स्वयं श्रीराधिका देवी प्रातरद्यादिदेश माम् ।
सरूपायाति मत्कुञ्जे मद्भक्तो माथुरो द्विजः ॥
तत्रैकाकी त्वमद्यादौ गत्वा मदुपदेशतः ।
प्रबोध्याश्वास्य तं कृष्णप्रसादं प्रापय द्रुतम् ॥
अस्मात्तस्याः समादेशाच्छीघ्रम् अत्राहमागतः ।
न प्रहर्षादपेक्षे स्म कृष्णसङ्गसुखं च तत् ॥
svayaṁ śrī-rādhikā devī prātar adyādideśa mām |
sarūpāyāti mat-kuñje mad-bhakto māthuro dvijaḥ ||
tatraikākī tvam adyādau gatvā mad-upadeśataḥ |
prabodhyāśvāsya taṁ kṛṣṇa-prasādaṁ prāpaya drutam ||
asmāt tasyāḥ samādeśāc chīghram atrāham āgataḥ |
na praharṣād apekṣe sma kṛṣṇa-saṅga-sukhaṁ ca tat ||
(Bṛhad Bhāgavatāmṛta: 2.7.9–11)
“Śrī Rādhikā Devī herself instructed me first thing in the morning, ‘Sarūpa, a bhakta of mine, a twice-born from Mathurā, is coming to my arbor. First thing you should go alone there first [i.e., before he arrives], enlighten him with my instructions, pacify him, and cause him to quickly attain Kṛṣṇa’s grace.’ In accord with this instruction of hers, I have swiftly come here, and out of delight, I did not wait for that bliss of Kṛṣṇa’s company [which I would have experienced this morning by accompanying him from the village into the forest as I normally do each day].”
Commentary
kiṁ ca svayam iti | he sarūpa! mad-bhakta iti durgāyā api mad-aṁśatvenābhedābhiprāyāt | tatra mat-kuñje tvam ādāv ekākī gatvā iti anyathā tadīya-prabodhādy-anutpattyā śrī-kṛṣṇa-prasāda-prāpty-asambhavāt |asmād īdṛśāt, drutam iti śrī-kṛṣṇasya vrajād vane samāgamanāt pūrvam evety arthaḥ | tad-ājñā-prāpti-parama-harṣeṇa ca śrī-kṛṣṇa-saṅgo’pi mayā nāpekṣita ity āha—neti tat nija-paramāpekṣitam api śrī-rādhājñā-pratipālanenaiva śrī-kṛṣṇasya vaśīkaraṇāt svayam evādhikādhika-tat-saṅga-sukha-saṁsiddher iti dik |
(Dig-darśanī-ṭīkā)
“Furthermore, svayam … [i.e., he states BB 2.7.9]. Hey Sarūpa! [i.e., the word sarūpa in sarūpāyāti is a vocative]. ‘My bhakta’ is [said by Śrī Rādhā] because of an intent of non-difference [between Durgā and myself, viz., Rādhā] on account of Durgā also being my [i.e., Rādhā’s] partial manifestation (aṁśa). ‘You should go there (tatra), that is, to my arbor, alone first [before he arrives]’ is [said] because of the impossibility of [that bhakta’s] attainment of Śrī Kṛṣṇa’s grace as a result of the non-causation of his enlightenment and so forth otherwise [i.e., Śrī Rādhā considers that if Sarūpa does not go there and enlighten him, pacify him, and so forth, that bhakta will not be able to attain Śrī Kṛṣṇa’s grace and thus she sends Sarūpa to him]. ‘In accord with this’ (asmāt) means in accord with such [instruction of hers]. ‘Swiftly’ (drutam) means specifically before Śrī Kṛṣṇa’s coming to the forest from the village [i.e., it alludes to Sarūpa’s needing to leave first thing in the morning even before Śrī Kṛṣṇa departs from the village to the forest]. And because of the paramount delight produced by attainment of her [i.e., Śrī Rādhā’s] order, even the company of Śrī Kṛṣṇa was not waited for by me. Thus, he says, ‘I did not wait for that bliss of Kṛṣṇa’s company’ even though that [i.e., the bliss of Śrī Kṛṣṇa’s company as he goes from the village out into the forest in the morning] is most desired by him because of the full attainment of the bliss of his company to a far greater extent entirely of its own accord as a result of the captivation of Śrī Kṛṣṇa that occurs specifically by following an order of Śrī Rādhā. This is the direction.”