Śrīmad-Bhāgavatam 10.46.3
Blended reading (Sanskrit + English inline)
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vrajam
—
to Vraja
Accusative of Vraja — the cowherd settlement, but in Gauḍīya theology a transcendent dhāma identical with Goloka. Kṛṣṇa sends Uddhava not to a place He left but to the place that, in His full svarūpa, He never leaves.
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saumya
—
O gentle one
Vocative — 'one possessed of saumyatā, mildness.' Kṛṣṇa picks the right tool for the work: a harsh emissary would shatter what is already cracked. The address itself prescribes the mood of the embassy.
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viyoga
—
separation
From vi- (apart) + √yuj (to join). The technical Gauḍīya term for vipralambha-rasa — the rasa of union experienced as separation. From this word the rest of the canto's emotional architecture unfolds.
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ādhim
—
the mental pain
Accusative of ādhi — specifically mental anguish, as opposed to vyādhi (bodily disease). The gopīs are not physically ill; they are mentally consumed. The vocabulary precision is exact.
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sandeśaiḥ
—
by messages
Instrumental plural of sandeśa. Note the plural: not one message but many — a sustained nourishment, not a single dispatch. Bhakti-rasa requires continuous reinforcement; a single reassurance will not hold a heart in viyoga.
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vimocaya
—
relieve them
Causative imperative of vi-√muc (to release). Kṛṣṇa does not say 'cure' or 'end' the pain — He says 'release them from it,' and the canto will show that the only true release is to let the pain itself become the form of His presence.
"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.
- Whom has Kṛṣṇa sent through your life to deliver a message you needed?
- Whom could you be a messenger to right now?
A son away on duty sends back a letter: 'Comfort father and mother. Tell the women in our village I have not forgotten.' Kṛṣṇa's first instruction is exactly this — and from this small, domestic-sounding order will unfold the highest doctrine of vipralambha-rasa in the entire Bhāgavatam.
When Rāma could not yet reach Sītā in Laṅkā, He sent Hanumān across the sea with a ring and a message: 'I have not forgotten; I am coming' (Rāmāyaṇa, Sundara-kāṇḍa). The message kept her alive in the aśoka grove.
Gauḍīya tradition reads Uddhava's errand to Vraja as the Bhāgavata echo of that earlier consolation — except that here the messenger discovers the messengers are higher than the message, and the separated lovers higher than the comforter.
My note
Source: vedabase.io