॥ ॐ नमो भगवते वासुदेवाय ॥
॥ षट्चत्वारिंशोऽध्यायः - ४६ ॥
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Discourse XLVI
The Lord relieves the agony of Nanda (by despatching Uddhava to Vraja with a message of endearment) (Preamble)
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श्रीशुक उवाच ।
वृष्णीनां प्रवरो मन्त्री कृष्णस्य दयितः सखा ।
शिष्यो बृहस्पतेः साक्षादुद्धवो बुद्धिसत्तमः ॥ १॥
तमाह भगवान् प्रेष्ठं भक्तमेकान्तिनं क्वचित् ।
गृहीत्वा पाणिना पाणिं प्रपन्नार्तिहरो हरिः ॥ २॥
गच्छोद्धव व्रजं सौम्य पित्रोर्नौ प्रीतिमावह ।
गोपीनां मद्वियोगाधिं मत्सन्देशैर्विमोचय ॥ ३॥
ता मन्मनस्का मत्प्राणा मदर्थे त्यक्तदैहिकाः ।
मामेव दयितं प्रेष्ठमात्मानं मनसा गताः ।
ये त्यक्तलोकधर्माश्च मदर्थे तान् बिभर्म्यहम् ॥ ४॥
मयि ताः प्रेयसां प्रेष्ठे दूरस्थे गोकुलस्त्रियः ।
स्मरन्त्योऽङ्ग विमुह्यन्ति विरहौत्कण्ठ्यविह्वलाः ॥ ५॥
धारयन्त्यतिकृच्छ्रेण प्रायः प्राणान् कथञ्चन ।
प्रत्यागमनसन्देशैर्वल्लव्यो मे मदात्मिकाः ॥ ६॥
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Śrī Śuka began again : A beloved friend and counsellor of Śrī Kṛṣṇa was Uddhava, the most distinguished of the Vṛṣṇis and a direct disciple of the sage Bṛhaspati (the preceptor of the gods) and foremost in intelligence. (1)
Clasping his hand with His own on a certain day, Lord Śrī Hari, who alleviates the suffering of those that flee (for protection) to Him, spoke (as follows) to Uddhava, who was most beloved of and exclusively devoted to Him:—(2)
"Proceed you, gentle Uddhava, to Vraja and (thereby) bring delight to Our parents (Nanda and Yaśodā) and relieve in particular the agony—caused by separation from Me—of the cowherd women through My messages. (3)
The latter have not only given their mind to Me but their (very) life is centred in Me; (nay,) they have renounced for My sake everything connected with their body and have mentally taken refuge in Me alone, their beloved friend, the highest object of their affection, their very Self. I stand (through thick and thin) by those that have not only given up their interests in this as well as in the other world but have also set at naught their moral obligations for my sake. (4)
I—the most beloved of (all) their beloved objects—being at a distance from them, the women of Vraja, O dear Uddhava, remain forgetful of everything (including their own self), thinking (constantly as they do) of me, and overwhelmed with intense longing occasioned by separation (from me). (5)
With their mind absorbed in me the cowherd women are in most cases somehow propping up their life with great difficulty on my assurances of coming back (to Vraja)." (6) (1-6)
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श्रीशुक उवाच ।
इत्युक्त उद्धवो राजन् सन्देशं भर्तुरादृतः ।
आदाय रथमारुह्य प्रययौ नन्दगोकुलम् ॥ ७॥
प्राप्तो नन्दव्रजं श्रीमान् निम्लोचति विभावसौ ।
छन्नयानः प्रविशतां पशूनां खुररेणुभिः ॥ ८॥
वासितार्थेऽभियुध्यद्भिर्नादितं शुष्मिभिर्वृषैः ।
धावन्तीभिश्च वास्राभिरूधोभारैः स्ववत्सकान् ॥ ९॥
इतस्ततो विलङ्घद्भिर्गोवत्सैर्मण्डितं सितैः ।
गोदोहशब्दाभिरवं वेणूनां निःस्वनेन च ॥ १०॥
गायन्तीभिश्च कर्माणि शुभानि बलकृष्णयोः ।
स्वलङ्कृताभिर्गोपीभिर्गोपैश्च सुविराजितम् ॥ ११॥
अग्न्यर्कातिथिगोविप्रपितृदेवार्चनान्वितैः ।
धूपदीपैश्च माल्यैश्च गोपावासैर्मनोरमम् ॥ १२॥
सर्वतः पुष्पितवनं द्विजालिकुलनादितम् ।
हंसकारण्डवाकीर्णैः पद्मषण्डैश्च मण्डितम् ॥ १३॥
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Śrī Śuka continued : Thus instructed (by the Lord) and mounting a chariot Uddhava drove to Nanda's Gokula (a station of cowherds) carrying the message of his Master (Śrī Kṛṣṇa) with (great) reverence. (7)
The blessed one reached Nanda's Vraja while the sun was (just) setting, his chariot obscured with the dust raised by the hoofs of cattle that were entering Vraja (at that very moment). (8)
The place was rendered noisy by bulls in rut contending with one another for the sake of cows in heat and by cows rushing to meet their (respective) calves though oppressed with the weight of their udders. (9)
(Nay,) it was graced with white calves capering here and there as well as with the music of flutes and was full of noise, on all sides, accompanied with the sound of the milking of cows. (10)
Again, it shone most resplendent with cowherd women richly adorned and singing the noble deeds of Balarāma and Śrī Kṛṣṇa, as well as with cowherds. (11)
The place ravished the mind with its dwellings of cowherds characterized by the worship of sacred fires, the sun-god, newcomers, cows, Brāhmaṇas, the manes and gods as well as with frankincense (that was being burnt there), and lights and garlands (with which the houses were decorated). (12)
It abounded in groves in full blossom on all sides and was rendered noisy with the notes of birds and the humming of black bees and was graced with beds of lotuses crowded with swans and Kāraṇḍavas (a species of ducks). (13) (7-13)
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तमागतं समागम्य कृष्णस्यानुचरं प्रियम् ।
नन्दः प्रीतः परिष्वज्य वासुदेवधियार्चयत् ॥ १४॥
भोजितं परमान्नेन संविष्टं कशिपौ सुखम् ।
गतश्रमं पर्यपृच्छत्पादसंवाहनादिभिः ॥ १५॥
कच्चिदङ्ग महाभाग सखा नः शूरनन्दनः ।
आस्ते कुशल्यपत्याद्यैर्युक्तो मुक्तः सुहृद्वृतः ॥ १६॥
दिष्ट्या कंसो हतः पापः सानुगः स्वेन पाप्मना ।
साधूनां धर्मशीलानां यदूनां द्वेष्टि यः सदा ॥ १७॥
अपि स्मरति नः कृष्णो मातरं सुहृदः सखीन् ।
गोपान् व्रजं चात्मनाथं गावो वृन्दावनं गिरिम् ॥ १८॥
अप्यायास्यति गोविन्दः स्वजनान् सकृदीक्षितुम् ।
तर्हि द्रक्ष्याम तद्वक्त्रं सुनसं सुस्मितेक्षणम् ॥ १९॥
दावाग्नेर्वातवर्षाच्च वृषसर्पाच्च रक्षिताः ।
दुरत्ययेभ्यो मृत्युभ्यः कृष्णेन सुमहात्मना ॥ २०॥
स्मरतां कृष्णवीर्याणि लीलापाङ्गनिरीक्षितम् ।
हसितं भाषितं चाङ्ग सर्वा नः शिथिलाः क्रियाः ॥ २१॥
सरिच्छैलवनोद्देशान् मुकुन्दपदभूषितान् ।
आक्रीडानीक्षमाणानां मनो याति तदात्मताम् ॥ २२॥
मन्ये कृष्णं च रामं च प्राप्ताविह सुरोत्तमौ ।
सुराणां महदर्थाय गर्गस्य वचनं यथा ॥ २३॥
कंसं नागायुतप्राणं मल्लौ गजपतिं तथा ।
अवधिष्टां लीलयैव पशूनिव मृगाधिपः ॥ २४॥
तालत्रयं महासारं धनुर्यष्टिमिवेभराट् ।
बभञ्जैकेन हस्तेन सप्ताहमदधाद्गिरिम् ॥ २५॥
प्रलम्बो धेनुकोऽरिष्टस्तृणावर्तो बकादयः ।
दैत्याः सुरासुरजितो हता येनेह लीलया ॥ २६॥
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Delighted to meet and embrace that beloved servant of Śrī Kṛṣṇa, arrived at his door, Nanda showed him (every) regard, looking upon him as Śrī Kṛṣṇa (Himself). (14)
When he had been (duly) treated to rice boiled in milk with sugar (which has been regarded as the best food) and was comfortably seated in a couch and had been relieved of his fatigue by kneading his feet and other (such) services (rendered by a servant), Nanda enquired of him (as follows):—(15)
"Is our friend, Vasudeva (the delight of Śūra), O dear Uddhava, doing well, O highly blessed one, (now that he is) free (from bondage), united with his sons and others (wives and so on) and surrounded by his near and dear ones? (16)
Luckily (enough for us) the wicked Kaṃsa—who always hated the pious Yadus, that are given to (the practice of) virtue—has been killed alongwith his followers (younger brothers) by his own sin. (17)
Does Kṛṣṇa remember us and his mother (sitting there), (other relations) and playmates, the cowherds (in general), (the people of) Vraja, that looked upon him as its protector, the cows, (the woodland of) Vṛndāvana and the (Govardhana) hill? (18)
Will Śrī Kṛṣṇa (the protector of cows) come over (to this place but) once to see his own people? Then (only) we shall (be able to) behold his countenance with a shapely nose and winsome smiles and glances. (19)
We were protected from forest fire, storm and rain, the demon Ariṣṭa (who came disguised as a bull) and a python (named Sudarśana)—perils that were (so) difficult to overcome—by Śrī Kṛṣṇa, who is exceedingly magnanimous. (20)
(Even) as we remember the exploits of Śrī Kṛṣṇa, his sportful sidelong looks, laughter and talk, O dear Uddhava, all our activities get slackened. (21)
(Nay) our mind gets absorbed in him as we behold the streams, hills and woodlands as well as the playgrounds graced by the footprints of Śrī Kṛṣṇa (the Bestower of Liberation). (22)
I look upon Kṛṣṇa and Balarāma too as the foremost of divinities come down here (on this earth) for (accomplishing) some momentous purpose of the gods, as the word of Garga indicated. (23)
They killed in mere sport Kaṃsa, who possessed the strength of (not less than) ten thousand elephants, and (his) two (principal) wrestlers (Cāṇūra and Muṣṭika) as well as Kuvalayāpīḍa (the chief of his elephants) (just) as a lion (the king of beasts) would kill (a number of) animals. (24)
Kṛṣṇa snapped the most powerful bow (of Kaṃsa) measuring 3 Tālas (equivalent to 27 spans*), (even) as a leader of elephants would break a sugarcane, and held the (Govardhana) hill with one hand for a (full) week. (25)
(Nay,) by the two brothers were sportfully slain here (in this land of Vraja) the demons Praśamba, Dhenuka, Ariṣṭa, Tṛṇāvarta, Baka and others, who had conquered gods as well as demons." (26) (14-26)
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श्रीशुक उवाच ।
इति संस्मृत्य संस्मृत्य नन्दः कृष्णानुरक्तधीः ।
अत्युत्कण्ठोऽभवत्तूष्णीं प्रेमप्रसरविह्वलः ॥ २७॥
यशोदा वर्ण्यमानानि पुत्रस्य चरितानि च ।
शृण्वन्त्यश्रूण्यवास्राक्षीत्स्नेहस्नुतपयोधरा ॥ २८॥
तयोरित्थं भगवति कृष्णे नन्दयशोदयोः ।
वीक्ष्यानुरागं परमं नन्दमाहोद्धवो मुदा ॥ २९॥
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Śrī Śuka continued : Thus vividly remembering again and again all about the two Brothers Nanda, whose mind was full of love for Śrī Kṛṣṇa, kept quiet, seized as he was with excessive longing and overwhelmed with a flood of love. (27)
Hearing of her Son's exploits being recounted (as aforesaid), Yaśodā too shed tears (of love), her breasts overflowing with (maternal) affection. (28)
Perceiving such supreme love of Nanda and Yaśodā for Lord Śrī Kṛṣṇa Uddhava joyfully spoke to Nanda (as follows). (29) (27-29)
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उद्धव उवाच ।
युवां श्लाघ्यतमौ नूनं देहिनामिह मानद ।
नारायणेऽखिलगुरौ यत्कृता मतिरीदृशी ॥ ३०॥
एतौ हि विश्वस्य च बीजयोनी
रामो मुकुन्दः पुरुषः प्रधानम् ।
अन्वीय भूतेषु विलक्षणस्य
ज्ञानस्य चेशात इमौ पुराणौ ॥ ३१॥
यस्मिन् जनः प्राणवियोगकाले
क्षणं समावेश्य मनोविशुद्धम् ।
निर्हृत्य कर्माशयमाशु याति
परां गतिं ब्रह्ममयोऽर्कवर्णः ॥ ३२॥
तस्मिन् भवन्तावखिलात्महेतौ
नारायणे कारणमर्त्यमूर्तौ ।
भावं विधत्तां नितरां महात्मन्
किं वावशिष्टं युवयोः सुकृत्यम् ॥ ३३॥
आगमिष्यत्यदीर्घेण कालेन व्रजमच्युतः ।
प्रियं विधास्यते पित्रोर्भगवान् सात्वतां पतिः ॥ ३४॥
हत्वा कंसं रङ्गमध्ये प्रतीपं सर्वसात्वताम् ।
यदाह वः समागत्य कृष्णः सत्यं करोति तत् ॥ ३५॥
मा खिद्यतं महाभागौ द्रक्ष्यथः कृष्णमन्तिके ।
अन्तर्हृदि स भूतानामास्ते ज्योतिरिवैधसि ॥ ३६॥
न ह्यस्यास्ति प्रियः कश्चिन्नाप्रियो वास्त्यमानिनः ।
नोत्तमो नाधमो नापि समानस्यासमोऽपि वा ॥ ३७॥
न माता न पिता तस्य न भार्या न सुतादयः ।
नात्मीयो न परश्चापि न देहो जन्म एव च ॥ ३८॥
न चास्य कर्म वा लोके सदसन्मिश्रयोनिषु ।
क्रीडार्थः सोऽपि साधूनां परित्राणाय कल्पते ॥ ३९॥
सत्त्वं रजस्तम इति भजते निर्गुणो गुणान् ।
क्रीडन्नतीतोऽत्र गुणैः सृजत्यवति हन्त्यजः ॥ ४०॥
यथा भ्रमरिका दृष्ट्या भ्राम्यतीव महीयते ।
चित्ते कर्तरि तत्रात्मा कर्तेवाहन्धिया स्मृतः ॥ ४१॥
युवयोरेव नैवायमात्मजो भगवान् हरिः ।
सर्वेषामात्मजो ह्यात्मा पिता माता स ईश्वरः ॥ ४२॥
दृष्टं श्रुतं भूतभवद्भविष्य-
त्स्थास्नुश्चरिष्णुर्महदल्पकं च ।
विनाच्युताद्वस्तु तरां न वाच्यं
स एव सर्वं परमात्मभूतः ॥ ४३॥
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Uddhava said : Indeed you two (Yaśodā and Nanda) are the most praiseworthy of (all) embodied beings here (on this earth), O bestower of honour (on us all, of being the servants of the Lord, who has been made available to us only through you), in that such (unique) love has been conceived by you for Śrī Kṛṣṇa (who is no other than Lord Nārāyaṇa), the Father and Controller of all. (30)
Indeed Balarāma and Śrī Kṛṣṇa (the Bestower of Liberation)—They are (both) the material and the efficient cause of the universe; They are also the Puruṣa (individual soul) and Pradhāna (primordial Matter). (Nay,) entering into the (various) living organisms They control the various types of consciousness (in the form of the individual soul conditioned by those organisms), eternal (beginningless) as They are. (31)
Focussing (even) one's impure mind on Śrī Kṛṣṇa (merely) for an instant at the time of death one speedily attains the supreme goal, burning the store of Karma and becoming one with Brahma (the Absolute) and attaining a form consisting of Sattva unmixed with Rajas and Tamas. (32)
You cherish (such) great devotion to that Supreme Spirit, Lord Nārāyaṇa, the Soul as well as the Source of all, who has assumed a human semblance for some purpose. What meritorious act remains to be done by you two (under the circumstances)? (33)
At no distant date will the divine Śrī Kṛṣṇa (the immortal Lord), the Protector of the Yadus, come (back) to Vraja and bring delight to (you) His parents. (34)
Śrī Kṛṣṇa will make good what He told you* on coming back after killing Karīsa, the enemy of the Yadus, in the midst of an (open) assembly. (35)
Grieve not, O highly blessed ones; you will (at no distant date) find Śrī Kṛṣṇa by your side. He dwells in the heart of (all) created beings (even) as fire (is latent) in wood. (36)
Indeed none is dear or unwelcome to Him, who is not identified with a (particular) body. Nor is anyone superior or inferior nor even unequal in His eyes, He being the same (to all). (37)
He has neither father nor mother, neither wife nor sons etc.; none is His own or alien to Him; nor can a body, much less birth or action be attributed to Him. Even as such He descends in high, low and mixed species (of life) in the world for the sake of pastime with a view to protecting the virtuous. (38-39)
Though untouched by the (three) Guṇas (modes of Prakṛti), He assumes the qualities of Sattva, Rajas and Tamas, and, sporting with them, though (really) transcending them, the birthless Lord evolves, maintains and absorbs the universe by means of these Guṇas here (in the realm of Prakṛti). (40)
(Just) as when looked at with a revolving eye (by a revolving person) the earth is seen rotating or while the mind (alone) is the doer, the soul is recognized as such due to its identification with the mind, so is God held to be responsible for the creation etc., of the universe, although, as a matter of fact, the same is being done by the Guṇas. (41)
He, the divine Śrī Kṛṣṇa (the alleviator of the distress of all) is certainly not only your son; for He is the Son, the (very) Self, the Father, the Mother, (Nay,) the Ruler of all. (42)
(Nay,) nothing which is seen or heard of, has gone by or is (still) existent or which is (yet) to come, which is immobile or mobile, big or small, is really worth naming (when considered) apart from God; for He alone is everything, He alone is true. (43) (30-43)
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एवं निशा सा ब्रुवतोर्व्यतीता
नन्दस्य कृष्णानुचरस्य राजन् ।
गोप्यः समुत्थाय निरूप्य दीपा-
न्वास्तून्समभ्यर्च्य दधीन्यमन्थन् ॥ ४४॥
ता दीपदीप्तैर्मणिभिर्विरेजू
रज्जूर्विकर्षद्भुजकङ्कणस्रजः ।
चलन्नितम्बस्तनहारकुण्डल-
त्विषत्कपोलारुणकुङ्कुमाननाः ॥ ४५॥
उद्गायतीनामरविन्दलोचनं
व्रजाङ्गनानां दिवमस्पृशद्ध्वनिः ।
दध्नश्च निर्मन्थनशब्दमिश्रितो
निरस्यते येन दिशाममङ्गलम् ॥ ४६॥
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The night slipped past Nanda and Uddhava (Śrī Kṛṣṇa's servant) while they were thus chatting, O king! Quitting their bed (towards the close of night), kindling their lights and duly worshipping (on the threshold etc.), the deities presiding over their house the cowherdesses (of Vraja) began to churn their curds. (44)
With rows of bangles round their wrists pulling the cords (that revolved the churning-staff), their cheeks shining with (bright) ear-rings (that rocked with the motion of their arms), and their faces painted with red saffron (a product of the Balkh territory), the Gopis looked very charming with gems (in their girdle etc.), brightened by the lights, their hips, breasts and necklaces shaking (all the time). (45)
(Now) rose to the heavens the music of the women of Vraja, who were celebrating at the pitch of their voice the exploits of Śrī Kṛṣṇa (the lotus-eyed Lord), blended with the (gurgling) noise produced by the churning of curds, both of which combined to drive away the evil forces operating in the (four) quarters. (46) (44-46)
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भगवत्युदिते सूर्ये नन्दद्वारि व्रजौकसः ।
दृष्ट्वा रथं शातकौम्भं कस्यायमिति चाब्रुवन् ॥ ४७॥
अक्रूर आगतः किं वा यः कंसस्यार्थसाधकः ।
येन नीतो मधुपुरीं कृष्णः कमललोचनः ॥ ४८॥
किं साधयिष्यत्यस्माभिर्भर्तुः प्रेतस्य निष्कृतिम् ।
इति स्त्रीणां वदन्तीनामुद्धवोऽगात्कृताह्निकः ॥ ४९॥
इति श्रीमद्भागवाते महापुराणे पारमहंस्यां
संहितायां दशमस्कन्धे पूर्वार्धे नन्दशोकापनयनं
नाम षट्चत्वारिंशोऽध्यायः ॥ ४६॥
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Seeing a chariot plated with gold at the portals of Nanda, now that the glorious sun-god had appeared (at the horizon), the (unsophisticated) women of Vraja (who had no knowledge of the outside world, Śrī Kṛṣṇa being their solitary concern), inquired (of one another) as to whose chariot it was, and suggested as follows:—(47)
"May it be that Akrūra—by whom the lotus-eyed Śrī Kṛṣṇa was taken away to Mathurā (the city founded by and named after the demon Madhu), and who (thus) accomplished the purpose of Kamsā (his master)—has turned up (once more). (48)
Is he (now) going to offer oblations to (the spirit of) his deceased master with our bodies (flesh)?" While the women were talking in this strain, Uddhava returned (to Nanda's residence from the bank of the holy Yamunā) having finished his daily routine (of bath and devotions). (49)
Thus ends the forty-sixth discourse entitled "Śrī Kṛṣṇa dispels the agony of Nanda," in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (47-46)
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