 Uddhava was completely dependent on Kṛṣṇa. Gajendra describes this: ekāntino yasya na kañcanārthaṁ vāñchanti ye vai bhagavat-prapannāḥ I praise the Lord whose pure devotees do not desire any material object, since they are surrendered fully to him. SB 8.3.20 The Śrī-vaiṣṇavas say: vihāya pita-devādīn pariniṣthāṁ gato harau tad gāḍha premabhiḥ pūrṇa ekāntīti nigadyate That person who gives up worship of Pitṛs and devatās, who surrenders to the Lord and who is filled with the deepest types of prema for the Lord is called the ekānta devotee. The verse indicates that he was more devoted than all the other Yadus. Kṛṣṇa spoke to him. Why? He wanted to take away the suffering of his devotees in Vraja. The Lord responds to those who surrender even once, saying “I am yours.” What to speak of responding to the people of Vraja whose very life was Kṛṣṇa. Thus he spoke to Uddhava in order to take away their suffering. They deserved to be the objects of his knowledge and mercy. Kṛṣṇa was the greatest ocean of qualities such as mercy and omniscience. “It would be very difficult for Kṛṣṇa to have a private talk with Uddhava since he was surrounded by many affectionate persons whom he could not avoid.” He did this when he found some opportunity (kvacit). With what gestures did he give the message? He held his hand out of natural arousal of prema on beginning to speak, desiring to speak to him closely because it was most confidential, and desiring to increase Uddhava’s attraction for his desired goal.

At some time when he began thinking of Vraja, or at some place (kvacit), Kṛṣṇa spoke to Uddhava. Uddhava was qualified to reveal confidential matters to the gopīs and Nanda and Yaśodā. His qualities are described in more detail than the previous verse. He was dearest (preṣṭhām). He was a great devotee from childhood. yaḥ pañca-hāyano mātrā prātar-āśāya yācitaḥ tan naicchad racayan yasya saparyāṁ bāla-līlayā Making an image of Kṛṣṇa, Uddhava used to offer items of worship to it, and when his mother called him for breakfast, he did not want to eat while his worship was incomplete. SB 3.2.2 He was completely dependent on Kṛṣṇa (ekāntinam). Or he was a fixed only on Kṛṣṇa as a devotee (ekāntinam bhaktam). vihāya pita-devādīn pariniṣthāṁ gato harau tad gāḍha premabhiḥ pūrṇa ekāntīti nigadyate That person who gives up worship of Pitṛs and devatās, who surrenders to the Lord and who is filled with the deepest types of prema for the Lord is called the ekānta devotee. The cause is explained. Kṛṣṇa was by nature most merciful (bhagavān). He removes the suffering of the devotees. Or since he takes way the suffering of those who are surrendered by saying “I am yours” how much more he will do for the people of Vraja, since he is Hari. He took Uddhavas’ hand in his hand in order to invoke his love, to fulfill his desire purpose or in order to speak secretly, very close. Or it was a natural expression of deep prema when he was about to speak.

"Make my father and mother completely happy (pritim a vaha). Free the gopis completely from sorrow (vi moca), for they are very deeply afflicted by separation from me. You do this, not by your own cleverness, but by my messages. It is not one message but many (plural form). It is not one message on jnana yoga (analysis and detachment), nor after that, by two messages, containing instructions on how to attain me and then words of consolation, for they will turn those messages to ashes in the blazing fire of their prema. But they will finally be freed from sorrow by many confidential instructions hinted at only, which should be revealed to them and to no one else."

Kṛṣṇa uses the plural form naḥ (our) to show respect as their son. Or he uses the plural (Kṛṣṇa, Balarāma and Uddhava) to increase Uddhava’s affection for them by showing that his mother and father are also ideal parents for persons like Uddhava. Another version has nau. Then it refers to Kṛṣṇa and Balarāma (dual). Positively produce (ā—vaha) happiness in my parents who are suffering separation from me, by your skill, as if by force, since it will be difficult to make them happy in my absence. Or, produce happiness so it is continuous like a river (ā—vaha), so that even later their happiness remains. “How will a fool like me be able to do this?” Kṛṣṇa thus called out “O Uddhava!” You are Uddhava, an ocean of good qualities, which were described in verse 1. Uddhava also means “joy.” You are also peacefulness incarnate (saumya), or most attractive. Forget about your skills. Just by seeing you, they will become happy. He addresses Uddhava to give him enthusiasm. Especially free (vi--mocaya) the gopīs from pain of separation. Free them from that pain which is firmly fixed in their hearts like a knot, so that it will not touch them again. You can only free them from pain and not give them happiness. You should do this through my message and not through your clever words, and not by making two or three attempts.

"These gopis have their minds fixed on me (mat manaska). I am their very life (mat prana). They have given up all bodily connections such as husbands, sons, mothers, fathers, sleeping, eating, drinking etc. (tyakta daihikah). They think of me, not as their husband, but as their beloved (dayitam). Not only as their beloved, but as the dearmost. Not only I am the dearmost, but they think of me as their very selves, and as the Paramatma. As I, their soul, am living here in Mathura, they believe that their souls have left their bodies and only by the power of my yogamaya energy are they still living. I protect those devotees practicing sadhana bhakti who give up all considerations of etiquette for my sake. What to speak then of these gopis?"

In regards to delivering the message to the gopīs, first he describes the gopīs’ general condition in order to then speak of the cause, by describing their particular condition in two verses. Through three descriptive phrases he says that except for him they are indifferent to the unlimited goals of dharma, to their bodies and to other people. Concerning their bodies they have given up husbands, children, eating and drinking. They have dedicated their minds to me. Thus they have no interest in external sense enjoyment. They take me as their very life. Thus they have no interest in internal objects of enjoyment. It is said: bhoktṛtve sukha-duḥkhānāṁ puruṣaṁ prakṛteḥ param They say that ātmā, superior to prakṛti, is the cause of enjoyment and suffering of the jīva. SB.26.8 Thus mad-arthe (for me) indicates that since all material enjoyment is ultimately caused by ātmā, they have become indifferent to ātmā, their selves. The cause of their sacrifice is then stated. They take me as their beloved in their minds. They do not take external objects as dear. More than that, they take me alone as most dear (preṣṭham). They do not take internal objects such as prāṇa as dearest, since in my absence they have no interest in these things. They take me alone, and not their own ātmās, as their dearest self since in my absence they consider their ātmās completely vacant. They experience no pleasure within their ātmās for any other being in my absence. By these three phrases he indicates to Uddhava that they take Kṛṣṇa alone as their husband. They do not consider those who are said to be their husbands to be their real husband. The gopīs will say api bata madhu-puryām ārya-putro ’dhunāste: it is indeed regrettable that Kṛṣṇa, our husband, resides in Mathurā. (SB 10.47.21) This line is included in many versions, but Śrīdhara Svāmī does not seem to accept it since he does not explain the difficult phrase ārya-putraḥ. I will support those persons who give up regard for dharma and people for surrender to me. This is a general statement (including not only the gopīs), to express his obligation to support anyone without regard for their qualification, if they renounce for his sake. The word ca indicates the gopīs who have given up even their lives for him. Or man-manaskā can mean “those who are in my mind at all times.” Mat-prāṇā means “those who are my life” since they have given up everything related to their bodies. The cause of giving up everything is stated. They take me as most dear, as their very selves. If I am obligated to anyone (ye) who renounces for me, what to speak of the gopīs? Though I am the object of meditation for Brahmā, I support them within (bibharmi), or meditate on them. Ādi Purāṇa says: bhaktā mamānuraktāś ca kati santi na bhūtale kintu gopījanaḥ prāṇādhika piryatamo mama There are many devotees and persons attracted to me on earth, but the gopīs are dearer to me than my life. Because their suffering enters my mind I always feel pain. Or I protect even those whom the gopīs reject such as their husbands, those nourishing their bodies by eating and those women who are chaste and shy. Thus I should protect the gopīs.

"If you are their mind, prana, the dearmost and their soul, why do they not come here to Mathura? What can they do remaining in Vraja?" This verse answers the question. "These women of Gokula fix their minds on me, dressed as a cowherd boy and ornamented with peacock feather, flute, gunja berries and clay. I also do not desire to bring them here. Why should they come to Mathura?" "Objects of attachment are dear. The object of self identity, the soul, is dear. If the one soul becomes many, among millions of souls, there is the dearmost. If there are some objects dear among millions of souls, among those dear objects, I am the most dear. Thus if I, dearmost among all dear objects, am in a far off place, the gopis become bewildered and faint. Though, by my inconceivable yoga maya energy, they maintain their lives, it appears not possible for them to continue living."

“Since they have absorbed their minds in you, they have attained you. Why should you worry about them?” Internally they are absorbed in me but externally they have become very disturbed. That is described in this verse. As women of Gokula, they can maintain their lives only by seeing me. That is their extraordinary nature. The superlative degree in preṣṭha indicates an object which surpasses all others (Pāṇini 5.3.55.) That is priya or dear which is the object of complete possessiveness. That is dear (preyān) which is ātmā, with identity as “I.” If there are many such objects, among them all, that which surpasses them all--which is dearer than all things related to me--is dearest (preṣṭhe). When I am close, they express sentiments like “We can eagerly look upon your beautiful face, so lovely with its adornment of curly locks.” (SB 10.31.15) However, now I am far away. They remember that I am far away. On thinking about it, they faint (vimuhyanti). They think for a short time and faint for a long time. Ah! What misfortune! They cannot even think of me! The present tense is used to show that repeatedly they think and faint. The cause of fainting is their exhaustion from longing in separation. They drool. This is a symptom of the vyabhicārī-bhava called apasmara or epileptic fit. Previously they displayed various clear symptoms. Na vidāmaḥ kaśmalena kavaraṁ vasanaṁ vā: we are unaware that our hair and garments are slackening. (SB 10.35.17) However, now with their extreme symptoms known everywhere, I am embarrassed to go there. In distress Kṛṣṇa calls out aṅga. Also it means “Uddhava you are like my limb.” This gives courage to Uddhava to console the gopīs.

Their pain is more than mine. That is expressed in two verses. These women of Gokula have indescribable love, and are dedicated fully to me. Being women living in Vraja, their love is greater than mine. Among all dear persons, I am dearest to them but live far away in Mathurā. In great pain of separation, longing to see me, they remember me or the rāsa dance. Or they softly chant “Kṛṣṇa! Kṛṣṇa!” since it is impossible to forget me. They become completely bewildered or faint. They fall on the ground and remain there. O friend with limbs similar to mine (aṅga)! O dear friend! You alone understand this.

"The gopis are somehow maintaining their lives with difficulty because of my promise to return. It is very difficult for them to maintain their lives on my promise, and rather, it would be easier from them to give up their lives." "How are they maintaining their lives?" "By the message I gave that I would quickly return. They have a strong hope that I will return and this stops the life airs which are about to leave their bodies." "Who are they in relation to you? " "Thought they are the wives of cowherd men (vallabya), they belong to me (me). Their husbands do not receive even a trace of their sweet forms, fragrances, sounds, tastes and touch. The husbands simply have a thought that those women are their wives. In order that the rasa sakti nourish itself, from time without beginning they have parakiya bhava. They are to be enjoyed by me. Why? Because they attract me (mad atmika). They attract me because they, arising from my form, are the very incarnation of supreme bliss, the form of prema, the essence of my svarupa sakti called hladini sakti. Though I am atma rama, I derive more pleasure with them. Therefore they deserve more mercy than even myself." (the suffix ka in atmika, indicating endearment, indicates this) Another meaning of mad atmikah: "These gopis are desired by me for my enjoyment, or these gopis desire to enjoy with me .They are mine because they are to be enjoyed by me."

Kṛṣṇa feared they would give up their lives. Thus he says that they maintain their lives with difficulty. Though their life airs begin to leave, they pull them back. How much long will they be able to maintain their lives? “With what effort do they maintain their lives?” Somehow or other they do it. Not mentioning the reason they maintain their lives because of shame at his own wavering words, he then shows clearly the reason, since there is no alternative. He had sent many messages saying he would return. They began to meditate on the day of my return after I first mentioned it. Then they fainted on thinking that I would be delayed. They then remembered my promise. This arouse naturally from the fainting. They maintain their lives with effort by repeatedly meditating, fainting, and then remembering that I will return. They are my cowherd wives (ballavyaḥ). This is like the formation brāhmanī (brāhmaṇa’s wife). In verse 4 Kṛṣṇa identified himself as a cowherd by saying “Make our parents (cowherds) happy.” They are not only my wives by conventional conduct. They are part of me, śaktis arising from my svarūpa. It was said already that they are absorbed in me (man-manaskā). The gopīs’ position is made clear in Brahma-saṁhitā: ānanda cinmaya rasa pratibhāvitābhis tābhir ya eva nija rūpatayā kalābhiḥ | goloka eva nivasaty akhilātma bhūto govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||37|| I worship the Supreme Lord Govinda who, though regarding all the inhabitants as his very self, resides in Goloka exclusively with the young gopīs, who are embodiments of madhura-rasa. He accepts them as his wives, while they respond to his conjugal affection reciprocally. 5.37 That the gopīs think that they are married to other men is created by the līlā-śakti to show their unrestricted attraction for Kṛṣṇa. It is only an appearance that they seem to sleep with those men. This is clear in the following statement. nāsūyan khalu kṛṣṇāya mohitās tasya māyayā manyamānāḥ sva-pārśva-sthānv svān svān dārān vrajaukasaḥ The cowherd men, bewildered by Kṛṣṇa’s illusory potency, thought their wives had remained home at their sides. Thus they did not harbor any jealous feelings against him. SB 10.33.37 They can never give up hope in me since they never lose faith in my words out of prema filled with the feeling that they belong to me. However this is a general statement. It is possible that some of them cannot maintain their lives. But they will be pacified by messages saying that I will return. All the people of Vraja should be pacified since they take me as their life. eṣāṁ ghoṣa-nivāsinām uta bhavān kiṁ deva rāteti naś ceto viśva-phalāt phalaṁ tvad-aparaṁ kutrāpy ayan muhyati sad-veṣād iva pūtanāpi sa-kulā tvām eva devāpitā yad-dhāmārtha-suhṛt-priyātma-tanaya-prāṇāśayās tvat-kṛte O Lord! What can you give to the people of Vraja whose houses, possessions, friends, dear ones, bodies, sons, life airs and hearts are dedicated only to you, since there is nothing superior to you or Vraja (which you have already given)? Thinking of this my mind becomes bewildered. You awarded yourself even to Pūtanā and her family members because she wore the disguise of a nurse. SB 10.14.35 aho bhāgyam aho bhāgyaṁ nanda-gopa-vrajaukasām yan-mitraṁ paramānandaṁ pūrṇaṁ brahma sanātanam How greatly fortunate are Nanda Mahārāja, the cowherd men and all the other inhabitants of Vrajabhūmi! There is no limit to their good fortune, because Kṛṣṇa gave them prema, which is the highest bliss, eternal and complete. SB 10.14.32 dustyajaś cānurāgo ’smin sarveṣāṁ no vrajaukasām nanda te tanaye ’smāsu tasyāpy autpattikaḥ katham Dear Nanda, how is it that we and all the other residents of Vraja cannot give up our constant affection for your son? And how is it that he is so spontaneously attracted to us? SB 10.26.13 Even the animals and trees experienced grief when Kṛṣṇa entered Kāliya’s lake and experienced joy when he came out. When Indra showered rain on Vraja Kṛṣṇa thought: tasmān mac-charaṇaṁ goṣṭhaṁ man-nāthaṁ mat-parigraham gopāye svātma-yogena so ‘yaṁ me vrata āhitaḥ I must therefore protect the cowherd community by my natural powers for I am there shelter, I am their protector, and indeed I am everything to them. I have taken a vow to protect my devotees. SB 10.25.18 Elders such as Upananda and friends like Śrīdāmā should be consoled since they are the best of devotees. Nanda will say: api smarati naḥ kṛṣṇo mātaraṁ suhṛdaḥ sakhīn gopān vrajaṁ cātma-nāthaṁ gāvo vṛndāvanaṁ girim Does Kṛṣṇa remember us? Does he remember his mother and his friends and well-wishers? Does he remember the cowherds and their village of Vraja, of which he is the master? Does he remember the cows, Vṛndāvana forest and Govardhana Hill? SB 10.46.18 The following should be understood about those not mentioned (only his parents and the gopīs were mentioned). Some who were to be consoled are included with Nanda. Others were not consoled because of a certain reason, but they were peaceful. In Gokula there are three types of prema: prema with predominance of longing (parents and gopīs), prema with predominance of familiarity (friends) and prema without discrimination (cows). That prema when it becomes intense, even elsewhere, produces a direct appearance of Kṛṣṇa. agre samgrayati kām api keli-lakṣmīm anyāsu dikṣv api vilocanam eva sākṣi | hā hanta hasta-patha-dūram aho kim etad āśā-kiśoram ayam amba jagat-trayaṁ me || He has directly manifested in front of me an indescribable wealth of his pastimes. He is in other directions also. My eye is the witness. Oh! What misfortune! He is out of reach of my hand. Is that him? Ah! For me, the three worlds have become filled with this youth of my aspiration. Kṛṣṇa-karṇāmṛta 60 Jayadeva also describes this: śliṣyati cumbati jaladhara-kalpam harir upagata iti timiram analpam nātha hare! sīdati... “When she sees the dense darkness that resembles a raincloud, she embraces and kisses it. Oh, Hari has come. saric-chaila-vanoddeśān mukunda-pada-bhūṣitān ākrīḍān īkṣyamāṇānāṁ mano yāti tad-ātmatām When we see the places where Mukunda enjoyed his sporting pastimes—the rivers, hills and forests he decorated with his feet—our minds become totally absorbed in him. SB 10.46.22 The friends and the cows think that Kṛṣṇa is actuallly present when he shows his sphūrti. They think the sphūrti is his direct form since they cannot distinguish the two. Those who are filled with longing however cannot trust even his directly presence, what to speak of his showing a sphūrti. Later they have great doubt because of intense longing. This is shown in the queens of Dvārakā when they play with Kṛṣṇa in the water. Therefore only the gopīs and the parents among the inhabitants of Vraja feel separation. Thus in verse 3 Kṛsṇa mentions them only. iti saṁsmṛtya saṁsmṛtya nandaḥ kṛṣṇānurakta-dhīḥ aty-utkaṇṭho ’bhavat tūṣṇīṁ prema-prasara-vihvalaḥ Thus intensely remembering Kṛṣṇa again and again, Nanda Mahārāja, his mind completely attached to the Lord, felt extreme anxiety and fell silent, overcome by the strength of his love. SB 10.46.27 iti gopyo hi govinde gata-vāk-kāya-mānasāḥ kṛṣṇa-dūte samāyāte uddhave tyakta-laukikāḥ Thus speaking, the gopīs, whose words, bodies and minds were fully dedicated to Lord Govinda, put aside all their regular work now that Kṛṣṇa’s messenger, Uddhava, had arrived among them. SB 10.47.9 The cows whose prema was indiscriminate and the cowherd boys with familiarity remained in Vrja expereincing a meeting with Kṛṣṇa as a sphūrti. The cows because of their nature of less intelligence were convinced that Kṛsṇa was actually present. The cowherd boys were firmly convinced that Kṛṣṇa would come from Mathurā to join them. They would talk of this in private. Thus the joy of the cows is described in verse 9. Thus onlly his parents and the gopīs had to be consoled with care. There was no alternative. The cowherd boys would become peaceful without personal consolation. Consoling them would, on the contrary, produce doubt. Thus among entities with three types of prema some were consoled or not consoled. Others in Vraja who follow their bhāvas were treated accordingly. The gopīs will say: akrūra āgataḥ kiṁ vā yaḥ kaṁsasyārtha-sādhakaḥ yena nīto madhu-purīṁ kṛṣṇaḥ kamala-locanaḥ Perhaps Akrūra has returned—he who fulfilled Kaṁsa’s desire by taking lotus-eyed Kṛṣṇa to Mathurā. SB 10.46.48 The gopīs’ speech showing their great sorrow was experienced by others also. evaṁ niśā sā bruvator vyatītā nandasya kṛṣṇānucarasya rājan gopyaḥ samutthāya nirūpya dīpān vāstūn samabhyarcya daudhīny amanthun While Kṛṣṇa’s messenger continued speaking with Nanda, the night ended, O King. The women of the cowherd village rose from bed and, lighting lamps, worshiped their household deities. Then they began churning the yogurt into butter. SB 10.46.44 This verse shows the gopīs’ joy, which was also experienced by others. The trees and birds, whose saṁskāras were destroyed by previously seeing and touching Kṛṣna, also experienced this joy. When Kṛṣṇa entered and emerged from Kāliya lake, the trees felt sorrow and joy what to speak of the animal. Appearance of joy and sorrow arose from time which had a similar nature, being absorbed in thel pastimes bestowing favorable or unfavorable situations. Thus auspicous or inauspicous omens would occur on earth and in the heavens. Some say that the cowherd boys were pacified by sometimes going to Mathurā. But this is not true for Nanda asks later “Does Kṛṣṇa remember the cowherd boys?” (verse 18)

He fears they are in great danger. They maintain their lives in suffering greater than death. With difficulty they keep their life from leaving their bodies. This is generally so, but others become devoid of action, as if dead. Somehow they maintain their lives. Out of shame for his promise, he makes a general statement. But then he reveals the meaning by saying that they live because of his promise to return. They never give up hope since they believe my words, being by nature full of soft prema, as my possessions (me vallabyaḥ). The three reasons for maintaining their lives are progressive in excellence (madātmikāḥ being the strongest.) Or they are my offspring (mad-ātmikāḥ). Their pain is my pain. By delivering them from pain, I am delivered from pain. Or when I am situated far away from the pastimes of Vṛndāvana, they experience great suffering. Thus they maintain their lives with great difficulty. Or he gives direction on how to deliver the message. The present tense expresses the near future. Though with great difficulty, they will maintain their lives by directly explaining (sandeśaiḥ) that I will soon return to Vraja. That is the main message. More than for his parents arrangements are made for the gopīs. Though the same message is suitable for all the people of Vraja, the instruction is given for his parents and the gopīs. His friends in Vraja are not the recipients of this message, since they could come to Mathurā. Or this is an instruction for all the cowherd women, whether old or young. taṁ nāga-bhoga-parivītam adṛṣṭa-ceṣṭam ālokya tat-priya-sakhāḥ paśupā bhṛśārtāḥ kṛṣṇe ’rpitātma-suhṛd-artha-kalatra-kāmā duḥkhānuśoka-bhaya-mūḍha-dhiyo nipetuḥ When the members of the cowherd community, who had accepted Kṛṣṇa as their dearest friend, who had offered him themselves, their friends, their wealth, their families and goals of life, saw him enveloped in the snake’s coils, motionless, they were filled with pain. Overwhelmed by sorrow, lamentation and fear they fainted and fell on the ground. SB 10.16.10 Thus I maintain also the cowherd like Śrīdhāmā. But two verses point out the excellence of the gopīs.

The word bhartuḥ (one who carries) suggests that Uddhava carried bhakti, being filled with a similar bhāva as Kṛṣṇa. He mounted his chariot so that he could go quickly. He went with outstanding conduct and desires (pra—yayau). He went to the Gokula of Nanda, who gives joy (nanda). The place was joyful because of prema for Kṛṣṇa.

O king! Śukadeva expresses joy on Kṛṣṇa’s mercy to the people of Vraja. Or having been addressed, shining (rājan) with respect (ādṛtaḥ), he accepted the message. Or being respected with prasāda cloth to send him off, he accepted the message. Or being respected by being entrusted with taking the message, or being respected by his master (bhartuḥ), he accepted the message. This is one reason why he shone. He accepted the message, holding it in his heart. Or he held the written message on his head to protect it. Bhartuḥ means he who nourishes. He mounted the chariot in order to go to Vraja quickly, to fulfil a greater desire than Akrūra’s.

As the sun was setting (nimlocati), Uddhava entered Vraja, his chariot covered (channa yanah) with dust raised by the hooves of the cows.

Six verses describe his arrival in Vraja. Uddhava shone with his beauty and the beauty of the chariot (śrīmān). Another version has śrīman. In that case the word is an address to Parīkṣit. His chariot was hidden by the dust arising from unlimited cows and their mooing as they entered Vraja.

Nanda mean he who gives joy. Gokula was similar. Uddhava was blissful with the great manifestation of bhāva. The chariot, shining with ornaments given by the Lord, was covered with dust raised by hooves of unlimited cows entering Vraja. The cow dust indicates an excellent condition.

Vraja is described in five verses. Inspired by the Lord’s iccha sakti, yogamaya said, "Let Uddahva see the splendor of my Vraja." Covering separation from Krsna--grief expressed through the sancari bhavas of nirveda, visada and dainya, she showed Uddhava a typical evening in Vraja in which Krsna was present, with positive sentiments of joy, eagerness, enthusiasm etc. Because the cows were in heat (vasitah), the maddened bulls were mooing loudly and fighting with each other to mate with the cows. Vraja echoed with the sounds of the cows who were running towards their new calves. Along with the sound of milking cows there were shouts in all directions such as "Let the cow loose" "Don’t let the cow loose" "Bring the cows here" Let the cows go." "Do this quickly" "Do this slowly." "Bring this." "Take this." "Give this. Receive this." There was also the sound of the flute, and the singing of the gopis. By all this Vraja appeared splendid. Vraja was made attractive by the houses of the cowherd men in which sacrifices and worship were performed.

Five verses describe the scene which gave joy to Uddhava. Yudhyadbhiḥ means “fighting with.” Vatsakān means calves which were objects of compassion. The cows and calves were brilliant white. The place was filled with the sound of milking cows. The place was made beautiful with the sound of flutes and with ornamented cowherds and women. The women described here are not the gopīs of Kṛṣṇa since those gopīs have already been described as giving up interest in their bodies. The cowherds described in this verse were those other than the cowherd boys like Śrīdāmā. After the depiction of normal activity, a depiction of Vedic activities is given. Respect was given to the sun and fire by daily sacrifice and worship, to the cows by feeding etc, and to the guests, brāhmaṇas, devatās and Pitṛs by proper respect. Or the fire, the sun, the guest, the cow, and the brāhmaṇa are the abodes where the Lord can be worshipped. The Pitṛs and devatās are necessarily to be worshipped in one’s house (by persons following dharma). As devotees the people of Vraja took all these entities as intimately related with Kṛṣṇa and thus worshipped them. Though the people of Vraja, most worthy of worship by the greatest souls, do not have to act according to the rules, as part of the pastimes they follow rules of dharma just like the Lord. But it is shown here that as vaiśyas of the abhīra group, Kṛṣṇa and the inhabitants of Vraja were twice born (able to perform sacrifices etc.). At the name giving ceremony of Kṛṣṇa and Balarāma it was said: perform the saṁskāras of the twice born. (SB 10.8.10) kṛṣi-vāṇijya-go-rakṣā kusīdaṁ tūryam ucyate vārtā catur-vidhā tatra vayaṁ go-vṛttayo ‘niśam The occupational duties of the vaiśya are conceived in four divisions: farming, commerce, cow protection and moneylending. Out of these, we are always engaged in cow protection. SB 10.24.21 The beauty within the houses is then described: the houses were decorated with garlands, lamps and incense. The beauty of the surrounding environment is then described. The forests were replete with birds and flowers and decorated with groups of lotuses growing in the lakes.

Five verses describe the scene which gave joy to Uddhava. The cause of dust being raised is explained. There were sounds made by fighting bulls. Ca indicates the cows were mooing. The calves were newly born (vatsakān). Buffaloes are excluded in this description. The place was ornamented with white calves jumping about, or with cows running about, affectionate to their calves (go-vatsaiḥ). Though the cows and bulls were generally white, the new calves were especially white with purity. Having described the bliss of the animals, the activities of the cowherds is described. The sound of milking mixed with the sound of flutes (and other instruments not described). The flute sound can be connect with nāditam in the previous verse. The bliss of the gopīs is then described. They sang about the auspicious activities of Kṛṣṇa and Balarāma, while weeping with prema (ca). Though persons suffering greatly should not be causes of joy, since they appear dirty and disturbed, they manifest indescribable beauty because of astonishing deep prema for the Lord in spite of the dirt, and attractiveness in spite of their deformity. The bliss because of the beauty of the gopīs is described. They decorated themselves nicely with ornaments sent by the Lord, in order to please him. They thought that when he came, he would see them and be happy. The cowherds were also ornamented (ca). This made everything especially beautiful (su-virājitam). The bliss from a wealth of dharma is described. Fire and the sun were worshipped by nitya-homas. Cows were worshipped by feeding them. Guests, brāhmaṇas, pitṛs and devatās were worshipped by offerings. Or the first five are receptacles in which the Lord is worshipped. Worship of pitṛs and devatās is obligatory for householders. The houses were attractive with this worship. Though the people of Vraja are not obliligated to worship, being great devotees, like the Lord they perform these actions as pastimes. The bliss from the ingredients is described. The specific items are mentioned because of their auspiciousness. Flags and banners should also be included. The incense and garlands were for the worship or were decorations on the houses. Having described the bliss of the village, the outer areas are described. Since Vṛndāvana is the shelter of everything, in all places there were flowering trees and creepers and lakes full of swans and ducks and lotuses. Previously the joy of the cows and bulls was described. In the forests as well the animals were joyful. The cowherds thought that Kṛṣṇa would quickly return because of his words “I will come to see my relatives.”

Then Uddhava entered the house of Nanda, which revealed the misery due to separation from Krsna. Nanda emerged from within the house, and saw that Uddhava appeared very much like his own son. Because of the energy given by the bliss of seeing him, he was able to execute the external behavior and conversations. Thinking of Uddhava as guest, who was worthy of worship like Narayana (vasudeva dhih), Nanda worshiped Uddhava with footwash and other items.

When Uddhava arrived at the door, Nanda heard from inside the house and came there. Uddhava was Kṛṣṇa’s devotee (anucaram) and dear to him, being like Kṛṣṇa’s own self. Or he was dear to Nanda since he was non-different from Kṛṣṇa, being the abode of Kṛṣṇa as a devotee.

When Uddhava arrived at the door, Nanda rose and met him. Since his chariot came unnoticed, he simply arrived without Nanda knowing beforehand. He was a dear devotee of Kṛṣṇa, or dear to Nanda. It is the nature of devotees to worship guests. Thus he treated him as the Lord. Or he thought that Kṛṣṇa had arrived.

Nanda fed Uddhava rice cooked in milk. From the day that Krsna had departed from Mathura, the kitchens of the people of Vraja were left unswept and dirty, filled with leaves, grass, dust and spider webs. The people of Vraja maintained their lives by buttermilk, yogurt and milk given by neighbors. They simply lamented, "We have died." But on this particular day, understanding Nanda’s anxiety that when Uddhava comes he should not suffer from hunger, one brahmana accompanying Nanda cooked a quantity of broken rice with milk for one person. Massaging Uddhava’s feet was performed by a servant, since Uddhava was his nephew and therefore an inferior.

He fed him rice boiled in milk or the best rice. Nanda offered him a bed and, when he spread out his body, he made him relax. He removed his fatigue by massaging his feet. When he was seated comfortably (sukham) he inquired from him.

He fed Uddhava rice because it was the principal food, as well as dairy products and other foods. He was seated on a bed or stretched his body out on the bed. He had others massage his feet or personally did it, and fanned him and offered sandalwood. When Uddhava’s fatigue was gone, Nanda inquired with lamentation.

Fearing that if he asked about Krsna, his throat would choke up and tears would come to his eyes, Nanda first asked about the welfare of Vasudeva. Vasudeva was now freed from the prison house of Kamsa, and from all sorts of dangers.

Being unable to ask directly and immediately about Kṛṣṇa because of increased grief of separation, Nanda first asks about the welfare of Vasudeva as an introduction. O greatly fortunate Uddhava! You are qualified with great fortune since you are close to Kṛṣṇa. We however are not qualified for such fortune. Thus we are suitable to be rejected by him. As the son of Śūra Vasudeva has manifested his father’s good fortune, since Kṛṣṇa acts as his son. He is free from all dangers and united with his children (Kṛṣṇa). He is surrounded by friends (including Kṛṣṇa). Is he well? In this way he asks generally about everyone and also the condition of Kṛṣṇa.

Nanda asked about Vasudeva first since he was Kṛṣṇa’s father and Nanda’s friend. Or if he asked about Kṛṣṇa first he would be overcome with pain and would not be able to ask about other things after that. Or he asked the easy questions first since the question about Kṛṣṇa would be extensive. Or he had many worries about his dear friend Vasudeva because of his affection and thus asked about him first. O fortunate one! You are greatly fortunate because you are dear to Kṛṣṇa. We however are unfortunate since he gave us up. He does not mention Vasudeva’s name directly because of his friendship and respect or because of natural affection. He also asks about children and wives (ādyaiḥ). Vasudeva has been freed from all dangers and joined with children and relatives. He is surrounded by the Yadus. He asks about the welfare of Kṛṣṇa by asking about the welfare of all the Yadus and family members like Devakī.

In order to maintain self control, Nanda praises the main cause of Vasudeva being freed, putting the direct topic of Kṛṣṇa at a distance temporarily. Since Kaṁsa died because he was sinful, there was no fault in killing him. His sin was hatred of those of proper conduct (innocent people) and those following dharma. Therefore we permitted Kṛṣṇa to go to Mathurā.

Then with tears in his eyes and choked voice he began to ask about Krsna. Pointing with his finger, he said, "Just see the condition of Krsna’s mother. See Vraja now, bereft of glory, whose master was Krsna (atma natham), but which is now without Krsna." !9. "Will Krsna come here? O Uddhava, do you know the intention in Krsna’s mind?" "Yes I know, he will come. He will relieve you of suffering and will stay here." "Let him not console us, and let him not stay here permanently. I beg only to see him. We, his own people (sva janana), afflicted by separation, will die today or tomorrow. Will he not come to see them just once? Oh Govinda, please take (vindatam) unlimited cows, meaning also millions of gold coins, pearls, and diamonds, jewel encrusted plates, various types of cloth, ornaments, sandalwood, aguru, kumkum and many household items. These are all yours. We are almost dead. Who else has a right to these things? Take all these things and live wherever you desire to live." "Why are you talking like this? You should know that he is about to come." Not being able to bear the delay, Nanda said, " When (karhi) will I be able to see his face? His face, which surpasses a million moons, his incomparable nose, his sweet smile, and his long, lotus petal eyes. As the end approaches, seeing this, we will die." By this he expresses his extreme anxiety.

Not able to control himself for long, Nanda then asked directly what he wanted to ask. Does Kṛṣṇa, who attracts all hearts, who is my son, remember us? Did he not forget us? Plural is used (naḥ) to indicate Upananda and others also. It thus indicates Kṛṣṇa’s affection for all. He mentions Yaśodā, since Nanda remembered her because of his pain on seeing her great sorrow. Does he remember other cowherd relatives like maternal uncles, his companions like Śrīdāmā, the cowherds in general and also the gopīs, and Vraja, whose master is Kṛṣṇa (ātma). By being master of Vraja he was naturally the master of everyone. Gāvaḥ should be gāḥ. He lists everyone from most important (Yaśodā) to less important (cows). Since it is included in Vṛndāvana, he mentions Govardhana after Vṛndāvana, though Govardhana is more important. Or he mentions naḥ first because that came to his mind first. Then he remembered about the Yaśodā, well-wishers and Kṛṣṇa’s friends in that order because of proximity to himself, with the later persons further away in open areas. Then, unable to remember details, he asks about other cowherds and Vraja in general. After asking in general about Vraja, not able to think of the details, he then asks specifically about the cows. Does he constantly remember Vṛndāvana where he enjoyed and the cows with whom he enjoyed, though he has now given them up? In Vṛndāvana, does he remember the mountain he held up in his hand for seven days, while encouraging worship of himself--a desire tree with a wealth of happiness and a variety of pastimes? After killing Kaṁsa, who was only one person, he is now hampered in many ways. He must not be able to think about himself because of worrying about a safe place for the Yadus, bringing them here and there, in order to defend them from many wicked enemies, such as followers of Kaṁsa’s wives and the father of Kaṁsa’s wives. In that condition how could he think of us?

Nanda began to worry, “My son is grateful and intelligent. But also he said he had to satisfy his relatives in Mathurā (SB 10.45.23). This will cause some delay.” He then asked about some other pleasant result. Will Govinda return to see his people? Govinda is the protector of Gokula. He must return. He must return to see those who are objects of affection, his own people (sva-janān). Let him not come repeatedly. Will he come even once just to console everyone? Desire that he come to see them indicates that they are suffering as if from a serious illness. He should come at least once, since some inhabitants of Vraja may not continue to live. There are some among us who are in the process of dying, having given up hope of living, who suffer from not seeing him again. Others, who will live a little longer, suffer from the impossibility of again seeing him. In both cases, intolerable suffering from longing will be destroyed if he comes once. With his coming there will be another pleasant result. Nanda reveals this with agitation. If he will come at some time, then we will see his face. Instead of tarhi sometimes karhi is seen. Kṛṣṇa promised to come and see them (SB 10.45.23). Thus they would not go to Mathurā and see him. Remembering his face he remembers its beauty, almost fainting.

Thinking that Kṛṣṇa, being intelligent and grateful, will remember them at all times, he asks another urgent question. He is the king of Gokula (govindaḥ). Thus he must return. He must see the people who are objects of his affection (sva-janān). He must see them at least once, since they are suffering. Will he satisfy them with his sweet words? Or will he come to see us once, not doing anything else? We expect to see him once, and not anywhere else. This is a statement made in misery. “He sees everything. Even staying there he sees you at all times. Why should he come here?” We will see his beautiful eyes, smile and nose. Though all his limbs are beautiful, the nose and eyes being the chief limbs are mentioned to represent all his limbs. By his coming, our desires will be fulfilled completely. Out of great longing, and loss of control Nanda utters “When will this be (karhi—instead of tarhi)?” Asking this question, they expect to see him in Vraja.

"But you will not die. You will live a long time, raising your son with affection." "Now, we will not be saved from the hands of death." In saying this he recounts the previous threats of death. "He saves us from the forest fire, from the rains produced by Indra, because of his natural affection for us (su mahatmaha). But today, why does he not save us from the huge fire of terrible separation? I cannot understand this."

As if gaining self control. Nanda remembering Kṛṣṇa’s great affection for his relatives which made him forget his own suffering, in order to console himself. But then, by that remembrance he laments as if his heart as been broken. From his young childhood Kṛṣṇa performed many acts to save us. I will describe some. From the beginning he showed great compassion. He protected us from the forest fire, because of his powers similar to Nārāyaṇa’s as stated by Garga. Or, seeing the fire, he swallowed the fire which became nectar for him, because of his very nature or his compassion. Similarly he protected us from the wind and rain, from the bull and snake, and from other personifications of death. He was the most excellent, great soul, having natural qualities such as unconditional love, mercy and power.

Having described Kṛṣṇa’s form with desire to see him, he describes his qualities, somewhat lamenting. He describes these events since he personally experienced them. The snake refers to Kāliya and Aghāsura. These were equal to death. We are alive because he saved us. He could save us because his nature is mercy (su-mahātmanā). We were saved because he is compassionate, not because of our qualities. This is a statement uttered in misery.

"By the nectar of remembrance of his moonlike face, all pain will vanish." "That is true, but though remembering him removes all suffering, now that remembrance gives us more suffering, by great misfortune. When we remember him, we lose all interest in everything. Though we continue to bathe, eat and perform other daily activities by rote, we have lost interest in these things also. In this state we cannot remain alive."

In two verses Nanda remembers his powers and his sweetness. Remembering both, he becomes agitated. He informs Uddhava of his daily suffering. We remember Kṛṣṇa’s prowess. The word “Kṛṣṇa” should also be supplied to the other items. Nanda was unable to say Kṛṣṇa’s name repeatedly. He showed prowess in swallowing the fire. Not only did he show heroic acts, but also sweetness such as playful glances in one direction out of shyness. He attentively glanced everywhere with affection. At the same time he smiled. And then he spoke. Remembering that, and then experiencing pain, we stop our work. Because of inner disturbance, external actions stop. This has been arranged by the Lord. We should remain healthy by engagement and thinking of other things, but we cannot do that.

After describing his pastimes, Nanda shows Kṛṣṇa’s attractiveness, and his own misery. We remember his astonishing deeds such as killing Pūtanā. The word Kṛṣṇa applies to all the elements listed (his glances, smiles and words) though it is in one compound only. Līlā means very playful. All of these elements were very attractive to the heart. The order is with increasing excellent (words being most attractive). This is clear from statements like the following. madhurayā girā valgu-vākyayā budha-manojñayā puṣkarekṣaṇa vidhi-karīr imā vīra muhyatīr adhara-sīdhunāpyāyayasva naḥ O lotus-eyed one, by your sweet voice and charming words, which attract the minds of the intelligent, we have fainted. Our dear hero, please revive your maidservants with the nectar of your lips. SB 10.31.8 In speaking, the smiles and glances are also present. Actions can also refer to daily or periodic acts such as eating. By this remembrance we become slow in excuting duties. Or being distracted we cannot complete our actions.

"If this is the case, then I can understand that you are staying in the house and remembering Krsna too much. Therefore to give up dwelling on him so much, you should herd the cows and walk on the bank of the Yamuna." Fearing such a remark, Nanda said, "On seeing the river, the forest and other places (uddesah) where Krsna performed pastimes, our conscious becomes more absorbed in Krsna. We think more of Krsna (tad atmatam), and the pain of separation increases."

“You should give up just staying at home and remembering Kṛṣṇa. Instead, herd the cows and wander on the bank of the Yamunā.” Nanda answers with this verse. Doing such actions will offer no solution to our problems. We see places in the forests, mountains and river banks decorated with the foot prints of Kṛṣṇa who freed me from the python and Varuṇa (mukunda), since even today those prints are preserved by the lap of the earth deity out of affection. And we see the signs of his playing. All living entities see them, what to speak of us. When we see them we become absorbed in him, actually seeing his sphūrti. What are we to do?

“You should give up remembering his activities.” When we see rivers like Yamunā, hills like Govardhana or forested areas like Kāmyavana, ornamented with the footmarks of he who gives the highest bliss (mukunda), my son, because he played there, our minds cannot give up thinking of him. Another version has govinda. As king of Gokula, he is the object of devotion of all people of Vraja. The footprints remained for a long time without disappearing. sva-mūrtyā loka-lāvaṇya- nirmuktyā locanaṁ nṛṇām gīrbhis tāḥ smaratāṁ cittaṁ padais tān īkṣatāṁ kriyāḥ I have stolen people’s eyes with my form which makes them reject all other beauty, stolen their voices and ears by my words, stolen their minds and stolen their movements of their bodies by the markings on my footprints. SB 11.1.6 Or seeing the various places of pastimes (ākrīḍān) decorated with his footprints, with a display of various types of beauty, our minds become filled with Mukunda.

By the sudden recollection of Krsna as the Lord, in contrast to his natural production of affection in separation, Nanda speaks with a sense of discrimination. "These two sons have appeared in my house (iha) by the good fortune of myself and Vasudeva, for the welfare of the devatas (suranam arthaya), such as killing Kamsa and other demons. This is according to the profound words of Garga."

Nanda again recollects Kṛṣṇa’s powers, hoping to cover his sweetness, since he fears that if he suddenly manifests his sweet form and strengthens his heart, it will be a cause of suffering because of the affection arising from thinking of him as a son. Or he speaks of his powers with a desire to glory him as a natural result of special affection arising from separation. That is described in four verses. I think that the two boys are some great persons equal to Nārāyaṇa, who have made an appearance of being born in my house (iha). This statement is an expression of Nanda’s natural and internal affection for Kṛṣṇa and Balarāma as his sons.

Overcome with pain, he considers that the cause of his pain is his affection, thinking of Kṛṣṇa as his son. In order to pacify his heart, he covers that conception of Kṛṣṇa as his son. Or he speaks in misery, thinking that he should be ignored because of his low position and Kṛṣṇa’s high position. The two words ca indicate equal importance of Kṛṣṇa and Balarāma. Both of them are most merciful and affectionate to their friends. But we are not worthy of being recognized. Having come to the material world (iha prāptau) they are Hari and Hara, Vāsudeva and Saṅkarṣaṇa, or the two outstanding members of the caturvyūha for benefiting the devatās by relieving the burden of the earth. Should they not give benefit to us mortals as well? Or among devatās they are the best devatās (sūrānām surottamau). They have appeared in this world to benefit the devotees (mahad-arthāya)—the Yadus, not us devotees. This is a statement of extreme misery. Or he made us happy by his pastimes but, by giving us up, has produced the opposite result. He must be some devatā with some other mission. Garga has said:

tasmān nandātmajo ’yaṁ te nārāyaṇa-samo guṇaiḥ śriyā kīrtyānubhāvena gopāyasva samāhitaḥ In conclusion, therefore, O Nanda Mahārāja, this child of yours is as good as Nārāyaṇa by his qualities, opulence, fame and influence. You should protect this child very carefully. SB 10.8.19 The two have come to Vraja to help the devatās by killing Pūtana. They did not come to give us happiness, for by giving us up they have created great suffering. The previous happiness is just pain because of the extreme suffering.

They killed (avadhiṣṭām) the wrestlers Cāṇūra and Muṣṭika and the elephant who were as strong as ten thousand elephants just as a lion kills other animals without effort.

The wrestlers and the elephant were as strong as ten thousand elephants. They were killed (avadhiṣṭām). This was done without effort (līlayā eva). This was suitable since he was like a lion in relation to other animals.

"He broke a bow measuring three tala trees or 60 x 3 hastas. With one hand, his left hand, he held up the mountain for seven days."

Tāla means a tāla tree which is 60 hastas high. Or, Devakoṣa says that a tāla is nine vitasthis (9 inches x 9). He broke the bow like an elephant breaks a stick of sugar cane. He lifted the mountain with his left hand for seven days.

These demons were killed by Kṛṣṇa and Balarāma (yena yena).

Ādi refers to Keśī and other demons. It was said that Kṛṣṇa and Balarāma killed the elephant and Kaṁsa (avadhiṣṭām). Because of their mutual affection they are considered as one person, one helping the other. Three verses describe how he helps the devatās. By lifting Govardhana he broke the pride of Indra. This was also for benefiting the devatās.

His mind became attached to Krsna. By remembering the powerful aspect of Krsna, Nanda thought, "Oh, by misfortune, I have been separated from my son, who is the ocean of powerful qualities." His attachment to Krsna was such that, unlike Vasudeva, his relationship with Krsna did not weaken even in appreciating Krnsa’s great powers as the Lord, for his attraction to Krsna could not be restricted by that. With his mind attracted to Krsna in this way, he became helplessly under the sway of paternal affection (prema prasara vihvala). In the presence of the supreme prema of Nanda, who like Agastya, swallowed the whole ocean, what is the significance of the ocean of aisvarya?

His mind spontaneously became attracted to Kṛṣṇa. Again and again (sam) Nanda remembered the sweetness and how Kṛṣṇa, full of power, protected him. Then the force of prema manifested as tears and choked throat and thus he became silent. He could not speak. Saṁsmṛtya is repeated to show that he could not stop remembering Kṛṣṇa.

Being able to control himself with gravity, Nanda was able to respect Uddhava as guest in the proper way, to look at him directly, to introduce himself, to ask pertinent questions and to speak about Krsna’s godly qualities. But Yasoda, drowning in the whirlpools of the ocean of unsteadiness, was not able to offer any hospitality. This is expressed in this verse. Continuously tears fell from her eyes and milk dripped from her breasts. In spite of hundreds of men and women giving advice to her from the day that Krsna left for Mathura, she would just say, "I do not want to see anything except the face of my son." Tears poured from her closed eyes, soaking her clothing. She could not ask questions to Uddhava to understand who he was or to make him an object of affection, and could not give him messages for her son. Her breasts (payodhara) flowed with milk out of affection for her son. Payodhara also means cloud. Yasoda was like a cloud showering rain (of tears or milk).

Though Yaśodā heard Nanda say that Kṛṣṇa and Balarāma were the best of devatās, she was fixed in thinking of them as her sons. Thus the verse says putrasya caritāṇi (her son’s activities showing power). The word ca indicates she heard about his beauty and sweetness as well. The present participle varṇyamānāni (being narrated) indicates that Nanda started and continued telling the stories without break. She discharged tears abundantly (ava), dampening her clothing since she could not speak, inquire or do anything. This description was also applicable to Nanda and others. Her breasts flowed with milk for a long time, indicating her naturally intense affection.

Hearing that her son was a devatā, Yaśodā could not stop seeing Kṛṣṇa as her son. Rather her affection increased. This shows her intense vātsalya. The present tense is used to indicate that just when the description of Kṛṣṇa began, at that moment she heard. The word ca indicates descriptions of his form and qualities as well. Her breasts began to flow with milk. This shows her intense affection. This continued for a long time. Tears flowed out everywhere (ava), dampening her cloth. She could not question, speak, or do anything. Thus she was different from Nanda.

Observing very closely (viksya) the attraction of Nanda and Yasoda for Krsna, though he was already familiar with high levels of prema, seeing that both in quantity and quality it was superior to that of Vasudeva and Devaki, Uddhava became filled with bliss. He thought, "Now my life has become successful, having seen such love." That is why, though seeing Nanda and Yasoda suffering, he appeared blissful.

By the way they had acted, Uddhava directly saw (vi—iksya) the prema filled with great thirst (anurāgam) of Nanda and Yaśodā, who were thinking with amazement of the two boys’ condition. He directly saw that they had the highest (paramam) prema for the Supreme Lord (bhagavati), for the form with full manifestation of qualities. Uddhava spoke to Nanda, because he was the chief of the two and Nanda was doing all the talking, whereas Yaśodā could not speak because of great agitation. He spoke to him to console him, in joy. “Ah! This is my good fortune that I have seen such prema.” He spoke in joy, showing only this joyful element, and not showing his distress at seeing their suffering. Since he had a predominance of awareness of Kṛṣṇa’s greatness, he first appreciated the greatness of their anurāga and not that portion which felt intense pain. But the Lord would not have sent Uddhava if he thought he was not capable of pacifying them in their portion manifesting distress.

Seeing such deep prema (anurāgam) of the rulers of Vraja for Kṛṣna, full of all sweetness, his own Lord, whose toe nails are worshipped by Brahmā and Śiva (bhagavati), prema which he had not seen before, he spoke to Nanda in astonishment since Nanda was the main person, or Yaśodā was incapable of hearing, because of her disturbance from affection. Or tayoḥ means they had indescribabl greatness or had the highest prema through a boon from Brahmā when they were Droṇa and Dharā. Nanda was he who gave joy to the universe by his great bhakti or to Kṛṣṇa by his great affection. Yaśodā spread fame by controlling Kṛṣṇa by her affection, tying him with a rope. He was astonished by their high qualication. Ittham anurāgam can also mean “such prema.” He saw the excellent, highest affection increasing again and again, with choked voice and flowing tears described in the previous verses. Experiencing this directly Uddhava spoke with affection (mudā) since he was the best of devotees. He naturally become joyful on seeing the intense prema of the greatest devotees. Or though he should have cried, he showed joy because he was endowed with qulaities of the greatest advisor (uddhavaḥ). He could not otherwise pacify them.

"In this world (iha), among the devotees, Devaki and Vasudeva are more praiseworthy, but you two are most praiseworthy because the superiority of your prema." Nanda already said that he knew that Krsna and Balarama were god (verse.23). Knowing that Nanda appreciated Krsna’s lordly aspect, Uddhava describes Krsna in this verse as Narayana, the guru of everyone, thereby emphasizing Krsna’s power, in order to sympathize with their sentiments.

Thus in two verses, Uddhava, first encouraged them by describing Kṛṣṇa’s greatness, taking advantage of similar statements from Nanda. In the universe filled with jīvas (dehinām), up to the great devotees when Kṛṣṇa makes his appearance, Nārada and others are most worthy of praise. Devotees starting with Vasudeva and Devakī and proceeding up to the people of Vraja are even more worthy of praise. Nanda and Yaśodā are most worthy of praise. They are the best devotees (ślāghyatamau). O most worthy of respect (māna-da)! I give respect to you two among all the devotees since you have developed such attraction for Kṛṣṇa. You are glorified by the whole world. Kṛṣṇa is the shelter (āyane) of all the puruṣāvataras including Mahā-viṣṇu (nāra). He is greater than the Lord of Vaikuṇṭha (akhla-gurau). He is the shelter hard to attain, most excellent, most rare, and most auspicious. You are most praiseworthy since (yad) your minds are able to control this shelter of Mahā-viṣṇu who is greater than the Lord of Vaikuṇṭha by your vātsalya-bhāva.

Uddhava speaks for fourteen verses. Some explain as follows. Uddhava stopped up the prema of Nanda and Yaśodā by speaking of the powers of the Lord, defining him in terms of neutrality to the world and seeing him as the soul of all things. This had two goals. He could reduce their suffering by stopping their prema, since their suffering arose from their prema. This would fulfill one of Kṛṣṇa’s orders. That is the first goal. If Kṛṣṇa came to Vraja attracted by their prema, Kṛṣṇa could not fulfil his duties to the Yadus, also great devotees. That is the second goal. But was impossible to stop their deep prema. Great devotees like Uddhava knew this by their experience. Moreover, stopping prema in the devotees will not destroy their suffering, but rather increase their suffering, since prema with its transformations is the form of the highest bliss. The devotee’s joy in prema shines in the Lord. The people of Vraja pray: karmabhir bhrāmyamāṇānāṁ yatra kvāpīśvarecchayā maṅgalācaritair dānai ratir naḥ kṛṣṇa īśvare Wherever we are made to wander about this world by the Supreme Lord’s will, in accordance with the reactions to our fruitive work, may our good works and charity always grant us love for Kṛṣṇa.

In this verse Uddhava explains how Krsna is the Narayana, the guru of everyone. "As the lord and his expansions are non different, Krsna and Balarama (etau) though appearing as two entities, are actually one, as confirmed by Akrura when he said that Krsna, though one form, appears as many. These two persons are the seed and womb of the universe (visvasya bija yoni), the nimitta (indirect cause) and upadana (material cause), they are purusa and pradhana. That is they are saktiman and sakti, which are non different. As bhagavatam says (sb 11.24.19), "The upadana, the purusa and manifesting power of time are my svarupa. They are not different from me." The two enter all jivas as supersoul (anviya), and by their mercy, can give (isate) knowledge of bhagavan to the devotee and impersonal Brahman jnana to the jnani (vilaksanasya jnanasya). As Gita says, "tesam satata yuktanambhagatam prati purvakam dadami buddhi yogam tam yena man upayanti te. " and Bhagavatam also says, "You will realize my impersonal aspect, my mahima, called para brahma, by my mercy. Madiya mahiman ca para brahmeti sabditam" Sb 8.24.38 The word ca indicates that he also gives knowledge of how to attain material svarga and other destinations to those involved in karma.

Balarāma and Kṛṣṇa alone are the cause of the universe. They enter all beings. The word ca should be placed after mukundaḥ. They control the jīvas’ svarūpa consisting of pure consciousness alone (vilakṣaṇaysa jñānasya). The word ca means “of the jīvas.” The sandhi is poetic license. Use of etau and imau emphasize their unique position. According to Śrīdhara Svāmī purāṇau means anādi, “with no beginning” or “with no cause” but particularly indicates their independence, for the jīvas are also without a beginning. Or Uddhava described that Kṛṣṇa was the shelter of Viṣṇu and the greater that the Lord of Vaikuṇṭha. That is reiterated in this verse. Mukunda is one with Balarāma since the aṁśī and the aṁśa are non-different. Both of them, appearing separately, are the cause of the universe and cause of the avatāras (ca). As the cause of the universe they are nimitta and upādana causes (puruṣa and pradhānam). These two in the form of Balarāma and Kṛṣṇa are anādi-siddha (purāṇau). They enter into the jīvas, thus seeming to become limited, as antaryāmī, and control the manifestation or non-manifestation of Brahman (vilakṣaṇasya jñānasya). prakṛtir yasyopādānam ādhāraḥ puruṣaḥ paraḥ sato ’bhivyañjakaḥ kālo brahma tat tritayaṁ tv aham Prakrṭi is the material cause, the puruṣa is the foundational cause. Time, the indirect cause, is the agitator of prakṛti. I as Brahman am all three. SB 11.24.19 atha vā bahunaitena kiṁ jñātena tavārjuna viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of myself I pervade and support this entire universe. BG 10.42 brahmaṇo hi pratiṣṭhāham: I am the basis of Brahman. BG 14.27 madīyaṁ mahimānaṁ ca paraṁ brahmeti śabditam vetsyasy anugṛhītaṁ me sampraśnair vivṛtaṁ hṛdi By my mercy, you will realize my power known as the impersonal Brahman, which will be disclosed in your heart through questions and answers. SB 8.24.38

Balarāma and Kṛṣṇa alone are the cause of the universe. They enter all beings. The word ca should be placed after mukundaḥ. They control the jīvas’ svarūpa consisting of pure consciousness alone (vilakṣaṇaysa jñānasya). The word ca means “of the jīvas.” The sandhi is poetic license. Use of etau and imau emphasize their unique position. Or they enter all jīvas as antaryāmī. They exist as masters of Brahman, the svarūpa of jñaṇa, which is extraordinary (vilakṣanasya) because they are young, though ancient (purāṇau). The two are concentrated Brahman, more astonishing than Brahman.

After burning up (nirhrtya) all traces of karma, the person goes to Vaikuntha loka (param gatim) with a spiritual body (brahmamayah), bright like the sun. "You two have rendered devotion to Narayana, who is the soul of all and the cause of all, who is the cause of all causes but has the form of a human. But what activities remain to be done by you?" But (tu) is used to indicate that for them nothing remains to be done, but for Krsna there remains work of consoling and pacifying them, and being obedient to them.

Not seeing signs of satisfaction in Nanda and Yaśodā by his description, Uddhava again described the two boys, with kaimutya, in two verses. The singular is used since Kṛṣṇa and Balarāma are non-different (yasmin). Any jīva who absorbs his pure mind—without relation to the senses-- for even a moment in Kṛṣṇa at the time of death immediately attains the supreme goal. Or if he somehow or other absorbs his mind, even impure (mano aviśuddham), in Kṛṣṇa, he immediately attains the supreme goal—which manifests from the Lord’s svarūpa (brahma-mayaḥ), a form of śuddha-sattva, a function of the cit-śakti . He attains a spiritual body as an associate of the Lord. He does not attain something which disappears like objects made of matter. He becomes effulgent like the sun—self-illuminating, and with the ability to illuminate others. Similarly the Lord is described in the same way. Ādityavarṇām tamasaḥ parastāt: he is beyond prakṛti, self-effulgent. (Śvetāśvatara Upaniṣad) Kṛṣṇa is the root form or revealer of all ātmās—all forms of the Lord and all jīvas (akhilātma-hetau). The cause is Nārāyaṇa. “Does he have four arms?” He is Brahman (kāraṇa) in human form (martya-mūrtau). You manifest anurāga (bhāvam) to him to the highest degree (nitarām), more than Vasudeva and Devakī. O great soul, you have the highest nature, since you possess such anurāga! The word vā indicate a movement of his eyebrow. What remains for you two to do? Everything is perfect. It only remains for Kṛṣṇa to satisfy you. Sva-kṛtam is an alternative version.

He uses the word bhavantau (you two) to show great respect to Nanda and Yaśodā at the beginning of the statement. At the end of the statement he uses yuvayoḥ to indicate his great devotion to them. This is understood later also. Kṛṣṇa is the cause of everything and the ātmā of everything (akhilātma-hetau). This shows his difference (cause) and non-difference (ātma) from everything. This is the vaiṣṇava-siddhānta. Or he is the cause of all the jīvas (ātma). They manifest from him. He is Brahman. “The supreme is without form.” He is Nārāyaṇa. “Nārāyaṇa has four arms.” He has a human form (martya-mūrtau) which is affectionate to devotees (kāraṇa) or endowed with a variety of astonishing pastimes. You two show affection (bhāvam) for him which surpasses that of any of the parents of the avatāras includiong Vasudeva and Devakī. O greatly intelligent Nanda! Vā indicates a doubt. What else have you two to do? Only he should satisfy you completely. That is all that remains to be done. That is the meaning of su.

"O dear Uddhava! I have heard you are very intelligent, but now I see you are foolish because you have simply praised us. Oh, who is there in the three worlds more unfortunate than us, from whose house such a wonderful son has gone away? We are the object of scorn for all!" Anticipating this statement, Uddhava says, "Acyuta (not falling from, not breaking his promise), will come very soon to Vraja. Functioning just as protector of the Yadus (satvanam patih), he will remain here, and fulfill all of your desires (priyam vidhasyate)."

But still Nanda and Yaśodā did not become peaceful. Rather, by thinking of Kṛṣṇa’s qualities when his excellence was praised, they became filled with pain. Seeing them in this state, Uddhava then spoke, touched by their agony. “He will return.” Unfailing in his promise (acyutaḥ), he will soon return and create happiness by continual association (priyam). He must create happiness because you are his parent. He is controlled by your great prema filled with parental love and acts as your son. He will respond appropriately to you who are his parents. ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: as the surrender to me I respond to them. (BG 4.11) He will do this since, though he is Bhagavān, he is the protector of the devotees (sātvatām patiḥ), fulfilling their desires. Or though he is Bhagavān and even lord of the Yadus, he is controlled by your love.

Seeing that Nanda did not become peaceful but was full of pain because of affection arising from hearing the excellence of Kṛṣṇa, Uddhava pacifies him by confirming that Kṛṣna will return. Kṛṣṇa does not fail to keep his word (acyutah). And in coming he will not be indifferent but will stay. He will stay for a long time and make you two happy. He will do this because you are his parents (pitroh). He is most merciful (bhagavān) and moreover the protector of the devotees (sātvatām patiḥ). Or “Why will he not come now?” He must please his parents Vasudeva and Deavkī. He must protect the Yadus (sātvatām patiḥ) since he has appeared to help the devotees (bhagavān). He must finish up some remaining work.