Chapter 47 · Class prep
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BG 47.1-2
Śukadeva Gosvāmī said: The young women of Vraja became astonished upon seeing Lord Kṛṣṇa’s servant, who had long arms, whose eyes resembled a newly grown lotus, who wore a yellow garment and a lotus garland, and whose lotuslike face glowed with brightly polished earrings. “Who is this handsome man?” the gopīs asked. “Where has he come from, and whom does he serve? He’s wearing Kṛṣṇa’s clothes and ornaments!” Saying this, the gopīs eagerly crowded around Uddhava, whose shelter was the lotus feet of Lord Uttamaḥśloka, Śrī Kṛṣṇa.
Essence. The young women of Vraja are astonished to see Kṛṣṇa's servant — long-armed, lotus-eyed, yellow-garmented, with a lotuslike face and polished earrings — like Kṛṣṇa Himself. The Lord's intimate servants carry His features; family resemblance signals lineage.
BG 47.3
Bowing their heads in humility, the gopīs duly honored Uddhava with their shy, smiling glances and pleasing words. They took him to a quiet place, seated him comfortably and began to question him, for they recognized him to be a messenger from Kṛṣṇa, the master of the goddess of fortune.
Essence. Bowing humbly, the gopīs honor Uddhava with shy smiles and pleasing words, take him to a quiet place, seat him comfortably, and question him — recognizing him as Kṛṣṇa's messenger. Devotees respond to a messenger from the Lord with composed hospitality, not with chaos.
BG 47.4
[The gopīs said:] We know that you are the personal servant of Kṛṣṇa, the chief of the Yadus, and that you have come here on the order of your good master, who desires to give pleasure to His parents.
Essence. We know you are Kṛṣṇa's personal servant, sent to give pleasure to His parents. The gopīs read the situation accurately — what looks like a personal visit is actually a mission for Kṛṣṇa's family.
BG 47.5
We see nothing else He might consider worth remembering in these cow pastures of Vraja. Indeed, the bonds of affection for one’s family members are difficult to break, even for a sage.
Essence. We see nothing else He might consider worth remembering in these pastures; family bonds are difficult to break even for a sage. The gopīs frankly say they aren't 'family' in the conventional sense — and conventional family is what He cares about.
BG 47.6
The friendship shown toward others — those who are not family members — is motivated by personal interest, and thus it is a pretense that lasts only until one’s purpose is fulfilled. Such friendship is just like the interest men take in women, or bees in flowers.
Essence. Friendship with non-family is motivated by personal interest — a pretense lasting only until one's purpose is fulfilled, like men with women or bees with flowers. The gopīs name the cynical pattern; they suspect Kṛṣṇa of having played it on them.
BG 47.7
Prostitutes abandon a penniless man, subjects an incompetent king, students their teacher once they have finished their education, and priests a man who has remunerated them for a sacrifice.
Essence. Prostitutes abandon a penniless man, subjects an incompetent king, students their teacher once finished, priests a man who has paid them for sacrifice. The world's economy is contingent; many 'relationships' end exactly when need does.
BG 47.8
Birds abandon a tree when its fruits are gone, guests a house after they have eaten, animals a forest that has burnt down, and a lover the woman he has enjoyed, even though she remains attached to him.
Essence. Birds abandon a fruitless tree, guests a house after eating, animals a burnt forest, a lover the enjoyed woman though she remains attached. Asymmetric departure is normal in this world — the user leaves first; the loved one is left holding the attachment.
BG 47.9-10
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, Śrī Uddhava, had arrived among them. Constantly remembering the activities their beloved Kṛṣṇa had performed in His childhood and youth, they sang about them and cried without shame.
Essence. Dedicated in words, body, and mind to Govinda, the gopīs set aside regular work when Uddhava arrives, remembering Kṛṣṇa's activities constantly — they have loved Him since childhood. Childhood love endures social re-arrangements; the gopīs were never not in love with Him.
BG 47.11
One of the gopīs, while meditating on Her previous association with Kṛṣṇa, saw a honeybee before Her and imagined it to be a messenger sent by Her beloved. Thus She spoke as follows.
Essence. One gopī (taken to be Rādhārāṇī), meditating on past association with Kṛṣṇa, sees a honeybee and imagines it His messenger; She speaks to it. Real meditation populates the environment with messengers; the world becomes correspondence.
BG 47.12
The gopī said: O honeybee, O friend of a cheater, don’t touch My feet with your whiskers, which are smeared with the kuṅkuma that rubbed onto Kṛṣṇa’s garland when it was crushed by the breasts of a rival lover! Let Kṛṣṇa satisfy the women of Mathurā. One who sends a messenger like you will certainly be ridiculed in the Yadus’ assembly.
Essence. O bee, friend of a cheater, don't touch My feet with whiskers smeared with kuṅkuma from a rival lover's breasts! Let Kṛṣṇa satisfy Mathurā's women. Devotional speech can be sharp; jealousy at injustice is part of mature love.
BG 47.13
After making us drink the enchanting nectar of His lips only once, Kṛṣṇa suddenly abandoned us, just as you might quickly abandon some flowers. How is it, then, that Goddess Padmā willingly serves His lotus feet? Alas! The answer must certainly be that her mind has been stolen away by His deceitful words.
Essence. After making us drink the nectar of His lips just once, He suddenly abandoned us — like you and a flower. How does Lakṣmī worship His feet? Her mind must be deluded by His pretentious words. Even the goddess of fortune is read here as fooled; the gopī's complaint is searing.
BG 47.14
O bee, why do you sing here so much about the Lord of the Yadus, in front of us homeless people? These topics are old news to us. Better you sing about that friend of Arjuna in front of His new girlfriends, the burning desire in whose breasts He has now relieved. Those ladies will surely give you the charity you are begging.
Essence. Why sing about the Lord of the Yadus to us homeless ones? Better sing about Arjuna's friend to His new girlfriends. Hurt directs the gopī to redirect the messenger; she doesn't want news that reminds her of what she lacks.
BG 47.15
In heaven, on earth or in the subterranean sphere, what women are unavailable to Him? He simply arches His eyebrows and smiles with deceptive charm, and they all become His. The supreme goddess herself worships the dust of His feet, so what is our position in comparison? But at least those who are wretched can chant His name, Uttamaḥśloka.
Essence. In heaven, earth, or beneath, what women are unavailable to Him? He arches eyebrows, smiles deceptively, and they all become His; Lakṣmī worships His feet — what is our position? Self-pity adopts cosmic perspective: how do we compete?
BG 47.16
Keep your head off My feet! I know what you’re doing. You expertly learned diplomacy from Mukunda, and now you come as His messenger with flattering words. But He abandoned those who for His sake alone gave up their children, husbands and all other relations. He’s simply ungrateful. Why should I make up with Him now?
Essence. Keep your head off My feet — you learned diplomacy from Mukunda; He abandoned those who gave up children and husbands for Him. The gopī accuses the messenger as standin for the Lord; rejecting the proxy is rejecting the principal.
BG 47.17
Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with lusty desires. And even after consuming the gifts of Bali Mahārāja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this dark-complexioned boy, even if we can’t give up talking about Him.
Essence. Like a hunter He shot the monkey-king; conquered by a woman, He disfigured another with desires; even after Bali's gifts, He bound him with ropes. The gopī catalogs Kṛṣṇa's apparent injustices to support her grievance — devotion includes argument.
BG 47.18
To hear about the pastimes that Kṛṣṇa regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vṛndāvana to wander about like birds, begging for their living.
Essence. Hearing Kṛṣṇa's pastimes is nectar; one drop ruins dedication to material duality; many have given up wretched homes to wander begging for Him. The gopīs admit the very pastimes that hurt them are also the pastimes that save others.
BG 47.19
Faithfully taking His deceitful words as true, we became just like the black deer’s foolish wives, who trust the cruel hunter’s song. Thus we repeatedly felt the sharp pain of lust caused by the touch of His nails. O messenger, please talk about something besides Kṛṣṇa.
Essence. Taking His deceitful words as true, we became like deer-wives trusting a hunter's song, suffering lust's pain from His nails. Talk about something else, friend. Sometimes love says: change the subject; I cannot bear this topic right now.
BG 47.20
O friend of My dear one, has My beloved sent you here again? I should honor you, friend, so please choose whatever boon you wish. But why have you come back here to take us to Him, whose conjugal love is so difficult to give up? After all, gentle bee, His consort is the goddess Śrī, and she is always with Him, staying upon His chest.
Essence. O friend of My dear one, has My beloved sent you here again? Choose a boon. But why come back to take us to Him, whose conjugal love is hard to give up — when His consort already serves Him? Even rejection of further entanglement is dressed as polite hospitality.
BG 47.21
O Uddhava! It is indeed regrettable that Kṛṣṇa resides in Mathurā. Does He remember His father’s household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand?
Essence. It is regrettable Kṛṣṇa resides in Mathurā. Does He remember His father's household, the cowherd boys? Does He mention us, His maidservants? When will He lay His aguru-scented hand on our heads? Direct address breaks through complaint into longing.
BG 47.22
Śukadeva Gosvāmī said: Having heard this, Uddhava then tried to pacify the gopīs, who were most eager to see Lord Kṛṣṇa. He thus began relating to them the message of their beloved.
Essence. Having heard this, Uddhava tries to pacify the gopīs, who are most eager to see Kṛṣṇa, by relating their beloved's message. Even messengers need to wait through complaint before delivering the actual word; pacification precedes message.
BG 47.23
Śrī Uddhava said: Certainly you gopīs are all-successful and are universally worshiped because you have dedicated your minds in this way to the Supreme Personality of Godhead, Vāsudeva.
Essence. Certainly you gopīs are all-successful and universally worshiped, having dedicated your minds to Vāsudeva. Other devotees surrender too, but the gopīs are unique in intensity of love.
BG 47.24
Devotional service unto Lord Kṛṣṇa is attained by charity, strict vows, austerities and fire sacrifices, by japa, study of Vedic texts, observance of regulative principles and, indeed, by the performance of many other auspicious practices.
Essence. Devotional service to Kṛṣṇa is attained by charity, vows, austerities, fire sacrifices, japa, Vedic study, regulative principles, and many auspicious practices. There are many on-ramps to the same destination; bhakti has multiple disciplines.
BG 47.25
By your great fortune you have established an unexcelled standard of pure devotion for the Lord, Uttamaḥśloka — a standard even the sages can hardly attain.
Essence. By great fortune you have established an unexcelled standard of pure devotion for Uttamaḥśloka — a standard sages can hardly attain. The gopīs raised the ceiling on love; others may aspire to follow.
BG 47.26
By your great fortune you have left your sons, husbands, bodily comforts, relatives and homes in favor of the supreme male, who is known as Kṛṣṇa.
Essence. By great fortune you have left sons, husbands, bodily comforts, relatives, and homes in favor of the supreme male, known as Kṛṣṇa. Renunciation here is named clearly; possessions left are itemized, not abstracted.
BG 47.27
You have rightfully claimed the privilege of unalloyed love for the transcendental Lord, O most glorious gopīs. Indeed, by exhibiting your love for Kṛṣṇa in separation from Him, you have shown me great mercy.
Essence. You have rightfully claimed unalloyed love for the transcendental Lord; by exhibiting love in separation, you have shown me mercy. Devotion in separation teaches others; the gopīs' grief is global benediction.
BG 47.28
My good ladies, now please hear your beloved’s message, which I, the confidential servant of my master, have come here to bring you.
Essence. Good ladies, now hear your beloved's message, which I, His confidential servant, have brought. Even loud complaint is followed by readiness to listen; love can pause its protests for one more message.
BG 47.29
The Supreme Lord said: You are never actually separated from Me, for I am the Soul of all creation. Just as the elements of nature — ether, air, fire, water and earth — are present in every created thing, so I am present within everyone’s mind, life air and senses, and also within the physical elements and the modes of material nature.
Essence. You are never actually separated from Me, for I am Soul of all creation. As ether, air, fire, water, earth are present in every created thing, so I am in everyone's mind, life air, senses. Theological consolation: separation is metaphysically impossible.
BG 47.30
By Myself I create, sustain and withdraw Myself within Myself by the power of My personal energy, which comprises the material elements, the senses and the modes of nature.
Essence. By Myself I create, sustain and withdraw Myself within Myself by My personal energy comprising elements, senses, and modes. The Lord's monism includes plurality; He plays all roles inside Himself.
BG 47.31
Being composed of pure consciousness, or knowledge, the soul is distinct from everything material and is uninvolved in the entanglements of the modes of nature. We can perceive the soul through the three functions of material nature known as wakefulness, sleep and deep sleep.
Essence. Composed of pure consciousness, the soul is distinct from material things and uninvolved in mode-entanglements; perceived through wakefulness, sleep, deep sleep. The soul has phenomenology; it can be noticed through its modes of presence.
BG 47.32
As a person just arisen from sleep may continue to meditate on a dream even though it is illusory, so by the agency of the mind one meditates on the sense objects, which the senses can then obtain. Therefore one should become fully alert and bring the mind under control.
Essence. As one risen from sleep may continue to meditate on an illusory dream, so by the mind one meditates on sense objects and the senses obtain them. Therefore become alert and bring the mind under control. Vigilance is a real practice, not a slogan.
BG 47.33
According to intelligent authorities, this is the ultimate conclusion of all the Vedas, as well as all practice of yoga, Sāṅkhya, renunciation, austerity, sense control and truthfulness, just as the sea is the ultimate destination of all rivers.
Essence. This is the ultimate conclusion of all Vedas, yoga, Sāṅkhya, renunciation, austerity, sense control, truthfulness — as the sea is the destination of rivers. Mind and sense control fixed on the soul is the convergence of paths.
BG 47.34
But the actual reason why I, the beloved object of your sight, have stayed far away from you is that I wanted to intensify your meditation upon Me and thus draw your minds closer to Me.
Essence. But the actual reason I have stayed far is to intensify your meditation on Me and draw your minds closer. Separation is not abandonment but pedagogical strategy.
BG 47.35
When her lover is far away, a woman thinks of him more than when he is present before her.
Essence. When her lover is far, a woman thinks of him more than when present. The same is true of men. Distance often deepens what proximity took for granted.
BG 47.36
Because your minds are totally absorbed in Me and free from all other engagement, you remember Me always, and so you will very soon have Me again in your presence.
Essence. Because your minds are absorbed in Me and free from other engagement, you remember Me always, and so will soon have Me again in your presence. Outer return follows inner attention.
BG 47.37
Although some gopīs had to remain in the cowherd village and so could not join the rāsa dance to sport with Me at night in the forest, they were nonetheless fortunate. Indeed, they attained Me by thinking of My potent pastimes.
Essence. Though some gopīs could not join the rāsa, they were nonetheless fortunate — they attained Me by thinking of My pastimes. Imaginative participation in pastimes is itself attainment; you don't have to be physically there.
BG 47.38
Śukadeva Gosvāmī said: The women of Vraja were pleased to hear this message from their dearmost Kṛṣṇa. His words having revived their memory, they addressed Uddhava as follows.
Essence. The women of Vraja are pleased to hear this message; His words revive memory; they address Uddhava further. Revived memory becomes the next round of speech; conversation flows from being heard.
BG 47.39
The gopīs said: It is very good that Kaṁsa, the enemy and persecutor of the Yadus, has now been killed, along with his followers. And it is also very good that Lord Acyuta is living happily in the company of His well-wishing friends and relatives, whose every desire is now fulfilled.
Essence. It is good that Kaṁsa has been killed and Acyuta lives happily with friends and relatives whose every desire He fulfills. The gopīs rejoice for others even from their own loss; love can graduate beyond jealousy to genuine celebration.
BG 47.40
Gentle Uddhava, is the elder brother of Gada now bestowing on the city women the pleasure that actually belongs to us? We suppose those ladies worship Him with generous glances full of affectionate, shy smiles.
Essence. Is Gada's elder brother bestowing the city women the pleasure that belongs to us? They worship Him with shy generous smiles. The gopīs still wrestle with comparison; healed love sometimes reverts to old wounds.
BG 47.41
Śrī Kṛṣṇa is expert in all kinds of conjugal affairs and is the darling of the city women. How can He not become entangled, now that He’s constantly adored by their enchanting words and gestures?
Essence. Kṛṣṇa is expert in conjugal affairs and darling of city women; how can He not be entangled, adored by their enchanting words and gestures? Different gopīs voice the worry differently; collective doubt has many voices.
BG 47.42
O saintly one, does Govinda ever remember us during His conversations with the city women? Does He ever mention us village girls as He freely talks with them?
Essence. Does Govinda ever remember us during talks with city women? Does He ever mention us village girls? The deep ache is not for victory but for being mentioned, named.
BG 47.43
Does He recall those nights in the Vṛndāvana forest, lovely with lotus, jasmine and the bright moon? As we glorified His charming pastimes, He enjoyed with us, His beloved girlfriends, in the circle of the rāsa dance, which resounded with the music of ankle bells.
Essence. Does He recall the Vṛndāvana nights of lotus, jasmine, bright moon, glorifying His pastimes in the rāsa circle with ankle-bell music? The gopīs remember specific atmospherics — devotional memory is sensory.
BG 47.44
Will that descendant of Daśārha return here and by the touch of His limbs bring back to life those who are now burning with the grief He Himself has caused? Will He save us in that way, just as Lord Indra brings a forest back to life with his water-bearing clouds?
Essence. Will that descendant of Daśārha return and revive us — burning with grief He Himself caused — like Indra reviving a forest with rain clouds? The very Lord who caused the dryness is the only rain that helps.
BG 47.45
But why should Kṛṣṇa come here after winning a kingdom, killing His enemies and marrying the daughters of kings? He’s satisfied there, surrounded by all His friends and well-wishers.
Essence. But why should Kṛṣṇa come after winning a kingdom, killing enemies, marrying kings' daughters? He's satisfied there with friends and well-wishers. Self-doubt invents reasons He shouldn't return.
BG 47.46
The great soul Kṛṣṇa is the Lord of the goddess of fortune, and He automatically achieves whatever He desires. How can we forest-dwellers or any other women fulfill His purposes when He is already fulfilled within Himself?
Essence. Kṛṣṇa is Lakṣmī's Lord and achieves whatever He desires; how can forest-dwellers fulfill His purposes when He is already fulfilled? Self-deprecation can sound theological — but it can also be its own dodge.
BG 47.47
Indeed, the greatest happiness is to renounce all desires, as even the prostitute Piṅgalā has declared. Yet even though we know this, we cannot give up our hopes of attaining Kṛṣṇa.
Essence. The greatest happiness is to renounce all desires — Piṅgalā the prostitute said so — yet even knowing this, we cannot give up hopes of Kṛṣṇa. Knowing the right answer doesn't always change the heart.
BG 47.48
Who can bear to give up intimate talks with Lord Uttamaḥśloka? Although He shows no interest in her, Goddess Śrī never moves from her place on His chest.
Essence. Who can give up intimate talks with Uttamaḥśloka? Lakṣmī, though He shows no interest in her, never moves from His chest. The gopīs note that even rejection by Him doesn't dislodge His consort; their love is similar.
BG 47.49
Dear Uddhava Prabhu, when Kṛṣṇa was here in the company of Saṅkarṣaṇa, He enjoyed all these rivers, hills, forests, cows and flute sounds.
Essence. Dear Uddhava, when Kṛṣṇa was here with Saṅkarṣaṇa, He enjoyed all these rivers, hills, forests, cows, flute sounds. Specific shared places become permanent monuments of love; landscape and devotion are bound.
BG 47.50
All these remind us constantly of Nanda’s son. Indeed, because we see Kṛṣṇa’s footprints, which are marked with divine symbols, we can never forget Him.
Essence. All these remind us constantly of Nanda's son; seeing His divine-symbol-marked footprints, we can never forget Him. Visible traces ensure remembrance — physical signs sustain absence.
BG 47.51
O Uddhava, how can we forget Him when our hearts have been stolen away by the charming way He walks, His generous smile and playful glances, and His honeylike words?
Essence. How can we forget Him when our hearts are stolen by His charming walk, generous smile, playful glances, honeylike words? The gopīs' itemize the specific features of charm; love articulates exactly what it loves.
BG 47.52
O master, O master of the goddess of fortune, O master of Vraja! O destroyer of all suffering, Govinda, please lift Your Gokula out of the ocean of distress in which it is drowning!
Essence. O master, Lord of Lakṣmī, master of Vraja, destroyer of suffering, Govinda — lift Your Gokula out of the ocean of distress! Stacked titles in prayer form a strong rope to lift the heart.
BG 47.53
Śukadeva Gosvāmī continued: Lord Kṛṣṇa’s messages having relieved their fever of separation, the gopīs then worshiped Uddhava, recognizing him as nondifferent from their Lord, Kṛṣṇa.
Essence. Kṛṣṇa's messages having relieved their fever of separation, the gopīs worship Uddhava as nondifferent from their Lord. The messenger merges with the principal in the eyes of those who receive his word as Kṛṣṇa's.
BG 47.54
Uddhava remained there for several months, dispelling the gopīs’ sorrow by chanting the topics of Lord Kṛṣṇa’s pastimes. Thus he brought joy to all the people of Gokula.
Essence. Uddhava remains for several months, dispelling the gopīs' sorrow by chanting Kṛṣṇa's pastimes, bringing joy to all of Gokula. Real consolation takes months of repeated kīrtana, not one good message.
BG 47.55
All the days that Uddhava dwelled in Nanda’s cowherd village seemed like a single moment to the residents of Vraja, for Uddhava was always discussing Kṛṣṇa.
Essence. All the days Uddhava spends seem like a single moment, for he is always discussing Kṛṣṇa. When the topic is Kṛṣṇa, time collapses; bored hours can become ecstatic months.
BG 47.56
That servant of Lord Hari, seeing the rivers, forests, mountains, valleys and flowering trees of Vraja, enjoyed inspiring the inhabitants of Vṛndāvana by reminding them of Lord Kṛṣṇa.
Essence. Seeing the rivers, forests, mountains, valleys and flowering trees of Vraja, Uddhava enjoys reminding the inhabitants of Kṛṣṇa. The land itself becomes prompts; the messenger uses the landscape as his syllabus.
BG 47.57
Thus seeing how the gopīs were always disturbed because of their total absorption in Kṛṣṇa, Uddhava was supremely pleased. Desiring to offer them all respect, he sang as follows.
Essence. Seeing how the gopīs are always disturbed by total absorption in Kṛṣṇa, Uddhava is supremely pleased and sings respectful praise. What looks like distress in others is, here, the most enviable absorption.
BG 47.58
[Uddhava sang:] Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brāhmaṇa, or even as Lord Brahmā himself?
Essence. Among all earth's persons, only these cowherd women have perfected their embodied lives by achieving unalloyed love of Govinda — a love sages even fear-of-existence hanker for. The 'lowest' have attained what the 'highest' aspire to.
BG 47.59
How amazing it is that these simple women who wander about the forest, seemingly spoiled by improper behavior, have achieved the perfection of unalloyed love for Kṛṣṇa, the Supreme Soul! Still, it is true that the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients.
Essence. How amazing that these simple women — seemingly spoiled by improper behavior — have achieved unalloyed love for Kṛṣṇa! The Lord blesses even ignorant devotees with His mercy. Devotional success doesn't always look respectable.
BG 47.60
When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to material estimation?
Essence. When Kṛṣṇa danced with the gopīs in the rāsa, the gopīs were embraced by His arms — a transcendental favor never bestowed on Lakṣmī or other spiritual consorts. Rare grace lands on those who appear least eligible.
BG 47.61
The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛṣṇa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vṛndāvana, because the gopīs trample them and bless them with the dust of their lotus feet.
Essence. The gopīs gave up husbands, sons, family, forsook chastity to take shelter of Mukunda's feet — feet searched for even by the Vedas. The deepest shelter is found by those willing to give up shelter.
BG 47.62
The goddess of fortune herself, along with Lord Brahmā and all the other demigods, who are masters of yogic perfection, can worship the lotus feet of Kṛṣṇa only within her mind. But during the rāsa dance Lord Kṛṣṇa placed His feet upon these gopīs’ breasts, and by embracing those feet the gopīs gave up all distress.
Essence. Lakṣmī, Brahmā, and demigods masters of yogic perfection can worship His feet only mentally; in the rāsa Kṛṣṇa placed His feet on the gopīs' breasts. Mental worship is for the spiritually advanced; bodily contact is reserved for the most loving.
BG 47.63
I repeatedly offer my respects to the dust from the feet of the women of Nanda Mahārāja’s cowherd village. When these gopīs loudly chant the glories of Śrī Kṛṣṇa, the vibration purifies the three worlds.
Essence. I repeatedly offer my respects to the dust from the feet of these gopīs of Nanda's village; their chant of Kṛṣṇa's glories purifies the three worlds. Even an advanced devotee bows to the dust of their feet — the gopīs are the top of the rasa-pyramid.
BG 47.64
Śukadeva Gosvāmī said: Uddhava, the descendant of Daśārha, then took permission to leave from the gopīs and from mother Yaśodā and Nanda Mahārāja. He bade farewell to all the cowherd men and, about to depart, mounted his chariot.
Essence. Uddhava takes permission to leave from the gopīs, Yaśodā, Nanda, and the cowherd men, mounts his chariot. Proper departure involves seeking permission from multiple parties; you don't just exit.
BG 47.65
As Uddhava was about to leave, Nanda and the others approached him bearing various items of worship. With tears in their eyes they addressed him as follows.
Essence. Nanda and others approach with items of worship and tears, addressing Uddhava out of spontaneous affection rather than formality. Devotees offer because love overflows, not because etiquette requires.
BG 47.66
[Nanda and the other cowherds said:] May our mental functions always take shelter of Kṛṣṇa’s lotus feet, may our words always chant His names, and may our bodies always bow down to Him and serve Him.
Essence. May our mental functions take shelter of Kṛṣṇa's feet, our words chant His names, our bodies bow and serve Him. Vraja residents commit to ongoing tri-partite devotion as their parting prayer.
BG 47.67
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 Lord Kṛṣṇa.
Essence. Wherever the Lord's will makes us wander in fruitive reaction, may our good works and charity always grant us love for Kṛṣṇa. Geography may shift; the request is for devotion to remain wherever life lands.
BG 47.68
[Śukadeva Gosvāmī continued:] O ruler of men, thus honored by the cowherd men with expressions of devotion for Lord Kṛṣṇa, Uddhava went back to the city of Mathurā, which was under Kṛṣṇa’s protection.
Essence. Honored by the cowherds' devotion, Uddhava returns to Mathurā, which is under Kṛṣṇa's protection. Even messengers must return; service includes coming back to report.
BG 47.69
After falling down to pay his homage, Uddhava described to Lord Kṛṣṇa the immense devotion of the residents of Vraja. Uddhava also described it to Vasudeva, Lord Balarāma and King Ugrasena and presented to them the gifts of tribute he had brought with him.
Essence. After bowing, Uddhava describes the immense devotion of Vraja's residents to Kṛṣṇa, Vasudeva, Balarāma, Ugrasena, and presents the tribute. The full debrief includes all relevant parties; the messenger reports widely, not just to the principal.