Gopala-campu

Gopal Champu

Chapter Twenty-three - Meeting in Kurukṣetra

[1] atha dināntare labdha-sva-nandana-śrīman-nandarāja-virājamāna-sabhāntare madhukaṇṭhaś cetasi cintayāmāsa—

The next day, Madhukaṇṭha began thinking in the assembly of Nanda in the presence of Kṛṣṇa.

[2] atha kurukṣetra-yātrā-kathana-pātrāya sampadyate sma | [3] śrī-śukadevas tu yugapat-tat-tal-līlā-sphuraṇa-puraskṛta-prema-maya-pramādād eva tāṁ dūre pratipadyate sma | yena hi sā bhīṣma-dronṇa-duryodhanāgamana-mayī ghaṭitā | duryodhana-vadha-kāla-paryantā śrī-rāmasya tīrtha-paryaṭanā tu tat-pūrvaṁ paṭhitā | tathā kaṁsa-vadhān nātivilamba-saṁvalanayā kurukṣetra-yātrāyām evārjuna-mātrā saha vasudeva-saṁvadanam idaṁ saṁvadate |

“I should now tell the story of the trip to Kurukṣetra. Śukadeva has placed this event much later in his narration because of the madness of prema which produced simultaneous revelation of pastimes. That is evident because Bhīṣma, Droṇa and Duryodhana came there as well. The trip to Kurukṣetra took place before Balarāma went on pilgrimage, which ended when Duryodhana was killed. In the conversation between Kuntī and Vasudeva at Kurukṣetra they refer to the killing of Kaṁsa. Thus the trip took place not too long after killing Kaṁsa.

kaṁsa-pratāpitāḥ sarve vayaṁ yātā diśaṁ diśam |

etarhy eva punaḥ sthānaṁ daivenāsāditāḥ svasaḥ || [bhā.pu. 10.82.21] iti |

Harassed by Kaṁsa, we all fled in various directions, but by the grace of Providence we have now finally been able to return to our homes, my dear sister.”

[4] atha vyaktam uktavān | tad evaṁ sthite punar dūtāv ājagmatuś ca | tasmin ariṣṭa-ghātī sarveṣāṁ riṣṭa-tātir virājate, samprati trilokī-janānām api yugapat kṛta-netra-sukha-bhātir bhaviteti lakṣyate | yasmād jyotirvidbhir dyotitaṁ mahad-aharpati-grahaṇaṁ niśamya samyak kṛta-tan-mahima-vandanaḥ śrīmān bhavan-nandanaḥ pracita-viśvānandanaḥ suparva-nirmita-sevaḥ svayam eva sarva-yadu-devaḥ prathita-sukha-poṣaṇāṁ samantād ghoṣaṇāṁ pradāya sa-sampradāyaḥ kurukṣetram āgantuṁ śantur asti iti |

Then he spoke aloud:

After this, two more messengers arrived. They said “In Dvārakā Kṛṣṇa made arrangements to that there was no lack, and now the people of the three worlds are happy to see him because, hearing of a solar eclipse from the astrologers, your son will worship the power of the sun and make all people happy. The devatās will worship him. Making an announcement which produces joy in all directions, he is going to Kurukṣetra along with his family members.”

[5] tad etad dūta-vacanānte niśānte sva-patnyā sammaṇtrya sabhāyāṁ sa-bhāva-janatayā ca vrajeśitā mantrayāmāsa—asmākaṁ tad-eka-tṛṣṇajām api tat-sannidhi-nidhiṁ gantum udyatānāṁ vidhir virodhī vartate | tasya punar āgamanaṁ manasāpi durgamam iti bhavadbhir anubhavadbhir eva sthīyate | samprati śrūyate—sūrya-grahaṇam anu pūryamāṇa-kutukatayā kurukṣetrāgamanāya kṛtāgraha-cayaḥ sa sambhṛta-bhavat-praṇayas tatra virājata iti | tatra ca tīrtha-yātrāyāṁ jagan-mātrāgamana-pātratāṁ gatāyāṁ nāsmākaṁ gamanaṁ vismāyakaṁ bhavatīti tad uktaḥ sa khalv asmāsu tadīya-suhṛd-buddhyā duṣṭa-dveṣa-doṣas tu na poṣaṁ labhate iti |

After they spoke, first consulting with Yaśodā, Nanda then consulted everyone gathered in the assembly. “Though we have great desire to go to Kṛṣṇa, misfortune has prevented this. You have also concluded that it is unlikely that he will come here. It is now heard that he is very eager to go to Kurukṣetra to see the solar eclipse and he is also full of affection for you. Since all people of the universe will come there, our going will not be surprising. This will not give the enemies an opportunity to see us as his friends and cause us problems because we are related to him.”

[6] atha sarve saharāśru-varṣaṁ ūcuḥ—samyag idaṁ ramyam uktam, kintu vraja-rakṣaṇāya ke rakṣaṇīyās te lakṣaṇīyāḥ | yataḥ,

yeṣāṁ dhāma dhanatmajātma-valitaṁ sarvaṁ paraṁ yat-kṛte

teṣāṁ tad-virahe cire’pi jhaṭiti prāptāv asambhāvinām |

gopānāṁ kuru-bhūmi-yātrika-gati-vyājena tal-lambhana-

pratyāsatti-yujāṁ bhavet katamayā yuktyā tato vāraṇam ||1||

All said with showers of tears “You have spoken nicely. But who should stay to protect Vraja? Someone should be appointed. Those who have kept their wealth, homes and children for Kṛṣṇa, after long separation, have not had the opportunity to meet him quickly. By what logic can any of the cowherds who have the desire to meet him on the pretext of a journey to Kurukṣetra be prevented? “

[7] tad idaṁ cirāya vicārayatsu vraja-sabhāsatsu dvārakādhipateḥ patrikāyātāḥ, yathā—

yāvac chatru-kṣayaṁna vyatimilana-kṛte’smābhir udyuktir iṣṭā

tasmāt kliṣṭā vayaṁ tat-pratividhim adhunā tāta labdhāś cireṇa |

asmin sūrya-grahe yan nikhila-janatayā pūryamāṇaṁ kurūṇāṁ

kṣetraṁ vyājāya kuryām aham atha bhavatām aṣjasā saṣjanāya ||2||

As they were considering this for a long time, a letter from Dvārakā arrived in the assembly:

O father! As long as I have not destroyed the enemies, I desire some means by which we can meet. Thus I suffer. I have found a solution now, after a long time. Kurukṣetra will be full of people on the occasion of the eclipse. I can easily meet you by this arrangement.

kintu,

yadyapy ahaṁ gokula-lokam āśu

pratisvam abhyasya raho bhajāmi |

tathāpi ye na pratiyanti te’mī

milantu māṁ tatra pare vasantu ||3||

Of course, I will come to Vraja and directly meet everyone. However those who do not believe this should come and meet me in Kurukṣetra. The others can stay in Vraja.

kiṁ ca,

gāvo mama cit-kalpāḥ

sakhi-nicayās tatra ca prāṇāḥ |

tasmād valayita-niṣṭaṁ

tāsu sadāmī tu tiṣṭhantu ||4|| iti |

Even though the cows are my heart and my friends are my life, these friends should stay firmly in Vraja with the cows.

[8] tad etad ākarṇya sarve sva-svābhimataṁ varṇayanti sma | tatra sākṣātkāra-nibha-tad-upalambha-visrambha-parāṇāṁ parāyaṇatayā sakhāyas tu tad-astuṁ-kāratā-prathanyāya yathā-prastutam eva vastu tatra stutavantaḥ—asmat-prāṇa-koṭi-nirmaṣchanīya-vāṣchita-leśasya nideśa evāsmābhir aṣcanīyaḥ iti ||

Hearing this everyone spoke their approval. Among those who developed faith by experiencing Kṛṣṇa directly, the friends praised the proposal to show their acceptance. “Since we serve him with our millions of life airs, if he gives even a small order, we will accept it.”

[9] atha kathā-śeṣaṁ pariveṣayann eva sthagita-kaṇṭhatayā madhukaṇṭhas tūṣṇīkām eva puṣṇāti sma | snigdhakaṇṭha eva sampānam āha sma—

akuṇṭhām utkaṇṭhāṁ kuru-bhuvi gatiṁ vaḥ kalayatāṁ

smarantī mad-buddhir vikalataratāṁ yā valayate |

imaṁ sā paśyantī vraja-nṛpa tavātra vraja-bhuvi

sthitasyāṅke kṛṣṇaṁ pramadam adhunā mādyati ciram ||5||

On speaking the last part, Madhukaṇṭha became choked up and remained silent. Snigdhakaṇṭha had to conclude. “Remembering your strong enthusiasm for going to Kurukṣetra, my intelligence begins to tremble. O Nanda! My intelligence is now constantly merged in bliss seeing Kṛṣṇa on your lap in Vraja.”

[10] tad evaṁ dina-kathā samāptā | athāgāminyāṁ yāminyāṁ śrī-rādhā-mādhava-sadasi ca snigdhakaṇṭha-kṛta-yathāvat-kathā | yathā—tatra patatri-pati-patraḥ praguptākṣara-pātraṁ patram ekaṁ preyasīḥ prati prasthāpayāmāsa | yathā—

yadyapy ātmaika-vedyā mama lasati muhuḥ saṅgatir yuṣmakābhiḥ

sphūrti-bhrāntyā pratītis tad api kila na vas tatra hā dhiṅ mamāpi |

yad dviṣṭa-dveṣṭṛ-tarka-grahaṇa-miṣatayāsmākam anyonya-saṅgaḥ

sambhāvyas tat-priyālyaḥ kuru-bhuvi sakṛd apy astu sa prāṇanāya ||6||

In this way the day’s talk was finished. The same evening, in the assembly of Rādhā and Kṛṣṇa, Snigdhakaṇṭha spoke:

Kṛṣṇa sent a letter composed of secret words to the gopīs:

Though my secret meeting with your is always delightful, you are not aware of this meeting because of thinking it is only my sphūrti. So much for my meeting you! It is possible for us to meet together in a situation where I am not despised and those who oppose our meeting are not present. O beloved gopīs, at Kurukṣetra once let us meet together for maintaining our lives.

[11] atha yadā vrajeśvarī-prabhṛtayaś ca sarvāś calitum udyatās tadā vṛndāvaneśvarī-pradhānāś ca tathāvadhārayanti sma |

When Yaśodā became eager to go, Rādhā and others also became eager.

[12] tatrātha ye tat-tad-bhartrābhāsādayaḥ pratibandhaṁ prāg-anubabandhus te ca kṛṣṇāya tṛṣṇābhājāṁ tāsām asunirasana-vyasanam ālocya, sarveṣām api tad-eka-bhāvatāṁ vilocya, sveṣām api tad-avekṣaṇāyām akṣamatām avalocya, tasminn udāsate sma | svayaṁ tu pṛthak-prasthānam icchavo’pi śrī-kṛṣṇa-rahaḥ-sandeśa-sadeśa-rūpatayāntaraṅga-tan-mitra-janair vraja-nirjanatā-doṣa-varjana-miṣād vraja-rājājṣām upārjayadbhis te katicic cānye sva-saṅgatiṁ prati sauhṛdya-hṛdyatā vyaṣjanayā saṣjayāmāsire |

But the apparent husbands of the gopīs who had previously prevented them from meeting Kṛṣṇa were also eager to go. Since they saw the possibility of the gopīs’ dying because of longing, they saw that everyone was completely dedicated to Kṛṣṇa, and they realized the impossibility of preventing them from seeing him, they gave up interest in stopping the gopīs’ going. They wanted to go separately but then because of the secret message sent by Kṛṣṇa, his close friends, taking the permission of Nanda, on the pretext of the danger of leaving Vraja unprotected, engaged those apparent husbands and others in guarding Vraja, while showing great friendship on meeting them.

[13] atha svabhāvata eva tāsu nigūḍha-snehātiśayāvaraṇā, viśeṣatas tu svasutaṁ prati samprati nirupādhi-mahā-prīti-kṛta-viraha-vyādhiṁ vitarkya vidhūta-tad-āvaraṇāḥ śrī-vrajeśvarī-caraṇās tu sva-saṅgatyāgamanāya śrī-rādhā-pradhānāḥ pratyāsannāś cakruḥ|

Yaśodā, who had a secret but very strong affection for these gopīs, and suspected their great pain in separation from him caused by their pure love for her son, made Rādhā and others go along with her, not hiding her secret any longer.

[14] tad evaṁ sthite kurukṣetra-yātrānukramas tu prātaḥ prastoṣyate |

In the morning the journey to Kurukṣetra was undertaken.

[15] atha kathakaḥ samāpanam āha sma—

yad-arthaṁ prāṇānāṁ satatam abhitaḥ śoṣaṇam adhur

yad-arthaṁ kṣīṇāṅgyo’py ahaha kuru-bhūmīm abhiyayuḥ |

bhavatyas taṁ kāntaṁ vṛṣa-ravi-sute svālayam anu

prasajya svaṁ śaśvat pramada-madhu-mattaṁ vidadhati ||7||

The reciter concluded. “O Rādhā! In hopes of meeting him, your body and senses dried up. For him, with thin bodies you went to Kurukṣetra. Now continually associating with him in your house, you become intoxicated with the liquor of bliss.”

[16] tad evaṁ kathita-kathayoḥ kathakayoḥ sarveṇa saha prāpta-nija-pathayoḥ śrī-rādhā-mādhavau tu nirbādha-sukha-sphuraṇa-sphurad-uddhavau maṇḍapaṁ maṇḍayāmāsatuḥ |

When the two speakers had finished, they went with the others to their residences. Rādhā and Kṛṣṇa, bursting with joy by realizing inconceivable happiness, went to their chambers.

[17] atha vigata-sarva-śalye kalye punaḥ śrī-vrajarāja-sadasi śrī-kṛṣṇa-kṛta-mahasi gadgada-kaṇṭhatayā madhukaṇṭha uvāca—

In the morning which destroys all sins, in Nanda’s assembly illuminating by Kṛṣṇa, Madhukaṇṭha spoke with a choked voice.

atha harim avalokituṁ cirāya

sphurad-urasāṁ vraja-vāsināṁ janānām |

nayana-salila-sikta-romam

asyāṅkura-mahasā nikhalākṣitoṣa-dānām ||8||

The chests of the Vraja people quivered in anticipation of seeing Kṛṣṇa. They gave bliss to all eyes because their hairs stood on end and they were drenched with tears.

muhur api rada-śabda-kāri-kampa-

sthapuṭita-varṇa-vibhāga-saṁskṛtīnām |

vividha-vidha-vicintanābhighāta-

sphurad-urudhākṛti-varṇa-bhāvitānām ||9||

Because their teeth clattered from trembling, their words became unintelligible. Because many thoughts appeared and disappeared, they were constantly in confusion.

pratipada-racitātma-tattva-sākṣāt-

kṛti-janavad-bahir ātta-ceṣṭitānām |

manasi tu satata-sphurat-tad-eka-

pramada-mṛṣā-mata-sarva-vaibhavānām ||10||

They acted calmly externally like realized souls but internally they considered everything illusory because of bliss on seeing Kṛṣṇa constantly.

aśana-śayana-vismṛti-prapatty-

ākṛśa-vapuṣām akṛśa-svabhāva-bhājām |

alam aparicitair janair api svaṁ

parihṛtavadbhir urarīkṛtānvitīnām ||11||

Their bodies became thin because of forgetting to eat or sleep but they were always serving Kṛṣṇa. Even persons who did not know Kṛṣṇa and those who disrespected him went along.

katham api kuru-bhūmim āgatānāṁ

sapadi niśamya sadeśatāṁ murāriḥ |

sukha-śata-bhara-bhāra-pāravaśyān

na calitum āśu śaśāka sākam aṅgaiḥ ||12|| (paṣcabhiḥ kulakam)

Somehow, they all went to Kurukṣetra. On hearing they were near, a heavy load of a hundreds of types of happiness inundated Kṛṣṇa’s body. He could thus not go to them quickly.

kṛṣṇasya saurabhya-bhareṇa puṣṭiṁ

tathā vikṛṣṭiṁ gamitā vrajeśāḥ |

nediṣṭa-deśe viviśur yad-antar

virājate rāja-gaṇaiḥ sa kṛṣṇaḥ ||13||

Nanda and others smelled Kṛṣṇa’s fragrance, though Kṛṣṇa was not present. When they came closer, Kṛṣṇa was there with his royal retinue.

[18] tadā ca hari-halinau karṇābhyarṇatayā tasya varṇitasya kalanād bhāvāntara-valinau bhakti-prasajyamāna-manastayā sa-dravam upavivrajiṣantāv api sahasā na celatuḥ | kintu rāja-vrajaṁ nija-nija-śivirāya vihita-vyājaṁ visasṛjatuḥ | śātravā mamātra taiḥ satrā mā maitrīṁ jṣāsiṣur iti tān vraja-rājādīn uddhava-dvārā sambhavan nibhṛta-sambhavana-deśe stambhayāmāsatuḥ |

When Kṛṣṇa and Balarāma heard that the people of Vraja were near, they reverted to their cowherd mood. Their minds melting because of wanting to serve them with devotion, they went to meet them but they could not move quickly. They sent the assembled kings to separate camps with an excuse. “All my enemies do not know that I am friends with the people of Vraja.” For this reason through Uddhava he placed Nanda and the others in an isolated place where he could console them in private.

.

[19] jāte bahirjana-varjane tu svajanena saha svayam upavrajantau dūrād eva vraja-rāja-pada-rājīva-samaryāda-maryādam akhaṇḍa-daṇḍavat-praṇipātam ātatavantau | yathāyatham upanandādīn api praṇatavantau | vrajarājaś ca kampa-sampat-sampatad-aśru-pulakākulatayā svāntar-vyakulatayā ca yugapad eva yugalaṁ tadāliṅgaṁś cāpala-yugalaṁ sa-gadgada-mandaṁ cakranda |

After leaving aside those who were not relatives, Kṛṣṇa and Balarāma along with relatives went to meet the people of Vraja. From far off, they offered respects on the ground to Nanda with reverence. Nanda’s body began to shake. His eyes filled with tears and his hairs stood on end. Nanda embraced them both at once and cried with a choked voice, with an unsteady mind.

[20] rāma-kṛṣṇau ca yadyapi tad-āliṅganāya satṛṣṇau, tathāpi sarvaiḥ saṅgamanāya tasya sāṅgatām aṅgīkurvantau punaś ca raṇa-pātam evātatavantau |

Though Kṛṣṇa and Balarāma wanted to embrace him, because of all the people present, they offered respects on the ground at Nanda’s feet.

[21] atha vraja-rājas tayor namaskāra-śrama-praśamanāya yadyapi nivāraṇa-kāmas tathāpi bhāva-vaivaśya-vaśas tatra svakarayor avaśyatām adhyavasyann itas tataḥ paśyati sma | paśyaṁś ca tad idaṁ vadataḥ śrī-vasudevādīn apaśyat—āyuṣmantau ta ete saṅkocaṁ rocante |

Though Nanda wanted to relieve them of the fatigue from their offering respects, because of lack of control from his emotions, his hands could not move properly. He just looked here and there. Then he saw Vasudeva and others who said “May you two live long!” Nanda and his group remained reserved however.

[22] tataḥ svayam avadhāya viśrama-sukham upadhāya kuśala-praśnaḥ prastūyatām iti | tataś ca rāma-kṛṣṇayoḥ sāṣjali-bandha-sthiti-sandhayor āliṅganādinā vrajendram anuvindamānaḥ svayam ānakadundubhis tena taṁ taṁ satata-vāṣchita-tadīya-saṅgaṁ muni-saṅgha-varyaṁ pradyumnādi-paryantaṁ sarvaṁ janaṁ saṅgamayāmāsa | sa eva ca taṁ devam iva nija-niveśa-veśmānīya kṛṣṇa-rāmādi-kṛtānusāraḥ sa-parivāram ārādhayāmāsa |

Recovering himself, he then made Kṛṣṇa and Balarāma comfortable and asked how they were.

Kṛṣṇa and Balarāma stood before Nanda with folded hands and then, after Vasudeva embraced Nanda, they met the best of sages and others such as Pradyumna who wanted to meet him. Then Vasudeva brought Nanda to his residence as if he were a devatā while Kṛṣṇa, Balarāma and others followed. There they all worshipped Nanda.

[23] tad evaṁ sthite paṭṭa-paṭa-saṁvṛtaṁ saṅgāyātṛ-katipayātṛ-mukha-mahilāvalita-vrajeśvarī-śakaṭam antaḥ-paṭa-gṛhaṁ praviṣṭam ākarṇya tad diṣṭata eva tava tatra tau praviṣṭavantau | praviśya cātmānau paśyantīm enāṁ paśyataḥ sma |

Hearing that Yaśodā was inside a cloth-covered cart surrounded by many women, Kṛṣṇa and Balarāma entered with her permission. They saw her as she saw them.

[24] tatra sā, yathā—

yasya prāg-virahoṣṇa-raśmi-kharatāśīrṇāṅga-parṇāvaliḥ

paścād utkalikā-marud-valanayā kṣiptā vidūre pathi |

taṁ putrākṛti-vāri-vāha-samayaṁ sambhūya gopeśvarī

vallīvāśu punaḥ svamūla-visṛter lobhād agād ārdratām ||14||

Looking like a creeper whose leaves had withered in the intense sun of separation from Kṛṣṇa, on seeing Kṛṣṇa, she was thrown far on the path by the swift wind of zeal on seeing him. Having attained the monsoon seasons in the form of her son, she became liquid from the greed which spread from her root of affection.

tāṁ śuṣka-dehām atha vīkṣya devakī

santarpaṇāyām abhajad vihastatām |

kṛṣṇekṣaṇād eva tu puṣṭa-mūrtikāṁ

dṛṣṭvānvavindat punarukta-yatnatām ||15||

Seeing her dried up body, Devakī became busy trying to satisfy her. But since she became healthy on seeing Kṛṣṇa, that became unnecessarily.

mātā drāg atha saha sīriṇā samīkṣya

svaṁ putraṁ kuru-bhuvi tad-viyoga-dūnā |

utthānaṁ racayati yāvad eṣa tāvad

vidrutya nyapatad upāṅghri tena tasyāḥ ||16||

Seeing Kṛṣṇa with Balarāma, holder of the plough, in Kurukṣetra, she stood up though afflicted by the separation. At that instant he along with Balarāma ran and fell at her feet.

sā kṛtvā bhuvi jānunī sva-tanayāv unnamya namrau tayor

mūrdhānāv udrasopaguhya nayanāsāraṁ tathāmuṣcata |

devakyādibhir evam auhyat tathā seyaṁ kṛśāṅgī kutaḥ

prādurbhūtavatī nadī jagad iva vyāptuṁ muhur vardhate ||17||

She raised them up, as they had their knees on the ground. She embraced their two heads on her chest and shed tears. Devakī and others wondered “How can Yaśodā with such a thin body produce this river which continually increases, spreading over the universe?”

kṛṣṇas tat-pada-padmayor atha patan rāmeṇa sārdhaṁ rudan

bāḍhaṁ rodayati sma sarva-janatāṁ varṣann iva svāṁ daśām |

evaṁ saty api goparāja-mahilā tatrātiśaṅkākulā

tad-duḥkhāntaratā-vitarka-vaśagā sā śuṣka-bāṣpābhavat ||18||

Kṛṣṇa and Balarāma fell at her feet and cried, as if obliterating themselves in tears. This made everyone else weep. When this happened Yaśodā became worried and stopped her tears while wondering if the two also felt the pain of separation in their hearts.

tataś ca śuṣyad-vadanāṁ vilokya tāṁ

vilokayantāv abhitaḥ sahodarau |

mātṝr milantāv aparās tayā sahā-

gatāś ca tāv ārdrayatām amūṁ punaḥ ||19||

Seeing her face had dried, the two brothers looked around and then had their mother meet the other women. This made her melt with affection.

atha katham api dhairyaṁ rohiṇī-varya-rāmās

tanuja-jani-jananīnām arjayitvā krameṇa |

abhinava-ruci-śubhre rāṅkave sanniveśaṁ

sapadi vidadhur āsām ātmanopāviśaṁś ca ||20||

Among the women with sons, Rohiṇī and others gradually controlled themselves and had Yaśodā immediately sit on a shining white deerskin seat. Then they sat down.

yā āsan mātṛ-māninyaḥ kaṁsārer devakī-mukhāḥ |

yaśodāgre tu tāḥ sarvās taṭāsthanti sma sāmpratam ||21||

Regarding themselves as Kṛṣṇa’s mother, Devakī and others dealt with Yaśodā neutrally.

devakī-prabhṛti-mātṛtā harau

goṣṭha-mātṛ-purato vṛthājani |

vārṣikī yadi bhaved ghanāvalī

seka-pālibhir alaṁ kṛṣi-vraje ||22||

But the motherly affection of Devakī and those with her was nothing in front of Yaśodā’s motherly affection. If a monsoon cloud lingers in the sky, what is the need for the farmer to water his fields?

jighrantī śirasī tayoḥ surabhiṇī bāṣpeṇa cāsiṣcatī

mārjantī vadane dṛg-ambu-valite yatnena paśyanty api |

kalpaṁ cālpam iyaṁ tu maṁsyata iti jṣātvā tadā rohiṇī

devakyā saha nirbharādaratayā vaṣṭi sma tām aṣcitum ||23||

Smelling their fragrant heads and moistening them with her tears, she then saw that their faces were filled with tears and wiped them. For her, a kalpa became a few moments. Seeing this, Rohiṇī and Devakī desired to respect her with great reverence.

rukmiṇyādivadhūbhir aṣcitum amūṁ paryāgatābhir yadā

sārdhaṁ devaka-dehajā-prabhṛtayas tad-viṣvag āripsata |

tarhy etau bahir āgatau hari-balau gopān aśeṣāṁs tathā-

tithyenārcitum atra tatra bahudhā bambhrmāṁcakratuḥ ||24||

When Rohiṇī and along queens like Rukmiṇī began worshipped Yaśodā, Kṛṣṇa and Balarāma went outside and moved here and there busily in order to worship all the cowherds as guests.

sa nāsīd goṣṭhajo lokas tad-ātithyaṁ na vidyate |

yaṁ yad apy ajitas tatra nānvagacchad vyadhatta na ||25||

There was none among the cowherds who was not received as a guest, for there was no one from Vraja whom Kṛṣṇa did not approach and worship.

āstāṁ tāvad vraja-pariṣadāṁ sajjanānāṁ prasaṅgas

tatratyānāṁ jarad-anaḍuhām apy asau kena varṇyaḥ |

lambhaṁ lambhaṁ kuru-bhuvi tadā yāna-śeṣān samantāt

kṛṣṇaḥ śliṣyan nayana-salilaiḥ sikta-mūrtīṁś cakāra ||26||

What to speak of associating with the gentlemen of Vraja! How to describe Kṛṣṇa’s association with the old bulls of Vraja which had come to Kurukṣetra? Again and again he came to them and embraced their necks, sprinkling their bodies with his tears.

[25] tad evaṁ sthite sva-sthite ca sarva-vraja-jane punar vrajeśvarīṁ pariṣvajya rajyamāna-manastayā śrī-rohiṇī-devakyāv ūcatuḥ | tatra śrī-rohiṇī-vacanaṁ, yathā—ayi vrajeśvaryāvayor ekāpi kānujjhita-prema-sampattyor dampatyor vāṁ maitrīm aindra-sampad-anugame sampraty api nānusandadhīta ? yasyāḥ pratyupakāra-koṭayo’pi na sama-koṭayo bhavanti iti |

When all the people of Vraja had become peaceful, Rohiṇī and Devakī, again embracing Yaśodā with minds filled with affection, spoke to her. “O queen of Vraja! You and your husband have a treasure of prema that you do not give up. Though even one of the two of us enjoys the wealth of Indra, that wealth cannot be compared to your wealth of prema. Millions of responses can never equal your love.”

[26] atha saralayā devakyā vacanaṁ, yathā—yataḥ sva-janmata eva ciram aparicita-pitṛkāv imau dharmān mātara-pitaratāṁ prapadya pakṣma-valayābhyām akṣi-golakāv iva yuvābhyāṁ pālitau nādyāpi tādṛśān manasaś cālitau | tatra ca para-putratayā niścite’pi rāme na vāmam ācaritam | na hi satāṁ parasva-vyavahāra-paratā sambhavati iti |

Sincere Devakī spoke. “For a long time from their birth these two children did not know their father and mother. Following dharma, the brothers took you two as their father and mother. You protected the two boys just as eye lashes protect the eye. Even now that affection stays in their minds. Though Balarāma is accepted as the son of Rohiṇī, this does not create an unfavorable mood, since among elevated souls the idea of mine and yours does not arise.”

[27] atra snigdhakaṇṭha uvāca—atra kiṁ vicāritaṁ ? vrajeśvaryā kiṁ vā bāḍham uttaritaṁ ?

Snigdhakaṇṭha said “How did Yaśodā take this? Did she agree?”

[28] madhukaṇṭha uvāca—na kim api |

Madhukaṇṭha said “Not at all.”

[29] snigdhakaṇṭha uvāca—kasmād iva ?

Snigdhakaṇṭha said “Why was that?”

[30] madhukaṇṭha uvāca—sā khalu cira-tṛṣṇayā kṛṣṇam upalabhya sukha-stabhyamāna-sarva-vṛttis tat katham anyad anusandadhīta, yena vicārādikaṁ sandadhīta ?

Madhukaṇṭha said “After desiring for a long time, Yaśodā had Kṛṣṇa. All her senses were filled with happiness. How could she even think of Devakī’s words, by which she would further speculate?”

[31] snigdhakaṇṭha uvāca—punar apy etādṛśa-prasaṅgaḥ saṅgatim avāpnoti sma, na vā ?

Snigdhakaṇṭha said “How did she adjust this subject, or did she not?”

[32] madhukaṇṭha uvāca—nahi nahi | yato rohiṇī hi tat-pratirodhinī babhūva | tat tad apy āstām | yataḥ—

yasya svānubhavaḥ sadā na valate yasmin sa tatra sphuṭaṁ

śṛṇvann anya-vacaḥ-pracāram aparaṁ sandihya vikṣubhyati |

śrī-gopādhipa-dampatī katham amū svatrāpi kṛṣṇe’pi tān

bhāvānāṁ valayān adhītya balavad-bhāvāntaraṁ gacchatām ||27||

Madhukaṇṭha said:

No, no, because Rohiṇī prevented such adjustments. Let that be. If a person is not completely attached to particular object, when someone makes opposite statements about the object, that person will become disturbed with doubt. How could Nanda and Yaśodā who took Kṛṣṇa as their child with complete attachment even hear another strong viewpoint?

[33] samprati tu paśya paśya—

harim anu pitṛtābhimānaḥ, śūraja-devaka-tanūjayor yaḥ prāk |

amūm utkramayan sa punar, vraja-narapatyor mudaṁ dugdhe ||28||

And now please observe! Vasudeva and Devakī first thought that they were the father and mother of Kṛṣṇa. But Nanda and Yaśodā’s thinking that Kṛṣṇa was their child surpassed that of Vasudeva and Devakī. Nanda and Yaśodā became happy.

[34] iti vraja-rāja-sabhāyāṁ kathayitvā rahasi rādhā-mādhava-sadasi madhukaṇṭha uvāca—tad evaṁ paraspara-prema-sammarda-śatena tasmin divase gate śrī-vrajeśvarādi-vraja-jane kṛta-nija-nija-vāsa-sajjane, nidrayā sarvatra nirjane ca janyamāne sa khalu janārdanaḥ sva-preyasī-janānāṁ labdha-sukha-sad-uddhava-halabhṛd-uddhava-racitam ucitam ekāntāvāsam āsasāda |

Having spoken in Nanda’s assembly, Madhukaṇṭha then spoke in the assembly of Rādhā and Mādhava.

When the day passed in hundreds of exchanges of prema, Nanda and the others retired to their dwellings. The place became vacant because everyone went to sleep. Kṛṣṇa went to the place where the gopīs lived, constructed by Uddhava and Balarāma in a joyful mood.

[35] tatra tāsāṁ tatrāvasthitir yathā—

tīvraṁ mimīlur abhitaḥ punar unmimīlur

uccair mumūrcchur aticelur athāsraṁ ūhuḥ |

yātāḥ kuror bhuvi hariṁ dṛśi labdhum utkā

hā menire vraja-ramāḥ kṣaṇam atra kalpam ||29||

The condition of the gopīs is described.

In going to Kurukṣetra to see Kṛṣṇa the gopīs had their eyes closed. Then they opened their eyes. Then they fainted. Then they walked fast. Then they cried. Filled with longing, a moment seemed like a kalpa for them.

[36] tasya tu samāsattir, yathā—

uddhavaṁ vinidadhan nijāgrato

manda-mandam udayan ghanāgamaḥ |

gopikā-niciti-cātakāvalīm

anvajīvayad asau murāntakaḥ ||30||

Meeting him:

Putting Uddhava in front, Kṛṣṇa, the dark cloud rose very gently and brought to life the cātaka bird gopīs.

tatra ca—

kṛśā malinimastṛtāḥ pratana-jīrṇa-vastrāvṛtā

vikīrṇa-kacakācitākṛti-mukhīḥ sa paśyann amūḥ |

vighūrṇya dadhad-uddhavaṁ kṣaṇa-śataṁ dhṛtāsras tadā

kadāham iha kaḥ kathaṁ kim idam ity ajānan nahi ||31||

Kṛṣṇa looked at the gopīs. They were thin, with unkempt bodies, wearing old worn-out clothing. Their hair was falling over their faces. He became dizzy and took support of Uddhava. Weeping for a long time, he did not understand when he had come, why he came, what he was doing and what had happened.

[37] atha dīrgha-rātreṇa tasya gātre tāsāṁ netra-pātre sati kim iva vivaraṇīyaṁ ? yataḥ—

cāturakṣyam abhavad yadā harer

gopikābhir abhitas tadā drutam |

cittam akṣi-yugam apy amūdṛśāṁ

hanta hanta jaḍavad vyajāyata ||32||

When they glanced at his limbs on that long night, how can it be described? When the four eyes of Kṛṣṇa and a gopī met, quickly her heart and her two eyes would become stunned.

yasyāloke nimim api nimeṣādhikārīti śepus

tāvan-mātraṁ viraham anu yā vīthayo gopikānām |

tās taṁ vīkṣya pracura-viraha-jvālayā labdha-tṛṣṇā

yām āseduḥ pramada-vikṛtiṁ vaktum īśīti kas tām ||33||

Who can describe the transformations of love that the gopīs, filled with thirst because of the fire of long separation, achieved on seeing him. They cursed king Nimi[1] for causing obstruction to seeing him by the blinking of their eyes?

utkaṇṭhābhiḥ sapadi śakaṭārohaṇe prāpa mohaṁ

rādhā yadvat kuru-bhuvi tathāvastham eṣāviveśa |

kintu śrīmān jayati surabhiḥ śrī-harer yaḥ parābhir

gopa-strībhiḥ samam aracayat tām amuṁ vīkṣamāṇām ||34||

Rādhā fainted on climbing onto a cart at Kurukṣetra because of her great longing. Kṛṣṇa did the same. The fragrance of his limbs which conquered her as she looked at him made the other gopīs also faint.

stambhaḥ svedaḥ pulaka-valanā gadgadaṁ kampa-sampad

vaivarṇya-śrī-nayana-salilaṁ sarva-buddhi-pramoṣaḥ |

ete bhāvā vyaktimilanajā rādhikā-kṛṣṇayor ye

te sarvāsām api savayasāṁ vyāpakāḥ sambabhūvuḥ ||35||

When Rādhā and Kṛṣṇa met, the symptoms of being stunned, perspiration, hairs standing on end, choked voice, trembling, loss of color, tears and fainting occurred. These symptoms spread to the other gopīs also.

[38] atha labdha-duḥkha-sampad-udbhavaḥ katham apy uddhavaś cirād ubhayatra ca tatra sāntvayā praṇayād vinayād api parasparam abhimukhatayā samupaveśam ānināya |

In great distress, Uddhava after a long time managed to revive them. With affection and care he made them sit together in front of him.

[39] tataś ca tāsu kṛṣṇasya caraṇa-mātraṁ tṛṣṇayā kṣobhāvila-gātraṁ paśyantīṣu bahir nirgacchad-antar-bāṣpatayā kānti-valanād bhraśyantīṣu ca sa tu karuṇāmayaḥ, kathaṣcin mārjita-bāṣpa-tārjita-samayaḥ śanaiḥ sanaipuṇyam amūḥ prasādayāmāsa, yathā—

Their limbs faded because of emotions, their beauty lost because of tears welling up from inside, when the gopīs looked at Kṛṣṇa’s feet with longing, he began wiping away their tears and skillfully made the gopīs happy.

.

harir āliṅgaṁś cumbann, aśru vilumpan śivaṁ pṛcchan |

vraja-sarasīruha-netrāḥ kuru-bhuvi vijane sasāntvam astauṣīt ||36||

In a solitary place at Kurukṣetra, Kṛṣṇa embraced and kissed the lotus-eyed gopīs, wiped away their tears, asked how they were and began praising them while comforting them.

tac ca, yathā—

kāntāḥ kānta-prathama-virahād eva tāntā nitāntaṁ

dehasyāntaṁ bata vitanute tat tu nātyanta-citram |

nairantaryān mad-ativiyuteḥ klāntavantaṁ patantaṁ

taṁ rakṣantīr mad-anugataye santataṁ hanta naumi ||37|| iti |

[40] atha kathaṁ kevalam ātma-dṛṣṭyā kaṣṭaṁ lambhamānāḥ stha, māṁ kathaṁ na paśyatha iti vadan punar vadati sma—

sarve vadantu mama rūpam idaṁ purāvat

tat-tad-guṇair vilasatīti tu manda-dṛṣṭyā |

diṣṭyā vilokayatha māṁ vraja-cāru-netrā

rāsādi-keli-kalitā rucir atra kutra ||38||

“O dearest gopīs! This first separation has been most difficult for me. It is not surprising that it was possible that I die. What is surprising is that you maintained you life in prolonged separation to attain me. For that I praise you continually. Why did you remain suffering on seeing me within yourselves? Did you not see me?”

Again he spoke. “Let everyone with faulty vision say that my form remains as previously with all its qualities. If you by good fortune see me, will you see the taste for the rāsa pastimes still there?”

[41] atha yugapan netra-yugala-śataṁ kiṣcid unnataṁ vidhāya yathāvad eva tathā tam avalokamānā vistṛtātma-duḥkhitābhimānāḥ parama-dūyamānā babhūvuḥ | tataḥ sa ca bhṛśam evānyādṛśatāṁ sacamānas tal-laghūkaraṇāya laghu hasitvā kiṣcid uvāca, yathā tad evānūktaṁ śrī-śukena—

Slightly raising their hundreds of eyes simultaneously, they looked at him. Identifying with their pervious profound sorrow, they became greatly distressed. Quickly assuming a different mood, Kṛṣṇa then slightly smiled to make their suffering seem insignificant, and spoke. Śukadeva describes his words.

api smaratha naḥ sakhyaḥ svānām artha-cikīrṣayā |

gatāṁś cirāyitāṣ chatru- pakṣa-kṣapaṇa-cetasaḥ ||

apy avadhyāyathāsmān svid akṛta-jṣāviśaṅkayā |

nūnaṁ bhūtāni bhagavān yunakti viyunakti ca ||

vāyur yathā ghanānīkaṁ tṛṇaṁ tūlaṁ rajāṁsi ca |

saṁyojyākṣipate bhūyas tathā bhūtāni bhūta-kṛt ||

mayi bhaktir hi bhūtānām amṛtatvāya kalpate |

diṣṭyā yad āsīn mat-sneho bhavatīnāṁ mad-āpanaḥ ||

ahaṁ hi sarva-bhūtānām ādir anto’ntaraṁ bahiḥ |

bhautikānāṁ yathā khaṁ vār bhūr vāyur jyotir aṅganāḥ ||

evaṁ hy etāni bhūtāni bhūteṣv ātmātmanā tataḥ |

ubhayaṁ mayy atha pare paśyatābhātam akṣare || [bhā.pu. 10.82.41-46] iti |

My dear girīfriends, do you still remember me? It was for my relatives’ sake that I stayed away so long, intent on destroying my enemies. Do you perhaps think I’m ungrateful and thus hold me in contempt? After all, it is the Supreme Lord who brings living beings together and then separates them. Just as the wind brings together masses of clouds, blades of grass, wisps of cotton and particles of dust, only to scatter them all again, so the creator deals with his created beings in the same way. Rendering devotional service to me qualifies any living being for eternal life. But by your good fortune you have developed a special loving attitude toward me, by which you have obtained me. Dear ladies, I am the beginning and end of all created beings and exist both within and without them, just as the elements ether, water, earth, air and fire are the beginning and end of all material objects and exist both within and without them. In this way all created things reside within the basic elements of creation, while the spirit souls pervade the creation, remaining in their own true identity. You should see both of these—the material creation and the self—as manifest within me, the imperishable Supreme Truth.

[42] tad evaṁ svasminn anīśvaratvād vyavahāra-paravaśatā-karam īśvarāntara-vaśatvam īśvaratvād bhakta-mātraṁ prati brahma-bhāva-bhāvakatvaṁ tad-vidha-snigdhaṁ prati tu tad-atikrami-sva-samarpakatvaṁ punar brahmatvān nitya-prāptatvaṁ sukhaika-rūpatvam api sacamānaṁ racayatāṁ sva-vacasām asambaddhatāṁ samagra-vyagratayā nādhijagāma |

He first showed that he was dependent on external circumstances since he wass not the Lord: he was controlled because he was not the Lord. Because he is the Lord, he bestows Brahman realization to his devotees alone (fourth verse) and he awards closeness to himself, which surpasses Brahman realization, to those with prema. From realizing Brahman one obtains an eternal position (fifth verse). He is the one form of happiness as the imperishable truth (sixth verse). Because of his disturbed state, he did not understand the irrationality of his words.

[43] tatra duḥsaha-viraha-vidhura-bhāvād avipaścitām iva tāsāṁ kāścit tu papracchuḥ—hanta sarva-kṛcchra-vimukta ! kim uktam idam, yat khalu vyatiyuktam iva na lakṣyate |

The gopīs could not think because of the pain caused by intolerable separation, but still some asked “O you who are liberated from all suffering! What are you saying? The statements are not related to each other at all. (First he says he is helpless, then he says as the Lord he bestows bhakti, and then he praises Brahman.)”

[44] atha tad adhigamya namra-mūrdhany uddhave śrī-kṛṣṇas tu lajjayā tad eva sajjayati sma| tathā hi—aho sakhyaḥ ! katham iva mām api vīkṣya mlāna-mukhyaḥ stha ? atha brūtha—dhig asmān parityajya tvayā dūram avrajyateti | tatra kiṁ karavāma ? durhṛdāṁ tatibhir yā suhṛdāṁ durgatir jātā, tasyāṁ suhṛdāṁ gatitāṁ yātāḥ katham iva vayam upekṣāṁ prathayāmaḥ iti |

When Uddhava understood this and bowed his head, Kṛṣṇa in shame spoke again:

O sakhīs! Why do you look at me with faded faces? If you say you are cursed because I gave you up and went far away, what can I do? The enemies put my friends into difficulty. Since I am the shelter of my friends, how can I ignore them?

[45] atha vilambamānatām asmākaṁ viḍambayatha cetasyām api tad eva durnivāraṁ kāraṇaṁ, yata ekasmin kaṁse labdha-dhvaṁse’pi bahavas tat-sambandhinas tat-karmānubandhinaḥ sampannāḥ | tat-tad-dhvaṁsa-sāhāyyāya ca mayā nānā-vyavahārāṇām eṣāṁ samāhāraḥ kṛtaḥ | tathāpi bhavadvad-ananya-vṛttitā-rahitatayā mamākṛtajṣatā paraṁ pratīyata iti ced idaṁ satyam, parantu sahaja-premṇā mithaḥ-prasaṅgatānāṁ yoga-viyogau punar īśvara-kṛta-yogāv eva | sva-vaśatāyāṁ khalu viyoga eva na syāt, kutas tat-pūrvako yogaḥ ?

If you find fault because I have delayed in returning, the cause was unavoidable. After I killed Kaṁsa, his many friends became determined to take revenge. To help destroy them, I had to engage in various activities. It appears that I am ungrateful because I do not have that complete dedication to you that you have for me. That is true. But the meeting and separation in our relationship of eternal love is caused only by the Lord. There would be no separation if I were independent. And by my own powers, how could we even meet?

[46] atha yadi nārāyaṇa-samo guṇaiḥ [bhā.pu. 10.8.19] iti garga-vacanānusāreṇa nārāyaṇam eva māṁ manyadhve, tathāpi bhavatībhir yogaḥ premṇa eva svādhīna iti taṁ bhavatīnāṁ paramaḥ premodreka-pravekaḥ sa eka eva jhaṭiti ghaṭayiṣyati | yataḥ mayi bhaktir hi [bhā.pu. 10.82.44] iti | tad ittham api bhavatīnāṁ bahir dṛṣṭim evāvaṣṭabhya samādhīyate | antar dṛṣṭyā tu bhavatībhiḥ saha nitya-saṁyukta evety etad api mayi bhaktir hi ity ādi sva-pratijṣām anullaṅghya dvayenāpareṇa vivriyate | yasmād aham ity ahaṅkārākhyaṁ tattvaṁ sarva-bhūtānām ākāśādīnāṁ yathādy-antādi-sthaṁ bhautikānāṁ ca ṣādjādi-nāma-veṇu-randhrādīnāṁ yathākāśādīny ādy-anta-sthādi-rūpāṇi, evaṁ hy etāni bhūtāni prāṇino jīvā bhūteṣu sva-sva-deheṣu tādṛśāni | evam eva cātmanā paramātmanā ātmā jīvas tato vyāptaḥ | evam iti pareṇānvayaḥ | paratra ca paśyatety anena tāsām avadhāna-viṣaya-bhāga eva paryavasīyata iti svīya-padam adhyāhāryam | tataś ca yathā-pūrvam uktam evam eva | tad ubhaya-vidhaṁ vyāpaka-vyāpya-rūpaṁ sarvaṁ svīyaṁ mayi pare paratra sthite’pi akṣare paraspara-sphūrti-prāmāṇyena nitya-yuṣmat-saṅgini ābhātam, mad-āśrayatayā virājamānaṁ, na tu prākṛtānāṁ tat tadval līnaṁ paśyata | sarvadānubhūtaṁ smarateti |

Since Garga said “He will have qualities like Nārāyaṇa” you can think of me as Nārāyaṇa. In that case your relationship with me is dependent on your prema. Your intense prema will quickly produce such prema in me. Thus I have said “bhakti to me produces nectar.” (SB 10.82.44 quoted above) This establishes your external vision of me. However, internally I have an eternal relationship with you. Without cancelling the promise of eternal life, you should see the other two verses. Just as ahaṅkāra exists as the cause, maintenance and destruction of all elements, and the elements are the cause, maintenance and destruction of the bodies--like the six musical notes causing a variety of music--and just as the jīvas exist in bodies, so the jīva is pervaded by the Paramātmā. This is the connected meaning of the verses. The word “see (paśyata)” indicates that the gopīs particularly should take notice. The atmanepada form is meant (paśyadhvam), for their benefit. This has been indicated earlier. In this way, with the relation of the pervader and the pervaded, see that everything exists (ābhāta) under my shelter, in me, who am situated elsewhere (pare) but always with you (akṣare), proved by my sphūrti. Do not see me to be hidden as do people with material eyes. Remember that form which you have constantly realized.

[47] tad evam ātmānam adhikṛtya yā śikṣā tayā, tena śikṣitā gopa-sīmantinyaḥ pūrva-tad-virahajānusmaraṇa-vikalita-jīvanādhārāḥ samprati punar antar-bahis-tarpakaṁ taṁ mayīti svayaṁ nirdiṣṭaṁ śrī-kṛṣṇa-lakṣaṇaṁ nitya-saṁyoginam evādhigatavatyaḥ | hanta hanta ! tad-antarā tāsāṁ tad api sāntarāyaṁ babhūva | atra tad idam api tā glapitā mayi bhaktir hi ity ādinā sva-prabhāva-mayena punas tena tarpitā bāṣpa-snapitāś cireṇa yayācire—

vṛṇīmahi padāmbujaṁ tava saroja-nābha prabho

manasy api kathaṣcana sphuratu naḥ samantād iti |

idaṁ hi bata yogināṁ smṛtatayā tamaś cyāvanaṁ

viyogi-sudṛśāṁ tayā tamasi majjanaṁ pratyuta ||39||

In this way Kṛṣṇa instructed the gopīs, giving teachings on ātmā-jṣāna, but the gopīs remained disturbed on remembering his previous separation. But now at Kurukṣetra they attained Kṛṣṇa, who gives satisfaction internally and externally, with an eternal relationship as indicated by himself. But there was an obstacle to this eternal relationship which depressed the gopīs. But by his powerful words starting with “Bhakti to me” he again satisfied them. Covered in tears, after some time they made a request:

O Lord with the lotus navel! We pray to you. May your lotus feet remain in our minds at all times! The yogīs destroy ignorance by remembering those feet but when we remember your feet we end up in ignorance (in pain of separation).

[48] etad eva bhavatāpy uddhavaṁ prati svayam uktam—

mayi tāḥ preyasāṁ preṣṭhe dūra-sthe gokula-striyaḥ |

smarantyo’ṅga vimuhyanti virahautkaṇṭhya-vihvalāḥ || [bhā.pu. 10.46.5]

You have also said this to Uddhava:

My dear Uddhava, for those women of Gokula I am the most cherished object of love. Thus when they remember me, who am so far away, they are overwhelmed by the anxiety of separation.

[49] yasmāt mayy āveśya manaḥ kṛṣṇe [bhā.pu. 10.47.36] ity ādikayā tava śikṣayāpi tad asmākaṁ na sidhyati, gṛha-janādhīnatayā svacchandam āgamanaṁ ca na sambhavati, tasmād asya tvat-padāmbuja-yugalasya nityaṁ vrajam adhyāsīnasya darśanam evāsmabhyaṁ sukha-sparśanam iti dhvanitam | tad etad abhiprāyakaṁ śrī-bādarāyaṇi-vacanaṁ—āhuś ca te nalina-nābha [bhā.pu. 10.82.48] iti |

We cannot get perfection by following your instruction to absorb our minds in you. And we cannot come to you at will since we are controlled by people in our houses. We will get some happiness if we see those lotus feet, if those feet remain always in Vraja. This is the intention of Śukadeva’s words:

Dear Lord, whose navel is just like a lotus flower, your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogīs and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs.

[50] atha viraha-vaśatā-vaśāt punar mūrcchām ṛcchanti sma | yatra muhūrta-dvayam eva pūrtaye babhūva | tad anu śrī-kṛṣṇaś ca dhṛta-kaṣṭas tad idam ācaṣṭa—aho sarvatra saṣcarita-carita-śuddhayas tṛṣṇayā vicāra-vyabhicāra-cariṣṇu-buddhayaḥ kiṁ sampraty eva yūsmān praty evam uktaṁ vismṛtaṁ ?

Afflicted by separation, the gopīs again fainted. This lasted two muhūrtas. Then Kṛṣṇa, overcome with anxiety, spoke. “Oh! Your pure character is spreading everywhere. Because of great longing your intelligence has lost its power of discernment. Have you forgotten what I have just said?”

[51] tāḥ sa-gadgadaṁ ūcuḥ—evam iti kiṁ ?

With choked voices they said “What was that?”

[52] sa uvāca—mayi bhaktir hi ity ādi |

He answered “Rendering devotional service to me qualifies any living being for eternal life. But by your good fortune you have developed a special loving attitude toward me, by which you have obtained me.”

[53] tā ūcuḥ—satyam uktam | kintu viraha-śastrikayā chidrite hṛdi na kiṣcid ādheyatām adhiyāti | tasmād vṛṇīmahīty ādinā yad asmābhir vyaṣjitam | tad evāsmabhyaṁ dehi | iti |

They said “That is true. But since our hearts have been pierced by the dagger of separation, how can those hearts remember anything? Therefore give us what we asked for in our prayer.”

[54] atha snigdhakaṇṭha uvāca—tatas tāsāṁ prāṇanāthaḥ sa tu kiṁ vyavasitavān ?

Snigdhakaṇṭha said “What did Kṛṣṇa do?”

[55] madhukaṇṭha uvāca—yad āha śrī-bādarāyaṇiḥ—

tathānugṛhya bhagavān gopīnāṁ sa gurur gatiḥ |

yudhiṣṭhiram athāpṛcchat sarvāṁś ca suhṛdo’vyayam || [bhā.pu. 10.83.1]

Madhukaṇṭha said:

Śukadeva describes this:

Thus Lord Kṛṣṇa, the spiritual master of the gopīs and the very purpose of their life, showed them his mercy. He then met with Yudhiṣṭhira and all his other relatives and inquired from them about their welfare.

[56] tasya rajanī-viśeṣasya śeṣam ārabhya tu rajanī-vṛttaṁ dig-darśanatayā parāmṛśyate | tad evaṁ tādṛśa-prārthanānusāri samanugṛhya muhur āgṛhya śrī-rādhikādikāḥ pratyekaṁ riṅgad-asram āliṅgan saṅginam uddhavam ājṣāpayan mādhavaḥ snānālaṅkaraṇāni samānāyya tā sammānayāmāsa | pracchannam uvāsa ca tāṁ rajanīṁ tatra |

As the fourth praharas of the night passed, the night’s discussion had only been touched briefly. Being merciful according to their prayers, showing great affection, he embraced them all headed by Rādhā with tearful eyes. Ordering Uddhava he had bath water and ornaments brought, and offered them to the gopīs. He spent the night there secretly.

[57] tāsu loka-dharma-vilaṅghi-caritāsu nirodha-nirbandha-kṛtāṁ sambandha-viśeṣa-bhṛtām anāgamanād agocaratayā svasya ca rahasya-gamanāt pareṣām atarkitatayā tadāsīd iti, tathāpi tāḥ prathama-rajanyāṁ tu viraha-smaraṇānanyām eva vṛttim āsedur na tu sukha-vilāsa-dhanyām | kramād eva tu duḥkhātikramād aparasyām aparasyāṁ rātrāv eva cira-rātrāya rati-pātrāyamāṇā babhūvuḥ | yathā—

Since those identifying themselves as husbands who had doggedly obstructed the gopīs who had violated the local and religious norms had not come, no one at Kurukṣetra was aware

that they went out secretly. On the first night they were inclined to remember separation. This was not suitable for blissful pastimes. Gradually after overcoming their suffering, on later nights they enjoyed the night pastimes at the end of night.

prati-gopi prati-rajani, prati-muhur udyan-manoratha-prathanam |

kuru-bhuvi niśītha-vīthiṣu, rahasi vihāraṁ harir vidadhe ||40||

As long as he stayed in Kurukṣetra, Kṛṣṇa enjoyed pastimes with each gopī, each night, each second, in private, fulfilling all desires that arose.

kintu,

yadyapi vṛndā-vipinād anyatrāsāv amūbhir akrīḍat |

tad api vinā tan mene, tābhis tena ca tad apy adaḥ svapnaḥ ||41||

yad api vraja-kula-mahilā, harir api śaśvat parasparaṁ bhejuḥ |

tad api na tṛptir jajṣe, hṛdi yad-virahau gatāgaminau ||42||

Though he performed pastimes with the gopīs at other places other than Vṛndāvana, both he and the gopīs considered the happiness from those pastimes to be momentary like a dream.

Though they met constantly, they were unsatisfied for previous and future separations dwelled in their hearts.

tatra ca—

yadyapi hariṇā guptā, guptāḥ svenāpi kaurave kṣetre |

tad api ca kulapati-mahilā-mahitā jātā guṇena gopālyaḥ ||43||

Though he protected the gopīs who were hidden from others at Kurukṣetra, they were worshiped by the respectable women for their qualities.

[58] tatra śrīman-mahiṣīṇāṁ śrī-rādhām uddiśya vraja-striyo yad vāṣchanti [bhā.pu. 10.83.43] ity atra kṛta-śaṁsanaṁ praśaṁsanam | yathā—

icchāmo na vayaṁ tu viṣṇu-padam apy anyasya kā vā kathā

kintv etasya gadāgrajasya padayor dhartṛṁ rajo mūrdhani |

rādhā-hṛd-ghusṛṇaṁ yatas tṛṇam idaṁ paścāt pulindī-dhṛtaṁ

gopībhiḥ spṛhitaṁ yayoḥ sa surabhiś ceto haraty adya ca ||44|| iti |

The queens praised Rādhā with verses:

We desire the same contact with the Supreme Lord’s feet that the young women of Vraja, the cowherd boys and even the aborigine Pulinda women desire—the touch of the dust he leaves on the plants and grass as he tends his cows.

This is further described:

We do not desire Vaikuṇṭha, what to speak of other destinations. We desire to carry the dust of Kṛṣṇa’s feet on our heads. The fragrance of kuṁkuma from Rādhā’s chest, smeared on the grass from his feet and later put on the bodies of the Pulinda women, which is desired by the gopīs, attracts our hearts even now.

[59] iyam eva vraja-devībhiḥ sarvordhvaṁ ślāghitā—pūrṇāḥ pulindya [bhā.pu. 10.21.17] ity ādinā | anayārādhito nūnaṁ [bhā.pu. 10.30.28] ity ādinā ca | munibhis tu nāmnāpi vyaktīkṛtā—rādhā vṛndāvane vane ity ādinā |

The gopīs praised Rādhā as the most exalted in the following verses.

The aborigine women of the Vṛndāvana area become disturbed by lust when they see the grass marked with reddish kuṁkuma powder. Endowed with the color of Kṛṣṇa’s lotus feet, this powder originally decorated the breasts of his beloveds, and when the aborigine women smear it on their faces and breasts, they feel fully satisfied and give up all their anxiety.

Certainly this particular gopī has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since he was so pleased with her that he abandoned the rest of us and brought her to a secluded place.

Vyāsa has also revealed her by name:

In Varaṇāśi Viśālākṣī presides. In Puri Vimalā presides. In Dvārakā Rukmiṇī presides and in Vṛndāvana Rādhā presides.[2]

[60] snigdhakaṇṭha uvāca—tathānugṛhya bhagavān ity asmin sarva-sukha-racane bādarāyaṇi-vacane yudhiṣṭhiram athāpṛcchat iti na samyag avagamyate sma | tato deśa-kāla-nimittānāṁ samāveśaḥ pratatya kathyatām |

Snigdhakaṇṭha said:

I cannot fully understand the words of Śukadeva, who gives all happiness. He said:

Thus Lord Kṛṣṇa, the spiritual master of the gopīs and the very purpose of their life, showed them his mercy. He then met with Yudhiṣṭhira and all his other relatives and inquired from them about their welfare.

What does “showing them mercy” and “inquired from them about their welfare” mean.

Please fully explain this according to the combination of place, time and cause.

[61] madhukaṇṭha uvāca—tāsāṁ vāsaḥ khalu śrī-rāmāvarajasya snānādi-karma-śarmadaṁ yad ekānta-harmyaṁ tad-anuṣaṅgaṁ bhajann uddhava-dhāmnaḥ saṁsaktatayā bahir avyakta āsīt | tatra sati paramādṛtānām api yudhiṣṭhirādīnāṁ tasyām eva rātrau kurukṣetram āgatānām ai tad-āveśa-veśena śrī-keśavena milanāyogāt prātar āgatya sabhāsadmany upaviśya sthitānāṁ prātar api vilambata eva snānādy ācarya tena milatā kuśala-praśno jātaḥ | iti |

Madhukaṇṭha said “Kṛṣṇa had a palatial room for taking bath with a solitary room attached. Uddhava’s room was nearby. This room could not be seen from the outside. Though most respectable Yudhiṣṭhira and others came to Kurukṣetra on that night, Kṛṣṇa was absorbed in the gopīs. Thus he did not meet them at that time. In the morning while sitting in the assembly hall after taking bath later he met Yudhiṣṭhira and asked about his welfare.

[62] tad evaṁ saṅkṣepeṇānuvarṇya śrī-rādhikā-mukha-vidhuṁ nirvarṇya madhukaṇṭhaḥ samāpanaṁ varṇayati sma—

kuru-bhuvi tava rādhe varṇayan śarma-jātaṁ

vyavahitam api diṣṭenāsmi śarmāvṛtātmā |

kim uta bhṛśam idānīm āmṛśan vāṁ mithaḥ śrī-

parimala-kula-bhogaṁ cakṣuṣor yugmakena ||45||

Describing things briefly and looking at the moon face of Rādhikā, Madhukaṇṭha then concluded. “O Rādhā! Describing your happiness after long separation at Kurukṣetra, by good fortune I am submerged in bliss. Moreover, with my eyes I now taste the sweetest feast of you two.”

[63] tad evam ānanda-paryantam udantaṁ kurvan pūrva-pūrvavat kathakaḥ svānuja-sahitaḥ sarva-saṁhitaḥ sva-dhāma jagāma | śrī-rādhā-mādhavāv api vihāra-dhāma kāmayāmāsatur iti |

Describing the events of the highest bliss, the reciter with his younger brother went to their rooms with the others as previously. Rādhā and Kṛṣṇa desired to go to their abode of pastimes.

[1] King Nimi was cursed to leave his body. He tehn occupied the bodies of all beings causing them to blink their eyes.

[2] vārāṇasyāṁ viśālākṣī vimalā puruṣottame |

rukmiṇī dvāravatyāṁ tu rādhā vṛndāvane vane ||

In Varaṇāśi Viśālākṣī presides. In Puri Vimalā presides. In Dvārakā Rukmiṇī presides and in Vṛndāvana Rādhā presides. Matsya Purāṇa

Chapter Twenty-four - Nanda Returns to Vraja

[1] atha vraja-yuvarāja-virājamāna-sadasi prātaḥ-kathāyāṁ snigdhakaṇṭhas tad idaṁ prathayaṣcakāra—lokānāṁ kurukṣetra-yātrā-samṛddhis tu na varṇana-pātrāya kalpate | tataś ca,

At the assembly where Kṛṣṇa was present, in the morning Snigdhakaṇṭha began speaking.

It is not possible to describe the pomp of the people gathered at Kurukṣetra.

kurukṣetrāntas tair grahaṇam anu yātrām anugatair

gatā yā yā ceṣṭā bahu-nija-nijeṣṭāḥ kati ca tāḥ |

mayā varṇyāḥ kintu smṛti-viṣayam ekāṁ kuruta yā

harer vaktra-dyotāmṛta-rasikatā sarva-vitatā ||1||

I can describe some among all the various actions performed by people gathered at Kurukṣetra for the eclipse. But please hear about one outstanding memory—the sweet nectar flowing from gleaming face of the Lord that spread everywhere.

[2] tathāpi sarvataḥ samupacitaṁ yad asmabhyaṁ rucitam, tad eva kiṣcid varṇyate—

I will describe a little of what is pleasing to us and which spread everywhere.

kurukṣetre sūrya-praśama-tamasi vyakta-tamasi

vrajāl labdhaḥ kṛṣṇaṁ vraja-narapatiḥ sa-vraja-janah |

vitartuṁ taṁ ratna-pracayam acakarsan nija-padād

yad ālokād anyo’py akhila-nija-karma vyatanuta ||2||

At Kurukṣetra the sun became invisible and Rāhu became visible. Attaining Kṛṣṇa after coming from Vraja, Nanda along with his people gathered piles of jewels from the treasury to distribute. On seeing the eclipse all the people engaged in various acts of charity.

dharmaṁ kecit kecid arthaṁ nikāmaṁ

kāmaṁ kecin mokṣam apy atra kecit |

kecit kṛṣṇe bhaktim ete tu gopās

tasmin bhavyaṁ havya-kavyeṣu dadhyuḥ ||3||

Some desired dharma by giving to devatās and Pitṛs, some desired artha and some desired liberation. Some desired bhakti to Kṛṣṇa. The cowherds desired only Kṛṣṇa’s well being.

[3] atha labdha-śarmaṇi grahaṇa-parvaṇy api pūrṇe divi bhuvi ca virājamānākṛtīn prajāpati-prabhrtīn nija-guṇa-sthemnā pūrayann ātmanā tu vraja-jana-premṇā pūryamāṇaḥ sa yadā harir virājate sma, tadā tad-ānandānubhavāya brahma-nandanādayaḥ sarva eva munayaḥ samāgatāḥ |

When the festival of the eclipse was completed, and Kṛṣṇa had satisfied the Prajāpatis present in the form of devatās and humans by his qualities and was himself satisfied by the prema of the Vraja people, the Kumāras and other sages arrived to give realization of the bliss of Brahman.

[4] samāgatya ca—

na kevalaṁ tasya tathā samunnatiṁ

nirīkṣya citraṁ munayas tadā yayuḥ |

vinamratāṁ sveṣu ca ye parasparaṁ

viruddha-bhāve api jagmatū rucim ||4||

Not only were the sages surprised by Kṛṣṇa’s prosperity but by his humbleness in front of them. The prosperity and humbleness, though of contrary natures, coexisted in harmony.

[5] te tad idaṁ ūcuś ca | tatra śrī-bhāgavatīyaṁ padyaṁ yathā

adya no janma-sāphalyaṁ vidyāyās tapaso dṛśaḥ |

tvayā saṅgamya sad-gatyā yad antaḥ śreyasāṁ paraḥ || [bhā. 10.84.21] iti |

They spoke of this as per Bhāgavatam:

Today our birth, education, austerity and vision have all become perfect because we have been able to associate with you, the goal of all saintly persons. Indeed, you yourself are the ultimate, supreme blessing.

[6] etad anusṛtam anyadīyam api yathā

yad api vayaṁ pratikalpaṁ

nānā-rūpaṁ tavād rākṣā |

nava-navam iva tad apīdaṁ

ghaṭayati puruṣārtha-jāta-sāraṁ naḥ ||5||

In this vein there is another verse:

Although we see you in every kalpa in various forms, the essence of our goals appears newer and newer each time.

kiṣca,

aparo dvāparāntaḥ syād dvāparāntāya na kvacit |

so’yaṁ tu cakḷpe tasmai yatra tvaṁ netra-gocaraḥ ||6|| iti |

Though Dvāpara-yuga will not be destroyed to remove the doubt, it is possible to destroy doubt at the end of Dvāpara-yuga since you become visible.

[7] manasi cedaṁ vicāritavantaḥ—

yadyapi yadavaḥ santata-saṅgāḥ

kecic ca marmagā viṣṇoḥ |

vidhi-vāṣchita-pada-rajasas

tv ete gopā girāṁ dūre ||7||

They considered in their minds:

Though the Yadus reside with Kṛṣṇa and understand his intentions, they do not speak of the cowherds, whose foot dust is desired by Brahmā.

[8] tad evaṁ vidhivad-gopānugami tad anugamitam eva manasikṛtya gamana-yācanām anusṛtya calitavatsu muni-satsu śrīmān vasudevaḥ sva-vasu-sāphalya-kāmanayā tān idaṁ nivedayāṣcakāra | karmaṇā karma-nirhāro yathā syāt tathā yathāvad upadiśateti | atra vraja-bhakti-tarṣī śri-devarṣis tu cetasi viviveca—nāyaṁ nandavac chuddha-pitr-bhāvamaya-snehatayā buddhaḥ, yena nanda eva nandaḥ kim akarod brahman [bhā.pu. 10.8.46] ity ādinā sarvataḥ stūyate, so’yaṁ tu na tathā prastūyate, kintu bhagavattva-jṣānena sahita ity evaṁ mahitaḥ | tenānenāsya janmata eva hi vidito’si bhavān [bhā.pu. 10.3.13] ity ādinā tattva-bodha eva saṁhitah; pitṛbhāvas tu tena pihitaḥ | tasmād vidyamāne’pi kṛṣṇe tam imam arbhakāntaravad ajṣaṁ matvā karma-nirhāra-mātra-tṛṣṇena, na tu nandavat tad-abhyudaya-mātra-tṛṣṇenānena | yad asmāsu praśna-vidhānaṁ, tan na śobhā-nidhānaṁ bhavati iti |

Wondering where the cowherds were, they then asked permission to leave and were about to go. Vasudeva, with a desire to make his wealth successful made a request to the sages.

“Please give instructions on how to destroy karma by doing actions.”

Nārada began thinking to himself “Vasudeva is not aware of the pure parental feelings of Nanda. Nanda is praised profusely as follows:

O learned brāhmaṇa, mother Yaśodā’s breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Mahārāja perform to achieve such perfection in ecstatic love?

But Vasudeva is not praised like that. He is respected because he thinks of Kṛṣṇa as the Supreme Lord. He thinks of Kṛṣṇa since his birth as follows:

My Lord, you are the Supreme Person, beyond material existence, and you are the Supersoul. Your form can be perceived by transcendental knowledge, by which you can be understood as the Supreme Personality of Godhead. I now understand your position perfectly.

His feelings as a father are covered by this respect for Kṛṣṇa as God. Thus, even though Kṛṣṇa is present (and he knows he is God), he inquires about destruction of karma, considering Kṛṣṇa to be ignorant like a regular boy. Nanda desires only Kṛṣṇa’s well being. His questioning in this way is not attractive.”

[9] spaṣtaṁ cācaṣṭa—

nāticitram idaṁ viprā vasudevo bubhutsayā |

kṛṣṇaṁ matvārbhakaṁ yan naḥ pṛcchati śreya ātmanaḥ || [10.84.30] ity ādi |

Nārada spoke aloud.

O brāhmaṇas, it is not so amazing that in his eagerness to know, Vasudeva has asked us about his ultimate benefit, for he considers Kṛṣṇa a mere boy.

[10] atha munayas tasya saṅkocaṁ vilocamānā rocanāya tad idaṁ ūcuḥ—

karmaṇā karma-nirhāra eṣa sādhu-nirūpitaḥ |

yac chraddhayā yajed viṣṇuṁ sarva-yajṣeśvaraṁ makhaiḥ || [10.84.35] ity ādi |

Seeing Vasudeva’s hesitation, the sages spoke to put him at ease:

It has been definitely concluded that work is counteracted by further work when one executes Vedic sacrifices as a means of worshiping Viṣṇu, the Lord of all sacrifices, with sincere faith.

[11] atha te ca munayas tena vṛtā ṛtvijaḥ kṛtās tam ayājayan |

yasmin barhiṣi yājakā vidhi-sutā yājyaḥ sa śūrātma-jaḥ

so’yaṁ śatru-jayī balena sahitaḥ putrībhavan pārṣadaḥ |

śrīman-nanda-mahāśayaḥ svayam asau labhdānumodaḥ sthitas

tasmin vaidika-laukikāḥ suvidhayaḥ syuḥ kena varṇyā bhuvi ? 8 ||

Afterwards Vasudeva accepted the sages as priests and they had him perform the sacrifice

At the sacrifice Marīci, Atri, Pulastya and other sons were the priests. Vasudeva was the sponsor. Kṛṣṇa and Balarāma, taking the role of his sons, were the attendants. Nanda, taking permission, was also present. How to describe all the devatās, brāhmaṇas and kṣatriyas worthy of worship at that sacrifice on earth?

[12] kintu tasminn apūrvāntara-bhāvanā na pūrva-suribhir matā; yataḥ,

Sages like Jaimini, advocates of Pūrva-mīmāṁṣa, did not consider another type of apūrva (pious results for actions).

dvi-parārdha-sthirāḥ sarvaṁ dṛsṭavanto vidheḥ sutāḥ |

yad apūrvam amanyanta tad evāpūrvam iṣyate ||9||

What the Kumāras, who live for Brahmā’s lifetime and who see everything, considered astonishing at that sacrifice should to be regarded as the real result (apūrva).

tataś ca,

kṛṣṇasyāpi viśiṣya vismita-karaṁ kṛṣṇākhya-rupaṁ tathā

vṛṣṇīnāṁ valayaṁ tad-eka-śaraṇaṁ gopāś ca taj-jīvanān |

darśaṁ darśam amī yad apy apagamaṁ naicchaṁs tathāpi svakāṁ

jānanto’nadhikāritāṁ bata tadā vāṣchann anujṣāṁ tataḥ ||10||

The result of the sacrifice:

The sages, repeatedly looking at the form called Kṛṣṇa which astonished even Vyāsa and which was the shelter of the Yadus and the life of the cowherds, did not desire to leave, but knowing they were unqualified to do as they pleased, they asked permission to leave.

kṛṣṇāt priyajana-sahitād

yadyapi munayo vrajanta āsaṁste |

tad api ca tat-tac-chobhā-

sphuraṇāt tatraiva vāsam āsannāḥ ||

When the sages with their followers left, they remained there by the manifestation of their glory, though they returned home.

[13] atha snehānubandhinaḥ sarvān samabandhinaḥ sva-sva-mandirāya vihāya yadartham etat tīrtha-yātrāṁ miṣa-pātrāya kalpitavān ayaṁ gokula-pālakas tān gokula-pati-prabhṛtīṁs tatraiva kṛtāvasthānaḥ sthāpayāmāsa | dugdhaṁ vinā teṣām avasthānaṁ mugdhaṁ na syād iti gāś ca kaścana tatra prasthāpayāmasa | yasyām avasthitau para-paksa-vajcanārthaṁ tatrastha-nānā-tīrtha-kramaṇa-ciratā paraspara-dūra-śiviratā ca tad ubhayena pracāritā | yatra śrīmad-vraja-vāsinas tan-mātrārtha-vivecanatayā tatrāgatāḥ sudhā-satrāyamāṇaṁ tam upalabhya nāparatrāntaś-caraṇaṁ cakruḥ; yatra vraja-rāṇ-mithunaṁ punaḥ punar api vikaśita-suta-śāta-taraṅga-jātam api suta-prasūta-sukumāra-kumāra-vāraḥ sphāra-ghana-rasa-prasāra-saram āsādayāmāsa, sudhā-kiraṇa-karaṇaka-kiraṇa-gaṇa ivākūpāram | kintu tad evaṁ parasparaṁ pūraṇam api parālakṣyatāparatayā paraṁ tair viracitam

Sending off his relatives bound by affection, Kṛṣṇa had Nanda and the others remain. This was the purpose of the pilgrimage. Since it was not pleasant for them to be without milk, Kṛṣṇa had some cows sent. In order to fool the enemies, Kṛṣṇa and the people of Vraja placed their camps far apart and went on trips to various holy places in the vicinity. The people of Vraja had come to Kurukṣetra with Kṛṣṇa as their only goal. Since they had attained Kṛṣṇa, an ocean of nectar, their minds did not wander elsewhere. Though Nanda and Yaśodā were filled with waves of bliss by their son, the young sons of Kṛṣṇa also filled Nanda and Yaśodā repeatedly with intense bliss, just as the rays of the moon fill the ocean with water.

tatra ca

kuru-bhuvi gatā yaśodā

suta-tanaḥ yā nanv alālayad bahudhā |

kintu śyāmala-bāle kvacid api

lebhe camatkṛtiṁ prāgvat ||12||

Yaśodā in Kurukṣetra played with her child many times and sometimes became astonished as she did previously by that black child.

[14] kintu tad evaṁ parasparaṁ pūraṇam api parālakṣyatā-paratayā paraṁ tair viracitam |

In this way Kṛṣṇa and the Vraja inhabitants became fully satisfied, while not being noticed by the enemies.

yatra tu—

kurukṣetre go-dhug-gṛha-gaṇa-manobhir vraja-samaṁ

samaṁ rāmeṇāgān muhur atha muhuḥ kevalatayā |

jananyāṁ yat tene śiśur iva haris tatra caritaṁ

sukhaṁ vā duḥkhaṁ va tad iti vimṛśan muhyati manaḥ ||13||

Kṛṣṇa went many times with Balarāma to the residences of the cowherds made from carts, similar to those in Vraja. And many times he went alone. In those houses he acted like a small child towards his mother. My mind becomes bewildered, wondering whether he was happy or sad.

[15] atha labdhāvasaraḥ kadāpi śūra-tanaya-varaḥ sahānīta-sarva-parikaraḥ kara-spṛṣṭa-tat-karas taṁ śrīmad-vraja-rājya-dharam uvāca—

Taking the opportunity, Vasudeva along with his followers, touching Nanda’s hand, spoke to Nanda.

bhrātar īśena racitaṁ vaicitryaṁ citram īkṣate |

ātmārāmāś ca yojyante snehena gṛhiṇaś ca na ||14||

O brother! One can see something astonishing in this variegated world created by the Lord. Even detached sages are bound by ties of affection whereas householders like me are not.

paśyāpi dhīra-dhīras mat-snehena tvaṁ niyantritaḥ |

ahaṁ svārtha-paro’pīdaṁ vidaṁś cānena varjitaḥ ||15||

Look! Though your intelligence is very sober, you are bound by our affection, whereas my affection is by duty alone, devoid of real affection.

tathāpi tvaṁ tu nāsmattaḥ kvacid bhrātar virajyase |

tathāpi so’haṁ yuṣmāsu rajyeya na manāg api ||16||

O brother! Though I am devoid of affection, you do not show indifference to me. And though that is so, I have no attraction for you.

dāridryaṁ paṅgutā lakṣmīrāndhyaṁ dṛśyeta mādṛśām |

yena pūrvaṁ yayā paścān na tvādṛśy unmukhī gatiḥ ||17||

Without money, a man is lame. With money, he is blind. This can be seen in persons like me. When I am poor I cannot help you and when I am rich I am blind and do not think of helping.

evaṁ sauhṛda-śaithilya- citta ānakadundubhiḥ |

ruroda tat-kṛtāṁ maitrīṁ smarann aśru-vilocanaḥ ||18|| [bhā.pu. 10.84.65]

His heart softened by feelings of intimate sympathy and he wept. His eyes brimmed with tears as he remembered the friendship Nanda had shown him.

[16] atha madhukaṇṭhaḥ papraccha—atra vrajarājaḥ kiṁ vyājahāra ?

Madhukaṇṭha asked “What did Nanda answer?”

[17] snigdhakaṇṭha uvāca—na kim api |

Snigdhakaṇṭha said “Nothing.”

[18] madhukaṇṭha uvāca—hanta ! katham iva ?

Madhukaṇṭha said “Oh! Why?”

[19] snigdhakaṇṭha uvāca—

ahāra yasya putraṁ tat snigdhatāṁ yaḥ smaraty atha |

snighyatas tatra putrecchos tasya maunaṁ hi śasyate ||32||

Snigdhakaṇṭha said “Vasudeva had taken his son and now remembered Nanda’s affection. Having affection for Vasudeva who wanted his son, he thought it best to remain silent.”

[20] madhukaṇṭha uvāca—kathyatāṁ tāvad agrimaṁ vṛttam |

Madhukaṇṭha said “Tell what happened after that.”

[21] snigdhakaṇṭha uvāca—atha vrajarāja-mahāśayaḥ sakhyur vasudevasaya priyakaratayānabhivyaṣjita-nijāśayaḥ śrī-govinda-rāmayoḥ premṇā tasminn adya śva iva śīghraṁ labdha-vyatyaye māsa-traye śātrava-nivāraṇādi-kāryeṣu ca harer aparihāryeṣu svayam eva cira-go-vraja-tyajana-varjana-vyājam āsajya sva-vraja-gamanārthaṁ, na tu kṛṣṇa-nayanārthaṁ śrī-vasudevam arthayāmāsa | tac ca nāddhānuvartitayā kintūddhava-madhyavartitayā | sāksad arthanāyāṁ śālīnata līnatām āpadyata iti | śrī-kṛṣṇaṁ tu na tādṛśatayāpi gantuṁ yayāce | tathā hi

Snigdhakaṇṭha said:

To please his friend Vasudeva, Nanda did not reveal his desire. Three months quickly passed at Kurukṣetra because of the love he had for Kṛṣṇa and Balarāma. Each day he said he would go the next day. Kṛṣṇa had the unavoidable duty of killing more demons. Thus Nanda approached Vasudeva so that he could return to Vraja without taking Kṛṣṇa on the pretext that he had been away from Vraja too long. He did not approach directly but through Uddhava, since he was to shy directly to approach him. But he did not ask Kṛṣṇa for permission to go through Uddhava.

yasya prāg-virahāt kṣaṇaṁ yugatayā vetti sma yaṁ vīkṣituṁ

jṣātvānanyam upāyam avrajad ayaṁ kṣetraṁ kurūṇāṁ drutam |

tena prāṇa-sutena hanta cirataḥ saṁsajya gantuṁ gṛhaṁ

tatrānujṣāpanāya jalpatu kathaṁ sākṣād asākṣād api ? 20||

Previously in separation, a moment seemed like a yuga. To see him, not knowing any other method, he quickly went to Kurukṣetra. After associating with his son for a long time, how could he directly ask Kṛṣṇa for permission to go?

śura-jah sva-sutam eva yaṁ vidann

āśritaḥ śrayati divya-sampadam |

taṁ tataḥ priya-suhṛd-varāt kathaṁ

yācatāṁ sa sutam utka-dhīr api ? 21||

How could Nanda, though he longed for Kṛṣṇa, ask his dear friend Vasudeva for Kṛṣṇa, since Vasudeva depended on Kṛṣṇa, accepted him as his son, and had attained divine happiness from him?

[22] atas tādṛśa-tad-vyavahārataḥ śrī-vasudeva eva kevalaṁ sneham avalambamānaḥ sa-bāspa-gadgada-nigadaḥ śrī-rāma-kṛṣṇau tat-samvāsāya sāyata-tṛṣṇau tad-arthitaṁ jṣāpayāmāsa | śrī-kṛṣṇas tu tad ākarṇya sa-vaivarṇya-mukhaṁ rāma-mukham īkṣāmāsa | śrī-rāmaś ca sāṣjalitā-vāmam avāmaṁ nivedayāmāsa—tāta ! vayaṁ vicārya nidhārya ca tad idaṁ nivedayiṣyāmaḥ iti |

Seeing Nanda’s behavior, Vasudeva, holding great affection for him, with tears and choked voice informed Kṛṣṇa and Balarāma, who had great longing that Nanda come and live with them. Hearing this, Kṛṣṇa, with pale face, looked at Balarāma. With folded hands Balarāma spoke frankly. “O father! We will think about this, decide, and then inform you.”

[23] atha tad-anukūlatā-vitarka-mūlatayā sambhajad uddhavābhyāṁ pralambajid-uddhavābhyāṁ sukha-sampad-ārohiṇyā rohiṇyā ca sārdhaṁ vicārya nidhārya ca śrī-rāmāvara-jaḥ svāgrajam eva gṛhaṁ yātāyātāya nivedayituṁ yojayāmāsa | sa ca tatra gataḥ sa-parāmarśam āha—pitarau yadi dattābhaya-vitarau bhavetaṁ, tadā tad idam ananvita-bhedaṁ nivedayāma |

Considering what was best for Nanda, Kṛṣṇa consulted with Rohiṇī, full of all bliss, and Balarāma and Uddhava, and finally came to a decision. He then sent Balarāma to inform Vasudeva. Arriving at Vasudeva’s house, Balarāma said “O mother and father! If you give me fearlessness, then I will request you with all correctness.”

[24] tāv ūcatuḥ—kāmam |

They said “Yes.”

[25] śrī-rāma uvāca—

snehaṁ vyaṣjayathas tāta mātar vraja-maheśayoḥ |

tayoḥ katham abhīṣṭaṁ tan nayathaḥ sveṣṭatāṁ na vā ? 22||

Balarāma said “O mother and father! You have affection for Nanda and Yaśodā. Will you not fulfill their desire?”

[26] śrī-vasudeva uvāca—kiṁ tat tadīyam iṣṭaṁ ?

Vasudeva said “What do they want?”

[27] śrī-rāma uvāca—tat kiṁ bhavanto’nubhavanto na bhavanti?

Balarāma said “Are you not aware?”

[28] śrī- uvāca—anubhavanta eva sma; kintu bhavad-anuje tayoḥ putratayā gāḍha evābhimāna iti bāḍhaṁ śaṅkāmahe | kadācid ayaṁ santata-bhāva-vaśa-svabhāva-śuddha-buddhas tatra niruddhaḥ syāt iti |

Vasudeva said “Yes we are aware. They have such attachment to Kṛṣṇa as their son. We are afraid because of this. Kṛṣṇa has pure intelligence and his nature is to be controlled by love. That will trap him.”

[29] śrī-rāmaḥ sa-hāsam uvāca—aham api tāvad-garbhata eva bhavadbhir arbhaka-rakṣaṇārtham akṣamatayā sva-bhavanāc cālitas tair eva pālita iti tadīyatām eva samyag arhāmi | kim uta, sa tu jāta-mātraḥ svayam eva bhavatā tathā vyavahṛtaḥ | tatas teṣām evāsminn asya ca teṣu svīyatayāṅgīkṛtiḥ sāṅgībhavitum arhati; na tu bhavataṁ tatra, tasya va bhavatsu | tad-vaiparītye’pi teṣāṁ bhavat-sukhenaiva sukhaṁ pratīyate, bhavatāṁ tu na tat-sukheneti; kiṁ bahuna dhārṣṭyena | na ca sa khalu mamānuja-varaḥ, kasyacit kaṣṭaṁ draṣṭuṁ śaknotīti kṛtaṁ kṛtaka-cintayā |

Balarāma spoke with a laugh “You were unable to protect me from birth and sent me from your place. They protected me. I take them as my parents. So what can be said of Kṛṣṇa? He was in their house from birth by your arrangement. He accepts them as his parents and they accept him as their son. This should be recognized. But he does not see you with such affection and you do not see him with such affection. If you really took Kṛṣṇa as your son, then you would have happiness like theirs. But you do not have that same happiness. But what is the use of such boldness in speaking? Kṛṣṇa cannot bear to see anyone suffering. Enough of useless thinking!”

[30] śrī-vasudeva uvāca—bhavatu, kim atha vidheyaṁ tad vidhīyatām |

Vasudeva said: “Let that be. Do what should be done.”

[31] śrī-rāma uvāca—idānīm api vidhatta yan madhye madhye kuru-puravad-vraja-sadanam api tenānenāsādytām iti |

Balarāma said “Make a house resembling those in Vraja and have stay Kṛṣṇa there, just as he sometimes stays in Hastināpura.”

[32] atha śrī-vasudevaḥ svāntaś cintayāmāsa—satyaṁ vadaty asau; tathā putra-pautrādi-gārhasthya-prāśastya-svastyanaḥ so’yaṁ katham atratya-tyāgam āpadyeta iti |

Vasudeva thought to himself “He has spoken correctly. How can Kṛṣṇa, whose sons and grandsons have reached the height of excellence in household life, give up the opulence of Dvārakā?”

[33] spaṣṭaṁ cācaṣṭa—bhrātrā nandena saha deha-mātrāntaratā; tasmād yatheccham eva tatra gacchatu cātāgacchatu ca, so’yam ubhayeṣāṁ prāṇamūlam |

He then spoke aloud “Nanda and I are different in body only. Let him go to Vraja if he wants, or to Dvārakā if he wants, for he is the life of the people of Vraja and of us as well.”

[34] atha tata āgatāt tad etad agrajād ākarṇayan śrī-kṛṣṇaḥ praṇamann aśrubhir vacanād viramaṁś ca nata-phulla-vadanaś ciram asīt |

Hearing this, Balarāma left. Kṛṣṇa, hearing from Balarāma, offered his respects and with tears in his eyes, remained without speaking, with his swollen face lowered.

[35] atha kṛṣṇa-rāmoddhavā-rohiṇībhiḥ saha svayam evānakadundhubhiḥ śrīman-nandasya śakaṭa-mandiram anugamya tam api yathāyathaṁ saṅgamya ramyam idaṁ jagāda

Vasudeva went with Kṛṣṇa, Balarāma, Uddhava and Rohiṇī to Nanda’s cart camp. Meeting Nanda with proper etiquette, they spoke pleasantly.

bhrātar nanda sutas tavātha mama vety asminn abhedaḥ kvacid

yat kṛṣṇas tu jagāma naitad avadhi tvan-mandiraṁ tac chṛṇu |

asmākaṁ kila śātrava-kṣaya-kṛte so’yaṁ tvayā rakṣitaḥ

kṛtyaṁ śeṣam apekṣate prati-lavaṁ tasmin yiyāsann api ||23||

“O brother Nanda! Kṛṣṇa is your son and mine. There is no difference. Please hear the reason why Kṛṣṇa has not been able to come your house till now. You have kept Kṛṣṇa with us so that the enemies will be destroyed. Kṛṣṇa wants to go to your house at every moment, and waiting for the last enemy to be killed.”

[36] tad evaṁ labdha-sukhānām api śrīman-nanda-pramukhāṇāṁ śrī-śuka-mukhād udita-viracanena kṛṣṇe kamala-patrākṣe saṁnyastākhila-rāḍhasaḥ [bhā.pu. 10.65.6] iti vacanena purā śri-kṛṣṇāyoga-duḥkhād apara-tṛṣṇā-vimukhānāṁ tan-maṅgalāya satsu samarpita-viṣvag-arthānāṁ cirāya vāṣchitaṁ vrajāya tad-āgamanam aṣcitum asamarthānāṁ samprati ca kiṣcid apratīti-kiṣcit-pratīti-kṣubhita-tat-tad-arthānāṁ bhāvaneyaṁ jātā—

Nanda and the other people of Vraja became satisfied. Śukadeva describes their previous condition:

With voices faltering out of love for him, those cowherds, who had dedicated everything to lotus-eyed Kṛṣṇa, asked about the health of their dear ones in Dvārakā, and Balarāma in turn asked about the cowherds’ welfare.

In separation from Kṛṣṇa, they had no desire for anything else. They had offered all their wealth to qualified persons for his auspiciousness. But they were unable to fulfill their long- cherished desire that Kṛṣṇa return to Vraja. Now their hearts because unsteady, as they wondered if Kṛṣṇa would fulfill his promise or not. Would he come to Vraja or go to Dvārakā? They began to think.

hanta ! hanta! ṣantatam asmābhiḥ prārthita-vrajāgatir ayaṁ tad asmākaṁ jānāty eva, sampraty api manoratha-patha-sva-jana-dhana-sampadas tyājayituṁ yogyatāṁ na yāty eveti ca vraja-nayanāya na sākṣād vijṣāpayitavyaḥ, so’yaṁ kim utatra kṣātra-nītyā kartum ārabdha-trilokībhavyaḥ | tathāpi śaśvad-abhyudayayāsmāsu dayālutayā muhuḥ kṛta-pratijṣatayā cāvaśyam āgamiṣyati | kintv īdṛśam īdṛśam asya sa-maryāda-sthitam amaryādam etadīya-sad-upacaryāparyāpaṇaṁ divyaṁ divyaṁ dravyaṁ prati yathā-svam asmākaṁ manorathaḥ prathimānam ātmānam ānayantīti tad idam idam eva kāmanīyam iti |

“Oh! Oh! Kṛṣṇa knows that we have always prayed that he return to Vraja. It is not proper to make him give up the wealth and his relatives which he must cherish. It is also not proper to let them directly know that Kṛṣṇa should come back to Vraja. Establishing the conduct of kṣatriyas at Dvārakā, he is bringing auspiciousness to the three worlds. He will certainly return to Vraja since he has promised this many times and since he is always most merciful to us. That is his final vow. All of our desires are centered on his attractive promise which should lend respect to his own conduct. We desire that his vow should be fulfilled.”

[37] atha kaṁsa-mathanaś cedaṁ bhavayāmāsa—pūrva-pūrvam udayad apurva-yogena santvanā-prayogeṇa mayāmiṣu kadarthanāparaṁ phalāya kalpitā, na tu sadarthanā | tataś ca nādhunāpi tādṛg-uktanāṁ visayīkartum amī yuktāḥ; kintu sarvantaḥpātitayā prīti-dāna-vyājān mad-upabhogyatayāṁ yogyānāṁ vastūnāṁ prasthāpanayā nijaṁ sāmprataṁ vraja-prasthānaṁ sūcitaṁ kartum ucitam | yasmād eva khalveṣāṁ man-mātra-kāmanāśeṣāṇāṁ tathā tatra sthitānāṁ mat-prīti-mātra-jīvanatā-pātra-tat-tad-viśeṣāṇāṁ kāmanā pūritā syāt iti |

Kṛṣṇa began to think. “Using remarkable means of consolation previously, I have ultimately treated the people of Vraja badly. I have not acted properly. It is not right that I speak to them with the same type of words now. I should indicate that I am coming to Vraja now, by sending all pleasurable things that I have enjoyed, thus accomplishing through prema whatever is included in sāma, dāna, bheda and daṇḍa. Articles which are my very life will satisfy those who take me as their very life, even if they are in Vraja.”

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[38] tad evam eva munīndraḥ prāḥā

tataḥ kāmaiḥ pūryamāṇaḥ sa-vrajaḥ saha-bāndhavaḥ |

parārdhyābharaṇa-kṣauma- nānānarghya-paricchadaiḥ ||

vasudevograsenābhyāṁ kṛṣṇoddhava-balādibhiḥ |

dattam ādāya pāribarhaṁ yāpito yadubhir yayau || [bhā.pu. 10.84.67-68] iti |

Vyāsa has said:

Then, after Vasudeva, Ugrasena, Kṛṣṇa, Uddhava, Balarāma and others had fulfilled his desires and presented him with precious ornaments, fine linen and varieties of priceless household furnishings, Nanda Mahārāja accepted all these gifts and took his leave. Seen off by all the Yadus, he departed with his family members and the residents of Vraja.

kintu,

calana-samaye yā yāvasthā vrajeśa-puraḥsara-

vraja-pariṣadām āsid eṣā kathaṁ bata varṇyatām |

manasi ca gatā yasmād asmādrśām api sā sadā

vapuṣi giri ca sphūrtiṁ varṇa-śriyām atha lumpati ||24||

But how can I describe the condition of Nanda and his followers on leaving? That condition remains in my mind. Their Articulation of speech and the complexion of their body disappeared.

jṣātvā teṣāṁ hṛdaya-vapuṣoḥ śakti-hāniṁ prayāṇe

śatru-śreṇyāḥ pratihatim api prāntarāntar vitarkya |

bhṛtyaiḥ sūtaiḥ kaṭaka-paṭalair apy amīṣāṁ samantād

dattair vyājād anugati-mitair yāpanaṁ prāpa kṛṣṇaḥ ||25||

Understanding that their strength of body and mind were weak, and thus subject to an attack by the enemy, on the pretext of a gift, Kṛṣṇa had many servants, bards and foot soldiers accompany them.

kathaṣcid api māthurān anugatāḥ kurūṇāṁ sthalād

vrajendra-mukha-go-duhaḥ punar upetum atmālayam |

virakta-manasas tadā tapana-jāṁ samuttīrya gor

ayīti vidita-sthale vrajam avāsayan dūrataḥ ||26||

Nanda and the cowherds with difficulty left Kurukṣetra and reached the area of Mathurā. To reach their houses, they crossed the Yamunā with minds detached from their previous residence, and had the people live at a well-known place called Gorayi, far from their previous residence.

gokula-patir iti go-ura-

va-iti tad gora ity api ca |

saṁskṛta-jaṁ prākṛta-jaṁ

grāmya-jam ākhyānam aṣcati sthānam ||27||

In Sanskrit, the name is Gokula-pati, in vernacular it is Gourava and in slang it is Gorayi.

gokula-patir iti nāmnā

khyātaṁ gokula-pateḥ sthānam |

puruṣottama iti yadvat

puruṣottama-dhāma vikhyātam ||28||

Gokula-pati is famous as the residence of Nanda. As the place belonging to Puruṣottama is called Puruṣottama, so the place belonging to Gokula-pati is called Gokula-pati.

[39] atha kathakena tad etat procya kṣaṇaṁ pariśocya samāpyituṁ tad idaṁ rucyam ucyate sma

Speaking and then grieving for a moment, the speaker introduced a pleasant subject to conclude.

tad-ayanam abhinaumi tac ca lagnaṁ

vrajapati-vāsa-śubhaṁyu-maṣju-rūpam |

yad udita-śubha-vaibhavaṁ murārir

vraja-suṛdāṁ virahaṁ nijaṁ lulopa ||29||

“I offer respects to the path from Kurukṣetra to Vraja where Nanda stayed, since it is auspicious and attractive. Kṛṣṇa was able to relieve his pain of separation for his Vraja friends by thinking of this auspicious path.”

[40] tad evaṁ vrajarāja-sabhā-kathāyāṁ purṇāyāṁ śrī-rādhikā-sadasi kathāyāṁ snigdhakaṇṭhas tad idam uvāca—amūs tu śrīmad-ānakadundubhi-saṁvin-mayaṁ tat-tad-varṇyamānam ākarṇya tāni bhāvi-tad-upāsevārthatā-bhāvitāni svasminn api prīti-dānāni nirvarṇya vaivarṇya-vaśād idaṁ vyānajṣuḥ | vilambamānenānena kim asmākam amūni vilambanāni racyanta iti |

When the talk in Nanda’s assembly was over, Snigdhakaṇṭha spoke in the assembly of Rādhā.

On hearing the words of Vasudeva “O Nanda, this son is yours and mine, there is no difference” the gopīs thought that those words indicated Kṛṣṇa as their object of service in the future and thus those words gave them joy. But with choked voices they said “Though he is delaying so long, why does he delay with us?”

[41] kṛṣṇas tu tad uddhava-dvārā śṛṇvan sa-lajjaṁ sandideśa | pūrvam upakramata evedaṁ mayā niveditam,

api smaratha naḥ sakhyaḥ svānām artha-cikīrṣayā

gatāṁś cirāyitāṣ chatru- pakṣa-kṣapaṇa-cetasaḥ || [bhā.pu. 10.82.41]

ity anena svalpāvaśiṣṭānāṁ vinaṣṭī-karaṇa-kāraṇam eva mama kiṣcid vilamba-saṁvalanam astīti | tasmād ubhayeṣām asmākaṁ yāvad-iṣṭa-disṭaṁ kiyanti dināni pūrvavad viyanti pratīkṣyantām |

Hearing this through Uddhava, Kṛṣṇa in shame gave an order:

I have previously described this:

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.

I am delayed slightly longer because a few more enemies must be destroyed. Please wait for a few days as previously until there is good fortune for you and me.

[42] ath śrī-gopyas tu tad etan nāsatyam iti manasi vitatya samayāntare samaktaṁ taṁ prati vyaktam uktavatyaḥ

tava satya-giraḥ kṛṣṇa syāt kiṁ saṅgiṇir anyathā |

kintu tāṁ mādṛśām āśāṁ yadi kālaḥ saheta saḥ ||30||

Accepting that his words were not untrue, at another time, they met him and spoke. “O Kṛṣṇa! Can your true words ever be pronounced otherwise? If time can tolerate our hope (and we live till you return), those words will be proven true.”

[43] atha śrī-kṛṣṇas tu tāḥ praty ekam āliṅgann idam aṅgīcakāra

yo bhavatībhiḥ kṛṣṇaḥ

svīcakre kāla-paryāyaḥ |

tenaiva sma vyāptā-

vasthā nānyaḥ prabhus tatra ||31||

Embracing each gopī, Kṛṣṇa accepted this. “When you accept Kṛṣṇa, your condition is permeated with time. In that condition, ordinary time has no jurisdiction.”

[44] tad evaṁ sati

yasyāḥ prātar athācalad vraja-janaḥ svān māthurān sā tamī

śīghraṁ pūrtim avāpa yadyapi kurukṣetr-stha-gopī-gaṇe |

mayy adyāpi tamāṁsi hanta tad api sphūrtiṁ nayantī na sā

vaṣchatyātma-samāpanām ubhayathā bhītir hi tat-kāraṇam ||32||

Though the night before the morning when the people would travel to the area of Mathurā ended quickly for the gopīs in Kurukṣetra, that night, bringing pain of separation, did not desire to end. Fear was the cause of not wanting to end the night (of bringing separation the next day) and fear was the cause of ending the night (so that Kṛṣṇa’s plans of killing the demons could be fulfilled).

[45] atha kathakaḥ samāpanam āha

citraṁ kurukṣetram ihāparatra vā

pratiśrutaṁ vījam uvāpa yat prabhuḥ |

tat tatra labdhāṅkuratām upāgataṁ

vṛndāvane’vindata rādhike phalam ||33||

yad-arthaṁ yūyaṁ tad-vinaśanam agāt vrata-parā

yad-arthaṁ sva-vāsaṁ visasṛja vanāntar jagṛha ca |

sa eṣa śrī-rādhe tava hṛdaya-nāthaḥ punar amūs

tvadādīr āliṅgann iha vasati hī hī sukha-sukham ||34||

The narrator concluded. “O Rādhā! Kurukṣetra is amazing. The seed of promise that Kṛṣṇa planted there and in Vraja sprouted in Kurukṣetra and bore fruit in Vraja. The lord of your heart, for whom you went to Kurukṣetra with a firm vow, and for whom you gave up your houses and went to the forest, is embracing you all and living here. What greater happiness than this?”

[46] atha tad evaṁ sukhayitvā sakhīn ātma-saṅge gṛhītvā kṛta-calane kathaka-yugale śrī-rādhā-kṛṣṇa-mithunaṁ tu nija-manoratham eva prathyāmāsa |

Giving happiness to the sakhīs, the two reciters left with their associates. Rādhā and Kṛṣṇa began to fulfill their desires.