（27页）蜂之歌（布拉玛拉之歌）
蜂之歌（布拉玛拉之歌）
诗节一，二
rī-uka uvāca
tam vīksya krsānucaram vraja-striyah
pralamba-bāhum nava-kaja-locanam
pītāmbaram puskara-mālinam lasan-
mukhāravindam parimrsta-kundalam
su-vismitāh ko 'yam apīvya-daranah
kuta ca kasyācyuta-vesa-bhūsanah
iti sma sarvāh parivavrur utsukās
tam uttamah-loka-padāmbujārayam
注释
rī-ukah uvāca —斯利-苏卡叠瓦导师说; tam —他; vīksya —看到; krsna-anucaram —主奎师那的仆人(吾达瓦); vraja-striyah —吾拉佳的牧牛姑娘; pralamba —垂下; bāhum —他的双臂; nava —年轻的; kaja —好似莲花; locanam —他的双眼; pīta —金黄色的; ambaram —穿着衣服; puskara —莲花的; mālinam —戴着一个花环; lasat —容光焕发的; makha —他的脸庞; aravindam —好似莲花; parimrsta —优美的; kundalam —他的耳环; su-vismitāh —很奇特; kah —谁; ayam —这个; apīvya —英俊的; daranah —他的外貌; kutah —从哪里来; ca —和; kasya —属于; acyuta —奎师那; vesa —穿的衣服; bhūsanah —和装饰品; iti —说着这些话; sma —当然; sarvāh —她们都; parivavruh —围绕着; utsukāh —渴望; tam —他; uttamah-loka —最佳诗歌赞美的主奎师那; pada-ambuja —由莲花足; ārayam —受到庇护。
译文
圣苏卡叠瓦导师说：“吾拉佳的牧牛姑娘看到主奎师那的仆人，她们感到很惊奇，这个仆人的双臂很长，他的双眼好似刚开的莲花，他穿着金黄色的衣服，戴着一个美丽的花环，耳环的光芒照着他莲花似的脸。'这个美男子是谁？’牧牛姑娘询问：'他从哪里来？他为谁服务？他穿戴着奎师那的衣服和装饰品！’她们说着挤过来围着接受吾塔玛思洛卡-主奎师那莲花足庇护的吾达瓦。
SB 10.47.1-2: ukadeva Gosvāmī said: The young women of Vraja became astonished upon seeing Lord Krsna's servant, who had long arms, whose eyes resembled a newly grown lotus, who wore a yellow garment and a lotus garland, and whose lotuslike face glowed with brightly polished earrings. "Who is this handsome man?" the gopīs asked. "Where has he come from, and whom does he serve? He's wearing Krsna's clothes and ornaments!" Saying this, the gopīs eagerly crowded around Uddhava, whose shelter was the lotus feet of Lord Uttamahloka, rī Krsna.
诗节三
tam prarayenāvanatāh su-sat-krtam
sa-vrīda-hāseksana-sūnrtādibhih
rahasy aprcchann upavistam āsane
vijāya sandea-haram ramā-pateh
注释
tam —他,吾达瓦; prarayena —谦卑地; avanatāh —顶拜(牧牛姑娘); su —适当地; sat-krtam —尊敬; sa-vrīda —以含羞; hāsa —和微笑; īksana —以她们的目光; sūnrta —悦人的话语; ādibhih —之后; rahasi —在一个僻静的地方; aprcchan —她们询问; upavistam —他坐下之后; āsane —在一个垫子上; vijāya —知道他是; sandea-haram —送信者; ramā-pateh —财富女神的主人的。
译文
牧牛姑娘谦卑地低下她们的头，以她们含羞的微笑目光和悦人话语适当地尊敬了吾达瓦。她们把他带到一个僻静的地方，请他舒服地坐下之后开始问他，因为她们知道他是财富女神的主人-奎师那派来的报信者。
SB 10.47.3: Bowing their heads in humility, the gopīs duly honored Uddhava with their shy, smiling glances and pleasing words. They took him to a quiet place, seated him comfortably and began to question him, for they recognized him to be a messenger from Krsna, the master of the goddess of fortune.
主旨
看到奎师那派来的送信者，贞洁的牧牛姑娘显得很愉快。正如圣吾达瓦居住在温达文时所发现的那样，卓越的牧牛姑娘什么都不想，只想着她们心爱的奎师那。
The chaste gopīs were enlivened to see that a messenger had come from Krsna. As Uddhava will discover during his stay in Vrndāvana, the unique gopīs could not think of anything but their beloved Krsna.
诗节四
jānīmas tvām yadu-pateh
pārsadam samupāgatam
bhartreha presitah pitror
bhavān priya-cikīrsayā
注释
jānīmah —我们知道; tvām —你; yadu-pateh —亚度之主的; pārsadam —私人伴随者; samupāgatam —来到了这里; bhartrā —由你的主人; iha —这里; presitah —派来; pitroh —祂的父母; bhavān —你自己; priya —满足; cikīrsayā —想给予。
译文
[牧牛姑娘说：]'我们知道您是亚度朝代之主-奎师那的私人仆人，您的好主人想把快乐带给祂的父母，祂把您派来了。
SB 10.47.4: [The gopīs said:] We know that you are the personal servant of Krsna, the chief of the Yadus, and that you have come here on the order of your good master, who desires to give pleasure to His parents.
诗节五
anyathā go-vraje tasya
smaranīyam na caksmahe
snehānubandho bandhūnām
muner api su-dustyajah
注释
anyathā —否则; go-vraje —在牧场; tasya —对于祂; smaranīyam —什么值得记忆; na caksmahe —我们看不到; sneha —爱意; anubandhah —依恋; bandhūnām —亲戚; muneh —对于圣人; api —甚至; su-dustyajah —很难放弃。
译文
我们明白祂可能会想，在吾拉佳的这些牧场没有什么值得记忆。的确，依恋家人的这种绳子是很难切断的，甚至圣人都难以做到。
SB 10.47.5: We see nothing else He might consider worth remembering in these cow pastures of Vraja. Indeed, the bonds of affection for one's family members are difficult to break, even for a sage.
诗节六
anyesv artha-krtā maitrī
yāvad-artha-vidambanam
pumbhih strīsu krtā yadvat
sumanahsv iva satpadaih
注释
anyesu —对于其他人; artha —为了某些动机; krtā —出现; maitrī —友谊; yāvat —只至; artha — (一个人实现他的)目的; vidambanam —要求; pumbhih —男性; strīsu —对女性; krtā —显出; yadvat —如; sumanahsu —花朵; iva —好象; sat-padaih —蜜蜂。
译文
那种不是与家人而是与其他人的关系都是个人利益的激发，所以，那种关系只维持到个人的目标实现为止。这种关系就如男人欺骗女人，蜜蜂爱上花朵那样。
SB 10.47.6: The friendship shown toward others — those who are not family members — is motivated by personal interest, and thus it is a pretense that lasts only until one's purpose is fulfilled. Such friendship is just like the interest men take in women, or bees in flowers.
主旨
圣维思瓦那塔-查克拉瓦提导师在此解释，有魅力的女性好象鲜花，很美丽，芬芳，柔嫩，迷人等等。如蜜蜂只一次地喝一朵花儿的甘露就飞到另一朵花儿那里去那样，薄情的男性放弃美丽和献身的女人，去寻找其它的享乐。牧牛姑娘在这里谴责这种倾向，她们把自己的心完全地给了主奎师那。牧牛姑娘只想为了主奎师那的快乐而显示自己的魅力，她们在分离的悲痛中询问祂和她们的关系是什么目的。
rīla Vivanātha Cakravartī Thākura explains here that attractive women, like flowers, possess beauty, fragrance, tenderness, charm and so on. And as bees drink only once of a flower's nectar and then leave it for another, fickle men abandon beautiful and devoted women to pursue other pleasures. This tendency is condemned here by the gopīs, who gave their hearts completely to rī Krsna. The gopīs wanted only to exhibit their charms for Lord Krsna's pleasure, and in the pain of separation they questioned the motives of His friendship with them.
这是主的超然逍遥时光。主奎师那和牧牛姑娘都完全是无拘束的灵魂，祂们展现超然的爱情逍遥。相反地，我们的所谓爱情故事是灵性世界完美爱情关系的不正当反映，这种不正当反映的爱情受到色欲，贪婪，骄傲等等的污染。如所有的无拘束灵魂，牧牛姑娘-特别是主奎师那自己-永远没有这些低级品质，她们的强烈爱情都源于纯粹奉爱的唯一动机。
These are the transcendental pastimes of the Lord. Both Lord Krsna and the gopīs are completely liberated souls engaged in spiritual loving affairs. By contrast, our so-called loving affairs, being perverted reflections of the perfect loving relationships in the spiritual world, are polluted with lust, greed, pride and so on. Like all liberated souls, the gopīs — and certainly Lord Krsna Himself — are eternally free of these lower qualities, and their intense loving affairs are motivated exclusively by unalloyed devotion.
诗节七
nihsvam tyajanti ganikā
akalpam nrpatim prajāh
adhīta-vidyā ācāryam
rtvijo datta-daksinam
注释
nihsvam —一个没有财产的人; tyajanti —放弃; ganikāh —妓女们; akalpam —无能的; nr-patim —国王; prajah —国民; adhīta-vidyāh —那些已经毕业的学生; ācāryam —教师; rtvijah —牧师; datta — (祭师)收到了; daksinam —他们的报酬。
译文
妓女放弃身无分文的男人，国民离开无能的君主，学生毕业后离开他们的老师，牧师做完火祭得酬后离去。
SB 10.47.7: Prostitutes abandon a penniless man, subjects an incompetent king, students their teacher once they have finished their education, and priests a man who has remunerated them for a sacrifice.
诗节八
khagā vīta-phalam vrksam
bhuktvā cātithayo grham
dagdham mrgās tathāranyam
jārā bhuktvā ratām striyam
注释
khagāh —小鸟; vīta —离去; phalam —它的果实; vrksam —一棵树; bhuktvā —吃完; ca —和; atithayah —客人; grham —一间房子; dagdham —烧毁; mrgāh —动物; tathā —同样地; aranyam —一个森林; jārāh —情夫; bhuktvā —享受了; ratām —依恋; striyam —一个女人。
译文
小鸟吃完了果实离开大树，客人吃完了饭离开房子，动物离开被烧毁的森林，尽管一个女人很依恋她的爱人，但他享乐了她之后离开了。
SB 10.47.8:: Birds abandon a tree when its fruits are gone, guests a house after they have eaten, animals a forest that has burnt down, and a lover the woman he has enjoyed, even though she remains attached to him.
诗节九，十
iti gopyo hi govinde
gata-vāk-kāya-mānasāh
krsna-dūte samāyāte
uddhave tyakta-laukikāh
gāyantyah prīya-karmāni
rudantya ca gata-hriyah
tasya samsmrtya samsmrtya
yāni kaiora-bālyayoh
注释
iti —如此; gopyah —牧牛姑娘; hi —真正地; govinde —对高文达; gata —集中; vāk —她们的言语; kāya —身体; mānasah —和心意; krsna-dūte —奎师那的送信者; samāyāte —到达和她们在一起; uddhave —吾达瓦; tyakta —放在旁边; laukikāh —日常事务; gāyantyah —歌唱; priya —她们心爱的; karmāni —关于行为; rudantyah —哭着; ca —和; gata-hriyah —忘记全部羞怯; tasya —祂的; samsmrtya samsmrtya —强烈和不断地记得; yāni —那些; kaiora —青春; bālyayoh —和童年的。
译文
把言语，身体和心意都完全奉献给主高文达的牧牛姑娘这样说着，她们把自己的日常事务都放在一边，因为现在主奎师那的送信者圣吾达瓦来到她们中间。常忆她们心爱奎师那在童年和少年时期所做的事情，她们忘记了羞怯地哭着和唱着祂的逍遥。
SB 10.47.9-10: Thus speaking, the gopīs, whose words, bodies and minds were fully dedicated to Lord Govinda, put aside all their regular work now that Krsna's messenger, rī Uddhava, had arrived among them. Constantly remembering the activities their beloved Krsna had performed in His childhood and youth, they sang about them and cried without shame.
主旨
bālyayoh这个词在这里表示牧牛姑娘甚至在她们的童年时就已完全地爱上了奎师那。因此，尽管社会风俗规定，她们没有对其他人表露她们的爱，现在，在奎师那的送信者-吾达瓦的面前，她们忘记了全部的客观条件，公开地哭诉。
The word here indicates that ever since their childhood, the gopīs had been completely in love with Krsna. Thus even though social custom dictated that they not reveal their love to others, they forgot all external considerations and wept openly before Krsna's messenger, Uddhava.
诗节十一
kācin madhukaram drstvā
dhyāyantī krsna-sańgamam
priya-prasthāpitam dūtam
kalpayitvedam abravīt
注释
kācit —一个(牧牛姑娘); madhu-karam —一只蜜蜂; drstvā —看见; dhyāyantī —静思中; krsna-sańgamam —她与奎师那的联谊; priya —由她心爱的; prasthāpitam —派来; dūtam —一个送信者; kalpayitvā —想象它; idam —下面; abravīt —说出。
译文
其中一位牧牛姑娘在静思她以前和奎师那联谊的时候，看到一只蜜蜂飞到她的面前，她把它当作是她爱人派来的送信者。她对它所说的话如下。’
SB 10.47.11: One of the gopīs, while meditating on Her previous association with Krsna, saw a honeybee before Her and imagined it to be a messenger sent by Her beloved Thus She spoke as follows.
主旨
这首诗的词kācit'一个确定的歌琵’表示思丽玛缇-拉妲拉妮。为了确定这个特殊的牧牛姑娘实是思丽玛缇-拉妲拉妮，圣基瓦导师引用来自阿歌尼-普兰经的诗节如下：
rīmatī Rādhārānī is referred to in this verse as, "a certain gopī."To establish that this particular gopī is in fact rīmatī Rādhārānī, rīla Jīva Gosvāmī quotes the following verses from the Agni Purāna:
gopyah papracchur ūsasi
krsnānucaram uddhavam
harī-līlā-vihārām ca
tatraikām rādhikām vinā
rādhā tad-bhāva-samlīnā
vāsanāyā virāmitā
sakhībhih sābhyadhāc chuddha-
vijāna-guna-jrmbhitam
ijyānte-vāsinām veda
caramāma-vibhāvanaih
“拂晓时，牧牛姑娘询问了奎师那派来的仆人，吾达瓦有关奎师那的逍遥时光和娱乐。只有思丽玛缇-拉妲拉妮收回她的谈话兴趣，沉思着奎师那。之后，受到温达文村民崇拜的主拉妲对她的女友们大声地说话。她的话充满着纯粹的超然知识和表达出伟达经的最终部分。”
"At dawn the gopīs inquired from Krsna's servant, Uddhava, about the Lord's pastimes and recreation. Only rīmatī Rādhārānī, immersed in thought of Krsna, withdrew Her interest in the talks. Then Rādhā, who is worshiped by the residents of Her Vrndāvana village, spoke up in the midst of Her girlfriends. Her words were full of pure transcendental knowledge and expressed the ultimate portion of the Vedas."
主奎师那在博伽梵歌(15.15)里说明，vedai ca sarvair aham eva vedyah：“通过所有伟达经知道我。”知道奎师那表示爱奎师那，如此，拉妲拉妮以自己的榜样和她的话显示她对主的最高奉爱。
In the Bhagavad-gītāLord Krsna states,: "By all the Vedas, I am to be known." To know Krsna is to love Krsna, and thus Rādhārānī, by Her own example and words, revealed Her supreme love for the Lord.
圣基瓦导师引用了上述的阿歌尼-普兰经的诗节之后，他又引用了尼新哈-塔帕尼-吾帕尼沙的诗节如下(Pūrva-khanda 2.4)：yam sarve devā namanti mumuksavo brahma-vādina ca。“所有渴望解脱的半神人和超然的哲学家都向至尊主顶拜。”我们应该跟随这点。
Having quoted the above verses from the Agni Purāna, rīla Jīva Gosvāmī also quotes the following from the Nrsimha-tāpanī Upanisad:. "All the demigods and all the transcendental philosophers who desire liberation bow down to the Supreme Lord." We should follow suit.
*-开始主拉妲与黑蜂的对话-*
诗节十二
gopy uvāca
madhupa kitava-bandho mā sprańghrim sapatnyāh
kuca-vilulita-mālā-kuńkuma-marubhir nah
vahatu madhu-patis tan-māninīnām prasādam
yadu-sadasi vidambyam yasya dūtas tvam īdrk
注释
gopī uvāca —牧牛姑娘说; madhupa —噢蜜蜂; kitava —一个骗子的; bandho —噢朋友; mā spra —请不要碰; ańghrim —双足; sapatnyāh —那个情人的，她是我们的情敌; kuca —胸部; vilulita —落下; mālā —从花环上; kuńkuma —红色的化妆品; marubhih —用胡须; nah —我们的; vahatu —让祂带来; madhu-patih —亚度王朝之主; tat —祂的; māninīnām —给女人; prasādam —仁慈或者善意; yadu-sadasi —在亚度的王室集会中; vidambyam —一个轻视或者嘲笑的对象; yasya —那人的; dūtah —送信者; tvam —你; īdrk —这样的人。
译文
那位牧牛姑娘说：'噢蜜蜂，骗子的朋友，别用你的胡须碰我的足，你的胡须涂满了奎师那花环上的昆库玛红色，那是一个情敌的胸脯压到祂花环时留下的红色！让奎师那去满足玛度拉的那些女人。派你这种送信者的人在亚度朝代的集合中肯定会受到嘲笑。
SB 10.47.12: The gopī said: O honeybee, O friend of a cheater, don't touch My feet with your whiskers, which are smeared with the kuńkuma that rubbed onto Krsna's garland when it was crushed by the breasts of a rival lover! Let Krsna satisfy the women of Mathurā. One who sends a messenger like you will certainly be ridiculed in the Yadus' assembly.
主旨
思丽玛缇-拉妲拉妮把蜜蜂当作奎师那的送信者，她通过责备蜜蜂来责备奎师那。她把蜜蜂叫做madhupa：“喝（花朵）甘露的家伙，”她把奎师那叫做madhu-pati：“Madhu（玛度）的主人”
rīmatī Rādhārānī indirectly chastised Krsna by chastising the bumblebee, which She took for His messenger. She addressed the bumblebee as madhupa, "one who drinks the nectar (of flowers)," and She addressed Krsna as madhu-pati, "the Lord of Madhu."
圣维思瓦那塔-查克拉瓦提导师指出这首诗和下面的九首诗是一个爱人说出的十种冲动话的例子。这首诗阐明帕佳帕（prajalpa）的性质，圣鲁帕导师在他的书灿烂蓝宝石[Ujjvala-nīlamani (14.182)]描述的诗节如下：
rīla Vivanātha Cakravartī points out that this and the following nine verses exemplify ten kinds of impulsive speech spoken by a lover. This verse illustrates the qualities of prajalpa, as described by rīla Rūpa Gosvāmī in the following verse from his Ujjvala-nīlamani (14182):
asūyersyā-mada-yujā
yo 'vadhīrana-mudrayā
priyasyākaualodgārah
prajalpah sa tu kīrtyate
帕佳帕“这类话表示以轻视的表达来取笑自己情人的不机智行为。这是在一种羡慕，嫉妒和骄傲的情感中所说的话。”圣维思瓦那塔-查克拉瓦提导师指出，kitava-bandho表示羡慕，从sapatnyāh到nah的短语表示嫉妒，短语mā spra ańghrim表示骄傲，从vahatu到prasādam这句短语表示轻视，从yadu-sadasi到诗的结尾这句短语谴责奎师那不机智地对待拉妲拉妮。
"Prajalpa is speech that denigrates the tactlessness of one's lover with expressions of disrespect. It is spoken in a mood of envy, jealousy and pride." rīla Vivanātha Cakravartī points out that the word kitava-bandho expresses envy; the phrase from sapatnyāh to nah, jealousy; the phrase mā spra ańghrim, pride; and the phrase from vahatu to prasādam, disrespect, while the phrase from yadu-sadasi to the end of the verse decries Krsna's tactless treatment of Rādhārānī.
诗节十三
sakrd adhara-sudhām svām mohinīm pāyayitvā
sumanasa iva sadyas tatyaje 'smān bhavādrk
paricarati katham tat-pāda-padmam nu padmā
hy api bata hrta-cetā hy uttamah-loka-jalpaih
注释
sakrt —一次; adhara —嘴唇的; sudhām —甘露; svām —祂自己; mohinīm —令人困惑的; pāyayitvā —使喝; sumanasah —花朵; iva —好象; sadyah —突然地; tatyaje —祂抛弃; asmān —我们; bhavādrk —好象你; paricarati —服务; katham —为什么; tat —祂的; pada-padmam —莲花足; nu —我觉得奇怪; padmā —财富女神，拉克思蜜; hi api —确实，因为; bata —唉; hrta —取走了; cetāh —她的心意; hi —的确; uttamah-loka —奎师那的; jalpaih —骗人的话。
译文
使我们仅一次地喝了祂嘴唇上的迷惑甘露之后，奎师那突然间抛弃了我们，就如你很快地抛弃一些花朵那样。帕玛女神怎么还愿意服务祂的莲花足？唉！答案肯定是祂骗人的话偷走了她的心意。
SB 10.47.13: After making us drink the enchanting nectar of His lips only once, Krsna suddenly abandoned us, just as you might quickly abandon some flowers. How is it, then, that Goddess Padmā willingly serves His lotus feet? Alas! The answer must certainly be that her mind has been stolen away by His deceitful words.
主旨
思丽玛缇-拉妲拉妮在这首诗里继续把奎师那比作蜜蜂，她在忧伤中说幸运女神继续地服务奎师那的莲花足肯定是因为受到祂承诺的欺骗。按照圣维思瓦那塔-查克拉瓦提导师的看法，思丽玛缇-拉妲拉妮的这种话阐明'parijalpa’在灿烂蓝宝石[Ujjvala-nīlamani(14.184)]里的描述如下：
In this verse rīmatī Rādhārānī continues to compare rī Krsna to the bumblebee, and in Her distress She states that the reason the goddess of fortune is constantly devoted to His lotus feet must be that she has been fooled by Krsna's promises. According to rīla Vivanātha Cakravartī, this statement of rīmatī Rādhārānī's illustrates, as described in rī Ujjvala-nīlamani (14.184):
prabhor nidayatā-āthya-
cāpalyādy-upapādanāt
sva-vicaksanatā-vyaktir
bhańgyā syāt parijalpitam
“帕利佳帕这种话表示用多种方法通过暴露自己主人的残忍，不诚实，不可靠等等来显示自己的机智。”
"Parijalpa is that speech which, through various devices, shows one's own cleverness by exposing the mercilessness, duplicity, unreliability and so on of one's Lord."
诗节十四
kim iha bahu sad-ańghre gāyasi tvam yadūnām
adhipatim agrhānām agrato nah purānam
vijaya-sakha-sakhīnām gīyatām tat-prasańgah
ksapita-kuca-rujas te kalpayantīstam istāh
注释
kim —为什么; iha —这里; bahu —很多; sat-ańghre —噢蜜蜂(六只脚的); gāyasi —歌唱; tvam —你; yadūnām —亚度的; adhipatim —主人; agrhānām —无家可归的人; agratah —在...面前; nah —我们; purānam —旧的; vijaya —阿俊那的; sakha —朋友; sakhīnām —给那些朋友; gīyatām —该歌唱; tat —祂的; prasańgah —主题; ksapita —减轻; kuca —那些人的胸部; rujah —痛; te —她们; kalpayanti —会给予; istam —你要的施舍; istāh —祂的情人们。
译文
噢蜜蜂，你为什么在我们这些无家可归的人们面前高歌大唱亚度之主的荣耀？对于我们来说，这些主题都已不是新闻。你还是去祂的那些新女朋友的面前高歌大唱阿俊那的朋友吧，祂现在正在减轻她们胸脯的燃烧欲望。那些女人一定会给你所乞的施舍。
SB 10.47.14: O bee, why do you sing here so much about the Lord of the Yadus, in front of us homeless people? These topics are old news to us. Better you sing about that friend of Arjuna in front of His new girlfriends, the burning desire in whose breasts He has now relieved. Those ladies will surely give you the charity you are begging.
主旨
这个字agrhānām agrato nah，拉妲拉妮悲叹，为了以一种情人的关系来爱奎师那，她和其他牧牛姑娘都放弃了自己的家，可是，奎师那离开了她们变成了亚度巨大皇城里一个皇子。vijaya表示阿俊那是胜利者以外，也直接表示主奎师那在祂的努力中总是胜利的，purānam这个词表示旧的（新闻），也表示用那个名字在远古的伟达经典里荣耀主奎师那。
With the words agrhānām agrato nah, Rādhārānī laments that even though She and the other gopīs gave up their homes to love Krsna in a conjugal relationship, the Lord left them and became a prince in the great royal city of the Yadus. Besides meaning "Arjuna, the victor," the word vijaya also directly indicates rī Krsna, who is always victorious in His endeavors, and besides meaning "old (news)," the word purānam also indicates that rī Krsna is glorified in the ancient Vedic scriptures of that name.
我们在这首诗里讲到拉妲拉妮的情感，嫉妒愤怒的种子，这出自对奎师那的显然轻视，带有直对奎师那的一种讽刺的斜视目光。这样，这首诗符合摘自灿烂蓝宝石[Ujjvala-nīlamani(14.186)]的诗对维佳帕的描述：
In this verse we observe in Rādhārānī's mood the seed of jealous anger, which arises from an apparent disdain for Krsna, accompanied by a sarcastic sidelong glance directed toward Him. Thus this verse fits the following description of vijalpa from the Ujjvala-nīlamani (14.186):
vyaktayāsūyayā gūdha-
māna-mudrāntarālayā
agha-dvisi katāksoktir
vijalpo vidusām matah
“按照博学的权威者之见，维佳帕是对阿伽的铲除者所说的讽刺话，公开地表达嫉妒，同时暗示着自己的愤怒骄傲。”
"According to learned authorities, vijalpa is sarcastic speech that is addressed to the killer of Agha and that openly expresses jealousy while at the same time hinting at one's angry pride."
诗节十五
divi bhuvi ca rasāyām kāh striyas tad-durāpāh
kapata-rucira-hāsa-bhrū-vijrmbhasya yāh syuh
carana-raja upāste yasya bhūtir vayam kā
api ca krpana-pakse hy uttamah-loka-abdah
注释
divi —天上; bhuvi —人间; ca —和; rasāyām —地下; kāh —哪种; striyah —女人; tat —祂; durāpāh —难获得的; kapata —骗人的; rucira —迷人的; hāsa —微笑; bhrū —谁的眉毛; vijrmbhasya —弓似的; yāh —谁; syuh —变成; carana —足下; rajah —尘土; upāste —崇拜; yasya —谁的; bhūtih —财富女神，主那拉亚那的妻子; vayam —我们; kā —谁; api ca —然而; krpana-pakse —对于谁是可怜的人们; hi —确实; uttamah-loka —最崇高的祈祷所荣耀的至尊主; abdah —名字。
译文
对于奎师那，天上，人间和地下的哪些女人会不受到祂的吸引？祂只弯一下眉毛和用带欺骗性的魅力微笑就令她们都非祂莫属。至尊女神自己崇拜祂的莲花足，所以，相比之下，我们又属何等位置？但是，至少那些可怜的人们可以念诵祂的圣名，吾塔玛思洛卡。
SB 10.47.15: In heaven, on earth or in the subterranean sphere, what women are unavailable to Him? He simply arches His eyebrows and smiles with deceptive charm, and they all become His. The supreme goddess herself worships the dust of His feet, so what is our position in comparison? But at least those who are wretched can chant His name, Uttamahloka.
主旨
圣维思瓦那塔-查克拉瓦提导师说明拉妲拉妮的话表达出一个失望情人的感觉，显示爱主奎师那的一种强烈性甚至超过财富女神的爱。所有牧牛姑娘和奎师那在美丽，气质等等都完全一致，但思丽玛缇-拉妲拉妮最特殊。拉妲拉妮在她被遗弃的状态中对奎师那说：“祢是吾塔玛思洛卡，因为祢对可怜者和堕落者很仁慈，但如果祢对我仁慈的话，那祢才真正地值得这个尊贵的名字。”
rīla Vivanātha Cakravartī states that Rādhārānī's speech, expressing all the feelings of a disappointed lover, indicates an intensity of love for rī Krsna surpassing even that of the goddess of fortune. While all the gopīs are perfectly compatible with rī Krsna in terms of their beauty, temperament and so on, rīmatī Rādhārānī is especially so. In Her forlorn state, Rādhārānī indicates to Krsna, "You are called Uttamahloka because You are merciful to the wretched and fallen, but if You would be merciful to Me, then You would actually deserve this exalted name."
圣维思瓦那塔-查克拉瓦提导师更深地指出，思丽玛缇-拉妲拉妮在这首诗中表达出她的自然傲气，谴责奎师那是一个骗子，并在祂的行为中寻找错误。如此，这首诗里包含有吾佳帕这种话，在灿烂蓝宝石[Ujjvala-nīlamani(14.188)]里对此的描述诗节如下：
rīla Vivanātha Cakravartī further points out that in this verse, rīmatī Rādhārānī expresses Her spite born of pride, accuses Krsna of being a cheater and finds fault with His behavior. Thus this verse contains speech known as ujjalpa, as described in the following verse of the Ujjvala-nīlamani (14.188):
hareh kuhakatākhyānam
garva-garbhitayersyayā
sāsūya ca tad-āksepo
dhīrair ujjalpa īryate
“以一种自然傲气声明主哈利的不诚实本性，加上嫉妒讲出直接污辱祂的话，博学者把这叫做吾佳帕。”
"The declaration of Lord Hari's duplicitous nature in a mood of spite born of pride, together with jealously spoken insults directed against Him, has been termed ujjalpa by the wise."
诗节十六
visrja irasi pādam vedmy aham cātu-kārair
anunaya-vidusas te 'bhyetya dautyair mukundāt
sva-krta iha visrstāpatya-paty-anya-lokā
vyasrjad akrta-cetāh kim nu sandheyam asmin
注释
visrja —拿开; irasi —停止你的头; pādam —我的足; vedmi —知道; aham —我; cātu-kāraih —用奉承话; anunaya —以安抚的技术; vidusah —内行; te —你; abhyetya —学到; dautyaih —以送信者的身份; mukundāt —来自奎师那; sva —从祂自己; krte —为了...; iha —在这生中; visrsta —放弃了; apatya —孩子; patī —丈夫; anya-lokāh —和其他人; vyasrjat —祂抛弃; akrta-cetāh —不领情的; kim nu —为什么要; sandheyam —我和解; asmin —与祂。
译文
别让你的头碰到我的脚！我知道你在干什么。你熟练地向姆昆达学习了这些外交，现在你以祂的送信者身份带着奉承话来这里。但是，祂抛弃了那些为了祂放弃了她们的孩子，丈夫和所有亲人的人们。祂是一个忘恩负义的人。现在，我为什么要与祂和解？
SB 10.47.16: Keep your head off My feet! I know what you're doing. You expertly learned diplomacy from Mukunda, and now you come as His messenger with flattering words. But He abandoned those who for His sake alone gave up their children, husbands and all other relations. He's simply ungrateful. Why should I make up with Him now?
主旨
依照圣维思瓦那塔-查克拉瓦提导师的意思，这首诗阐明尚佳帕（sajalpa）的性质，如圣鲁帕导师在他的书灿烂蓝宝石(14.190)里描述的诗如下：
According to rīla Vivanātha Cakravartī, this verse illustrates the qualities of, as described by rīla Rūpa Gosvāmī in the following verse of his Ujjvala-nīlamani (14.190):
sollunthayā gahanayā
kayāpy āksepa-mudrayā
tasyākrta-jatādy-uktih
sajalpah kathito budhaih
“学者描述尚佳帕是深奥讽刺的谴责话和表示爱人不领情等等的无礼话。”圣维思瓦那塔-查克拉瓦提导师指出这个词ādi“等等”表示知道自己爱人的冷酷，敌意和完全没有爱意。
"The learned describe sajalpa as that speech which decries with deep irony and insulting gestures the beloved's ungratefulness and so on." rīla Vivanātha Cakravartī points out that the word ādi, "and so on," implies the perception in one's lover of hardheartedness, of an inimical attitude and of a complete lack of love.
诗节十七
mrgayur iva kapīndram vivyadhe lubdha-dharmā
striyam akrta virūpām strī-jitah kāma-yānām
balim api balim attvāvestayad dhvāńksa-vad yas
tad alam asita-sakhyair dustyajas tat-kathārthah
注释
mrgayuh —一个猎人; iva —喜欢; kapi —猴子的; indram —国王; vivyadhe —射击; lubdha-dharmā —好象一个残酷猎人的行为; striyam —一个女人(名叫苏帕娜卡); akrta —令; virūpām —使变丑; strī —被一个女人(喜塔-叠维); jitah —征服; kāmayānām —被色欲推动的人; balim —国王巴里; api —也; balim —他的贡品; attvā —强烈的; avestayat —绑住; dhvāńksavat —好象一只乌鸦; yah —谁; tat —因此; alam —够了; asita —与黑色的奎师那; sakhyaih —一切的友好关系; dustyajah —难以放弃; tat —关于祂; kathā — 的主题; arthah —细述。
译文
好象猎人那样，祂用箭残酷地射击了猴王。因为祂被一个女人所征服，当另一个女人带着色欲来找祂的时候，祂损伤了她的外貌，令她变丑。甚至得到了巴里-玛哈拉佳的礼物之后，祂还把他当作一只乌鸦那样地用绳子把他绑住。所以，尽管我们无法放弃讨论祂的事，我们也要与这个黑色的男孩断绝所有关系。
SB 10.47.17: Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with lusty desires. And even after consuming the gifts of Bali Mahārāja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this dark-complexioned boy, even if we can't give up talking about Him.
主旨
在至尊人格首神主奎师那，圣帕布帕德解释了这首诗的含义如下：“思丽玛缇-拉妲拉妮对蜜蜂说：'你这可怜的使者，你仅是一个愚蠢的仆人。你不知道奎师那-祂是何等地不领情和狠心，不仅在此生是如此，在祂的前生也是。我们从自己的祖母普娜玛喜的口中听到了这些。她告诉我们，奎师那的前世出生在一个克沙垂亚家族，祂的名字叫做拉玛昌卓。在那生中，与其用一个克沙垂亚的风格杀死祂朋友的一个敌人瓦里，祂好象一个猎人那样杀死了他，不是面对面地，猎人站在隐蔽处杀害动物。身为一个克沙垂亚的主拉玛昌卓应该面对面地与瓦里斗争，但是受到祂朋友的鼓动，祂从树后杀死了他。如此，祂背离了一个克沙垂亚的宗教规则。而且，祂特别依恋喜塔的美丽，因而祂改变了拉瓦那的姐妹苏帕娜卡，切掉她的鼻子和耳朵令她变成一个难看的女人。苏帕娜卡向祂提出一种亲密的关系，作为一个克沙垂亚，祂应该满足她的要求，但祂是个妻管严，怕老婆的人，祂无法忘记喜塔-叠维，所以，把苏帕娜卡毁容为一个丑女人。在祂以一个克沙垂亚出生之前，祂以一个婆罗门出生，名叫瓦玛那叠瓦，祂向巴里-玛哈拉佳乞求慈善。巴里很大方地把自己的一切都给了祂，可是，采用瓦玛那叠瓦的奎师那忘恩负义地把他好象一只乌鸦那样逮捕，并把他推落到帕塔拉王国。我们很了解奎师那，祂很不领情。但是，难题是：尽管祂是如此残酷和狠心，但我们很难放弃讨论祂。’”
In Krsna, the Supreme Personality of Godhead, rīla Prabhupāda explains the meaning of this verse as follows: "[rīmatī Rādhārānī said to the bee,] 'You poor messenger, you are only a less intelligent servant. You do not know much about Krsna — how ungrateful and hardhearted He has been, not only in this life but in His previous lives also. We have heard this from Our grandmother Paurnamāsī. She has informed Us that Krsna was born in a ksatriya family previous to this birth and was known as Rāmacandra. In that birth, instead of killing Vālī, an enemy of His friend, in the manner of a ksatriya, He killed him just like a hunter. A hunter takes a secure hiding place and then kills an animal without facing it. So Lord Rāmacandra, as a ksatriya, should have fought with Vālī face to face, but instigated by His friend, He killed him from behind a tree. Thus He deviated from the religious principles of a ksatriya. Also, He was so attracted by the beauty of Sītā that He converted ūrpanakhā, the sister of Rāvana, into an ugly woman by cutting off her nose and ears. ūrpanakhā proposed an intimate relationship with Him, and as a ksatriya He should have satisfied her. But He was so henpecked that He could not forget Sītā-devī and converted ūrpanakhā into an ugly woman. Before that birth as a ksatriya, He took birth as a brāhmana boy known as Vāmanadeva and asked charity from Bali Mahārāja. Bali was so magnanimous that he gave Him whatever he had, yet Krsna as Vāmanadeva ungratefully arrested him just like a crow and pushed him down to the Pātāla kingdom. We know all about Krsna and how ungrateful He is. But here is the difficulty: In spite of His being so cruel and hardhearted, it is very difficult for us to give up talking about Him.' "
圣维思瓦那塔-查克拉瓦提导师指出拉妲拉妮的这种话叫做阿瓦佳帕，圣鲁帕导师在灿烂蓝宝石(14.192)里描述的诗如下：
rīla Vivanātha Cakravartī points out that this speech of Rādhārānī's is called avajalpa, as described by Rūpa Gosvāmī in the following verse from the Ujjvala-nīlamani (14.192):
harau kāthinya-kāmitva-
dhaurtyād āsakty-ayogyatā
yatra sersyā-bhiyevoktā
so 'vajalpah satām matah
“圣洁的人们断定，当一个爱人由于嫉妒和恐惧的推动说明主哈利不值得她的依恋，因为祂的严肃，色欲和欺诈，这种话叫做阿瓦佳帕。”
"Saintly persons have concluded that when a lover, impelled by jealousy and fear, declares that Lord Hari is unworthy of her attachment because of His harshness, lustiness and dishonesty, such speech is called avajalpa."
诗节十八
yad-anucarita-līlā-karna-pīyūsa-viprut-
sakrd-adana-vidhūta-dvandva-dharmā vinastāh
sapadi grha-kutumbam dīnam utsrjya dīnā
bahava iha vihańgā bhiksu-caryām caranti
注释
yat —谁的; anucarita —常做的事; līlā —这些逍遥时光; karna —给耳朵; pīyūsa —甘露似的; viprut —一滴; sakrt —立即; adana —通过共享; vidhūta —完全地去除; dvandva —二元性; dharmāh —他们的倾向; vinastāh —毁灭; sapadi —马上; grha —他们的家; kutumbam —和家属; dīnam — 可怜的; utsrjya —拒绝; dīnāh —自己变得可怜; bahavah —很多人; iha —在这里(在温达文); vihańgāh — (居住)小鸟; bhiksu —行乞; caryām —过生; caranti —他们追赶。
译文
听奎师那经常展现的逍遥时光是给耳朵喝甘露。那些只喝了一点这种甘露的人们失去了他们对物质二元性的贡献。无数这样的人们突然放弃他们可怜的家和家人，他们自己也变得可怜，来到温达文这里好象小鸟那样飞来飞去，行乞过生。
SB 10.47.18: To hear about the pastimes that Krsna regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vrndāvana to wander about like birds, begging for their living.
主旨
物质的二元性基于错误的想法：“这是我的，那是你的，”或者“这是我们的国家，那是你们的国家，”或者“这是我的家，那是你的家，”等等。实际上，绝对真理只有一个，在其中我们存在，祂是一切的所有者。祂的美丽和快乐也是绝对和无穷的，如果人们真正地听关于这个绝对真理-奎师那，能够消除他们对物质二元性的错觉奉献。
Material duality is based on falsely thinking, "This is mine, and that is yours," or "This is our country, and that is yours," or "This is my family, and that is yours," and so on. In fact, there is one Absolute Truth, in which we all exist and to whom everything belongs. His beauty and pleasure are also absolute and infinite, and if one actually hears about this Absolute Truth, called Krsna, one's dedication to the illusion of mundane duality is spoiled.
依照圣者阿查里亚和依照梵文文法，这课里的第二行的最后两个词也可以分开dharma-avinastāh。这样整行变成一个单独的复合部分，它的意思是听关于主奎师那，能够清除人们的无宗教二元性，如此，他们不再是受物质错觉所征服的人(avinasta)。迪那（dīnāh）换读为迪拉（dhīrāh），这样，人们变成灵性镇定和放弃对短暂物质关系的依附。维罕伽（vihańgāh）这个词“小鸟”在这里将指天鹅，精华区分的象征。
According to the ācāryas, and certainly in accord with Sanskrit grammar, the last two words of the second line of this text may also be divided dharma-avinastāh. Then the entire line becomes part of a single compound, the meaning of which is that hearing about Krsna cleanses one of irreligious duality and thus one is not vanquished (avinasta) by material illusion. The word dīnāh is then given the alternate reading of dhīrāh, meaning that one becomes spiritually sober and thus gives up attachment to fleeting material relationships. The word vihańgāh, "birds," would in this case refer to swans, the symbol of essential discrimination.
与此诗相关，圣维思瓦那塔-查克拉瓦提导师引用了圣鲁帕高思瓦密的诗如下:
rīla Vivanātha Cakravartī quotes Rūpa Gosvāmī as follows in connection with this verse:
bhańgyā tyāgaucitī tasya
khagānām api khedanāt
yatra sānuayam proktā
tad bhaved abhijalpitam
“当情人以懊悔之音间接地说明应该放弃她情人的这种话，好象哀伤哭泣的小鸟那样地说话，这叫做阿毕佳帕。”(灿烂蓝宝石14.194)
"When a lover indirectly states with remorse that her beloved is fit to be given up, such speech, uttered like the plaintive crying of a bird, is called abhijalpa." (Ujjvala-nīlamani 14.194)
诗节十九
vayam rtam iva jihma-vyāhrtam raddadhānāh
kulika-rutam ivājāh krsna-vadhvo harinyah
dadrur asakrd etat tan-nakha-spara-tīvra
smara-ruja upamantrin bhanyatām anya-vārtā
注释
vayam —我们; rtam —真的; iva —象; jihma —欺骗的; vyāhrtam —祂的话; raddadhānāh —信任的; kulika —一个猎人的; rutam —歌; iva —象; ajāh —愚蠢的; krsna —小黑鹿; vadhvah —妻子; harinyah —母鹿; dadruh — 体验; asakrt —重复地; etat —这; tat —祂的; nakha —手指甲; spara — 通过接触; tīvra —锋利的; smara —色欲; rujah —痛苦; upamantrin —噢使者; bhanyatām —请说; anya —其它的; vārtā —话题。
译文
忠心地接受祂的假话为真话，我们变得好象黑色小鹿的愚蠢妻子那样相信残酷猎人的歌声。如此，我们不断地感受到祂的手指甲碰触所引起的欲望之苦。噢送信者，请别再讨论奎师那的事了，说些其它的事情吧。
SB 10.47.19: Faithfully taking His deceitful words as true, we became just like the black deer's foolish wives, who trust the cruel hunter's song. Thus we repeatedly felt the sharp pain of lust caused by the touch of His nails. O messenger, please talk about something besides Krsna.
主旨
圣维思瓦那塔-查克拉瓦提导师把思丽玛缇-拉妲拉妮的这种话分为阿佳帕，如圣鲁帕高思瓦密的定义：
rīla Vivanātha Cakravartī categorizes this statement of rīmatī Rādhārānī's as ājalpa, as defined by rīla Rūpa Gosvāmī:
jaihmyam tasyārti-datvam ca
nirvedād yatra kīrtitam
bhańgyānya-sukha-datvam ca
sa ājalpa udīritah
“以厌恶的口气描述男朋友的欺骗和给予自己的痛苦，也暗示祂把快乐给予他人，这叫做阿佳帕。”(灿烂蓝宝石14.196)
"A statement spoken in disgust, describing how the male lover is deceitful and brings one misery, and also implying that He gives happiness to others, is known as ājalpa." (Ujjvala-nīlamani 14.196)
诗节二十
priya-sakha punar āgāh preyasā presitah kim
varaya kim anurundhe mānanīyo 'si me 'ńga
nayasi katham ihāsmān dustyaja-dvandva-pārvam
satatam urasi saumya rīr vadhūh sākam āste
注释
priya —我爱人的; sakha —噢朋友; punah —再一次; āgāh —你来了; preyasā —由我爱人; presitah —派来; kim —无论; varaya —请选择; kim —什么; anurundhe —你想要的; mānanīyah —受到尊敬; asi —你是; me —由我; ańga —我亲爱的; nayasi —你带来; katham —为什么; iha —这里; asmān —我们; dustyaja —无法放弃; dvandva —与谁有情人关系; pārvam —在旁边; satatam —永远; urasi —在胸膛; saumya —噢温和的人; rīh —财富女神; vadhūh — 祂的伴侣; sākam —和祂一起; āste —出现。
译文
噢我心上人的朋友，我爱人又把你派来啦？我应该尊敬你，朋友，请选择你想要的恩赐。但是，为什么你回来这里要把我们带去给祂，祂的夫妻之爱是很难放弃的？温和的蜜蜂，毕竟祂的伴侣是女神斯丽，她总是和祂在一起，就在祂的胸前。
SB 10.47.20: O friend of My dear one, has My beloved sent you here again? I should honor you, friend, so please choose whatever boon you wish. But why have you come back here to take us to Him, whose conjugal love is so difficult to give up? After all, gentle bee, His consort is the goddess rī, and she is always with Him, staying upon His chest.
主旨
在至尊人格首神主奎师那，圣帕布帕德解释这首诗的上下关系：“当拉妲拉妮与蜜蜂谈话和蜜蜂飞来飞去的时候，蜂儿突然不见啦。拉妲在与主奎师那的分离极度痛苦中，她与蜂儿谈话也感到狂乐。但当蜂儿消失时，她几乎变得疯狂，她想：'那只送信蜜蜂可能已经回到奎师那的身边并把她讲祂的坏话说给祂听。奎师那听到那些话肯定会很难过。’她想着想着。就这样，又陶醉在另一种狂乐中”。
In Krsna, the Supreme Personality of Godhead, rīla Prabhupāda explains the context of this verse: "While Rādhārānī was talking with the bee and the bee was flying hither and thither, it all of a sudden disappeared from Her sight. She was in full mourning due to separation from Krsna and felt ecstasy by talking with the bee. But as soon as the bee disappeared, She became almost mad, thinking that the messenger-bee might have returned to Krsna to inform Him all about Her talking against Him. 'Krsna must be very sorry to hear it,' She thought. In this way She was overwhelmed by another type of ecstasy.
“同时，蜂儿飞来飞去地又出现在她的面前。她想：'奎师那依然对我仁慈。不管使者带回了分裂性的讯息，祂还是很仁慈地再次把蜜蜂派来带我去祂那里。’这次思丽玛缇-拉妲拉妮非常小心，她不再说任何奎师那的坏话。”
"In the meantime, the bee, flying hither and thither, appeared before Her again. She thought, 'Krsna is still kind to Me. In spite of the messenger's carrying disruptive messages, He is so kind that He has again sent the bee to take Me to Him.' rīmatī Rādhārānī was very careful this time not to say anything against Krsna."
圣维思瓦那塔-查克拉瓦提导师解释，财富女神-斯莉有能力采取很多不同的形象。如此，当奎师那与其他女人一起享乐时，她变成一条金线留在祂的胸上。当祂没有与其他女人一起享乐时，她离开金线形象，并以她天生的年轻美丽女子形象给祂快乐。
rīla Vivanātha Cakravartī explains that the goddess of fortune, rī, has the power to assume many different forms. Thus when Krsna enjoys other women, she stays on His chest in the form of a golden line. When He is not consorting with other women, she puts aside this form and gives Him pleasure in Her naturally beautiful form of a young woman.
依照圣维思瓦那塔-查克拉瓦提导师的意思，思丽玛缇-拉妲拉妮的这种话表达帕提佳帕，圣鲁帕导师解释如下：
According to rīla Vivanātha Cakravartī, this statement of rīmatī Rādhārānī's expresses pratijalpa, as described by rīla Rūpa Gosvāmī:
dustyaja-dvandva-bhāve 'smin
prāptir nārhety anuddhatam
dūta-sammānanenoktam
yatra sa pratijalpakah
“当爱人谦卑说出的话。尽管她不能得到她的情人，但她无法放弃与祂有一种情人关系的愿望而尊敬地对她爱人的使者说出的这些话叫做帕提佳帕。（灿烂蓝宝石14.198）
"When the lover humbly states that although she is unworthy of attaining her beloved she cannot give up hoping for a conjugal relationship with Him, such words, spoken with respect for her beloved's message, are called pratijalpa." (Ujjvala-nīlamani 14.198)
思丽玛缇-拉妲拉妮此时放弃了自己的苛刻情绪，并谦卑地答谢主奎师那的伟大。
Here rīmatī Rādhārānī has given up Her harsh feelings and humbly acknowledges the greatness of rī Krsna.
诗节二十一
api bata madhu-puryām ārya-putro 'dhunāste
smarati sa pitr-gehān saumya bandhūm ca gopān
kvacid api sa kathā nah kińkarīnām grnīte
bhujam aguru-sugandham mūrdhny adhāsyat kadā nu
注释
api —的确; bata —可惜的; madhu-puryām —在玛度拉城; ārya-putrah —南达-玛哈拉佳的儿子; adhunā —现在; āste —居住; smarati —记得; sah —祂; pitr-gehān —祂父亲的家事; saumya —噢伟大的灵魂(吾达瓦); bandhūn —祂的朋友; ca —和; gopān —牧牛童; kvacit —有时; api —或者; sah —祂; kathāh —说起; nah —我们; kińkarīnām —女仆; grnīte —讲; bhujam —手; aguru-su-gandham —有阿古鲁的芬芳; mūrdhni —在头上; adhāsyat —放; kadā —什么时候; nu —可以。
译文
噢吾达瓦！真可惜，奎师那住在玛度拉城，祂记不记得祂父亲的家里事务和祂的那些牧牛朋友？噢伟大的灵魂！祂有没有讨论过我们这些女仆？什么时候祂会把自己充满阿古鲁芬芳的手放在我们的头上？
SB 10.4721: O Uddhava! It is indeed regrettable that Krsna resides in Mathurā. 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?
主旨
这首诗的译文和注释摘自圣帕布帕德的采塔尼亚经（初期逍遥6-68）。
The translation and word meanings for this verse are taken from rīla Prabhupāda's Caitanya-caritāmrta (di 6.68).
圣维思瓦那塔-查克拉瓦提导师以深入的灵性见识，充满诗意地写了这首诗和前面九首诗所表达的情绪。他说明了拉妲拉妮的情绪如下：
rīla Vivanātha Cakravartī writes very poetically, with deep spiritual insight, about the emotions expressed in this and the previous nine verses. He interprets Rādhārānī's feelings as follows:
思丽玛缇-拉妲拉妮想：“既然奎师那在吾拉佳曾经满足过，但还是离开这里去了玛度拉城，祂不会想离开那个玛度拉城，再去其它地方吗？玛度拉离温达文不远，祂很可能会回来这里。
rīmatī Rādhārānī thought, "Since Krsna was once satisfied in Vraja but left for Mathurā City, won't He also develop a desire to leave that place and go somewhere else? Mathurā is so close to Vrndāvana that it's possible He may even come back here.
“奎师那是最崇敬的先生，南达-玛哈拉佳的儿子，所以，祂留在玛度拉必定是因为对祂父亲的义务感，他安排了祂去那里的。另一方面是，南达把自己的一生都专一地献给奎师那，他如此天真地愿意承受亚度们的欺骗，把奎师那带到玛度拉城去。奎师那一定会想：'唉，唉！甚至我的父亲都无法把我带回吾拉佳，如何能够回去那里？’所以，奎师那必定焦急地想回来这里，因此，祂派来了你这个使者。
"Krsna is the son of a respectable gentleman, Nanda Mahārāja, so He must be staying in Mathurā 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 Mathurā. 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.
“仅因南达太天真了，允许他自己的儿子离开。如果南达允许奎师那的母亲，吾拉佳的王后也去，她也会坐上阿克鲁拉的马车搂住她儿子的脖子，和祂一起去玛度拉城，所有的牧牛姑娘也会跟着去。但是，那是不可能的。
"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 Akrūra's chariot and, holding her son by the neck, gone off to Mathurā with Him, followed by all the gopīs. But this was not possible.
“自从奎师那离开到现在，南达一直处在与祂分离的神晕之中，现在，南达的国库，仓库，厨房，睡房，富裕住宅等一切都是空的，全部都没有打扫过，也没有清洁过，到处都是干草，灰尘，树叶和蛛网。奎师那有没有想起祂父亲的房子？祂会否有时想起苏巴拉和祂的其他朋友，他们正神晕地躺在那些被遗弃的房子里？
"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?
“现在与奎师那联谊的玛度拉女子不懂怎么用最取悦祂的方法来服务祂。当她们看到祂不满足的时候会问，她们该怎么做能够使祂快乐，祂有否对她们说起我们这些牧牛姑娘？
"The women in Mathurā 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 gopīs?
“奎师那一定会告诉她们：'你们这些城市女子无法象吾拉佳的牧牛姑娘那样令我非常快乐。她们懂得串美丽的花环，用油膏令身体芬芳，用乐器弹奏出各种韵律和旋律，在拉沙中能歌善舞，摆态优美，迷人机灵，能问善答。她们特别懂得在与爱人见面的逍遥时光里生气吃醋和显示其它的纯爱征兆。’奎师那一定知道这些。所以，祂可能会告诉玛图拉的女子：'我亲爱的亚度家族女子，请你们回家去吧。我不想再与你们一起联谊。其实，明日一早我就回去吾拉佳。’
"Krsna must tell them, 'You city ladies cannot please Me as much as the gopīs 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 rāsa 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 Mathurā, '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.'
“什么时候奎师那会这样说，并回来这里把祂带有阿古鲁芬芳的手放在我们的头上？之后，祂会对我们安慰地说：'噢心上人，我向你们保证，我不会再放弃你们去别的地方。真的，我在三个世界里都找不到任何人甚至具有你们好品质的痕迹。’”
"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' "
如此，圣维思瓦那塔-查克拉瓦提导师说明了思丽玛缇-拉妲拉妮的感觉。阿查里亚继续解释，这课显示的话叫做苏佳帕，圣鲁帕导师的描述如下：
Thus rīla Vivanātha Cakravartī interprets the feelings of rīmatī Rādhārānī. The ācārya further explains that the present text displays the speech called sujalpa, as described by Rūpa Gosvāmī:
yatrārjavāt sa-gāmbhīryam
sa-dainyam saha-cāpalam
sotkantham ca harih prstah
sa sujalpo nigadyate
“当一个爱人由于真诚，以严肃，谦卑，犹豫和热心询问的话叫做苏佳帕。”(灿烂蓝宝石14.200)
"When, out of honest sincerity, a lover questions rī Hari with gravity, humility, unsteadiness and eagerness, such speech is known as sujalpa." (Ujjvala-nīlamani 14.200)
圣维思瓦那塔-查克拉瓦提导师在结束第四十七章的这段时，解释超然的疯狂（迪维翁玛达）分为十种，用不同讲话（琪陀-佳帕）的十种方式来区分它们。这种神圣的疯狂显示在受到迷惑的特殊逍遥里，这本身是思丽玛缇-拉妲拉妮的最高幸福（玛哈-巴瓦）的部分。为了解释这些狂喜，阿查里亚引用了圣鲁帕导师的灿烂蓝宝石的诗句如下(14.174, 178-80)：
Concluding this section of Chapter Forty-seven, rīla Vivanātha Cakravartī explains that there are ten divisions of divine madness (divyonmāda), 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, mahā-bhāva, of rīmatī Rādhārānī. The ācārya quotes the following verses from Rūpa Gosvāmī's Ujjvala-nīlamani (14.174, 178-80) to explain these ecstasies:
prāyo vrndāvanevaryām
mohano 'yam udacati
etasya mohanākhyasya
gatim kām apy upeyusah
bhramābhā kāpi vaicitrī
divyonmāda itīryate
udghūrnā citra-jalpādyās
tad-bhedā bahavo matāh
presthasya suhrd-āloke
gūdha-rosābhijrmbhitah
bhūri-bhāva-mayo jalpo
yas tīvrotkanthitāntimah
citra-jalpo daāńgo 'yam
prajalpah parijalpitah
vijalpo 'jjalpa-sajalpah
avajalpo 'bhijalpitam
ājalpah pratijalpa ca
sujalpa ceti kīrtitah
“实际上，只有在温达文的公主思丽玛缇-拉妲拉妮心里会出现迷惑的狂喜。她达到了这种迷惑的一种特殊阶段，一种奇妙的阶段，它好象错觉。超然狂喜具有很多方面，来来去去很不稳定，这些显示的其中之一是琪陀-佳帕。这种话由看到她情人的朋友所引起，其中充满着掩盖的怒气和包含多种不同的狂喜，达到她强烈和激烈热心的顶点。
"It is virtually only within the princess of Vrndāvana [rīmatī Rādhārānī] that the ecstasy of bewilderment arises. She has attained to a special stage of this bewilderment, a wonderful state that resembles delusion. Known as divyonmāda, 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.
“这类琪陀-佳帕分为十种：帕佳帕，帕里佳帕，维佳帕，吾佳帕，尚佳帕，阿瓦佳帕，阿毕佳帕，阿佳帕，帕提佳帕和苏佳帕。”
"This citra-jalpa has ten divisions, known as prajalpa, parijalpa, vijalpa, ujjalpa, sajalpa, avajalpa, abhijalpa, ājalpa, pratijalpa and sujalpa."
最后，一些权威人士说奎师那自己渴望听饮祂爱人的话中之蜜，采用了蜜蜂使者的身份。
Finally, some authorities say that Krsna Himself, eager to drink the sweetness of His beloved's speech, assumed the form of the messenger bee.
*-结束主拉妲与黑蜂的对话-*
圣苏卡叠瓦导师说：“圣吾达瓦听了这些话，他想安慰渴望见到主奎师那的牧牛姑娘。他开始讲述她们的爱人给她们的信息。
SB 10.47.22: ukadeva Gosvāmī said: Having heard this, Uddhava then tried to pacify the gopīs, who were most eager to see Lord Krsna. He thus began relating to them the message of their beloved.
圣吾达瓦说：'您们牧牛姑娘是最成功的人，这是无疑的，您们受到所有人，神和一切的崇拜，因为您们把自己的心这样地集中在至尊人格首神-瓦苏叠瓦身上。
SB 10.47.23:Sri Uddhava said: Certainly you gopīs are all-successful and are universally worshiped because you have dedicated your minds in this way to the Supreme Personality of Godhead, Vasudeva.
通过慈善，严格的誓言，苦行，火祭，佳帕，研学伟达经，遵守规则和做多种其它的吉祥实践能够得到对主奎师那的奉爱服务。
SB 10.47.24: Devotional service unto Lord Krsna is attained by charity, strict vows, austerities and fire sacrifices, by japa, study of Vedic texts, observance of regulative principles and, indeed, by the performance of many other auspicious practices.
通过您们的巨大好运，您们定立了纯粹奉爱主-吾塔玛思洛卡的杰出标准，这种标准甚至圣者们都很难达到。
SB 10.47.25: By your great fortune you have established an unexcelled standard of pure devotion for the Lord, Uttamahloka — a standard even the sages can hardly attain.
借助您们的幸运，您们离开了自己的儿子，丈夫，舒适条件，亲朋好友和家，只为取悦至尊男性-主奎师那。
SB 10.47.26: By your great fortune you have left your sons, husbands, bodily comforts, relatives and homes in favor of the supreme male, who is known as Krsna.
噢最荣耀的牧牛姑娘，您们正当地要求对超然主的纯粹奉爱特权。通过展示您们在与主奎师那分离中对祂的爱，您们确实给了我最大的仁慈。
SB 10.47.27: You have rightfully claimed the privilege of unalloyed love for the transcendental Lord, O most glorious gopīs. Indeed, by exhibiting your love for Krsna in separation from Him, you have shown me great mercy.
我尊敬的虔诚牧牛姑娘，现在请听您们爱人的信，这是我主人的亲密仆人-我，给您们带来的信。’
SB 10.47.28: My good ladies, now please hear your beloved's message, which I, the confidential servant of my master, have come here to bring you.
至尊主说：'实际上，您们和我从未分开过，因为我是全部创造物的灵魂。好象以太，空气，火，水和土-这些自然的元素出现在每个创造物里那样，我出现在每个人的心意，生命气和感官里，也在物质的元素和物质自然的形态里。
SB 10.47.29: The Supreme Lord said: You are never actually separated from Me, for I am the Soul of all creation. Just as the elements of nature — ether, air, fire, water and earth — are present in every created thing, so I am present within everyone's mind, life air and senses, and also within the physical elements and the modes of material nature.
通过我个人能量的力量，我自己创造，维持和撤回我自己里面的自己，这由物质元素，感官和物质形态所组成。
SB 10.47.30: By Myself I create, sustain and withdraw Myself within Myself by the power of My personal energy, which comprises the material elements, the senses and the modes of nature.
因为灵魂是由纯粹意识或者说知识所形成，他与物质的一切截然不同，他不陷入物质形态的纠缠。我们可以通过物质自然的三种功能失眠，睡眠和沉睡来感知灵魂。
SB 10.47.31: Being composed of pure consciousness, or knowledge, the soul is distinct from everything material and is un involve d in the entanglements of the modes of nature. We can perceive the soul through the three functions of material nature known as wakefulness, sleep and deep sleep.
就如一个刚睡醒的人继续想着一个梦，尽管那个梦是错觉，这样，人借助心意的媒介想着感官对象，然后可以得到感觉。因此，人必须警惕和让心意得到控制。
SB 10.47.31: As a person just arisen from sleep may continue to meditate on a dream even though it is illusory, so by the agency of the mind one meditates on the sense objects, which the senses can then obtain Therefore one should become fully alert and bring the mind under control.
按照智能权威，这是所有伟达经典的最终结论，也是所有瑜伽实践，尚琪亚，弃绝，苦行，控制感官和真实的最终结论，正如大海是所有河流的最终目的地。
SB 10.47.33: According to intelligent authorities, this is the ultimate conclusion of all the Vedas, as well as all practice of yoga, Sāńkhya, renunciation, austerity, sense control and truthfulness, just as the sea is the ultimate destination of all rivers.
身为您们视觉的最爱对象，我却留在远处，其真正目的是我想加强您们对我的静思，这样把您们的心意拉近我。
SB 10.47.34: But the actual reason why I, the beloved object of your sight, have stayed far away from you is that I wanted to intensify your meditation upon Me and thus draw your minds closer to Me.
当一个女人的爱人处在远方时，比起他就在她面前更使她想他。
SB 10.47.35: When her lover is far away, a woman thinks of him more than when he is present before her.
由于您们的心意完全地集中于我，不想别的事情，您们永远记得我，这样我又会很快地出现在您们的面前。
SB 10.47.36: Because your minds are totally absorbed in Me and free from all other engagement, you remember Me always, and so you will very soon have Me again in your presence.
尽管一些牧牛姑娘留在牧民村里，她们不能与我在森林里共享夜里的拉沙跳舞。但她们很幸运，因为她们通过静思我的有力逍遥时光来达到我。’”
SB 10.47.37: Although some gopīs had to remain in the cowherd village and so could not join the rāsa dance to sport with Me at night in the forest, they were nonetheless fortunate. Indeed, they attained Me by thinking of My potent pastimes.
圣苏卡叠瓦导师说：“吾拉挂的牧牛姑娘听到她们心爱奎师那的信感到非常高兴。祂的话复兴了她们的记忆，她们对圣吾达瓦说。
SB 10.4738: ukadeva Gosvāmī said: The women of Vraja were pleased to hear this message from their dearmost Krsna. His words having revived their memory, they addressed Uddhava as follows.
牧牛姑娘说：'太好啦，现在铲除了亚度的敌人和迫害者-康沙和他的跟随者。’更好的是主阿楚塔快乐地与祂的祝愿朋友和亲人同住，现在他们的愿望已得到实现。
SB 10.47.39: The gopīs said: It is very good that Kamsa, the enemy and persecutor of the Yadus, has now been killed, along with his followers. And it is also very good that Lord Acyuta is living happily in the company of His well-wishing friends and relatives, whose every desire is now fulfilled.
温和的吾达瓦，现在伽达的哥哥把属于我们的快乐赐给了城市的那些女士吧？我们猜想那些女士们会用充满爱意的慷慨目光，羞怯的微笑来崇拜祂。
SB 10.47.40: Gentle Uddhava, is the elder brother of Gada now bestowing on the city women the pleasure that actually belongs to us? We suppose those ladies worship Him with generous glances full of affectionate, shy smiles.
主奎师那最熟练爱情逍遥，城里的那些女士必定很爱祂。现在，她们用自己的甜蜜话语和姿态不断地爱慕祂，祂能不受到吸引吗？
SB 10.47.41: rī Krsna is expert in all kinds of conjugal affairs and is the darling of the city women. How can He not become entangled, now that He's constantly adored by their enchanting words and gestures?
噢圣洁的人，当高文达和城里的那些女士们一起聊天时有没有记得我们？当祂和她们自由交谈的时候有没有提起我们这些农村的姑娘？
SB 10.47.42: O saintly one, does Govinda ever remember us during His conversations with the city women? Does He ever mention us village girls as He freely talks with them?
祂有没有记起在温达文森林里的那些充满可爱莲花，茉莉花和明月的夜晚？当我们荣耀祂的逍遥时光时，祂和我们一起享乐，祂的心爱女朋友们在拉沙-里拉的圆圈里跳舞，那里回响着足铃的乐曲。
SB 10.47.43:: Does He recall those nights in the Vrndāvana forest, lovely with lotus, jasmine and the bright moon? As we glorified His charming pastimes, He enjoyed with us, His beloved girlfriends, in the circle of the rāsa dance, which resounded with the music of ankle bells.
那位达沙哈的后代会回来这里和用祂身体的接触带回那些现在正燃烧在祂所引起的痛苦中的人们的生命吗？祂会好象主英卓用他充满雨水的云朵给一个森林带回生机那样地拯救我们吗？
SB 10.47.44: Will that descendant of Daārha return here and by the touch of His limbs bring back to life those who are now burning with the grief He Himself has caused? Will He save us in that way, just as Lord Indra brings a forest back to life with his water-bearing clouds?
但是，奎师那得到王国，铲除敌人和娶了国王们的女儿们为妻，为何还要回来这里？祂在那里很快乐，祂的所有朋友和祝福者都围绕着祂。
SB 10.47.45: But why should Krsna come here after winning a kingdom, killing His enemies and marrying the daughters of kings? He's satisfied there, surrounded by all His friends and well-wishers.
伟大的灵魂主奎师那是幸运女神的主人，祂自动地达到自己所想的任何愿望。当祂已自己内在地实现了祂的愿望，我们这些森林居民或者任何其他女人又如何能够实现祂的愿望？
SB 10.47.46: The great soul Krsna is the Lord of the goddess of fortune, and He automatically achieves whatever He desires. How can we forest-dwellers or any other women fulfill His purposes when He is already fulfilled within Himself?
的确，甚至妓女宾伽拉都说过，最大的快乐是放弃所有愿望。然而，尽管我们知道这点，但是我们无法放弃得到奎师那的这些希望
SB 10.47.47: Indeed, the greatest happiness is to renounce all desires, as even the prostitute Pińgalā has declared. Yet even though we know this, we cannot give up our hopes of attaining Krsna.
谁能够放弃与主吾塔玛思洛卡的亲密对话？尽管祂对女神斯丽不感兴趣，但她从来不会离开她在祂胸膛的位置。
SB 10.47.48: Who can bear to give up intimate talks with Lord Uttamahloka? Although He shows no interest in her, Goddess rī never moves from her place on His chest.
亲爱的吾达瓦帕布，当奎师那在这里的时候，尚卡沙那陪伴着祂，奎师那享受了所有这些小河，小山，森林，奶牛和笛声。
SB 10.47.49: Dear Uddhava Prabhu, when Krsna was here in the company of Sańkarsana, He enjoyed all these rivers, hills, forests, cows and flute sounds.
所有这些总是令我们不断地记得南达的儿子。的确，因为看到奎师那带有吉祥记号的莲花足印，我们永远无法忘记祂。
SB 10.47.50: All these remind us constantly of Nanda's son. Indeed, because we see Krsna's footprints, which are marked with divine symbols, we can never forget Him.
噢吾达瓦，当我们的心被祂迷人的步伐，大方的微笑，好玩的目光和蜂蜜似的话所偷窃时，我们怎么能够忘记祂？
SB 10.47.51: O Uddhava, how can we forget Him when our hearts have been steal stolen away by the charming way He walks, His generous smile and playful glances, and His honeylike words?
噢主人，噢财富女神的主人，噢吾拉佳的主人！噢所有痛苦的根除者-高文达，祢的高库拉正溺死在悲痛的海洋里，请把它举起来！’”
SB 10.47.52: O master, O master of the goddess of fortune, O master of Vraja ! O destroyer of all suffering, Govinda, please lift Your Gokula out of the ocean of distress in which it is drowning!
圣苏卡叠瓦导师继续说：“主奎师那的信减轻了她们分离的高烧，牧牛姑娘认可吾达瓦与主奎师那无异，她们崇拜了他。
SB 10.47.53: ukadeva Gosvāmī continued: Lord Krsna's messages having relieved their fever of separation, the gopīs then worshiped Uddhava, recognizing him as nondifferent from their Lord, Krsna.
吾达瓦在那里住了几个月，他借助赞颂主奎师那的逍遥时光来驱散牧牛姑娘的悲痛。这样，他把快乐带给高库拉的居民。
SB 10.47.54: Uddhava remained there for several months, dispelling the gopīs' sorrow by chanting the topics of Lord Krsna's pastimes. Thus he brought joy to all the people of Gokula.
由于吾达瓦总是论述奎师那的事，尽管他在南达的牧民村里住了几个月，但对于吾拉佳的居民来说就象是片刻的时间。
SB 10.4755: All the days that Uddhava dwelled in Nanda's cowherd village seemed like a single moment to the residents of Vraja, for Uddhava was always discussing Krsna.
主哈利的那个仆人看到吾拉佳的小河，森林，山，（山）谷和开花的树木，愉快地启示温达文的居民，使他们更想主奎师那。
SB 10.47.56: That servant of Lord Hari, seeing the rivers, forests, mountains, valleys and flowering trees of Vraja, enjoyed inspiring the inhabitants of Vrndāvana by reminding them of Lord Krsna.
吾达瓦看到牧牛姑娘由于全然集中于主奎师那而总是情绪失常，他感到极度地快乐。想给她们献上所有的敬意，他歌唱的诗句如下。
SB 10.47.57: Thus seeing how the gopīs were always disturbed because of their total absorption in Krsna, Uddhava was supremely pleased. Desiring to offer them all respect, he sang as follows.
吾达瓦歌赞：'在地球上的所有人之中，这些牧牛姑娘的生命才是真正完美的，因为她们达到对主高文达的纯粹奉爱的完美。那些畏惧物质存在的人们和伟大的圣者都在寻找她们的那种纯粹奉爱，我们自己也在寻找那种纯粹奉爱。因为一个人如果品味到至尊主的叙述，一个高级婆罗门的出生有何用处，甚至如主布拉玛自己又有何用？
SB 10.47.58: [Uddhava sang:] Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brāhmana, or even as Lord Brahmā himself?
多么神奇的是这些简单的牧牛姑娘漫步在森林里看似受到不当行为的污染，她们达到对至尊灵魂主奎师那的纯粹奉爱的完美！然而，好象甚至一个无知的人不知道极好药品的成份而吃了药的效果那样，至尊主自己甚至把祂的祝福赐给一个无知的崇拜者。
SB 10.47.59: How amazing it is that these simple women who wander about the forest, seemingly spoiled by improper behavior, have achieved the perfection of unalloyed love for Krsna, the Supreme Soul! Still, it is true that the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients.
当主奎师那和牧牛姑娘在拉沙-里拉跳舞的时候，她们得到主的双臂的拥抱。这种超然的宠爱从来没有赐给财富女神或者灵性世界里的其他配偶。的确，这种事情甚至身如莲花光彩芬芳的天堂最美女子从未想过。更不用说那些以物质评价为最美的世俗女子？
SB 10.47.60: When Lord rī Krsna was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to material estimation?
温达文的牧牛姑娘放弃与她们丈夫，孩子和其他亲人的联谊，这些亲人都是最难放弃的，她们抛弃了贞洁规则只接受姆昆达主奎师那的庇护，祂是伟达知识寻找的对象。噢，愿我能有足够的幸运，成为温达文的一棵小矮树，一条蔓草或者一棵药草，因为牧牛姑娘会踩踏它们和用她们莲花足的尘土祝福它们。
SB 10.47.61: The gopīs of Vrndāvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Krsna, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vrndāvana, because the gopīs trample them and bless them with the dust of their lotus feet.
财富女神自己，连同主布拉玛和其他所有半神人-他们是神秘完美的主人，只能在她的心里崇拜奎师那的莲花足。但是，在拉沙跳舞的时候，主奎师那把自己的莲花足放在牧牛姑娘的胸上，牧牛姑娘通过拥抱祂的莲花足停止了所有的悲痛。
SB 10.47.62: The goddess of fortune herself, along with Lord Brahmā and all the other demigods, who are masters of yogic perfection, can worship the lotus feet of Krsna only within her mind. But during the rāsa dance Lord Krsna placed His feet upon these gopīs' breasts, and by embracing those feet the gopīs gave up all distress.
我不断地顶拜南达-玛哈拉佳的牧民村的那些牧牛姑娘的足下尘土。当这些姑娘大声歌唱主奎师那的荣耀时，歌声的振动净化三个世界。’”
SB 10.47.63: I repeatedly offer my respects to the dust from the feet of the women of Nanda Mahārāja's cowherd village. When these gopīs loudly chant the glories of rī Krsna, the vibration purifies the three worlds.
圣苏卡叠瓦导师说：“然后，达沙哈王朝的后代-吾达瓦得到牧牛姑娘，母亲雅淑妲和南达-玛哈拉佳的允许想离去。他与所有牧民告别了，登上了马车准备离开。
SB 10.47.64: ukadeva Gosvāmī said: Uddhava, the descendant of Daārha, then took permission to leave from the gopīs and from mother Yaodā and Nanda Mahārāja. He bade farewell to all the cowherd men and, about to depart, mounted his chariot.
当吾达瓦准备离开时，南达和其他牧民带着各种崇拜物品走近他，他们眼里带泪地对他说了下面的话。
SB 10.47.65: As Uddhava was about to leave, Nanda and the others approached him bearing various items of worship. With tears in their eyes they addressed him as follows.
南达和其他牧民说：'愿我们的心永远接受奎师那莲花足的庇护，愿我们的话永远是唱颂祂的圣名，愿我们的身体永远顶拜祂和服务祂。
SB 10.47.66: [Nanda and the other cowherds said:] May our mental functions always take shelter of Krsna's lotus feet, may our words always chant His names, and may our bodies always bow down to Him and serve Him.
以至尊主的意愿，按照我们果报工作的反应，让我们徘徊在这个世界的哪个角落都好，愿我们的善举和慈善永远赐给我们对主奎师那的奉爱。’”
SB 10.47.67: Wherever we are made to wander about this world by the Supreme Lord's will, in accordance with the reactions to our fruitive work, may our good works and charity always grant Us love for Lord Krsna.
圣苏卡叠瓦导师接着说：“噢人类的统治者，牧民充满奉献爱意地荣耀了主奎师那之后，圣吾达瓦回去受到主奎师那保护的玛度拉城。
SB 10.47.68: [ukadeva Gosvāmī continued:] O ruler of men, thus honored by the cowherd men with expressions of devotion for Lord Krsna, Uddhava went back to the city of Mathurā, which was under Krsna's protection.
圣吾达瓦跪拜了主奎师那之后，他对主奎师那描述了吾拉佳居民的无边奉爱。圣吾达瓦对圣瓦苏叠瓦，主巴拉拉玛和国王吾歌拉谢那也描述了吾拉佳居民的无边奉爱，并分派了他带回来的礼物。
SB 10.47.69: After falling down to pay his homage, Uddhava described to Lord Krsna the immense devotion of the residents of Vraja. Uddhava also described it to Vasudeva, Lord Balarāma and King Ugrasena and presented to them the gifts of tribute he had brought with him.
哈莉-奎师那，哈莉-奎师那，奎师那-奎师那，哈莉-哈莉，
哈莉-拉玛，哈莉-拉玛，拉玛-拉玛，哈莉-哈莉
Hare Krishna Hare Krishna, Krishna Krishna Hare Hare,
Hare Rama Hare Rama, Rama Rama Hare Hare...