उद्धवगीता
Uddhava-gītā
Six verses in praise of the Vraja-gopīs expressed by Śrī Uddhava after delivering Śrī Kṛṣṇa’s messages from Mathurā to the gopīs in Vraja and witnessing the profound expressions of their paramount prema as they long for Kṛṣṇa in separation.
Excerpted from Śrīmad Bhāgavatam (10.47.58–63) and presented according to and along with the Sārārtha-darśinī commentary of Śrī Viśvanātha Cakravartīpāda.
The Vaiṣṇava-toṣaṇī commentaries on the first verse of this gītā begin with the following specially composed anuṣṭup verse:
gopī-māhātmya-vid-varyaṁ sarva-bhāgavatottamam |
tam uddhavaṁ prapadye’haṁ tad-gītārtha-vilubdha-dhīḥ ||
(Bṛhad Vaiṣṇava-toṣaṇī-ṭīkā and Laghu Vaiṣṇava-toṣaṇī-ṭīkā on Śrīmad Bhāgavatam: 10.47.58)
“I of mind greatly desirous of [understanding] the meaning of his song take shelter in him, Uddhava, the greatest of all bhāgavatas and foremost knower of the gopīs’ greatness.”
एताः परं तनुभृतो भुवि गोपवध्वो
गोविन्द एव निखिलात्मनि रूढभावाः ।
वाञ्छन्ति यद्भवभियो मुनयो वयं च
किं ब्रह्मजन्मभिरनन्तकथारसस्य ॥५८॥
etāḥ paraṁ tanu-bhṛto bhuvi gopa-vadhvo
govinda eva nikhilātmani rūḍha-bhāvāḥ |
vāñchanti yad bhava-bhiyo munayo vayaṁ ca
kiṁ brahma-janmabhir ananta-kathā-rasasya ||58||
They alone have borne bodies on the earth—the gopa ladies possessed of manifested bhāva solely for Govinda, the Self of all, which those afraid of material existence, the sages, and we too desire. What [is the value] of the births of a brāhmaṇa [alt., of births as Brahmā] for one who has taste for discussions of the Unlimited One (Ananta)?
Commentary
tāsāṁ sarvotkṛṣṭaṁ māhātmyam āha—etā iti pañcabhiḥ | etāḥ paraṁ kevalaṁ tanu-bhṛtaḥ saphala-janmānaḥ | rūḍha-bhāvā mahābhāvavatyaḥ | yad iti yaṁ nirūḍha-bhāvaṁ bhava-bhiyo mumukṣavaḥ munayo muktā vayaṁ ca śrī-kṛṣṇa-saṅgino’pi bhaktā vāñchanti na tu prāpnuvanti | ato’nanta-kathāsu raso rāgo yasya tasya brahma-janmabhir vipra-sambandhibhiḥ śaukra-sāvitra-yājñikais tribhir janmabhiś caturmukha-janmabhir vā kiṁ ko’tiśayaḥ, na ko’pi, yato’nanta-kathāsu rāga eva sarvotkarṣa-pratipādako nānya iti bhāvaḥ | yad vā, ananta-kathāsu araso yasya tasya vipra-janmabhir vā kiṁ? yatas tat-kathāsu rāgābhāva eva tat-tat-sarva-vaiphalya-pratipādaka iti bhāvaḥ ||58||
(Sārārtha-darśinī-ṭīkā)
“He [i.e., Uddhava] speaks of their [i.e., the gopīs’] pre-eminent greatness with five [verses, beginning] etāḥ … [i.e., SB 10.47.58]. They (etāḥ) alone (paraṁ) have borne bodies (tanu-bhṛtaḥ), meaning, have had successful births [i.e., lives]. ‘They possessed of manifested bhāva’ (rūḍha-bhāvāḥ) means they possessed of mahābhāva. ‘Which’ (yat) refers to the profoundly manifested bhāva which those afraid of material existence (bhava-bhiyaḥ), meaning, those desirous of mukti, the sages (munayaḥ), meaning, the liberated (muktas), and we (vayam), meaning, bhaktas who are even companions of Śrī Kṛṣṇa, desire, but do not attain. Therefore, for one who has taste (rasa) for, meaning, attachment (rāga) to, discussions of the Unlimited One (Ananta) [i.e., Śrī Kṛṣṇa], what of, that is, what greatness is there in, the births of a brāhmaṇa (brahma-janmabhiḥ), that is, the three births—the seminal, the solar [i.e., the birth resulting from receiving the gāyatrī-mantra), and the sacrificial [i.e., the birth resulting from being made qualified to perform yajñā]—belonging to a brāhmaṇa, or, births as he of four faces [i.e., Brahmā]? There is nothing [i.e., there is no particular greatness in such births at all], since attachment (rāga) to discussions of the Unlimited One (Ananta) alone is effective of pre-eminence, and not anything else. This is the purport. Alternately, for one who has no taste (arasa) for discussions of the Unlimited One (Ananta), what of the births of a brāhmaṇa [or of births as Brahmā]? [There is no particular greatness therein] Since the absence of attachment (rāga) to those discussions is itself effective of fruitlessness in regard to all of them [i.e., in regard all the births of a brāhmaṇa, or, in regard even to births as Brahmā].”
क्वेमाः स्त्रियो वनचरीर्व्यभिचारदुष्टाः
कृष्णे क्व चैष परमात्मनि रूढभावः ।
नन्वीश्वरोऽनुभजतोऽविदुषोऽपि साक्षा-
च्छ्रेयस्तनोत्यगदराज इवोपयुक्तः ॥ ५९॥
kvemāḥ striyo vana-carīr vyabhicāra-duṣṭāḥ
kṛṣṇe kva caiṣa paramātmani rūḍha-bhāvaḥ |
nanv īśvaro’nubhajato’viduṣo’pi sākṣāc
chreyas tanoty agada-rāja ivopayuktaḥ ||59||
Where are these forest-dwelling women [apparently] polluted by infidelity? And where is this manifested bhāva [of theirs] for Kṛṣṇa, the Supreme Self? O! Certainly Īśvara bestows direct benefit upon even unknowing worshipers just like the best of medicines [does] when consumed.
Commentary
tasmāj janānāṁ mahotkarṣe bhaktir eva kāraṇaṁ na tu tapo jñānādikam | sā ca bhaktiḥ svayaṁ sarvotkṛṣṭāpi sarva-loka-pratiṣṭhitatvena sarvotkṛṣṭe’pi sthale na tiṣṭhati, sarva-loka-vigītatvenātinikṛṣṭe’pi sthale tiṣṭhati | sthitvā ca tad eva svāspadaṁ sarvotkṛṣṭaṁ sarva-pūjyaṁ sarva-durlabha-padavīkaṁ ca karotīti sa-vismayaṁ saromāñcam āha—kveti dvābhyām | imāḥ striya iti | strītvena gopa-santatitvena ca jātyā vigītāḥ | vanacarīr vanacarya iti vana-bhramaṇa-śīlatvāt svabhāvenāpi vyabhicāra-duṣṭā ity ācāreṇāpi vigītāḥ | imāḥ kva kṛṣṇe paramātmani vaikuṇṭha-nāthādibhya ātmabhyo’pi parame sarvāṁśini pūrṇa-svarūpe rūḍha-bhāvo bhakter api parama-mahān vilāso mahābhāvaḥ kvety antāsambhave kva-dvaya-prayogaḥ | aho atyāścaryam iti vimṛśya kṣaṇaṁ vibhāvya jñāta-tattvo naitad atyāścaryam ity āha—nanv iti niścaye | nu bho iti sva-mana eva sambodhyyoktiḥ | īśvaro bhagavān bhajato janasya nāpi bhajana-siddhasya aviduṣo’pi tat-padārtha-tvam-padārtha-jñāna-rahitasyāpi sākṣāt śreyaḥ saṁsāra-mukti-pūrvaka-svaprema-rasāsvāda-rūpaṁ maṅgalaṁ sarva-muktair api durlabhaṁ vastu tanoti | yathā agada-rājo’mṛtam upayuktaḥ pītaḥ san tat-svarūpam ajānato’pi janasya śreyaḥ sarva-vyādhi-praśamana-pūrvakam apūrvāsvāda-viśeṣaṁ tanoti—kiṁ punar āsāṁ bhakti-siddha-nitya-siddha-śiromaṇīnāṁ tat-svarūpa-rūpa-guṇaiśvarya-mādhurya-mahāviduṣīṇāṁ tat-paricaryopakaraṇī-kṛta-svīya-buddhīndriya-sarva-gātra-yauvanālaṅkāra-paricchadānāṁ nāradādi-sarva-bhakta-durlabhaṁ rūḍha-bhāvaṁ na tanuyād iti bhāvaḥ | rūḍha-bhāvasya lakṣaṇam ujjvala-nīlamaṇau dṛśyam | vyabhicāra-duṣṭā iti strīṇāṁ traividhyād vyabhicāras trividhaḥ—patim upapatiṁ ca ramayantyā ekaḥ | sa hi loka-śāstrayor vigītaḥ | patiṁ tyaktvā upapatim ekam eva ramayantyāḥ anyaḥ | sa hi loka-śāstrayor vigītatve’pi eka puruṣa-mātra-prītamattvena rasa-śāstra-saṅgītaḥ | svapatiṁ tyaktvā upapati-buddhyā bhagavantam eva ramayantyo aparaḥ | sa hy anabhijña-loka-vigītatve’py abhijña-loka-saṅgītatvāl loka-śāstrayoḥ paramārhaṇīyatvāc ca | yadyapi na vyabhicāras tathāpi vyabhicāra-sādharmyād eva vyabhicāra ucyate | vraja-sundarīṇāṁ ato’tra vyabhicāreṇa duṣṭā iveti vyākheyam ||59||
(Sārārtha-darśinī-ṭīkā)
“Therefore, bhakti alone is the cause of the pre-eminence of people, and not, rather, austerity (tapas), knowledge (jñāna), or anything else. That bhakti [i.e., the bhakti of the gopīs], furthermore, although it itself is pre-eminent, does not also dwell in a pre-eminent place [in society] as a result of being celebrated [alt., valued] by all people; it dwells [rather] even in a very low place [in society] as a result of being criticized by all people. And while dwelling [there, i.e., in the gopīs who are criticized in socuety], it makes its locus [i.e., the gopīs] pre-eminent, worshipable to all, and a bearer of a position difficult to attain for all. Thus, with astonishment and horripilation, he [i.e., Uddhava] speaks with the two [lines beginning] kva … [i.e., he speaks the first half of SB 10.47.59]. These women (imāḥ striyaḥ) are criticized because of [their] class on account of being women and on account of being descendants of cowherds, and are criticized because of their nature (svabhāva) as well on account of being ‘forest-dwellers’ (vanacarīḥ), that is, having the custom of wandering in the forest, and because of their behavior (ācāra) on account of being polluted (duṣṭāḥ) by [apparent] infidelity (vyabicāra). Where are they, and where is ‘manifested bhāva‘ (rūḍha-bhāva), that is, even the highest, ultimate expression of bhakti, [viz.,] mahābhāva, for Kṛṣṇa, the Supreme Self (Paramātmā), that is, the Complete Nature (Pūrṇa-svarūpa) [of the Para-tattva], the Whole of all [i.e., the Whole of whom all other existents are parts], superior even to the Selves (Ātmās) beginning with the Lord of Vaikuṇṭha? The use of ‘where’ (kva) twice [in the first two lines of the verse] is in the sense of extreme impossibility [i.e., it conveys the extreme improbability of these two being co-located, viz., (1) forest-dwelling cowherd women considered adulterous [i.e., to be of very low character] and (2) the ultimate manifestation of bhakti to Śrī Bhagavān [which is unattainable even for sages and other bhaktas who are held in the highest regard in society for having the highest standard of character]. After reflecting [within himself], ‘Aho! Extremely astounding!,’ contemplating for a moment, and understanding the tattva [so as to thus conclude], ‘This is [actually] not extremely astounding,’ he then says nanu … [i.e., he speaks the second half of the verse]. [The particle] Nu [preceding the word bhajataḥ, which other commentators don’t parse and rather read as one word, anubhajataḥ] is a statement addressing only his own mind [i.e., it is read here as a separate particle conveying a vocative sense directed towards the speaker, Uddhava himself]. Īśvara, that is, Bhagavān, bestows (tanoti) direct (sākṣāt) benefit (śreyas), that is, good fortune in the form of relishing of the taste (rasa) of prema for himself preceded by liberation (mukti) from saṁsāra—an object rare to attain even among all who have become liberated (mukta)—upon a worshiper (bhajataḥ), meaning, upon a person even [who is] not accomplished (siddha) in worship (bhajana) and who is even unknowing (aviduṣaḥ), meaning, devoid of knowledge of the referent (padārtha) of ‘that’ (tat) and the referent (padārtha) of ‘you’ (tvam) [as per their usage in the widely known Upaniṣadic statement, ‘You are that’ (tat tvam asi)], just as the best of medicine (agada-rājaḥ), meaning, nectar (amṛta), upon being consumed (upayuktaḥ), that is, drunk, bestows benefit, that is, a special, unprecedented taste preceded by the curing of all ailments, upon even a person who is unknowing of its nature. [Therefore,] All the more would he [i.e., Īśvara] not bestow this ‘manifested bhāva’ (rūḍha-bhāva) [i.e., mahābhāva] difficult to attain for all bhaktas such as Nārada upon them [i.e., the gopīs], (1) who are the crest-jewels of those who are accomplished (siddha) in bhakti and eternally [so] accomplished (nitya-siddha), (2) who are the greatest knowers of his nature, figure, qualities, capability (aiśvarya), and sweetness (mādhurya) and (3) who have made their own intellects, senses, entire bodies, youth, ornaments, and garments instruments for his service? [He most certainly would and indeed has bestowed such bhāva upon them.] The characteristics of this ‘manifested bhāva’ (rūḍha-bhāva) [i.e., mahābhāva] are to be seen in Ujjvala-nīlāmaṇi (14.158).
“In regard to [the mention of the gopīs being] ‘polluted by infidelity’ (vyabhicāra-duṣṭā), infidelity is threefold in accord with a triplicity of women [in general]: (1) one [type] is those who enjoy with their husband and a paramour. That [type] is criticized in society and in the śāstra. (2) Another [type] is those who leave their husband and enjoy with only one paramour. Although that [type] is criticized in society and in the śāstra, it is praised in rasa-śāstra on account of [such women’s] being possessed of love (prīti) for only one man. (3) Another [type] is those who leave their own husband and enjoy only with Bhagavān with the mentality of [him being] a paramour. Although that [type] is criticized by ignorant people, it is praised by knowledgeable people as being worthy of the highest honor from society and the śāstra. Although there is no infidelity [on the part of this last group], still infidelity is spoken of [in regard to this group] only because of a likeness to infidelity [in their behavior]. Therefore, here in regard to the beauties of Vraja, ‘as though [i.e., apparently] polluted by infidelity’ should be explained [i.e., it should be stated that only apparent infidelity is the intended sense of Śrī Uddhava’s statement regarding the gopīs].”
नायं श्रियोऽङ्ग उ नितान्तरतेः प्रसादः
स्वर्योषितां नलिनगन्धरुचां कुतोऽन्याः ।
रासोत्सवेऽस्य भुजदण्डगृहीतकण्ठ-
लब्धाशिषां य उदगाद् व्रजवल्लभीनाम् ॥ ६० ॥
nāyaṁ śriyo’ṅga u nitānta-rateḥ prasādaḥ
svar-yoṣitāṁ nalina-gandha-rucāṁ kuto’nyāḥ |
rāsotsave’sya bhuja-daṇḍa-gṛhīta-kaṇṭha-
labdhāśiṣāṁ ya udagād vraja-vallabhīnām ||60||
U! This grace which manifested upon the beloveds of Vraja, who received the blessing of their necks being embraced by the clubs of his arms during the rāsa festival, is not had [even] by Śrī on the chest [of Nārāyaṇa], who has profuse amorous enjoyment [with him], much less the ladies of Svarga possessed of the aroma and luster of lotus flowers or others.
Commentary
yathā sarvāvatāri-śreṣṭha eva kṛṣṇo gocāraṇa-vānara-bālakaiḥ saha bhojitva dadhi-caurya-para-strī-cauryādi-loka-vigānaṁ gṛhītvaiva sarva-saṅgītaḥ sarvotkarṣa-sīmānaṁ prāpa, tathaiva sarvāhlādinī-śakti-śiromaṇi-bhūtā apīmāḥ striyo gopa-strītva-vanacāritva-vraja-loka-vikhyāta-vyabhicārādi-vigānaṁ gṛhītvaiva lakṣmy-ādibhyo’pi parama-saubhāgyotkarṣa-sīmānam avāpur ity āha—nāyam iti | ayaṁ prasādaḥ | u aho aṅge nārāyaṇasya vakṣasi vartamānāyāḥ śriyo’pi nitānta-rateḥ prāptātyanta-ramaṇāyā api kadāpi nodagāt | kutaḥ punaḥ svar-yoṣitām upendrādy-avatāra-patnīnāṁ nalinasyeva gandho ruk kāntiś ca yāsām iti saundarya-saurabhyādimattve saty apīti bhāvaḥ | anyāvatāra-striyaḥ punaḥ kuta etat-prasāda-bhājaḥ syur ity arthaḥ | rāsotsave asya tu bhuja-daṇḍābhyāṁ gṛhīta āliṅgyate yaḥ kaṇṭhas tena labdhā āśiṣo yābhis tāsāṁ tena bhaktimaj-janānāṁ madhye sarvotkarṣa-koṭyāṁ gopya eva sthitāḥ | sākṣāt śreyaso’pi madhye sarvotkṛṣṭa-koṭyāṁ rāsa iti sūcitam ||60||
(Sārārtha-darśinī-ṭīkā)
“As Kṛṣṇa, the very best among all avatārīs [i.e., forms of Bhagavān from whom avatāras descend], after having eaten with boys and monkeys while cow-herding and having verily incurred criticism in society for stealing yoghurt, stealing others’ wives, and so forth, attains the ultimate limit of all excellence praised by all, so exactly these ladies [i.e., the gopīs], although existent as the crest-jewels of all śaktis that create delight, after having verily incurred criticism for being the wives of cowherds, for being forest-dwellers, and for infidelity notorious in the society of Vraja, and so on, attain the ultimate limit of excellence and supreme good fortune even in comparison to Lakṣmī and others. Thus, he [i.e., Uddhava] says nāyaṁ … [i.e., he speaks SB 10.47.60]. U is in the sense of aho [i.e., it is a particle expressive of wonder]. This (ayaṁ) grace (prasādaḥ) has never manifested even upon Śrī present on the chest (aṅge) of Nārāyaṇa, who has profuse amorous enjoyment (nitānta-rateḥ) [with him], that is, has extraordinary amorous play [with Nārāyaṇa], much less upon ‘the ladies of Svarga’ (svar-yoṣitām), that is, the wives of Upendra [i.e., Vāmanadeva] and other avatāras, who have ‘an aroma and luster like lotus flowers’ (nalina-gandha-rucāṁ), that is, even though they are possessed of beauty, fine fragrance, and so forth. This is the purport. Much less would the wives of other avatāras be recipients of this grace is the meaning. Because of their [i.e., the gopīs’] being they by whom the blessing (āśiṣaḥ) was received of [their] necks (kaṇṭha) being embraced (gṛhīta) by the clubs (daṇḍa) of his arms (bhuja) during the rāsa festival (rāsotsave), the gopīs alone are situated in the pre-eminent class among all persons possessed of bhakti. Rāsa being in the pre-eminent class among [all] forms of direct benefit [alt., good fortune, bliss, well-being, virtue, or attainment] (sākṣāt śreyas) is [also] intimated.”
आसामहो चरणरेणुजुषामहं स्यां
वृन्दावने किमपि गुल्मलतौषधीनाम् ।
या दुस्त्यजं स्वजनमार्यपथं च हित्वा
भेजुर्मुकुन्दपदवीं श्रुतिभिर्विमृग्याम् ॥ ६१ ॥
या वै श्रियार्चितमजादिभिराप्तकामै-
र्योगेश्वरैरपि यदात्मनि रासगोष्ठ्याम् ।
कृष्णस्य तद्भगवतः चरणारविन्दं
न्यस्तं स्तनेषु विजहुः परिरभ्य तापम् ॥ ६२ ॥
āsām aho caraṇa-reṇu-juṣām ahaṁ syāṁ
vṛndāvane kim api gulma-latauṣadhīnām |
yā dustyajaṁ svajanam ārya-pathaṁ ca hitvā
bhejur mukunda-padavīṁ śrutibhir vimṛgyām ||61||
yā vai śriyārcitam ajādibhir āpta-kāmair
yogeśvarair api yad ātmani rāsa-goṣṭhyām |
kṛṣṇasya tad bhagavataḥ caraṇāravindaṁ
nyastaṁ staneṣu vijahuḥ parirabhya tāpam ||62||
Aho! May I become any of the shrubs, creepers, or herbs in Vṛndāvana carrying the foot-dust of they who, forsaking the difficult to give up path of the noble and [their] relatives, followed the way of Mukunda [only] able to be sought after by the Śrutis, and who completely relinquished their anguish by embracing those lotus feet of Kṛṣṇa, Bhagavān, which were placed on their breasts during the rāsa assembly and [which] are worshiped [only] within the mind by Śrī, Brahmā and so on, those of fulfilled desire, and masters of yoga.
Commentary
tasmād āsāṁ bhāve parama-durlabhe manorathasyāpy anaucityāt ‘vāñchanti yad bhava-bhiyo munayo vayaṁ ca’ iti yan mayoktaṁ tad avicārād eva | sāmprataṁ tu sa-vicāram āśāse ‘etad eva me bhūyāt’ ity āha—āsām iti | imā yāsām upari caraṇau vinyasyanti tāsām atikṣudra-jātīnāṁ gulma-latauṣadhīnāṁ madhye kim apy ahaṁ syām | nanu bhajanasya sarvotkṛṣṭa-kāṣṭhā kā khalv etāsu vartate | yām evālakṣya tvam āsām eva caraṇa-reṇūn vāñchasi, na tu lakṣmy-ādīnām apīty ata āha—yā ity-ādi | loka-dharma-dhairya-lajjā-maryādādi-troṭana-pūrvakaṁ mahārāgeṇa bhajanam evaṁ mayā na kvāpi dṛṣṭam | ata eva prati-rajani yadā yadā sva-kula-dharmādi-maryādā vajra-śalākā api mahā-rāga-balena troṭayitvā kṛṣṇam abhisariṣyanti, tadā kṛṣṇa-pārśvaṁ prati gamane vartmāvartma-vicāro nāsām iti tṛṇādi-rūpasya mama mūrdhni caraṇāv arpayiṣyanti | adhunā tu koṭiśaḥ sakāku-prārthitā api naitā man-mūrdhni caraṇān ādhitsantīty atas tad eva mama dhanya-janmatā bhaviṣyatīti bhāvaḥ ||61|| punar api tāsāṁ lakṣmy-ādi-durlabha-vastu-lābhān māhātmyam āha—yā vai | yā eva staneṣu nyastaṁ kṛṣṇasya caraṇāravindaṁ parirabhya tāpaṁ jahuḥ | yat khalu śriyā lakṣmyā ajādibhiś ca ātmani manasy eva arcitaṁ na tu sākṣāt spraṣṭuṁ śakyam iti bhāvaḥ | ‘yad-vāñchayā śrīr lalanācarat tapaḥ’ ity ādeḥ, rāsa-goṣṭhyāṁ rāsa-sabhāyām ||62||
(Sārārtha-darśinī-ṭīkā)
“[Uddhava reflects:] Therefore, because of the inappropriateness even of [my] desire for their supremely difficult to attain bhāva, that which was stated by me [in SB 10.47.58 in reference to their mahābhāva] ‘Which those afraid of material existence, the sages, and we too desire’ (vāñchanti yad bhava-bhiyo munayo vayaṁ ca) was certainly void of [proper] deliberation, but now, with [proper] deliberation, I desire, ‘May this specifically [i.e., the desire expressed in the present verse] be mine.’ Thus, he says āsām … [i.e., he speaks SB 10.47.61]: may I become any of the very small kinds of shrubs, creepers, or herbs upon which they [i.e., the gopīs] place their feet. [A question is raised:] ‘Well, what pre-eminent pinnacle of worship (bhajana) is actually there in them after having seen which you desire the foot-dust of them alone, and not, rather, that of even Lakṣmī or others?’ Thus, he says yā … [i.e., he speaks the second half of the verse]. Such worship (bhajana) with paramount rāga [as is found in them], having broken away from society, dharma, composure, shame, propriety, and so forth has not been seen by me anywhere [else]. Therefore, every night when on the strength of their paramount rāga they break away from even the adamantine bars of the propriety of their family’s dharma and so forth and tryst with Kṛṣṇa, then, as they go to Kṛṣṇa’s side, they have no discrimination between the path and non-path [i.e., they pay no heed to whether they are running down a path in the forest or not], and they will [thus] place their feet on the head of myself in the form of a blade of grass or otherwise [situated in the forest of Vṛndāvana through which they are running to meet Kṛṣṇa]. At present [i.e., while I am in my present body as Kṛṣṇa’s royal cousin], on the contrary, even if sorrowfully requested [by me] crores of times, they will not [agree to] put their feet on my head. Therefore, that alone [i.e., receiving the birth of a shrub, creeper, or herb in Vṛndāvana] will be my having a fortunate birth [i.e., that alone will be the only truly fortunate and successful birth I could ever take because it is only by that means that I would be so blessed as to receive the dust of their feet upon my head]. This is the purport. ||61||
“Again further he speaks of their greatness as a result of [their] attainment of an object difficult to attain [even] for Lakṣmī and others: yā … [i.e., he speaks SB 10.47.62]. [The meaning is that the gopīs are they] Alone who relinquished [their] anguish by embracing the lotus feet of Kṛṣṇa, [which had been] placed on [their] breasts during the rāsa assembly (rāsa-goṣṭhyām), [and] which are worshiped only in the mind (ātmani) by Śrī, that is, by Lakṣmī, and by Brahmā and so on, and not, rather, able to be touched directly [by any of them], as per [the statement of the wives of Kālīya to Śrī Kṛṣṇa in SB 10.16.36], ‘[We do not know as a result of what he [i.e., Kāliya] attained the privilege of touching the dust of your feet,] Out of desire for which the wife [of Nārāyaṇa] Śrī, performed austerities [giving up all enjoyments and adhering to strict regulations for a very long time].’” ||62||
वन्दे नन्दव्रजस्त्रीणां पादरेणुमभीक्ष्णशः ।
यासां हरिकथोद्गीतं पुनाति भुवनत्रयम् ॥ ६३ ॥
vande nanda-vraja-strīṇāṁ pāda-reṇum abhīkṣṇaśaḥ |
yāsāṁ hari-kathodgītaṁ punāti bhuvana-trayam ||63||
I offer obeisance constantly to the foot-dust of the ladies of Nanda’s Vraja, whose resounding singing of narrations of Hari purifies the three worlds.
Commentary
evaṁ mahattvaṁ pratipādya praṇamati—vande iti | pāda-reṇum abhīkṣṇam | tatrāpi śas-pratyayena pratikṣaṇam eva, na tu tri-kālaṁ pañca-kālaṁ vety arthaḥ | yāvad anāyāsena tat-prāpty-anukūla-tṛṇādi-janma-bhāgyaṁ me nābhūd iti bhāvaḥ | yāsām udgītaṁ yat-karmakam uccair gānam eva hari-kathā bhuvana-trayaṁ pavitrīkaroty avidyā-mālinyād iti bhāvaḥ | prakaraṇe’smin vyāsādi-mahāvaktṝṇāṁ tātparyam idaṁ—sarva-bhāgavatānāṁ madhye kṛṣṇa-sambandhinaḥ śreṣṭhāḥ, kṛṣṇasya tasyaiva svayaṁ bhagavattvāt | tatrāpi tal-līlā-parikarā evāntaraṅgā, anyeṣāṁ tad-anugatatvāt | teṣv api śrīmān uddhavaḥ ‘tvaṁ tu bhāgavateṣv ahaṁ’ iti, ‘noddhavo’ṇv api man-nyūna’ ity-ādi darśanāt, tasyāpīdṛśī bhāva-spṛhā tāsv ādaro’dhiko na jātu paṭṭa-mahiṣīṣv apīti | kena vā tāsāṁ caraṇa-kamalaṁ nānugamanīyam | tatrāpi śrī-rādhāyāḥ iti śrī-vaiṣṇava-toṣaṇī ||63||
(Sārārtha-darśinī-ṭīkā)
“Having thus expounded [their] greatness, he offers obeisance: vande … [i.e., he speaks SB 10.47.63]. [His obeisance is] To [their] foot-dust, and it is ‘constant’ (abhīkṣṇam). In that regard, furthermore, on account of the śas-pratyāya [i.e., the taddhita affix śas which forms adverbs from nouns and is applied to the word ‘constant’ (abhīkṣṇam) to form the word abhīkṣṇaśaḥ], verily at every moment is the meaning [of the word abhīkṣṇaśaḥ], and not, rather, three times or five times [a day]. So long as I have not received the fortune of a birth as a blade of grass or otherwise favorable to attainment of that [i.e., the gopīs’ foot-dust] without difficulty is the purport [i.e., Uddhava is so moved by seeing the gopīs’s mahābhāva that he wishes to remain constantly and one-pointedly engaged in expressing adoration of them in the form of bowing down to their foot-dust until he received the chance to take this foot-dust on his head]. Whose (yāsāṁ) resounding singing (udgītam), that is, loud singing the object of which is solely narrations of Hari, purifies the three worlds of the dirtiness of ignorance (avidyā) is the purport.
“Śrī Vaiṣṇava-toṣaṇī [on this verse states]: ‘This is the intention (tātparya) of the great speakers beginning with Vyāsa in this section: among all bhāgavatas, those who have a relationship with Kṛṣṇa are the best on account of Kṛṣṇa’s, and his [i.e., Kṛṣṇa’s] alone, being Svayaṁ Bhagavān. Therein, furthermore, the [Kṛṣṇa-bhaktas who are] companions [of his] in his līlā alone are internal (antaraṅga) [i.e., most intimate with Śrī Kṛṣṇa and most exalted among his bhaktas] because of others’ [i.e., all other Kṛṣṇa-bhaktas’] being their followers. Among them, furthermore, Śrīman Uddhava is [most intimate] on account of observation of [statements of Kṛṣṇa such as in SB 11.16.29], ‘I am indeed you [i.e., Uddhava] among bhāgavatas,’ and [in SB 3.4.31], ‘Uddhava is not less than me even an atom.’ Such desire for [the gopīs’] bhāva and paramount adoration of them [i.e., of the gopīs] by even him [i.e., by Uddhava] never occurs in relation even to the city queens [of Dvārakā, much less any other bhaktas of Śrī Kṛṣṇa]. [Therefore,] Why are their [i.e., the gopīs’] lotus feet not [most] fit to be followed? [And] In that regard, furthermore, [why are the lotus feet] of Śrī Rādhā [not the most fit if all to be followed?].‘”
The Vaiṣṇava-toṣaṇī commentaries on this final verse of Uddhava’s gītā end with the following specially composed anuṣṭup verse:
taṁ śrīmad-uddhavaṁ vande kṛṣṇa-preṣṭha-varo’pi yaḥ |
gopī-pādābja-dhūli-spṛk-tṛṇa-janmāpy ayācata ||
(Bṛhad Vaiṣṇava-toṣaṇī-ṭīkā and Laghu Vaiṣṇava-toṣaṇī-ṭīkā on Śrīmad Bhāgavatam: 10.47.63)
“I offer obeisance to him, Śrīmad Uddhava, who, although the foremost of those dear to Kṛṣṇa, prayed even for the birth of a blade of grass touched by the dust of the lotus feet of the gopīs.”