Gopal Champu

Chapter Twenty-five - Uddhava’s Advice

[1] athāparedyavi ravi-vidyotamānāyāṁ dyavi vraja-yuvarāja-virājamānā-vrajarāja-samājam adhikṛtya madhukaṇṭha uvāca—

The next day when the sun was in the sky, in Nanda’s assembly with Kṛṣṇa present, Madhukaṇṭha spoke.

[2] atha dvārakā-pateḥ punar dvārakāgāratānāratā jātā, yatra yathā-pūrvaṁ tat-tad-apūrva-vṛtta-jṣānāya śrī-vraja-kṣitipatinā vaivadhikāḥ punar pai tad-abdhi-nagary-avadhi prasthāpitāḥ | ye khalu pūrvasmād apūrvatayā sukumārāṇām amīṣāṁ kumārāṇām api namaskārādikam āsāditaṁ cakruḥ | teṣu kayościd vaivadhikayor āgatayoḥ kathanam, yathā—

Again Kṛṣṇa stayed continually in Dvārakā. In order to obtain news, Nanda as previously sent messengers who offered respects to the many young sons in great wonder. Two messengers spoke to Nanda.

vrajarāja ! tad idam apūrvaṁ śrūyatām | śrī-rāma-rāmānujau yadā gāyatraṁ vratam anugatavantau, tadācaraṇāya svayaṁ nihnutavantau ca, tadādhyaynārtham avantī-madhya-sthita-guru-kulaṁ gatavantau | tatra ca yadā samāvartanam anuvartamānāv abhūtām | tadā ca ācāryāṇyā yācitaṁ mṛtaṁ tat-putraṁ yamād ācitavantau | tac ca pūrvaṁ devakī-devī śravasi paryuptaṁ vidhāya, tad idaṁ manasi nidhāya ca cirāya guptaṁ cakāra | kaṁsa-kṛta-hanyāni mama ṣaḍ apatyāni ca āyatyāṁ sāgrajaḥ kadācid ayaṁ yācitavya iti | samprati punas tad-anujaṁ prati dvidhābhāva-vidhām asmad-vraja-viśva-dhātrī rakṣāvidhātrī-sambandhād anusandhāya tat-tad-apatya-sampatty-artham api | sampratipattim avāpa, tat-phalācayanāya tasminn uvāpa ca yācanā-bījam |

“O Nanda! Please hear something astonishing. When Kṛṣṇa and Balarāma went to get their sacred threads, and did so in secret, they went to a gurukula in Avantī to study. When they graduated, the wife of the guru requested that they bring her dead son back from Yamarāja. Devakī had heard this previously but kept the thought in her minds secretly for a long time. “I should ask sometime that Kṛṣṇa and Balarāma bring back my sons killed by Kaṁsa.” She then thought about her and Yaśodā’s conflicting claims for Kṛṣṇa as their child. Becoming determined to attain her sons, she thus sowed the seed of a request to Kṛṣṇa, in order pluck the fruit.

[3] tad etad dūta-vacanaṁ śravasi racayantaḥ sarve’py ūcuḥ—tad etat pūrvasmād apy apūrvaṁ jātam, yat tayor api sutatayāvagatayoḥ sutāntara-spṛhā iti |

Hearing the words of the messenger, everyone said “This is more astonishing than seeing Kṛṣṇa as God. Though she had two sons, Kṛṣṇa and Balarāma, she wanted more sons.”

[4] dūtāv ūcatuḥ—sutatāvagatir eva tāvad anayor vicāryā | prabhāvāvalokāt pāramaiśvaryāvagatiḥ paraṁ paryālocyate iti |

The messengers said “One should consider how she thought of the two as her sons. Because of seeing their powers, she thought of their supreme lordship.”

[5] punaḥ sarve procuḥ—

prabhutā vraja-pati-sūnor maitrī-sukham eva vardhayati |

maricaṁ khaṇḍaja-laḍḍuni madhura-rasaṁ cāru puṣṇāti ||1||

Again everyone said “As bitter taste nourishes the sweet taste in a laḍdu, so a show of greatness should nourish the happiness of friendship found in Kṛṣṇa and Balarāma.

[6] dūtāv ūcatuḥ—lavaṇākara-nyāyena bhavatām iva kasya vā sarvam evaika-rasatām āpnotu?

The messengers said “Adding salt to a substance turns it salty. Can Vasudeva attain intense sweetness in that case?”

[7] vrajarāja uvāca—yathā tathā bhavatu, labdha-kṛṣṇa-labdha-tat-tṛṣṇayor mahad evāntaram | tasmād agrimam anukramyatām |

Nanda said “Let that be. Vasudeva has Kṛṣṇa and I desire him. But there is a great difference between us in regards to Kṛṣṇa. This should be explained later.”

[8] dūtāv ūcatuḥ—apūrvāntaraṁ śrūyatām | tataś ca sutalam avalambamānau bala-balānuja-nāmānau balinā valita-kaṁsa-hata-bālā-balinā pūrva-pūrva-saṁgṛhīta-parama-divya-sāmagrībhiḥ samyag-rīti pūjayāmāsāte | pūjitau ca tau sarva-jitau tān ṣaḍ-garbha-nāmnā samānmnātān kaṁsa-labdha-kālān bālān ādāya darbhasthalīm ājagmatuḥ, yatra bahuvidhaṁ baliṁ labhamānau tad-bali-sadma bali-sadmatayā kalitavantau | kintu tatrāpy evam apūrvaṁ śrūyatām—

The messengers said:

Hear another astonishing thing. Balarāma and Kṛṣṇa then went to Sutala. There, Bali, son of Virocana, worshipped them properly with all the heavenly treasures he had accrued in Svarga. Bali had been keeping all the sons of Vasudeva killed by Kaṁsa. After Kṛṣṇa and Balarāma were worshipped by Bali, they took the six children, called ṣaḍgarbha, back to Dvārakā. In Sutala they had seen Bali’s house, which was like a storeroom of treasures and they received many of those treasures. Hear about some amazing incident there.

yadyapi tatra ca bhagavān, sākṣād āste baleḥ sadane |

tad api sa-rāmaṁ kṛṣṇaṁ, paśyan sa tam api visasmāra ||2||

Though the Lord (Vāmana) personally resided in Bali’s house, when Bali saw Balarāma and Kṛṣṇa, he forgot about the other Lord in his house.

vismṛtsarvyātmārpaṇa-pada- bhagavad-rūpaṁ balis tatra |

ātmānaṁ saha nikhilaṁ, tābhyāṁ punar arpayāmāsa ||3||

Forgetting the form of the Lord who was the object of surrender, he along with his family offered himself to Kṛṣṇa and Balarāma.

vismṛtyeti kim etad, dvāra-sthitam api dadarśa taṁ na baliḥ |

kṛtam api tat-praṇidhānaṁ, darśana-saṁskārād abhūd anayoḥ ||4||

That he forgot the Lord was not important. Bali did not see the Lord situated at his door for he became absorbed in Kṛṣṇa and Balarāma because of his impressions after seeing them.

durlabha-mananaṁ kevalam, iha na baleḥ kṛṣṇa-rāma-vīkṣāyām |

gadgada-pulaka-stambha-svedādy-āveśitāpy āsīt ||5|| iti |

Not only by seeing Kṛṣṇa and Balarāma did Bali think that they were rare. His voice became choked up, his hairs stood on end, he became stunned, he perspired and he fainted.

[9] atha sarve’pi papracchuḥ—kuśasthaly-āgamana-samanantara-vṛttam ucyatām |

Everyone asked “Please describe what happened after they returned to Dvārakā.”

[10] dūtāv ūcatuḥ—tatrāpy apūrvaṁ jātam, yatas tayor vidyamānayor api devaka-sutāyās teṣām avalokanādastokastanakṣaraṇaṁ jātam | tathāpi tu tasya teṣām api phala-kalanāya kṛṣṇaḥ sa-tṛṣṇa iva tat prāka pītavān | paścād eva nijāvaśeṣa-pāna-puṇya-viśeṣaṁ pariveṣayan svasminn eva putra-bhāvaṁ viśeṣayaṁs tān diviṣadāṁ dhyeyaṁ dhāma gamayāmāsa |

The messengers said:

Something astonishing happened at Dvārakā. Though Kṛṣṇa and Balarāma were present there, on seeing her six sons, Devakī’s breasts began to flow with milk profusely. With great desire, Kṛṣṇa first drank the milk, in order make the milk and the sons successful. He then served out special piety by having the six sons drank the remnants of that milk and expressed his own mood as a son by drinking. He then sent them to Vaikuṇṭha, the object of meditation for the devatās.

[11] tad etad apy upalakṣaṇam eva | yam itaḥ pūrvaṁ deva-bhāga-pūrvajas tattva-grāma-nirūpaṇa-pūrvakeṇa tad īśvaratā-pratipattibhir apūrveṇa pūrva-pakṣeṇa svasya tasmin putra-bhāvaṁ prakṣiptavāṁs tam eva sa khalu gokula-sneha-maya-dehaḥ svayam uttara-pakṣaṁ kṛtavān |

This is only representative. Previous to this, Vasudeva ascertained that Kṛṣṇa was the Lord by enumerating the different elements emanating from him, and surprisingly gave up Kṛṣṇa as his son with this proposition. Then he concluded that Kṛṣṇa, who was filled with affection of Gokula, was God.

[12] yathā ca sa-smitam āha sma—

vaco vaḥ samavetārthaṁ tātaitad upamanmahe |

yan naḥ putrān samuddiśya tattva-grāma udāhṛtaḥ || [bhā.pu. 10.85.22]

With a smile Kṛṣṇa then said:

My dear father, I consider your statements appropriate, since you have explained the various categories of existence by referring to us, your sons.

[13] devakī-vṛttaṁ paśyadbhis tu munibhis tad idaṁ gītam—

putrān kāmayate sma devaka-sutā sā yān mṛtāṁs tān asāv

ānīya pradadau tad-artha-visṛtaṁ stanyaṁ ca tasyāḥ papau |

evaṁ hanta manorathāntaram api prāpayya tasyāṁ punaḥ

svīyaṁ śarma paraṁ rarakṣa visṛjet kiṁ tāṁ yaśodām api ||6|| iti |

Seeing Devakī’s actions, the sages praised her:

Kṛṣṇa, who brought back the sons whom Devakī desired, drank the milk of Devakī which flowed to feed her sons. Ah! He fulfilled her desire and protected her happiness. How could he then reject Yaśodā?

[14] tad evaṁ dūta-vacanaṁ labdha-varṇa-kṛta-nirṇaya-racanaṁ karṇeṣu sacamānās te sukha-pracayam avāpuḥ |

Hearing the learned words of the messengers, everyone became happy.

[15] atha kathakaḥ samāpanam āha sma—

yadāgamana-vārtayā vraja-pate sukhaṁ yad bhavān

muhuḥ samulabdhavāṁs tad adhunā svayaṁ tvat-puraḥ |

navīna-ghana-sundaraṁ taḍid-abhīṣu-vastrāṣcitaṁ

śikhaṇḍa-ruci-maṇḍitaṁ sphurad-abhedam udbhrājate ||7||

The reciter concluded. “O Nanda! You became continually happy on hearing Kṛṣṇa would return. That happiness is now before you as previously, shining more attractive than a fresh cloud, wearing cloth flashing like lightning, decorated with a peacock feather.”

[16] atha tad-dina eva śrīman-nanda-tan-nandana-sadasi kathāntaram, yathā madhukaṇṭha uvāca—

That day, at the assembly of Kṛṣṇa, Madhukaṇṭha spoke on another subject.

[17] atha śrī-devakyā manorathaṁ pūrayitvā śrī-yaśodāyāḥ pūrayituṁ muramathanas tad idaṁ cintitavān—hanta hanta ! kurukṣetre vrajarājādīn prati puru vyaṣjitaṁ nādyāpi saṣjitaṁ, yan magadha-pāla-śiśupāla-śālva-dantavakrāhvaya-śakrāri-cakram atikrāmad eva vartate iti |

After satisfying Devakī’s desires, Kṛṣṇa thought of satisfying Yaśodā’s desires. “Oh! Oh! At Kurukṣetra I indicated this, but till today I have not done so since I must overcome Jarāsandha, Śiśupāla, Śālva, and Dantavakra, the enemies of Indra.”

[18] tad etad vicintya brāhma-muhūrtam ārabhya nityaṁ yad yad abhyastam, sa tadānīm api tac cakāra yadādikaṁ tu tadā dūta-mukhād vrajarājaḥ śrutam ācacāra, yathā—

Thinking thus, he performed the daily rites starting at brāhma-muhūrta. All these things Nanda heard from messengers.

utthānācamanātma-cintana-saraḥ-snānodakastha-kriyā-

vāso-yuk-paridhāna-sāndhya-vidhi-yug-gāyatry-ajaptyāhutīḥ |

ravy-arghyāmara-tarpaṇa-rṣi-sura-pitrātmīya-viprārcanā

baddhākhyānvita-saṅkhya-dhenu-vitarān apy atra cakre hariḥ ||8||

Kṛṣṇa got up, performed ācamana, meditated on the Lord, took bath in the lake, bathed, put on cloth, performed sandhyā rites while chanting gāyatrī mantra, and then offered oblations into the fire. He offered arghya to the sun, offered tarpaṇas the forefathers, worshipped the sages, devatās, Pitṛs and brāhmaṇas, and distributed 13,084 cows in charity.

go-viprādika-vandanaṁ śubha-pada-sparśaṁ nijālaṅkṛtiṁ

sarpir darpaṇa-go-sura-dvija-samālokaṁ janānandanam |

srak-tāmbūla-vilepa-dānam anu tad-bhogaṁ vidhāyājitaḥ

sūtānītam athāruroha sa rathaṁ tat-pāṇi-dhṛt-pāṇikaḥ ||9||

He bowed to the cows and brāhmaṇas, touched auspicious objects like a brown cow, decorated himself, looked at ghee, mirror, cows, devatās and brāhmaṇas, satisfied people by donations, gave garlands, betel, and sandalwood, and then used the items himself. He then got on a chariot brought by his driver, grasping the driver’s hand.

sātyaky-uddhava-sambaddhaḥ sa rathaṁ tam aśobhayat |

viṣvaksena-suparṇāḍhyo viṣṇur vā ravi-maṇḍalam ||10||

Like Viṣṇu with Garuḍa and Viṣvaksena shining on the sun planet, Kṛṣṇa appeared glorious with Sātyaki and Uddhava on the chariot.

antaḥpurāṇāṁ hṛd-ratnāny apanīya bahir bhavam |

tair netreṇāpi nirbaddhaḥ smera-dṛg niragāt prabhuḥ ||11||

He took the gems of his queens’ hearts from the inner chambers, and, bound up by their eyes, he left with a smiling glance.

tataś ca—

kvacij jaya-jaya-prathā kva ca namo-namaḥ-santatiḥ

kva ca śruti-tatiḥ kva ca stuti-kathā hariṁ paśyatām |

idaṁ tumula-caryayā na hi viviktam āsīd yad apy

athāpi sukham ādadhe svana-kulaṁ viviktād api ||12||

Seeing him, some people shouted “Victory! Victory!” and others said “All respects, all respects.” Others chanted the Vedas and others praised him. Though there was no distinction in all the tumultuous cries, each of the sounds gave happiness individually.

atha sudharma-sabhāṁ sva-pathekṣakair

yadu-gaṇair viśati sma janārdanaḥ |

hṛta-ṣaḍ-ūrmir iyaṁ svata eva yā

kim uta śarma-tatiḥ prabhuṇāmunā ||13||

He then entered the assembly hall with the Yadus, who were watching him come. The distinction of the hall was that anyone who entered became free from hunger, thirst, passion, hatred, happiness and distress. But what was its quality when Kṛṣṇa entered?

śyāmair gaurair api ruci-gaṇair deha-ratnāmbarāṇāṁ

āśā vyāptā yadi muraripor astu vārtā sabhāyāḥ |

yatrāmī tad ruci-caya-citāḥ pārṣadā yādavādyāḥ

sārūpya-śrī-citim iva gatā rāji-baddhā virejuḥ ||14||

What to speak of the assembly hall! When the black and gold of Kṛṣṇa’s body, jewels and dress spread in all directions, the Yadus there, lit by the rays of his effulgence, took on the qualities of his form and shone brilliantly in groups.

viprair māgadha-sūta-vandi-bharatair vaihāsikaiś ca prati-

svaṁ vidyā-caya-cāyakair valayite rājādibhir bhrājite |

tasmin vismiti-kāri-hāri-sadasi pratyekam īkṣāṁ nayan

sa pratyāyākhilena paśyati harir mām eva nānyān iti ||15||

The hall was ornamented with brāhmaṇas, māgadhas, sūtas, vandis, dancers, clowns, each with their own instruments, and shone with many kings. In that attractive, astonishing hall, Kṛṣṇa looked at each person, while each person thought that Kṛṣṇa was looking only at him.

[19] tad evaṁ sthite maṇi-ghaṭitala-kūṭa-dhārī pratihārī hāri tad idaṁ vyājahāra—deva kaścid puruṣatājuṣaḥ puruṣaḥ suṣamā-rahita-mukhatayā dvāri vartate |

A gate keeper holding a jeweled specter then announced“O lord! There is a eunuch at the door. His face has no beauty.”

[20] śrī-kṛṣṇa uvāca—ānīyatām iti |

Kṛṣṇa said “Bring him in.”

[21] tatas tenānītaḥ sa cātivinītaḥ sāścaryatayālocayāmāsa, yathā—

When brought in, that person looked at Kṛṣṇa with astonishment.

tāpa-traya-vināśāya so’yaṁ toyadhi-saprabhaḥ |

yad udyat-kīrti-candra-śrī-śītalaṁ pṛthivī-talam ||16||

With a complexion like a cloud Kṛṣṇa destroyed the three miseries because he cooled the earth with the rays of his moon-like fame.

[22] atha praṇata-sarvāṅgatayā sāṅgaṁ namaskṛtya kṛta-kṛtyaṁmanyaḥ sa dhanyaḥ purataḥ samāgaccha svacchandam iti puraḥsaratayā datta-yadṛcchām anugacchaṁs tad idam aṣjali-valitaṁ nivedayan paryālocayāmāsa—

Offering respects with all his limbs, thinking himself successful, the fortunate person came slightly forward when told to come. With folded hands he then spoke.

ete lokās tribhuvana-juṣo’py atra kṛṣṇe’nuraktā

dṛśyante yat pulaka-kula-yug netra-nīrāḥ sphuranti |

tasmād gopyaṁ yad api tad idaṁ māgadhānaddha-bhūbhṛt-

sandiṣṭaṁ syāt tad api sadasi prasphuṭaṁ jalpitavyam ||17||

“I see that all people in the three worlds are attracted to Kṛṣṇa since they all have hairs standing on end and tears in their eyes. I must tell you the words of the kings imprisoned by Jarāsandha, though these words should be kept secret.”

[23] atha nivedayāmāsa ca—pūrvaṁ mathurā-rodhanārtham alabdhānāṁ tataś ca kṛta-dig-vijaya-nirbandha-jarāsandha-vihita-bandhānāṁ labdha-maraṇānubandhānāṁ bhavad-eka-śaraṇatānusandhānāṁ rājṣām ayute dve yute satī nivedayataḥ—

The person spoke:

Previously Jarāsandha called all the kings to help his attack on Mathurā. At that time he did not get all the kings. He then went around conquering them all and throwing them in prison. The kings are almost dead. Taking you as their only shelter, ten thousand kings are requesting you.

agaṇita-guṇa-rūpa kṛṣṇa kṛṣṇa,

svaka-śaraṇāgata-pālaka-svabhāva |

vayam iha bhavataḥ pṛthak pumarthā,

iti bhava-mukti-kṛte tavāsma bhaktāḥ ||18||

O Kṛṣṇa, there is no limit to your forms and qualities. Your nature is to protect all those who surrender to you. Though you are separate from the four human goals, we have become your devotees to get liberation from material life.

vayam iha śaraṇāgatāḥ pare tu,

tvayi vimukhā iti garvitaṁ dadhānāḥ |

tam api ca nija-bhāvam āśrayākhyaṁ,

malinam akṛṣmahi hanta kaṁsa-hantaḥ ||19||

We are surrender to you but those who oppose you are proud. O killer of Kaṁsa! We have spoiled our sense of surrender.

vayam agham aparaṁ paraṁ vahāmas,

tvayi parame yad adhāma doṣa-dṛṣṭim |

svayam avati bhuvaṁ harau kathaṁ nas,

tapati vikarma-gatiḥ pareṇa nātha ||20||

We carry sin of another sort, because we see a fault in you, the Lord: since you protect the earth, why do we suffer from karma through Jarāsandha?

vayam iha na bhavad-viśuddha-bhaktā,

na ca śaraṇāgatim āgatā bhavatsu |

param iha nṛpa-karma-śarma-lobhād

aniśamitā bata tat-tad-ātma-dambham ||21||

In this life we are not your pure devotees, nor are we surrendered to you. We have been proud, because of greed to obtain happiness as kings in this world.

vayam iha bata māyayā vimūḍhās

tvam asi nijāśrita-pālakāṅghri-padmaḥ |

iti magadha-nṛpāhva-karma-pāśād

api parimocaya naḥ svayaṁ pareśaḥ ||22|| iti |

We are bewildered by your māyā. You protect those who surrender to your lotus feet.

Thus free us from the noose karma in the form of Jarāsandha. You are capable of doing this.

[24] tad evaṁ teṣāṁ vācika-vacanānantaraṁ dūtaḥ svayam uvāca—

duṣṭa-kṣāra-samudra-kumbhaja-muniḥ śiṣṭābdhatā-kṛt tamaḥ-

sūryaḥ pāpa-caritratā-kṛta-yugaṁ dīnārti-dhanvantariḥ |

so’yaṁ cet pṛthivī-tale bata bhavān kṛṣṇātmanā rājate

tṛṣṇā kasya kathaṁ kathā-viṣayatāṁ siddhiṁ vinā yāsyati ||22||

[25] tṛṣṇā tu teṣāṁ kevala-kṛṣṇākāra-mādhurī-sāra-viṣayā lajjātiśayād eva hi nātmanā vyaktī-kṛtā |

[26] yasmād eva tasmāt—

teṣāṁ māgadha-ruddhānāṁ bhavad-vīkṣaṇa-kāṅkṣiṇām |

tat-pāda-padma-bhaktānāṁ dīnānāṁ śaṁ vidhīyatām ||23||

After repeating the message of the king, the messenger spoke for himself:

You are Agastya, swallowing the ocean of sinful people; you are the sun for the righteous; you are Satya-yuga for the sinful and Dhanvantari for the suffering. Since you have appeared on this earth as Kṛṣṇa, who can say their desires are not fulfilled?

The desire of the imprisoned kings is centered only on you, Kṛṣṇa, but out of shyness they did not reveal this. Because of this, you must give happiness to these suffering kings, devotees at your lotus feet, imprisoned by Jarāsandha, who desire your glance.

[27] yatas ta evedaṁ madhye madhye parasparaṁ sāsra-kampa-sampan nivedayant—

Not only I say the following, but all the imprisoned kings say this as well with tears in their eyes and trembling bodies:

yasmāt pūtanikāpi divya-surabhis tad-dugdha-dāvānalādy-

arthaṁ śuddha-sudhā-sadṛṅ naga-tatir vaṁśyādi-nādārdritā |

kubjā śrī-mṛdulā tathā yadujarad-vṛndaṁ vayaḥ sundaraṁ

jajṣe tasya sugandhitādi-suguṇāḥ karṣanti citraṁ muhuḥ ||25||

The burning body of Pūtanā became fragrant, the poison milk meant to kill Pūtanā turned into nectar. Mountains melt by the sound of your flute. Kubjā became beautiful. The elder Yadus became youthful. The perfumed qualities of Kṛṣṇa attract our hearts constantly.

[28] śrī-vraja-sadasa ūcuḥ—tatas tataḥ ?

The people in Nanda’s assembly said “Then what happened?”

[29] dūtau sānutāpābhāsahāsaṁ ūcatuḥ—[30] atha tatra pratividhim abhidhitsati mādhave suramuni-varaḥ śarad-vāri-dhara iva śubhras taḍin-nibha-keśān bibhran-mahatī dhvani-mandra-garjam arjan dṛṣṭitaḥ sukhamaya-vāri-dhārā-vṛṣṭiṁ kurvann evāgacchan sarvaṁ rasāntaram āsādayāmāsa, yatra svayaṁ kṛṣṇaś ca tadīya-bhakti-tṛṣṇaḥ sann abhyutthāya taṁ vandate sma | atha sabhājayitvā bhrājayitvā ca tad idam api vandamānaḥ pṛcchati sma |

The messengers laughed with slight remorse:

When Kṛṣṇa desired to answer, Nārada, white like an autumn cloud, hair flashing like lightning, appeared, making resonant sounds on his vīṇā. By his glance he spread showers of happiness, giving dāsya-bhāva to everyone. Kṛṣṇa, desirous of his devotion, stood up and offered respects. Making him effulgent by worship, Kṛṣṇa then inquired from him.

paryak paryaṭatas tavānumilanād viśvaṁ bhaved bhavya-yuk

tat pṛcchāmi tu kiṁ tad adya valate mat-sneha-mohātmanaḥ |

tac ced asti viśeṣataḥ punar idaṁ kurve’nuyogāspadaṁ

te kuntī-tanayā mad-eka-gatayaḥ kiṁ-vṛttayaḥ sāmpratam ||26||

“O Nārada! You wander everywhere. Meeting you is auspicious for the whole universe. I ask, bewildered by your great affection, what do you desire? If it is convenient, I would like to ask how my dear devotees the Pāṇḍavas are doing.”

[31] atha devarṣir uvāca—

tava yaśasājani śāntir, jagati vināpi śrameṇa vṛṣṇīśa |

tasmāt kila mama gītāt, palitavatīti priyāṁ janā jahati ||27||

sarvaṁ tvad-vaibhavaṁ manye yal lokasyātha yan mama |

tasmāt tvad-gocaraḥ sarvaṁ tathāpy ājṣāṁ karomi te ||28||

Nārada answered:

O light of the Yadu dynasty! Without effort you have established peace in the universe by your fame. When I sing your glories, men give up their lovers as if they were old women. All of my and others’ powers should be seen as your powers. Therefore because you can see everything I follow your order.

[32] indraprastha-mahendraḥ sa tvām eva makha-puruṣaṁ matvā rājasūya-nāmnā makhendreṇa yaṣṭum icchati |

Yudhiṣṭhira, thinking of making you the main personality at the sacrifice, wants to perform a rājasūya sacrifice.

[33] śrī-kṛṣṇaḥ sahāsam uvāca—mām antarīṇa-premṇā parama-sukha-sthemnā yajata evāsau kiṁ rājasūyena ?

Kṛṣṇa said with a smile “Is he going to perform a rājasūya sacrifice with great joy out of internal love for me?”

[34] devarṣir uvāca—tenāsau pārameṣṭhya-śriyaṁ kāmayate |

Nārada said “He desires the wealth of Brahmā by the sacrifice.”

[35] śrī-kṛṣṇaḥ punaḥ sa-hāsam uvāca—tarhi sa-kāma-karmā kim asau brahmaṇaḥ sālokyam abhīpsati ?

Kṛṣṇa again said with a smile “Does he desire to go to Satyaloka by performing sacrifice with material desires?”

[36] devarṣir uvāca—nahi nahi, kintu tava |

Nārada said “No, no, but with a desire to attain you.”

[37] śrī-kṛṣṇa uvāca—parameṣṭhitvaṁ mama kayā vācā pratiṣṭhitaṁ ?

Kṛṣṇa said “Who says that I am Brahmā (paramesṭhi)?”

[38] devarṣir uvāca—tāvac chrīr jagṛhe hastaṁ tat-parā parameṣṭhinaḥ [bhā.pu. 10.81.10] iti pṛthuka-taṇḍulākhyāne paṇḍita-vacana-prasiddhyā |

Nārada said “You are called thus by Śukadeva in the story of Sudāma:

After saying this, the Supreme Lord (parameṣṭhinaḥ) ate one palmful and was about to eat a second when the devoted goddess Rukmiṇī took hold of his hand.”

[39] śrī-kṛṣṇa uvāca—tarhi ca sakāma evāsau?

Kṛṣṇa said“So Yudhiṣṭhira has desire?”

[40] devarṣir uvāca—nahi nahi, kintu samavalokita-tādṛśa-bhavad-vibhavaḥ sva-gṛham āgamanenānugṛhītavati bhavati lajjate kṛccharma api sajjate | na bhavādṛg-yogyaṁ bhogyam astīti |

Nārada said “No, no, He saw your super-human opulence. When you came to his house, he was embarrassed and underwent suffering. He did not have anything suitable for you.”

[41] śrī-kṛṣṇa uvāca—tena vibhavena kathaṁ rājasūyād bhūyeta ? rājasūyam api mahārāja-samāja-yājakatā-sādhanam iti duḥsādhanam eva dvayam |

Kṛṣṇa said “How will he get wealth from the rājasūya sacrifice? Only kings can perform this sacrifice. Wealth and the sacrifice are both hard to achieve.”

[42] devarṣir uvāca—bhavāṁs tāvad anumodatām, tadā sarvam eva pramoda-padatāṁ prayāsyati | yataḥ—

yatrānumodas tava kṛṣṇa tatra

samāgamaḥ syād iti vijṣa-gītiḥ |

samāgamo yatra ca tatra sarve

siddhi-pradāḥ syus tava vīkṣaṇāya ||29||

Nārada said “You must permit the sacrifice. Then everything will be achieved happily.

If you approve, you will go. And wherever you go, all things are achieved on receiving your glance.”

[43] tad evaṁ devarṣi-varṇitam ākarṇayati sarvān nirvarṇayati ca dāmodare tad-anumoda-rahitān jarāsandha-vadha-nirbandha-sahitān sva-sambandha-sahitān sva-hitān prāśnikān vīkṣya śrī-nāradaṁ ca dvārakā-gataṁ nija-vibhava-sāraṁ draṣṭuṁ pratiṣṭhamānaṁ nirīkṣya sahasā svayam āsanād utthitaḥ sudḥīḥ sadhī-sacivān vinā prāyaśaḥ pareṣāṁ svasya gṛham gamanam pratīkṣya punar uddhavam ṣaṭ-prajṣām api tat purustad ajṣam iva sukha-nirmāṇeṅgita-bhaṅgir īkṣyamāṇe tasmin so’yam aṣjaliṁ babandha | baddhāṣjalim api tam enaṁ kaṣjākṣaḥ saṣjitādaratayā sarva-samaṣjasaṁ jagāda—

When Kṛṣṇa heard Nārada’s words and looked at all the people, no one permitted him to go, but instead they wanted him to kill Jarāsandha. Seeing the assembly favorable for his welfare gathered there, and knowing that Nārada had come to see his opulence in Dvārakā, intelligent Kṛṣṇa suddenly rose from his seat. Seeing that ordinary person had gone home and that only ministers remained, Kṛṣṇa glanced at Uddhava. Though Uddhava was knowledgeable of the six objects (artha, dharma, kāma, mokṣa, tattvaṛtha, and lokārtha) he stood in front of Kṛṣṇa like a fool. Uddhava folded his hands and then Kṛṣṇa with respect spoke to him with consent of the others.

sarveṣāṁ dvi-dvi-cakṣur vilasita-vapuṣāṁ nas tvam ekaṁ su-cakṣus

tasmāt tvām eva nityaṁ vayam iha nikhilāḥ śraddadhānā bhajāmaḥ |

sampraty etac ca vartma-dvayam atha sa bhavān gamyam asminn agamyaṁ

syād īdṛk tāratamyāt prathayatu sumate mā tu saṅkocam atra ||30||

“All of us have two eyes each. You have special eyes. For that reason we serve you with faith at all times. Now we have two paths. We ask you which path should we take and which we should not. Please explain to us which is better. O intelligent Uddhava! Do not be reserved.”

tad evaṁ—

nikhilavid api kṛṣṇaḥ svīya-bhaktaṁ mahimnā

kalayitum ubhayecchāṁ jāta-pṛcchāṁ cakāra |

Though Kṛṣṇa knew everything, he asked which path was better to glorify his devotee.

tataś ca—

tad akhila-mahima-jṣo’py uddhavas tan-nideśaṁ

śirasi dadhad ivāsau nirmame tad vinamram ||31||

Though he knew his own glory, Uddhava, as it were, put the order on his head, and with humility began advising.

[44] vicārayāṣcakāra cāntas tad idam—

tat-tan-mataṁ tat tad abhīpsita-pradaṁ

harer mataṁ sarva-sukhāya kalpate |

tato yathā sarva-sukhaṁ sukhaṁ bhaved

evaṁ vicāraṁ racayāmi vacmi ca ||32||

First he considered in his mind. “Kṛṣṇa thinks of everyone’s happiness. Now he wants to give happiness to Yudhiṣṭhira and the kings imprisoned by Jarāsandha. I will produce solution of happiness of all where both parties are happy. Then I will speak.”

[45] vakti sma ca vyaktam idam—

bhūmy-ādi-prakṛti-sraṣṭrī yasya prakṛtir ucyate |

tasya prakṛti-siddhy-arthaṁ prakṛtir na pratīkṣyate ||33||

Then Uddhava spoke aloud:

The minister is not expected to perfect the power of you whose prakṛti produces earth and other elements.

sāmādijṣair nṛpaḥ kaiścit sevyaḥ kaiścid bhavān api |

paramartha-vidaḥ pūrve paramārtha-vidaḥ pare ||34||

Some serve the king and some serve you, by sāma, dāna, bheda and daṇḍa. The first type of people knows material goals. The second type knows spiritual goals.

tavādīnaś caturvargaḥ kiṁ trivargasya nītibhiḥ |

vṛddhi-kṣaya-sthāna-rūpaḥ sa bhūpānāṁ parā gatiḥ ||35||

Artha, dharma, kāma and mokṣa are dependent on you. What use do persons knowledgeable of good conduct have for the first three? The final goal of kings is simply increase, destruction and maintenance.

anantāḥ śaktayas tāś cet tisraḥ kāḥ śaktayas tvayi |

tathāpi kutukān nātha nāthase mantriṇām api ||36||

O Lord! You have unlimited powers. Creation, maintenance and destruction are nothing for you. Just for fun, you beg your ministers for advice.

nityaṁ yatrāsti ṣāḍguṇyaṁ ṣāḍguṇyaṁ tatra kiṁ param |

tathāpīcchan loka-rītiṁ nītiṁ govinda vindasi ||37||

Since you have the six qualities of God, what use are the six measures of king[1]?

O Govinda! You follow proper conduct because you desire to follow the customs of the world.

nṛpāṇāṁ tāpa-nirvāṇaṁ nirmāṇaṁ tasya ca kratoḥ |

dvayam etat purā kāryaṁ kāryaṁ nānā vihāya ca ||38||

Avoiding other actions, first do these two: free the kings from suffering and have the sacrifice performed.

jarāsandha-vadhād eva deva syād dvayam eva naḥ |

rājṣāṁ muktis tathā yuktir dig-jayād yajṣa-nirmitau ||39||

O Lord! By killing Jarāsandha, the two acts will be perfected. The kings will be freed and the conquest of the directions for performing the sacrifice will be accomplished.

yathā doṣākarasyendoś chindan pakṣa-dvayaṁ muhuḥ |

chinatty atikramaṁ bhāsvān māgadhasya bhavāṁs tathā ||40||

Just as the sun divides two fortnights of the night moon and quells its power, you cut down Jarāsandha and quell his power.

vyaktaṁ svena muhus tyaktaṁ nahyamānaṁ prasahya tam |

hanta hantavyatāṁ netuṁ bhavān yāyān na yogyatām ||41||

But you should not kill Jarāsandha yourself since you have rejected him many times with force already.

sa yajṣo jita-dik-cakra dik-cakra-jayināṁ kriyā |

yiyakṣūn pāṇḍavān eva deva tat tatra vartaya ||42||

O conqueror of the directions! Those who have conquered the directions should perform the sacrifice. Therefore you should engage the Pāṇḍavas who desire to perform the sacrifice in killing him.

teṣāṁ bhīmaḥ sadehāsti hāstinā-yuta-śaktikaḥ |

jigīṣed dvairathenaiva naiva sainyena yaś ca tam ||43||

Among them, Bhīma has the strength of ten thousand elephants. He desires to fight with Jarāsandha in hand to hand combat. It is not necessary to conquer him using troops.

akṣauhiṇī-śata-yujā tena yuddhe tu tad-yujām |

rājasūyaṁ rāja-nāśān nāśā-baddhaṁ ca sidhyati ||44||

You need a hundred akṣauhiṇīs in fighting him, but the sacrifice cannot be accomplished in this manner by killing him. Hopes for the sacrifice will be checked.

jarāsandha-vadho dhīman bhīmasenena sidhyati |

kintu tvat-preraṇā-tantro mantro’yaṁ mayakā yathā ||45||

O intelligent Kṛṣṇa! The killing of Jarāsandha by Bhīma will accomplish everything. I have given advice as you have inspired me.

balavān bhīmasenaḥ syān mantravān punar uddhavaḥ |

iti prasiddhatāmbhāt tat tad ārambhatā tava ||46||

Bhīma is strong and Uddhava is a good advisor. Taking these two famous qualities, I give you advice.

tvāṁ vinā koṭi-kaṭakān mantra-tantrāyudhād api |

sa nānya-tantraḥ syād yadvad ātmā yantāram antarā ||47||

As the body does not work without the antaryāmī, killing Jarāsandha cannot be accomplished without you, even with millions of troops, advisors, instruments or weapons.

sad-ambham api hantavyā hantavyā iti nītimat |

tasmād anyo’pi dambhaḥ syāt tad ārambha-kṛte kṛte ||48||

The enemy should be killed by a trick. This is the rule of conduct. Thus there should be deception in carrying out his killing.

yasmād brahmaṇya-deva-dhrug dhatte brahmaṇyatā-miṣam |

tasmād asmākam api sa brahmatā-misam arhati ||49||

Since he who wants to kill you and pretends to respect brāhmaṇas, we should disguise ourselves as brāhmaṇas.

rāmātmanor eva yuddhaṁ matvā sa tvāpi senayā |

arundhad dvandva-yuddhaṁ tan na buddhaṁ tasya durmateḥ ||50||

Thinking of fighting you and Balarāma, he surrounded you with armies. The fool did not think of hand to hand combat.

yady asau satyatātatyād dvandva-yuddhaṁ prapadyate |

satyatāṁ vipratāmatyā vipralabdhiṁ tadārhati ||51||

If he fights in single combat to show the world his truthfulness, he will be cheated, thinking we are brāhmaṇas.

tasmād amuṁ vipralabdhaṁ kurutād vipratā-miṣāt |

bhīmaṁ bhīmaṁ vidhāyāgre jiṣṇutvaṁ jiṣṇunā saha ||52|| iti |

Therefore we should be deceptive at this time by disguising ourselves as brāhmaṇas. Putting ferocious Bhīma in front, you will be victorious with Arjuna.

[46] kiṁ bahunā ? sarva eva yoddhāro boddhāro vā tvām anveveti līlā-mātraṁ tat tat iti |

What more can be said? All fighters and advisors support you. All this is mere pastimes for you.

[47] śrī-vraja-rāja uvāca—tatas tataḥ ?

Nanda said “Then what happened?”

[48] dūtāv ūcatuḥ—

te sarve sarvato-bhadram uddhavasya mataṁ tadā |

ānarcur veda-bhaṇitaṁ yathā dharmādi-tat-parāḥ ||53|| iti |

The messengers said “Just as those proficient in dharma worship the words of the Vedas, all praised Uddhava’s auspicious plan.”

[49] atha vraja-stheṣu bhinna-marmaṇā kṛṣṇa-ramaṇīya-tādṛśa-duṣkara-karmaṇā labdha-cintāvastheṣu sāntvanārtham āgantukaḥ kaścid vipaścid uvāca—seyaṁ sva-prabhor bhāvaṁ prabhāvam api vijṣātus tasya mantrajṣatā-tad-vijṣānāṁ ślāghām eva dhrāghīyasīṁ karoti |

When the people of Vraja felt pain that Kṛṣṇa was involved in such cheating actions, they began to think. One wise person present then spoketo pacify them. “This will increase the fame of Uddhava, who understands Kṛṣṇa’s mood and powers, among those who appreciate his powers of advising. “

[50] vraja-rāja uvāca—tatas tataḥ?

Nanda said“Then what happened?”

[51] dūtāv ūcatuḥ—tad etat-paryantaṁ paryālocya bhāvinam arthaṁ sa-vyāmoham anuśocya tāv etāv ājagmiva | anyau tu śeṣaṁ viśeṣa-vṛttam ādāyāgacchantāv eva staḥ |

The messengers said “We two messengers them came here while lamenting in misery for the future, while reviewing events till the present. Two other messengers will come with the remaining news.”

[52] tad evaṁ samāpya madhukaṇṭha uvāca—

pūrvaṁ yad viraheṇa gopa-nṛpate putrasya yūyaṁ gatā

dūnatvaṁ smṛti-saṅgate’py anupadaṁ tatrānutapyāmahe |

tad-dūre’stv adhunā navāmbuda-ruciḥ pītāṁśukaś candrakī

vaṁśī-pāṇir udeti hanta tad api tvaṁ tena santapyase ||54|| iti |

Having concluded Madhukaṇṭha said “O Nanda! We were filled with remorse on remembering the pain you felt in separation from Kṛṣṇa previously. Let that remorse be gone! Kṛṣṇa with the complexion of a new cloud, wearing yellow cloth, and a peacock feather, holding a flute in his hand, has appeared. But you are filled with pain by that?”

[53] tad evaṁ vraja-devaṁ prati sukham ādhāya śrī-rādhā-mādhava-sabhāyām api tad idaṁ bhāsayāmāsa—

bhaktā vaḥ pūrvam āsan vṛṣaravi-duhitas te bhaviṣyanti cānye

santy eke sphuṭantu sphurati param asāv uddhavaḥ sarva-buddhaḥ |

yo’yaṁ tatrāpi yuṣmān yadu-vara-sadasi smārayan yādavendraṁ

gāyantīty-ādi-padyaṁ kila bhavad-abhidhā-yukta-muktaṁ cakāra ||55||

Having given happiness to Nanda, the reciter went to the assembly of Rādhā and Mādhava and spoke:

O Rādhā! Previously there were great devotees, and in the future there will be great devotees. Now at present, there are great devotees. But Uddhava is most intelligent, for in the Yadu assembly he made Kṛṣṇa remember you and made him hear your name in verses like the following.

[54] tathā hi—

gāyanti te viśada-karma gṛheṣu devyo

rājṣāṁ sva-śatru-vadham ātma-vimokṣaṇaṁ ca |

gopyaś ca kuṣjara-pater janakātmajāyāḥ

pitroś ca labdha-śaraṇo munayo vayaṁ ca || [bhā.pu. 10.71.9]

In their homes, the godly wives of the imprisoned kings sing of your noble deeds—about how you will kill their husbands’ enemy and deliver them. The gopīs also sing your glories—how you killed Śaṅkhacūḍa and delivered them from his hands. The surrendered souls sing of your killing the enemy of Gajendra. The sages sing of your killing the enemy of Sītā. We Yadus sing of your killing the enemies of Vasudeva and Devakī.

[55] asyārthaḥ—sarve bhaktās tāvat tava sarva-kṣaṇaṁ duṣṭa-hanana-bhakta-rakṣā-lakṣaṇaṁ viśada-karma gāyanti | tatra prastutam avadhīyatām ity āha—gṛheṣv eva sthitvāpi tvām uddiśya dainyam āviśya cārthayamānā devyaḥ sva-patīnāṁ nṛpatīnāṁ sva-śatru-jīvana-mokṣam ātma-mokṣaṁ ca gāyanti, tatra dṛṣṭāntam iva kurvaṁs tatra ca sāmānyatām āropya gopy-antarāṇi saṅgopya viśiṣṭam api nijābhīṣṭaṁ vjṣāpayanti | gopyaś ca sva-śatroḥ śaṅkhacūḍasya vadhaṁ tad-dhastād ātma-vimokṣaṇaṁ ca gata-kṣaṇa-gatam api samprati bhavad-udbhavavad-viraha-śatru-vadhādy-āśāvadhāna-bādhayā gāyanti | atha tad-dvaya-rakṣām eva draḍhayati—“kuṣjara-pateḥ” ity ādinā | tava janmāntara-janmāpi teṣāṁ tayor dvayaṁ vayaṁ gāyāmaḥ | tāsāṁ tāsāṁ punar-labdha-phala-prakāśāyām eva tat-tad-āśāyāṁ gāsyāma ity ataḥ pūrvāsām iva parāsām api sā tad-vidhā vidhātavyeti | yathā ca gajendrasya labdha-śaraṇā janā janakātmajāyāś ca munayaḥ sva-śatru-vadhādikaṁ gāyanti, pitroḥ śrī-devakī-vasudevayos tat tac ca vayaṁ yadavo gāyāmas tatheti |

The meaning is this.

All the devotees sing at all times about your spotless activities for killing the sinful and protecting the righteous. Understand the present situation. The wives of the kings, situated in their homes, feeling humble before you, offer prayers, singing of freedom for their husbands from the enemy and their own liberation from separation from the Lord. Giving a general prayer of liberation for their husbands, they announce their own desire of freedom from separation, displaying the gopīs’ mood secretly. Suppressing hopes of destroying the enemy in the form of separation from Kṛṣṇa, the gopīs instead sing of the killing of Śaṅkhacūḍa, and then their own liberation from that demon--even though the event has long passed. The protection of their husbands and their wives is reinforced by the other examples. We sing of these two subjects (killing demons and protection of selves) for the different devotees in your different births in this world. We will sing whenever the queens and the gopīs reveal their desires for having demons killed and being protected by you. Like the queens, the gopīs’ desires should be fulfilled. Similarly the surrendered souls sing of your killing the enemy of Gajendra and saving him, the sages sing of your killing the enemy of Sītā and saving her, and we Yadus sing of your killing the enemies of Vasudeva and Devakī and saving them.

[56] atha madhukaṇṭhaḥ samāpanam āha sma—

tad etat prācīnaṁ kathitam iha vṛttaṁ muriripor

abhūd duḥkhaṁ yasmin viraha-mayam ābhīra-sudṛśām |

idaṁ paśyādya śvaḥ prakaṭam iva bhāti sphuṭam athāpy

amuṁ sambhogākhya-pramadam atha puṣṇad vilasati ||56||

Madhukaṇṭha concluded. “At this time I am telling an ancient story about Kṛṣṇa in which the gopīs suffered separation. But look! Whether today or tomorrow, sorrow is clearly present, but that sorrow through separation thoroughly nourishes the bliss of sambhoga (meeting).”

[57] tad evaṁ vṛtte vṛtte sarveṇa katghaka-dvaye ca gṛha-vartmānuvṛtte śrī-rādhā-[go.tā.u.āv ānanda-mandiraṁ vindamānāv ātma-līlām evānuvindataḥ ||

After this, the two reciters along with all the people returned to their residences and Rādhā and Kṛṣṇa, going to their temple of bliss, enjoyed pastimes together.