SB 10 47 21 - Dharmaraja Prabhu - ISKCON Alachua 2014-08-12.mp3	22.1 MB
SB 10 47 21 - Revati Raman Prabhu - ISKCON Tirupati 2012-04-26.mp3	11.9 MB

api bata madhu-puryam arya-putro ’dhunaste

 smarati sa pitr-gehan saumya bandhums ca gopan

kvacid api sa katha nah kinkarinam grnite

 bhujam aguru-sugandham murdhny adhasyat kada nu

 

Translation: 

 

O Uddhava! It is indeed regrettable that Krsna resides in Mathura. Does He remember His father’s household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand?

 

Purport: 

 

The translation and word meanings for this verse are taken from Srila Prabhupada’s Caitanya-caritamrta (Adi 6.68).

 

Srila Visvanatha Cakravarti writes very poetically, with deep spiritual insight, about the emotions expressed in this and the previous nine verses. He interprets Radharani’s feelings as follows:

 

Srimati Radharani thought, “Since Krsna was once satisfied in Vraja but left for Mathura City, won’t He also develop a desire to leave that place and go somewhere else? Mathura is so close to Vrndavana that it’s possible He may even come back here.

 

“Krsna is the son of a respectable gentleman, Nanda Maharaja, so He must be staying in Mathura because of His sense of obligation to His father, who authorized His going there. On the other hand, while Nanda’s whole life is dedicated exclusively to Krsna, Nanda is so innocent that he allowed himself to be tricked by the Yadus, who brought Krsna to Mathura. Krsna must be thinking, ‘Alas, alas! Since even My father could not bring Me back to Vraja, what can I do to return there?’ Thus Krsna must be impatient to come back here, and so He has sent you, a messenger.

 

“It is only because Nanda is so innocent that he allowed his son to leave. If Nanda had allowed Krsna’s mother, the queen of Vraja, to do so, she would have climbed onto Akrura’s chariot and, holding her son by the neck, gone off to Mathura with Him, followed by all the gopis. But this was not possible.

 

“Ever since Krsna left, Nanda has been stunned by separation from Him, and Nanda’s treasury rooms, storehouses, kitchens, sleeping quarters, opulent houses and so on are now vacant. Unswept and uncleansed, they are littered with grass, dust, leaves and cobwebs. Does Krsna ever remember His father’s houses? And does He sometimes remember Subala and His other friends, who are now lying stunned in other neglected houses?

 

“The women in Mathura who now associate with Krsna cannot know how to serve Him in the way that pleases Him most. When they see He is not satisfied and ask how they can make Him happy, does He tell them about us gopis?

 

“Krsna must tell them, ‘You city ladies cannot please Me as much as the gopis of Vraja. They are most expert in stringing flower garlands, perfuming their bodies with ointments, playing various rhythms and melodies on stringed instruments, dancing and singing in the rasa performance, displaying their beauty, charm and cleverness, and skillfully playing at questions and answers. They are especially expert in the pastimes of meeting one’s lover and showing jealous anger and other signs of pure love and affection.’ Surely Krsna must know this. Therefore He’ll probably tell the women of Mathura, ‘My dear women of the Yadu clan, please go back to your families. I no longer desire to associate with you. In fact, I’m going back to Vraja early tomorrow morning.’

 

“When will Krsna speak like this and come back here to place His hand, fragrant with aguru, on our heads? Then He will console us, saying, ‘O beloveds of My heart, I swear to you that I will never abandon you again and go elsewhere. Indeed, I have not been able to find anyone in all the three worlds with even a trace of your good qualities.’”

 

Thus Srila Visvanatha Cakravarti interprets the feelings of Srimati Radharani. The acarya further explains that the present text displays the speech called sujalpa, as described by Rupa Gosvami:

 

yatrarjavat sa-gambhiryam

 sa-dainyam saha-capalam

sotkantham ca harih prstah

 sa sujalpo nigadyate

 

“When, out of honest sincerity, a lover questions Sri Hari with gravity, humility, unsteadiness and eagerness, such speech is known as sujalpa.” (Ujjvala-nilamani 14.200)

 

Concluding this section of Chapter Forty-seven, Srila Visvanatha Cakravarti explains that there are ten divisions of divine madness (divyonmada), which are expressed by the ten divisions of citra-jalpa, or variegated speech. Such divine madness is shown in the special pastime of bewilderment, which is itself part of the supreme bliss, maha-bhava, of Srimati Radharani. The acarya quotes the following verses from Rupa Gosvami’s Ujjvala-nilamani (14.174, 178-80) to explain these ecstasies:

 

prayo vrndavanesvaryam

 mohano ’yam udañcati

etasya mohanakhyasya

 gatim kam apy upeyusah

 

bhramabha kapi vaicitri

 divyonmada itiryate

udghurna citra-jalpadyas

 tad-bheda bahavo matah

 

presthasya suhrd-aloke

 gudha-rosabhijrmbhitah

bhuri-bhava-mayo jalpo

 yas tivrotkanthitantimah

 

citra-jalpo dasango ’yam

 prajalpah parijalpitah

vijalpo ’jjalpa-sañjalpah

 avajalpo ’bhijalpitam

 

ajalpah pratijalpas ca

 sujalpas ceti kirtitah

 

“It is virtually only within the princess of Vrndavana [Srimati Radharani] that the ecstasy of bewilderment arises. She has attained to a special stage of this bewilderment, a wonderful state that resembles delusion. Known as divyonmada, it has many aspects, which come and go unsteadily, and one of these manifestations is citra-jalpa. This talk, induced by Her seeing Her beloved’s friend, is filled with covered anger and comprises many different ecstasies. It culminates in Her intense, anxious eagerness.

 

“This citra-jalpa has ten divisions, known as prajalpa, parijalpa, vijalpa, ujjalpa, sañjalpa, avajalpa, abhijalpa, ajalpa, pratijalpa and sujalpa.”

 

Finally, some authorities say that Krsna Himself, eager to drink the sweetness of His beloved’s speech, assumed the form of the messenger bee.