कृष्णाकृतिं च पश्यामि श्रृणोमि मुरलीध्वनिम् । कुलं लज्जां भयं त्यक्त्वा चिन्तयामिहरेः पदम्
I see Krishna's form and hear the sound of his flute; abandoning family, shame, and fear, I contemplate the feet of Hari.
संप्राप्य सर्वजगतामीश्वरं प्रकृतेः परम् । न ज्ञानं मायया तस्य ज्ञात्वा गोपपतेर्मंम
Having attained the Lord of all worlds, who is beyond nature, there is no knowledge of him because of Māyā—know this, O friend of the cowherds.
ध्यायन्ते यत्पदाम्भोजं वेदा ब्रह्मादयः सुराः । स भर्त्सितो मया कीपाद्ध्दि शत्यमिदं मम
The Vedas, Brahmā, and other gods meditate upon his lotus feet; yet, out of affection, I have reproached him—this is the truth of my heart.
तत्पदाम्भोजसेवाभिर्गुणप्रस्तावतोऽपि वा । तद्भक्त्या यत्क्षणो नीतो ध्यातो ध्यानेन पूजया
Whether by serving his lotus feet, by recounting his virtues, or through devotion, whatever moment is spent in meditation or worship of him—
तत्रापि मङ्गलं सर्वं हर्षमायुर्व्यंवस्थितम् । विघ्नं च हृदि संतापस्तद्विच्छेदे सदोद्धव
In that, all auspiciousness, joy, and life are established; but, O Uddhava, in separation, there is only pain and distress in the heart.
क्रीडाप्रीतिर्नं भविता तादुशीष्टा पुनर्मम । तादृशं प्रेमसौभाग्यं निर्जने न च संगमः
Such delight in play will never be mine again; such fortune of love, nor union in solitude.
वृन्दावनं न यास्यामि तत्सङ्गे पुनरुद्धव । चन्दनं वा न दास्यामि नन्दनन्दनवक्षसि
I will not go again to Vṛndāvana, nor join that company, O Uddhava; nor will I anoint the chest of Nandanandana with sandalwood.
मालां तस्मै न दास्यामि न द्रक्ष्यामि मुखाम्बुजम् । मालतीनां केतकीनां चम्पकानां च काननम्
I will not give him a garland, nor see his lotus face; nor the forest of mālatī, ketakī, and campaka flowers.
पुनरेव न यास्यामि सुन्दरं रासमण्डलम् । हरिसङ्गे न यास्यामि रम्यं चन्द्रनकाननम्
Never again will I go to the beautiful circle of the rāsa dance; nor, in Hari's company, to the lovely moonlit forest.
पुनरेव न यास्यामि मलयं रत्नमन्दिरम् । माधवीनां वनं रम्यं रहस्यं मधुकाननम्
Never again will I go to Malaya, the jeweled palace, the delightful grove of mādhavī flowers, or the secret honeyed forest.
श्रीखण्डकाननं रम्यं स्वच्छं चन्द्रसरोवरम् । विस्पन्दकं सुरवनं नन्दनं पुष्पभद्रकम्
The delightful sandalwood forest, the clear Moon Lake, the vibrant divine grove, Nandana, and Puṣpabhadraka—
भद्रकं हरिणां सार्धं न यास्यामि पुनः पुनः । क्व सा रम्या विकसिता माधवे माधवीलता
Bhadraka, together with the deer—I will not go there again and again; where is that lovely, blossoming Mādhavī creeper in spring?
क्व गता माधवी रात्रिः क्व मधुः क्वापि माधवः । इस्येवमुक्त्वा सा राधा ध्यात्वा कृष्णपदाम्बुजम्
Where has the Mādhavī night gone? Where is the honey? Where, indeed, is Mādhava? Thus speaking, Rādhā, meditating on Kṛṣṇa's lotus feet—
अथ चतुर्नवतितमोऽध्यायः नारायण उवाच उद्धवो विस्मयं प्राप्य भयं च विपुलं मुने । चेतनं कारयामास तामुवाच मृतामिव
Chapter Ninety-Four Nārāyaṇa said: Uddhava, struck with wonder and great fear, O sage, revived her consciousness and spoke to her as if she were dead.
तद्भक्तिं समभिज्ञाय स्वात्मानं भक्तसंख्यकम् । तुच्छं मेने जगत्सर्वं दृष्ट्वा भाग्यवतीं सतीम्
Recognizing her devotion, and understanding himself as counted among the devotees, he regarded the entire world as insignificant, seeing her as a most fortunate and virtuous woman.
उद्धव उवाच चेतनं कुरु कल्याणि जगन्मातर्नमोऽस्तु ते । त्वमेद प्राक्तनं सर्वं कृष्णं द्रक्ष्यसि सांप्रतम्
Uddhava said: Regain consciousness, O blessed one, Mother of the world, I bow to you! All that was before is now over; you will see Kṛṣṇa very soon.
त्वत्तो विश्वं पवित्रं च त्वत्पादरजसा मही । सुपवित्रं त्वद्वदनं पुण्यवत्यश्च गोपिकाः
The universe is purified by you, and the earth by the dust of your feet; your face is supremely pure, and the gopīs are virtuous because of you.
लोकास्त्वामेव गायन्ति संगीतैर्मङ्गलस्तवैः । त्वत्सुकीर्तिं च देवाश्च सनकाद्याश्च संततम्
The worlds sing of you with auspicious hymns and songs; the gods and sages like Sanaka constantly praise your glorious deeds.
कृतपापहरां पुण्यां तीर्थपूजां च निर्मलाम् । हरिभक्तिप्रदां भद्रां सर्वविघ्नदिनाशिनीम्
You remove accumulated sins, you are holy, the pure object of pilgrimage, bestower of devotion to Hari, auspicious, and destroyer of all obstacles.
त्वमेव राधा त्वं कृष्णस्त्वं पुमान्प्रकृतिः परा । राधामाधवयोर्भेदो न पुराणे श्रुतौ तथा
You are indeed Rādhā, you are Kṛṣṇa, you are the Supreme Person and the highest Nature; there is no difference between Rādhā and Mādhava in the Purāṇas and the Vedas.
राधिकां मूर्च्छितां दृष्ट्वा पश्चात्कृत्वा तमुद्ववम् । उवाच माधवी गोपी राधायाः पुरतः स्थिता
Seeing Rādhikā unconscious, Mādhavī, after considering, spoke before Rādhā, standing in her presence.
माधव्युवाच किं वा चोरस्य कृष्णस्य रूपं वा वेषमुत्तमम् । किं सुखं विभवं किं वा गौरवं चाप्यनुत्तमम्
Mādhavī said: What is it—the theft of Kṛṣṇa, or his form, or his excellent attire? What is his happiness, his wealth, or his unsurpassed majesty?
किं वा तद्वीर्यमैश्वर्यं शौर्य वा दुरतिक्रमम् । किं वा सिद्धं प्रसिद्धं वा किं वा तुल्यं गुणोत्तमम्
What is his power, his lordliness, or his unconquerable valor? What is established or renowned about him, or what supreme quality is equal to him?
इतो वा कुत आयातः पुनरेव कुतो गतः । बालको गोपवेषश्च नहि राजात्मजः पुमान्
From where did he come, and where did he go again? He is a boy in a cowherd's dress, not the son of a king, not a man.
त्वं किं स्मरसि कल्याणि गोपालं नन्दनन्दनम् । आत्मानं रक्षयत्नेन कः प्रियः स्वात्मनः परः
Why do you remember, O blessed one, the cowherd, the joy of Nanda? Protect yourself with care; who else is dearer to oneself than oneself?
धिक्त्वां राधेऽतिनिर्लज्जां तवैव जीवनं वृथा । जगतो युवतीनां च करोषि सुयशःक्षयम्
Shame on you, Rādhā, so shameless! Your very life is wasted; you bring disgrace to the women of the world.
नारीणां गोपनं कार्य सुव्यक्ते स्वयशःक्षयम् । यत्नेन चक्षुषो वाऽर्हं सखि संचरणं कृरु
A woman should guard her reputation; openly, she brings her own fame to ruin. With effort, O friend, keep your eyes under control.
अन्तरे पतिभावं च संगोप्य भावनं कुरु । न वै जातिश्च शत्रूणां मित्राणां च सुरेश्वरि
Within, conceal your feelings for your husband; keep your emotions hidden. There is truly no distinction of birth among enemies or friends, O Lady of the gods.
शत्रुः कार्यवशेनैव मित्रं च कर्मणा भवेत् । स्वकार्यमुद्धरेत्प्राज्ञः कार्यध्वंसेन मूर्खता
An enemy, by necessity, may become a friend through action; the wise person advances their own purpose, while destruction of purpose is the mark of folly.
कः कस्य वल्लभो राधे कः कस्याप्रिय एव च । कार्यं च समयं ज्ञात्वा सन्तः कुर्वन्ति संततम्
Who is dear to whom, O Radha, and who is disliked by whom? Knowing the occasion and purpose, the wise act accordingly at all times.