Bhāgavata-māhātmya · Chapter 2
Source।। श्रीऋषय ऊचुः ।। ।। शांडिल्ये तौ समादिश्य परावृत्ते स्वमाश्रमम् ।। कि कथं चक्रतुस्तौ तु राजानौ सूत तद्वद ।। १ ।। ।। ।। श्रीसूत उवाच ।। ।। ततस्तु विष्णुरातेन श्रेणीमुख्वाः सहस्रशः ।। इन्द्रप्रस्थात्समानाय्य मथुरास्थानमापिताः ।। २ ।। माथुरान्ब्राह्मणांस्तत्र वानरांश्च पुरातनान् ।। विज्ञाय माननीयत्वं तेषु स्थापितवान्स्वरादट् ।। ३ ।। वज्रस्तु तत्सहायेन शाण्डिल्यस्याऽप्यनुग्रहात् ।। गोविन्दगोपगोपीनां लीलास्थानान्यनुक्रमात् ।। ४ ।। विज्ञायाऽभिधयाऽऽस्थाप्य ग्रामानावासयद्बहून् ।। कुण्डकूपादिपूर्तेन शिवादिस्थापनेन च ।। ५ ।। गोविन्दहरिदेवादिस्वरूपाऽऽरोपणेन च ।। कृष्णैकभक्तिं स्वे राज्यं ततान च मुमोद ह ।। ६ ।। प्रजास्तु मुदितास्तस्य कृष्णकीर्तनतत्पराः।। परमानन्दसम्पन्ना राज्यं तस्यैव तुष्टुवुः ।। ७ ।। एकदा कृष्णपत्न्यस्तु श्रीकृष्णविरहातुराः ।। कालिन्दीं मुदिता वीक्ष्य पप्रच्छुर्गतमत्सराः ।। ८ ।।।। ।। श्रीकृष्णपत्न्य ऊचुः ।। ।। यथा वयं कृष्णपत्न्यस्तथा त्वमपि शोभने ।। वयं विरहदुःखार्तास्त्वं न कालिन्दि तद्वद ।। ९ ।। तच्छ्रुत्वा स्मयमाना सा कालिन्दी वाक्यमब्रवीत् ।। सापत्न्यं वीक्ष्य तत्तासां करुणापरमानसा ।। 2.6.2.१० ।। ।। श्रीकालिन्द्युवाच ।। ।। आत्मारामस्य कृष्णस्य ध्रुवमात्मास्ति राधिका ।। तस्या दास्यप्रभावेण विरहोऽस्मान्न संस्पृशेत् ।। ११ ।। तस्या एवांशविस्ताराः सर्वाः श्रीकृष्णनायिकाः ।। नित्यसंभोग एवास्ति तस्याः साम्मुख्ययोगतः ।। १२ ।। स एव सा स सैवास्ति वंशी तत्प्रेमरूपिका ।। श्रीकृष्णनखचन्द्रालिसंगाच्चन्द्रावली स्मृता ।। १३ ।। रूपान्तरं च गृह्णाना तयोः सेवातिलालसा ।। रुक्मिण्यादिसमावेशो मयात्रैव विलोकितः ।। १४ ।। युष्माकमपि कृष्णेन विरहो नैव सर्वतः ।। किन्तु एवं न जानीथ तस्माद्व्याकुलतामिताः ।। १५ ।। एवमेवात्र गोपीनामक्रूरावसरे पुरा ।। विरहाभास एवासीदुद्धवेन समाहितः ।। १६ ।। तेनैव भवतीनां चेद्भवेदत्र समागमः ।। तर्हि नित्यं स्वकान्तेन विहारमपि लप्स्यथ ।। १७ ।। ।। श्रीसूत उवाच ।। ।। एवमुक्तास्तु ताः पत्न्यः प्रसन्नां पुनरब्रुवन् ।। उद्धवालोकनेनात्मप्रेष्ठसंगमलालसाः ।। १८ ।। ।। श्रीकृष्णपत्न्य ऊचुः ।। ।। धन्यासि सखि कान्तेन यस्या नैवास्ति विच्युतिः ।। यतस्ते स्वार्थसंसिद्धिस्तस्या दास्यो बभूविम ।। १९ ।। परन्तूद्धवलाभे स्यादस्मत्सर्वार्थसाधनम् ।। तथा वदस्व कालिन्दि तल्लाभोऽपि यथा भवेत् ।। 2.6.2.२० ।। ।। श्रीसूत उवाच ।। ।। एवमुक्ता तु कालिन्दी प्रत्युवाचाथ तास्तथा ।। स्मरन्ती कृष्णचन्द्रस्य कलाषोडशरूपिणी ।। २१ ।। साधनभूमिर्बदरी व्रजता कृष्णेन मंत्रिणे प्रोक्ता ।। तत्रास्ते स तु साक्षात्तद्वयुनं ग्राहयँल्लोकान् ।। २२ ।। फलभूमिर्व्रजभूमिर्दत्ता तस्मै पुरैव सरहस्यम् ।। फलमिह तिरोहितं सत्तदिहेदानीं स उद्धवोऽलक्ष्यः ।। २३ ।। गोवर्द्धनगिरिनिकटे सखीस्थले तद्रजःकामः ।। तत्रत्याङ्कुरवल्लीरूपेणास्ते स उद्धवो नूनम् ।। २४ ।। आत्मोत्सवरूपत्वं हरिणा तस्मै समर्पितं नियतम् ।। तस्मात्तत्र स्थित्वा कुसुमसरःपरिसरे सवज्राभिः ।। २५ ।। वीणावेणुमृदंगैः कीर्तनकाव्यादिसरससंगीतैः ।। उत्सव आरब्धव्यो हरिरतलोकान्समानाय्य ।। २६ ।। तत्रोद्धवावलोको भविता नियतं महोत्सवे वितते ।। यौष्माकीणामभिमतसिद्धिं सविता स एव सवितानाम् ।। २७ ।। ।। श्रीसूत उवाच ।। ।। इति श्रुत्वा प्रसन्नास्ताः कालिन्दीमभिवन्द्य तत् ।। कथयामासुरागत्य वज्रं प्रति परीक्षितम् ।। २८ ।। विष्णुरातस्तु तच्छ्रुत्वा प्रसन्नस्तद्युतस्तदा ।। तत्रैवागत्य तत्सर्वं कारयामास सत्वरम् ।। २९ ।। गोवर्धनाददूरेण वृन्दारण्ये सखीस्थले ।। प्रवृत्तः कुसुमाम्भोधौ कृष्णसंकीर्तनोत्सवः ।। 2.6.2.३० ।। वृषभानुसुताकान्तविहारे कीर्तनश्रिया ।। साक्षादिव समावृत्ते सर्वेऽनन्यदृशोऽभवन् ।। ३१ ।। ततः पश्यत्सु सर्वेषु तृणगुल्मलताचयात् ।। आजगामोद्धवः स्रग्वी श्यामः पीताम्बरावृतः ।। ३२ ।। गुञ्जामालाधरो गायन्बल्लवीवल्लभं मुहुः ।। तदागमनतो रेजे भृशं संकीर्तनोत्सवः ।। ३३ ।। चन्द्रिकागमतो यद्वत्स्फाटिकाट्टालभूमणिः ।। अथ सर्वे सुखाम्भोधौ मग्नाः सर्वं विसस्मरुः ।। ३४ ।। क्षणेनागतविज्ञाना दृष्ट्वा श्रीकृष्णरूपिणम् ।। उद्धवं पूजयांचक्रुः प्रतिलब्धमनोरथाः ।। ३५ ।। इति श्रीस्कांदे महापुराण एकाशीतिसाहस्र्यां संहितायां द्वितीये वैष्णवखण्डे श्रीमद्भागवतमाहात्म्ये गोवर्द्धनपर्वतसमीपे परीक्षिदादीनामुद्धवदर्शनवर्णनोनाम द्वितीयोऽध्यायः ।। २ ।।
|| śrīṛṣaya ūcuḥ || || śāṃḍilye tau samādiśya parāvṛtte svamāśramam || ki kathaṃ cakratustau tu rājānau sūta tadvada || 1 || || || śrīsūta uvāca || || tatastu viṣṇurātena śreṇīmukhvāḥ sahasraśaḥ || indraprasthātsamānāyya mathurāsthānamāpitāḥ || 2 || māthurānbrāhmaṇāṃstatra vānarāṃśca purātanān || vijñāya mānanīyatvaṃ teṣu sthāpitavānsvarādaṭ || 3 || vajrastu tatsahāyena śāṇḍilyasyā'pyanugrahāt || govindagopagopīnāṃ līlāsthānānyanukramāt || 4 || vijñāyā'bhidhayā''sthāpya grāmānāvāsayadbahūn || kuṇḍakūpādipūrtena śivādisthāpanena ca || 5 || govindaharidevādisvarūpā''ropaṇena ca || kṛṣṇaikabhaktiṃ sve rājyaṃ tatāna ca mumoda ha || 6 || prajāstu muditāstasya kṛṣṇakīrtanatatparāḥ|| paramānandasampannā rājyaṃ tasyaiva tuṣṭuvuḥ || 7 || ekadā kṛṣṇapatnyastu śrīkṛṣṇavirahāturāḥ || kālindīṃ muditā vīkṣya papracchurgatamatsarāḥ || 8 |||| || śrīkṛṣṇapatnya ūcuḥ || || yathā vayaṃ kṛṣṇapatnyastathā tvamapi śobhane || vayaṃ virahaduḥkhārtāstvaṃ na kālindi tadvada || 9 || tacchrutvā smayamānā sā kālindī vākyamabravīt || sāpatnyaṃ vīkṣya tattāsāṃ karuṇāparamānasā || 2.6.2.10 || || śrīkālindyuvāca || || ātmārāmasya kṛṣṇasya dhruvamātmāsti rādhikā || tasyā dāsyaprabhāveṇa viraho'smānna saṃspṛśet || 11 || tasyā evāṃśavistārāḥ sarvāḥ śrīkṛṣṇanāyikāḥ || nityasaṃbhoga evāsti tasyāḥ sāmmukhyayogataḥ || 12 || sa eva sā sa saivāsti vaṃśī tatpremarūpikā || śrīkṛṣṇanakhacandrālisaṃgāccandrāvalī smṛtā || 13 || rūpāntaraṃ ca gṛhṇānā tayoḥ sevātilālasā || rukmiṇyādisamāveśo mayātraiva vilokitaḥ || 14 || yuṣmākamapi kṛṣṇena viraho naiva sarvataḥ || kintu evaṃ na jānītha tasmādvyākulatāmitāḥ || 15 || evamevātra gopīnāmakrūrāvasare purā || virahābhāsa evāsīduddhavena samāhitaḥ || 16 || tenaiva bhavatīnāṃ cedbhavedatra samāgamaḥ || tarhi nityaṃ svakāntena vihāramapi lapsyatha || 17 || || śrīsūta uvāca || || evamuktāstu tāḥ patnyaḥ prasannāṃ punarabruvan || uddhavālokanenātmapreṣṭhasaṃgamalālasāḥ || 18 || || śrīkṛṣṇapatnya ūcuḥ || || dhanyāsi sakhi kāntena yasyā naivāsti vicyutiḥ || yataste svārthasaṃsiddhistasyā dāsyo babhūvima || 19 || parantūddhavalābhe syādasmatsarvārthasādhanam || tathā vadasva kālindi tallābho'pi yathā bhavet || 2.6.2.20 || || śrīsūta uvāca || || evamuktā tu kālindī pratyuvācātha tāstathā || smarantī kṛṣṇacandrasya kalāṣoḍaśarūpiṇī || 21 || sādhanabhūmirbadarī vrajatā kṛṣṇena maṃtriṇe proktā || tatrāste sa tu sākṣāttadvayunaṃ grāhaya~llokān || 22 || phalabhūmirvrajabhūmirdattā tasmai puraiva sarahasyam || phalamiha tirohitaṃ sattadihedānīṃ sa uddhavo'lakṣyaḥ || 23 || govarddhanagirinikaṭe sakhīsthale tadrajaḥkāmaḥ || tatratyāṅkuravallīrūpeṇāste sa uddhavo nūnam || 24 || ātmotsavarūpatvaṃ hariṇā tasmai samarpitaṃ niyatam || tasmāttatra sthitvā kusumasaraḥparisare savajrābhiḥ || 25 || vīṇāveṇumṛdaṃgaiḥ kīrtanakāvyādisarasasaṃgītaiḥ || utsava ārabdhavyo hariratalokānsamānāyya || 26 || tatroddhavāvaloko bhavitā niyataṃ mahotsave vitate || yauṣmākīṇāmabhimatasiddhiṃ savitā sa eva savitānām || 27 || || śrīsūta uvāca || || iti śrutvā prasannāstāḥ kālindīmabhivandya tat || kathayāmāsurāgatya vajraṃ prati parīkṣitam || 28 || viṣṇurātastu tacchrutvā prasannastadyutastadā || tatraivāgatya tatsarvaṃ kārayāmāsa satvaram || 29 || govardhanādadūreṇa vṛndāraṇye sakhīsthale || pravṛttaḥ kusumāmbhodhau kṛṣṇasaṃkīrtanotsavaḥ || 2.6.2.30 || vṛṣabhānusutākāntavihāre kīrtanaśriyā || sākṣādiva samāvṛtte sarve'nanyadṛśo'bhavan || 31 || tataḥ paśyatsu sarveṣu tṛṇagulmalatācayāt || ājagāmoddhavaḥ sragvī śyāmaḥ pītāmbarāvṛtaḥ || 32 || guñjāmālādharo gāyanballavīvallabhaṃ muhuḥ || tadāgamanato reje bhṛśaṃ saṃkīrtanotsavaḥ || 33 || candrikāgamato yadvatsphāṭikāṭṭālabhūmaṇiḥ || atha sarve sukhāmbhodhau magnāḥ sarvaṃ visasmaruḥ || 34 || kṣaṇenāgatavijñānā dṛṣṭvā śrīkṛṣṇarūpiṇam || uddhavaṃ pūjayāṃcakruḥ pratilabdhamanorathāḥ || 35 || iti śrīskāṃde mahāpurāṇa ekāśītisāhasryāṃ saṃhitāyāṃ dvitīye vaiṣṇavakhaṇḍe śrīmadbhāgavatamāhātmye govarddhanaparvatasamīpe parīkṣidādīnāmuddhavadarśanavarṇanonāma dvitīyo'dhyāyaḥ || 2 ||
English translation
The glorious sages asked :
1. When Śāṇḍilya returned to his hermitage after instructing them thus, O Sūta , how and what did those two kings do? Narrate it.
Śrī Sūta said :
2. Thereafter thousands of Śreṇimukhyas (leaders of the guilds of traders, artisans etc.) were brought to Mathurā from Indraprastha by Viṣṇurāta .
3. After knowing (from scriptural texts) that the Mathurā Brāhmaṇas were monkeys (? of Rāma ) formerly, the Emperor conferred on them special honour and respectability.
4-6. With his help and the blessings of Śāṇḍilya, Vajra came to know the various spots of the sports of Govinda , the cowherdesses and cowherds. He named them duly and established them. He made many village settlements and colonies. Ponds, wells, lakes and other amenities for the public were constructed. Idols (and Liṅgas ) of Śiva and other deities were installed. The images of Govinda, Hari (? Indra ) and other Devas were installed. He propagated exclusive devotion to Kṛṣṇa in his realm and rejoiced.
7. The subjects were joyous. His subjects were eagerly engrossed in glorifying Kṛṣṇa. They were endued richly with the greatest bliss. They eulogized his kingdom.
8. Once the wives of Kṛṣṇa who were distressed due to separation from him, saw Kālindī rejoicing. Without any jealousy or malice they asked her:
Śrīkṛṣṇa’s wives asked :
9. Just as we were the wives of Kṛṣṇa, so you too were, O splendid lady. We are agitated and distressed due to the separation from him, while you are not. Tell (us the reason thereof).
10. On hearing those words and noticing their jealousy, Kālindī mentally pitied them. She smilingly spoke these words:
Śrī Kālindī said :
11. Kṛṣṇa is Ātmārāma (i.e. one who rejoices in the Ātman ). Certainly Rādhikā is his Ātman. As a result of being her servant, the pangs of separation will not afflict us.
12. All the heroines (beloved ones) of Śrīkṛṣṇa are the extensions of her own parts. There is perpetual union (with Kṛṣṇa) due to our perpetual presence (attendance) near her.
13. She is he (Kṛṣṇa) himself. He is she ( Rādhā ) herself. The Vaṃśī ( flute ) is the form of their love. It is known as Candrāvalī, because it has contact with the moon-like nails of Śrīkṛṣṇa.
14. Being ardently desirous of serving them (Rādhā and Kṛṣṇa) both, Rukmiṇī (and other chief queens) assumed another form and entered and got identified with it (the flute, the symbol of the love of Rādhā-Kṛṣṇa). I have been witness to it.
[ Or ]:—
(Rukmiṇī and other chief queens were the parts of Rādhā. Where have they gone?) The queens being extremely desirous of serving them (Rādhā and Kṛṣṇa) assumed another form and merged themselves in Rādhā. I have witnessed their merger.
15. In your case too there is absolutely no separation from Kṛṣṇa at all. But you do not realize it. Hence, you have become agitated and distressed.
16. Formerly, at the time of the arrival of Akrūra the cowherdesses too experienced an apparent separation. But it was dispelled (and the Gopīs ) were pacified by Uddhava .
17. If you come into contact with him alone here, you can have perpetual sport with your lover.
Śrī Sūta said :
18. On being told thus, those wives (of Śrīkṛṣṇa) became eager to come into contact with their lover after seeing Uddhava. They spoke again (to Kālindī) who was delighted.
Śrīkṛṣṇa’s wives said :
19. Blessed are you, O friend, since you have no separation from your lover. We would have become the servants of (that lady) through whom you have achieved your purpose.
Śrī Sūta said :
20. But, should we meet Uddhava, all our objects will be realized. Hence, O Kālindī, tell that means whereby we can meet him (Uddhava).
Śrī Sūta said :
21. On being told thus, Kālindī remembered the sixteen Kalās of Kṛṣṇa resembling the Moon and then replied to them:
22. “While going (to Vaikuṇṭha ) Kṛṣṇa said to his minister (Uddhava) that Badarī ( Badarikāśrama ) was the land of preparation (penance) for obtaining an object. He stays there in the visible form imparting knowledge (about Kṛṣṇa).
23. The land of Vraja is the land of fruition (enjoying fruits) of the penance. It has been formerly given to him along with its secrets. The fruit (i.e. Kṛṣṇa) is invisible (regarding place of Rāsa etc.). So Uddhava stays here invisible now.
24. Near the Govardhana mountain, in the Sakhīsthala (? in the spot of Kṛṣṇa’s friends—Gopīs) Uddhava is indeed present in the form of sprouts and creepers, because he is desirous of their dust particles.
25-27. The form of his own festival has been definitely transferred to him by Hari. Hence all of you, along with Vajra should stay in the neighbourhood of Kusumasaras (Flower-Lake). You must bring together all the persons ardently attached to Hari and the festival should be begun (celebrated), with recitation (of Hari’s glory), sweet songs and musical instruments like lute, flute and Mṛdaṅga drums.
When the great festival is being elaborately celebrated, you will definitely meet Uddhava. That meeting will surely result in the complete attainment of your desired objects.”
Śrī Sūta said :
28. On hearing this they became delighted. They saluted Kālindī and returned. They reported everything to Vajra and Parīkṣit .
29. On hearing it, Viṣṇurāta (i.e. Parīkṣit) became pleased. Accompanied by them he went to that place and got everything performed immediately.
30. The festival of the glorification of Kṛṣṇa began at the Flower-Lake in the spot Sakhīsthala in the Vṛndāvana forest not far from Govardhana.
31. When the actual dance (and other sports) of the lover of the daughter of Vṛṣabhānu revived once again on account of the power of Kṛṣṇa (glorification of Kṛṣṇa), all had their eyes (fixed on him only) turned to nothing else.
32. Then, even as all of them were watching, Uddhava emerged from the cluster of grasses, creepers and hedges. He was dark in complexion with garlands (round his neck) and was clad in yellow robes.
33-34. He had garlands of Guñjā (a red and black berry). He was repeatedly singing the glory of the lover of the cowherd lasses. When he came, the festival of glorification became very much graceful like the crystals on the attics and terraces when the moon rises. AH of them were immersed in the ocean of bliss. All of them forgot (everything else).
35. On seeing Uddhava in the form of Śrīkṛṣṇa, they gained perfect knowledge instantaneously. Having realized their desires they worshipped Uddhava.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 14281, revision 362792 (2022-12-04T05:18:04Z). English is G. V. Tagare’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc371699.html and the archival publication witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.