श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: सप्तचत्वारिंश: अध्याय: श्री शुक उवाच - Shree Shuka said - तं वीक्ष्य कृष्णानुचरं व्रजस्त्रिय:
प्रलम्बबाहुं नवकञ्जलोचनम् ।
पीताम्बरं पुष्करमालिनं लस-
न्मुखारविन्दं मणिमृष्टकुण्डलम् ॥१॥
तम् वीक्ष्य कृष्ण- him seeing, Krishna's
अनुचरम् व्रज-स्त्रिय: friend, Vraja women प्रलम्ब-बाहुम् long arms, नव-कञ्ज-लोचनम् fresh lotus eyed, पीत-आम्बरम् yellow clothed, पुष्कर-मालिनम् lotus garlanded लसत्-मुख-अरविन्दम् lustrous face lotus, मणि-मृष्ट-कुण्डलम् gems studded ear rings The women of Vraja, saw Krishna's friend with long arms, eyes like fresh lotuses, clothed in yellow, wearing a lotus garland, with a lotus like lustrous face, and with gem studded ear-rings.


शुचिस्मिता: कोऽयमपीच्यदर्शन: कुतश्च कस्याच्युतवेषभूषण: ।
इति स्म सर्वा: परिवव्रुरुत्सुकास्तमुत्तमश्लोकपदाम्बुजाश्रयम् ॥२॥
शुचि-स्मिता: क:-अयम्- with beautiful smiles, who is he,
अपीच्य-दर्शन: कुत:-च with handsome appearance, from where and कस्य-अच्युत-वेष-भूषण: whose, with The Immortal (Lord) like look, dressed इति स्म सर्वा: परिवव्रु:- thus were all saying, उत्सुका:-तम्-उत्तम-श्लोक- enthusiastically, of Him The highly renowned पद-अम्बुज-आश्रयम् feet lotus taken shelter All those women with beautiful smiles were enthusiastically saying, who is he with a handsome appearance, like that of The Immortal Lord, even dressed like Him, from where has he come, whose messenger is he, who has taken the shelter of The highly renowned Ones' lotus feet.


तं प्रश्रयेणावनता: सुसत्कृतं सव्रीडहासेक्षणसूनृतादिभि: ।
रहस्यपृच्छन्नुपविष्टमासने विज्ञाय सन्देशहरम् रमापते: ॥३॥
तम् प्रश्रयेण-अवनता: him with respect bowing
सुसत्कृतम् सव्रीड-हास- honouring, shyly smiling, ईक्षण-सूनृत-आदिभि: glancing, with sweet speech etc., रहसि-अपृच्छन्-नु-उपविष्टम्- in private asked, indeed, seated आसने विज्ञाय on a seat, came to know सन्देश-हरम् रमा-पते: message bearer of Rama's consort They honoured him, bowing low with respect, with shy smiles, glances and sweet words. Then knowing him to be the message bearer of Rama's consort, Vishnu, asked him in private, after he was comfortably seated.


जानीमस्त्वां यदुपते: पार्षदं समुपागतम् ।
भर्त्रेह प्रेषित: पित्रोर्भवान् प्रियचिकीर्षया ॥४॥
जानीम:-त्वाम् यदु-पते: we know you of Yadus' The Lord,
पार्षदम् समुपागतम् messenger have come भर्त्रा-इह प्रेषित: पित्रो:- by The Master here sent, for the parents, भवान् प्रिय-चिकीर्षया you, delight to bring We know that you are the messenger of The Lord of the Yadus. You are sent here by your master to bring delight to His parents.


अन्यथा गोव्रजे तस्य स्मरणीयं न चक्ष्महे ।
स्नेहानुबन्धो बन्धूनां मुनेरपि सुदुस्त्यज: ॥५॥
अन्यथा गो-व्रजे तस्य otherwise, of the cow's Vraja, His
स्मरणीयम् न चक्ष्महे to be remembered, do not see स्नेह-अनुबन्ध: बन्धूनाम् affection's binding for the kinsmen मुने:-अपि सुदुस्त्यज: for the sages also is very difficult to give up Otherwise, in this Vraja, a mere cowshed, we do not see anything worthy for Him to remember. The bondage of affection for the kinsmen is very difficult to give up even for the sages.


अन्येष्वर्थकृता मैत्री यावदर्थविडम्बनम् ।
पुम्भि: स्त्रीषु कृता यद्वत् सुमनस्स्विव षट्पदै: ॥६॥
अन्येषु-अर्थ-कृता मैत्री with others with a motive done friendship,
यावद्-अर्थ-विडम्बनम् until the interest, is hypocrisy पुम्भि: स्त्रीषु कृता यत्-वत् of men with the women done, as like सुमनस्सु-इव षट्पदै: with the flowers like the bumble bee Friendship cultivated with other than relatives, with a motive, lasts only till the interest lasts, otherwise it is hypocrisy. It is like the love of a man with a woman, and like that of the bumble bee with a flower.


निस्स्वं त्यजन्ति गणिका अकल्पं नृपतिं प्रजा: ।
अधीतविद्या आचार्यमृत्विजो दत्तदक्षिणम् ॥७॥
निस्स्वम् त्यजन्ति गणिका: a wealth-less forsake the harlots,
अकल्पम् नृपतिम् प्रजा: the incapable ruler, the public अधीत-विद्या: आचार्यम्- having learnt knowledge, the teacher, ऋत्विज: दत्त-दक्षिणम् the officiating priest, having given fees, The harlots forsake wealth-less men, the public, gives up an incapable ruler, the student having learnt knowledge, leaves the teacher, and the officiating priest forsakes the sacrificer after he has paid the fees.


खगा वीतफलं वृक्षं भुक्त्वा चातिथयो गृहम् ।
दग्धं मृगास्तथारण्यं जारो भुक्त्वा रतां स्त्रियम् ॥८॥
खगा: वीत-फलम् वृक्षम् the birds, exhausted of fruits, the tree
भुक्त्वा च-अतिथय: गृहम् having eaten and the guests, the house, दग्धम् मृगा:-तथा-अरण्यम् the burnt deers, as the forest, जार: भुक्त्वा रताम् स्त्रियम् a paramour, having enjoyed the loving woman The birds abandon the tree which is exhausted of fruits, the guests leave the house after they have eaten there, the deers leave the burnt forest, the paramour leaves the loving woman the moment he has enjoyed her.


इति गोप्यो हि गोविन्दे गतवाक्कायमानसा: ।
कृष्णदूते व्रजं याते उद्धवे त्यक्तलौकिका: ॥९॥
इति गोप्य: हि गोविन्दे in this manner, indeed, in Govinda,
गत-वाक्-काय-मानसा: placed words, body and mind, कृष्ण-दूते व्रजम् याते to the Krishna messenger, to Vraja having come, उद्धवे त्यक्त-लौकिका: Uddhava, gave up worldly etiquette In this manner, the cowherd women, who were indeed devoted to Govinda, Krishna, in speech, body and mind, gave up all worldly etiquette towards His messenger, Uddhava, who had come to Vraja.


गायन्त्य: प्रियकर्माणि रुदत्यश्च गतह्रिय: ।
तस्य संस्मृत्य संस्मृत्य यानि कैशोरबाल्ययो: ॥१०॥
गायन्त्य: प्रिय-कर्माणि singing of the Beloved's deeds,
रुदत्य:-च गत-ह्रिय: weeping and without shame, तस्य संस्मृत्य संस्मृत्य His remembering again and again यानि कैशोर-बाल्ययो: those of young age and childhood Devoid of any shame, they wept, and sang of the deeds of their Beloved, remembering again and again the deeds of His childhood and young age.


काचिन्मधुकरं दृष्ट्वा ध्यायन्ती कृष्णसङ्गमम् ।
प्रियप्रस्थापितं दूतं कल्पयित्वेदमब्रवीत् ॥११॥
काचित्-मधुकरम् दृष्ट्वा one, the bumble bee seeing,
ध्यायन्ती कृष्ण-सङ्गमम् reminiscence with Krishna the union, प्रिय-प्रस्थापितम् दूतम् by the beloved sent messenger कल्पयित्वा-इदम्-अब्रवीत् imagining (it to be), this said,…. One of the Gopis saw a bumblebee, and started thinking of her union with Krishna. Imagining the bumble bee to be a messenger sent by the Beloved, she said,…


गोपी उवाच - The Gopi said - मधुप कितवबन्धो मा स्पृशाङ्घ्रिं सपत्न्या:
कुचविलुलितमालाकुङ्कुमश्मश्रुभिर्न: ।
वहतु मधुपतिस्तन्मानिनीनां प्रसादं
यदुसदसि विडम्ब्यं यस्य दूतस्त्वमीदृक् ॥१२॥
मधुप कितव-बन्धो O Black bee! Of the treacherous a friend!
मा स्पृश-अङ्घ्रिम् सपत्न्या: do not touch the feet, of our rivals' कुच-विलुलित-माला- breasts' dangling garland's कुङ्कुम-श्मश्रुभि:-न: red paste by whiskers, ours, वहतु मधुपति: मानीनाम् may carry, The Bee (Krishna) of the proud ladies' प्रसादम् यदु-सदसि विडम्ब्यम् favour, in the Yadus' court to be ridiculed यस्य दूत:-त्वम्-ईदृक् Whose messenger you are such O Black bee! a friend of the treacherous! Krishna, Whose messenger such that you are, do not touch our feet with your whiskers smeared with the saffron paste of the garland of Krishna, which is so smeared with by being pressed with the saffron paste of our rivals proud ladies' breasts, and carrying that as a gift is more a subject of ridicule in the court of the Yadus.


सकृदधरसुधां स्वां मोहिनीं पाययित्वा सुमनस इव सद्यस्तत्यजेऽस्मान् भवादृक् ।
परिचरति कथं तत्पादपद्मं तु पद्मा ह्यपि बत हृतचेता उत्तमश्लोकजल्पै: ॥१३॥
सकृत्-अधर-सुधाम् स्वाम् for once, lips' nectar own
मोहिनीम् पाययित्वा सुमनस: इव enchanting making (us) drink, flowers like सद्य:-तत्यजे-अस्मान् भवादृक् soon abandons us, like you, परिचरति कथम् तत्-पाद-पद्मम् serves how His feet lotuses तु पद्मा हि-अपि बत हृत-चेता: indeed, Laxmi, sure only, certainly captivated minded उत्तम-श्लोक-जल्पै: by the highly renowned Lord's (honeyed) words Like you, who abandons the flowers after once sucking its nectar, He also, for once having made us drink the enchanting nectar of His own lips, deserts us. Indeed, how does Laxmi serve His lotus feet, surely, her mind is bewitched by certainly the honeyed words of The highly renowned Lord's words.


किमिह बहु षडङ्घ्रे गायसि त्वं यदूनामधिपतिमगृहाणामग्रतो न: पुराणम् ।
विजयसखसखीनां गीयतां तत्प्रसङ्ग: क्षपितकुचरुजस्ते कल्पयन्तीष्टमिष्टा: ॥१४॥
किम्-इह बहु षडङ्घ्रे what here, much, O Six legged one!
गायसि त्वम् यदूनाम्-अधिपतिम्- Sing you of the Yadus' The Lord अगृहाणाम्-अग्रत: न: पुराणम् The House-less, in front of us, The Ancient विजय-सख-सखीनाम् गीयताम् of the victorious friends' lady companions, may sing तत्-प्रसङ्ग: क्षपित-कुच-रुज:- His stories, soothed of hearts' agony ते-कल्पयन्ति-इष्टम्-इष्टा: they will arrange your desired objects O Six legged one! Of what use is your much singing here? You may sing of the stories of The Lord of the Yadu's, The Ancient House-less One, in front of the lady companions of Him, the friend of the victorious, (Arjuna), and thus sooth their hearts' agony, they will certainly arrange for the objects of your desire for you.


दिवि भुवि च रसायां का: स्त्रियस्तद्दुरापा: कपटरुचिरहासभ्रूविजृम्भस्य या: स्यु: ।
चरणरज उपास्ते यस्य भूतिर्वयं का अपि च कृपणपक्षे ह्युत्तमश्लोकशब्द: ॥१५॥
दिवि भुवि च रसायाम् in the heaven, earth and hell
का: स्त्रिय:-तत्-दुरापा: what women for Him are unattainable कपट-रुचिर-हास- with sly winsome smiles, भ्रू-विजृम्भस्य या:-स्यु: eyebrows' playful movements, who are चरण-रज उपास्ते feet dust worships यस्य भूति:-वयम् का Whose Laxmi, we are what (to Him) अपि च कृपण-पक्षे even and, for the forlorn's benefit हि-उत्तम-श्लोक-शब्द: indeed is the highly famed word (used) The sly winsome smiles, and playful eye movements, which are His, which women in heaven, earth or hell is unattainable for Him? Where do we stand for Him, Whose feet dust is worshipped by Laxmi? Even then, The word 'highly famed' word is applicable only to the one who cares for the benefits of the forlorn, such as us.


विसृज्य शिरसि पादं वेद्म्यहं चाटुकारैरनुनयविदुषस्तेऽभ्येत्य दौत्यैर्मुकुन्दात् ।
स्वकृत इह विसृष्टापत्यपत्यन्यलोका व्यसृजदकृतचेता: किं नु सन्धेयमस्मिन् ॥१६॥
विसृज्य शिरसि पादम् leave alone! from your head, the(my) feet
वेद्मि-अहम्-चाटुकारै:- know I, with cajoling अनुनय-विदुष:-ते-अभ्येत्य and beseeching, an expert, you have come दौत्यै:-मुकुन्दात् with messages from Mukunda स्वकृत इह विसृष्ट्-अपत्य for (His) own self, here, we renounced sons, पति-अन्य-लोका husband, other worlds' (happiness), व्यसृजत्-अकृतचेता: (He) left (us), The ungrateful, किम्-नु सन्धेयम्-अस्मिन् what indeed, should be reconciled in this Leave alone! Putting your head on my feet! I know you well! You have come as a messenger from Mukunda, having learnt the art of cajoling and beseeching from that great master of this art. Here, for His own sake, we renounced our sons and husbands and even the happiness of the other worlds, and He, ungrateful as He is, left us. What is there to reconcile for, in this situation?


मृगयुरिव कपीन्द्रं विव्यधे लुब्धधर्मा स्त्रियमकृत विरूपां स्त्रीजित: कामयानाम् ।
बलिमपि बलिमत्त्वावेष्टयद् ध्वाङ्क्षवद् यस्तदलमसितसख्यैर्दुस्त्यजस्तत्कथार्थ: ॥१७॥
मृगयु:-इव कपीन्द्रम् विव्यधे a hunter like, the monkey king (Bali) killed
लुब्ध-धर्मा स्त्रियम्-अकृत विरूपाम् forgetting the ethics, the woman rendered deformed स्त्रीजित: कामयानाम् by woman (Sita) won over, with lust approaching बलिम्-अपि बलिम्-अत्त्वा-आवेष्टयत्- Bali also, sacrifice having eaten, surrounded ध्वाङ्क्ष-वत् य:-तत्-अलम्- crow like, Who, that enough of आसित-सख्यै:-दुस्त्यज:- the black friendship, difficult to give up तत्-कथा-अर्थ: His stories treasure He, like a hunter, killed Bali, forgetting the ethics of combat. Overcome by the domineering woman, Sitaa, deformed a woman, Shoorpanakhaa, who had approached Him with lust. Who, having enjoyed the sacrificial worship by Bali, bound him like the crows surround their feeder. Enough of such black hued friendship. Yet, it is difficult to forgo the treasure of His stories.


यदनुचरितलीलाकर्णपीयूषविप्रुट्सकृददनविधूतद्वन्द्वधर्मा विनष्टा: ।
सपदि गृहकुटुम्बं दीनमुत्सृज्य दीना बहव इह विहङ्गा भिक्षुचर्यां चरन्ति ॥१८॥
यत्-अनुचरित-लीला- Whose stories delightful
कर्ण-पीयूष-विप्रुट्- for the ears, nectar, a little सकृत्-अदन-विधूत once, having tasted, washed off of द्वन्द्व-धर्मा: विनष्टा: dualities natural, ruined completely सपदि गृह-कुटुम्बम् soon, house, family दीनम्-उत्सृज्य दीना: sorrowful, renouncing, deprived, बहव: इह विहङ्गा: many here, birds like भिक्षु-चर्याम् चरन्ति mendicants life live Whose stories, many a men, here, having once tasted, even a little bit, which are nectar to their ears, are washed off of all natural dualities, and are completely ruined. They soon renounce their houses and miserable family, and live a deprived life of mendicants, like the birds.


वयमृतमिव जिह्मव्याहृतं श्रद्दधाना: कुलिकरुतमिवाज्ञा: कृष्णवध्वो हरिण्य: ।
ददृसुरसकृदेतत्तन्नखस्पर्शतीव्रस्मररुज उपमन्त्रिन् भण्यतामन्यवार्ता ॥१९॥
वयम्-ऋतम्-इव जिह्म-व्याहृतम् we, true like, false talks
श्रद्दधाना: कुलि-करुतम्-इव- honoured, by the hunter sung like अज्ञा: कृष्ण-वध्वो: innocent, black antelope females, हरिण्य: ददृशु:-असकृत्- she deers, experienced, not once, तत्-नख-स्पर्श-तीव्र-स्मर-रुज: His nails' touch, intense love provoking pangs उपमन्त्रिन् भण्यताम्-अन्य-वार्ता O Messenger! do say of some other topic We the innocent, honoured His false talks as true, like the innocent she-deer of the black antelope, takes the singing of the hunter as true. We have experienced the intense provoking loving touch of His nails, not once, many a time. O Messenger! Let us talk of something else.


प्रियसख पुनरागा: प्रेयसा प्रेषित: किं वरय किमनुरुन्धे माननीयोऽसि मेङ्ग।
नयसि कथमस्मान् दुस्त्यजद्वन्द्वपार्श्वं सततमुरसि सौम्य श्रीर्वधू: साकमास्ते ॥२०॥
प्रिय-सख पुन:-आगा: O dear friend! (of Krishna), again have come,
प्रेयसा प्रेषित: किम् वरय by (our) Beloved sent, what ever may ask for किम्-अनुरुन्धे what do you want माननीय:-असि मे-अङ्ग worthy of honour are you, to me, O dear! नयसि कथम्-अस्मान् will take how, us, दुस्त्यज-द्वन्द्व-पार्श्वम् difficult to forgo the companionship, near सततम्-उरसि सौम्य always on the bosom, O gentle one! श्री:-वधू:-साकम्-आस्ते Shree, the spouse, with (Him) remains O You! The dear friend of Krishna, sent by our Beloved, you have come again. Ask for whatever you desire for. O dear! You are worthy of honour for me. The companionship which is so difficult to forgo, O Gentle one! how will you take us, who are here, to Him? The Goddess of wealth and prosperity, Shree always remains with Him, on the bosom of Her spouse, Vishnu.


अपि बत मधुपुर्यामार्य पुत्रोऽधुनाऽऽस्ते स्मरति स पितृगेहान् सौम्य बन्धूंश्च गोपान् ।
क्वचिदपि स कथा न: किङ्करीणां गृणीते भुजमगुरुसुगन्धं मूर्ध्न्यधास्यत् कदा नु ॥२१॥
अपि बत मधुपुर्याम्-आर्य also, is it, in Mathura, The Honoured
पुत्र:-अधुना-आस्ते Son, now lives, स्मरति स: पितृ-गेहान् remembers He fathers' house, सौम्य बन्धून्-च गोपान् O Gentle one! Relations and Gopas क्वचित्-अपि स: कथा: ever even He talks of न: किङ्करीणाम् गृणीते us, the servant maids, referring भुजम्-अगुरु-सुगन्धम् the arm, with aloe-wood scent मूर्ध्नि-अधास्यत् कदा नु on (our) heads will place when indeed Also, is it that The Honourable Son, Who now lives in Mathura, ever remembers His father's house? Or, O gentle one! His relations and the Gopas? Does He ever even talk referring to us, His maid-servants? Indeed, when will He place His arms scented with aloe-wood smell, on our heads?


श्री शुक उवाच - Shree Shuka said - अथोद्धवो निशम्यैवं कृष्णदर्शनलालसा: ।
सान्त्वयन् प्रियसन्देशैर्गोपीरिदमभाषत ॥२२॥
अथ-उद्धव: निशम्य-एवम् then, Uddhava, hearing thus,
कृष्ण-दर्शन-लालसा: Krishna's sight longing for, सान्त्वयन् प्रिय-सन्देशै:- consoling, with The Beloved's messages, गोपी:-इदम्-अभाषत to the Gopis, this said Then, Uddhava hearing this, to the Gopis who were pining for a sight of Krishna, consoling them, with their Beloved's messages, said this,…


उद्धव उवाच - Uddhava said - अहो यूयं स्म पूर्णार्था भवत्यो लोकपूजिता: ।
वासुदेवे भगवति यासामित्यर्पितं मन: ॥२३॥
अहो यूयम् स्म पूर्ण-अर्था: Oh! You all are accomplished of all objects
भवत्य: लोक-पूजिता: you all (are) by the world adored वासुदेवे भगवति in Vaasudeva The Lord यासाम्-इति-अर्पितम् मन: whose such dedicated is mind Oh! All of you have become accomplished in all objects. You are adored by all the worlds. In that your minds are so much dedicated in Vaasudeva, The Lord.


दानव्रततपोहोमजपस्वाध्यायसंयमै: ।
श्रेयोभिर्विविधैश्चान्यै: कृष्णे भक्तिर्हि साध्यते ॥२४॥
दान-व्रत-तप:-होम- charity, observing of vows, austerities, sacrifice,
जप-स्वाध्याय-संयमै: repetition of mantra, self-study, self-control श्रेयोभि:-विविधै:- virtuous practices various च-अन्यै: कृष्णे and other, in Krishna भक्ति:-हि साध्यते devotion indeed is gained Indeed, devotion in Krishna is gained by charity, observing of vows, austerities, sacrifice, repetition of mantra, self-study, self-control, and various other virtuous practices.


भगवत्युत्तमश्लोके भवतीभिरनुत्तमा ।
भक्ति: प्रवर्तिता दिष्ट्या मुनीनामपि दुर्लभा ॥२५॥
भगवति-उत्तम-श्लोके in The Lord of high renown
भवतीभि:-अनुत्तमा by you all extraordinary भक्ति: प्रवर्तिता दिष्ट्या devotion is set in, fortunately, मुनीनाम्-अपि दुर्लभा for the sages also hard to attain It is fortunate that an extraordinary devotion is set up by you all, in The Lord of high renown, which is hard to attain even by the sages.


दिष्ट्या पुत्रान् पतीन् देहान् स्वजनान् भवनानि च ।
हित्वावृणीत यूयं यत् कृष्णाख्यं पुरुषं परम् ॥२६॥
दिष्ट्या पुत्रान् पतीन् देहान् fortunately, sons, husbands, bodies,
स्व-जनान् भवनानि च own relations, homes and हित्वा-अवृणीत यूयम् यत् neglecting, chose, you all, in that, कृष्ण-आख्यम् पुरुषम् परम् Krishna named The Person Supreme Fortunate it is, in that, you all having neglected your sons, husbands, own bodies, relations, and homes, have chosen The Supreme Person, named Krishna.


सर्वात्मभावोऽधिकृतो भवतीनामधोक्षजे ।
विरहेण महाभागा महान् मेऽनुग्रह: कृत: ॥२७॥
सर्व-आत्म-भाव:-अधिकृत: with all self devotion combined,
भवतीनाम्-अधोक्षजे of you all in The Eternal विरहेण महाभागा: by separation (developed) O Blessed ones! महान् मे-अनुग्रह: कृत: great to me boon conferred Oh! You blessed ones! You all have conferred on me a great boon, by letting me witness your intense devotion in The Eternal Lord, developed due to separation pangs.


श्रूयतां प्रियसन्देशो भवतीनां सुखावह: ।
यमादायागतो भद्रा अहं भर्तू रह्स्कर: ॥२८॥
श्रूयताम् प्रिय-सन्देश: do listen, The Beloved's message
भवतीनाम् सुख-आवह: for you all happiness carrying यम्-आदाय-आगत: भद्रा which bringing, have come, O Gentle ladies! अहम् भर्तू: रह्स्कर: I, of the Master secret (commissions) executor O Gentle ladies! Do listen to the message of The Beloved, that will bring happiness to you all, and which I, My Master's secret commissions' executor, have come carrying with me.


श्री भगवान्-उवाच - The Lord said - भवतीनां वियोगो मे न हि सर्वात्मना क्वचित् ।
यथा भूतानि भूतेषु खं वाय्वग्निर्जलं मही ।
तथाहं च मन: प्राणभूतेन्द्रियगुणाश्रय: ॥२९॥
भवतीनाम् वियोग: मे न हि of you all the separation pang, from Me, not indeed
सर्व-आत्मना क्वचित् of all The Soul, ever यथा भूतानि भूतेषु just as the material causes, in the beings खम् वायु-अग्नि:-जलम् मही the ether, air, fire, water, earth तथा-अहम् च मन: प्राण- like that, I and am of the mind, life force, भूत-इन्द्रिय गुण-आश्रय: the elements, senses and Gunas, the support The pangs of separation of you all from Me, will never ever be, as I am the very Soul of all. Just as the material causes, the ether, air, fire, water, earth, are the support of all beings, like that, I am the support of the mind, life force, the elements, senses and Gunas.


आत्मन्येवात्मनाऽऽत्मानं सृजे हन्म्यनुपालये ।
आत्ममायानुभावेन भूतेन्द्रियगुणात्मना ॥३०॥
आत्मनि-एव-आत्मना-आत्मानम् in (My) Self, only, by (My) Self, The Self
सृजे हन्मि-अनुपालये create, destruct and maintain आत्म-माया-अनुभावेन by My own Maayaa power भूत-इन्द्रिय-गुण-आत्मना the elements, senses, Gunas, by Myself I, The Self, In Myself alone, by Myself, create, destruct and maintain, by the power of My own Maayaa, by Myself, the elements, the senses, and the Gunas.


आत्मा ज्ञानमय: शुद्धो व्यतिरिक्तोऽगुणान्वय: ।
सुषुप्तिस्वप्नजाग्रद्भिर्मायावृत्तिभिरीयते ॥३१॥
आत्मा ज्ञानमय: शुद्ध: The Self (Spirit) is knowledge, pure,
व्यतिरिक्त:-अगुण-अन्वय: transcendent, without Gunas, untainted, सुषुप्ति-स्वप्न-जाग्रद्भि:- in deep sleep, dream, wakefulness, माया वृत्तिभि:-ईयते by Maayaa's various states is experienced The Self (Spirit) is knowledge, pure, transcendent, without Gunas, untainted. By the various states of Maayaa, it is experienced in deep sleep, dream and wakefulness.


येनेन्द्रियार्थान् ध्यायेत मृषा स्वप्नवदुत्थित: ।
तन्निरुन्ध्यादिन्द्रियाणि विनिद्र: प्रत्यपद्यत ॥३२॥
येन-इन्द्रिय-अर्थान् ध्यायेत so that, the sense objects may understand
मृषा स्वप्न-वत्-उत्थित: to be false, from dream like awakened, तत्-निरुन्ध्यात्-इन्द्रियाणि like that should control the senses, विनिद्र: प्रत्यपद्यत and awakened achieve (Me) Being vigilant, so that, one may understand the sense objects to be false, as when awakened from a dream, like that one must control the senses and, awakened should achieve Me.


एतदन्त: समाम्नायो योग: सांख्यं मनीषिणाम् ।
त्यागस्तपो दम: सत्यं समुद्रान्ता इवापगा: ॥३३॥
एतत्-अन्त: समाम्नाय: for this goal, the Vedas,
योग: सांख्यम् मनीषिणाम् Yoga, Saankhya, for the wise, त्याग:-तप: दम: सत्यम् renunciation, austerities, self-control, truthfulness समुद्र-अन्ता: इव-अपगा: the sea the goal like for the rivers According to the wise, the Vedas, Yoga, Saankhya, renunciation, austerities, and truthfulness, are the means to the goal of self-control, just as the sea is the goal for the rivers.


यत्त्वहं भवतीनां वै दूरे वर्ते प्रियो दृशाम् ।
मनस: सन्निकर्षार्थं मदनुध्यानकाम्यया ॥३४॥
यत्-तु-अहम् भवतीनाम् वै that, indeed, I from you all, certainly
दूरे वर्ते प्रिय: दृशाम् far remain, dear to the eyes, मनस: सन्निकर्ष-अर्थम् your minds to draw with purpose मत्-अनुध्यान-काम्यया in Me constant focussing, desiring Indeed, that I am far away from you all, is with the desire that, certainly your minds will be constantly focussed on Me.


यथा दूरचरे प्रेष्ठे मन आविश्य वर्तते ।
स्त्रीणां च न तथा चेत: सन्निकृष्टेऽक्षिगोचरे ॥३५॥
यथा दूर-चरे प्रेष्ठे as much in the far living beloved,
मन: आविश्य वर्तते the mind absorbed remains स्त्रीणाम् च न तथा चेत: of the women, and not that much, the mind सन्निकृष्टे-अक्षि-गोचरे in the near, to the eyes visible The women's minds, are more absorbed in the beloved who is living far, than their minds are, in the dear one who is near and visible to the eyes.


मय्यावेश्य मन: कृत्स्नं विमुक्ताशेषवृत्ति यत् ।
अनुस्मरन्त्यो मां नित्यमचिरान्मामुपैष्यथ ॥३६॥
मयि-आवेश्य मन: कृत्स्नम् in Me placing the mind whole
विमुक्त-अशेष-वृत्ति यत् bereft of all thoughts, who, अनुस्मरन्त्य: माम् नित्यम्- remembering Me always, अचिरात्-माम्-उपैष्यथ before long, Me attains The one who, places the whole mind in Me, bereft of all thoughts, and keeps remembering Me always, will attain Me before-long.


या मया क्रीडता रात्र्यां वनेऽस्मिन् व्रज आस्थिता: ।
अलब्धरासा: कल्याण्यो माऽऽपुर्मद्वीर्यचिन्तया ॥३७॥
या: मया क्रीडता रात्र्याम् those who, when I was sporting in the night,
वने-अस्मिन् व्रजे आस्थिता: in the forest, this, in Vraja remained, अलब्ध-रासा: कल्याण्य: having not attained Raasa, Blessed cowherd women मा-आपु:-मत्-वीर्य-चिन्तया Me attained, by My exploits contemplating on Those blessed cowherd women, who had remained here, in this forest of Vraja, when I was diverting sportingly, in that night, and did not have the pleasure of The Raasa, they attained Me by contemplating on My exploits.


श्री शुक उवाच - Shree Shuka said - एवं प्रियतमादिष्टमाकर्ण्य व्रजयोषित: ।
ता ऊचुरुद्धवं प्रीतास्तत्सन्देशागतस्मृती: ॥३८॥
एवम् प्रियतम-आदिष्टम्- thus, by The Beloved instructed,
आकर्ण्य व्रज-योषित: and hearing, the Vraja women ता: ऊचु:-उद्धवम् प्रीता:- they said to Uddhava, delighted, तत्-सन्देश-आगत-स्मृती: by that message, regained the memory The women of Vraja, on being thus instructed by The Beloved, and having heard His message, regained His memory, and delighted, said to Uddhava.


गोप्य ऊचु: - The Gopis said - दिष्ट्याहितो हत: कंसो यदूनां सानुगोऽघकृत् ।
दिष्ट्याऽऽप्तैर्लब्धसर्वार्थै: कुशल्यास्तेऽच्युतोऽधुना ॥३९॥
दिष्ट्या-अहित: हत: कंस: fortunately, the enemy is killed, Kansa,
यदूनाम् स-अनुग:-अघ-कृत् of the Yadus, with the followers, the sinful दिष्ट्या-आप्तै:-लब्ध-सर्व-अर्थै: fortunately, by the relations, are gained all purposes, कुशली-आस्ते-अच्युत:-अधुना well is doing, The Eternal, now It is fortunate, that the enemy of the Yadus, the sinful Kansa is killed along with his followers, and also that Krishna's relations have their purposes fulfilled, and that now, The Eternal Lord is doing well.


कच्चिद् गदाग्रज: सौम्य करोति पुरयोषिताम् ।
प्रीतिं न: स्निग्धसव्रीडहासोदारेक्षणार्चित: ॥४०॥
कच्चिद् गदा-अग्रज: सौम्य is it, Krishna, O Gentle one!
करोति पुर-योषिताम् प्रीतिम् Does with the city dames love न: स्निग्ध-सव्रीड-हास- by our loving shy smiles उदार-ईक्षण-अर्चित: and pleasing glances greeted 'O Gentle one! Is it that Krishna loves the city dames? He, who was greeted by our loving shy smiles and pleasing glances?'


कथं रतिविशेषज्ञ: प्रियश्च वरयोषिताम् ।
नानुबध्येत तद्वाक्यैर्विभ्रमैश्चानुभाजित: ॥४१॥
कथम् रति-विशेषज्ञ: how will, The Lover expert
प्रिय:-च वर-योशिताम् the dear most and of the charming women न-अनुबध्येत तत्-वाक्यै:- not, be tied by their talks विभ्रमै:-च-अनुभाजित: gestures and lured by He, The Expert Lover, how will He not be tied by the charming women, lured by their talks and amorous gestures?


अपि स्मरति न: साधो गोविन्द: प्रस्तुते क्वचित् ।
गोष्ठीमध्ये पुरस्त्रीणां ग्राम्या: स्वैरकथान्तरे ॥४२॥
अपि स्मरति न: साधो does remember us, O Noble One!
गोविन्द: प्रस्तुते क्वचित् Govinda, on the topic ever गोष्ठी-मध्ये पुर-स्त्रीणाम् in the meeting's midst of the city's women ग्राम्या: स्वैर-कथा-अन्तरे of the rustic, unreserved talks during O Noble One! Does Govinda ever remember us, the rustic women, in any context, when meeting the women of the city, during the unreserved talks by them?


ता: किं निशा: स्मरति यासु तदा प्रियाभिर्वृन्दावने कुमुदकुन्दशशाङ्करम्ये ।
रेमे क्वणच्चरणनूपुररासगोष्ठ्यामस्माभिरीडितमनोज्ञकथ: कदाचित् ॥४३॥
ता: किम् निशा: स्मरति those, does, the nights, remember
यासु तदा प्रियाभि:- in which then, with the loved ones वृन्दावने कुमुद-कुन्द- in Vrindaavana, lilies lotus clusters शशाङ्क-रम्ये रेमे and Moon resplendent with, enjoyed क्वणत्-चरण-नूपुर- tinkling the feet anklets' रास-गोष्ठ्याम्-अस्माभि:- in the Raasa Assembly by us ईडित मनोज्ञकथ: कदाचित् sung of, the One of delightful stories, ever Does He ever remember those nights, in which, then, in Vrindaavana, resplendent with the clusters of lotuses and lilies, and the full Moon, He enjoyed with His lovers, with the anklets' tinkling, during the Raasa dance assembly, when we sang of His delightful stories?


अप्येष्यतीह दाशार्हस्तप्ता: स्वकृतया शुचा ।
सञ्जीवयन् नु नो गात्रैर्यथेन्द्रो वनमम्बुदै: ॥४४॥
अपि-एष्यति-इह दाशार्ह:- will (He) come here, The scion of the Daashaarha's,
तप्ता: स्व-कृतया शुचा: tormented by own doing, grieving, सञ्जीवयन् नु न: गात्रै:- enliven indeed us by limbs' (touch), यथा-इन्द्र: वनम्-अम्बुदै: just as Indra (enlivens) the forest by the clouds Will He, The scion of the Daashaarha's come here, and enliven us, who are tormented and grieving by His own doings, just as Indra enlivens the parched forests with the rain clouds.


कस्मात् कृष्ण इहायाति प्राप्तराज्यो हताहित: ।
नरेन्द्रकन्या उद्वाह्य प्रीत: सर्वसुहृद्वृत: ॥४५॥
कस्मात् कृष्ण इह-आयाति why, Krishna here will come
प्राप्त-राज्य: हत-अहित: having attained the kingdom, killed the enemies, नरेन्द्र-कन्या: उद्वाह्य the king's daughters marrying, प्रीत: सर्व-सुहृत्-वृत: delighted, with all friends surrounded Why will Krishna come here, delighted as He is, having killed the enemies, and attained the kingdom, surrounded by his friends and married the princesses?


किमस्माभिर्वनौकोभिरन्याभिर्वा महात्मन: ।
श्रीपतेराप्तकामस्य क्रियेतार्थ: कृतात्मन: ॥४६॥
किम्-अस्माभि:-वनौकोभि:- what by us,
अन्याभि:-वा महात्मन: by others or, of The High Souled श्रीपते:-आप्तकामस्य Shree's spouse, of satiated desires, क्रियेत-अर्थ: कृत-आत्मन: should serve purpose, satisfied in Himself For The High Souled Spouse of Shree, what purpose is fulfilled by us the forest dwellers, or even by other women, Who is satisfied in Himself, is sated of all desires, and has all His purposes fulfilled?


परं सौख्यं हि नैराश्यं स्वैरिण्यप्याह पिङ्गला ।
तज्जानतीनां न: कृष्णे तथाप्याशा दुरत्यया ॥४७॥
परम् सौख्यम् हि नैराश्यम् supreme happiness, indeed, is in hopelessness,
स्वैरिणी-अपि-आह पिङ्गला the unchaste also said Pingalaa तत्-जानतीनाम् न: कृष्णे that knowing, our in Krishna तथा-अपि-आशा दुरत्यया then even, hope is hard to overcome Even the unchaste woman Pingalaa said that in having no hope is the supreme happiness. Even though we know that, our hope in Krishna's return is hard to overcome.


क उत्सहेत सन्त्यक्तुमुत्तमश्लोकसंविदम् ।
अनिच्छतोऽपि यस्य श्रीरङ्गान्न च्यवते क्वचित् ॥४८॥
क: उत्सहेत सन्त्यक्तुम्- who will care to withdraw from
उत्तम-श्लोक-संविदम् The Highly Renowned's, intimate talks अनिच्छत:-अपि यस्य श्री:- unwilling, though, Whose, The Goddess Shree, अङ्गात्-न च्यवते क्वचित् from the bosom, does not detach, ever Who will care to withdraw himself from the intimate talks of The Highly Renowned Lord? Though He is unwilling, The Goddess Shree never ever detaches Herself from Whose bosom.


सरिच्छैलवनोद्देशा गावो वेणुरवा इमे ।
सङ्कर्षणसहायेन कृष्णेनाचरिता: प्रभो ॥४९॥
सरित्-शैल-वन-उद्देशा: the river, mountain, forest region,
गाव: वेणु-रवा: इमे cows, flute notes, these सङ्कर्षण-सहायेन with Balaraama accompanying कृष्णेन-आचरिता: प्रभो by Krishna were enjoyed, O mighty Uddhava! O mighty Uddhava! Accompanying Balaraama, Krishna had enjoyed the river, the mountain, the forest region, the cows, and these flute notes.


पुन: पुन: स्मारयन्ति नन्दगोपसुतं बत ।
श्रीनिकेतैस्तत्पदकैर्विस्मर्तुं नैव शक्नुम: ॥५०॥
पुन: पुन: स्मारयन्ति again and again remind of
नन्द-गोप-सुतम् बत Nanda cowherd's son indeed श्री-निकेतै:-तत्-पदकै:- by the prosperity invested His footprints विस्मर्तुम् न-एव शक्नुम: to forget not also are able We are reminded again and again of the son of Nanda cowherd, and by His foot prints invested with prosperity, we are also unable to forget Him.


गत्या ललितयोदारहासलीलावलोकनै: ।
माध्व्या गिरा हृतधिय: कथं तं विस्मरामहे ॥५१॥
गत्या ललितया-उदार-हास by a gait enchanting, open laughter,
लीला-अवलोकनै: sporting glances, माध्व्या गिरा हृत-धिय: sweet words, captivated minds, कथम् तम् विस्मरामहे how, Him can forget Our minds are captivated by his enchanting gait, pleasing laughter, sporting glances, and sweet words, how can we forget Him?


हे नाथ हे रमानाथ व्रजनाथार्तिनाशन ।
मग्नमुद्धर गोविन्द गोकुलं वृजिनार्णवात् ॥५२॥
हे नाथ हे रमा-नाथ O Lord! O Lord of Ramaa!
व्रज-नाथ-आर्ति-नाशन O Lord of Vraja! O Sorrow Destroyer! मग्नम्-उद्धर गोविन्द the sinking, uplift, O Protector of the cows! गोकुलम् वृजिन-अर्णवात् Gokula, from sorrow ocean O Lord! O Lord of Ramaa! O Lord of Vraja! O Sorrow Destroyer! O Protector of the cows! Uplift Gokula from sinking in the ocean of sorrow!


श्री शुक उवाच - Shree Shuka said - ततस्ता: कृष्णसन्देशैर्व्यपेतविरहज्वरा: ।
उद्धवं पूजयाञ्चक्रुर्ज्ञात्वाऽऽत्मानमधोक्षजम् ॥५३॥
तत:-ता: कृष्ण-सन्देशै:- then, they with Krishna's messages,
व्यपेत-विरह-ज्वरा: relieved of the separation agony उद्धवम् पूजयाम्-चक्रु:- Uddhava worship conducted ज्ञात्वा-आत्मानम्-अधोक्षजम् knowing himself to be Krishna Then the Gopis were relieved of the agony of separation by the messages of Krishna. Knowing Uddhava to be Krishna Himself, they conducted his worship.


उवास कतिचिन्मासान् गोपीनां विनुदञ्छुच: ।
कृष्णलीलाकथां गायन् रमयामास गोकुलम् ॥५४॥
उवास कतिचित्-मासान् lived on for some months
गोपीनाम् विनुदन्-शुच: of the Gopis' dispelling the grief, कृष्ण-लीला-कथाम् गायन् Krishna's exploits' stories, singing, रमयामास गोकुलम् delighted in Gokula Uddhava lived on there for some months dispelling the grief of the Gopis. He delighted Gokula by singing of the stories of the exploits of Shree Krishna.


यावन्त्यहानि नन्दस्य व्रजेऽवात्सीत् स उद्धव: ।
व्रजौकसां क्षणप्रायाण्यासन् कृष्णस्य वार्तया ॥५५॥
यावन्ति-अहानि नन्दस्य for as many days (that), in Nanda's
व्रजे-अवात्सीत् स: उद्धव: Vraja, stayed he, Uddhava, व्रजौकसाम् क्षण-प्रायाणि- for the Vraja residents, moments like आसन् कृष्णस्य वार्तया became, by Krishna's talks For as many days that Uddhava stayed in Nanda's Vraja, for the residents of Vraja, those days became like those many moments, because of Krishna's talks going on.


सरिद्वनगिरिद्रोणीर्वीक्षन् कुसुमितान् द्रुमान् ।
कृष्णं संस्मारयन् रेमे हरिदासो व्रजौकसाम् ॥५६॥
सरित्-वन-गिरि-द्रोणी:- the river, forest, hill, valley,
वीक्षन् कुसुमितान् द्रुमान् observing, blooming trees, कृष्णम् संस्मारयन् रेमे Krishna reminding of, delightfully lived, हरि-दास: व्रज-औकसाम् Shree Hari's servant, to the Vraja inhabitants Shree Hari's servant, Uddhava, delightfully lived there, observing the river, forest, hill and dales, and the blooming trees, reminding the inhabitants of Vraja, of Krishna.


दृष्ट्वैवमादि गोपीनां कृष्णावेशात्मविक्लवम् ।
उद्धव: परमप्रीतस्ता नमस्यन्निदं जगौ ॥५७॥
दृष्ट्वा-एवम्-आदि गोपीनाम् observing such like, of the Gopis'
कृष्ण-आवेश-आत्म-विक्लवम् in Krishna engrossed self anguish उद्धव: परम-प्रीत:-ता: Uddhava, highly delighted, them नमस्यन्-इदम् जगौ greeting, this sang Uddhava was very much delighted to observe such and the like self anguish of the Gopis, caused by their minds being engrossed in Krishna, and bowing to them in reverence, sang like this,….


एता: परं तनुभूतो भुवि गोपवध्वो गोविन्द एव निखिलात्मनि रूढभावा: ।
वाञ्छन्ति यद् भवभियो मुनयो वयं च किं ब्रह्मजन्मभिरनन्तकथारसस्य ॥५८॥
एता: परम् तनु-भूत: भुवि these, the Supreme, body possessing, on the earth,
गोपवध्व: गोविन्दे एव the cowherd women, in Govinda only, निखिल-आत्मनि रूढ-भावा: The Universal Soul, uphold their feelings वाञ्छन्ति यत् भव-भिय: desire which, by the material world afraid मुनय: वयम् च किम् sages, we and, what of ब्रह्म-जन्मभि:- by the Braahmana's birth अनन्त-कथा-रसस्य for the Eternal (Lord's) stories' taste imbibing These cowherd women, having their feelings upheld in Krishna, The Universal Soul alone, have gained the supreme purpose of having a human body, the feelings which we desire and which the sages who are afraid of the mundane existence, desire. For those who have the taste and imbibe the stories of The Eternal Lord, for them what is the use of having the birth of a Braahmana?


क्वेमा: स्त्रियो वनचरीर्व्यभिचारदुष्टा: कृष्णे क्व चैष परमात्मनि रूढभाव: ।
नन्वीश्वरोऽनुभजतोऽविदुषोऽपि साक्षाच्छ्रेयस्तनोत्यगदराज इवोपयुक्त: ॥५९॥
क्व-इमा: स्त्रिय: वन-चरी:- where, these women, forest dwellers,
व्यभिचार-दुष्टा: कृष्णे unchaste, wicked, in Krishna क्व च-एष: परमात्मनि रूढ-भाव: where and This, in The Supreme Being placed thoughts ननु-ईश्वर:-अनुभजत:-अविदुष:-अपि surely The Lord, being worshipped, by the illiterate also, साक्षात्-श्रेय:-तनोति- directly, blessings bestows अगदराज इव-उपयुक्त: nectar like prescribed Where do these forest dwelling unchaste and therefore wicked women stand in comparison with those who have placed all their thoughts in the Supreme Being. Surely, The Lord, when worshipped, directly bestows blessings on even an illiterate person, just like even if one does not know the effect of nectar, he is benefitted by its use.


नायं श्रियोङ्ग उ नितान्तरते: प्रसाद: स्वर्योषितां नलिनगन्धरुचां कुतोऽन्या: ।
रासोत्सवेऽस्य भुजदण्डगृहीतकण्ठलब्धाशिषां य उदगाद् व्रजवल्लवीनाम् ॥६०॥
न-अयम् श्रिय:-अङ्ग उ not this, for Shree, to (Him) attached, definitely
नितान्त-रते: प्रसाद: of exclusive love's grace, स्व:-योषिताम् of the celestial damsels नलिन-गन्ध-रुचाम् having lotus fragrance and beauty कुत:-अन्या: what of others रास-उत्सवे-अस्य in the Raasa festival His भुज-दण्ड-गृहीत- arms stout encircled कण्ठ-लब्ध-आशिषाम् in the neck attained the desires य: उदगाद् which was enjoyed व्रज-वल्लवीनाम् by the Vraja damsels During the festival of Raasa, the divine grace which the damsels of Vraja enjoyed, by having His stout arms encircle their necks, which fulfilled their desires, that joy, even, Shree a part of His Person did not enjoy, nor did the celestial damsels possessing the fragrance and beauty of the lotuses, what then of others?


आसामहो चरणरेणुजुषामहं स्यां वृन्दावने किमपि गुल्मलतौषधीनाम् ।
या दुस्त्यजं स्वजनमार्यपथं च हित्वा भेजुर्मुकुन्दपदवीं श्रुतिभिर्विमृग्याम् ॥६१॥
आसाम्-अहो चरण-रेणु-जुषाम् of these, Oh! feet dust enjoying
अहम् स्याम् वृन्दावने I may become in Vrindaavana, किम्-आपि गुल्म लता-औषधीनाम् any even shrub, creeper, herbs' या: दुस्त्यजम् स्व-जनम्- who, the difficult to abandon own people, आर्य-पथम् च हित्वा भेजु:- the noble path, and neglecting, treaded मुकुन्द-पदवीम् Mukunda's path श्रुतिभि:-विमृग्याम् by the Upanishads sought Oh! May I become any one of the shrubs, creepers and herbs of Vrindaavana, who enjoy the dust of these ladies' feet. The Vraja ladies who, having neglected, the difficult to be given up, own people and the virtuous path, treaded the path of Mukunda's devotion, which is sought by the Upanishads.


या वै श्रियार्चितमजादिभिराप्तकामैर्योगेश्वरैरपि यदात्मनि रासगोष्ठ्याम् ।
कृष्णस्य तद् भगवतश्चरणारविन्दं न्यस्तं स्तनेषु विजहु: परिरभ्य तापम् ॥६२॥
या: वै श्रिया-अर्चितम्- who, certainly, by Shree worshipped
अज-आदिभि:-आप्त-कामै:- by Brahmaa, and others, sated desires, योगेश्वरै:-अपि by Yoga masters also यत्-आत्मनि रास-गोष्ठ्याम् which in the mind, in the Raasa gathering कृष्णस्य तत् Krishna's that भगवत:-चरण-अरविन्दम् of The Lord feet lotus न्यस्तम्-स्तनेषु placed on the bosom विजहु: परिरभ्य तापम् dispelled embracing the agony Those lotus feet of The Lord Krishna, which are worshipped by Goddess Shree and are constantly in the minds of Brahmaa and others and even The Master of Yoga, Shiva, which, these cowherd women, during the Raasa gathering, placed on their bosoms and embracing them, dispelled their agony of separation.


वन्दे नन्दव्रजस्त्रीणां पादरेणुमभीक्ष्णश: ।
यासां हरिकथोद्गीतं पुनाति भुवनत्रयम् ॥६३॥
वन्दे नन्द-व्रज-स्त्रीणाम् I salute, Nanda's Vraja's women's'
पाद-रेणुम्-अभीक्ष्णश: feet dust, every moment यासाम् हरिकथा-उद्गीतम् whose Shree Hari's stories sung, पुनाति भुवन-त्रयम् purifies the worlds three Every moment, I salute the dust of the feet of the blessed women of Nanda's Vraja, whose loud singing of the stories of Shree Hari, purifies the three worlds.


श्री शुक उवाच - Shree Shuka said - अथ गोपीरनुज्ञाप्य यशोदां नन्दमेव च ।
गोपानामन्त्र्य दाशार्हो यास्यन्नारुरुहे रथम् ॥६४॥
अथ गोपी:-अनुज्ञाप्य then, of the Gopis' taking permission,
यशोदाम् नन्दम्-एव च Yashodaa, Nanda also and गोपान्-आमन्त्र्य दाशार्ह: the Gopas taking leave, scion of the Dashaarha, यास्यन्-आरुरुहे रथम् departing, mounted the chariot Then, taking permission of the Gopis, Yashodaa, and also Nanda, and taking leave of the Gopas, Uddhava, the scion of the Daashaarha's, mounted the chariot, to depart.


तं निर्गतं समासाद्य नानोपायनपाणय: ।
नन्दादयोऽनुरागेण प्रावोचन्नश्रुलोचना: ॥६५॥
तम् निर्गतम् समासाद्य him having left, approaching,
नाना-उपायन-पाणय: with various gifts in hand, नन्द-आदय:-अनुरागेण Nanda and others with affection प्रावोचत्-अश्रु-लोचना: said with tears filled eyed As he was to leave, Nanda and others approached him, with various gifts in hand, and with affection and eyes filled with tears, said,….


मनसो वृत्तयो न: स्यु: कृष्णपादाम्बुजाश्रया: ।
वाचोऽभिधायिनीर्नाम्नां कायस्तत्प्रह्वणादिषु ॥६६॥
मनस: वृत्तय: न: स्यु: mental inclination our may be
कृष्ण-पाद-अम्बुज-आश्रया: in Krishna's feet lotus sheltered वाच:-अभिधायिनी:-नम्नाम् speech uttering the names, काय:-तत्-प्रह्वण-आदिषु body in His worship and others May all our mental faculties be sheltered in the lotus feet of Krishna, our speech in uttering His names, and our body engaged in worshipping Him and bowing before Him.


कर्मभिर्भ्राम्यमाणानां यत्र क्वापीश्वरेच्छया ।
मङ्गलाचरितैर्दानै रतिर्न: कृष्ण ईश्वरे ॥६७॥
कर्मभि:-भ्राम्यमाणानाम् by actions tossed
यत्र क्वा-अपि-ईश्वर-इच्छया where ever also, by Providence will मङ्गल-आचरितै:-दानै: by virtuous deeds, charities, रति:-न: कृष्ण ईश्वरे delight ours may be in Krishna, The Lord Tossed as we are, by the result of our past actions, or even by the will of Providence, where ever may we be, prompted by our virtuous deeds and charities, may our delight be sourced in The Lord Krishna.


एवं सभाजितो गोपै: कृष्णभक्त्या नराधिप ।
उद्धव: पुनरागच्छन्मथुरां कृष्णपालिताम् ॥६८॥
एवम् सभाजित: गोपै: thus honoured by the cowherds,
कृष्ण-भक्त्या नराधिप by Krishna devotion, O King! उद्धव: पुन:-आगच्छत्- Uddhava back came मथुराम् कृष्ण-पालिताम् to Mathura, by Krishna protected O King! Thus honoured by the cowherds, prompted by devotion for Krishna, Uddhava came back to Mathura, protected by Krishna.


कृष्णाय प्रणिपत्याह भक्त्युद्रेकं व्रजौकसाम् ।
वसुदेवाय रामाय राज्ञे चोपायनान्यदात् ॥६९॥
कृष्णाय प्रणिपत्य-आह for Krishna, prostrating, said,
भक्ति-उद्रेकम् व्रज-औकसाम् the devotion intense of the Vraja inhabitants वसुदेवाय रामाय राज्ञे च- to Vasudeva, Balaraama, The king, (Ugrasena) and उपायनानि-अदात् the gifts gave Uddhava prostrated for Krishna and told Him of the intense devotion of the inhabitants of Vraja. He then gave the gifts to Vasudeva, Balaraama, and to king Ugrasena.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे उद्धव प्रतियाने सप्तचत्वारिंश: अध्याय: ॥४७॥

Thus ends the forty-seventh discourse, bearing on the return of Uddhava (to Mathura), in the first half of Book Ten of the great and glorious Bhaagavata-Puraana.