Bhagavata Purana

श्रीउद्धव उवाच। युवां श्लाघ्यतमौ नूनं देहिनामिह मानद। नारायणेऽखिलगुरौ यत्कृता मतिरीदृशी

Uddhava said: You two are surely the most praiseworthy among all embodied beings, O bestowers of honor, for your minds are fixed in this way upon Nārāyaṇa, the teacher of all.

एतौ हि विश्वस्य च बीजयोनी रामो मुकुन्दः पुरुषः प्रधानम्। अन्वीय भूतेषु विलक्षणस्य ज्ञानस्य चेशात इमौ पुराणौ

For these two—Rāma and Mukunda—are the seed and womb of the universe: the Person and the Primal Matter. In all beings, they are the ancient lords of knowledge and mastery, distinct from all else.

यस्मिन्जनः प्राणवियोगकाले क्षणं समावेश्य मनोऽविशुद्धम्। निर्हृत्य कर्माशयमाशु याति परां गतिं ब्रह्ममयोऽर्कवर्णः

He, in whom, at the time of death, a person fixes even an impure mind for a moment, who swiftly removes the store of karma—he, radiant as the sun and full of Brahman, leads one to the supreme path.

तस्मिन्भवन्तावखिलात्महेतौ नारायणे कारणमर्त्यमूर्तौ। भावं विधत्तां नितरां महात्मन्किं वावशिष्टं युवयोः सुकृत्यम्

In him, Nārāyaṇa, cause of all, who has taken a mortal form for the sake of all souls—since you have set your hearts so deeply, O great ones, what greater merit could there be for you?

आगमिष्यत्यदीर्घेण कालेन व्रजमच्युतः। प्रियं विधास्यते पित्रोर्भगवान्सात्वतां पतिः

Within a short time, Acyuta, the Lord of the Sātvatas, will come to Vraja and bring joy to his parents.

हत्वा कंसं रङ्गमध्ये प्रतीपं सर्वसात्वताम्। यदाह वः समागत्य कृष्णः सत्यं करोति तत्

Having slain Kamsa, the enemy of all the Sātvatas, in the midst of the arena, whatever Krishna promised you when he met you, he will surely fulfill.

मा खिद्यतं महाभागौ द्रक्ष्यथः कृष्णमन्तिके। अन्तर्हृदि स भूतानामास्ते ज्योतिरिवैधसि

Do not grieve, O greatly fortunate ones; you will see Krishna nearby. He dwells within the hearts of all beings, like a light within the ether.

न ह्यस्यास्ति प्रियः कश्चिन्नाप्रियो वास्त्यमानिनः। नोत्तमो नाधमो वापि समानस्यासमोऽपि वा

For him who exists in reality, there is no one dear nor anyone disliked; neither superior nor inferior, nor equal nor unequal, for he is the same to all.

न माता न पिता तस्य न भार्या न सुतादयः। नात्मीयो न परश्चापि न देहो जन्म एव च

He has neither mother nor father, nor wife nor sons and others; neither his own nor another, nor body nor birth at all.

न चास्य कर्म वा लोके सदसन्मिश्रयोनिषु। क्रीडार्थं सोऽपि साधूनां परित्राणाय कल्पते

Nor does he have any action in this world among the mixed sources of good and bad; even so, for the sake of play, he appears for the protection of the virtuous.

सत्त्वं रजस्तम इति भजते निर्गुणो गुणान्। क्रीडन्नतीतोऽपि गुणैः सृजत्यवन्हन्त्यजः

Though beyond qualities, he assumes the modes of goodness, passion, and darkness; playing with them, he creates, maintains, and destroys, though unborn.

यथा भ्रमरिकादृष्ट्या भ्राम्यतीव महीयते। चित्ते कर्तरि तत्रात्मा कर्तेवाहंधिया स्मृतः

Just as, by the vision of the bee, something appears to whirl and be greatly agitated, so, in the mind, the self is remembered as the doer by the notion of agency.

युवयोरेव नैवायमात्मजो भगवान्हरिः। सर्वेषामात्मजो ह्यात्मा पिता माता स ईश्वरः

Indeed, he is not your son alone, O blessed ones; the Lord Hari is the son, the self, the father, and the mother of all, he is the ruler.

दृष्टं श्रुतं भूतभवद्भविष्यत्। स्थास्नुश्चरिष्णुर्महदल्पकं च। विनाच्युताद्वस्तुतरां न वाच्यं। स एव सर्वं परमात्मभूतः

Whatever is seen, heard, past, present, or future; stable or moving, great or small—apart from the true substance of the infallible, nothing is worth speaking of; he alone is everything, the Supreme Self.

एवं निशा सा ब्रुवतोर्व्यतीता नन्दस्य कृष्णानुचरस्य राजन्। गोप्यः समुत्थाय निरूप्य दीपान्वास्तून्समभ्यर्च्य दौधीन्यमन्थुन्

Thus, as they spoke, the night passed for Nanda, Krishna's companion, O King. The cowherd women arose, examined the lamps, worshipped the household deities, and began to churn the curds.

ता दीपदीप्तैर्मणिभिर्विरेजू रज्जूर्विकर्षद्भुजकङ्कणस्रजः। चलन्नितम्बस्तनहारकुण्डल त्विषत्कपोलारुणकुङ्कुमाननाः

They shone with bracelets and garlands as they pulled the ropes, their hips, breasts, necklaces, and earrings moving, their cheeks radiant, faces adorned with red kumkum.

उद्गायतीनामरविन्दलोचनं व्रजाङ्गनानां दिवमस्पृशद्ध्वनिः। दध्नश्च निर्मन्थनशब्दमिश्रितो निरस्यते येन दिशाममङ्गलम्

As the women of Vraja sang of the lotus-eyed one, their voices seemed to touch the heavens; mingled with the sound of churning curds, it dispelled all inauspiciousness from the directions.

भगवत्युदिते सूर्ये नन्दद्वारि व्रजौकसः। दृष्ट्वा रथं शातकौम्भं कस्यायमिति चाब्रुवन्

When the sun rose and the Lord appeared, the residents of Vraja at Nanda's door saw a golden chariot and asked, 'Whose is this?'

अक्रूर आगतः किं वा यः कंसस्यार्थसाधकः। येन नीतो मधुपुरीं कृष्णः कमललोचनः

Is Akrura arrived, or someone else, who fulfills Kamsa's purpose, by whom Krishna, the lotus-eyed one, was taken to Mathura?

किं साधयिष्यत्यस्माभिर्भर्तुः प्रीतस्य निष्कृतिम्। ततः स्त्रीणां वदन्तीनामुद्धवोऽगात्कृताह्निकः

What atonement will he accomplish for us, for the pleasure of our master? Then, as the women spoke thus, Uddhava, having performed his morning rites, arrived.

उद्धवगोपीसंवादः; भ्रमरगीतम्; उद्धवस्य मथुरागमनंच - अथ सप्तचत्वारिंशोऽध्यायः 10.47 श्रीशुक उवाच तं वीक्ष्य कृषानुचरं व्रजस्त्रियः प्रलम्बबाहुं नवकञ्जलोचनम्। पीताम्बरं पुष्करमालिनं लसन् मुखारविन्दं परिमृष्टकुण्डलम् ॥१ सुविस्मिताः कोऽयमपीव्यदर्शनः कुतश्च कस्याच्युतवेषभूषणः। इति स्म सर्वाः परिवव्रुरुत्सुकास् तमुत्तमःश्लोकपदाम्बुजाश्रयम् ॥२ तं प्रश्रयेणावनताः सुसत्कृतं सव्रीडहासेक्षणसूनृतादिभिः। रहस्यपृच्छन्नुपविष्टमासने विज्ञाय सन्देशहरं रमापतेः

Seeing Krishna's companion, the Vraja women beheld him—long-armed, with fresh lotus eyes, clad in yellow, adorned with a garland of lotuses, his face like a blooming lotus, his earrings shining.

जानीमस्त्वां यदुपतेः पार्षदं समुपागतम्। भर्त्रेह प्रेषितः पित्रोर्भवान्प्रियचिकीर्षया

We know you as the attendant of the Yadu lord, come here, sent by the master, to do something dear for his parents.

अन्यथा गोव्रजे तस्य स्मरणीयं न चक्ष्महे। स्नेहानुबन्धो बन्धूनां मुनेरपि सुदुस्त्यजः

Otherwise, we cannot imagine any reason for him to be remembered in Vraja; the bond of affection among kin is hard to renounce, even for a sage.

अन्येष्वर्थकृता मैत्री यावदर्थविडम्बनम्। पुम्भिः स्त्रीषु कृता यद्वत्सुमनःस्विव षट्पदैः

Friendship with others is made for some purpose, as long as the purpose lasts; as men make with women, just as bees do with flowers.

निःस्वं त्यजन्ति गणिका अकल्पं नृपतिं प्रजाः। अधीतविद्या आचार्यमृत्विजो दत्तदक्षिणम्

The destitute are abandoned by prostitutes; subjects forsake a king who is powerless; students leave a teacher once the knowledge is learned; priests depart after receiving their fee.

खगा वीतफलं वृक्षं भुक्त्वा चातिथयो गृहम्। दग्धं मृगास्तथारण्यं जारा भुक्त्वा रतां स्त्रियम्

Birds leave a tree once its fruit is gone; guests depart from a house after eating; deer abandon a forest when it is burned; lovers leave a woman after enjoying her.

इति गोप्यो हि गोविन्दे गतवाक्कायमानसाः। कृष्णदूते समायाते उद्धवे त्यक्तलौकिकाः

Thus, the gopīs, whose words, bodies, and minds were absorbed in Govinda, renounced worldly concerns when Krishna's messenger, Uddhava, arrived.

गायन्त्यः प्रीयकर्माणि रुदन्त्यश्च गतह्रियः। तस्य संस्मृत्य संस्मृत्य यानि कैशोरबाल्ययोः

They sang of his beloved deeds and wept, unashamed, recalling again and again the acts of his childhood and youth.

काचिन्मधुकरं दृष्ट्वा ध्यायन्ती कृष्णसङ्गमम्। प्रियप्रस्थापितं दूतं कल्पयित्वेदमब्रवीत्

One gopī, seeing a honeybee and meditating on union with Krishna, imagined it as a messenger sent by her beloved and spoke thus: