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Śrī Sanātana Gosvāmi & Śrī Jīva Gosvāmī Vaiṣṇava-toṣaṇī Commentary on the Tenth Canto Shrimad Bhagavatam Translated By HH Bhanu Swami
Sanātana Gosvāmī (1482–1564 CE) wrote Bṛhad-vaiṣṇava-toṣaṇī (the big Vaiṣṇava-toṣaṇī), a commentary exclusively on the Tenth Canto. In the tradition, Sanātana Gosvāmī’s Vaiṣṇava-toṣaṇī was renamed Bṛhad-vaiṣṇava-toṣaṇī after Jīva Gosvāmī edited it to make his own version. According to Purī Dāsa, the real name of Sanātana Gosvāmī’s commentary is Vaiṣṇava-toṣaṇī śrī-daśama-ṭippanī, “the glosses on the Tenth Canto that delight the Vaiṣṇavas.” The word ṭippanī, also written ṭippaṇī, signifies ‘gloss’ (a word given as a synonym of a terse term), ‘notes’, ‘comment’, and ‘gloss on a gloss’, as if the commentator were giving a tip on an inner meaning: Often Sanātana Gosvāmī follows in the wake of Śrīdhara Svāmī’s explanations before giving further interpretations. Sanātana Gosvāmī, the most humble paramahaṁsa, seeks to wring out every verse to the last drop. His humility even makes stones melt. Viśvanātha Cakravartī helps one climb the bhakti ladder, and Sanātana Gosvāmī makes one reach the top. Reading Bṛhad-vaiṣṇava-toṣaṇī is the best assurance of opening up the gates to prema-bhakti. Sanātana Gosvāmī’s writing style is particular: It is the medium through which his kṛṣṇa-prema is conveyed to the readers. He softens the heart. prema-sanātana dūre “O Sanātana, you have prema. Let me offer my respects to your commentary from afar. I think that if I keep reading it, my heart will completely melt away. Then what am I going to do?” Alternatively: “If I read it, my heart completely melts away. Then I suspect that all that is left is I as a servant and those meanings of yours.” (kiṁ karomīti = kiṅkaro ’mī iti) (amī = amī padārthāḥ)
***
Jīva Gosvāmī (c. 1515–1600 CE) revised Bṛhad-vaiṣṇava-toṣaṇī at Sanātana Gosvāmī’s request. His commentary is called Laghu-vaiṣṇava-toṣaṇī. It means either: “the small Vaiṣṇava-toṣaṇī” or “the Toṣaṇī that delights the little Vaiṣṇavas,” therefore Purī Dāsa gave it the name: Saṅkṣepa-vaiṣṇava-toṣaṇī (abridged Vaiṣṇava-toṣaṇī). Kṛṣṇa-Śaṅkara Śāstrī, another editor, uses the name Laghu-vaiṣṇava-toṣaṇī. In Purī Dāsa’s editions, Bṛhad-vaiṣṇava-toṣaṇī consists of 594 pages of text, whereas Laghu-vaiṣṇava-toṣaṇī comprises 556 pages. In Sārārtha-darśinī, Viśvanātha Cakravartī uses the name Vaiṣṇava-toṣaṇī indiscriminately, and likewise for the name Bhāgavatāmṛta. All these ācāryas see right through the paper on which a verse is written, let alone the verse itself.
At times Jīva Gosvāmī explains Śrīdhara Svāmī’s commentary: On occasion, those portions of Laghu-vaiṣṇava-toṣaṇī are translated only as a footnote in the section on Bhāvārtha-dīpikā. And to further lighten the translation of Laghu-vaiṣṇava-toṣaṇī, the footnotes in the same rendering of Bṛhad-vaiṣṇava-toṣaṇī are not shown again.
Laghu-vaiṣṇava-toṣaṇī marks a radical shift in the history of Gauḍīya Vaiṣṇavism: Jīva Gosvāmī deleted Sanātana Gosvāmī’s philosophical explanations which are in line with Śrīdhara Svāmī’s statements, and some of Sanātana Gosvāmī’s emotional interpretations.
Jīva Gosvāmī clearly says that he himself follows Rāmānuja. Jīva Gosvāmī’s close friend was Gopāla Bhaṭṭa Gosvāmī, a former Śrī-Vaiṣṇava. At the outset of the Sandarbhas, Jīva Gosvāmī specifies that Gopāla Bhaṭṭa is the original compiler of the Sandarbhas. In a series of bold strategic moves, Jīva Gosvāmī attracted the Vaiṣṇavas of South India: He rashly criticized Māyāvāda philosophy, virtually labeled Śrīdhara Svāmī a Māyāvādī, classified Parakīya-vāda as unorthodox, and composed literature about the marriage of Rādhā and Kṛṣṇa to promote Svakīya-vāda (Gopāla-campū 2.35). In that regard, many sentences in Laghu-vaiṣṇava-toṣaṇī are also in the Sandarbhas, but on occasion important scriptural details in Laghu-vaiṣṇava-toṣaṇī are not found in the same sentences in the Sandarbhas. For example, in Laghu-vaiṣṇava-toṣaṇī 10.14.28, Jīva Gosvāmī says Pratibimba-vāda is partially valid, based on Vedānta-sūtra, but in the same section in Tattva-sandarbha (37-39) the relevant aphorisms he had cited from Vedānta-sūtra are not seen, and therein he equated Pratibimba-vāda with Māyāvāda. Jīva Gosvāmī compiled the Sandarbhas after writing Laghu-vaiṣṇava-toṣaṇī, because in Krama-sandarbha he referred to the Sandarbhas whereas in Laghu-vaiṣṇava-toṣaṇī he did not.
Sanātana Gosvāmī (Bṛhad-vaiṣṇava-toṣaṇī)
mangalacharanam
śrī-śrī-kṛṣṇa-caitanya-candrāya namaḥ
śrīman-madana-gopālaṁ vṛndāvana-purandaram | I offer myself to Śrīmān Madana-Gopāla, also known as Śrī Govinda. He is the Indra of Vṛndāvana and shows mercy to miserable persons.
vande śrī-kṛṣṇa-caitanyaṁ bhagavantaṁ kṛpārṇavam | I glorify Lord Śrī Kṛṣṇa Caitanya, an ocean of mercy. He descended to Gauḍa to disseminate prema-bhakti.
śrī-mādhava-purīṁ vande yatīndraṁ śiṣya-saṁyutam | I praise Śrī Mādhavendra Purī, the king of renunciants, and his disciples. The celestial tree of devotion to Kṛṣṇa sprouted in the three worlds because of him.
śrī-bhāgavata-siddhy-arthā ṭīkā-dṛṣṭir adāyi yaiḥ |
I praise venerable Śrīdhara Svāmī, the foremost guardian of devotion. His commentary acts like an eye: It is the asset that completes Śrī Bhāgavatam.
bhaṭṭācāryaṁ sārvabhaumaṁ vidyā-vācas-patīn gurūn | I revere my gurus Sārvabhauma Bhaṭṭācārya, Vidyā Vācaspati, and Vidyābhūṣaṇa, the ornaments of the land of Gauḍa.
vande śrī-paramānandaṁ bhaṭṭācāryaṁ rasojjvalam | I praise Śrī Paramānanda Bhaṭṭācārya, who is resplendent with rasa, and Rāmabhadra, the teacher of the fine art of musical dramas.
namāmi śrīmad-advaitā-cāryaṁ śrīvāsa-paṇḍitam | I bow to avadhūta Nityānanda and to Śrī Gadādhara Paṇḍita, Śrīmān Advaita Ācārya, and Śrīvāsa Paṇḍita.
dāmodara-svarūpādīn vande caitanya-pārṣadān | I extol Svarūpa Dāmodara and other associates of Lord Caitanya. By touching their foot dust, even the worst people can become eminent.
vṛndāvana-priyān vande śrī-govinda-padāśritān | I praise those to whom Vṛndāvana is dear. They, like Śrīmān Kāśīśvara, Śrīmān Lokanātha, and Śrī Kṛṣṇa Dāsa, took shelter at Śrī Govinda’s feet.
śrīdhara-svāmi-pādair yā vyañjitā na kvacit kvacit | This Vaiṣṇava-toṣaṇī, a commentary on the Tenth Canto, elucidates what has not been clearly stated in various places by venerable Śrīdhara Svāmī.
vaiṣṇavāparitoṣaḥ syād yatra yatra tatas tataḥ | In order that various Vaiṣṇavas be completely satisfied, something should be written with expertise here and there regarding the philosophical conclusions of Vaiṣṇavism.
yeṣāṁ protsāhanenāsmi pravṛtto ’tyanta-sāhase | Those Vaiṣṇavas who are intent on being merciful to destitute people are my shelter in this regard, and for their sake I have undertaken this extremely bold act with great zeal.
rādhā-priya-prema-viśeṣa-puṣṭo Gopāla Bhaṭṭa and Raghunātha Dāsa are nourished by the outstanding love of He who is dear to Rādhā, and both of them are well-wishers and companions. Indeed, which well-known wealth is not deeply implanted in them?
śrīmac-caitanya-rūpasya prītyai guṇavato ’khilam | May this commentary completely satisfy Rūpa: He belongs to Śrīmān Caitanya, who abounds in good qualities. It is solely written on the strength of his order.
śrī-caitanya-padāmbhoja-gandha-jñair eva vaiṣṇavaiḥ | Vaiṣṇava-toṣaṇī can be relished only by Vaiṣṇavas who know the scent of Śrī Caitanya’s lotus feet.
purā mahā-purāṇasya daśa proktāni yāni hi | The ten characteristics of a treelike mahā-purāṇa that were mentioned in days of old are present in all the cantos (or branches).
tatra prādhānyataḥ skandhe daśame ’tra nirūpyate | Among these topics, in this canto, the tenth, the ultimate shelter, Lord Kṛṣṇa, who shows His wonderful, multifarious godly might, is predominantly described.
tāny uvāca tṛtīyādi-skandheṣu daśasu kramāt | Śukadeva mentioned those topics sequentially in ten cantos, beginning from the third. Then nirodha is the Lord’s subduing others in Himself. [This is Sanātana Gosvāmī’s commentary on the above:] The explanation is as follows. It is said in the Second Canto: nirodho ’syānu śayanam ātmanaḥ saha śaktibhiḥ, “Nirodha is the subsequent sleep of the soul along with the energies” (Bhāgavatam 2.10.6). The sense is this: śaktibhiḥ stands for cic-chakti-māyā-śakti-hlādinī-śaktibhiḥ sahitasya, “[of the soul,] who is accompanied with cit-śakti, māyā-śakti, and hlādinī-śakti.”
Or else śaktibhiḥ stands for: śry-ādibhiḥ śaktibhiḥ (with His potencies such as Śrī). Those energies are mentioned at the end of the thirty-ninth chapter. Thus nirodha is like a constant sleep of the souls after the sleep of Hari (asyātmano harer anuśayanaṁ nirantara-śayanam iva). It is an inner and outer condition that takes place by subjugation. Only for the sake of that (a subjugation), here, in the Tenth Canto, the topics of sweeter-than-sweet pastimes make their appearance.
*** Jīva Gosvāmī (Laghu-vaiṣṇava-toṣaṇī)
mangalacharanam
śrī-kṛṣṇāya namaḥ
śrīman-madana-gopālaṁ vṛndāraṇya-purandaram | I offer myself to Śrīmān Madana-Gopāla, who is also known as Śrī Govinda. He is the Indra of the forests of Vraja and shows mercy to destitute persons.
vande śrī-kṛṣṇa-caitanyaṁ bhagavantaṁ kṛpārṇavam | I glorify Lord Śrī Kṛṣṇa Caitanya, an ocean of mercy. He descended in Gauḍa to disseminate prema-bhakti.
śrī-mādhava-purīṁ vande yatīndraṁ śiṣya-saṁyutam | I praise Śrī Mādhavendra Purī, the king of renunciants, and his disciples. The celestial tree of devotion to Kṛṣṇa sprouted in the three worlds because of him.
śrī-bhāgavata-siddhy-arthā ṭīkā-dṛṣṭir adāyi yaiḥ | I praise venerable Śrīdhara Svāmī, the foremost guardian of devotion. His commentary serves as an eye: It is the asset that completes Śrī Bhāgavatam.
bhaṭṭācāryaṁ sārvabhaumaṁ vidyā-vācas-patīn gurūn | I revere my gurus Sārvabhauma Bhaṭṭācārya, Vidyā Vācaspati, and Vidyābhūṣaṇa, the ornaments of the land of Gauḍa.
vande śrī-paramānandaṁ bhaṭṭācāryaṁ rasālayam | I praise Śrī Paramānanda Bhaṭṭācārya, a reservoir of rasa, and Rāmabhadra, the teacher of the fine art of musical dramas.
namāmi śrīmad-advaitā-cāryaṁ śrīvāsa-paṇḍitam | I bow to avadhūta Nityānanda and to Śrī Gadādhara Paṇḍita, Śrīmān Advaita Ācārya, and Śrīvāsa Paṇḍita.
dāmodara-svarūpādīn vande caitanya-pārṣadān | I extol Svarūpa Dāmodara and other associates of Lord Caitanya. By touching their foot dust, even the worst people can become eminent.
śrī-vāsudeva-dattaṁ ca śrī-govindaṁ mukundakam | I praise Śrī Vāsudeva Datta, Śrī Govinda, Mukunda, Murāri Gupta, and other servants of Lord Caitanya.
vṛndāvana-priyān vande śrī-govinda-padāśritān | I praise those to whom Vṛndāvana is dear. They, like Śrīmān Kāśīśvara, Śrīmān Lokanātha, and Śrī Kṛṣṇa Dāsa, took shelter at Śrī Govinda’s feet.
svāmi-pādair na yad vyaktaṁ yad vyaktaṁ cāsphuṭaṁ kvacit | Vaiṣṇava-toṣaṇī, a commentary on the Tenth Canto, elucidates what has not been stated by and sometimes what has been unclearly stated by venerable Svāmi-pāda.
vaiṣṇavāparitoṣaḥ syād yatra yatra tatas tataḥ | To completely satisfy various Vaiṣṇavas, something should be written with expertise here and there regarding the philosophical conclusions of Vaiṣṇavism.
śrīmad-bhāgavata-vyakta-bhakty-eka-puruṣārthinām | I did not write about the nondifference among those who solely possess devotion, the goal of life which is clearly stated in Śrīmad Bhāgavatam. May I be forgiven for this.
pūrva-pūrvātra ca vyākhyā pūrva-pakṣatayā matā | In various places in the commentary, an explanation which is a preliminary hypothesis is stated at first. However, the explanation that is last of all should be considered the proper conclusion of it.
yeṣāṁ protsāhanenāsmi pravṛtto ’tyanta-sāhase | Those Vaiṣṇavas who are intent on being merciful to destitute people are my shelter, and for their sake I have undertaken this extremely bold act with great zeal.
rādhā-priya-prema-viśeṣa-puṣṭo Gopāla Bhaṭṭa and Raghunātha Dāsa are nourished by the outstanding love of He who is dear to Rādhā, and both of them are well-wishers and companions. Indeed, which well-known wealth is not deeply implanted in them?
śrīmac-caitanya-rūpasya prītyai guṇavato ’khilam | May this commentary completely satisfy Rūpa: He belongs to Śrīmān Caitanya, who abounds in good qualities. It is solely written on the strength of his order.
svayaṁ vilikhitaṁ kiñcit kiñcid yogyair vilekhitam | I myself have written some things, and several qualified persons have induced me to write some other things. Vaiṣṇava pandits should adjust the holes in this commentary.
śrī-caitanya-kṛpā-vyakta-śrī-kṛṣṇa-prema-lipsubhiḥ | Vaiṣṇava-toṣaṇī can be completely relished by those who desire to obtain love for Śrī Kṛṣṇa, which is made manifest by Śrī Caitanya’s grace.
śrīmad-bhāgavataṁ yad dhi svādu svādu pade pade | Śrīmad Bhāgavatam is certainly completely relishable at every step. Step-by-step explanations of this scripture ought to be propounded for a clear ascertainment of it.
ādyaḥ pāṭho ’tra gauḍīyo dvitīyo ’lekhi kāśikaḥ | The first reading consulted here is the Bengali version. The second reading is the Kāśī version, because of the translation of books and commentaries from various other places.
purā mahā-purāṇasya daśa proktāni yāni hi | The ten characteristics of a treelike mahā-purāṇa that were mentioned in days of old are present in all the cantos (or branches).
tatra prādhānyataḥ skandhe daśame ’tra nirūpyate | Among these topics, in this canto, the tenth, the ultimate shelter, Lord Kṛṣṇa, who manifests Himself in full, is primarily described.
tatra yadyapi sāmānyā-kāreṇāśraya-lakṣaṇam | In that regard, although the characteristics of āśraya are described in a general way, āśraya only refers to Kṛṣṇa: He is the culmination of it.
brahmaṇo hi pratiṣṭhāham iti tad-gīḥ satāṁ matā | The Lord’s statement, brahmaṇo hi pratiṣṭhāham, “I am the foundation of Brahman” (Bhagavad-gītā 14.27), is well-respected by transcendentalists, and the passage beginning ātmārāmaś ca munayaḥ is its companion.
paribhāṣā ca tatra syād ete cāṁśeti sūta-gīḥ | In that regard, the foundational statement (paribhāṣā) is: ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam, “These are portions of aṁśas of the Puruṣa, but Kṛṣṇa is the Lord Himself” (Bhāgavatam 1.3.28). I will explain this well-known statement after Brahmā’s prayers.
athātra paribhāṣeyaṁ jñātavyā yady apekṣyate | Now, in the Tenth Canto, if this famous paribhāṣā that should be understood is considered, the text, along with the commentary, the numbers, and so on, is to be accurately ascertained in agreement with it.
aṅkā vākyānta evātra jñeyāḥ padyāntato na tu | In this regard, numbers are to be understood only at the end of a sentence, not at the end of a verse. Numbers that are included within a sentence that encompasses many verses are like the upper part of a drop.
yasmin vākye nāsti ṭīkā tad apy aṅkena yojayet | In whichever sentence there is no commentary, or whenever the number of the verse is not written in a commentary, or even if a commentary is connected at the very end with the number of a verse, every commentary should be connected to a number.
tad-yutatvaṁ tu pūrvāṅka-sannidhau pṛthag ācaret | However, being endowed with that means it should be counted separately even when it is near a previous number. To the best of my judgement, this is the rule in Bengal, Kāśī, Gujarat, and so on.
eka-padyānya-vākyatve saṅkhyā-śabdās tu kāntakāḥ | However, when a sentence is in the same verse as another sentence (when it is troublesome to draw the line between verses), the word expressing the count is written with ka at its end. For example: ardhakam (one half-verse). In addition: yugmakam (one set of two verses), trikam (one set of three verses), and so forth.
Vaiṣṇava-toṣaṇī Sanātana-Jīva
Chapters 01-40 Krishna in Vrindavan
Chapter One
Text 1 śrī-rājovāca kathito vaṁśa-vistāro bhavatā soma-sūryayoḥ rājñāṁ cobhaya-vaṁśyānāṁ caritaṁ paramādbhutam Translation King Parīkṣit said: My dear lord, you have elaborately described the dynasties starting with Svāyambhūva Manu and exalted and wonderful activities of the kings of dynasties of the moon-god and the sun-god. Commentary The word śrī is added to rāja to indicate the great prema of Parīkṣit at the beginning of recitation of Kṛṣṇa’s pastimes. It is conjugated as śrī-rājaḥ rather than śrī-rājā (as above) optionally. The King makes this request to inspire Śukadeva and give him joy by showing eagerness to hear in detail the stories about Kṛṣṇa, the root of all stories. You have related the dynasties, in detail, listing the sons and grandsons, not with the sole intention of telling about the births and lives of those individuals. He uses bhavatā (by you) to show respect. He places the word “moon” before “sun” to indicate the importance of Kṛṣṇa’s dynasty. You have also related the heroic deeds of the members of both dynasties. There were most astonishing deeds: for instance the marriage of Purūravā to Urvaśī and Purañjaya with his Indravāha pastimes.[1] Though you related the exploits of the dynasty of Svāyambhūva Manu and others starting in the Third Canto, the exploits of the sun and moon dynasties are most astonishing, for in those dynasties have appeared Rāmacandra and Kṛṣṇa.[2]
Text 2 yadoś ca dharma-śīlasya nitarāṁ muni-sattama tatrāṁśenāvatīrṇasya viṣṇor vīryāṇi śaṁsa naḥ Translation O best of sages, you have also described the descendants of devotional Yadu. Now, kindly describe the wonderful, glorious activities of Kṛṣṇa, the perfection of all-pervasiveness, who appeared in that Yadu dynasty with Baladeva, his expansion. Commentary You have also described the details of Yadu’s dynasty and the astonishing activities of its kings to a great degree, since Yadu was filled with bhakti (dharma-śīlasya). Dharma means bhakti because it is said dharmo mad-bhakti-kṛt proktaḥ: dharma means bhakti to me. (SB 11.19.27) Yadu’s steady bhakti is described in the Eleventh Canto. Kuntī has also said yadoḥ priyasyānvavāye: you have taken birth to please King Yadu, one of your dearest devotees. (SB 1.8.32) Parīkṣit particularly mentions Yadu, because his dynasty became the best by the appearance of Kṛṣṇa, and he has in mind many questions concerning Kṛṣṇa.
He addresses Śukadeva as the best of sages. He is a devotee of the Lord, and better than that he is absorbed in Kṛṣṇa. Best of all, he has intense prema at the lotus feet of Kṛṣṇa. He thus indicates Śukadeva’s high qualification for what he spoke previously and for what he will speak in the upcoming chapters.
The second line of the verse states Parīkṣit’s desire. Please describe to us the activities of Kṛṣṇa (viṣṇoḥ) who appeared in this world from his place known as Goloka in Yadu’s dynasty (tatra), since he was a great devotee. Śrīdhara Svāmī explains that the word aṁśena (Kṛṣṇa is an expansion of Viṣṇu) has been used for the common people in the assembly. The Gītā (9.25) says nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ: covered by my māyā I do not reveal myself to all people. The phrase can also mean “he appeared with a nature not easily understood by all.” Or it can mean “he appeared along with Balarāma, his aṁśa.” Such meanings must be given, because otherwise there is a contradiction to other statements in the Bhāgavatam: darśayām āsa lokaṁ svaṁ gopānāṁ tamasaḥ param
Kṛṣṇa revealed to the cowherd men his abode, which is beyond material darkness. SB 10.28.14 kṛṣṇaṁ ca tatra cchandobhiḥ stūyamānaṁ su-vismitāḥ
They were amazed to see Kṛṣṇa there, surrounded by the personified Vedas, who were offering him prayers. SB 10.28.17
Also of course there are the words kṛṣṇas tu bhagavān svayam which will be explained in detail later.
Brahmā also says: goloka-nāmni nija-dhāmni tale ca tasya devī-maheśa-hari-dhāmasu teṣu teṣu te te prabhāva-nicayā vihitāś ca yena govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
I worship the Supreme Lord Govinda by whom respective powers are given to the abodes of Durgā, Śiva and Viṣṇu, which are situated below his own planet of Goloka. Brahma-saṁhitā 5.43 rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
I worship the Supreme Lord Govinda who, though appearing in the worlds in eternal forms such as Rāma and Nṛsiṁha with their characteristic powers, also appears personally in the supreme form of Kṛṣṇa with the most attractive pastimes. Brahma-saṁhitā 5.39
These verses defeat all doubts. There are other verses as well. The word viṣṇu is used to indicate Kṛṣṇa in this verse because it indicates that he has the highest position of pervasion (viṣṇu means the pervader). Please describe with excellence (śaṁsa) as if in verses of praise, the greatly powerful activites of Kṛṣṇa. This statement hints at the supremely astonishing nature of Krṣṇa’s activities among the activities of all forms of the Lord. The word naḥ (us) is used in the plural out of respect, with great desire to hear, or out of consideration of the other people listening. Or it can indicate humility, to receive mercy. The word naḥ can also modify viṣṇoḥ, indicating “Kṛṣṇa belonging to us Pāṇḍavas.” This would indicate his devotion to Kṛṣṇa and his great desire to hear about his activities.
Text 3 avatīrya yador vaṁśa bhagavān bhūta-bhāvanaḥ kṛtavān yāni viśvātmā tāni no vada vistarāt Translation Please tell me elaborately about the glorious activities, from the beginning to the end, that the Lord, protector of all beings, benefactor of all beings, performed after appearing in the Yadu dynasty. Commentary “But all his activities are most astonishing.” Then describe all of those activities. This verse indicates the purpose of the Lord. Bhagavān, full of all powers, is the protector of all beings by his mercy (bhūta-bhāvanaḥ). He is a benefactor of all (viśvātmā) by his very nature, because he alone supports and inspires everyone with his śakti of consciousness and other factors. This also means that as the highest form, he is the ultimate form of prema. Therefore you should glorify all his activities whatever (yāni), in great detail, to bring out this purpose. Do not summarize them as previously. Though it is impossible to describe all the details, he requests this out of great eagerness.
Text 4 nivṛtta-tarṣair upagīyamānād bhavauṣadhāc chrotra-mano-’bhirāmāt ka uttamaśloka-guṇānuvādāt pumān virajyeta vinā paśughnāt Translation Except for a killer, what person would ever cease hearing glorification of the qualities of the famous Lord, sung profusely by liberated souls, by persons desiring relief from material suffering, and by persons desiring pleasure for the ear and mind? Commentary One should not doubt my eagerness for such an elaborate description. That is expressed in this verse.
Upagīyamānād: the Lord’s qualities are glorified by the liberated souls profusely or as the highest in nature (upa), for by constantly singing the Lord’s glories one attains the highest bliss as the supreme result. The liberated souls are both the jñānīs and śuddha-bhaktas. They are the jīva-muktas living on earth and also person living in the spiritual realm with sālokya, sārṣṭi, sārūpya and sāmīpya. Bhavauṣadhāt: these talks are the medicine for the material world, destroying suffering for those desiring liberation. Śrotra-mano-’bhirāmāt: these talks give complete bliss to the ear by sound and to the mind by the meaning. However there is another type of person besides the desirer of liberation (bhavauṣadhāt) and material enjoyment (śrotra-mano-’bhirāmāt): the person desiring bhakti. He is superior to the last two types mentioned. The first type, the liberated person (jñānī or jīva-mukta-siddha-bhakta), is naturally attracted and the fourth type of person, he who desires bhakti, is also qualified for hearing. Thus hearing the topics of the Lord is for the sādhakas and the siddhas.
Who would not be satisfied with repeated topics of the famous (uttama-śloka) Lord’s qualities — such as his eternal and unlimited affection and generosity? The bliss of the Lord’s pastimes appearing in the minds of the first type, the liberated, with greater bliss than Brahman, out of intensity, transforms into song. This shows the predominance of singing the Lord’s glories in the perfected souls. These persons are pointed out first because of their perfected position.
Those desiring liberation or material enjoyment are not considered perfected since the pastimes do not make their appearance spontaneously in their minds. They become absorbed in the pastimes because the topics give relief from misery (or give pleasure) through hearing. They have a predominance of hearing. These persons are less qualified than the first type. For those desiring liberation the topics appear in the mind as a sādhana for attaining their goal of liberation and give pleasure to the ear and mind because of the topics’ nature. But for those desiring material enjoyment the topics appear in the mind simply for pleasure of the ear and mind. The fourth type, those desiring bhakti, are inferior to the first type, but superior to the second and third type.
There are three types of lists in the scriptures. In a list, the order may be from lesser to greater, greater to lesser, or randomly ordered. The first two types are employed to show the greatness or insignificance of an item compared to others. The random list is stated out of inattention or great prema. In the present verse the first three persons listed are in order of greater to lesser. The fourth type, the person desiring bhakti is randomly placed. Out of humility, such a devotee thinks that he is not detached in his attraction using his ear or mind, lacking liberation or desire for liberation.
The word pumān (any man) is used in the verse. This means that others such as dependents, women, eunuchs or persons with disabilities would not be able to engage so freely in spiritual practice. Or men are mentioned because they are predominant. Or pumān can refer to the jīva. Thus the topics of the Lord are for everyone.
Vinā paśughnāt: only the animal killer is not attracted to the Lord’s topics, because of having no interest in goals in this life or the next, since he is completely involved in giving suffering to others. It is said:
rāja-putra ciraṁ jīva mā jīva muni putraka jīva vā mara vā sādho vyādha mā jivā mā mara
The prince should live long. The son of the sage should not live. The devotee may live or not live. The hunter should not live nor die.
The person who gives up the Lord’s topics is a hunter, throwing lances or punches at others, not caring that he ultimately gives himself suffering in this life and the next.
This same topic is discussed in the glorification of topics of the Lord in the commentary named Bhagavad-bhakti-vilāsa. If topics about the Lord give such results, how much more will topics concerning Kṛṣṇa’s form and qualities will give results!
Text 5 pitāmahā me samare ’marañjayair devavratādyātirathais timiṅgilaiḥ duratyayaṁ kaurava-sainya-sāgaraṁ kṛtvātaran vatsa-padaṁ sma yat-plavāḥ Translation Taking the boat of Kṛṣṇa’s lotus feet, my grandfather Arjuna and others easily crossed the difficult ocean of the Battlefield of Kurukṣetra, in which such commanders as Bhīṣma resembled great fish that could very easily have swallowed him since that ocean became the size of the hoof print of a calf. Commentary Three verses indicate that Parīkṣit should constantly hear about Kṛṣṇa since his whole family was dedicated to him. The foes were very courageous. Bhīṣma the chief warrior (devavratādi) was difficult to kill because due to his staying fixed in his vows he had been given the boon to die at will. The enemy was difficult to overcome since Bhīṣma protected them.
ekādaśa-sahasrāṇi yodhayed yas tu dhanvinām
astra-śastra-pravīṇaś ca mahā-ratha iti smṛtaḥ
amitān yodhayed yas tu samprokto ’tirathas tu saḥ
A mahā-ratha is one who can fight alone with ten thousand archers, who is an expert in both weapons and scripture. An atiratha is one who fights with unlimited troops.
The troops of Duryodhana and others were like an ocean because of their immense numbers. The word sma indicates that it was well known. Kṛṣṇa’s feet were like a boat, enabling Arjuna to defeat the enemy. But this boat did not carry Arjuna like a normal boat. Kṛṣṇa’s feet as a boat had special power to make the ocean small.
Text 6 drauṇy-astra-vipluṣṭam idaṁ mad-aṅgaṁ santāna-bījaṁ kuru-pāṇḍavānām jugopa kukṣiṁ gata ātta-cakro mātuś ca me yaḥ śaraṇaṁ gatāyāḥ Translation Because my mother surrendered unto Kṛṣṇa’s lotus feet, the Lord, Sudarśana-cakra in hand, entered her womb and saved my body, the body of the last remaining descendant of the Kurus and the Pāṇḍavas, a body which was almost destroyed by the fiery weapon of Aśvatthāmā. Commentary Kṛṣṇa particularly gave me life. My limbs were burned up completely (vipluṣṭam) since the brahmāstra could not be countered and was extremely hot. The word idam (this body) indicates that the events happened in this very life not some other life and were plainly visible. There is no doubt about this. Because he was the last remaining Kuru, Kṛṣṇa was merciful to him and showed affection for his body. By preventing destruction of their family Kṛṣṇa preserved their fame and dharma. Though the Pāṇḍavas were also Kurus, they are mentioned separately to show their special position. The Kurus were the others, who were without descendants, like a brāhmaṇa-sannyāsī. The Lord was most compassionate to the other Kurus because he uprooted the demons completely and, by protecting their seed, gave them benefit in their future lives (since there were descendants to perform rites for them). The cakra is mentioned because of its prominent nature, but the Lord protected Parīkṣit using his club.
astra-tejaḥ sva-gadayā nīhāram iva gopatiḥ
The Lord was thus engaged in vanquishing the radiation of the brahmāstra using his club, just as the sun evaporates a drop of dew. SB 1.12.10
Or he held also his cakra to protect Parīkṣit out of great affection. The word ca indicates that Kṛṣṇa also protected his mother. She was saved because of the child in her womb. Otherwise she wished to die with her husband. This and the previous verse indicate that Parīkṣit would be ungrateful if he were to remain uninterested in the topics of the Lord.
Text 7 vīryāṇi tasyākhila-deha-bhājām antar bahiḥ pūruṣa-kāla-rūpaiḥ prayacchato mṛtyum utāmṛtaṁ ca māyā-manuṣyasya vadasva vidvan Translation O learned Śukadeva! Please reveal the confidential activities of Kṛṣṇa, appearing in a human form by his mercy, appearing within and outside of all materially embodied living beings as time and Paramātmā and giving prema or death to various persons.
“My topics are recommended for those who are liberated. Being confidential, these topics are for persons like you – they should be hidden from materialistic people.” Fearing such a rebuttal, Parīkṣit requests enthusiastically that Śukadeva begin his narration. The Lord gives absence of all suffering (amṛtam) or the highest sweetness, or prema at his lotus feet, to embodied beings. The word ca indicates he also gives other desirable objects. Please reveal (vadasva) the secret topics of the Lord. This is the meaning of vadasva in the imperative form according to bhāṣanopasambhāsā: vad in the ātmanepada form means “to light up.” (Pāṇini 1.3.47) Or the word may be taken as vada and sva. Sva means “O my friend!” or “O my treasure!” You should speak for our benefit. O most learned one (vidvan)! This indicates Śukadeva’s knowledge of all those pastimes.
This verse has been explained by Śrīdhara Svāmī as follows. “Please speak the topics for the devotees since you give immortality to those with spiritual insight (antar) who hear your topics through your form as the antaryāmī and you give death to the materialists (bahiḥ) in the form of time.”
Or internally and externally you act in the forms of antaryāmī and time. You give bliss by your form of Viṣṇu situated internally, through hearing your topics. You give suffering by your forms situated externally such as time or Yama when there is no hearing of your topics.
Or you act internally and externally to give sweetness to the devotees and act externally and internally to give death to the materialists.
Māyā-manuṣyasya: you appear like a normal human being, but this is only apparent because you are beyond material qualities, though you perform pastimes like a human. Or though appearing as a human (māyā) you are actually not human (amanuṣyasya), since you show powers like riding Garuḍa, defeating Śiva and bewildering Brahmā. Or māyā can mean mercy, for Viśva-koṣa says māyā means mercy and pride. You appear in a human form with mercy. Or māyā can mean knowledge according to Trikaṇḍa-śeṣa and Nighantu. You appear as the supreme Brahman in human form with full knowledge.
Another meaning: you went beyond the rules in dealing with people possessing bodies. You killed (mṛtum). Persons such as Bhīṣma and Droṇa who could die at will, who were hard to kill. Having killed others like Pūtanā and Kaṁsa, you gave them liberation (amṛtam) which is hard to attain, though they were enemies. The word ca indicates that you gave them not only liberation but the goal of your highest devotees.
Please recite such actions performed by your free will, because you are situated internally and externally as the three puruṣa avatāras and in various forms such as time. It is very suitable that you perform these actions at will since you are situated internally and externally. The rest of the verse can be interpreted as above.
Because of the power revealed through giving death or immortality in the earthly pastimes and because of the sweetness of the human actions in the earthly pastimes, the nature of Kṛṣṇa becomes easily revealed in his form on earth, more than in his form in Goloka. Therefore speak of these pastimes. Having previously heard of these pastimes, Parīkṣit was now very eager to know, since Kṛṣṇa in a single form was most astonishing as both the source of all avatāras (Svayam Bhagavān) and was an avatāra (making his appearance on earth).
Text 8 rohiṇyās tanayaḥ prokto rāmaḥ saṅkarṣaṇas tvayā devakyā garbha-sambandhaḥ kuto dehāntaraṁ vinā Translation You have already explained that Saṅkarṣaṇa or Balarāma appeared as the son of Rohiṇī. Without changing bodies, how is it possible that he was also in the womb of Devakī? Commentary In four verses Parīkṣit asks specific questions. You mentioned in SB 9.24.54 that Balarāma or Saṅkarṣaṇa was one among the sons of Devakī. But you also said that he was the son of Rohiṇī (SB 9.24.46). These statements referred to the same person.
Text 9 kasmān mukundo bhagavān pitur gehād vrajaṁ gataḥ kva vāsaṁ jñātibhiḥ sārdhaṁ kṛtavān sātvatāṁ patiḥ Translation Why did Kṛṣṇa leave the house of his father, Vasudeva, and transfer himself to Vṛndāvana? Where did the Lord, the protector of the devotees, live with his relatives? Commentary Mukunda means giver of liberation. Kṛṣṇa should have stayed in Mathurā to give liberation to Kaṁsa instead of going to Vraja. This question will be answered in the eighth and ninth chapters.
Or since Mukunda means the happiness of liberation, as derived from mukti with dā (to give) with elision of syllables as in words like pṛṣodara from pṛṣat and udara and since that happiness is useless, the real meaning of Mukunda must be “the giver of the bliss of prema.” Therefore it is suitable that he went to Vraja to give prema, but he still must have produced a pretext for going. Later it will be understood that the Lord made Kaṁsa fear his father and mother by his going to Vraja. Parīkṣit uses the word “father” to indicate Vasudeva because of the apparent birth from Vasudeva, and out of respect because of his relationship with the Yadus. Śukadeva however later identifies Kṛṣṇa’s actual father with the words nandaḥ sva-putram ādāya pretyāgatam udāra-dhīḥ: generous Nanda immediately took his son Kṛṣṇa on his lap as if Kṛṣṇa had returned from death. (SB 10.6.43)
Kva means “what particular place.” Jñātibhiḥ means the cowherds and the Yādavas. So, the question can be: Giving up Mahāvana where did he live with the cowherds? Or it can be: Giving up Mathurā, where did he live with the Yādavas? Thus the word jñātibhiḥ has a different meaning in reference to Vṛndāvana and Dvārakā.
Though both the cowherds and the Yādavas were his relatives, Kṛṣṇa considered the cowherds to be his main relatives.
yāta yūyaṁ vrajaṁn tāta vayaṁ ca sneha-duḥkhitān
jñātīn vo draṣṭum eṣyāmo vidhāya suhṛdāṁ sukham
Now you should all return to Vraja, dear father. We shall come to see you, our dear relatives who suffer in separation from us, as soon as we have given some happiness to your well-wishing friends. SB 10.45.23
It is understood that Śukadeva would explain the significance of leaving Mahāvana and living in Vṛndāvana. If the question can be taken to be referring to that journey, then the answer will be found later in the words of Upananda and the Lord.
Kṛṣṇa is described as the protector of the devotees (sātvatāṁ patiḥ). He lived with his devotees to protect them with suitable pastimes.
Text 10 vraje vasan kim akaron madhupuryāṁ ca keśavaḥ bhrātaraṁ cāvadhīt kaṁsaṁ mātur addhātad-arhaṇam Translation While Kṛṣṇa lived in Mahāvana, Vṛndāvana, Mathurā and Dvārakā, what did he do? Why did he personally kill Kaṁsa, his mother’s brother? Such killing is not at all sanctioned in the scriptures. Commentary Please tell me Kṛṣṇa’s activities in those places. This is expressed in two verses. Vraja refers to Mahāvāna and Vṛndāvana. Madhupūri means Mathurā and Dvārakā, the cities of the Madhu dynasty. But while living in these places he went elsewhere and performed pastimes as well. Those pastimes should also be narrated. Keśava means “he who subordinates (vayate) Brahmā (ka) and Śiva (īśa) by his powers. Or va can mean “to exist.” The meaning is then “he who exists with Brahmā and Śiva as his excellent servants.” Therefore, many astonishing activities are possible in Kṛṣṇa. Why did he kill Kaṁsa? Addhā means “in person.”
Text 11 dehaṁ mānuṣam āśritya kati varṣāṇi vṛṣṇibhiḥ yadu-puryāṁ sahāvātsīt patnyaḥ katy abhavan prabhoḥ Translation Kṛṣṇa, the Supreme Lord, has no material body, yet he appears as a human being. For how many years did he live with the descendants of Vṛṣṇi? How many wives did he marry, and for how many years did he live in Dvārakā? Commentary Dehaṁ mānuṣam āśritya: he took shelter of this material world (deham) filled with humans (mānuṣam). The world is like his body, since the universal form is his expansion. For the ignorant he was the universal form (virāḍ aviduṣām). Since this form is merely a portion of his real body, he cannot have a material human body. Thus, the yogīs saw his body as the supreme truth (tattvaṁ paraṁ yoginām). (SB 10.43.17) Another meaning of mānuṣam is “coming in Manu’s line” just as a Yādava comes in Yadu’s line.
The word āśritya means “taking shelter of the eye (understood by context) with a particular form” or in other words “manifesting.” The Lord is his own shelter and never takes shelter of a material body. Thus we find verse such as sa ātmā svāśrayāśrayaḥ: the shelter of the ātmā is the Paramātmā, who takes shelter of himself. (SB 2.10.9) Yoga-māyām upāśritaḥ: he took shelter of his own yoga-māyā potency. (SB 10.29.1) thus meaning of dehaṁ mānuṣam āsritya is “revealing his most beautiful body with a human form” since his body is eternal, being completely sac-cid-ānanda.
He lived with the Vṛṣṇis. They also must have similar bodies. For how many years did he manifest this spiritual form in Dvārakā? Some versions have the word madhupuryām instead of yadupuryām.
How many were the wives that he had? The meaning is “For how many women was there so much good fortune?”
Text 12 etad anyac ca sarvaṁ me mune kṛṣṇa-viceṣṭitam vaktum arhasi sarvajña śraddadhānāya vistṛtam Translation O great sage, knower of everything! Please describe in detail all the remarkable activities about which I have inquired and also about those which I have not, for I have full faith Commentary An ignorant person like me has asked many questions. You should explain all of this — whatever I have asked and also what I have not asked. You should explain the astonishing (vi) activities (ceṣṭitam) of Kṛṣṇa, Svayam Bhagavān in human form. You can do this because you are very conversant (muni) with these pastimes. “But since the pastimes are infinite, how can I be aware of them all?” You are omniscient (sarvajña). You know everything about them.
Text 13 naiṣātiduḥsahā kṣun māṁ tyaktodam api bādhate pibantaṁ tvan-mukhāmbhoja- cyutaṁ hari-kathāmṛtam Translation Because I am drinking the nectar of topics about Kṛṣṇa, which is flowing from your lotus mouth, though I have given up even drinking water, my hunger and thirst, which are extremely difficult to bear, cannot hinder me. Commentary The penance for my offense again a great brāhmaṇa was giving up my life. I have even given up drinking water. But my life continues because of the nectar of the topics you recite. Otherwise I would already be dead. That is expressed in this verse.
The hunger and thirst are now unbearable, not endurable by my will power. The cause of my offense was my thirst which made me throw a dead snake around the neck of the sage. Because my thirst arose from lack of water which caused by offense, I have given up drinking water. Kṣut (hunger) also refers to thirst in this verse. But I do not feel any pain from giving up water. Or, though for others it is intolerable, though I am soft from many luxuries I will not avoid giving up water. It cannot create an obstacle in hearing the Lord’s topics. Placing the word na first gives greater emphasis to it.
The cause is the nectar of the topics of the Lord, Hari, who takes away all suffering. The topics make me forget the material world because of their intoxicating effect and sweetness. I drink, or relish with great attachment, that nectar. Those topics are most astonishing for they have destroyed my hunger and thirst.
The special nature of the nectar is described. I drink it without cessation (present tense is used). It is not possible to stop drinking it. Or, even after drinking, I feel as if I have started just now. And it flows from your mouth, beautiful as a lotus in form, a vessel filled with great pleasure. This indicates the special quality of Śukadeva’s speaking. Great sweetness arises in the topics of the Lord spoken by the great devotee. Or the unusual nature of the lotus is shown by having nectar flow from it. As nectar flows from the lotus, the topics of the Lord flow from Śukadeva’s mouth. The statement shows the great attachment of Parīkṣit for the topics.
Text 14 sūta uvāca evaṁ niśamya bhṛgu-nandana sādhu-vādaṁ vaiyāsakiḥ sa bhagavān atha viṣṇu-rātam pratyarcya kṛṣṇa-caritaṁ kali-kalmaṣa-ghnaṁ vyāhartum ārabhata bhāgavata-pradhānaḥ Translation Sūta Gosvāmī said: O son of Bhṛgu [Śaunaka Ṛṣi], after Śukadeva Gosvāmī, the most respectable devotee, the son of Vyāsadeva, heard the pious questions of Mahārāja Parīkṣit, he thanked the King with great respect. Then he began to discourse on topics concerning Kṛṣṇa, which are the remedy for all sufferings in this age of Kali. Commentary Pleased by his words, Śukadeva begins to speak. Out of joy, Sūta addresses Śaunaka as “giver of joy to Bhṛgu.” After hearing such words (evam), after the questions of Parīkṣit (atha), the great soul known as the son of Vyāsa, who compiled the Vedas and knew their meaning, the son with strong vows (not to be bewildered by māyā), spoke. He is known as bhagavān since bhagavān is defined as follows:
utpattiṁ pralayaṁ caiva bhūtānām āgatiṁ gatim
vetti vidyām avidyām ca sa vācyo bhagavān iti
Bhagavāṇ refers to a person who knows about the creation and destruction of the universe, the appearance and disappearance of the living entities, knowledge and ignorance. Viṣṇu Purāṇa
Or, the word bhagavān is used since the Lord and his devotees are considered non-different, being given equal respect. Sādhavo hṛdayam mahyaṁ sādhūnāṁ hrḍayas tv aham: the pure devotee is my very heart: what pains him pains me; I am the heart of the pure devotee: what pleases him pleases me. (SB 9.4.68) Viṣṇu-rātam means Parīkṣit, protected from the brahmāstra by the Lord who entered into the womb of his mother and who then gave him (rātam) to Yudhiṣṭhira. Or viṣṇu-rātam means “he who was accepted by Viṣṇu.” This indicates his high position as a devotee.
Śukadeva then respected Parīkṣit with great praise and began speaking about the pastimes of Kṛṣṇa, Bhagavān, who attracts the hearts of all people. Those topics destroy the grave sins of the people of Kaliyuga, since they destroy Kali himself, the cause of all sins. Or those topics destroy the sin of quarreling about the nature of truth, the goal and the sādhana, arising from inability to determine the greatness of the Lord. All quarrels cease on understanding the greatness of the Lord by hearing about his activities. Or the topics destroy the root of all suffering (Kali) and all sin (kalmaṣam). They destroy the suffering in the material world. Or, Parīkṣit was the destroyer of all sins in the form of Kali.
How could the secret topics be revealed in an assembly of persons of various mentalities? Śukadeva was the best among the devotees or the person who possessed the highest scripture, Bhāgavatam (bhāgavata-pradhānaḥ).
harer guṇākṣipta-matir bhagavān bādarāyaṇiḥ
adhyagān mahad ākhyānaṁ nityaṁ viṣṇu-jana-priyaḥ
Śukadeva, the son of Vyāsa, whose mind became distracted from trance by the qualities of Kṛṣṇa, and who became attracted to the Vaiṣṇavas, studied this great Bhāgavatam. SB 1.7.11
Śukadeva was completely absorbed in Kṛṣṇa. Because he was so elevated he was able to induce all listeners to become similarly elevated. The same is said concerning Prahlāda: sa uttama-śloka-padāravindayor niṣevayākiñcana-saṅga-labdhayā tanvan parāṁ nirvṛtim ātmano muhur duḥsaṅga-dīnasya manaḥ śamaṁ vyadhāt
His bad associates become absorbed in the Lord and experienced the highest bliss by their association with a devotee who had nothing to do with anything material and by engaging in the service of the Lord's lotus feet. SB 7.4.42
The masculine case in pradhānaḥ is poetic license (usually it is neuter).
Text 15 śrī-śuka uvāca samyag vyavasitā buddhis tava rājarṣi-sattama vāsudeva-kathāyāṁ te yaj jātā naiṣṭhikī ratiḥ Translation Śrīla Śukadeva Gosvāmī said: O best of all saintly kings! Because you are greatly attracted to topics of Vāsudeva, your intelligence is firmly fixed in them. Commentary The last verse mentioned that Śukadeva began speaking. Now this is repeated to make it clearly understood by all listeners. Most were enthusiastic to hear, but a few were inattentive. This should be understood in other verses as well. He is addressed as Śrī-śuka because of his sweet voice caused by his profound prema. This should be understood in other texts as well. Rasa appears in the conversation by mutual affection between the speaker and listener. Śuka was overjoyed at the King’s questions. This is expressed in two verses. Your intelligence is completely fixed in topics of Vāsudeva, the Lord who appeared from Vasudeva to show all his powers. That intelligence has reached the highest level of affection (naiṣṭhikī ratiḥ). He thus addresses him as the best among all the saintly kings. Though sometimes he addresses Parīkṣit as the King to get his attention since he is overcome with prema on hearing the topics, sometimes he addresses him in a special manner according to the situation and topic as in this verse.
Text 16 vāsudeva-kathā-praśnaḥ puruṣāṁs trīn punāti hi vaktāraṁ pracchakaṁ śrotṝṁs tat-pāda-salilaṁ yathā Translation The Gaṅgā, emanating from the toe of Viṣṇu, purifies the three worlds, the upper, middle and lower planetary systems. Similarly, when one asks questions about the pastimes and characteristics of Kṛṣṇa, three varieties of men are purified: the speaker or preacher, he who inquires, and the people in general who listen. Commentary Sages and I myself become purified of the contamination that arises from not hearing the Lord’s topics. He repeats the name Vāsudeva out of attraction for Kṛṣṇa. One will ask questions in order to increase steadiness. Talks about Kṛṣṇa definitely (hi) purify three types of persons (the main ones). When the question is asked, the speaker becomes purified since he becomes established as the speaker at the time of asking him. Of course, how much more he will be purified when he speaks. What to speak of how much more the original questioner will be purified. And even those who hear the question as bystanders become purified. The questioner and speaker are single, since it is unsuitable that there be many questioners and speakers. But without consideration, all people are purified by things related to the Lord. An example is given. The water from the Gaṅgā or from a śālagrāma purifies the sprinkler of water (the questioner). It then purifies the object on which it is sprinkled (the speaker). It then purifies others who are present (the listeners).
śruto ’nupaṭhito dhyāta ādṛto vānumoditaḥ
sadyaḥ punāti sad-dharmo deva-viśva-druho ’pi hi
Pure devotional service rendered to the Supreme Lord, consisting of hearing, chanting, meditating, accepting it with faith, or praising others who perform it, immediately purifies even those who are envious of the Lord and the universe. SB 11.2.12
Text 17 bhūmir dṛpta-nṛpa-vyāja-daityānīka-śatāyutaiḥ ākrāntā bhūri-bhāreṇa brahmāṇaṁ śaraṇaṁ yayau Translation Once when mother earth was overburdened by hundreds of thousands of military phalanxes of various conceited demons dressed like kings, she took shelter of Brahmā. Commentary The well-known reason for the appearance of the Lord is described in this verse. By mentioning the demons’ pride (dṛpta), Śukadeva indicates their nature of disrespecting the saintly because of their lack of proper discrimination. The demons had unlimited (śatāyutaiḥ) armies. The earth took shelter of Brahmā.
Text 18 gaur bhūtvāśru-mukhī khinnā krandantī karuṇaṁ vibhoḥ upasthitāntike tasmai vyasanaṁ samavocata Translation Mother earth, assuming the form of a cow, very distressed, with tears in her eyes, and crying pitifully, appeared before Brahmā and told him about her misfortune. Commentary What was her appearance? She took the form of a cow to invoke pity. She was distressed. She cried with shaking voice. Instead of rudatī sometimes krandantī is found. Her face was covered with tears. Viṣṇu Purāṇa and Hari-vaṁśa describe her speaking pitifully because of pain (khedāt karuṇa-bhāśiṇī). Brahmā is described as vibhoḥ because he endowed with powers of controlling the universe since he is empowered by the Lord. She directly (sam) expressed her suffering to Brahmā. Instead of sam sometimes svam (her suffering) is found.
tat sāṁpratam amī daityāḥ kālanemi purogamāḥ / martya-lokaṁ samākramya bādhante 'harniśaṁ prajāḥ // kālanemir hato yo 'sau viṣṇunā prabhaviṣṇunā / ugrasena-sutaḥ kaṁsaḥ saṁbhūtaḥ sa mahāsuraḥ // āriṣṭo dhenukaḥ keśī pralaṁbo narakas tathā / suṁdo 'suras tathāty ugro bāṇaś cāpi baleḥ sutaḥ // tathānye ca mahāvīryā nṛpāṇāṁ bhavaneṣu ye / samutpannā durātmānas tān na saṁkhyātum utsahe // akṣohiṇyo hi bahulā divya-mūrti-dharāḥ surāḥ / mahābalānāṁ dṛptānāṁ daityendraṇāṁ mamopari // tad bhūribhāra pīḍārtā na śaknomy amareśvarāḥ / bibhartum ātmānam aham iti vijñāpayāmi vaḥ // kriyatāṁ tan mahābhāgā mama bhārāvatāraṇam / yathā rasātalaṁ nāhaṁ gaccheyam ativihvalā // Viṣṇu Purāṇa 5.1.22-.28
The demon Kālanemi previously attacked the earth and afflicted the people constantly. Killed by powerful Viṣṇu, he was born as the powerful demon Kaṁsa, the son of Ugrasena. Āriṣtā, Denuka, Keśī, Pralamba, Naraka, Sunda, and fierce Bāṇa, the son of Bali, as well as other great warriors have been born in the houses of kings. It is not possible to count them. They have numerous armies, O shining form! O lord! Pained by the great weight, I cannot bear the burden of these proud demon kings of great strength. I inform you of this. Please relieve me of this burden so that I do not go to Rasātala in distress.
Text 19 brahmā tad-upadhāryātha saha devais tayā saha jagāma sa-tri-nayanas tīraṁ kṣīra-payo-nidheḥ Translation Thereafter, having heard of the distress of mother earth, Brahmā, with mother earth, Śiva and all the other devatās, approached the shore of the ocean of milk. Commentary Brahmā went immediately (atha), to bring about the appearance of the Lord. Atha also indicates auspiciousness. He took Śiva because Śiva was very dear to the Lord and could particularly help plead his case. They went to the shore of the milk ocean which was protected by a form of Viṣṇu. This is understood from the Padma Purāṇa and Viṣṇu-sahasra-nāma-stotra. Viṣṇuḥ kṣīrabdhi-mandiraḥ: Viṣṇu has an abode in the Milk Ocean. They went to the shore, not to Viṣṇu’s palace, since that was difficult to enter. This is explained in Mokṣa-dharma, Nārāyaṇīya.
Kṛṣṇa, known as Vāsudeva, first member of the caturvyūha, is situated in the highest place Goloka. A portion of a portion of Saṅkarṣaṇa, second member of the caturvyūha, is Mahāviṣṇu, creator of mahat-tattva. Garbhodakaśāyī is an expansion of Aniruddha, fourth member of the caturvyūha. Each Aniruddha is situated in each of the countless universes that emanate from the miniscule hair holes of Mahāviṣṇu. Kṣirodakaśāyī, third member of the caturvyūha, is situated in each living entity. He is a portion of a portion of Pradyumna and is antaryāmī of Brahmā. Sometimes these caturvyūha forms act as āvaraṇa deities to Kṛṣṇa or Govinda in Goloka in the spiritual sky.[3]
Text 20 tatra gatvā jagannāthaṁ deva-devaṁ vṛṣākapim puruṣaṁ puruṣa-sūktena upatasthe samāhitaḥ
After reaching the shore of the ocean of milk, the devatās with great attention worshiped Viṣṇu, the master of the whole universe, the supreme God of all gods, who provides for everyone and diminishes everyone’s suffering, by reciting the Puruṣa-sūkta.
With devotion, they praised the Lord using the Puruṣa-sūkta, which indicates the Mahā-puruṣa, the creator of mahat-tattva. With great attention they praised the Lord with those verses to indicate his greatness and to reveal that his supreme position was proven by the Vedas. The Lord is described as the master of the universe, as the worshipable lord of all devatās: he is praised by the devatās so that he will protect the universe. He showers (vṛṣati) blessings that fulfill all desires and he destroys (ākampayati) all suffering – therefore he is called Vṛṣākapi. The usage of this word indicates that the devatās had a desire.
Text 21 giraṁ samādhau gagane samīritāṁ niśamya vedhās tridaśān uvāca ha gāṁ pauruṣīṁ me śṛṇutāmarāḥ punar vidhīyatām āśu tathaiva mā ciram Translation While in trance, Brahmā heard words vibrating in the sky. Thus he told the devatās: O devatās, hear immediately from me the order of Kṣīrodakaśāyī Viṣṇu and execute it without delay. Commentary On the bank of the Milk Ocean, while in samādhi he heard from the sky a message spoken by the Lord, without seeing any person. This indicates that even the form of Viṣṇu was difficult to see. This shows that people who saw the pastimes of Kṛṣṇa, Svayam Bhagavān, the source of this Viṣṇu in Vṛndāvana later, had special good fortune. The word ha means “clearly” or “in joy.” Pauruṣīm means “by the puruṣa.” Brahmā understood who was speaking, for he knows the identity of the Lord:
sṛjāmi tan-niyukto ’haṁ haro harati tad-vaśaḥ
viśvaṁ puruṣa-rūpeṇa paripāti tri-śakti-dhṛk
I create under his order, and Śiva destroys under his order. Holding his three energies, he protects the universe as the Paramātmā. SB 2.6.32
“Hear the words that the puruṣa known as Viṣṇu spoke.” He said this to give the others faith in those words. Hear now (āśu) without commotion. O devatās (amarāḥ)! This means “You will become immortal by following the instructions.”
Text 22 puraiva puṁsāvadhṛto dharā-jvaro bhavadbhir aṁśair yaduṣūpajanyatām sa yāvad urvyā bharam īśvareśvaraḥ sva-kāla-śaktyā kṣapayaṁś cared bhuvi Translation Kṛṣṇa is already aware of the distress on earth. For as long as the source of all forms of the Lord remains visible on earth to diminish its burden, all of you devatās should appear as sons and grandsons along with his eternal associates in the family of the Yadus at the proper time. Commentary Brahmā repeated Viṣṇu’s words in four verses. Kṛṣṇa (puṁsā), of whom I (Viṣṇu) am a portion of a portion, has already understood the distressful condition of the earth. You do not have to inform him. I (Viṣṇu) also know. Therefore I did not become visible personally to hear about it at this time. You should be born along with the unlimited portions of Kṛṣṇa. Those portions are the Yādavas:
ete hi yādavāḥ sarve mad gaṇā eva bhāmini
sarvadā mat priyā devi mat tūlya-guṇa-śālinaḥ
O goddess! All the Yādavas are my people, most dear to me and equal to me in qualities. Padma Purāṇa, Kartika-māhātmya
You should be born as sons and grandsons of the Yādavas, who are eternal associates of the Lord, and should remain near them. Yadāvas also includes their relatives, the Pāṇḍavas. It should be understood that the Pāṇḍavas attained Svarga (as described in the Mahābhārata), but being qualified as eternal associates, they actually went to the Lord. Kṛṣṇa is the lord of all of us, the lord of the universal form and antaryāmī.
That Kṛṣṇa is the source even of Viṣṇu is substantiated by many verses. īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam
Kṛṣṇa is the supreme controller. He is the enjoyer of innumerable consorts, and the possessor of an eternal form of knowledge and bliss. Though, he is without origin, he is the source of all other forms of God, and is the cause of all causes. He is Govinda, the boy who cares for the cows. Brahma-saṁhitā yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ viṣṇur mahān sa iha yasya kalā-viśeṣo govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
I worship the Supreme Lord Govinda whose first expansion is Mahā-viṣṇu, who determines the appearance and disappearance of the rulers within the universe (even Kṣirodakaśāyī-viṣṇu) by his exhalation and inhalation of breath. Brahma-saṁhitā 48
athāham aṁśa-bhāgena devakyāḥ putratāṁ śubhe
prāpsyāmi tvaṁ yaśodāyāṁ nanda-patnyāṁ bhaviṣyasi
O all-auspicious Yogamāyā, I shall then appear with my Viṣṇu expansions as the son of Devakī, and you will appear as the daughter of mother Yaśodā, the queen of Mahārāja Nanda. SB 10.2.9
nārāyaṇas tvaṁ na hi sarva-dehinām
ātmāsy adhīśākhila-loka-sākṣī
nārāyaṇo ’ṅgaṁ nara-bhū-jalāyanāt
tac cāpi satyaṁ na tavaiva māyā
Are you not the original Nārāyaṇa, O supreme controller, since you are the soul of every embodied being and the eternal witness of all created realms? Indeed, Lord Nārāyaṇa is your expansion, and he is called Nārāyaṇa because he is the generating source of the primeval water of the universe. He is real, not a product of your illusory Māyā. SB 10.14.14
yasyāṁśāṁśāṁśa-bhāgena viśvotpatti-layodayāḥ
bhavanti kila viśvātmaṁs taṁ tvādyāhaṁ gatiṁ gatā
O Soul of all that be, the creation, maintenance and destruction of the universe are all carried out by a fraction of an expansion of an expansion of your expansion. Today I have come to take shelter of you, the Supreme Lord. SB 10.85.31
Though I can appear immediately, when my time energy is engaged to do it, it will take place. It will happen in due time. The word sva (my own) in the phrase sva-kāla-śaktyā is used to indicate that time is also subservient to Kṛṣṇa. You should remain on earth as long as Kṛṣṇa remains visible (as long as he moves on earth). Other than this, he is also eternally performing pastimes in his unmanifest form in Vṛndāvana, Mathurā and Dvārakā along with his eternal associates, but he is invisible to others. vatsair vatsatarībhiś ca sākaṁ krīḍati mādhavaḥ vṛndāvanāntaragataḥ sarāmo bālakair vṛtaḥ
Kṛṣṇa plays with the calves and older calves within Vṛndāvana, surrounded by Balarāma and other boys. Skanda Purāṇa
rājadhānī tataḥ sābhūt sarva-yādava-bhūbhujām
mathurā bhagavān yatra nityaṁ sannihito hariḥ
Since that time, the city of Mathurā had been the capital of all the kings of the Yadu dynasty. The city and district of Mathurā are very intimately connected with Kṛṣṇa, for Kṛṣṇa lives there eternally.
SB 10.1.28
Concerning Dvārakā it is said:
nityaṁ sannihitas tatra bhagavān madhusūdanaḥ
smṛtyāśeṣāśubha-haraṁ sarva-maṅgala-maṅgalam
Madhusūdana, the Supreme Lord, is eternally present in Dvārakā. It is the most auspicious of all auspicious places, and merely remembering it destroys all contamination. SB 11.31.24
Text 23 vasudeva-gṛhe sākṣād bhagavān puruṣaḥ paraḥ janiṣyate tat-priyārthaṁ sambhavantu sura-striyaḥ Translation The Supreme Lord Kṛṣṇa, who has full potency, will personally appear as the son of Vasudeva. Therefore all the wives of the devatās should also appear in order to satisfy him. Commentary Having mentioned that Kṛṣṇa is the source of all forms of God, Viṣṇu now describes the esoteric goal of Svayam Bhagavān’s appearance: his blissful pastimes. Kṛṣṇa is described as puruṣaḥ paraḥ, the person to whom no one is superior, and as Bhagavān, endowed with all powers. By mentioning this, no one can say he is born like an ordinary jīva. He will appear (rather than be born) personally in Vasudeva’s house. In order to please him (tat-priyārtham) by your service, or in order to serve his dear consorts such as Rukmiṇī and Rādhā (tat-priyā), the wives of the devatās should make their appearance in the best possible way (sambhavantu). Or they should become qualified (sambhavantu). This means the Lord would bless them with suitable qualification and they would then appear.
Text 24 vāsudeva-kalānantaḥ sahasra-vadanaḥ svarāṭ agrato bhavitā devo hareḥ priya-cikīrṣayā Translation The expansion of Kṛṣṇa is Saṅkarṣaṇa, who is unlimited and has a thousand heads and exists along with Kṛṣṇa. He is worshipped by all.. Previous to the appearance of Kṛṣṇa, this Saṅkarṣaṇa will appear as Baladeva, just to please the Supreme Lord Kṛṣṇa in his pastimes. Commentary His elder brother will appear first. His brother’s qualifications are described. Vāsudeva refers to Kṛṣṇa as part of the caturvyūha in Dvārakā. His kalā or expansion there is Saṅkarśaṇa. He is unlimited (anantaḥ) and has a thousand heads as the expansion Śeṣa in order to praise the qualities of Kṛṣṇa. rāma rāma mahā-bāho na jāne tava vikramam yasyaikāṁśena vidhṛtā jagatī jagataḥ pate
Rāma, Rāma, O mighty-armed one! I know nothing of your prowess. With a single portion of yourself you hold up the earth, O Lord of the universe. SB 10.65.28
The “single portion of yourself” refers to Śeṣa. Svarāṭ means he who exists (rājate) with Bhagavān Kṛṣṇa, the highest svarūpa (sva). This means that he does not exist without Kṛṣṇa. He is called deva because he is to be worshipped by all, since he is Svayam Bhagavān’s elder brother. “But he should be the younger brother of Svayam Bhagavān like Lakṣmaṇa, the younger brother of Rāma.” He takes this role of an older brother to please Kṛṣṇa. In this role, he is able to destroy the Lord’s pain by being obedient and by being an equal (who doesn’t always have to obey). Thus he has a special friendly relationship with Kṛṣṇa as his devotee. In the Bṛhad-sahasra-nāma-stotra, among the names of Balarāma there is pūrva-bhakti-khedācyutāgrajaḥ: he became the elder brother of the Lord because of the Lord’s pain in his previous pastimes as Rāma. In those previous pastimes he could not relieve Rāma of distress because he was younger. Thus, in some kalpas he does not appear in a dependant position. Since Lakṣmaṇa is dependent, he cannot freely remove Rāma’s distress. Thus he laments in devotion, because he is not able to relieve the Lord’s pain. “By becoming elder, I desire to give him happiness independently.” He desired to give happiness to Hari out of affection since Hari is most attractive. Thus he appears as the elder brother.
Text 25 viṣṇor māyā bhagavatī yayā sammohitaṁ jagat ādiṣṭā prabhuṇāṁśena kāryārthe sambhaviṣyati Translation The potency of the Lord, full of power, who bewilders the whole world, will also appear by the request of her master to perform her actions, as a servant of the Lord. Commentary Māyā is the śakti of Bhagavān who pervades the universe (viṣṇoḥ). She is called bhagavatī because she is endowed with all powers. She is then shown as bhagavatī by describing her specific actions. She bewilders the world. This function is completely different from the cit-śakti. She will act completely by the will of the Lord. Without the Lord’s will, she is unable to bewilder Yaśodā and others. Because bewildering Yaśodā is most confidential, that is not stated directly here: she appears for certain activities (kāryārthe). “We devatās are your unlimited order-carriers and will appear to please the Lord. Yaśodā is completely independent. How can māyā bewilder her?” She has been directly ordered by Kṛṣṇa, her master. “You have said she bewilders the world. When she takes birth she will bewilder us also.” She will act as an aṁśa, following Kṛṣṇa’s will. She will bewilder according to his desire alone.
Text 26 śrī-śuka uvāca ity ādiśyāmara-gaṇān prajāpati-patir vibhuḥ āśvāsya ca mahīṁ gīrbhiḥ sva-dhāma paramaṁ yayau Translation Śukadeva Gosvāmī continued: After thus advising the devatās and pacifying mother earth by words, the very powerful Brahmā, who is the master of all other Prajāpatis, returned to his own abode. Commentary He gave orders according to what Viṣṇu repeated of Kṛṣṇa’s words. His qualification to give orders is stated. He was lord of the Prajāpatis like Marīci because he was powerful (vibhuḥ). The other meaning is that by helping bring about the appearance of Kṛṣṇa, his position as protector of the Prajāpatis and as a powerful figure became successful. He pacified the earth. “You are most fortunate. Your surface will be decorated very soon by Kṛṣṇa’s foot prints.” He went to Satyaloka to satisfy the personified Vedas and his associates who were at present situated far away from him by giving them the news that Kṛṣṇa would appear on earth.
Text 27 śūraseno yadupatir mathurām āvasan purīm māthurāñ chūrasenāṁś ca viṣayān bubhuje purā Translation Formerly, Śūrasena, the chief of the Yadu dynasty, had gone to live in the city of Mathurā. There he enjoyed the places known as Māthura and Śūrasena. Commentary In order to explain that Kṛṣṇa would appear in Mathurā the reason is first given in two verses.
mathyate tu jagat sarvaṁ brahma-jñānena yena vā
tat-sāra-bhūtaṁ yad yasyāṁ mathurā sā nigadyate
The place is called Mathurā because it stimulates the whole universe with spiritual knowledge, and because in Mathurā the essence of knowledge is extracted (mathyate).
Gopāla-tāpanī Upaniṣad
The word vā means all other possibilities. Mathurā stimulates the world with knowledge of Brahman and bhakti-yoga. Because of Mathurā the world becomes filled with jñānīs and bhaktas. The jñāna and bhakti there become topmost because of the presence of Kṛṣṇa. All other things are destroyed there. Mathurā in the Upaniṣad refers to the district of Mathurā. The city of Mathurā is situated like the center of a lotus. Śūrasena enjoyed the places related to Mathurā, regions in the south and the areas well known as Śūrasena. He did this long ago. This is mentioned in the Ninth Canto.
Text 28 rājadhānī tataḥ sābhūt sarva-yādava-bhūbhujām mathurā bhagavān yatra nityaṁ sannihito hariḥ Translation Since that time, the city of Mathurā had been the capital of all the kings of the Yadu dynasty. The city and district of Mathurā are very intimately connected with Kṛṣṇa, for Kṛṣṇa lives there eternally. Commentary From that time (tataḥ), Mathurā (sā), most famous and with indescribable glories, was the capital of the Yadu kings. In spite of the curse of Yayāti that Yadu’s would not be kings,, due to excellent governing by a greatly powerful person like Śūrasena, they stayed there as kings. But not only was it their capital. Svayam Bhagavān Kṛṣṇa endowed with all powers, who attracts all by his extraordinarily sweet form, qualities and pastimes, remains in that vicinity eternally because Mathurā agitates even Kṛṣṇa’s mind. Since he resides there eternally it is false to say that he disappears and goes elsewhere y the force of time. This means that Mathurā also is eternal. In Padma Purāṇa , Nirvāṇa-khaṇḍa the Lord says:
aho na jānanti narā durāśayāḥ purīṁ madīyāṁ paramāṁ sanātanīm
surendranāgendra-munīndra-saṁstutaṁ manorāṁ tāṁ mathurāṁ parākṛtim
Unfortunate people do not know my supreme eternal city, attractive Mathurā, with a spiritual form, praised by the best of the devatās, nāgas and sages.
tāsāṁ madhye sākṣād brahma gopāla-purī hi
In the center of those is the city of Kṛṣṇa, fully spiritual. Gopāla Tāpanī Upaniṣad
prāpya mathurāṁ purīṁ ramyāṁ sadā brahmādi-sevitām
śaṅkha-cakra-gadāśārṅga-rakisītāṁ muṣalādibhiḥ
yatrāsau saṁsthitaḥ kṛṣṇas tribhiḥ śaktyā samāhitaḥ
rāmāniruddha-pradyumnai rukmiṇyā sahito vibhuḥ
He went to Mathurā served by Brahmā and others and protected by the conch, cakra, club, bow and pestle. There the almighty Kṛṣṇa, endowed with his full potency, resided in the company of his three plenary expansions — Balarāma, Aniruddha and Pradyumna and Rukmiṇī. Gopala-tāpanī Upaniṣad
The three śaktis are Balarāma, Aniruddha and Pradyumna. Rukmiṇī is also included. This is more attractive than Vaikuṇṭha. Padma Purāṇa says aho madhupurī dhanyā vaikuṇṭhāt ca garīyasī: fortunate Mathurā is greater than Vaikuṇṭha. Because they are all the abodes of Kṛṣṇa Goloka and his other abodes are all one.
Text 29 tasyāṁ tu karhicic chaurir vasudevaḥ kṛtodvahaḥ devakyā sūryayā sārdhaṁ prayāṇe ratham āruhat Translation Some time ago, Vasudeva, who belonged to the Śūra dynasty, married Devakī. After the marriage, he mounted his chariot to return home with his newly married wife. Commentary Events are now told leading up to Kṛṣṇa’s birth in Kaṁsa’s prison. The word tu introduces a new subject. In Mathurā a long time ago Vasudeva married Devakī. After the marriage, to go to his house (prayāne), he mounded his chariot.
Text 30 ugrasena-sutaḥ kaṁsaḥ svasuḥ priya-cikīrṣayā raśmīn hayānāṁ jagrāha raukmai ratha-śatair vṛtaḥ Translation Kaṁsa, the son of King Ugrasena, in order to please his sister (cousin) Devakī on the occasion of her marriage, took charge of the reins of the horses and became the chariot driver. He was surrounded by hundreds of golden chariots. Commentary Kaṁsa is described as the son of Ugrasena to show his close relationship with Devakī. (Devakī was the daughter of Ugrasena’s brother Devaka.) The name Kaṁsa indicates his cruel nature – it from the root kaṁs (to destroy). He took the reins and personally drove the chariot in order to please his sister Devakī. This indicates his great affection for her but also his wicked nature, when he performs evil actions in contrast to this. Instead of jagrāha sometimes jagṛhe is seen. Instead of svasuḥ sometimes bhagnyā is seen. The word has two forms: bhagnī and bhaginī. Texts 31–32 catuḥ-śataṁ pāribarhaṁ gajānāṁ hema-mālinām aśvānām ayutaṁ sārdhaṁ rathānāṁ ca tri-ṣaṭ-śatam dāsīnāṁ sukumārīṇāṁ dve śate samalaṅkṛte duhitre devakaḥ prādād yāne duhitṛ-vatsalaḥ Translation While she and her husband were leaving home, Devaka, out of affectionate for his daughter, gave her with great devotion a dowry of four hundred elephants nicely decorated with golden garlands. He also gave ten thousand horses, eighteen hundred chariots, and two hundred very beautiful young maidservants, fully decorated with ornaments. Commentary The marriage festivities are described in three verses to show how it was impossible for Kaṁsa to show cruelty at that time. Verses 31 and 32 are one sentence. There were four hundred elephants with gold garlands or shining like a line of gold. There were three varieties of chariots, six hundred of each type. The girls were of late kaiśora age decorated with the best cloth and ornaments. Devaka gave all this with the greatest faith (prādāt) at the time of departure (yāne). Another version has yānaiḥ (with palanquins). The young girls were in the palanquins.
Text 33 śaṅkha-tūrya-mṛdaṅgāś ca nedur dundubhayaḥ samam prayāṇa-prakrame tāta vara-vadhvoḥ sumaṅgalam Translation O beloved son, Mahārāja Parīkṣit, when the bride and bridegroom were ready to start, conchshells, bugles, drums and kettledrums all vibrated in concert for their auspiciousness. Commentary Samam means “at the same time.” Or they all sounded with the same strength. The instruments sounded with auspicious notes, indicating a good future. Śukadeva addresses Parīkṣit with affection (tāta), having developed parental feelings, at seeing Parīkṣit’s joy from the appearance of the Lord. Tāta means “father” or “dear junior.”
Text 34 pathi pragrahiṇaṁ kaṁsam ābhāṣyāhāśarīra-vāk asyās tvām aṣṭamo garbho hantā yāṁ vahase ’budha Translation While Kaṁsa, controlling the reins of the horses, was driving the chariot along the way, an unembodied voice addressed him, “O fool, the eighth child of the woman you are carrying will kill you!” Commentary Kaṁsa was holding the reins (pragrahiṇam). A voice whose body could not be seen (aśarīra-vak) spoke. The expression literally means “voice without a body” but this is metaphorical, like saying “the body of a grinding stone.” to indicate that the stone is visible. (The voice must have come from a person with a body.) Or the meaning can also be literal: a voice without a body spoke. Garbhaḥ means child. Viśva-kośa says garbha means an embryo, son or womb. The word “son” was not used so that later, on seeing the birth of a daughter, Kaṁsa would not have doubt. Instead of vahase (carry) the word nayase (take to the groom’s house) is found. The meaning is the same. The word vahase has the connotation of carrying her as if he were a conveyance animal. “O fool! You are ignorant that you are carrying the person whose child will kill you.” Seeing the affection of Kaṁsa for Devakī, the devatā who was speaking feared that Kaṁsa may not do the necessary actions to bring about the Lord’s appearance. Therefore to enrage him, the devatas spoke harshly. He understood however that Kaṁsa could not kill Devakī, since she was related to the Lord.
Text 35 ity uktaḥ sa khalaḥ pāpo bhojānāṁ kula-pāṁsanaḥ bhaginīṁ hantum ārabdhaḥ khaḍga-pāṇiḥ kace ’grahīt Translation Kaṁsa was a condemned personality in the Bhoja dynasty because he was envious and sinful. Therefore, upon hearing this omen from the sky, he caught hold of his sister’s hair with his left hand and took up his sword with his right hand to sever her head from her body. Commentary As soon as the voice spoke (iti), without considering the meaning, Kaṁsa acted, because he was without good mentality (pāpaḥ). Because he was the personification of evil, he did not consider whether his act was sinful, since from birth he was the contaminator of his dynasty, what to speak of being the contaminator of his own self. Therefore immediately he attempted to kill her. Ādikarmaṇi kattari tkaḥ: the past participle form can denote the agent when it expresses the beginning of an action. (Pāṇini 3.4.71) He began to kill her (saḥ hantum arabdhaḥ). He did not try to do it secretly by poison, but by a sword, not covering it with cloth, and without considering that touching her was condemned act. He grabbed her by the hair.
Text 36 taṁ jugupsita-karmāṇaṁ nṛśaṁsaṁ nirapatrapam vasudevo mahā-bhāga uvāca parisāntvayan Translation Wanting to pacify Kaṁsa, who was so cruel and envious that he was shamelessly ready to kill his sister, the great soul Vasudeva, who was to be the father of Kṛṣṇa, spoke to him in the following words. Commentary His censorable act was the killing of his sister. He is called cruel because he gave up his affection. He is called shameless because he was going to perform this act in front of everyone on a festive occasion. Thus he would be repeatedly criticized for his evil action. Vasudeva is called greatly fortunate. Śrīdhara Svāmī explains that at Vasudeva’s birth the devatās played drums in great joy, because he had the ability to prevent Kaṁsa from harming Devakī and because from him would appear the Lord. Vasudeva knew this. Or by using the word mahā-bhāga Śukadeva indicates that Vasudeva had this intention of protecting Devakī. He began to pacify Kaṁsa. He wanted to enlighten Kaṁsa gradually by making him affectionate, by reasoning and by sāma. There are five types of sāma or conciliation: referring to relationships, showing advantages or gains, offering assistance, reminding the disputant of his identity, and glorifying his qualities. There are two types of bheda or dissension: creating fear in this life and fear in the next.
Text 37 śrī-vasudeva uvāca ślāghanīya-guṇaḥ śūrair bhavān bhoja-yaśaskaraḥ sa kathaṁ bhaginīṁ hanyāt striyam udvāha-parvaṇi Translation Vasudeva said: My dear brother-in-law Kaṁsa, you are the pride of your family, the Bhoja dynasty, and great heroes praise your qualities. How could such a qualified person as you kill a woman, your own sister, especially on the occasion of her marriage? Commentary First Vasudeva tries to enlighten Kaṁsa by sāma. He uses the word bhavān out of respect. Why would you, so honorable, kill a woman, your sister, on the occasion of her marriage? You should not kill her. If you do so, your reputation of being courageous will be destroyed. By saying that Kaṁsa has praiseworthy fame, he glorifies Kaṁsa’s qualities. By mentioning the Bhoja dynasty he uses relationship. By mentioning his sister, he uses identity. Why should you kill her? By giving up killing her, you will gain fame. It is her wedding day. By sparing her, you will help increase the offspring. Another meaning of the phrase ślāghanīya-guṇaḥ śūraiḥ is “you are much inferior or secondary (guṇaḥ) to the praiseworthy warriors.” The Bhojas are fortunate among the Yadus, but people say that among them there is one person who is most sinful. Why should he who creates fame in this way to them kill only his sister? He should kill his whole dynasty.
Text 38 mṛtyur janmavatāṁ vīra dehena saha jāyate adya vābda-śatānte vā mṛtyur vai prāṇināṁ dhruvaḥ Translation O great hero, one who takes birth is sure to die, for death is born with the body. One may die today or after hundreds of years, but death is sure for every living entity. Commentary He uses logic in six verses to convince Kaṁsa not to kill Devakī. First he explains that death is unavoidable. It is said jātasya hi dhurvo mṛtyur dhruvaṁ janma mṛtasya ca: for one who is born, death is certain and for one who dies, birth is certain. (BG 2.27) He addresses him as a hero to encourage him but indirectly indicates that he is not a hero at all. Or he indicates that Kaṁsa is skillful in battle but not in discerning the truth. How is death born with the body? The effect (death) is present in the cause (birth). The word vā is repeated to show that dying today or after a hundred years are both prominent possibilities. The word vai indicates that this is a well-known fact.
Text 39 dehe pañcatvam āpanne dehī karmānugo ’vaśaḥ dehāntaram anuprāpya prāktanaṁ tyajate vapuḥ Translation When the present body turns to dust and is again reduced to five elements — earth, water, fire, air and ether — the proprietor of the body, the living being, automatically receives another body of material elements according to his fruitive activities. When the next body is obtained, he gives up the present body. Commentary “It is true that death will occur but, with no body, enjoyment cannot be accomplished. It is proper to protect the body for gaining enjoyment for a short time. (Let the body live and fulfill its karma.)” The body is produced from the five elements and after some time there is destruction. The possessor of the body (dehī) cannot be destroyed, since it is different from the body. The cause of receiving another body is that the soul is under the law of karma. Because one must receive the karmas there is no endeavor needed to receive the next body. Under the control of karma, by itself, one gets the next body. One repeatedly accepts (anuprāpya) and repeatedly gives up (anutyājate) bodies. Anu should be understood for the verb tyājate. The ātmanepada of the verb is poetic license.
Text 40 vrajaṁs tiṣṭhan padaikena yathaivaikena gacchati yathā tṛṇa-jalaukaivaṁ dehī karma-gatiṁ gataḥ Translation Just as a person traveling on the road rests one foot on the ground and then lifts the other, or as a worm on a vegetable transfers itself to one leaf and then gives up the previous one, the conditioned soul takes shelter of another body and then gives up the one he had before.
Dehī means the possessor of the body. Instead of jalauka the variation jalūka is sometimes seen.
Text 41 svapne yathā paśyati deham īdṛśaṁ manorathenābhiniviṣṭa-cetanaḥ dṛṣṭa-śrutābhyāṁ manasānucintayan prapadyate tat kim api hy apasmṛtiḥ Translation Just as by mental adjustments one dreams at night of living under different circumstances, in different bodies, and forgets his actual position, in waking state also, having experienced a situation by seeing or hearing about it, one contemplates and speculates about that situation, and thus one thinks of that, forgetting his present body. Commentary According to Śrīdhara Svāmī an example is given to understand by personal experience. Hi indicates that one forgets even in the waking state. What is seen or heard applies to both dreaming and waking states. One can thus understand the difference between the ātmā and the body. In dreams and in fantasy by giving up identity with the body and becoming absorbed in a different body, one can realize one’s difference from one’s body. Because of the control of karma, on attaining the new body one gives up the old body. This of course confirms that attaining another body is unavoidable.
Text 42 yato yato dhāvati daiva-coditaṁ mano vikārātmakam āpa pañcasu guṇeṣu māyā-rociteṣu dehy asau prapadyamānaḥ saha tena jāyate Translation The mind, impelled by karma and subject to transformations, leaves a body made of guṇas by māyā and becomes absorbed in another one. The ignorant jīva, thinking in this way, is born with a body. Commentary “It is true one will get a body, but it is difficult to get the body of a king.” By the impulse of karma, without endeavor, the ignorant jīva, though different from his body and senses, thinks in this way and is born with another body. By the great force of karma, instructed by the voice from the sky, you should understand that your death by a son of Devakī is inevitable – if not in this life, then in a future life. Therefore, give up this sinful act which will cause great suffering in the future. Since you have an accumulation of old karmas that will cause your death, now and hereafter you should do pious acts to death for some time, like Mārkaṇḍeya, in order to attain a fortunate body.[4] The ṣaḍ-garbhas, sons of Marīci, were born as grandsons of Hiraṇyakaśipu, and Kalanemi, who later became Kaṁsa, was their father. This is related in Hari-vaṁśa.
Text 43 jyotir yathaivodaka-pārthiveṣv adaḥ samīra-vegānugataṁ vibhāvyate evaṁ sva-māyā-raciteṣv asau pumān guṇeṣu rāgānugato vimuhyati Translation When the luminaries in the sky, such as the moon, the sun and the stars, are reflected in water, they appear to be of different shapes because of the movements of the wind. Similarly, when the living entity, the soul, becomes overcome with material attachment, he becomes bewildered in bodies made of the Lord’s māyā.
“Let us not speak of ordinary human bodies. Is not the body of a king very rare?” Though the luminaries are situated in the sky without trembling, they appear to move in their reflections in the water. The jīva similarly becomes bewildered in bodies made by his ignorance (svamāyā) or the Lord’s māyā present in him. The actions of these bodies is illusory.
Or the previous verse described the jīva going from body to body. By that, one attains a king’s body. At the time of death by absorption of the mind impelled by karmas about to fructify, with a desire to be a king, one attains a king’s body. Maraṇe yā matiḥ sā gatiḥ: one attains what one thinks of at death. “Let us accept that in another birth one becomes a king. But one must make effort to protect the body in the womb and when the child is small in order that the person may enjoy.” Just as the reflection of the planets in the water follow the movements of the wind on the water and seems to tremble, the jīva, being attached to objects of enjoyment (guṇeṣu), becomes completely bewildered and thinks one object is enjoyable and another is not. If one does not have attachment in childhood or any age, one will not suffer from enjoyment of objects, just as one will be happy by enjoying the objects, by having attachment. How can killing the child solve the problem?
Text 44 tasmān na kasyacid droham ācaret sa tathā-vidhaḥ ātmanaḥ kṣemam anvicchan drogdhur vai parato bhayam Translation Giving up violence and performing pious acts, no one should act with hatred. Desiring one’s own welfare in this and next life, one should not harm anyone, for such a person must always fear harm from his enemies.
In order to speak about topics of Kṛṣṇa, Vasudeva first spoke of the inevitability of death, the ātmā’s acceptance of various bodies, the variety of bodies, and the illusion of attachment to enjoyment. Without such knowledge, with investigation of one’s true benefit, the taste for topics of the Lord will not arise. That should be understood in later conversations also.
The person, taking birth in the manner described (saḥ), should not commit violence, desiring his future benefit. If he does, he will suffer similar violence in the future. Seeing the suffering in others, one should imply similar suffering on oneself. He should rather show compassion.
Or the person, because he has experience suffering (tathāvidhaḥ) should not commit violence and cause suffering to others. There is fear of suffering from karma, and fear from seeing the suffering of others.
Text 45 eṣā tavānujā bālā kṛpaṇā putrikopamā hantuṁ nārhasi kalyāṇīm imāṁ tvaṁ dīna-vatsalaḥ Translation As your younger sister, this poor girl Devakī is like your own daughter and deserves to be affectionately maintained. You are merciful, and therefore you should not kill her. Commentary For the most cruel, one should use the type of sāma known as praise. This newly married woman is miserable (kṛpaṇā), crying in fear or she is low by her nature. She is like your daughter, worthy of your affection. Or she is like a doll, unconscious, not knowing good from bad. She is innocent, without fault (kalyāṇīm). The different words used to describe Devakī progress to the most important — kalyāṇīm. Dīna-vatsalaḥ (affectionate to the miserable) has a hidden meaning. You are the type of person who gives (lā) an almost-dead calf (dīna-vatsa) to brāhmaṇas, or who takes a calf from a destitute person. You should not kill her. Of course people like you would do this, but it is to be condemned.
Text 46 śrī-śuka uvāca evaṁ sa sāmabhir bhedair bodhyamāno ’pi dāruṇaḥ na nyavartata kauravya puruṣādān anuvrataḥ Translation Śukadeva Gosvāmī continued: O best of the Kuru dynasty, Kaṁsa was fiercely cruel and was actually a follower of the Rākṣasas. Therefore, despite attempts to pacify or terrify him, he could not be stopped. Commentary Kaṁsa, surrounded by Aghāsura and others Rākṣasas, has adopted their mentality. For such persons sāma is useless. He addresses Parīkṣit as the head of the Kurus (with qualities opposite of Kaṁsa’s), since he was disappointed that Kaṁsa did not give up his intentions through sāma.
Text 47 nirbandhaṁ tasya taṁ jñātvā vicintyānakadundubhiḥ prāptaṁ kālaṁ prativyoḍhum idaṁ tatrānvapadyata Translation When Vasudeva saw that Kaṁsa was determined to kill his sister Devakī, considering the matter, he immediately thought of a way to cheat imminent death. Commentary Thinking (vicintya), he thought of another plan (idam anvapadyata). Knowing Kaṁsa was intent on killing her (nirbandham tam), considering with his intelligence, he thought of a way of cheating (prativyoḍhum) time or death (kālam). Tatra means immediately. Anvapadyata means “he determined in his mind a way.”
Text 48 mṛtyur buddhimatāpohyo yāvad buddhi-balodayam yady asau na nivarteta nāparādho ’sti dehinaḥ Translation As long as he has intelligence and bodily strength, an intelligent person must try to avoid death. This is the duty of every embodied person. But if death cannot be avoided in spite of one’s endeavors, a person commits no offense in cheating. Commentary This verse shows how he thought, with the understanding that Kaṁsa was evil. Death should be avoided as long as one has excellence of bodily strength and intelligence. Previously his intelligence was normal but now it acted in a special manner. There is no fault in a person using deceit (aparādhaḥ) to save his body when no alternatives are possible. Texts 49–50 pradāya mṛtyave putrān mocaye kṛpaṇām imām sutā me yadi jāyeran mṛtyur vā na mriyeta cet viparyayo vā kiṁ na syād gatir dhātur duratyayā upasthito nivarteta nivṛttaḥ punar āpatet Translation By delivering all my sons to Kaṁsa, who is death personified, I shall save the life of Devakī. Perhaps Kaṁsa will die before my sons take birth, or, since he is already destined to die at the hands of my son, one of my sons may kill him. Maybe the prediction is not true. The ways of the Lord are hard to understand. For the time being, let me promise to hand over my sons so that Kaṁsa will give up this immediate threat, and if in due course of time Kaṁsa dies, I shall have nothing to fear. Commentary These verses show his decision. Here “sons” indicates all except the eighth son, since, with the birth of the eighth son, Vasudeva would have gained power. If he gave his sons as promised to Kaṁsa, who is identical to death, they would immediately die. Still, he could not tolerate Devakī’s immediate condition of suffering (kṛpaṇām). So, he thought of arguments to reinforce his position, as if fixing a pillar firmly in the ground (sthūṇā-nikhanana-nyāya). Then he began to consider another worry. Maybe the prediction from the sky was deceptive (viparyayaḥ). If my sons are born and Kaṁsa is not killed (he doubts the prediction), calamity will perhaps take place, for Mārkaṇḍeya, Ajāmila and Satyavrata avoided approaching death (upasthito nivarteta). On the other hand, Kuśa, Namuci and Hiraṇyakaśipu arranged to prevent death, but it came anyway (āpatet). The will of the Lord is hard to understand (gatir dhātur duratyayā).
Śrīdhara Svāmī explains these verses differently. The two verses are explained together. Maybe my sons will live and maybe Kaṁsa will die somehow. Then there will perhaps be no calamity. By giving the sons to Kaṁsa (death), I will free Devakī. The word vā indicates alternatives.
There is another meaning. Perhaps I will not bear sons at all and Kaṁsa does not die. There is no fault in that for me. And if my sons are born and Kaṁsa somehow dies by then, there is nothing wrong. And the opposite could happen. If my sons are born and Kaṁsa does not die, cannot my son still kill him? The simplest interpretation is as follows: if my sons are born and Kaṁsa is still alive, then I will give them to him and save Devakī. Then calamity will perhaps not take place.
Text 51 agner yathā dāru-viyoga-yogayor adṛṣṭato ’nyan na nimittam asti evaṁ hi jantor api durvibhāvyaḥ śarīra-saṁyoga-viyoga-hetuḥ Translation When a fire leaps from one piece of wood to the next, the reason is destiny and nothing else. Similarly, when a living being accepts one kind of body and leaves aside another, there is no other reason. Commentary Similarly, for certain (hi), the cause of birth and death of all beings is inconceivable fate. One cannot determine what fate is, whose fate is what, when it will occur, or what will happen as a result. By the inconceivable power of fate, Kaṁsa may die because of my son.
Text 52 evaṁ vimṛśya taṁ pāpaṁ yāvad-ātmani-darśanam pūjayām āsa vai śaurir bahu-māna-puraḥsaram Translation After thus considering the matter as far as his knowledge would allow, Vasudeva began praising Kaṁsa with great respect. Commentary He considered as much as he could in the perplexing situation. He worshipped the sinful Kaṁsa with great respect. This means he praised him.
Text 53 prasanna-vadanāmbhojo nṛśaṁsaṁ nirapatrapam manasā dūyamānena vihasann idam abravīt Translation Vasudeva’s mind was full of anxiety because his wife was facing danger, but in order to please the merciless, shameless Kaṁsa, with a joyful face, blossoming like a lotus, he externally smiled and spoke to him as follows. Commentary He again spoke to merciless (nṛśaṁsam) Kaṁsa. Punar abhravīt is an alternative version to idam abravīt. With a joyful face, blossoming like a lotus, he spoke. Prasārya vadanāmbojam (showing his lotus face) is an alternative version. This makes the meaning clear. He made a show of outer happiness to convince Kaṁsa. Actually his mind was completely disturbed.
Text 54 śrī-vasudeva uvāca na hy asyās te bhayaṁ saumya yad vai sāhāśarīra-vāk putrān samarpayiṣye ’syā yatas te bhayam utthitam Translation Vasudeva said: O best of the sober, you have nothing to fear from your sister Devakī because of what you have heard from the unseen omen. The cause of death will be her sons. Therefore I promise that when she gives birth to the sons from whom your fear has arisen, I shall deliver them all unto your hands. Commentary O Kaṁsa with peaceful nature (saumya)! In order to show outer happiness, a sarcastic meaning of these words is not evident, as it was in previous speech (verse 37). Or, the word can indicate that because of fear arising in Kaṁsa, his courageous nature has disappeared. I will offer to you her sons – by my so doing, no fear (te abhayam) will arise. Or I will offer you her sons excluding whom, someone else will give you fear. He talks in this way, not wanting to give Kaṁsa fear. Another version has āgatam instead of utthitam.
Text 55 śrī-śuka uvāca svasur vadhān nivavṛte kaṁsas tad-vākya-sāra-vit vasudevo ’pi taṁ prītaḥ praśasya prāviśad gṛham Translation Śukadeva Gosvāmī continued: Kaṁsa agreed to the logical arguments of Vasudeva, and, having full faith in Vasudeva’s words, he refrained from killing his sister. Vasudeva, being pleased with Kaṁsa, praising him further and entered his own house. Commentary Kaṁsa refrained from killing Devakī, treating her as a friend. The word suhṛd is an alternative to svasuḥ (sister). Kaṁsa thought that, by refraining from killing her, she would be friendly to him. Moreover it is suggested by this that on not killing her, he also refrained from killing many of her friends since it was possible that many would be killed if Kaṁsa had to fight with Devaka and others. Śrīdhara takes the reading svasuḥ. Vasudeva’s words were logical. Sāra means “strong.” This means his words were logical. Or his words had to be followed. Vasudeva was pleased with Kaṁsa, in so far as Kaṁsa refrained from killing Devakī. This shows his greatness. He praised Kaṁsa saying, “You are most merciful and intelligent.” He entered his house in a grand manner (pra), with music and fanfare to increase Kaṁsa’s trust.
Text 56 atha kāla upāvṛtte devakī sarva-devatā putrān prasuṣuve cāṣṭau kanyāṁ caivānuvatsaram Translation Each year thereafter, in due course of time, Devakī, the mother of God and all the devatās, gave birth to a child. Thus she bore eight sons, one after another, and a daughter named Subhadrā. Commentary The word atha kāla indicates auspiciousness. Viṣṇu Purāṇa says yuvaiva vasudevo ‘bhut vihāyābhyāgatāṁ jarām: Vasudeva was young, having given up old age. In Hari-vaṁśa, Akrūra says to Kṛṣṇa, vṛddhau tavādya pitarau: your parents were elderly. This means that Kṛṣṇa was born to them when they were quite old (indicating that Vasudeva was not his actual father – Nanda was.). Thus after some time Devakī gave birth to her sons. She is called the devatā among all devatās because she possessed the power of the Lord. She is praised by the devatās in Viṣṇu Purāṇa as the supreme, subtle prakṛti. The meaning is this. Vasudeva was the cause of the Lord’s appearance because he is śuddha sattva. That is the meaning of the word vasudeva. Śiva says sattvaṁ viśuddhaṁ vasudeva-śabditaṁ: vasudeva means śuddha-sattva. (SB 4.3.23) Vasudevaṁ hareḥ sthānaṁ vadanty ānakadundubhim: Vasudeva, who provided the proper place for the appearance of the Supreme Lord Kṛṣṇa, was also known as Ānakadundubhi. (SB 9.24.30) Devakī has great qualities similar to her husband’s. The daughter was called Subhadrā. They were born one year after the previous child, in order that Kṛṣṇa would appear quickly.
Text 57 kīrtimantaṁ prathamajaṁ kaṁsāyānakadundubhiḥ arpayām āsa kṛcchreṇa so ’nṛtād ativihvalaḥ Translation Vasudeva was very disturbed because fear of becoming a liar by breaking his promise. Thus with great pain he delivered his first-born son, named Kīrtimān, into the hands of Kaṁsa. Commentary Six sons of Marīci in their third birth became the first six sons of Vasudeva. As sons of Marīci they had two names each. For example, Marīci’s first son had two names: Smara and Kīrtimān. This is Śrīdhara Svāmī’s explanation (on the assumption that they would not have been given names by Vasudeva since they were immediately killed). Another explanation is that when they were brought back to Devakī from Sutala they were given the names starting with Kīrtimān and sent to Vaikuṇṭha by Kṛṣṇa. This should be the understanding of their names mentioned in SB 9.24.54.
Text 58 kiṁ duḥsahaṁ nu sādhūnāṁ viduṣāṁ kim apekṣitam kim akāryaṁ kadaryāṇāṁ dustyajaṁ kiṁ dhṛtātmanām Translation What is intolerable for saintly persons? What is desired by the learned? What is not to be done by the wicked? What is hard to renounce for the determined?
Nu indicates rhetorical expression. What is difficult for the devotees to tolerate? They tolerate everything. The other questions in the verse can be given a similar meaning. Śrīdhara Svāmī’ has another explanation for the words. Or in order to confirm the tolerance of the devotee, the other statements are made as examples. Or it was mentioned that Vasudeva gave his son with great pain (kṛcchreṇa) in the last verse. “How could he bear that pain?” This verse answers. What do the devotees not tolerate? “Why did he not go to another place?” Those who know that the Lord will appear from Devakī, or those who know glories of Mathuṛa, do not think of other places. “But one should not think that he was attached to his house.” Those who have controlled minds, who are not attached to their house (dhṛtātmānām) can give up anything. What is difficult for them to give up, just as, what will a rascal not do?
Or “Why did Devakī not offer the child?” Vasudeva feared Kaṁsa would again try to kill her. What will the rascals not do?
Text 59 dṛṣṭvā samatvaṁ tac chaureḥ satye caiva vyavasthitim kaṁsas tuṣṭa-manā rājan prahasann idam abravīt Translation When Kaṁsa saw that Vasudeva, being situated in truthfulness, was completely equipoised in giving him the child, he was very happy. O king! Therefore, with a smiling face, he spoke as follows. Commentary Vasudeva possessed samatvam because in giving the child he saw friends and enemies as equal. Kaṁsa saw Vasudeva’s equal vision and his being fixed in keeping his promise. So he laughed out of satisfaction. Vasudeva felt “he will not harm me.” Samatvam is the quality of a learned person and a person with determination (mentioned in the previous verse.) Keeping his promise is the quality of the sādhu mentioned in the previous verse. The fourth item regarding Kaṁsa is not mentioned in this verse. Śukadeva addressed Parīkṣit “O king!” in amazement.
Text 60 pratiyātu kumāro ’yaṁ na hy asmād asti me bhayam aṣṭamād yuvayor garbhān mṛtyur me vihitaḥ kila Translation O Vasudeva, you may take back your child and go home. I have no fear of your first child. It is the eighth child of you and Devakī I am concerned with because that is the child by whom I am destined to be killed. Commentary Devakī’s eighth child is the problem, not her other children or your other children through your other wives. My death has been ordained by fate from the eighth child. The word kila indicates that the message from the sky would come true. Or the meaning can be “my death was indicated just by the voice from the sky.” (It suggests skepticism about the message coming true.)
Text 61 tatheti sutam ādāya yayāv ānakadundubhiḥ nābhyanandata tad-vākyam asato ’vijitātmanaḥ Translation Vasudeva agreed and took his child back home, but because Kaṁsa had no character and no self-control, Vasudeva knew that he could not rely on Kaṁsa’s word. Commentary Tathā mean “Kaṁsa having said this.” Or it can mean “As you have said, let it be.” But he did not trust (na abhyanandata) his word. Why? Kaṁsa was wicked (asataḥ), showing false friendship, and had an unsteady heart (avijitāmanaḥ). Texts 62–63 nandādyā ye vraje gopā yāś cāmīṣāṁ ca yoṣitaḥ vṛṣṇayo vasudevādyā devaky-ādyā yadu-striyaḥ sarve vai devatā-prāyā ubhayor api bhārata jñātayo bandhu-suhṛdo ye ca kaṁsam anuvratāḥ Translation The inhabitants of Vṛndāvana, headed by Nanda Mahārāja and including his associate cowherd men and their wives, are none but associates of the Lord, O Mahārāja Parīkṣit, and so too are the descendants of the Vṛṣṇi dynasty, headed by Vasudeva, and Devakī and the other women of the dynasty of Yadu. The friends, relatives and well-wishers of both Nanda Mahārāja and Vasudeva and even those who externally appeared to be followers of Kaṁsa are all associates of the Lord. Commentary All (ca) the cowherds living in Mahāvana and what to speak of (ca) their wives and even the servants as well as the Vṛṣṇis or Yādavas and others also were the Lord’s associates (devatā). Almost all of the Yadus were associates of the Lord, but not all, because some were demons. O descendant of Bharata, Parīkṣit! Your grandfather was also an associate. The members of the Bhoja dynasty also, devoted to Kaṁsa, were associates of the Lord. Direct relatives (jñātayaḥ), those more indirectly related (bandhu) and friends (suhṛdaḥ) were also associates of the Lord.
Text 64 etat kaṁsāya bhagavāñ chaśaṁsābhyetya nāradaḥ bhūmer bhārāyamāṇānāṁ daityānāṁ ca vadhodyamam Translation Once the great saint Nārada approached Kaṁsa and informed him of how the demoniac persons who were a great burden on the earth were going to be killed. Commentary Nārada had all knowledge (bhagavān) and thus knew that Kaṁsa had become peaceful, thinking that the Lord would not appear. Or bhagavān indicates Nārada’s most merciful nature. He was acting for the benefit of the world by hastening the appearance of the Lord through speaking with Kaṁsa.
He spoke to Kaṁsa:
tripiṣṭapād āpatito mathuropavane sthitaḥ
preṣayām āsa kaṁsāya sa dūtaṁ muni-puṅgavaḥ
sa dūtaḥ kathanām āsa nāradāgamana nṛpe
sa nāradasyāgamanaṁ śrutvā tvarita vikraṁaḥ
nirgajāmāsuraḥ kaṁsaḥ svapuryāḥ padmalocanaḥ
sa dadarśātithiṁ ślāghaṁ devarśīṁ vītakalmaṣam
tejasā jvalam ākāraṁ vapuṣā sūryavarcasam
so ‘bhivādyarsahe tasmai pūjāṁ cakre yathāvidhi
āsanaṁ cāgnivaṛṇabhaṁ visṭrejyopajahāra saḥ
nisasādāsane tasmin sa vai śakru-sakho muniḥ
uvāca cograsenasya sutaṁ paramakopanam
pūjito ‘haṁ tvayā viṛa vidhi-dṛṣṭena karmaṇā
gate tvevaṁ mama vacaḥ śruyatāṁ gṛhyatāṁ ca vai
anuśṛtya divo lokān ahaṁ brahma-purogamān
gataḥ sūrya-sakham tāta vipulaṁ meru-paravatam
so ‘ham kadācid devānāṁ samāje meru-mūrdhani
saṁgṛhya vīṇāṁ samṣaktām āgacchaṁ brahmaṇaḥ sabhām
tatra mantrayatām evaṁ devatānām māyā śrutaḥ
bhavataḥ sānugasyeha vodhopāyaḥ sudāruṇaḥ
Coming from Svarga to a grove in Mathurā, Nārada sent a messenger to Kaṁsa. The messenger told him of Nārada’s arrival. Hearing of his arrival, lotus-eyed Kaṁsa quickly came out of his city. He saw Nārada, shining like the sun, with no impurities, blazing with effulgence. He welcomed and worshipped Nārada properly and offered him a pure seat. Nārada sat on the seat and spoke to Ugrasena’s son who was full of anger. “You have worshipped me according to the rules. Please hear and understand my words. On the order of the devatās I went to huge Meru, friend of the sun. With my vīṇā I came to the peak of Meru, where the devatās were assembled. I heard the devatās discussing about a very cruel method of killing you and your associates.” Hari-vaṁśa
Kaṁsa is described as lotus-eyed because his eyes were wide with surprise. Texts 65–66 ṛṣer vinirgame kaṁso yadūn matvā surān iti devakyā garbha-sambhūtaṁ viṣṇuṁ ca sva-vadhaṁ prati devakīṁ vasudevaṁ ca nigṛhya nigaḍair gṛhe jātaṁ jātam ahan putraṁ tayor ajana-śaṅkayā Translation After the departure of the great saint Nārada, Kaṁsa thought that all the members of the Yadu dynasty were devatās and that any of the children born from the womb of Devakī might be Viṣṇu. Fearing his death, Kaṁsa arrested Vasudeva and Devakī and chained them with iron shackles. Out of fear of Viṣṇu, Kaṁsa killed them one after another. Commentary Nārada went particularly far away (vinirgame) because he felt ashamed at having directly put Vasudeva in prison, and because he wanted to remove Kaṁsa’s fear that Nārada may return to prevent his actions. Kaṁsa understood that the Yadus were the Lord’s associates and that Viṣṇu born with all powers (saṁbhūtam) from Devakī to kill him. Past tense is used for the future event because the time was close or because the event was certain. Or Kaṁsa thought that Viṣṇu who possesses all powers (sambhūtam) was in Devakī’s womb. Another version has sambhūtim. Nigṛhya means imprisoned in Kaṁsa’s house. Ajana means a person who is without birth. Kaṁsa thought the child destined to kill him would be born like a normal child. This word thus indicates Kaṁsa’s foolishness. Or it indicates his fear of something which was perhaps non-existent.
Kaṁsa understood from Nārada that the eighth child of Devakī would kill him and that the relatives were making preparations to kill him.
tatraiṣa devakī yā te mathurāyāṁ pitṛṣvasā
yo ‘syā garbho ‘ṣṭamaḥ kaṁsa sa te mṛtyur bhaviṣyati
devānāṁ caiva sarvasvaṁ tridivasya gatiś ca saḥ
paraṁ rahasyaṁ vedānāṁ sa te mṛtyur bhaviṣyati
parato ‘pi paras teṣam svayaṁbhūś ca divaukasām
tatas tv etan mahadbhūtaṁ divyam te kathayāmy aham
ślāghaśca sa hi te mṛtyur bhūta-pūrvaś ca taṁ smara
O Kaṁsa! You will be killed by the eighth child of Devakī, your sister, in Mathurā. He who is the goal of the devatās and the secret of the Vedas will kill you. He is superior to the devatās and without birth. I am telling you this astonishing, divine news. He killed you in the past. Remember that.
Piṭrṣvasā means sister related through the father. Some say that Āhuka, Devaka’s father raised Devakī, his granddaughter, as his own child.
Text 67 mātaraṁ pitaraṁ bhrātṝn sarvāṁś ca suhṛdas tathā ghnanti hy asutṛpo lubdhā rājānaḥ prāyaśo bhuvi Translation Kings, greedy for kingdoms on this earth to satisfy their own life airs, almost always kill even their mothers, fathers, brothers or friends. Commentary “Was Kaṁsa not ashamed of killing a baby?” This verse answers. The list begins with the person invoking the most affection, the mother. Greedy kings, to satisfy their own life airs (asutṛpaḥ), being greedy for kingdoms, kill even their mother, what to speak of their father and others. Prāyaśaḥ means that not all kings act in this manner. Thus it shows Kaṁsa’s extreme debasement.
Text 68 ātmānam iha sañjātaṁ jānan prāg viṣṇunā hatam mahāsuraṁ kālanemiṁ yadubhiḥ sa vyarudhyata Translation In his previous birth, Kaṁsa had been a great demon named Kālanemi and had been killed by Viṣṇu. Upon learning this information from Nārada, Kaṁsa became envious of everyone connected with the Yadu dynasty. Commentary He was previously killed by Viṣṇu, the Lord who spreads himself throughout the universe by his powers. This indicates Viṣṇu’ṣ ability to kill him. Kaṁsa was able to remember his previous birth because of Nārada’s statement bhūtapūṛvaṁ ca tam smara: remember that previous birth.
Text 69 ugrasenaṁ ca pitaraṁ yadu-bhojāndhakādhipam svayaṁ nigṛhya bubhuje śūrasenān mahā-balaḥ Translation Kaṁsa, the most powerful son of Ugrasena, even imprisoned his own father, the King of the Yadu, Bhoja and Andhaka dynasties, and personally ruled the states known as Śūrasena. Commentary Not only that, he also imprisoned his own father, king of the Yadus and Bhoja. Or he surpassed all the kings of the Yadus and Bhojas and ruled the kingdom, for he was most competent or was the commander of the demons (mahā-balaḥ). Though the Bhojas and Andhakas were members of the Yadu dynasty, they are mentioned separately since they were the most prominent kings. He ruled over the lands east of Mathurā (sūrasenān) without taking permission.
Chapter Two Texts 1–2 śrī-śuka uvāca pralamba-baka-cāṇūra- tṛṇāvarta-mahāśanaiḥ muṣṭikāriṣṭa-dvivida- pūtanā-keśī-dhenukaiḥ anyaiś cāsura-bhūpālair bāṇa-bhaumādibhir yutaḥ yadūnāṁ kadanaṁ cakre balī māgadha-saṁśrayaḥ Translation Śukadeva Gosvāmī said: Under the protection of Magadharāja, Jarāsandha, the powerful Kaṁsa began persecuting the kings of the Yadu dynasty. In this he had the cooperation of demons like Pralamba, Baka, Cāṇūra, Tṛṇāvarta, Aghāsura, Muṣṭika, Ariṣṭa, Dvivida, Pūtanā, Keśī, Dhenuka, Bāṇāsura, Narakāsura and many other demoniac kings on the surface of the earth.
The kings gathered together because of the protection of Jarāsandha.
Text 3 te pīḍitā niviviśuḥ kuru-pañcāla-kekayān śālvān vidarbhān niṣadhān videhān kośalān api Translation Persecuted by the demoniac kings, the Yādavas left their own kingdom and entered various others, like those of the Kurus, Pañcālas, Kekayas, Śālvas, Vidarbhas, Niṣadhas, Videhas and Kośalas. Commentary The Yadus lived in secret (nibhṛtam viviśuḥ), hiding in farming and cowherd villages dressed in farmers’ or cowherds’ clothing. Texts 4–5 eke tam anurundhānā jñātayaḥ paryupāsate hateṣu ṣaṭsu bāleṣu devakyā augraseninā saptamo vaiṣṇavaṁ dhāma yam anantaṁ pracakṣate garbho babhūva devakyā harṣa-śoka-vivardhanaḥ Translation Some of their relatives, however, began to follow Kaṁsa’s principles and act in his service. After Kaṁsa, the son of Ugrasena, killed the six sons of Devakī, the seventh child, who was called Ananta or Saṅkarṣaṇa, filled with Kṛṣṇa, arousing her pleasure and her lamentation, entered her womb. Commentary Some of the Yadus’ relatives followed Kaṁsa. This means that they skillfully were able to control him. Or, some devotees did this because they were waiting to see Kṛṣṇa. This will later be revealed by Akrūra when he goes to Vraja. Paryupāsate should be paryupāsata. The six children who were killed were previously devatā sons of Marīci but by offending Brahmā they became demons. They were born to Kālanemi, son of Hiraṇyakaśipu, as his six sons known as the ṣaḍ-garbha. Rejecting Hiraṇyakaśipu they began worshipping Brahmā. Angry at that, Hiraṇyakaśipu cursed them to be killed by their father. Remembering this incident, the Lord had Yogamāyā put them in the womb of Devakī, to be killed by Kaṁsa, who was previously their father Kālanemi. This is explained in Hari-vamśa. Later it will be said that they appeared from Hiraṇyakaśipu (hiraṇyakaśipor jātā nītās te yoga-māyayā ( SB 10.85.48). To harmonize the two statements, the meaning should be that they were born as Kālameni’s sons, in Hiraṇyakaśipu’s lineage. Thus in the later verse it is simply stated they appeared (jātāḥ) from Hiraṇyakaśipu, and that does not mention they were his sons. This is also stated in Mahābhārata. Or, there can be different versions in different kalpas. Though they were killed, it is explained in Chapter Eighty-five that they attained liberation from hellish condition. Thus no one can accuse the Lord of being indifferent to their killing. Because of his anger Śukadeva does not mention Kaṁsa’s name but instead calls him “son of Ugrasena.” The wise call the seventh child Saṅkarṣaṇa (anantam), the second member of the caturvyūha, whose body was filled with Kṛṣṇa (vaiṣṇavam).
Text 6 bhagavān api viśvātmā viditvā kaṁsajaṁ bhayam yadūnāṁ nija-nāthānāṁ yogamāyāṁ samādiśat Translation Knowing that the Yadus, his personal devotees, were afraid of Kaṁsa, Svayam Bhagavān, the source of all other forms of God, ordered Yogamāyā as follows.
TThe word api is used to distinguish Kṛṣṇa, who speaks at this time, from Kṣīrodakaśāyī (who is his aṁśa) who spoke to Brahmā previously. He knew because he was all pervading (viśvātmā). Or knowing the Yadu’s fear because he wasas antaryāmī, he acted to destroy their fear without being asked. . He ordered Yogamāyā in a stimulating way (sam ādiśat). Why? The lords of the Yadus were his relatives (nija-nāthānām). He was affectionate to his devotees.
Or because he was the lord (viśvātmā), he gave orders to Yogamāyā, whoand she was dependent on him. Yoga means a special śakti of the Lord. Iit is called māyā because it can bewilder even Brahmā.
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Svayam Bhagavān, Kṛṣṇa, the aṁśī of all forms of God (viśvātmā), knew that the Yadus feared Kaṁsa. The word api is used to distinguish Kṛṣṇa who speaks at this time from Kṣīrodakaśāyī (who is his aṁśa) who spoke to Brahmā previously. He knew of their suffering without having to be informed of it. Therefore he spoke to Yogamāyā to relieve the Yadus of fear. He ordered her in a stimulating way (samyak ādiśat). Why did he arrange to rescue the Yadus? Because they took refuge in him alone (nija-nāthānām). Therefore out of affection for them he did this. Or the phrase can mean that they were the best (nāthānām) of all his devotees (nija). Yoga means a special śakti of the Lord and it is called māyā because it has the ability of bewilder even Brahmā. It is superior to the śakti which causes the material universe (jagat-kāraṇa-śakti). Another name of Yogamāyā is Ekānaṁśā. Another meaning of the sentence by interpreting the word api is that it indicates the supreme position of Bhagavān in comparison with māyā. Since he was in the supreme position he ordered Yogamāyā.
Text 7 gaccha devi vrajaṁ bhadre gopa-gobhir alaṅkṛtam rohiṇī vasudevasya bhāryāste nanda-gokule anyāś ca kaṁsa-saṁvignā vivareṣu vasanti hi Translation The Lord ordered her: O My potency, who are worshipable for the entire world and whose nature is to bestow good fortune upon all living entities, go to Vraja, where there live many cowherd men and their wives. In that very beautiful land, where many cows reside, Rohiṇī, the wife of Vasudeva, is living at the home of Nanda Mahārāja. Other wives of Vasudeva are also living there incognito because of fear of Kaṁsa. Commentary O Devī, worshipped by the world, full of all auspiciousness! He addresses her in this way to inspire her. Or the words show her qualification for going to Vraja. The other words also are meant to inspire her. The cowherds and cows are most astonishing, unimaginable by her. Other wives of Vasudeva were also living there.
Text 8 devakyā jaṭhare garbhaṁ śeṣākhyaṁ dhāma māmakam tat sannikṛṣya rohiṇyā udare sanniveśaya Translation Within the womb of Devakī is my expansion known as Saṅkarṣaṇa or Śeṣa. Secretly, with joy, transfer him into the womb of Rohiṇī.
Place the embryo (garbham), the form (dhāma) of Saṅkarṣaṇa, who is my portion (mama), who is known as Śeṣa, into Rohiṇī’s womb. Śeṣa means “he who remains.’ Dhāma can also mean the shelter, since he possesses the ādhāra-śakti, the power to maintain everything. Take the embryo invisibly and with joy (sam), by all means (ni).
“If he is called Śeṣa, why transfer him out of fear of Kaṁsa?” He is my shelter (dhāma māmakam). Or transfer him to Gokula (dhāma). Without him I cannot fulfill the happiness of my pastimes there.
Text 9 athāham aṁśa-bhāgena devakyāḥ putratāṁ śubhe prāpsyāmi tvaṁ yaśodāyāṁ nanda-patnyāṁ bhaviṣyasi Translation O all-auspicious Yogamāyā, I shall then appear in different forms as the sons of Devakī and Yaśodā and you will reside in Yaśodā, the wife of Mahārāja Nanda. Commentary Then, very soon after, the Lord says he will appear as the son of Devakī. Later it will be explained that Baladeva was only slightly older in birth. Śrīdhara Svāmī explained the word aṁśa as follows. Bhāgena may be formed from bhaj, to possess. Thus the meaning is “existing with all his śaktis.” Or it can mean “endowed with all his qualities like knowledge and power.” Or it can mean “with the form who glances at māyā as the puruṣa.” Or it can mean “with a form which enters into all his expansions.” Or it can mean “with a form bestowing auspiciousness to jīvas like Brahmā.”
Dūrgā may ask, “What is my qualification for being born to Yaśodā?” Kṛṣṇa says, “O auspicious one (śubhe)!” By my order, you attain auspiciousness and thus have attained qualification. This is a benediction. This means she will be able to bewilder Nanda and others. Of the word suggests “Because you will appear in Yaśodā you will have fame (yaśaḥ) and bliss (nanda).”
The confidential meaning is this. With different (bhāgena) forms (aṁśa) I will appear as the son of Devakī and also as the son of Yaśodā. Śrīdhara Svāmī explains that the word svāṁśena in the verse avatīrṇau jagaty-arthe svāṁśena bala-keśavau (SB 10.38.32) to mean “with their distinct forms.” And you will be present in Yaśodā (bhaviṣyati) but not has her daughter. This meaning can be understood because of the use of different verbs (prāpysāmi and bhaviṣyati). And if the same verb were used for both statements then it would be understood that Durgā would be born as the son of Yaśodā. But calling a girl a son must be rejected by resorting to normal usage as śruti statements like pumāṁsām putram ādhehi: place a son with Viṣṇu’ṣ form in the womb. Just as Devakī carried the Lord in her heart (SB 10.2.18) so Yaśodā also carried the Lord. Just as I take Devakī as a mother, I also take Yaśodā as my mother. Śukadeva will describe this later “Kṛṣṇa appeared as Nanda’s son.” (SB 10.5.1) Thus you will just make a show of your potency since you are māyā.
Text 10 arciṣyanti manuṣyās tvāṁ sarva-kāma-vareśvarīm dhūpopahāra-balibhiḥ sarva-kāma-vara-pradām Translation By sacrifices of animals, ordinary human beings will worship you gorgeously, with various paraphernalia, because you are supreme in fulfilling the material desires of everyone. Commentary Three verses elaborate. Because men have desires and are qualified with that dharma, you bestow benedictions. Hari-vaṁśa says
pradāṁ te kariṣyāmi mat prabhāva-amaṁ bhuvi
yena sarvasya lokasya devi devī bhavisyasi
O Devī! I give you power equal to mine in this world by which you will become the goddess of all men. Texts 11–12 nāmadheyāni kurvanti sthānāni ca narā bhuvi durgeti bhadrakālīti vijayā vaiṣṇavīti ca kumudā caṇḍikā kṛṣṇā mādhavī kanyaketi ca māyā nārāyaṇīśānī śāradety ambiketi ca Translation In different places on the surface of the earth, people will give you different names, such as Durgā, Bhadrakālī, Vijayā, Vaiṣṇavī, Kumudā, Caṇḍikā, Kṛṣṇā, Mādhavī, Kanyakā, Māyā, Nārāyaṇī, Īśānī, Śāradā and Ambikā. Commentary The two verses are taken together. The future tense is meant. Men, situated on the earth, meaning all men, will make temples and give you different names. According to their particular desires with different attitudes towards your deity forms, they will give you names like Durgā. According to different places you will be known by different names. In some places you will be known by one name, in other places by two names and in other places by many names. The word ca indicates that these are the main names among all the names.
Text 13 garbha-saṅkarṣaṇāt taṁ vai prāhuḥ saṅkarṣaṇaṁ bhuvi rāmeti loka-ramaṇād balabhadraṁ balocchrayāt Translation The son of Rohiṇī will also be celebrated as Saṅkarṣaṇa because of being sent from the womb of Devakī to the womb of Rohiṇī. He will be called Rāma because of his ability to please all the inhabitants of Gokula, and he will be known as Balabhadra because of his extensive strength of prema. Commentary He glorifies māyā by her relation to Gokula filled with the highest prema by speaking of another goal of Saṅkarṣaṇa’s appearance. Because of being pulled from the womb (vai is used for emphasis), and not because of withdrawing the universe during destruction in the form of Śeṣa, he will be known as Saṅkarṣaṇa. Being taken from the womb he will then give pleasure to all the people when he comes to Gokula. Thus he will be called Rāma. Because of his state of intense prema, because of his great strength of prema, he will be called Balabhadra. Instead of balabhadraṁ balocchrayāt sometimes balaṁ balavad uccrayāt is seen. This means “because he is stronger than the strong, he is called Bala.” Rāmeti is a compound explained in the following sūtra: saha supā (Pāṇini 1.1.4)
Text 14 sandiṣṭaivaṁ bhagavatā tathety om iti tad-vacaḥ pratigṛhya parikramya gāṁ gatā tat tathākarot Translation Thus instructed by the Lord with the Vedic mantra oṁ, she confirmed that she would do what he asked. Thus having accepted his orders, she circumambulated him and went to earth. There she did everything just as she had been told.
She obeyed because he was the supreme Llord (bhagavatā). She circumambulated him to fulfill his order. She acted according to what the Lord said (tathā), not deviating at all.
Text 15 garbhe praṇīte devakyā rohiṇīṁ yoga-nidrayā aho visraṁsito garbha iti paurā vicukruśuḥ Translation When the child of Devakī was attracted and transferred into the womb of Rohiṇī by Yogamāyā, Devakī seemed to have a miscarriage. Thus all the citizens lamented, “Alas, Devakī has lost her child!” Commentary Yoganidrā means Yogamāyā since sleep takes away the intelligence of all people. Yogamāyā did this with great skill (praṇīte) so that Devakī would not suffer, Rohiṇī would not be astonished, and the people could not see it happen. One should understand the sequence of events according to Hari-vaṁśa. Vasudeva first placed the child in Devakī’s womb, and Rohiṇī then went Gokula. In the seventh month of pregnancy the embryo was transferred from Devakī to Rohiṇī. The Lord speaks to Yogamāyā in Hari-vaṁśa:
saptamo devakī-garho yo ‘ṁśaḥ saumyo mamāgrajaḥ
sa saṁktrāmiyitavyas te saptame māsi rohinīm
The seventh child of Devakī who is my expansion and my elder brother was transferred to the womb of Rohiṇī in the seventh month of pregnancy.
Then method of transfer is described in detail:
sārdharātre sthitaṁ garbham pātayantī rajasvalā
nidrayā sahasāvisṭā papāta dharaṇī-tale
sā svapnam iva taṁ dṛsṭvā svagarbhe garbham āhitaṁ
apaśyantī ca taṁ garbhaṁ muhūrtam vyatitā ‘bhavat
tām āha nidrā-saṁvignāṁ naiśe tamasi rohiṇīm
kaṛṣaṇenāsya garbhasya svagarbhe cāhitasya vai
saṇkarṣaṇo nāma śubhe tave putro bhaviṣyati
In the middle of the night Devakī had a miscarriage and fell on the ground unconscious. As if in a dream she saw the child come out of her womb and felt pain for some moments on seeing her child. Yogamāyā spoke to Rohiṇī in the darkness of night, as she slept. “The child taken from another womb and placed in your womb will be your son named Saṅkarṣaṇa.”
Aho indicates amazement or lamentation. They understood that fear of Kaṁsa had caused the miscarriage. Viṣṇu Purāṇa says:
saptamo bhoja-rājasya bhayād rodhoparodhataḥ
devakhyāḥ patito garbha iti loko vadisyati
The people said that the seventh child of Devakī had had a miscarriage out of fear of Kaṁsa, which had caused great damage.
Or, Kaṁsa somehow caused the miscarriage to happen. They did not speak this directly, out of fear of Kaṁsa, but gossiped among themselves in loud voices.
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Text 16 bhagavān api viśvātmā bhaktānām abhayaṅkaraḥ āviveśāṁśa-bhāgena mana ānakadundubheḥ Translation Thus the Supreme Lord, who is the Supersoul of all living entities and who vanquishes all the fear of his devotees, entered the mind of Vasudeva in full splendor. Commentary Though the Lord is the soul of the universe, he appeared in the heart of Vasudeva with special bhāva, since he gives fearlessness to the devotees, complete with all his qualities and powers (bhagavān). Some like Citsukha connect mana with pauruṣaṁ dhāma in the next line.
Text 17 sa bibhrat pauruṣaṁ dhāma bhrājamāno yathā raviḥ durāsado ’tidurdharṣo bhūtānāṁ sambabhūva ha Translation He manifested the effulgence of the Lord and became as bright as the sun. He became clearly difficult to see or approach through sensory perception and impossible to defeat by any being. Commentary Vasudeva took on the effulgence of the Lord (pauruṣaṁ dhāma) because the Lord’s power appeared in his mind. Or dhāma can mean manifestation or power. Viśva-kośa says that dhāṁa means body, house, rays, place, birth or power. People could not approach him or look at him (durāsadaḥ) and it was impossible to defeat him. This clearly (ha) happened in a pronounced way (sam).
Text 18 tato jagan-maṅgalam acyutāṁśaṁ samāhitaṁ śūra-sutena devī dadhāra sarvātmakam ātma-bhūtaṁ kāṣṭhā yathānanda-karaṁ manastaḥ Translation Thereafter, accompanied by his expansions, the root form, who is all-auspicious for the entire universe and gives joy to all jīvas, was transferred from the mind of Vasudeva to the mind of Devakī. Devakī, became beautiful by carrying Kṛṣṇa, the joy to all beings, who appeared on his own, just as the east becomes beautiful by carrying the rising moon. Commentary She held the Lord (sarvātmakam) who appeared within her (ātmā-bhūtam) as her son. This indicates that the Lord does not take birth like jīvas. Madhva quotes from Tantra-bhagavata.
aheyam anupādeyaṁ yad rūpam nityam avyayam
sa evāpekṣa-rūpasya vyaktim evan janārdanaḥ
agṛhnād vyasṛjac ceti kṛṣna-rāmādikāṁ tanum
paṭhyate bhagavān īṣo mūḍa-buddhi-vyapekṣayā
tamaṣā hy upagūḍasya yat tamaḥ pānam īśituḥ
etat puruṣa-rūpasya grahaṇaṁ samudīryate
kṛṣṇa-rāmādi rūpāṇāṁ loke vyakti-vyapekṣayā
The foolish person covered by ignorance says that the Lord whose forms like Rāma and Kṛṣṇa are eternal and unchanging, incomparable, and without any faults accepts and gives up bodies. On seeing the appearance of Kṛṣṇa or Rāma in the world he declares that they accept material human forms.
Mahā-varāha Purāṇa says:
sarve nityāḥa śāśvatāś ca dehās tasya parātmanaḥ
heyopadheya-rahitā naiva prakṛti-jāḥ kvacit
paramānanda-sandohā jñāna-mātraś ca sarvataḥ
All the forms of God have eternal bodies without any faults. They never arise from matter. They are completely filled with the highest bliss and knowledge.
This is the definition of the Lord. He was like the moon which gives bliss because of its sweet rays. The rest is according to the explanation of Śrīdhara Svāmī. Or, acyutāṁśam can mean “he who is not lacking even one part: he who is complete with all his parts, Bhagavān.” Therefore he is the root form (ātmā-bhūtam) who makes his appearance as if offering himself (samāhitam). It was previously mentioned that the seventh child would be the cause of joy and lamentation. The appearance of Kṛṣṇa was a cause of only joy. He was the cause of joy (ka) for all jīvas (sarvātma). Or he would appear personally (ātmā-bhūtam), unlike other forms which become the object of yogīs’ meditation only after their great effort, because he appeared on his own (samāhitam).
Text 19 sā devakī sarva-jagan-nivāsa- nivāsa-bhūtā nitarāṁ na reje bhojendra-gehe ’gni-śikheva ruddhā sarasvatī jñāna-khale yathā satī Translation Devakī then kept within herself the Supreme Lord, the cause of all causes, the foundation of the entire cosmos, but because she was under arrest in the house of Kaṁsa, she was like the flames of a fire covered by the walls of a pot, or like a person who has knowledge but cannot distribute it to the world for the benefit of human society.
She had become the supreme shelter of Kṛṣna who is the shelter of the whole universe. She appeared in this world as the mother of svayam bhagavān. She was most fortunate and most beautiful because of this. Still, she did not shine or appear beautiful (na reje). She was like a covered fire since she was not happy. An example is given. She was like person who is the personification of the Vedas (sarasvatī), who does not reveal the knowledge to others (jñāna-khale). Though being happy in himself with that knowledge, a personhe deprives another person of knowledge. Hiding knowledge however does not depend on being in Kaṁsa’s prison. (Thus it is a general example.) Or knowledge attained by a person whose intention is to harm others (jñāna-khale) does not shine. The defect is in the receptacle of knowledge (being within the prison).
Bhojendra-gehe can also mean “in the kitchen.” Just as a flame, covered by smoke in the kitchen, does not shine, so she did not shine because of Kaṁsa’s evil actions.
Or did she not shine constantly, being imprisoned by Kaṁsa? Yes, she shone because she contained the lord. Just as a flame shines even though repressed, she shone. Similarly a person with great knowledge shines constantly, by special cleverness through suggestion and other devices of speech (jñāna-khale).
— — — — — — — — — — — — — —
The word jagat means “that which moves.” Thus it means temporary. Thus sarva-jagat means everything temporary. However by taking sarva as a separate indicator, sarva (all) can also indicate entities which are eternal. Thus sarva-jagan-nivāsa means the Lord who is the shelter of eternal and temporary beings. As the śruti says yasya bhāsā sarvam idam vibhāti: by his light everything illuminates. (Śvetaśvatāra Upaniṣad) This indicates Kṛṣṇa. Devakī acted as his shelter (nivāsa-bhūtā). But though she was thus qualified to be the giver of all bliss and auspiciousness, she did not shine externally with those qualities but shone internally with her own bliss which excelled that of Vasudeva and others. A covered flame and a person with suppressed knowledge do not shine with all brilliance externally but shine with brightness internally. These two by their light illuminate internally because of their personal splendor. For the person in knowledge, the internal aspect is the mind. Even if a flame is covered it can burn down a house. Similarly, covered knowledge destroys its shelter (the subtle body) along with sin.
Text 20 tāṁ vīkṣya kaṁsaḥ prabhayājitāntarāṁ virocayantīṁ bhavanaṁ śuci-smitām āhaiṣa me prāṇa-haro harir guhāṁ dhruvaṁ śrito yan na pureyam īdṛśī Translation Seeing her jubilant, pure and smiling, because of the Lord in her womb, Kaṁsa thought, “The Lord who will kill me is now within her for she has never before looked like this.” Commentary Kaṁsa personally saw her. Her effulgence is described in Viṣṇu Purāṇa:
na śeke devakīṁ draṣṭum kaścid apy atitejasā
jājvalyamānāṁ tāṁ dṛṣṭvā manāṁsi kṣobham āyayuḥ
No one could look at Devakī because of her effulgence. Seeing her shining form they became disturbed in mind.
Because of the bliss of the Lord she had a pure (śuci) smile. It was not a deceptive smile which she previously showed. Seeing her, Kaṁsa spoke. The Lord has taken shelter of her womb or heart (gūham). A secondary meaning is: like a snake the Lord has taken shelter of a hole out of fear of me, a lion.
Text 21 kim adya tasmin karaṇīyam āśu me yad artha-tantro na vihanti vikramam striyāḥ svasur gurumatyā vadho ’yaṁ yaśaḥ śriyaṁ hanty anukālam āyuḥ Translation Kaṁsa thought: What should I do? One should think of one’s benefit. Devakī is a woman, she is my sister, and moreover she is now pregnant. If I kill her, my reputation, opulence and duration of life will certainly be vanquished. Commentary (The first meaning is: Viṣṇu will not give up his prowess and will try to kill me. But killing a woman is sinful.) According to Śrīdhara Svāmī there is a second meaning. “A person knowing his own benefit does not give up his prowess. Thus killing a woman is not good since the killer loses fame, wealth and longevity.” Right now, immediately what should I do? Kaṁsa’s evil nature became restricted because of fear, and he thought of how to act for his benefit. If I kill her, will it not be a temporary means to protect my life? If I kill her, will I not obtain long lasting infamy and loss of wealth? It is bad to kill a woman, worse if she is my sister, and worst if she is pregnant. And by killing her, it is bad to lose fame, worse to lose wealth and worst to lose long life. By killing her, my life will be destroyed. What will be the good of that?
Text 22 sa eṣa jīvan khalu sampareto varteta yo ’tyanta-nṛśaṁsitena dehe mṛte taṁ manujāḥ śapanti gantā tamo ’ndhaṁ tanu-mānino dhruvam Translation A person who is very cruel is regarded as dead even while living, for while the sinful person is living and after his death, everyone condemns him and he is undoubtedly transferred to the hell known as Andhatama. Commentary “Even if you commit a sin, it is still better because you will live a little longer.” He answers with this verse. If one commits such sin, one appears to be living but is actually dead, for by such a violent act (atyanta-nṛśaṁistena) I will be rejected just as people avoid a corpse. The word khalu indicates conjecture. All men will condemn this act. Śrīdhara Svāmī explains that tanu-māninaḥ means sinful people, for by giving regard to their bodies (tanu-māninaḥ), they become sinful. Men condemn sinners after they die or even while they are alive (dehe amṛte).
Text 23 iti ghoratamād bhāvāt sannivṛttaḥ svayaṁ prabhuḥ āste pratīkṣaṁs taj-janma harer vairānubandha-kṛt Translation Deliberating in this way, Kaṁsa, although determined to continue in enmity toward the Lord, refrained from the vicious killing of his sister and decided to wait until the Lord was born. Commentary Deliberating in this way (iti), he refrained from the terrible intention or act (bhāvāt) completely (sam nivṛttaḥ)–by his own decision, not by advice from ministers. This means he did not even attempt to make her have a miscarriage, because he was independent (prabhuḥ) of others. Or svayam prabhuḥ can mean that he could decide on his own, not depending on others’ opinions. However, actually hewas under the control of antaryāmī. He continued his enmity to the Lord who is famous for being attractive to all through his name and destroys all faults such as enmity to the Lord (hareḥ). It has been said that Kaṁsa reached perfection by fear: bhayāt kaṁsaḥ. (SB 7.1.31) This verse mentions his enmity, for fear turns to enmity. He thus awaited the birth of the Lord. In Hari-vaṁśa Kaṁsa speaks to his ministers:
maṣān vai puṣyamāsādīn gaṇayantu mama striyaḥ
pariṇāme tu garbhasya śeṣaṁ jñāsyāmahe vayam
Let my women count the months from Puṣya. We will know the growth of the infant in the womb by the changes.
The text also says:
yad arthaṁ sapta te garbhāh kaṁsena vinipātitāh
taṁ tu garbhaṁ prayatenena rarakṣus tasya mantriṇaḥ
Kaṁsa’s ministers guarded the eighth child in the womb with great care since Kaṁsa had killed the previously seven children with this last child in mind.
Text 24 āsīnaḥ saṁviśaṁs tiṣṭhan bhuñjānaḥ paryaṭan mahīm cintayāno hṛṣīkeśam apaśyat tanmayaṁ jagat Translation While sitting on his throne or in his sitting room, while lying on his bed, or while situated anywhere, and while eating or walking, Kaṁsa saw only the Supreme Lord. His world became filled with the Lord. Commentary His strong enmity is shown in this verse. He thought, “If he appears now, he will kill me.” Because the Lord appears in all the senses (hṛṣīkeśam) he appeared to Kaṁsa’s vision. Though such constant vision of the Lord is rare for yogīs and is attained by devotees with prema, they see him with great bliss, whereas Kaṁsa saw him with great distress.
Text 25 brahmā bhavaś ca tatraitya munibhir nāradādibhiḥ devaiḥ sānucaraiḥ sākaṁ gīrbhir vṛṣaṇam aiḍayan Translation Brahmā and Śiva, accompanied by great sages like Nārada, Devala and Vyāsa and by other devatās like Indra, Candra and Varuṇa, invisibly approached the room of Devakī, where they all joined in offering their respectful obeisances and prayers to please the Supreme Lord, who can bestow blessings upon everyone. Commentary In the prison Brahmā, Śiva, Nārada and sages like the Kumāras praised the Lord. Nārada is mentioned because he is the chief devotee with the bliss of pure devotion. Hari-vaṁśa mentions that he came first before all of them in joy to make successful his personal attempts to bring about the appearance of the Lord. The others came with followers like Gandharvas. The verb should be in the dual form but is in the plural by poetic license. Because the sages came as assistants after Brahmā and Śiva, they are mentioned in the instrumental case. Though they praised simultaneously, the main persons are mentioned as the subject. Brahmā and Śiva came first and others followed, but all of them praised together. Because the others are secondary and came late, the first verb participle may be used to indicate Brahmā and Śiva and the second verb to indicate all who came, though the normal rule is that the participle and main verb should have the same subject.
Text 26 satya-vrataṁ satya-paraṁ tri-satyaṁ satyasya yoniṁ nihitaṁ ca satye satyasya satyam ṛta-satya-netraṁ satyātmakaṁ tvāṁ śaraṇaṁ prapannāḥ Translation The devatās prayed: O Lord, you are true to your promise, truth incarnate, pervading all aspects of time with truth, before the creation, during its existence and after its destruction. You are the revealer of sweet words and truth. We surrender to you, the embodiment of truth. Commentary Your promises come true. You promised to appear and now you do so. Because you keep your promises you are fond of upholding truth. Since you are fond of truth and uphold it, you are the best form of truth (satya-param). “You are the best” means that by uttering truth one can attain you. This is Śrīdhara Svāmī’s explanation. The earth uttered truth and attained you. Since you are the highest truth, such a quality is suitable to you. Therefore it is not unsuitable that you appear in three yugas, including the first part of Kali-yuga. Tri-satyam is explained by three descriptive phrases following: sayta-yonim, nihitaṁ sathye and satyasya satyam (past, present and future). The nature of satya-vratam and tri-satyam is further described with ṛta-satya-netram. The Lord is the propagator or revealer (netram) of pleasing words (ṛta) and eternal knowledge (satya). He is steady in words and mind. Since he is truthful words and knowledge incarnate, it is not surprising that he reveals this in the world. He is the supreme shelter of these two in the form of the Vedas. Only by your mercy can we know and praise you. This is the intention of their words. Thus they hint at more mercy.
Śrīdhara Svāmī explains as follows. Satyasya yonim refers to the time previous to creation. The Lord existed in the past. Satyasya satyam refers to his presence after destruction. Nihitam satye refers to his presence when the universe is present. Or the vrata of the Lord may refer to the following:
sakṛd eva prapanno yas tavāsmīti ca yācate
abhayaṁ savardā tasmai dadāmy etad vrataṁ mama
To anyone who says once “I surrender to you” I give fearlessness at all times. That is my vow. Rāmāyaṇa, Yuddha-kāṇḍa 18.33
Thus you have appeared to give fearlessness to your devotees the Yādavas because you at all times do not tell lies (satya-param). This is because you are tri-satyam: you are the source of truth in the material world in past, present and future. “How can the Lord maintain his eternal nature when he enters Devakī’s womb?” His form is without material contamination at all (satyātmakam). The rest of the words are interpreted as above.
Text 27 ekāyano ’sau dvi-phalas tri-mūlaś catū-rasaḥ pañca-vidhaḥ ṣaḍ-ātmā sapta-tvag aṣṭa-viṭapo navākṣo daśa-cchadī dvi-khago hy ādi-vṛkṣaḥ Translation The body [the total body and the individual body are of the same composition] may figuratively be called “the original tree.” From this tree, which fully depends on the ground of material nature, come two kinds of fruit — enjoyment and suffering. The cause of the tree, forming its three roots, is association with the three modes of material nature — goodness, passion and ignorance. The fruits of bodily happiness have four tastes — religiosity, economic development, sense gratification and liberation — which are experienced through five senses for acquiring knowledge in the midst of six circumstances: lamentation, illusion, old age, death, hunger and thirst. The seven layers of bark covering the tree are skin, blood, muscle, fat, bone, marrow and semen; and the eight branches of the tree are the five gross and three subtle elements — earth, water, fire, air, ether, mind, intelligence and false ego. The tree of the body has nine hollows — the eyes, the ears, the nostrils, the mouth, the rectum and the genitals — and ten leaves, the ten airs passing through the body. In this tree of the body there are two birds: one is the individual soul, and the other is the Supersoul. Commentary A general description simply indicates the proprietors of the body — two birds. They are described in more detail later. Yayor ekaḥ khādati pippalānnam: of the two, one bird eats the tree’s fruits. (SB 11.11.6) The jīva and Paramātmā are not limbs of the tree: they are beyond the material realm since they exist from the first like a stream with continuity. The tree is described as ādi-vṛkṣaḥ (from vṛṣc to cut down) because time at all times attacks it. Its fruits are happiness and distress, with four tastes. It has eight branches. The second a in aṣṭa-viṭapaḥ should be lengthened for metrical reasons. The verse is explained according to Śrīdhara Svāmī. The sentence continues for two verses.
The five senses of the tree are the five knowledge senses. Plants have senses according to statements: paśyantī pādapāḥ: trees see. (Mahābhārata) The koṣas are skin, flesh, blood, fat, marrow and bones. Or according to others they are hair, blood, flesh, tendons, bone and marrow. The seven dhātus are the previous six plus semen. Sapta-tvag means these seven coverings starting with skin.
Text 28 tvam eka evāsya sataḥ prasūtis tvaṁ sannidhānaṁ tvam anugrahaś ca tvan-māyayāsaṁvṛta-cetasas tvāṁ paśyanti nānā na vipaścito ye Translation You are the one cause of this material existence. You are also its destruction and maintenance. The wise, uncovered by māyā, do not see varieties but only you.
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Other meanings of the word tvam (you) are here rejected. The meaning may be taken according to Śrīdhara Svāmī. Or another meaning is as follows. “How can I be the creator, maintainer and destroyer all at once?” This verse answers. The wise with minds uncovered by māyā (tvan-māyayā asaṁvṛta-cetasaḥ) do not see varieties and they see the non-difference of all the Lord’s forms since the one form of the Lord by his innate inconceivable śakti takes on various forms according to the type of worship and way of seeing.
maṇir yathā vibhāgena nīla-pītādibhir yutaḥ
rūpa-bhedam avāpnoti dhyāna-bhedāt tathācyutaḥ
Just as a gem shows blue, yellow and other colors at different times, the Lord takes different forms (is realized in different forms) because of different types of meditation. Nārada-pañcarātra
The gem refers to the vaidurya which possesses various colors.
Or persons covered by your māyā see you in various forms as described. Thinking that you attain such variety by māyā, people then think you are these various forms. But the wise do not think like this because they know of your innate śakti. All of your forms are without māyā, full of knowledge and bliss.
Text 29 bibharṣi rūpāṇy avabodha ātmā kṣemāya lokasya carācarasya sattvopapannāni sukhāvahāni satām abhadrāṇi muhuḥ khalānām Translation O son of Devakī, source of all other forms! You constantly manifest other forms through sūddha-sattva for the benefit of all beings, for giving joy to the followers of dharma and punishing the deviants. Commentary You, the basic form (avabodha ātmā), the son of Devakī, manifest many forms such as the puruṣas authorized by the Vedas through śuddha-sattva (sattvena) endowed with sac-cid-ānanda, and you also manifest the material universe. This means that because you appear through your own śakti in the form of Devakī, even though you are her son, you are not impeded by matter. You do this for the benefit of the people by protecting the pious and punishing the demons. You stop the demons from performing sinful actions. The pious are those who follow dharma and the wicked are those who do not follow.
Or, though you are the son of Devakī, the purpose of the forms mentioned in the previous verse is explained in this verse. If all these other forms carry out perfect action, what can be said of your form as Svayam Bhagavān?
Text 30 tvayy ambujākṣākhila-sattva-dhāmni samādhināveśita-cetasaike tvat-pāda-potena mahat-kṛtena kurvanti govatsa-padaṁ bhavābdhim Translation O lotus-eyed Lord! By concentrating on your pure form of śuddha-sattva in meditation some people cross the ocean of nescience as easily as one steps over the hoof print of a calf, by those lotus feet which act as a boat, obtained by the grace of devotees. Commentary We have spoken of those who see your forms when you make your appearance. But even those who take shelter of you through their minds easily obtain destruction of all suffering in this world and attain your form full of bliss. Two verses speak of these other people who can attain a similar result. You are composed of the highest bliss and are the boat for crossing the ocean of material life. O lotus-eyed Lord! This indicates the Lord’s beauty, which is the cause of becoming absorbed in him. You are the shelter of a śuddha-sattva (akhila-sattva-dhamani) form which gives bliss and is endowed with unlimited inconceivable qualities produced by your spiritual śakti. Another version has amala-sattva instead of akhila-sattva. This directly indicates that the phrase means śuddha-sattva.
Text 31 svayaṁ samuttīrya sudustaraṁ dyuman bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ bhavat-padāmbhoruha-nāvam atra te nidhāya yātāḥ sad-anugraho bhavān Translation O Lord, shining brilliantly! The merciful devotees, easily crossing the insurmountable and terrifying ocean of material life, attain their goal using the boat of your lotus feet. You are merciful to your devotees. Commentary Because the ocean has become small there is no need for a boat for crossing. Thus the person crosses in the easiest manner (sam for samyak). This is because you have caused revelation (dyuman). The mention of “feet” in this and the previous verse indicate sādhana-bhakti. Those who cross leave this method. Śrīdhara Svāmī has the Lord say, “Why would I let them cross just by taking shelter of my boat?” This indicates that they do not need jñāna. The reason is given: you are the form of mercy for your devotees (sad-anugrahaḥ).
Text 32 ye ’nye ’ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ Translation O lotus-eyed Lord, although nondevotees, having impure intelligence because of not having devotion to you, think that they are liberated and become jīvanmuktas after severe austerities and penances, they fall down from their position of imagined superiority because they have no regard for the lotus feet of you and your devotees.
O lotus-eyed Lord! This phrase indicates that, just by his glance, all suffering is destroyed. The singular is used in the beginning (tvayi) and the plural is used at the end (yuṣmad).
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“But one can also cross the ocean of material existence just by jñāna, without surrendering to my lotus feet. What about that?” This verse answers. O lotus-eyed Lord! This phrase indicates that just by his glance, all suffering is destroyed. The singular is used in the beginning (tvayi) and the plural is used at the end (yuṣmad). The plural indicates that the devotees are included in this statement.
Śrīdhara Svāmī says that person approaches liberation with difficulties (kṛcchreṇa) over many births, including birth in a good family and study of the Vedas. This should also include contemplation and meditation. Or it can mean there is difficulty because of rejecting the Lord, which was mentioned previously in the verse. And then, taking shelter of the path of jñāna, these people think that they are separated from their gross and subtle bodies (vimukti-māninaḥ). Gītā says kleśo ‘dhikāratas teṣām avyaktāsakta-cetasām: those attached to Brahman face great suffering. (BG 5 /12) Attaining the position of a jīvan-mukta (param padam), they fall down. When? They fall if they do not respect the feet of the Lord and his devotees since they are unaware of the influence of bhakti, which would prevent such disrespect. By disrespecting the Lord’s feet they again sprout karma even if they have destroyed all sins. Vāsanā-bhāṣya says:
jīvanmukta api punar bandhanaṁ yānti karmabhiḥ
yady acintya-mahāśaktau bhagavaty aparādhinaḥ
If liberated persons commits offense to the Lord endowed with inconceivable powers they again end up being bound by karma.
jīvanmuktāḥ prapadyante kvacit saṁsāra-vāsanam
yogino na viplyante karmabihir bhagavat-parāḥ
Liberated persons develop material desires again. The yogīs who surrender to the Lord are never contaminated by karma.
In the words of a Purāṇa quoted in Viṣṇu-bhakti-candrodaya, it is said:
nānuvrajati yo mohād vrajantam jagadīśvaram
jñānāgni-dagdha-karmāpi sa bhaved brahma-rākṣasaḥ
The person who does not respect the Supreme Lord becomes a brahma-rākṣasa even though he has burned up all karmas by the fire of jñāna.
On the path of jñāna leading to bhakti, the following may happen. evaṁ harau bhagavati pratilabdha-bhāvo bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas tac cāpi citta-baḍiśaṁ śanakair viyuṅkte
The unfortunate yogī who has developed love for the Lord, full of all sweet qualities, whose heart is somewhat soft because of devotion, whose body hairs stand on end in ecstasy, who is constantly overcome with intense tears of joy, gradually withdraws his hook-like mind from the Lord’s form. SB 3.28.34
tatra labdha-padaṁ cittam ākṛṣya vyomni dhārayet
tac ca tyaktvā mad-āroho na kiñcid api cintayet
Being established in meditation on the Lord’s face, one should then withdraw the consciousness and fix it in space. Then, giving up the mind, one should become established in me as Brahman and not think of anything. SB 11.14.44
In these verses the person gives up meditation on the Lord and attains perfection in concentrating elsewhere. In these cases there is no previous disrespect for the Lord but rather a loss of attraction caused by impressions of desire for merging in Brahman. This can be seen when a person absorbed in material pleasure sees objects caused by saṁskāras which occurred during a dream. This deception is caused by the Lord. The person then becomes absorbed in Brahman. astv evam aṅga bhagavān bhajatāṁ mukundo muktiṁ dadāti karhicit sma na bhakti-yogam
Those engaged in getting the Lord’s favor attain liberation from the Lord very easily, but he does not very easily give the opportunity to render direct service unto him. SB 5.6.18
This disrespect is also hell:
nātaḥ paraṁ parama yad bhavataḥ svarūpam
ānanda-mātram avikalpam aviddha-varcaḥ
paśyāmi viśva-sṛjam ekam aviśvam ātman
bhūtendriyātmaka-madas ta upāśrito ’smi
O my Lord, I do not see a form superior to your present form of eternal bliss and knowledge. In your impersonal Brahman effulgence in the spiritual sky, there is no occasional change and no deterioration of internal potency. I surrender unto you because, whereas I am proud of my material body and senses, your Lordship is the cause of the cosmic manifestation and yet you are untouched by matter. SB 3.9.3 tad vā idaṁ bhuvana-maṅgala maṅgalāya dhyāne sma no darśitaṁ ta upāsakānām tasmai namo bhagavate ’nuvidhema tubhyaṁ yo ’nādṛto naraka-bhāgbhir asat-prasaṅgaiḥ
O lord of auspiciousness for the whole world! This personal form is for the benefit of the world, and it was shown to me, your worshipper, by meditation. Therefore I offer respects to that personal form. Let me only serve you, who are not respected by those who, proclaiming that your personal form is false, will go to hell. SB 3.9.4
Text 33 tathā na te mādhava tāvakāḥ kvacid bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ tvayābhiguptā vicaranti nirbhayā vināyakānīkapa-mūrdhasu prabho Translation O Mādhava, Supreme Lord, Lord of the goddess of fortune, if devotees completely in love with you sometimes fall from the path of devotion, they do not fall like non-devotees, for you still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service.
Ssame
Those who worship you, without knowledge of ātmā-tattva, giving up sva-dharma and even committing sins, do not fall. This verse is a contrast to the previous verse. Tathā na (not like that) is similar to saying “You are a fool, but I am not like that.” Or tathā can mean “on the other hand.” Persons who have at some time taken shelter of you (tāvakāḥ) never fall from the path, or if they do, they do not fall again. On the contrary they have achieved firm prema (baddha-sauhrḍāḥ) and therefore are completely (abhi) protected by you. O dearest of Lakṣmī (mādhava)! These devotees automatically possess all wealth. Or Mādhava can mean “O Lord who appeared in the Madhu dynasty!” You are most merciful. O master (prabho)! You are endowed with all śaktis. By the Lord’s powers, the devotees also possess such powers. Or because of having your power from the beginning, even if they disrespect your lotus feet accidently, they do not fall like the jñānīs mentioned in the previous verse. They are bound with prema for you. The devotees move without fear (vicaranti). They ascend to Vaikuṇṭha, making a ladder of the various paths which act as obstacles (vināyakanīkapa). The devotees regret the obstacles occurring within bhakti itself (caused by themselves) and by this they gain the great mercy of the Lord.
Text 34 sattvaṁ viśuddhaṁ śrayate bhavān sthitau śarīriṇāṁ śreya-upāyanaṁ vapuḥ veda-kriyā-yoga-tapaḥ-samādhibhis tavārhaṇaṁ yena janaḥ samīhate
During the time of maintenance, you manifest several incarnations, all with spiritual bodies, beyond the material modes of nature, which are gifts for all beings for attaining the highest bliss. By these forms people in the four āśramas engage in your worship through study of the Vedas, performing deity worship, engaging in austerities and attaining samādhi.
You take shelter of a pure form for protecting. The method is explained. It is the best gift for the unlimited jīvas with moving and non-moving bodies, giving them dharmas through the Vedas. By this body, the people of the four āśramas engage in your worship. By engaging in their dharmas they become purified in mind. This is the method of worship. By this worship by the four āśramas all others who are related to them (moving and non-moving entities) also become perfect.
Or śreya upāyanam can mean that by which one attains (ayanam) the best goals. The Vedas etc. teach bhakti to you. Otherwise the four āśramas would never attain bhakti. Or śreya upāyanam means he to whom the best offerings are made. Becoming your devotees, by your form, using the Vedas which are your form (vapuḥ)etc. as offerings, the people of the four āśramas perform your worship.
Or you take shelter of a form which allows one to quickly attain (upāyanam) prema or Vaikuṇṭha. How? Through offering one’s dharma, one attains worship of the form, which allows attainment of the highest goal.
Or by manifesting sattva-guṇa, everything is attained, including service to you. You manifest (śrayate) sattva-guṇa. By that sattva, the body of all jīvas (vapuḥ) becomes the best means of attaining everything (śreya upāyanam), by the Vedas etc.
Or by Vedas people perform their dharmas and all members of the āśramas, become your devotees. YYena can refer to both the form and the Vedas.
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Though you have a body which is the supreme cause as mentioned in SB 3.9.3, you manifest a body of śuddha-sattava in this world. This viśuddha-sattva body is beyond māyā, arising from the cic-cakti and is not different from you through your prakāśa-śakti (ṣakti which reveals things). You appear to protect the world (sthitau). Though you have a variety of eternal bodies, you take shelter of a particular body for protecting the world at a particular time. For instance, though a person has various senses, he takes shelter of the eye to see or the ear to hear. After appearing, in giving protection, these forms produce happiness for the living beings even through meditation. Your body is like a gift given in compassion for unlimited beings, which yields results of pious acts and other goals up to prema. Or your body is the best gift, the highest bliss.
etasyaivānandasyānyāni bhūtāni mātrām upajīvanti
By the Lord full of bliss all beings live. Bṛhad-āraṇyaka Upaniṣad 4.3.32
He gives results to the respective worshippers. People worship him through the dharmas of the four āśramas by studying the Vedas etc. By mentioning these types of worship it is implied that the worship can take place even without the presence of the Lord, just by aiming for him. By that body, all people in the four āśramas (brahmacārī — veda, gṛhasthas — kriyā-yoga, vanaprasthas — tapas and sannyasīs — samādhi) directly (sam) undertake (īhate) worship. However if one worships through the Vedas or other methods without aiming at the body of the Lord, it is not direct worship. That is suggested. By this execution of worship by the four āśramas others also gain perfection. For this reason it said that this is the best method for all beings (śārīrināṁ). Śrīdhara Svāmī says that without aiming for the body of the Lord, one cannot even attain the results of karma-yoga actions. It is said:
svargāpavargayoḥ puṁsāṁ rasāyāṁ bhuvi sampadām
sarvāsām api siddhīnāṁ mūlaṁ tac-caraṇārcanam
Devotional service to his lotus feet is the root cause of all the perfections a person can find in heaven, in liberation, in the subterranean regions and on earth. SB 10.81.19
Text 35 sattvaṁ na ced dhātar idaṁ nijaṁ bhaved vijñānam ajñāna-bhid āpamārjanam guṇa-prakāśair anumīyate bhavān prakāśate yasya ca yena vā guṇaḥ Translation O Lord, possessor of śaktis! If your body were not beyond the modes of material nature, knowledge of your true nature, which destroys ignorance, would be destroyed. You can be inferred by sattva-guṇa, for one can realize that sattva-guṇa is related to you and that by you alone does it function.
O Lord who takes various forms (dhātaḥ)! Your body is inferred by the many functions of intelligence and the senses. The word ca means “you who are the shelter of the guṇas.”
Or by serving your form, one attains direct bliss. There is no other way. If your body (idam nijam) served out of prema did not exist, then direct realization of you would be destroyed (marjanam ‘āpa). Or destroyer of ignorance! By realization of you, all doubts are destroyed.
Or without your avatāra, there could be no knowledge of you as svayam bhagavān, knowledge of bhakti and knowledge of the greatness of devotees (nijam vijñānam). That knowledge destroys other knowledge, which is ignorance (ajñāna-bhit).
“How do you know that I have appears as an avatāra?” You can be inferred by qualities, like Devakī’s effulgence or my manifestation of qualities in the universe.
Tato graha-gaṇaḥ samyak pracacāra divi dvija
Viṣṇor aṁśe bhuvaṁ yāte Ṛtavaś cābhavan śubhāḥ
The planets wandered freely in the sky. Seasons manifested all beauty when the expansion of Viṣṇu appeared on earth. Viṣṇu Purāṇa
“But that happens naturally.” No, belonging to you (yasya) the qualities manifest. Bby you, the lord, these qualities manifest.
Taking sattvam to mean sattva-guṇa, it actually means the best or sāttvikam — things related to you. It is situated in you (nijam). Without these things, there could be no knowledge of you. Without that knowledge what would happen? You could only be inferred by qualities, but not actually known.
Or if you were not the form for attaining the highest goal, if you did not appear as an avatāra, could there be knowledge (nijam idam vijñānam) concerning the greatness of bhakti or our knowledge (nijmaṁ vijñānam)? There could be no realization, because of lack of distinguishing knowledge (ajñaṇa-bhidā).
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O Lord who takes various forms (dhātaḥ)! Your body is inferred by the many functions of intelligence and the senses. The actions of intelligence, related to you, are seen in their relationship to you. For instance, smell has a particular relationship with you, the supreme the witness of all, and intelligence has a similar relationship with you since you as the witness are revealed even in material objects. What is revealed in material things such as a pot is an aspect of the supreme controller. You are the supreme controller. By your power, the jīva also becomes a witness. According to Śrīdhara Svāmī verses 32-34 showed that only the devotee attains liberation. However five verses describe this (32-36). “Why do we need bhakti? The perfection of jñāna is reached by the absence of guṇas”. But without your sūddha-sattva body, there is no jñāna. Everything is imaginary only. Śrīdhara Svāmī says that if one serves the Lord’s śuddha-sattva form, one will directly realize the Lord by his mercy.
The proofs are many:
śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām
My dear Lord, devotional service unto you is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble. SB 10.14.4
Gītā says sattvāt sañjāyate jñānam: jñāna arises from sattva. (BG 14.17) Thus jñāna manifests through material sattva. “Then why accept śuddha-sattva?” The answer is given. O possessor of all śaktis (dhātaḥ)! If this form that we experience is not your spiritual form (na nijaṁ vijñānam bhavet) but just material satttva (sattvam cet), then it is only a manifestation of jñāna, where one received purification (marjanam āpa) culminating in nivikalpa realization, since you can only be inferred through material sattva guṇa but not realized.
Or, if your spiritual form does not appear on earth, then you will only be inferred through the functions of the senses etc. How? After one realizes Brahman (vijñānam), that realization is then subordinated (marjanam āpa). With the acceptance of the form of Lord, Brahman realization is superseded.
.
ātmārāmāś ca munayo nirgranthā apy urukrame
kurvanty ahaitukīṁ bhaktim ittham-bhūta-guṇo hariḥ.
Some sages who are ātmārāmas, beyond the scriptures, false ego and rules, also practice unmotivated, pure bhakti to the master of pure bhakti, Kṛṣṇa, since he possesses qualities attractive to even them. SB 17.7.10
The method of inference is described. Sattva-guṇa, related to the Lord (yasya), reveals itself as its controller Viṣṇu, just as the dawn indicates the approach of the sun. By the Lord (yena) sattva-guṇa is manifested, just as smoke is manifested by fire. Because your body is self-manifesting, made of the highest bliss, by its appearance, realization of Brahman is subordinated. Since you have a śakti which reveals your form, that form is not revealed by material sattva. However that form can be inferred just as the sun can be inferred from the dawn.
manāṁsy āsan prasannāni sādhūnām asura-druhām
When the Lord was about to appear, the saints, who had always been disturbed by demons like Kaṁsa and his men, felt peace within the core of their hearts. SB 10.3.5
sattvādayo na santīśe yatra ca prākṛtā guṇāḥ
śuddhaḥ sarva-śuddhebhyaḥ pumān ādyah prasīdatu
hlādinī sandhinī samvit tvayy ekā sarva-saṁshite
hlāda-tāpakarī miṣrā tvayi no guṇa-varjite
May the original person purer than all pure persons, in whom the guṇas of prakṛti such as sattva do not exist, be pleased. Since you are endowed with hlādinī, samvit and sandhinī śaktis, and are devoid of the material guṇas, you have no mixture of happiness and distress. Viṣṇu Purāṇa
Or the verse explains the cause of the Lord’s appearance. Without the manifestation of viśuddha-sattva one cannot realize your greatness. If your viśuddha-sattva form, which is your own (nijam), since it is directly related to Svayam Bhagavān, is not manifest, special knowledge of your powers, which destroys ignorance, will not arise (mārjanam āpa). “Since I have appeared as Svayam Bhagavān, what is the question of knowledge?” You are presently inferred only by the manifestations of effulgence in Devakī (guṇa). “But such manifestations are not my unique nature. They are only a manifestation of my expansion.” By these manifestations we infer your qualities. We have not experienced this with Ṣaṅkarṣaṇa’s appearance.
Text 36 na nāma-rūpe guṇa-janma-karmabhir nirūpitavye tava tasya sākṣiṇaḥ mano-vacobhyām anumeya-vartmano deva kriyāyāṁ pratiyanty athāpi hi Translation O Lord! Your name and form, representing your qualities, birth and activities, cannot be realized since you are the witness of all things, and can only be inferred by logic and scripture. The devotees realize you through devotional actions.
Your name and form along with your qualities, birth and activities, cannot be realized as they truly are. An example of a name expressing qualities is Bhakta-vatsala. A name expressing his form is Śyāmasundara. A name expressing his actions is Govardhanadhāri. A form expressing his actions is Venuvadana or Tribhaṅga-lalita. A name expressing his birth is Devakī-nandana and a form expressing his birth is Matsya (born in water). Or your name and form cannot be realized by studying of scriptures (guṇa), by following proper conduct or yamas and niyamas (karma), or by birth in a brāhmaṇa family (janma).
They realize and develop faith in (pratiyanti) the greatness of your name and form by worship. Or they realize your or the name and form by worship. You can be inferred you by words and mind, but not attained since you are the witness of words and mind (tasya). You are the witness of names and forms also. But those who perform worship (kriyāyām) realize you, since the name and named, and form and possessor of the form are non-different.
Or not being defined by name and form, by mercy you have appear as an avatāra (tava).
Or having glorified the Lord’s form, the name is glorified. The two are glorified together, referring to the nature of the form previously described. Let name and form not be defined since they are beyond the guṇas and yet have qualities. “One object having qualities and not having qualities is impossible.” True, but those who perform worship can understand this, and not others.
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Most
“Name and form are conceptions in the mind. Why do you describe my form in this way?” This verse answers. Your name and form along with your qualities, birth and activities, cannot be realized as they truly are. An example of a name expressing qualities is Bhakta-vatsala. A name expressing his form is Śyāmasundara. A name expressing his actions is Govardhanadhāri. A form expressing his actions is Venuvadana or Tribhaṅga-lalita. A name expressing his birth is Devakī-nandana and a form expressing his birth is Matsya.
Or your name and form cannot be realized by studying of scriptures (guṇa), by following proper conduct or yamas and niyamas (karma), or by birth in a brāhmaṇa family (janma). You cannot be realized thus because one can only infer about you by logic and words of scripture and not experience your name and form through these means. The reason is given. You are the direct witness (sakṣiṇaḥ) of the intelligence etc [Therefore you are transcendental to everything material, including even the intelligence]. By being related to the witness your name and form have similar qualities [they too are transcendental]. So, your sweet qualities cannot be realized by the material senses and intelligence. The cause [the material senses and intelligence that seek to know] and effect [your sweet qualities that are to be known] are as if moving in opposite directions.
However you can be realized by the wise since they are also filled with the highest bliss [which indicates that they too have transcended material consciousness]. tad aśma-sāraṁ hṛdayaṁ batedaṁ yad gṛhyamāṇair hari-nāma-dheyaiḥ na vikriyetātha yadā vikāro netre jalaṁ gātra-ruheṣu harṣaḥ
That heart which does not transform on hearing the names of the Lord, even though he shows tears in the eyes and hair standing on end, is made of iron. SB 2.3.24
[The above verse substantiates that those without bliss cannot realize you, whereas the next two verses substantiate that those with bliss can realize you.] rūpaṁ yad etad avabodha-rasodayena śaśvan-nivṛtta-tamasaḥ sad-anugrahāya ādau gṛhītam avatāra-śataika-bījaṁ yan-nābhi-padma-bhavanād aham āvirāsam
The form which I see is eternally freed from material contamination and has appeared in this world to show mercy to the devotees as a manifestation of internal potency. This incarnation is the origin of many other incarnations, and I am born from the lotus flower grown from your navel home. SB 3.9.2 nātaḥ paraṁ parama yad bhavataḥ svarūpam ānanda-mātram avikalpam aviddha-varcaḥ paśyāmi viśva-sṛjam ekam aviśvam ātman bhūtendriyātmaka-madas ta upāśrito ’smi
O Supreme Lord! I do not see that you are different from your form as the Brahman which is without qualities and is only bliss. O form of unrestricted light! I, full of pride in thinking I can get pleasure by body, senses and mind, take shelter of your one form which is spiritual, but which creates this universe. SB 3.9.3
People can realize your name and form as they are in truth (pratīyanti) through actions (kriyāyām) like singing your name or meditating on your form. bhaktyāham ekayā grāhyaḥ śraddhayātmā priyaḥ satām bhaktiḥ punāti man-niṣṭhā śva-pākān api sambhavāt
Only by bhakti with full faith can the devotees obtain me, Paramātmā, the object of love. Bhakti fixed in me purifies even a dog eater of his low birth. SB 11.14.21
Śrīdhara Svāmī interprets the verse as follows. Your spiritual forms worshipped by weak attempts at remembrance cannot be realized since the forms are beyond words and mind. Form and name, aspects of your tattva, belong to the witness of everything, and are thus beyond words and mind. You can be directly seen by worship, using the mind and other methods of worship which employ the external senses.
Text 37 śṛṇvan gṛṇan saṁsmarayaṁś ca cintayan nāmāni rūpāṇi ca maṅgalāni te kriyāsu yas tvac-caraṇāravindayor āviṣṭa-cetā na bhavāya kalpate Translation The person who engages in hearing, chanting and remembering your auspicious names and forms and who becomes absorbed in those acts at your lotus feet while performing material duties surpasses samsāra. Commentary “If these actions are the cause of realization, why do they not produce realization from the beginning?” There are impressions of material addiction, nāma aparādhas, which act as obstacles.
But these disappear by constant practice of the actions. That is explained in this verse. Varieties in each of the processes should be understood. The names and forms are considered auspicious (maṅgalāni) because they destroy all suffering and produce the highest bliss. Thus the processes are by their nature the highest goal. One who is situated in his unlimited duties [devotional duties to the unlimited], by becoming absorbed in your lotus feet, goes beyond samṣāra. Or, the person who hears, chants and remembers your auspicious names and forms, becoming absorbed in these devotional acts at your lotus feet or becoming absorbed in your pastimes, is beyond saṁsāra. Instead of yas tvac sometimes yuṣmad (your) is seen. This person is beyond saṁsāra. Though saṁsāra exists, he is not affected by it. He has no desire for it.
Text 38 diṣṭyā hare ’syā bhavataḥ pado bhuvo bhāro ’panītas tava janmaneśituḥ diṣṭyāṅkitāṁ tvat-padakaiḥ suśobhanair drakṣyāma gāṁ dyāṁ ca tavānukampitām Translation O Lord, we are fortunate because the heavy burden of the demons upon this earth which arises from your feet is immediately removed by your appearance. We are certainly fortunate, for we shall be able to see upon this earth and in the heavenly planets the marks of your lotus feet and your display of mercy. Commentary It is our good fortune that you have relieved the earth (which are your feet) of suffering by your appearance. Or by attaining the highest fortune of your feet when you appear, you have relieved the earth of suffering. Actually the expression should be “You have relieved the earth which arises from your feet.” But because cause and effect are non-different, the expression padaḥ bhuvaḥ (the earth which is your foot) is used. Śruti says padyām bhūmiḥ: earth arises from your feet. Also, Akrūra later says agnir mukhaṁ te ’vanir aṅghriḥ: your face is fire and your feet are the earth. (SB 10.40.13) You have removed the suffering caused by Kaṁsa (bhāraḥ) by your appearance in Devakī (janmanā). Because of this, they say “O Lord who removes suffering (hare)!” One goal has been accomplished by benefiting the earth and devotees like us by removing the suffering of the earth which becomes the receptacle of the fragrance of your feet. But the main goal which gives success to all people will be accomplished by your astounding pastimes which give the earth and us the higahest benefit. By good fortune we will see the earth marked with your little feet (padakaiḥ). The suffix ka can indicate small. The Lord should actually appear at the end of Dvārpāra with a huge body like that of the devatās. But by mercy he appears with a small feet. Or ka can indicate deserving mercy. Therefore his feet are very soft. The earth is ornamented with his foot prints and the heavens receive his mercy by his killing demons. Or the earth gets his foot prints and also his mercy by his foot prints or by spreading of bhakti, and the heavens get his mercy and his footprints when he takes the pārijāta tree since he left footprints in the pollen which fell from the pārijāta.
Text 39 na te ’bhavasyeśa bhavasya kāraṇaṁ vinā vinodaṁ bata tarkayāmahe bhavo nirodhaḥ sthitir apy avidyayā kṛtā yatas tvayy abhayāśrayātmani Translation O fearless without birth Lord! We can only speculate about the cause of your appearance. It has no cause except your desire for pastimes, since creation, maintenance and destruction are eternally carried out by your māyā-śakti, under your shelter.
Bata expresses joy. You have no birth (abhavasya), or you arrange so that your devotees or all peoplethis world have no birth. We can only speculate the cause of your appearance. It is only your play. Even the killing of the demons to relieve the burden of the earth is only your play.
Or “How can appearing to relieve the earth of its burden by killing demons with effort, be considered play?” This verse answers. It is only your play because creation and destruction take place by māyā (avidyayā), which exists within you. It is your śakti. Killing demons is one of its goals.
Or “I have appeared to relieve the earth of its burden on your request. That is what I am doing. ? Why speak of play?” You actually appear for pastimes in Gokula.
Or “There are great pastimes of creation of the universe. How can this be called play?” Creation and destruction take place by your śakti of māyā for the jīvas (ātmani). It is real, but temporary. But your forms and pastimes are eternity, knowledge and bliss.
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Bata expresses joy. Even your devotees in this world have no birth, what to speak of you. Śrīdhaṛa explains as follows. We cannot speculate about the cause of your birth in this world, except that it is your pastime. O Lord who does not take shelter of fear! O eternally liberated Lord! What to speak of your having no birth, the birth, maintenance and destruction created by ignorance do not exist in the jīvas dedicated to you.
Or, O fearless Lord! Since your only purpose is pastimes, the creation, maintenance and destruction exist eternally by māyā, composed of vidyā and avidyā, which exist under your shelter (āśrayātmani tvayi). You do not even make effort personally for the maintenance which is included in that list. We cannot infer any cause for your personal appearance except your desire for pastimes. Only one who has fear must make effort to destroy sinful persons. There is a great difference between pastimes of creation and destruction of the universe and the pastimes carried out by your svarūpa for enjoyment. The wives of Kāliya say avyākṛta-vihārāya: please let us offer our obeisances unto you, whose pastimes are inconceivable. (SB 10.16.47) Śukadeva is described as ajita-rucira-līlākṛṣṭa-sāraḥ: his heart was attracted to the sweet pastimes of Kṛṣṇa. (SB 12.12.69)
Text 40 matsyāśva-kacchapa-nṛsiṁha-varāha-haṁsa- rājanya-vipra-vibudheṣu kṛtāvatāraḥ tvaṁ pāsi nas tri-bhuvanaṁ ca yathādhuneśa bhāraṁ bhuvo hara yadūttama vandanaṁ te Translation O supreme controller, you previously accepted incarnations as a fish, a horse, a tortoise, Narasiṁha, a boar, a swan, Rāmacandra, Paraśurāma and, among the devatās, Vāmana, to protect the entire world. Now destroy the suffering of the earth. O best of the Yadus, we respectfully offer our obeisances unto you.
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O Lord! The devatās describe the Lord’s ability to protect. The words “Please protect us” should be understood at the end. O best of the Yadus! You have now personally appeared as Kṛṣṇa, but previously also you gave protection. Please remove the earth’s suffering. You say mayā hatāṁs tvaṁ jahi mā vyathiṣṭhā: destroy those who are already killed by me and do not be disturbed. (BG 11.34) In that manner, by your birth, everything is accomplished. Therefore saying “Please remove the suffering” becomes an emphatic request. The request should be understood to be made out of great longing to see his pastimes before their eyes.
Or, just as you appear in these forms and protect us now, you will also protect us in the future. With great longing they make the request for the future also. With that in mind, they say “Please remove the suffering of the earth.” Though you killed Hiraṇyakaśipu, Kālameni and others when you appeared as Narasiṁha and other forms, now they have taken birth again and make the earth suffer. Therefore, now act in such a way that this will not happen again. By this we devotees will gain the greatest benefit, for we won’t have to see these demons again. “But giving them all liberation is not suitable.” The devatās respond by offering respects. The deep meaning here is this: by liberating the demons, we will no longer have to see them since they will no longer take birth. Thus we devotees will gain the greatest benefit.
Or relieve the burden of the earth, by killing the demons, so that the world can worship you (vandanam te), or so that your great devotees the Yadus (te) can worship you nicely (uttama). By removing the demons permanently, it is appropriate that the Lord gives them liberation, since it which is completely devoid of prema.
Text 41 diṣṭyāmba te kukṣi-gataḥ paraḥ pumān aṁśena sākṣād bhagavān bhavāya naḥ mābhūd bhayaṁ bhoja-pater mumūrṣor goptā yadūnāṁ bhavitā tavātmajaḥ Translation O mother Devakī, by your good fortune and ours, the Supreme Lord, with all his portions, such as Baladeva, is now within your womb. Therefore you need not fear Kaṁsa, who has decided to be killed by the Lord. Your eternal son, Kṛṣṇa, will be the protector of the entire Yadu dynasty. Commentary Having praised the Lord while being invisible to others, the devatās then pacified Devakī who was astonished by their presence. O mother! She was most respectable because she was the mother of the Lord. Though it was said that she held the Lord in her mind, the Lord then appeared in her womb (kukṣi-gataḥ). Thus it became suitable for the devatās to address her as a mother. The Supreme Lord Svayam Bhagavān, endowed with all powers — not his expansion — appeared in her womb along with Balarāma (aṁśena).[5] It should be understood that he appeared within her in order to be born. He has appeared for our benefit. What to speak of appearing for your and Vasudeva’s benefit, he has appeared for us (naḥ) also. Or he who previously appeared for our benefit as expansions like Matsya and other forms has now appeared in your womb directly as Svayam Bhagavān. This is real good fortune. “But I am afraid of the evil acts of Kaṁsa.” To her fear, they reply that he is about to die (mumūrṣoḥ). His actions will soon bring about his death. Do not fear him. “But I do not know how much disturbance he will cause.” They reply that he is the protector of all the Yadus, what to speak of being the protector of Vasudeva and you who are close to him. In this way the devatās constantly praised her.
adṛṣṭaiḥ puruṣair strībhir devakīm devatā-ganāḥ
vibhrāṇāṁ vapuṣā viṣṇuṁ tuṣṭuvus tām aharniśam
The devatās along with unseen men and women praised Devakī day and night since she held Viṣṇu with his body within her. Viṣṇu Purāṇa
Text 42 śrī-śuka uvāca ity abhiṣṭūya puruṣam yad-rūpam anidaṁ yathā brahmeśānau purodhāya devāḥ pratiyayur divam Translation After thus offering prayers to the Supreme Lord, all the devatās, with Brahmā and Śiva before them, returned to their homes in the heavenly planets. Commentary The word puruṣam suggests that the Lord dwelled within the city (pura) of Devakī, or it means the Supreme Person. His form is beyond matter (anidam) for he is the Supreme Brahman. Thus he cannot be praised properly. Praises of the Lord born from Devakī are superior to praises of Paramātmā. That is suggested by the word abhistūya (praised thoroughly). In this way the devatās praised the Lord thoroughly.
Chapter Three Text 1 śrī-śuka uvāca atha sarva-guṇopetaḥ kālaḥ parama-śobhanaḥ yarhy evājana-janmarkṣaṁ śāntarkṣa-graha-tārakam
When Kṛṣṇa was about to be born, time became most splendid because of the appearance of all good qualities. The moon was in Rohiṇī constellation and all other constellations, planets and stars lost all malefic qualities.
When the Lord was about to appear, it became most auspicious with peaceful constellations, because all qualities appeared. There were no bad aspects of any constellations on Rohiṇī. Or at the time of the Lord’s birth, time was endowed with all good qualities and was most splendid. The good qualities manifested by themselves and the splendor was created by the music etc. The directions were joyful. Drums sounded for a long time. The endowment of good qualities is shown: the constellations were peaceful at that time (yarhi).
Text 2 diśaḥ prasedur gaganaṁ nirmaloḍu-gaṇodayam mahī maṅgala-bhūyiṣṭha- pura-grāma-vrajākarā
The directions were joyful and the sky was bright with stars. The earth became auspicious with many towns and cities yielding gems like mines.
The stars were bright, though usually during monsoon they are not visible.
Text 3 nadyaḥ prasanna-salilā hradā jalaruha-śriyaḥ dvijāli-kula-sannāda- stavakā vana-rājayaḥ
The rivers were filled with clear water and the lakes blossomed with lotuses. The forests produced flowers filled with singing birds.
Though rivers are not clear because of the monsoon, they became clear. Or the statements show the special qualities of each item at that time.
The rivers and lakes are described with different attributes to point out their main feature, though the qualities of each apply to the other. (The rivers and lakes both had clear water and lotuses.)
Text 4 vavau vāyuḥ sukha-sparśaḥ puṇya-gandhavahaḥ śuciḥ agnayaś ca dvijātīnāṁ śāntās tatra samindhata
Cool, clear air, filled with pleasing perfumes, began to blow. Fire had similar qualities, and, though almost extinguished, blazed again in the sacrificial pits of the brāhmaṇas. Commentary The wind blew with coolness (sukha-sparṣāḥ), carrying pleasing (puṇya) fragrances. It was free of dust (śuciḥ). Fire also had similar qualities. That is indicated by the word ca (just as with the air). The fires (śāntāḥ) of the brāhmaṇas, which had been almost extinguished, began to blaze. Or the fires began to turn to the right.
Text 5 manāṁsy āsan prasannāni sādhūnām asura-druhām jāyamāne ’jane tasmin nedur dundubhayaḥ samam
The minds of the devotees who were afflicted by demons became joyful. As the Lord was about to appear, drums sounded together on their own. Commentary The demons afflicted the devotees by disturbing them all with their terrifying forms. They afflicted all beings as well. At this time the afflicted devotees became joyful in mind while Kaṁsa and others became exceptionally agitated. When did these auspicious signs start? They started to manifest when the Lord was about to appear. The present (jāyamāne) is used to indicate a time near the present. Very close to the time of his appearance these symptoms appeared. The word ajana (unborn) is used to indicate the Lord in order to indicate the astonishing nature of his birth. Though the Lord is unborn, he took birth. The word yarhi (when) should be understood in all the verses. The drums sounded by themselves, indicating special auspiciousness. Hari-vaṁśa says anāhatā dundūbhayo prāṇadaṁstadā: at that time drums without being beaten began to sound. The other symptoms lasted for a long time, but the drums sounded when Kṛṣṇa was born.
Text 6 jaguḥ kinnara-gandharvās tuṣṭuvuḥ siddha-cāraṇāḥ vidyādharyaś ca nanṛtur apsarobhiḥ samaṁ mudā Translation The Kinnaras and Gandharvas began to sing auspicious songs, the Siddhas and Cāraṇas offered auspicious prayers, and the Vidyādharīs, along with the Apsarās, began to dance in jubilation.
The word ca indicates that the Vidyādharīs were of similar status to the previously mentioned beings. Since the Lord was born in a solitary place, suddenly, not having known about that place, they were overcome with joy and danced. Instead of mudā the word tadā is often seen but Śrīdhara Svāmī does not accept that version. Though Śrīdhara Svāmī does not explain this, tadā should actually come in the eighth verse, and therefore mudā is preferable here. Or tadā can mean that the Vidyādharīs danced when the Gandharvas sang. Texts 7–8 mumucur munayo devāḥ sumanāṁsi mudānvitāḥ mandaṁ mandaṁ jaladharā jagarjur anusāgaram niśīthe tama-udbhūte jāyamāne janārdane devakyāṁ deva-rūpiṇyāṁ viṣṇuḥ sarva-guhā-śayaḥ āvirāsīd yathā prācyāṁ diśīndur iva puṣkalaḥ Translation The devatās and sages showered flowers in a joyous mood, and clouds mildly thundered, making sounds like those of the ocean’s waves. Then the Lord, complete with all his expansions, who is situated in the core of everyone’s heart, responding to the request of his devotees, appeared from Devakī, non-different from the Lord, in the dense darkness of night, like the full moon rising on the eastern horizon. Commentary Verse seven is a continuation of the description at his birth. The word mudā is repeated in this verse from the previous verse. With joy the devatās and sages met together. The rumbling of clouds imitated the sounds of the ocean. Viṣṇu Purāṇa says sindhavo nija-śabdena vādyaṁ cakrur manoharam: the ocean produced attractive music with its roaring. When did all this take place? The last verse answers. It happened at midnight when it became completely dark. Tama-udbhūte means “becoming dark.” It was dark because it was the eighth day of the waning moon in Bhadrā month. The Lord’s effulgence comparable to the moon would defeat the darkness. This creates a literary ornament called adbhūta upameya. However since one does not see the full moon rise at midnight the comparison is even more astonishing. The cause of the drums sounding is given: the Lord was about to be born. Since Janārdana can mean “at the request of men”, he appeared because the devatās made their request. Kaṁsa and others were ignorant of all of this because of the influence of māyā who was simultaneously being born to Yaśodā in Gokula.
There is another meaning of jāyamāne ’jane tasmin nedur dundubhayaḥ samam. When the moon entered the constellation of Rohiṇī, the constellation of Kṛṣṇa, who is not known (ajane) to be born at any other time except at the end of Dvāparā yuga, the drums sounded. Time became most auspicious, endowed with all good qualities of all the seasons. All this was accomplished by his śakti which can do the impossible when the Lord desires, or because it is his nature. Ajana-janmarkṣam (unknown birth constellation) also indicates the secret nature of his birth. This is for the purpose of showing the greatness of his birth (since a great person should not reveal his birth constellation.) The good qualities are then explained: the constellations were peaceful. Peaceful aspects are shown in the items down to the description of the minds of the devotees, excluding the description of the prosperity of the earth. Great auspiciousness is shown by the sounding of drums, the prosperity of the earth and the devatās showering flowers. The descriptions of the directions, rivers, forest and air also indicate auspiciousness. The qualities of spring and autumn seasons are depicted. Blossoming lotuses are features of the day, but on this occasion they bloomed at night. And sacrifices which are daytime activities are described as well. These qualities describe the situation in Satya-yuga. The clouds imitated the music of the ocean. This indicates that they were given consciousness by the Lord. The spring season spread in all directions. Since it was already stated in verse 2 that the sky was clear, there were no clouds. Viṣṇu Purāṇa says mandaṁ jagarjur jaladāḥ puṣpa-vṛṣṭi-muco dvijāḥ: the clouds rumbled softly and the sages released showers of flowers. Thus the clouds only appeared the moment that the moon entered Rohiṇī constellation. Devakī is described as having a form of sac-cid-ānanda like Bhagavān (deva-rūpiṇyām). Therefore there is not fault that the Lord appeared within her. Some versions have the words viṣṇu-rūpiṇyām instead. The Lord plays undisturbed (āśayaḥ) in his special places (guha) in all jīvas and in Vaikuṇṭha. These places are called guha (secret place or cave) because they are difficult to approach and difficult to understand. The Lord appeared complete with all his parts or expansions (puṣkalaḥ) — with all his expansions such as those situated in the hearts of all beings as antaryāmī. The antaryāmīs appeared in the form of Kṛṣṇa in the hearts of great souls after Kṛṣṇa made his appearance.
tam imam aham ajaṁ śarīra-bhājāṁ
hṛdi hṛdi dhiṣṭhitam ātma-kalpitānām
pratidṛśam iva naikadhārkam ekaṁ
samadhigato ’smi vidhūta-bheda-mohaḥ
Freed of the illusion of difference in the Lord’s various forms, I have attained the Lord who is one though appearing to be many like the sun seen by many people, who is the charioteer, but who is also in my heart, the unborn and is situated in the hearts of all the jīvas, who create their own bodies. SB 1.9.42
Even the rulers of Vaikuṇṭha appeared with Kṛṣṇa. This is described in Hari-vaṁśa in the story of Garuḍa after stealing the crown. There is also a description in the Laghu-bhāgavatāmṛta. There is not fault in this. They all remain situated in Kṛṣṇa, hiding their respective powers which reveal their distinctive characters. Madhvācārya quotes Padma Purāṇa in this connection.
sa devo bahudā bhūtvā nirguṇaḥ puruṣottamaḥ
ekībhūya punaḥ śete nirdoṣo harir ādikṛt
The Supreme Lord with no material qualities becomes many. Becoming one again, the faultless Lord, the original creator, remains.
Though the Lord appeared like the moon rising in the east, spreading light in all directions, it was explained that it was suitable that he appeared within Devakī since she was also sac-cid-ānanda. Viṣṇu Purāṇa says:
tato ‘khila-jagat-padma-bodhāyācyuta-bhānunā
devakī-pūrva-sandhyāyām āvirbhūtam mahātmanā
The great Lord, the invincible sun, appeared in the eastern direction in the evening within Devakī to awaken the lotus of the universe.
To fool Kaṁsa, Kṛṣṇa appeared in the eight month of pregnancy. Hari-vaṁśa says:
garbha-kāle tv asampūrṇe aṣṭame māsi te striyau
devakī ca yaśodā ca suṣuvāte samaṁ tadā
Without the pregnancy period being completed, in the eight month Devakī and Yaśodā gave birth at the same time. Texts 9–10 tam adbhutaṁ bālakam ambujekṣaṇaṁ catur-bhujaṁ śaṅkha-gadādy-udāyudham śrīvatsa-lakṣmaṁ gala-śobhi-kaustubhaṁ pītāmbaraṁ sāndra-payoda-saubhagam mahārha-vaidūrya-kirīṭa-kuṇḍala- tviṣā pariṣvakta-sahasra-kuntalam uddāma-kāñcy-aṅgada-kaṅkaṇādibhir virocamānaṁ vasudeva aikṣata Translation Vasudeva then saw the newborn child, who had very wonderful lotuslike eyes and who bore in his four hands the four weapons śaṅkha, cakra, gadā and padma. On his chest was the mark of Śrīvatsa and on his neck the brilliant Kaustubha gem. He was dressed in yellow, his body blackish like a dense cloud, his scattered hair fully grown, and his helmet and earrings sparkling uncommonly with the valuable vaidūrya. Vasudeva saw the child shining brightly with a brilliant belt, armlets, bangles and other ornaments. Commentary The two verses are one sentence. He had the small, tender form of a baby. The weapons quickly appeared (ut) or were most excellent in order to attack Kaṁsa and others. The specific arrangement is mentioned in Gautamīya-tantra and Bṛhad-gautamīya-tantra.
dakṣyordhve smarec cakraṁ gadāṁ ca tad adaḥ kare
vāmasyordhva śārṅga-dhanuḥ śaṅkhaṁ ca tad adaḥ smaret
In his right upper hand is the cakra and in his right lower hand is the club. In his left upper hand is his bow and in his lower left hand was the conch.
Since text 30 mentions the lotus in place of the bow, the bow is indicated for a particular type of worship. However this is not impossible for the Lord since at all times he can hold both, without contradiction. His extraordinary beauty is indicated by the good fortune of his complexion like a dense rain cloud. The vaidūrya or vālavāyaja is a gem which glows blue, yellow and red. It shone most prominently among all the jewels that he wore. His many locks of hair were mixed with the effulgence of the vaidūrya in his crown from above and the effulgence of his earrings below. Or he had many locks of hair embraced by the crown and earrings so that the locks appeared to be a great vaidūrya gem, shining with many colors. The kirīṭa is triangular in shape, like a row of leaves. The mukuṭa covers all the hair. He shone greatly because of the effulgence of his belt, armlets and bracelets. Or he shone independently of the ornaments. He was decorated with the splendor of his innate beauty. This is also mentioned in the next verse. Thus Vasudeva saw him even though it was very dark. In Gautamīya-tantra Kṛṣṇa is depicted riding on Garuḍa and surrounded by his eight principal queens. That is not mentioned here since his parents never saw that.
Text 11 sa vismayotphulla-vilocano hariṁ sutaṁ vilokyānakadundubhis tadā kṛṣṇāvatārotsava-sambhramo ’spṛśan mudā dvijebhyo ’yutam āpluto gavām Translation Seeing the Lord as his son, Vasudeva became astonished and his eyes opened wide. Bewildered by the appearance of the Lord as his son, overcome with joy, he decided to give the brāhmaṇas ten thousand cows Commentary Seeing directly (vilokya) the Lord who took away (harim) all knowledge from Kaṁsa and appeared as his son, Vasudeva became astonished, with wide eyes and made the decision (asprśat) to donate to the brāhmaṇas. But how could he donate since Kaṁsa had afflicted him, bound him up and taken away all his possessions? And how could he donate without first taking a bath? His mind was excited because of joy at the appearance of a son. Thus he did not consider this. He remained dumbfounded (mudā) for a moment. Or overcome with joy (mudā) he made the decision to donate.
Text 12 athainam astaud avadhārya pūruṣaṁ paraṁ natāṅgaḥ kṛta-dhīḥ kṛtāñjaliḥ sva-rociṣā bhārata sūtikā-gṛhaṁ virocayantaṁ gata-bhīḥ prabhāva-vit Translation O descendant of King Bharata! Because Vasudeva had fixed his mind on the Lord, he was immediately convinced that this child was the Supreme Lord with all his powers. Then he offered respects and, with folded hands, without fear because he knew the Lord’s powers, began to offer prayers to the Lord, who illuminated the room where he was born. Commentary Since he was absorbed in the Lord (kṛta-dhīḥ), Vasudeva immediately (atha), ascertained that the Lord had appeared in his complete form (param). Then he offered his respects with his limbs on the ground, or he bowed his head. Another reason for his conclusion is mentioned. His son lit up the darkness of the maternity room, but not beyond, by his effulgence, which was actually equal to millions of suns and moons. That effulgence gave intense joy to Vasudeva’shis mind and eyes. The child’s single body simultaneously spread effulgence and limited it. This indicated the Lord’s power. What was Vasudeva’s condition in offering prayers? He lost his fear of Kaṁsa. But was he not afraid that Kaṁsa’s guards would hear? Vasudeva knew the power of the Lord (prabhava-vit). He thought, “What can these inferior rascals or Kaṁsa do?” O descendant of Bharata! Śukadeva addresses Parīkṣit with affection, since he carries the good fortune of Vasudeva, being his descendant. Or bhārata can mean “Parīkṣit, absorbed (rata) in Kṛṣṇa because of Kṛṣṇa’s shining beauty (bhā).”
Text 13 śrī-vasudeva uvāca vidito ’si bhavān sākṣāt puruṣaḥ prakṛteḥ paraḥ kevalānubhavānanda- svarūpaḥ sarva-buddhi-dṛk Translation Vasudeva said: I know that you are directly the Supreme Person beyond material existence, known as the impersonal Brahman, as Paramātmā and as Bhagavān. Commentary Śrīdhara Svāmī explains this verse. In what way are you known? He addresses the Lord with respect (bhavān) since he understands the Lord’s position as mentioned in the verse. “It is astonishing that you say that I am known as the Supreme Lord. It is well known that the Lord is beyond prakṛti.” But I know this directly by seeing you (sākṣāt). Or Vasudeva on directly seeing the Lord speaks in joy because he is rare to attain, being beyond prakṛti. “You are known directly” means “I have attained you today.” The knowing is described. You are the witness of prakṛti — you are beyond prakṛti — and you are the bliss or supreme Brahman possessing as well impersonal features (kevalānubhava). You are also the witness of all intelligence, the Paramātmā (sarva-buddhi-dṛk). Since you include these aspects in yourself, you are Bhagavān (ānanda — the essential nature of Bhagavān). I see this directly with my eyes. How fortunate I am!
Text 14 sa eva svaprakṛtyedaṁ sṛṣṭvāgre tri-guṇātmakam tad anu tvaṁ hy apraviṣṭaḥ praviṣṭa iva bhāvyase Translation Just as you created the universe made of three guṇas and entered it, so you seem to have entered Devakī as her son by your inconceivable energy, yet you have not entered.
You become Devakī’s son. Though you create the universe (eva), out your nature of affection (sva-prakṛtyā), you seemed to have entered my house or Devakī’s womb. The word iva suggests that Lord actually does not enter by meditation. Or iva is just a figure of speech. Though (hi) you do not enter after creating the universe (anu), you seem to enter. Texts 15–16 yatheme ’vikṛtā bhāvās tathā te vikṛtaiḥ saha nānā-vīryāḥ pṛthag-bhūtā virājaṁ janayanti hi sannipatya samutpādya dṛśyante ’nugatā iva prāg eva vidyamānatvān na teṣām iha sambhavaḥ Translation The total material energy is undivided, but because of various potencies it appears as separate elements. Combining together the elements produce the universe. Producing the universe they seem to enter it. Because they were previously present as the cause (with the effect inherent within them), it is not possible to say that they entered.
You do not enter the elements or, though you do not enter, you enter. An example is given. This is explained in two verses. Because at first mahat-tattva and other elements were the cause, and existed separately as coverings, they do not enter the universe (iha), though they seem to enter.
The total material energy is undivided, but because of various potencies it appears as separate elements. Combining together, the elements produce the universe.
Or though the energy is undivided, by manifesting your (te) māyā-śakti (tathā), the various elements produce the universe. Or because the elements exist separately, by an inconceivable method (tathā), they do not enter the universe. Or for many births I have known your glories. But today I have become successful. Starting in verse 13, Vasudeva explains. For many lives I have directly known you as most worthy of worship. This he explains in three lines. I have become successful because you have entered Devakī’s womb, though you are beyond prakṛti. His entering Devakī is further described in verses 15-16. Texts 17 evaṁ bhavān buddhy-anumeya-lakṣaṇair grāhyair guṇaiḥ sann api tad-guṇāgrahaḥ anāvṛtatvād bahir antaraṁ na te sarvasya sarvātmana ātma-vastunaḥ
Since you are everything already, since you pervade everything and since you are the highest goal by your nature, being untouched by matter, you cannot be outside or inside this universe. But endowed with spiritual qualities which can only be inferred by intelligence, you become attached to those qualities (and thus you have appeared as our son). Commentary Since you are the supreme cause, you also do not enter or touch the universe. Thus, though you have this nature, when you enter, it is your great mercy. Śrīdhara Svāmī explains this. Guṇaiḥ can mean “with qualities” or “with objects.” You exist with qualities such as being under the control of prema. You have attraction to such qualities. These qualities can be inferred by intelligence but not realized. Na tat-samaś cābhyadhikaś ca dṛśyate: the Lord has no equal or superior. (Śvetāśvatāra Upaniṣad) Why can we not understand you? You are everything (sarvasya). You are the giver of consciousness to all beings or you spread everywhere (savrātmanaḥ). You exist by yourself. You are the highest goal which appears by itself (ātma-vastunaḥ). Therefore you are constantly filled with unlimited qualities since you are always controlled by the prema of your devotees (tad-guṇāgraḥ). Thus you have appeared as our son. This is the greatest result for us.
Text 18 ya ātmano dṛśya-guṇeṣu sann iti vyavasyate sva-vyatirekato ’budhaḥ vinānuvādaṁ na ca tan manīṣitaṁ samyag yatas tyaktam upādadat pumān Translation The person who considers a devatā to be supreme because of his direct perception, without reference to you, is a fool, since the devatā he perceives is not supreme. Because of his lack of devotional association, he accepts what is rejected by the devotee. Commentary “The devatās sometimes appear as a son to some people. Why are you attached to me being your son?” Two verses answer. Other than you, the supreme creator and cause, others cannot be the goal since they are not independent. Or the person who discerns a devatā as supreme, since among them that devatā has attractive qualities directly perceivable (ātmanaḥ dṛṣyaḥ guṇeṣu), without giving regard to you, the root of all forms, (sva-vyatirekataḥ) is a fool since the devatā subject to perception (tad-manīṣitam) is not supreme (samyak), since one cannot discern the truth without mutual discussions (anuvādam), without devotional association. That person accepts what is rejected by the devotee.
Text 19 tvatto ’sya janma-sthiti-saṁyamān vibho vadanty anīhād aguṇād avikriyāt tvayīśvare brahmaṇi no virudhyate tvad-āśrayatvād upacaryate guṇaiḥ Translation O my Lord, learned Vedic scholars conclude that the creation, maintenance and annihilation of the entire cosmic manifestation are performed by you, who are free from action, unaffected by the modes of material nature, and changeless in your spiritual situation. There are no contradictions in you, because you are both the impersonal Brahman and the Lord full of inconceivable powers. The guṇas act as a cause simply because they take shelter of you.
“Why should I be worshipped?” The knowers of the Vedas or the Vedas say that the creation of the universe comes from you who are without desire, who depend on nothing else, who are devoid of relationship with material guṇas, and who are devoid of transformations like anger. Or Lord (vibho), endowed with all powers! You are able to carry out creation, maintenance and destruction of the universe, being superior to it, as previously described. The three descriptive terms mentioned indicate the Lord’s independence from prakṛti. But still you create (without desire), maintain (without guṇas) and destroy the world (without anger). “This looks like a contradiction.” Just as for the one person who is the Lord and Brahman there is no contradiction since all the powers belong to Brahman, beyond māyā, so there is no contradiction if the Lord produces the material universe. “There is no contradiction within the absolute truth, but there is contradiction in creating the universe which is māyā.” The creation takes place in you by the guṇas of māyā, since you are the shelter of those guṇas. There is no contradiction whether you have or do not have a relationship with the guṇas, Or you are continually served by the guṇas, since you are their shelter. No one else is. Because of that, there is no contradiction. You are to be worshipped because of your form of power.
Text 20 sa tvaṁ tri-loka-sthitaye sva-māyayā bibharṣi śuklaṁ khalu varṇam ātmanaḥ sargāya raktaṁ rajasopabṛṁhitaṁ kṛṣṇaṁ ca varṇaṁ tamasā janātyaye Translation My Lord, your form is transcendental to the three material modes, yet for the maintenance of the three worlds, you assume the white color of Viṣṇu in goodness; for creation, which is surrounded by the quality of passion, you appear reddish; and at the end, when there is a need for annihilation, which is surrounded by ignorance, you appear blackish.
“Why do you say I am the cause of creation and destruction? These actions are done by Brahmā and Śiva.” You accept sattva. This means that you accept to be the presiding deity of sattva, because the deity and the guṇa are considered non-diffferent. Or since you are without contradiction, or are the cause of creation etc. (saḥ), you are generally have a white form (varṇam) as the manvantara avatāras like Yajṇa. By your mercy (māyayā) though you are by nature the protector, you accept these forms. Since protection is your nature, maintenance is mentioned first. The Lord is distinguished from these forms as the source or avatārī by the word saḥ. You accept a dark blue and reddish form (kṛṣṇam) for destruction of the universe (janātyaye). Creation, maintenance and destruction arise from you.
Text 21 tvam asya lokasya vibho rirakṣiṣur gṛhe ’vatīrṇo ’si mamākhileśvara rājanya-saṁjñāsura-koṭi-yūthapair nirvyūhyamānā nihaniṣyase camūḥ Translation O my Lord, proprietor of all creation! You have now appeared in my house, desiring to protect this world. You will kill all the armies that are moving all over the world along with the host of demons dressed as kṣatriya kings. Commentary Now I have attained you as a son, though you come to protect the people. This is fortunate for the world and fortunate for me. You desire to protect all people submerged in an ocean of suffering, but especially your devotees, the Yādavas. Genitive case is used instead of accusative case in asya lokasya (you desire to protect the people). O powerful Lord! O Lord of all beings! It is impossible that you have appeared. But yet you have appeared, and in my house, with a relation to me, and even in a prison. Such great mercy! You will repeatedly (ni) kill all the armies moving about constantly (nir) and with purpose (vi), along with a host of demonic kings disguised as kṣatriyas. The word “with” is used to show that by destroying the armies, the kings will also be destroyed. Nirvyūhyamānāh can also mean nirvyūḍhamānāḥ meaning “constantly (ni) arranged in phalanxes.” This however is not accepted by Śrīdhara Svāmī.
Text 22 ayaṁ tv asabhyas tava janma nau gṛhe śrutvāgrajāṁs te nyavadhīt sureśvara sa te ’vatāraṁ puruṣaiḥ samarpitaṁ śrutvādhunaivābhisaraty udāyudhaḥ Translation Lord of the devatās! After hearing the prophecy that you would take birth in our home and kill him, this uncivilized Kaṁsa killed so many of your elder brothers. As soon as he hears from his lieutenants that you have appeared, he will immediately come with weapons.
Those who are not devotees cannot understand your glories, though you directly appeared in this room to benefit the whole world. Previously Kaṁsa killed your elder brothers by throwing them on stone. Now he will come running with weapons in his hands. O lord of the devatās! Vasudeva indicates that such activity of Kaṁsa is suitable for the demons who are enemies of the devatās, his devotees. Therefore be alert.
Text 23 śrī-śuka uvāca athainam ātmajaṁ vīkṣya mahā-puruṣa-lakṣaṇam devakī tam upādhāvat kaṁsād bhītā suvismitā Translation Śukadeva Gosvāmī continued: Thereafter, having seen that her child had all the symptoms of Svayam Bhagavān, Devakī, who was afraid of Kaṁsa and unusually astonished, began to offer prayers to the Lord.
After Vasudeva’s prayers, Devakī, seeing this eighth son born from her womb, spoke. Though he was not born, but just entered her womb already alive, thinking he was born is permissible because the Lord exhibits this semblance of birth out of great affection. Thus she says that he has been born from her womb. Following the ways of material birth, she gave birth, without seeing her son at first. Then she saw him, as described in this verse. Or she could not see her son at first because of fear generated by the Lord’s powers. Later, after Vasudeva had finished his prayers, she became calm and saw him.
She directly saw him as Nārāyaṇa (mahāpuruṣa) with four arms. She was surprised, and though fearful of Kaṁsa, offered prayers to her son. Or seeing her son, out of affection she had fear of Kaṁsa and astonishment that this was the Lord. Or she spoke to that son (tam) who appeared with a spiritual form (enam), whom she had long expected.
Text 24 śrī-devaky uvāca rūpaṁ yat tat prāhur avyaktam ādyaṁ brahma jyotir nirguṇaṁ nirvikāram sattā-mātraṁ nirviśeṣaṁ nirīhaṁ sa tvaṁ sākṣād viṣṇur adhyātma-dīpaḥ Translation That form which they say is invisible, the cause of all causes, the greatest, self-manifesting, without qualities, without change, pure existence, without variety and without action, is directly you, the Supreme Lord, who manifests our intelligence.
Another meaning of the verse is “that form of Viṣṇu is called avyaktam, nirguṇam, free of material guṇas and is also called Parabrahman. That is you, the Supreme Lord (viṣṇuḥ), who pervades by your own powers.” Viṣṇuḥ means the Supreme Lord. Adhyātma-dīpaḥ means the supreme ātmā. Other words have the same meaning.
Text 25 naṣṭe loke dvi-parārdhāvasāne mahā-bhūteṣv ādi-bhūtaṁ gateṣu vyakte ’vyaktaṁ kāla-vegena yāte bhavān ekaḥ śiṣyate ’śeṣa-saṁjñaḥ Translation After the two halves of Brahmā’s life, at the time of cosmic annihilation, when everything, manifested is annihilated by the force of time, and the elements merge in prakṛti, you alone remain, with your unlimited devotees who are non-different from you.
Even at the time of universal destruction you remain playing with your associates. By the force of time everything is destroyed. At that time the associate Śeṣa remains. This stands for Garuḍa and others as well. They remain or they stand (śiśyate) even at destruction. Or that which is known as śeṣa, because it remains — everything in Vaikuṇṭha — is left. Yatheṣṭa-viniyogārhaṁ śeṣa-śabdena kathyate: all that which is utilized for the Lord’s pleasure is called śeṣa. Those things which are eternally with the Lord are called śeṣa.
Text 26 yo ’yaṁ kālas tasya te ’vyakta-bandho ceṣṭām āhuś ceṣṭate yena viśvam nimeṣādir vatsarānto mahīyāṁs taṁ tveśānaṁ kṣema-dhāma prapadye Translation O inaugurator of the material energy! Time which starts with seconds and ends with years, which rotate to make the lifetime of Brahmā, and by which the universe moves, is said to be your movement. I surrender to the Supreme Lord, the abode of fearlessness and happiness. Commentary After the influence of time was mentioned, the independence of time is refuted by Devakī. She rejects fear of time and surrenders to the Lord’s lotus feet out of fear of Kaṁsa. Time, which starts with seconds and ends with years (as a convenient measurement), which rotate to make the lifetime of Brahmā (mahīyān), and by which the universe moves, is said to be the movement of you (te) who are of that fearless nature (tasya). Therefore I surrender to you, the Supreme Lord who can destroy the fear of the surrendered, who are the place of fearlessness and bestower of happiness (kṣema-dhāma). Or, you are the shelter of all auspicious objects.
Text 27 martyo mṛtyu-vyāla-bhītaḥ palāyan lokān sarvān nirbhayaṁ nādhyagacchat tvat pādābjaṁ prāpya yadṛcchayādya susthaḥ śete mṛtyur asmād apaiti Translation No one in this material world, fearful of the snake of time, has become free from fear, even by fleeing to various planets. But now that you have appeared, death is fleeing in fear of you, and the living entities, having obtained shelter at your lotus feet by your mercy, are fearless and tranquil. Commentary Taking shelter of your feet one becomes fearless. Thus one becomes happy. That is expressed in this verse. No one qualified with death (martyaḥ) can attain freedom from fear of death. You are the best of all people (ādya,) since you are the controller of death! Attaining your lotus feet, one becomes fearless (susthaḥ) and tranquil (śete). Death flees from your lotus feet or from the peaceful person. Mention of lotus feet suggests that the Lord is the highest goal. Just by his influence, fear disappears. There is another meaning. Today (adya), now that you have appeared, all people will become fearless and tranquil. Present tense is used for the near future. This is because death flees from you. The rest is the same.
It is also suggested that Kṛṣṇa is Parabrahman. Her fearlessness is emphasized by what she expresses. Because you remain at pralaya and because you control time which causes all destruction, you destroy death for those who surrender to you. How can it not be possible? In accordance with the common theme of her prayers, it is wrong to say that verse 24 shows that she has attraction for impersonal Brahman.
Text 28 sa tvaṁ ghorād ugrasenātmajān nas trāhi trastān bhṛtya-vitrāsa-hāsi rūpaṁ cedaṁ pauruṣaṁ dhyāna-dhiṣṇyaṁ mā pratyakṣaṁ māṁsa-dṛśāṁ kṛṣīṣṭhāḥ Translation O Lord who delivers the devotee from fear! Please protect us, who are fearful of the terrifying son of Ugrasena. Make your four-armed form, the object of meditation, invisible to the ignorant people.
Protect persons like us (naḥ), terrified of Kaṁsa, the son of Ugrasena — he whose associates (sena) were fierce (ugra). This hints at Kaṁsa’s fierce nature. It is also suggested that Kaṁsa was more fearsome due to appearing in his father’s line, since it is said that fear arising from friends and relatives destroys the root. Or protect us, but do not kill Kaṁsa since he is the son of Ugrasena, a maternal uncle.
“Why are you afraid?” He is ferocious (ghorāt). Bho indicates great pain. The method of deliverance is suggested. You have a smile which destroys your servants’ fears (bhṛtya-vitrāsa-hāsi). Do not show your form to the ignorant (māṁsa-ḍṛśām) or to those like Kaṁsa who see only to eat (māṁsa-dṛśām). Why? That form is the object of meditation for sages only (dhyāna-dhiṣṇyam). We will not be fearful if he does not know about your birth, being unable to see the attractive form. Or simply disappear. Not showing the form means the person should disappear. This is a prayer made out of affection.
Text 29 janma te mayy asau pāpo mā vidyān madhusūdana samudvije bhavad-dhetoḥ kaṁsād aham adhīra-dhīḥ Translation O killer of Madhu! Sinful Kaṁsa should not know that you have been born to me. With mind unsteady because of your mercy I fear what Kaṁsa will do to you.
“Your pregnancy was clear. Being born, the child has been taken away somewhere by his father.”
Thinking in this way, Kaṁsa will then kill the child, who was promised to him. Fearing this, Devakī prays. He should not know of your birth from me. O killer of the great demon Madhu! Though you and your devotees have no fear, I have strong fear of the wicked Kaṁsa for your sake since I have no steadiness because of my great affection (adhīra-dhīḥ).
Text 30 upasaṁhara viśvātmann ado rūpam alaukikam śaṅkha-cakra-gadā-padma- śriyā juṣṭaṁ catur-bhujam Translation O soul of the universe! Hide your extraordinary four-armed form, served by the wealth of the conch, disc, club and lotus.
Withdraw this form since it is extraordinary. O soul of the universe, this is possible for you to do. The extraordinary form is described. It is endowed with the beauty of conch etc. Or it should be withdrawn because it is extraordinary, with the beauty of clothing etc. and conch, cakra, lotus and club. The deep meaning is this: it is possible to protect you by hiding you somewhere in the world.
Or the reason for hiding is given in the previous verse. He should not know, because by not knowing about your birth (bhavad-dhetoḥ), he will not harm us. “Should I disappear completely?” This verse answers. No, just withdraw this particular form.
Text 31 viśvaṁ yad etat sva-tanau niśānte yathāvakāśaṁ puruṣaḥ paro bhavān bibharti so ’yaṁ mama garbhago ’bhūd aho nṛ-lokasya viḍambanaṁ hi tat Translation As Mahāviṣṇu you support the universe which appears in your body after Brahmā’s night. You also have appeared from my womb. Oh! People will ridicule me for this.
Moreover, with this godly form, humans like me cannot have affection for you. People will think that your being born from me is some false imitation and not true.
Text 32 śrī-bhagavān uvāca tvam eva pūrva-sarge ’bhūḥ pṛśniḥ svāyambhuve sati tadāyaṁ sutapā nāma prajāpatir akalmaṣaḥ Translation The Supreme Lord replied: My dear mother, best of the chaste, in your previous birth, in the Svāyambhuva millennium, you were known as Pṛśni, and Vasudeva, who was the most pious Prajāpati, was named Sutapā. Commentary Overjoyed by their words, he consoles his parents and praises them by explaining the cause of his appearance. Out of special affection for his mother he speaks to Devakī. Sati can mean being present (in Svāyambhūva period) or can be a vocative to Devakī. O chaste woman (sati)! As a wife you were most chaste for many lives. Vasudeva was free of attachment and hatred. Thus both were highly qualified.
Text 33 yuvāṁ vai brahmaṇādiṣṭau prajā-sarge yadā tataḥ sanniyamyendriya-grāmaṁ tepāthe paramaṁ tapaḥ Translation When both of you were ordered by Brahmā to create progeny, you first underwent many austerities by controlling your senses. Commentary Vai indicates that this is well known or remembered. They were obedient in following Brahmā’s orders. Their senses became peaceful. They understood many (paramam) austerities. Śrīdhara Svāmī explains that tepāthe means “they performed austerities.” This follows the rule tapstapaḥ karmakasya: the agent of the verb tap becomes similar to the object when the object is the word tapas (rather than “to heat”). (Pāṇini 1.3.88) tepāthe tapaḥ means “they performed austerities” and tepāthe then simply means “performed.” Texts 34–35 varṣa-vātātapa-hima- gharma-kāla-guṇān anu sahamānau śvāsa-rodha- vinirdhūta-mano-malau śīrṇa-parṇānilāhārāv upaśāntena cetasā mattaḥ kāmān abhīpsantau mad-ārādhanam īhatuḥ Translation You endured rain, wind, strong sun, scorching heat and severe cold, according to different seasons. By practicing prāṇāyāma you cleansed your minds of all contamination. You ate only air and dry leaves. With your minds concentrated on me, desiring happiness from the Lord being your son, you worshiped me. Commentary Two verses describe their austerities. They continuously (anu) tolerated the qualities of the seasons — rain, wind, sun, snow and heat. Ātapa refers to staying under the direct summer sun. Gharma means heat. Or ātapa means the autumn sun and gharma means the summer sun. They performed prāṇāyāma. First, impurities of the mind were generally washed away. Whatever impurities remained, some subtle aspects of which they were not even aware, were completely (ni) washed away. Then they were most completely purified (vi) by destruction of the most subtle desires. By this increasingly effective purification, one can understand their extreme determination. They developed most steady minds (upaśāntena cetasā). This however means that they became fixed in the Lord, for it is said śamo man-niṣṭatā buddheḥ: śama means fixing the mind in me. (SB 11.19.36) They desired happiness from producing offspring (prajā-sarge) by getting the Lord as their son (mattaḥ). In verse 38, it will be said, “You prayed for a son similar to me.”
Text 36 evaṁ vāṁ tapyatos tīvraṁ tapaḥ parama-duṣkaram divya-varṣa-sahasrāṇi dvādaśeyur mad-ātmanoḥ Translation Twelve thousand celestial years passed while you performed difficult austerities, concentrating only on me. Commentary Instead of tīvram, sometimes bhadre is seen. Bhadre can be an address to Devakī: most fortunate woman! This would show her qualification. Or it can mean that they performed their austerities in Bhadravana, in Mathurā district. Mad-ātmanoḥ means “your minds were concentrated on me.” They had no other desire than the Lord and were completely detached from material objects. Texts 37–38 tadā vāṁ parituṣṭo ’ham amunā vapuṣānaghe tapasā śraddhayā nityaṁ bhaktyā ca hṛdi bhāvitaḥ prādurāsaṁ varada-rāḍ yuvayoḥ kāma-ditsayā vriyatāṁ vara ity ukte mādṛśo vāṁ vṛtaḥ sutaḥ Translation O Devakī, free of offenses! After the expiry of twelve thousand celestial years, as Kṛṣṇa, I was completely satisfied and became fixed constantly in your hearts by austerity, which produced faith, which produced bhakti, which produced prema. The king of benedictors, I then appeared before you with a desire to give you benedictions. I said, “Please request a boon.” You asked for a son like me. Commentary O Devakī, devoid of aparādhas (anaghe)! This indicates her faultless austerity. Seeing you, I was satisfied. The affix pari denotes repeated action. I was satisfied with you, birth after birth. “But the Lord is satisfied with bhakti, not austerity.” That is true. Successive causes are shown. From austerity meant to please me, faith in nine types of bhakti was produced. From faith came bhakti. By that bhakti, I was attained constantly in your hearts, with effort (bhāvitaḥ). The word ca indicates that then, by prema I was attained without effort. Their prema was filled with loving the Lord as their son. I was satisfied completely and have been obtained in your hearts. I, Kṛṣṇa (amunā vapuṣā), was the cause of this. Instrumental case expresses cause.
Varada-raṭ is explained by Śrīdhara Svāmī. I give great results for those who do austerities. I give greater results for those having faith. I give greatest results for those having bhakti and prema. I said you should ask for a benediction. You asked for a son like me. They did not ask for the Lord directly, out of shyness.
Text 39 ajuṣṭa-grāmya-viṣayāv anapatyau ca dam-patī na vavrāthe ’pavargaṁ me mohitau deva-māyayā Translation You had no desire for material objects and were without children. Though qualified, you did not ask for liberation from me, since you were bewildered by my mercy.
You did not accept liberation. Since you were detached from material objects, without developing renunciation, you did not have a taste for liberation. Or even though you did not enjoy material objects, and did not have children, you accept me as a son, and not material enjoyment or many children. And you did not even accept liberation. The cause of all this was that you were not bewildered (amohitau) by māyā. Liberation is accepted by persons under illusion.
Text 40 gate mayi yuvāṁ labdhvā varaṁ mat-sadṛśaṁ sutam grāmyān bhogān abhuñjāthāṁ yuvāṁ prāpta-manorathau Translation After you received that benediction of obtaining a son like me, you engaged in material life because you had a desire for me as your son.
The benediction is described: having a son like me. Later you enjoyed material life because your desire was fulfilled. You had no fear at all. Or as ingredients for the birth of a son, you gathered items like oil, betel nut, bed, and cloth.
Text 41 adṛṣṭvānyatamaṁ loke śīlaudārya-guṇaiḥ samam ahaṁ suto vām abhavaṁ pṛśnigarbha iti śrutaḥ Translation Since I found no one else as highly elevated as you in character and great qualities, I became your son and was known as Pṛśnigarbha.
There was no one else equal to me in nature (śīla), generosity (audārya) and qualities like mercy. I was known as Pṛśnigarbha. He was famous by that name.
Text 42 tayor vāṁ punar evāham adityām āsa kaśyapāt upendra iti vikhyāto vāmanatvāc ca vāmanaḥ Translation When Upendra, known as Vāmana because of his shortness, appeared in Aditi by Kaśyapa, I appeared to the two of you a second time.
Āsa should be āsam (I became). It is poetic licence, or the “I” is taken in an indirect sense like “he.” I was known as Vāmana.
Text 43 tṛtīye ’smin bhave ’haṁ vai tenaiva vapuṣātha vām jāto bhūyas tayor eva satyaṁ me vyāhṛtaṁ sati Translation O supremely chaste mother, I have now appeared to you in my third birth as Svayam Bhagavān. In this way my promise has been fulfilled. Commentary When the Lord appeared as Pṛśnigarbha and Vāmana to them, he did not say tena vapuśā (by the form that you see now, Kṛṣṇa). Thus those forms are his aṁśas as expressed in the verse ete cāṁśa-kalāḥ purṁsaḥ kṛṣṇās tu bhagavān svayam: these are all aṁśas or kalās but Kṛṣṇa is Svayam Bhagavān. But now he appeared in svayam rūpa. The distinction is made in the following verse.
pṛśnigarbhas tu te buddhim ātmānaṁ bhagavān paraḥ
May Pṛśnigarbha protect your intelligence, and may the Supreme Bhagavān protect your soul. SB 10.6.25
That is the subtle implication of the present verse. The word vai expresses certainty. The Lord’s promise became true in his third appearance, fulfilling their desire that they would have a son like the Lord they saw at the beginning (Kṛṣṇa with four arms).
Text 44 etad vāṁ darśitaṁ rūpaṁ prāg-janma-smaraṇāya me nānyathā mad-bhavaṁ jñāna martya-liṅgena jāyate
I have shown you this form so that you will remember my previous appearances before you. You would not understand my birth if I appeared in my human-like form.
You would not understand my birth (mad-bhavam). Citsukha explains ahaṁ jāto ‘smīti jñānaṁ manuṣya-rūpeṇa na syāj janmataḥ: knowledge that I have been born would not arise if I had a human form from birth.
Text 45 yuvāṁ māṁ putra-bhāvena brahma-bhāvena cāsakṛt cintayantau kṛta-snehau yāsyethe mad-gatiṁ parām Translation Both of you, husband and wife, constantly think of me with eternal prema as your son, and maybe you once thought of me as Brahman. You will achieve my attractive abode.
You think of me as your son, who is Brahman. They are expressed as equivalents, to point out the greatness of the object of affection. You think of me constantly. This indicates their bhāva. Or the word vā (instead of ca) indicates a comparison. You think of me constantly as a son, just as others think of Brahman. The word vā can also indicate the inferiority of Brahman.
Being affectionate you two will attain my most attractive (parām) place of attainment (gatim), Vaikuṇṭha. Or you will attain the goal from me (mat). This indicates they will attain it easily, by his mercy.
Or you think of me as a son constantly, since it is full of affectionate rasa, and you thought of me of Brahman only once (vā sakṛt), since it is without rasa. Why? It is because, by your affection for me, it is impossible for you to have any obstacles in attaining me. He praises them to pacify them and glorify them, since they suffered in previous births.
Though Aditi and Kaśyapa will attain the highest goal after being qualified, they attained it as your expansions. Now you will attain the goal, without another birth. Or Vasudeva and Devakī are eternal associates in Vaikuṇṭha whereas Aditi and Kaśyapa are expansions. tvam eva pūrva-sarge ’bhūḥ pṛśniḥ svāyambhuve sati tadāyaṁ sutapā nāma prajāpatir akalmaṣaḥ
The Supreme Lord replied: My dear mother, best of the chaste, in your previous birth, in the Svāyambhuva millennium, you were known as Pṛśni, and Vasudeva, who was the most pious Prajāpati, was named Sutapā. SB 10.3.32
You two attain my abode now. Kaśyapa and Aditi, after being qualified, will attain it. This is understood according to Bhāgavatāmṛta. Or you will attain me as the goal (mad-gatim), by thinking of me as your son.
Text 46 śrī-śuka uvāca ity uktvāsīd dharis tūṣṇīṁ bhagavān ātma-māyayā pitroḥ sampaśyatoḥ sadyo babhūva prākṛtaḥ śiśuḥ Translation Śukadeva Gosvāmī said: After thus speaking, the Lord remained silent. While they alone watched, by his mercy, he suddenly assumed the form of a baby who was svabhāva-siddha.
By his special śakti made of eternity, knowledge and bliss equal to himself (ātma-māyayā) or by his mercy, he became a baby — someone having a baby nature (prākṛtaḥ) or having an attractive form with two arms, newly born (śiśuḥ). He was attractive to the mind (hariḥ) and most beautiful (bhagavān).
His weapons disappeared and he had an umbilical cord. Otherwise the people of Gokula would be astonished and Nanda would not have given charity to counteract the impurity. He became a baby quickly, while his parents looked on. Or he showed the most astonishing power of his māyā, and thus the parents stared. Or by seeing that event with their vision, they saw everything with affection. With their other vision they had seen the four armed form. Arjuna and Nārada see the four armed form. That is seen in the Gītā when Kṛṣṇa reveals the universal form. Or the two watched, anticipating the baby form.
Some persons say that Kṛṣṇa was first born with two arms. To make his parents understand about his birth he then displayed four arms. This form is thus called astonishing (adbhūtam). Later he again returned to his natural form as a baby as when he was born.
Text 47 tataś ca śaurir bhagavat-pracoditaḥ sutaṁ samādāya sa sūtikā-gṛhāt yadā bahir gantum iyeṣa tarhy ajā yā yogamāyājani nanda-jāyayā Translation Thereafter, exactly when Vasudeva, ordered by the Lord, carefully took the child from the maternity room and was about to leave, Yogamāyā took birth as the daughter of the wife of Mahārāja Nanda. Commentary Hari-vaṁśa describes the order of the Lord.
vasudeva-vacaḥ śrutvā rūpaṁ saṁharat acyutaḥ
anujñāpya pitṛtvena nanda-gopa-gṛhaṁ naya
Hearing Vasudeva’s words, the Lord withdrew his form, affectionately requesting his father, “Please take me to Nanda’s house.”
Samḥarat means “withdraw.” He then affectionately requested his father (pitṛtvena), “Take me to Nanda’s house.” Vasudeva carefully (sam) took (ādāya) the child from the maternity room. He put the child to sleep in a box lined with soft cloth, placed the container on his head, or raising it up carefully with his two hands, placed it on his breast, embracing it with his arms. He was indescribably fortunate (saḥ). The chains on his feet became loose by themselves. Hari-vaṁśa describes the following. Navamyām eva saṁjātāk kṛṣṇa-pakṣasya vai tithiau: Yogamāyā was born on the Navamī tithi of the waning moon (slightly after Kṛṣṇa). Texts 48–49 tayā hṛta-pratyaya-sarva-vṛttiṣu dvāḥ-stheṣu paureṣv api śāyiteṣv atha dvāraś ca sarvāḥ pihitā duratyayā bṛhat-kapāṭāyasa-kīla-śṛṅkhalaiḥ tāḥ kṛṣṇa-vāhe vasudeva āgate svayaṁ vyavaryanta yathā tamo raveḥ vavarṣa parjanya upāṁśu-garjitaḥ śeṣo ’nvagād vāri nivārayan phaṇaiḥ Translation By the influence of māyā, all the doorkeepers became unconscious with nonfunctional senses and the citizens were in deep sleep. The doors, locked securely with chains, iron pins and huge bolts, suddenly opened on their own when Vasudeva came carrying Kṛṣṇa, just as darkness dissipates with the coming of the sun. The clouds rumbling gently poured rain. Ananta, giving protection by spreading his hood, followed behind. Commentary Two verses are taken together. Pratyaya means awareness. Dvāḥsthāḥ means the guards at the doors. The guards lost all awareness with no senses functioning. Viṣṇu Purāṇa says:
mohitāś cābhavaṁs tata rakṣiṇo yoga-nidrayā
mathurā-dvāra-pālāś ca vrajatyānakadundūbhau
The jail guards and the guards at the city gate were all bewildered by yoga-māyā when Vasudeva went out.
The bewilderment was arranged by māyā whereas revelation took place by the Lord. That is described next. Suddenly all the locked doors opened. Atha means suddenly. When Vasudeva came to the doors and saw all the guards unconscious, the doors locked with chains and bolts automatically became loosened. It was not possible to break those locks since they had huge bolts.
kṛṣir bhū-vācakaḥ śabdo ṇaś ca nirvṛtivācakaḥ
tayor aikyaṁ paraṁ brahma kṛṣṇa ity abhidhīyate
Kṛṣ means “existence” and ṇa means “bliss.” Combined together, the two roots indicate that Kṛṣṇa is the supreme form of God.
Vasudeva was carrying Kṛṣṇa, the form attractive to all with the highest bliss. Thus Vasudeva had no fatigue in carrying him. Rather he felt the highest bliss. Kṛṣṇa also means he who takes away all bondage of saṁsāra. This was the cause of the doors becoming unbound. The verb varyavante is a reflexive form. The doors unlocked themselves. But Kṛṣṇa was the actual cause. Even before Kṛṣṇa came, the doors became unlocked just as the sun destroys darkness.
The clouds rumbled gently. Ananta, a servant of the Lord, perfected his service at this time.
ṣayyāsana-parīdhānapādukācchatra cāmaraiḥ
kim nābhus tasya kṛṣnasya mūrti-bhedaiś ca mūrtiṣu
Ananta serves different forms of Kṛṣṇa using different forms — as a bed, seat, cloth, shoes, umbrella and cāmara. Brahmānda Purāṇa
Ananta followed behind Vasudeva.
varṣatāṁ jaladānāṁ ca toyam atyulbaṇaṁ niśi
saṁcchādyānuyayau śeṣaḥ phaṇair ānakadundūbhim
While the clouds showered terrible amounts of water in the night, Ananta, covering Vasudeva with his hoods, followed him.
Vasudeva noticed that the great amount of rain did not strike his body. Though he was agitated with worry, this protection caused astonishment and joy immediately.
Text 50 maghoni varṣaty asakṛd yamānujā gambhīra-toyaugha-javormi-phenilā bhayānakāvarta-śatākulā nadī mārgaṁ dadau sindhur iva śriyaḥ pateḥ Translation Because of constant rain sent by Indra, the River Yamunā was filled with deep water, swift foaming currents and hundreds of fierce whirlpools. But as the great Indian Ocean had formerly given way to Rāmacandra the River Yamunā gave way to Vasudeva. Commentary Indra sent rain since he was unaware that all the guards were unconscious from māyā. He poured rain to hide Vasudeva’s escape. When water and land became one, Vasudeva suddenly got the opportunity to bathe in Yamunā. But Indra became worried that all the rain would cause trouble to Vasudeva. So, when he had proceeded to an isolated place, Indra gradually stopped the rain. The river is described as the sister of Yamarāja, to show her frightening nature. It was deep, with swift current and whirlpools. The word nadī also suggests that the river was making a huge noise since nada means roaring. As the ocean made a path for Rāma, the river made a path for Vasudeva. Because he also had to return by the same method (without Kṛṣṇa), Vasudeva’s name is mentioned rather than Kṛṣṇa’s. This is Śrīdhara Svāmī’s explanation. Viṣṇu Purāṇa says:
yamunāṁ cātigambhīrāṁ naṇāvarta-śatākulām
vasudevo vahan viṣṇuṁ jānumātra-vahāṁ yayau
Carrying Kṛṣṇa, Vasudeva went in the water up to his knees, crossing the deep Yamunā filled with whirlpools.
Text 51 nanda-vrajaṁ śaurir upetya tatra tān gopān prasuptān upalabhya nidrayā sutaṁ yaśodā-śayane nidhāya tat- sutām upādāya punar gṛhān agāt Translation When Vasudeva reached the house of Nanda Mahārāja, he saw that all the cowherd men were fast asleep. Thus he placed his own son on the bed of Yaśodā, picked up her daughter, and then returned to his residence.
Nanda’s place was generally a place for the cows to live. The doors were not locked. Vasudeva came (upetya) to the house. He arrived there quickily. Or he came carefully by some means (upetya) since Nanda had ordered the place to be surrounded by thorns and trenches so it was hard to enter. He saw that Nanda and others were sleeping naturally. Or though they were accustomed to stay awake, he saw they were sleeping without awareness (prasuptān) because of yogamāyā. Śiśum (instead of sutam) inciates that he had great affection for the humanlike child. He thought of the child as his. Or though Kṛṣṇa was not a baby he had become a baby (śiṣum). This is Śukadeva’s utterance out of devotion.
Vasudeva took the daughter carefully or for his advantage (upādāya). Vasudeva had great affection for the Lord and thus this act was performed by māyā. Thus he disregarded the fact that it was wrong that Kaṁsa should kill the daughter of his friend. He then returned to the prison.
Text 52 devakyāḥ śayane nyasya vasudevo ’tha dārikām pratimucya pador loham āste pūrvavad āvṛtaḥ Translation Vasudeva placed the female child on the bed of Devakī, bound his legs with the iron shackles, and thus remained there as before. Commentary He placed the baby girl on the bed of Devakī. Fearing her future intense lamentation, he placed the child on the bed, not in her lap. As previously, he became locked in the prison (āvṛtaḥ).
Text 53 yaśodā nanda-patnī ca jātaṁ param abudhyata na tal-liṅgaṁ pariśrāntā nidrayāpagata-smṛtiḥ Translation Exhausted by the labor of childbirth, Yaśodā was overwhelmed with sleep and unable to understand what kind of child had been born to her. Commentary The word yaśodā (giver of fame) here indicates that by the appearance of the son through her, she would spread the fame of Nanda and Vraja. The word nanda (joy) indicates that since Nanda would give joy to the whole world by the appearance of the son he would be considered bliss incarnate. She was his wife (nanda-patnī). Thus she is also the cause of bliss for the universe. And Nanda as her husband also spread fame. She was extremely exhausted, the natural effect of childbirth. By the influence of yoga-nidrā she lost her memory. Her assistants as well were under this influence. Viṣṇu Purāṇa says:
tasmin kale yaśodā ‘’pi mohitā yoga-nidrayā
tām eva kanyāṁ maitreya prasūtā mohite jane
At that time Yaśodā was bewildered by yoga-nidrā. She gave birth to the daughter when all others were also bewildered.
It also says:
daḍrśe ca prabuddhā sā yaśodā jātam ātmajam
nīlotpala-dala-śyāmaṁ tato ‘tyarthaṁ mudaṁ yayau
When Yaśodā woke up she saw the child with the complexion of a blue lotus and became filled with bliss.
Chapter Four Text 1 śrī-śuka uvāca bahir-antaḥ-pura-dvāraḥ sarvāḥ pūrvavad āvṛtāḥ tato bāla-dhvaniṁ śrutvā gṛha-pālāḥ samutthitāḥ Translation Śukadeva Gosvāmī continued: The doors inside and outside the house closed as before. Thereafter, the watchmen, hearing the crying of the newborn child, woke up. Commentary The locks became locked as before, by themselves. After that, hearing the crying of the child, natural for a newborn infant, not knowing it was a girl, guards who were like dogs (gṛha-pālāḥ mean dogs as well as a guards) got up attentively (sam), with swords in hand.
Text 2 te tu tūrṇam upavrajya devakyā garbha-janma tat ācakhyur bhoja-rājāya yad udvignaḥ pratīkṣate Translation Thereafter, all the watchmen very quickly approached King Kaṁsa, the ruler of the Bhoja dynasty, and submitted the news of the birth of Devakī’s child to him. Kaṁsa had awaited this news very anxiously. Commentary Since the guards were unqualified to approach Devakī, they informed Kaṁsa of the birth of the eighth child.
Text 3 sa talpāt tūrṇam utthāya kālo ’yam iti vihvalaḥ sūtī-gṛham agāt tūrṇaṁ praskhalan mukta-mūrdhajaḥ Translation Kaṁsa immediately got up from bed, thinking, “Death has come.” Thus overwhelmed with fear, Kaṁsa, his hair scattered on his head, stumbled as he quickly went to the place where the child had been born. Commentary The time has come to kill the child. Or death has now come. He was filled with fear, falling here and there as he walked. Instead of tūrṇam sometimes śīghram is seen.
Text 4 tam āha bhrātaraṁ devī kṛpaṇā karuṇaṁ satī snuṣeyaṁ tava kalyāṇa striyaṁ mā hantum arhasi Translation Distraught Devakī spoke to her brother in a piteous manner: she will be the bride of your son. You should not kill a woman. Commentary Her qualification is described as well was his wickedness. The word satī (chaste like Satī, Śiva’s wife) suggests that because of giving her trouble, Kaṁsa and his followers would soon be destroyed. The word devī suggests that by good fortune she was able to hide her son. But she was suffering (kṛpanā) because she feared Kaṁsa would kill the daughter of her dear friend Yaśodā. First she said, “This child will be the bride of your son” in order to incite his greed. When he ignored this, since he feared this was the eighth child, and as he prepared to kill the child, she said, “She is a woman. Women can do you no harm and a woman should not be killed. This is proper conduct for you. O follower of dharma! (or O long-lived brother!)” To extinguish his fear of death, she further said, “The eighth child is a girl. You need not fear death by her.”
Text 5 bahavo hiṁsitā bhrātaḥ śiśavaḥ pāvakopamāḥ tvayā daiva-nisṛṣṭena putrikaikā pradīyatām Translation My dear brother, by the influence of destiny you have already killed many babies, each of them as bright and beautiful as fire. But kindly spare this daughter.
She addresses him as a brother to invoke his affection. “You killed many children who were full of effulgence (pāvakopamāḥ). You were instigated by their destiny. You have no fault.” But actually he was cruel since he killed many children. “You should give me this one daughter. I will not bear another child later.” That is expressed in the next verse with caramām (last child).
Text 6 nanv ahaṁ te hy avarajā dīnā hata-sutā prabho dātum arhasi mandāyā aṅgemāṁ caramāṁ prajām Translation My lord, my brother, I am suffering, being bereft of all my children, but still I am your younger sister, and therefore it would be worthy of you to give this unfortunate soul the last child, a girl. Commentary She tries to invoke his affection by describing her miserable position and again prays. Certainly (nanu), because (hi) I am your younger sister, suffering from imprisonment, with all my sons killed, you can give what is impossible to give! O lord (prabho)! You should give this last daughter to me, for I am unhappy (mandāyai), deprived of the good fortune of sons. Sometimes the word me (to me) is found instead of imam. Imam means “this small child just born, incapable of doing anything.” It is not necessary to kill her, since she is a girl though eighth born. And this is my last child. It is not possible for me to bear any more children because of excessive child bearing and fear of you.
Text 7 śrī-śuka uvāca upaguhyātmajām evaṁ rudatyā dīna-dīnavat yācitas tāṁ vinirbhartsya hastād ācicchide khalaḥ Translation Śukadeva Gosvāmī continued: Though requested by Devakī, who was crying miserably while hugging her child, cruel Kaṁsa scolded her and pulled the child from her hands.
The child is called her own (ātmā-jām) because she had exchanged this child with hers or because out of close friendship with Yaśodā she considered herself non-different from her. She wept like a person in the most miserable position (dīna-dīnavat) because of the death of her children and because of the death of Yaśodā’s daughter.
Text 8 tāṁ gṛhītvā caraṇayor jāta-mātrāṁ svasuḥ sutām apothayac chilā-pṛṣṭhe svārthonmūlita-sauhṛdaḥ Translation Having uprooted all relationships with his sister because of intense selfishness, Kaṁsa grasped the newborn child of his sister by the legs and tried to dash her against the surface of a stone. Commentary This verse shows his cruel nature. Jāta-mātrāṁ means the new born child which was still wet with embryonic fluids. Hari-vaṁśa says sā garbha-śayana-kliṣṭā garbhāklinnamūrddhaja: the child, in pain from being in the womb, had its head moist with fluid.
Text 9 sā tad-dhastāt samutpatya sadyo devy ambaraṁ gatā adṛśyatānujā viṣṇoḥ sāyudhāṣṭa-mahābhujā Translation The child, the younger sister of Viṣṇu, rose upward from Kaṁsa’s hands into the sky and was seen by Kaṁsa as Devī, the goddess Durgā, with eight arms, completely equipped with weapons. Commentary Though thrown down, she sudden rose up. Bhaviśyottara says kaṁsāsurasyottamāṅge pādaṁ dattvā gatā divam: putting her feet on Kaṁsa’s head she rose in the sky. Her celestial form (devī) was revealed to Kaṁsa and others in order to give him faith in her words. She showed a large form with many hands to frighten him. Kṛṣṇa is called Viṣṇu, pervading everywhere, because he entered the minds of Devakī and Yaśodā simultaneously. She is called the younger sister, because she was born from Yaśodā after Kṛṣṇa entered Yaśodā’s mind and appeared. Of course Devakī identified the girl as her own out of affection for Yaśodā and thus she regarded her as Kṛṣṇa’s younger sister. Texts 10–11 divya-srag-ambarālepa- ratnābharaṇa-bhūṣitā dhanuḥ-śūleṣu-carmāsi- śaṅkha-cakra-gadā-dharā siddha-cāraṇa-gandharvair apsaraḥ-kinnaroragaiḥ upāhṛtoru-balibhiḥ stūyamānedam abravīt Translation The goddess Durgā was decorated with flower garlands, smeared with sandalwood pulp and dressed with excellent garments and ornaments made of valuable jewels. Holding in her hands a bow, a trident, arrows, a shield, a sword, a conch, a disc and a club, and being praised by celestial beings like Apsarās, Kinnaras, Uragas, Siddhas, Cāraṇas and Gandharvas, who worshiped her with all kinds of presentations, she spoke as follows.
They offered gifts like milk and honey.
Text 12 kiṁ mayā hatayā manda jātaḥ khalu tavānta-kṛt yatra kva vā pūrva-śatrur mā hiṁsīḥ kṛpaṇān vṛthā Translation O Kaṁsa, you fool, what will be the use of killing me? He who has been your enemy from a previous birth and who will certainly kill you has already taken his birth somewhere else. Therefore, do not unnecessarily kill other children. Commentary O fool (manda)! What is the use even if you had killed me? He who will kill you has been born somewhere though I cannot clearly say the place. Therefore I will not kill you today. In a previous birth he killed you. Do not afflict poor Devakī (kṛpanām) by keeping her imprisoned. Release her along with her husband. You should also offer them some money. Instead of kṛpanām sometimes kṛpnanān is seen. Then the meaning is “Do not kill other helpless children thinking that they will kill you because they are related to the couple.”
Text 13 iti prabhāṣya taṁ devī māyā bhagavatī bhuvi bahu-nāma-niketeṣu bahu-nāmā babhūva ha Translation After speaking to Kaṁsa in this way, the goddess Durgā appeared in different places and became celebrated by different names.
After instructing him, Durgā, endowed with powers (satī) by the mercy of Bhagavān (bhagavatī), appeared in places with many names, going by many names according to the worship. Other than Mathurā she appeared in Kāśī, Kāmarūpa, and other places and became known as Durgā, Kāmākhyā etc. Ha indicates joy.
Text 14 tayābhihitam ākarṇya kaṁsaḥ parama-vismitaḥ devakīṁ vasudevaṁ ca vimucya praśrito ’bravīt Translation After hearing the words of the goddess Durgā, Kaṁsa was struck with wonder. Thus he released Devakī and Vasudeva from prison and spoke with humility. Commentary He released them from the prison. The affix vi signifies viśeṣa, special. He released them from prison first and then took off their chains, since he felt somewhat uncomfortable doing this in front of the guards. He released Devakī first since she was a woman, since she was his sister and since she suffered more. Hearing Durgā’s words, he released Devakī and Vasudeva and with humility spoke to them. He was astonished by Durgā’s sudden display of power and her words.
Text 15 aho bhaginy aho bhāma mayā vāṁ bata pāpmanā puruṣāda ivāpatyaṁ bahavo hiṁsitāḥ sutāḥ Translation Alas, my sister! Alas, my brother-in-law! I am indeed so sinful that exactly like a man-eater who eats his own child, I have killed so many sons born of you.
Uttering aho twice indicates his pain. Bata indicates lamentation. I am sin personified because of my previous sins (pāpmanā). Pāpaṁ pāpānubandhi syāt: sin connects one to further sin.
Text 16 sa tv ahaṁ tyakta-kāruṇyas tyakta-jñāti-suhṛt khalaḥ kān lokān vai gamiṣyāmi brahma-heva mṛtaḥ śvasan Translation Being merciless and cruel, giving up my relatives and friends, to which planet will this rascal go? I am like a person who has killed a brāhmaṇa. I am dead while living. Commentary I have given up mercy because I have uselessly killed many of my sister’s children. This is disregard for dharma. I have also given up friendship with you. This is disregard for common customs. Nu (conjecture) is sometimes seen instead of vai (certainty). To what planet will I go after dying? A negative example is given. The killer of a brāhmaṇa goes to no planet. I will also go to no planet. Even by going to hell I will not have done sufficient atonement. I will go to a worse destination than killers of brāhmaṇas. While alive I am also dead (svasan — though breathing). Another version has svasaḥ (O sister)! This is an exclamation of misery.
Text 17 daivam apy anṛtaṁ vakti na martyā eva kevalam yad-viśrambhād ahaṁ pāpaḥ svasur nihatavāñ chiśūn Translation Alas, not only human beings but sometimes even providence lies. And I am so sinful that I believed the omen of providence and killed so many of my sister’s children.
The fault does not lie with me alone – it lies with the devatas too. The devatās lie. Not only humans lie. Marteṣv anṛtaṁ pratiṣṭhitam: lying is fixed in mortals. Because of this even devatās can lie. I have committed sin or am cruel (pāpaḥ).
Text 18 mā śocataṁ mahā-bhāgāv ātmajān sva-kṛtaṁ bhujaḥ jāntavo na sadaikatra daivādhīnās tadāsate Translation O fortunate couple! Do not lament for your children who suffered because of their karmas. All jīvas, controlled by fate, never stay in one place forever. Commentary You two are most fortunate to understand the truth! No jīvas stay in one place at all times. Because of hatred and other faults they come together and separate, going to different planets according to their karmas.
Text 19 bhuvi bhaumāni bhūtāni yathā yānty apayānti ca nāyam ātmā tathaiteṣu viparyeti yathaiva bhūḥ Translation In this world, we can see that pots, dolls and other products of the earth appear and then disappear. Similarly, the bodies of all conditioned living entities are annihilated, but the living entities, like the earth itself, are unchanging and never annihilated.
An example is given. On earth, creatures such as kings or grass come and go. They cannot remain together at all times. Their bodies change but the ātmā does not. This part is eternal. Though situated in the body, the ātmā does not change like the body. Because of its nature it does not change. It remains. Temporary things must separate. There is no suffering for the indestructible, since it always exists. Everything on earth is created and is destroyed. Or whatever exists on earth is seen to have birth and death. Ātmā does not have changes like birth and death (viparya).
Text 20 yathānevaṁ-vido bhedo yata ātma-viparyayaḥ deha-yoga-viyogau ca saṁsṛtir na nivartate Translation The ignorant person who thinks the body is the ātmā sees different ātmās and, separating from and meeting different bodies, undergoes saṁsāra.
The body, not the ātmā, undergoes changes. “But we see that even people in knowledge lament.” That is true. One should be fixed in that knowledge. Those who are not in knowledge see difference such as “This is my son” because from difference (yataḥ) one thinks the opposite of ātmā: I am the enjoyer and doer, I am happy or I am suffering (ātma-viparyayaḥ). Thus there is separation from the bodies of sons. “My son has been born and has died.” Since the ātmā, devoid of a body, is devoid of meeting and separation, the word body means the material body. Thus saṁsāra does not cease.
Text 21 tasmād bhadre sva-tanayān mayā vyāpāditān api mānuśoca yataḥ sarvaḥ sva-kṛtaṁ vindate ’vaśaḥ
O intelligent Devakī! Do not lament for your sons who were killed by me, since all beings suffer their karmas though they do not desire them.
O most intelligent sister (bhadre)! He addresses her because of her extreme grief. Do not lament, because all are suffering their karmas, though they do not desire it (avaśaḥ). “Vasudeva has such knowledge. You previously knew this. But how is it possible for a woman like me?” Understanding that all beings are under the control of karma, give up lamentation.
Or “You two have this knowledge. Thus you do not lament. But because these children were killed on being born, without doing any pious acts, what will be their destination? This is what I lament.” They will get results according to karma and you also, though without a son, will get results according to karma. Why should you lament? I also must receive my results generating from previous sinful acts, very soon.
Text 22 yāvad dhato ’smi hantāsmī- ty ātmānaṁ manyate ’sva-dṛk tāvat tad-abhimāny ajño bādhya-bādhakatām iyāt Translation As long as one does not realize the ātmā but thinks, “I am being killed” or “I have killed my enemies”, he ignorantly continues the relationship of oppressor and oppressed. Commentary The cause of all problems is that the ignorant person does not understand about ātmā. Śrīdhara Svāmī explains that as long as one identifies with the body, the person will think in terms oppressor and oppressed. Or the verse can be a response to the question, “If you know this, then why did you fear death and kill all my children?” He answers, “I have not realized this. I see in terms of bodies. Though I have scriptural knowledge (svadṛk), I am fearful. Therefore I thought: I will kill the children. I am actually ignorant, devoid of realization of ātmā.”
Text 23 kṣamadhvaṁ mama daurātmyaṁ sādhavo dīna-vatsalāḥ ity uktvāśru-mukhaḥ pādau śyālaḥ svasror athāgrahīt Translation Kaṁsa begged, “Please be merciful to such a poor-hearted person as me, since both of you are saintly persons with good conduct.” Having said this, Kaṁsa immediately grasped the feet of Vasudeva and Devakī, his eyes full of tears. Commentary Since I did not have realization, please forgive me. He addresses them in the plural in order to ask forgiveness from all Devakī’s and Vasudeva’s family members. Forgive me since you are all well-bred and affectionate to friends. Instead of bandhu-vatsalāḥ sometimes dīna-vatsalāḥ (affectionate to the miserable) is seen. By this he appeals to their sympathy, showing himself as very fallen. As soon as he said this (atha) he grabbed their feet. Svasroḥ (two sisters) is used to indicate Devakī and Vasudeva. Just as the prāṇa-bhṛt (a brick) indicates all other bricks laid afterwards, so “sister” indicates Devakī’s husband as well. Taking svasroḥ to indicate two persons, Vasudeva and Devakī, requires some interpretation. One can also take svasroḥ as a modifier of pādau in the dual, to indicate Devakī alone.
The purport of this section is that knowledge of ātmā simply nourishes the cruelty of people who are inimical to the Lord.
Text 24 mocayām āsa nigaḍād viśrabdhaḥ kanyakā-girā devakīṁ vasudevaṁ ca darśayann ātma-sauhṛdam Translation Fully believing in the words of the goddess Durgā, Kaṁsa exhibited his familial affection for Devakī and Vasudeva by immediately releasing them from their iron shackles.
At that time he released them from their shackles. He acted without crookedness (sauhṛdam), agreeing to his own words. Or he showed them friendship. He gave them some dear objects to please them.
Text 25 bhrātuḥ samanutaptasya kṣāntvā roṣā ca devakī vyasṛjad vasudevaś ca prahasya tam uvāca ha Translation When Devakī saw her brother repentant, she forgave him and was relieved of all anger and lamentation. Vasudeva spoke to Kaṁsa with a smile. Commentary She tolerated the wicked acts of her repentant brother and gave up anger and lamentation. Ca represents lamentation. The other version has kṣānta-roṣā (pacified anger). Vasudeva spoke while smiling. The word ha means “clearly.” He smiled because of the words he would speak.
Text 26 evam etan mahā-bhāga yathā vadasi dehinām ajñāna-prabhavāhaṁ-dhīḥ sva-pareti bhidā yataḥ Translation O most fortunate Kaṁsa! Just as you have said, by the influence of ignorance does one accept the material body as the self, and because of this one differentiates in terms of “this is mine” and “this belongs to others.” Commentary You speak this philosophy, which I previously spoke but which you ignored. O great king (mahārāja)! Now you have attained scriptural knowledge! Another version has mahābhāga. The meaning is the same. Of course mahāraja can mean mahā arāja (greatly inglorious), because of his proximity to inauspiciousness. Mahābhāga can mean mahā abhāga (most unfortunate). The identity with the body with the conceptions of “I am the body, I am the enjoyer and doer” is pervaded by ignorance. From this arises separation of self from others.
Text 27 śoka-harṣa-bhaya-dveṣa- lobha-moha-madānvitāḥ mitho ghnantaṁ na paśyantī bhāvair bhāvaṁ pṛthag-dṛśaḥ Translation Persons with material vision, imbued with the material qualities, lamentation, jubilation, fear, envy, greed, illusion and madness, do not know the truth about killing, in which one entity is killed by others.
Those with material vision (pṛthag-dṛśaḥ) do not see that the truth about one entity being killed by others (bhāvaiḥ). In the list of material qualities the order is with increasing ability to produce illusion or inability to recognize the Lord. Happiness from material objects (harṣa) creates more illusion than lamentation. Fear of death creates more illusion than happiness because sometimes by suffering one gains knowledge of the Lord. By fear, the heart becomes agitated. Ignorant persons do not see the Lord who has appeared directly to kill Duryodhana through the Pāṇḍavas and to kill the troops of Jarāsandha through the Yadus (mitho ghnāntam).
Text 28 śrī-śuka uvāca kaṁsa evaṁ prasannābhyāṁ viśuddhaṁ pratibhāṣitaḥ devakī-vasudevābhyām anujñāto ’viśad gṛham Translation Śukadeva Gosvāmī continued: Thus having been addressed by Devakī and Vasudeva, who were pleased, in such a way that he believed them, Kaṁsa entered his home with their permission. Commentary Having been answered by Vasudeva and Devakī in such a way to gain his faith (viśuddham), because he was pleased with their words and they agreed with his philosophy, he took permission and entered his house. Another version has akapaṭam (without duplicity) instead of viśuddham.
Text 29 tasyāṁ rātryāṁ vyatītāyāṁ kaṁsa āhūya mantriṇaḥ tebhya ācaṣṭa tat sarvaṁ yad uktaṁ yoga-nidrayā Translation After that night passed, Kaṁsa summoned his ministers and informed them of all that had been spoken by Durgā. Commentary This verse shows that knowledge will not remain steady in the hearts of those who hate the Lord. Kaṁsa acts opposite to the knowledge that he spoke. The description lasts till the end of the chapter. His ministers included Pralamba, Keśī and Cānūra.
Text 30 ākarṇya bhartur gaditaṁ tam ūcur deva-śatravaḥ devān prati kṛtāmarṣā daiteyā nāti-kovidāḥ Translation After hearing their master’s statement, the demons, who were enemies of the devatās, holding anger towards the devatās, and who were not expert in their dealings, advised Kaṁsa as follows. Commentary By their nature they were inimical to the devatās. Moreover they were angry with the devatās (kṛtāmarṣāḥ).
Text 31 evaṁ cet tarhi bhojendra pura-grāma-vrajādiṣu anirdaśān nirdaśāṁś ca haniṣyāmo ’dya vai śiśūn Translation If this is so, O King of the Bhoja dynasty, beginning from today, we shall kill all the children born within the past ten days or less, in all the villages, towns and pasturing grounds.
You have defeated all kings (rājendra). They will help us. Another version has bhojendra with the same intention. Bhoja also means, “You enjoy sense objects without worry.” Just stay here. We will kill the children certainly (vai), right now (adya).
Text 32 kim udyamaiḥ kariṣyanti devāḥ samara-bhīravaḥ nityam udvigna-manaso jyā-ghoṣair dhanuṣas tava Translation What can the devatās do, since they are always fearful of the sound of your bowstring and are afraid of fighting? Commentary “But the devatās will be eager to fight.” What can they do? When you twang your bow before fighting, or just for sport, they become frightened.
Text 33 asyatas te śara-vrātair hanyamānāḥ samantataḥ jijīviṣava utsṛjya palāyana-parā yayuḥ Translation While being pierced by your arrows, which you discharged on all sides, some of the devatās, who were injured by the multitude of arrows but who desired to live, turned their backs and fled from the battlefield. Commentary This verse indicates that Kaṁsa had previously defeated the devatās. This is described in Viṣṇu Purāṇa.
kiṁ na dṛṣṭo ‘mara-patir mayā saṁyugam etya saḥ
pṛṣṭhenaiva vahan vāṇān apagacchan na vaksāsā
mad-rāṣṭre vāritā vṛṣṭir yadā śakreṇa kiṁ tadā
mad vānabhinnair jaladair āpo muktā yathepsitāḥ
Unseen by me, Indra approached to fight, but, wounded by my arrows on his back, not his chest, he fled. When he stopped the rain in my kingdom, with my arrows that pierced the clouds I produced rain by my will.
The devatās turned and fled.
Text 34 kecit prāñjalayo dīkṣā nyasta-śastrā divaukasaḥ mukta-kaccha-śikhāḥ kecid bhītāḥ sma iti vādinaḥ Translation Bereft of all weapons, some of the suffering devatās put their hands on their heads. Some, with loosened garments and hair, said, “O lord, we are afraid of you.” Commentary The devatās put their hands on their heads (prāñjalayaḥ) because they were suffering or weak-hearted (dīnāḥ). Instead of dīṇāḥ sometimes bhītāḥ is seen.
Text 35 na tvaṁ vismṛta-śastrāstrān virathān bhaya-saṁvṛtān haṁsy anyāsakta-vimukhān bhagna-cāpān ayudhyataḥ Translation When the devatās were bereft of their chariots, when they forgot to use weapons, when they are fearful or attached to something other than fighting, when their bows were broken, you did not kill them since they gave up fighting. Commentary The devatās lived because you followed rules of dharma. Though they held their swords and arrows, they forgot to use them because of extreme fear (vismṛta-śastrāstrān).
Text 36 kiṁ kṣema-śūrair vibudhair asaṁyuga-vikatthanaiḥ raho-juṣā kiṁ hariṇā śambhunā vā vanaukasā kim indreṇālpa-vīryeṇa brahmaṇā vā tapasyatā Translation The devatās boast uselessly while away from the battlefield. Only when there is no fighting can they show their prowess. As for Viṣṇu, he is in seclusion in the core of the hearts of the yogīs. As for Śiva, he has gone to the forest. And as for Brahmā, he is always engaged in austerities. Indra is devoid of prowess. Commentary “But since the devatās live, they will show their courage.” The ministers answer Kaṁsa with this verse. The devatās boast when they are in the arms of women. Viṣṇu is hiding in the heart (raho-jusā). The demons’ meaning is that Viṣṇu is hiding in the milk ocean out of fear of you. Thus they cannot approach your armies. “But Indra will come.” He has little strength. “Brahmā will assist them.” Because of doing austerities he has lost courage and is reluctant to curse, because he fears this will diminish his austerity.
Text 37 tathāpi devāḥ sāpatnyān nopekṣyā iti manmahe tatas tan-mūla-khanane niyuṅkṣvāsmān anuvratān Translation Nonetheless, because of their enmity, our opinion is that the devatās should not be neglected. To uproot their source, engage us, for we are ready to follow you. Commentary We think you cannot neglect the devatās. “But the devatās have fled in fear anyway.” Engage us in uprooting Viṣṇu, the root of the devatās. He has appeared as a child and is hiding.
Text 38 yathāmayo ’ṅge samupekṣito nṛbhir na śakyate rūḍha-padaś cikitsitum yathendriya-grāma upekṣitas tathā ripur mahān baddha-balo na cālyate Translation As a disease, if initially neglected, becomes acute and becomes impossible to cure, or as the senses, if not controlled at first, are impossible to control later, so an enemy, if neglected in the beginning, later becomes very strong and cannot be moved. Commentary “If Viṣṇu is hiding what harm can he do to me?” This verse answers. Sometimes a powerful medicine cannot cure a disease left unattended. Another example is given concerning the senses. If the enemy becomes extremely strong he cannot even be moved from his place, what to speak of being killed.
Text 39 mūlaṁ hi viṣṇur devānāṁ yatra dharmaḥ sanātanaḥ tasya ca brahma-go-viprās tapo yajñāḥ sa-dakṣiṇāḥ Translation The foundation of all the devatās is Viṣṇu, who lives wherever there are religious principles, the Vedas, cows, brāhmaṇas, austerities, and sacrifices with proper remuneration. Commentary In four verses they speak of the means of killing Viṣṇu, the root, who is hidden. Pointing out Viṣṇu’ṣ followers through the words of the sages who know the secret of Viṣṇu, they decide how to destroy Viṣṇu. Viṣṇu is well known (hi) in the Vedas to be the root of the devatās. He resides where there is eternally perfect dharma as recommended in the Vedas, not false dharma. Dharma means “acts giving benefit in future lives.” Austerity means “acting according to dharma, following daily and periodic duties.” Sacrifice means “acts for fulfilling material desires.” Remuneration is the root of dharma, accompanying the sacrifice to make it successful.
Text 40 tasmāt sarvātmanā rājan brāhmaṇān brahma-vādinaḥ tapasvino yajña-śīlān gāś ca hanmo havir-dughāḥ Translation O King, we shall therefore make all attempts to kill the Vedic brāhmaṇas, the persons engaged in offering sacrifices and austerities, and the cows that supply milk, from which clarified butter is obtained for the ingredients of sacrifice. Commentary Though Viṣṇu is hidden, by killing his assistants he will be killed. We will make all attempts to kill the brāhmaṇas. The best dharma is that which crushes their dharma. O king! By your influence we can to this. The reason for killing the brāhmaṇas is explained. By killing them we kill the Vedas, austerity and sacrifice. The cows should be killed because they supply ghee for the sacrifices.
Text 41 viprā gāvaś ca vedāś ca tapaḥ satyaṁ damaḥ śamaḥ śraddhā dayā titikṣā ca kratavaś ca hares tanūḥ Translation The brāhmaṇas, the cows, Vedic knowledge, austerity, truthfulness, control of the mind and senses, faith, mercy, tolerance and sacrifice are the different parts of the body of Viṣṇu. Commentary Not only are they the followers of Viṣṇu they are integral parts of his body. Again they quote scriptures. Austerity means “acting according to one’s dharma.” Truth means “speaking the facts.” This is part of normal dharma. Control of senses and mind, faith, tolerance and mercy are part of the renunciate’s dharma (nivṛtti). Sacrifice is part of dharma for material enjoyment (pravṛtti). By mentioning these items in addition to the previously mentioned items they indicate that they will also kill the sages. Together they constitute the body of the Lord. Thus the singular is used to emphasize the oneness. Sometimes tanuḥ is also seen.
Text 42 sa hi sarva-surādhyakṣo hy asura-dviḍ guhā-śayaḥ tan-mūlā devatāḥ sarvāḥ seśvarāḥ sa-catur-mukhāḥ ayaṁ vai tad-vadhopāyo yad ṛṣīṇāṁ vihiṁsanam Translation Viṣṇu, residing in the heart, is the ultimate enemy of the demons and is the leader of all the devatās because all the devatās, including Śiva and Brahmā, survive under his protection. To persecute the brāhmaṇas is the only way to kill Viṣṇu. Commentary By killing the brāhmaṇas the devatās will also be killed. Then it will be unnecessary to kill them, like grinding what is already ground. The word hi is used twice to indicate that Viṣṇu is the enemy of the demons and is well known as the leader of the devatās. “Why should he not be killed directly?” He hides in the heart; he is always invisible. Though he has been born on earth, he cannot be seen because he is hiding. He is living somewhere. They then summarize their reasoning. Because he is hiding, we cannot catch him even if we kill all the children. External life is maintained by cows’ milk. The cows are the root of dharma, but by killing only them, he will still escape. The method of killing Viṣṇu is to kill the brāhmaṇa sages. Previously it was said that Viṣṇu took shelter of dharma, which gives him life. The Vedas are the root of dharma. They are like his body. The brāhmaṇas are the shelter of the Vedas. By attacking the places which give him life, by attacking his roots, we can kill him, though he hides within like the commander of a fort.
Text 43 śrī-śuka uvāca evaṁ durmantribhiḥ kaṁsaḥ saha sammantrya durmatiḥ brahma-hiṁsāṁ hitaṁ mene kāla-pāśāvṛto ’suraḥ Translation Śukadeva Gosvāmī continued: Thus, having considered the instructions of his bad ministers, Kaṁsa, who was bound by the laws of Yamarāja and devoid of good intelligence because he was a demon, decided to persecute the brāhmaṇas, as the only way to achieve his own good fortune. Commentary Kaṁsa was himself of bad intelligence and took advice from ministers equally of bad intelligence. Instead of hitam sometimes hitām is seen.
Text 44 sandiśya sādhu-lokasya kadane kadana-priyān kāma-rūpa-dharān dikṣu dānavān gṛham āviśat Translation These demons, the followers of Kaṁsa, were expert at persecuting others, especially the Vaiṣṇavas, and could assume any form they desired. After giving these demons permission to go everywhere, Kaṁsa entered his palace.
Kaṁsa ordered his followers, who could assume any form at will, to persecute (kadane) the devotees.
Text 45 te vai rajaḥ-prakṛtayas tamasā mūḍha-cetasaḥ satāṁ vidveṣam ācerur ārād āgata-mṛtyavaḥ Translation Surcharged with passion and bewildered by ignorance, the demons, who were approaching their death, began the persecution of the saintly persons.
They were bewildered by ignorance arising from violence to the Lord and devotees, or by anger (tamasā). Vai means famous.
Text 46 āyuḥ śriyaṁ yaśo dharma lokān āśiṣa eva ca hanti śreyāṁsi sarvāṇi puṁso mahad-atikramaḥ Translation My dear King, when a man persecutes great souls, all his benedictions of longevity, beauty, fame, religion, promotion to higher planets and blessings — all excellences — will be destroyed. Commentary Lokān means planets achieved by dharma such as Svarga. Āśiṣaḥ means objects of one’s desire. The list gives successively items of greater excellence. How can they all be enumerated? All the excellent items, as means and ends, are destroyed. Violence to the great saints famous for worshipping Viṣṇu or even disobeying their words destroys all these excellent items, even for the person who has achieved unlimited goals.
Chapter Five Texts 1–2 śrī-śuka uvāca nandas tv ātmaja utpanne jātāhlādo mahā-manāḥ āhūya viprān veda-jñān snātaḥ śucir alaṅkṛtaḥ vācayitvā svastyayanaṁ jāta-karmātmajasya vai kārayām āsa vidhivat pitṛ-devārcanaṁ tathā Translation Śukadeva Gosvāmī said: when Kṛṣṇa appeared as his son, Nanda Mahārāja, fully devoted, was overwhelmed by jubilation. After bathing and purifying himself and dressing properly, he invited brāhmaṇas who knew how to recite Vedic mantras. After having these qualified brāhmaṇas recite auspicious Vedic hymns, he arranged to have the Vedic birth ceremony celebrated for his newborn child according to the rules and regulations, and he also arranged for worship of the devatās and forefathers.
This verse illustrates how Nanda’s name really means “he who gives joy to the universe.” The word tu (but) indicates that the fortune of Nanda with his pure parental affection was superior to that of Vasudeva who had awareness of Kṛṣṇa’s powers. This description of Nanda’s glory continues till verse 19.
This was actually his son. The son was the cause of his affection. The phrase ātmāja is repeated in the second verse to confirm this. Though, Vāsudeva, being affection to the lord, who was his son, was anxious to protect him, and thus brought back māyā in exchange for his son, he is lesser in stature than Nanda in terms of pure bhakti, since he saw Kṛṣṇa as the supreme Lord.
Or giving up his nature as son of Vasudeva, the Lord identified himself as the son of Nanda. Thus he is called ātmaja. Some devotees explain as follows. The one Lord was born in Vasudeva’s house and also was born along with māyā in Nanda’s house. Because this fact is most confidential it is not revealed. In placing his son in exchange for the girl, the two became one. Thus Brahmā says paśupāṅgajāya: I offer respects to the son of the cowherd. (SB 10.14.1)
kṛṣṇo ‘nyo yadu-sambhūto yaḥ pūrṇaṁ so’ sty ataḥ paraḥ
Vṛndāvanaṁ parijyajya sa kvacin naiva gacchati
Kṛṣṇa born in the Yadu dynasty, who is complete, is different from this Kṛṣṇa. He never gives up Vṛndānana to go elsewhere. Rudra-yamala
By nature Nanda was generous (mahāmanāḥ). When the son was born he became blissful. This became the cause of a great festival. He called the vipras — those who can excellently (vi) fulfill (prāṇti) all desires. They were knowledgeable of the birth rites and rules of the Vedas. Śruti says yāvatīr vai devatāḥ sarvās tā vedavidi bṛahmaṇe vasanti: all the devatās reside in the brāhmaṇa having knowledge of the Vedas. He purified himself with ācamana and Vaiṣṇava tilaka. He had the brāhmaṇas chant mantras like bhūyas tvapi and perform the ceremony for giving intelligence to his son. Karma-phalam prayoktari: the result of action goes to the performer. Vai indicates completion of the action. They performed the ceremonies according to the rules (vidhinā). Another version has vidhivat. Then they performed worship of the Pitṛs. Nanda did not perform the nāndīmukha-śraddha personally (which was the custom) since he was stunned with bliss. Tathā can mean “and.” They had to perform those rites because he was repeatedly stunned.
Text 3 dhenūnāṁ niyute prādād viprebhyaḥ samalaṅkṛte tilādrīn sapta ratnaugha- śātakaumbhāmbarāvṛtān Translation Nanda Mahārāja gave two million cows, completely decorated with cloth and jewels, in charity to the brāhmaṇas. He also gave them seven hills of grain, covered with jewels and with cloth decorated with golden embroidery. Commentary Niyute means two million (since niyuta is one million). This will be explained in the twelfth chapter. Kṣīrasvāmī confirms this in his commentary.[6] The two million cows were decorated with silver hooves and gold horns. The amount is sesame is described. Bhaviṣyottara says:
uttamo daśabhir drauṇair madhyamaṇ pañcabhir mataḥ
tribhiḥ kaniṣṭho rājendra tilaśailaḥ prakīrtitaḥ
pūrvavac cāparaṁ sarvaṁ viṣkambhaṁ parvatādikam
The best mountain of sesame is ten droṇas, then five droṇas and then three droṇas. They were all similar to mountain ranges.
Concerning grains it says:
itthaṁ niveśyāmara-śailam agryam atas tu viṣkambha-girīn krameṇa
turīyabhagena caturdiśaṁ ca saṁsthāpayet puṣpa-vilepanāḍyān
Putting the divine mountain in front, one should establish mountain ranges in four parts in the four directions, covered with flowers and sandalwood.
The four mountains are Mandara Mountain and others.
merur mahān vrīhi-mayas tu madhye
suvarṇa-vṛkṣa-traya-saṁyutaḥ syāt
pūrveṇa muktāphala-vajra yukto
yāmyena gomedaka-puṣparāgaiḥ
paścāc ca gārutmata-nīla-ratnaiḥ
saumhye ca vaidūrya sarojarāgaiḥ
brahmātha viṣṇur bhagavān purārir
divākaro yatra hiraṇmayaḥ syāt
Meru Mountain of rice in the middle should be decorated with three gold trees. In the east should be pearls and diamonds. In the south should be gomedhas (garnet) and yellow sapphires. In the west should be emeralds and sapphires. In the south should be cat’s eye gems and rubies. There also should a deity of Viṣṇu, like the sun, made of gold.
śuklambarāṇy ambudharāvalī syāt
pūrveṇa kṛṣṇāni ca dakṣiṇena
vāsāṁsi paścād atha karburāṇi
raktāni caivottarato ghanāni
There should be white cloth in the east, black cloth in the south, multicolor cloth in the west and deep red cloth in the north.
A droṇa is described.
khārī-droṇāḍhaka prasthāḥ kuḍavaṁ ca palaṁ picuḥ
sāṇako māṣakaś caiva yathā pūrvam catur guṇāḥ
The droṇa, āḍhaka, praṣthā, kuḍava, pala, picu and māṣaka are from last to first, quadruple in quantity.
A droṇa is therefore 256 pālas. The piles were coved with gold cloth resembling Sumeru and were placed in the eight directions and covered with gems. He gave all this excellently (pra), by first washing the feet of the brāhmaṇas, and then having his men place the items in their houses.
Text 4 kālena snāna-śaucābhyāṁ saṁskārais tapasejyayā śudhyanti dānaiḥ santuṣṭyā dravyāṇy ātmātma-vidyayā Translation O King, by the passing of time, land and other material possessions are purified; by bathing, the body is purified; and by being cleansed, unclean things are purified. By purificatory ceremonies, birth is purified; by austerity, the senses are purified; and by worship, brāhmaṇas are purified, and by charity objects are purified. By satisfaction, the mind is purified; and by self-realization, or Kṛṣṇa consciousness, the soul is purified.
Why did Nanda do the activities immediately? According to the verse, by jāta-karma and charity, birth is purified.
Or, by time objects are purified. The ātmā is purified by ātma-vidyā (knowledge of one’s svarūpa) or by devotion to Kṛṣṇa and nothing else. Ātmā is separately mentioned. If the supreme soul comes to the house, what is the use of other purification?
Or there is purification by some means at some time. All purification takes place simultaneously by the lord being one’s son. So what use is charity and knowledge?
Text 5 saumaṅgalya-giro viprāḥ sūta-māgadha-vandinaḥ gāyakāś ca jagur nedur bheryo dundubhayo muhuḥ Translation The brāhmaṇas recited auspicious Vedic hymns. The experts in reciting old histories like the Purāṇas, the experts in reciting the histories of royal families, and general reciters all chanted, while singers sang and many kinds of musical instruments, like bherīs and dundubhis, played constantly. Commentary Bherīs (a type of ānaka) and dundubhis are played by striking both hands on the ends of the drum simultaneously. All these instruments played continuously because no one could be completely satisfied out of bliss.
Text 6 vrajaḥ sammṛṣṭa-saṁsikta- dvārājira-gṛhāntaraḥ citra-dhvaja-patākā-srak- caila-pallava-toraṇaiḥ Translation Vraja, whose doors, courtyards and interiors were thoroughly cleansed and moistened, was fully decorated with varieties of festoons and flags, and in different places, hung with varieties of flower garlands, flags, pieces of cloth and mango leaves. Commentary The word sam (completely) in two words indicates that the place was cleansed and moistened more than on other days. Caila means small pieces of cloth. Flags were arranged like garlands. The word “was decorated” should be understood. Or sraj can refer to separate flower garlands, placed along with various flags.
Text 7 gāvo vṛṣā vatsatarā haridrā-taila-rūṣitāḥ vicitra-dhātu-barhasrag- vastra-kāñcana-mālinaḥ Translation The cows, the bulls and the calves were thoroughly smeared with a mixture of turmeric and oil, mixed with varieties of minerals. Their heads were bedecked with peacock feathers, and they were garlanded and covered with cloth and golden ornaments. Commentary Sometimes the word ca is added to the verse. This indicates that not only were the cows ornamented but the calves and bulls as well. And even the buffalos were ornamented.
Text 8 mahārha-vastrābharaṇa- kañcukoṣṇīṣa-bhūṣitāḥ gopāḥ samāyayū rājan nānopāyana-pāṇayaḥ Translation O King Parīkṣit, the cowherd men, ornamented with valuable ornaments and garments such as coats and turbans, carrying various presentations in their hands, approached the house of Nanda Mahārāja. Commentary Seven verses show that all of Gokula had the highest attraction for Nanda and Yaśodā. After performing auspicious acts in their houses (sam), such as cleaning and sprinkling with water, they came (āyayūḥ) to Nanda’s house. The description of the cowherds indicates their great joy. They dressed in cloth and ornaments kept carefully in their houses because they were so valuable. They had valuable jewels in their hands which they would offer to Nanda. Śukadeva addresses Parīkṣit, “O King!” Another meaning of rājan is “one who shines (rāj) with great prema.” Or rājan can modify nānopayana-pānayaḥ. They held various gifts which shone. The word gopāḥ indicates that they had a natural affection in their hearts for Kṛṣṇa because of attachment to cows. Another meaning is that by their great prema they nourished (pā) the earth (go).
Text 9 gopyaś cākarṇya muditā yaśodāyāḥ sutodbhavam ātmānaṁ bhūṣayāṁ cakrur vastrākalpāñjanādibhiḥ Translation The wives of the cowherd men overjoyed, on hearing that mother Yaśodā had given birth to a son, began to decorate themselves with proper dresses, ornaments, black ointment for the eyes, and so on. Commentary The women included the wives of Nanda’s brothers. The word ca indicates all others. The cowherds heard first, and then the women, since they were inside the houses. They also were overjoyed. This is described. Hearing of the birth of a son to Yaśodā (who gave fame to Vraja) who had no sons, they were overjoyed because of their natural prema for her and the son. Therefore they decorated themselves with cloth and cosmetics.
Text 10 nava-kuṅkuma-kiñjalka- mukha-paṅkaja-bhūtayaḥ balibhis tvaritaṁ jagmuḥ pṛthu-śroṇyaś calat-kucāḥ Translation Their lotuslike faces extraordinarily beautiful, being decorated with saffron kuṅkuma, the wives of the cowherd men hurried to the house of mother Yaśodā with presentations in their hands with wide hips and moving breasts.
Their faces were beautiful because of the fresh kuṁkuma made of saffron. Their faces actually became beautiful because of their great anurāga. They went quickly holding gem-studded trays of white rice even though they had wide hips. Or strong assistants (balibhiḥ) helped them so they could move fast. Or balibhiḥ indicates three folds of skin on their navels. Though their hips were broad, their breasts moved because of their quick gait. Or though they were incapable of moving quickly because of their heavy breasts, they still moved quickly.
Text 11 gopyaḥ sumṛṣṭa-maṇi-kuṇḍala-niṣka-kaṇṭhyaś citrāmbarāḥ pathi śikhā-cyuta-mālya-varṣāḥ nandālayaṁ sa-valayā vrajatīr virejur vyālola-kuṇḍala-payodhara-hāra-śobhāḥ Translation In the ears of the gopīs were brilliantly polished jeweled earrings, and from their necks hung metal lockets. Their hands were decorated with bangles, their dresses were of varied colors, and from their hair, flowers fell onto the street like showers. Thus while going to the house of Mahārāja Nanda, the gopīs, their earrings, breasts and garlands moving, were brilliantly beautiful. Commentary They are described again with devotion. Śikhā refers to the top of their hair. They became especially beautiful in going to Nanda’s house. Though they were naturally beautiful, because of their prema for Kṛṣṇa, they became especially beautiful.
Text 12 tā āśiṣaḥ prayuñjānāś ciraṁ pāhīti bālake haridrā-cūrṇa-tailādbhiḥ siñcantyo ’janam ujjaguḥ Translation Offering blessings to the newborn child, Kṛṣṇa, the wives and daughters of the cowherd men said, “May you become the King of Vraja and long maintain all its inhabitants.” They sprinkled a mixture of turmeric powder, oil and water upon the birthless Supreme Lord and offered their prayers. Commentary In joy they said “Please protect us for a long time.” By that they prayed that he remain wealthy for all time, and prayed that he associate with them and be pleased with them. Bālake means “unto a very small child.” They prayed in this way because he was a helpless child, or they prayed out of great prema, even though he was a small baby. They loudly (ut) sang auspicious songs or they praised him so that he would be safe. Instead of pāhi sometimes jīva (live) is seen, uttered out of compassion. Not only did the women give blessings. Everyone did so.
Text 13 avādyanta vicitrāṇi vāditrāṇi mahotsave kṛṣṇe viśveśvare ’nante nandasya vrajam āgate Translation Now that the unlimited Lord Kṛṣṇa, the master of the cosmic manifestation, had arrived within the estate of Mahārāja Nanda, various types of musical instruments resounded to celebrate the greatest festival. Commentary Instruments were played by musicians. There were various instruments such as vīṇas, drums, flutes, karatālas and gongs. Besides the variety of instruments, there was variety in how the musicians played. When the musicians of Vraja played, all others in the universe also played spontaneously. The reason is given. This was a festival greater than any other (mahotsave). The reasons for the festival are given. Kṛṣṇa, Bhagavān, had personally appeared with the glory of his attractive qualities. He had all influence (viśveśvare) and had unlimited power and sweetness (anante). He had appeared in his own place, the supreme place endowed with an ocean of nectar of the highest prema (nandasya vrajam). Instead of īyūṣi (appeared) sometimes āgate (came) is seen.
Text 14 gopāḥ parasparaṁ hṛṣṭā dadhi-kṣīra-ghṛtāmbubhiḥ āsiñcanto vilimpanto navanītaiś ca cikṣipuḥ Translation In joy the cowherd men sprinkled each other with a mixture of yogurt, milk, ghee and water and then smeared each other with butter and threw butter everywhere. Commentary In joy they completely (ā) sprinkled each other with yogurt. Anointing each other completely (vi) with butter, they also threw butter, or forcibly covered each other with it. They slipped around because the ground became moist. Texts 15–16 nando mahā-manās tebhyo vāso ’laṅkāra-go-dhanam sūta-māgadha-vandibhyo ye ’nye vidyopajīvinaḥ tais taiḥ kāmair adīnātmā yathocitam apūjayat viṣṇor ārādhanārthāya sva-putrasyodayāya ca Translation The great-minded Mahārāja Nanda gave clothing, ornaments and cows in charity to the cowherd men in order to please Viṣṇu, and thus he improved the condition of his own son in all respects. He distributed charity to the sūtas, the māgadhas, the vandīs, and men of all other professions, according to their educational qualifications, and satisfied everyone’s desires.
He gave (verb understood) cloth and other items such as gold to the cowherd men and women, to the bards, and to singers and musicians who made their living by their skills, as appropriate. He worshipped them appropriately. He was naturally generous but now became most devoted (mahāmanāḥ), knowing what they desired most or what was known as most excellent (tais taiḥ kāmaiḥ). Or he gave not only to those who made a living by their skills but also to the most unfortunate (anye).
He gave not only gifts but respected everyone (ca). He worshipped all the brāhmaṇas and others. According to their birth and knowledge he satisfied their desires because he was generous.
Or he worshipped them with desires which bring the Lord under control. That cannot be understood even by ātmārāmas, in order to satisfy the Lord. The plural “desires” is used to indicate respect or many desires. He worshipped for auspiciousness in this life and the next at the birth of his son, out of great affection, in order to satisfy Viṣṇu, since he was the best of devotees. Or he worshipped at the birth of his son for the highest goal (artha) — worshipping Viṣṇu. Actually the result of worshipping Viṣṇu was the birth of his son.
Text 17 rohiṇī ca mahā-bhāgā nanda-gopābhinanditā vyacarad divya-vāsa-srak- kaṇṭhābharaṇa-bhūṣitā Translation The most fortunate Rohiṇī, the mother of Baladeva, honored by Nanda Mahārāja and Yaśodā, and dressed with valuable necklaces, garlands and cloth, was busily moving about.
Rohiṇī was especially honored since she suffered separation from Vasudeva. She was most fortunate because she experienced the appearance of the Lord, and was never separated from Kṛṣṇa, and because she lived in Vraja. She was honored by Nanda, the protector of cows and earth (gopa), a great king. Or she was honored by Nanda and the cowherds. Or mahābhāgāḥ can refer to Yāśodā or all the cowherd women. Or Rohiṇī was honored or made completely happy by Yāśodā and the other women, the cowherds and Nanda. Though she did not want it, because of separation, she was ornamented with good cloth and decorations. Other decorations are also indicated. Yāśodā and others gave her cloth superior to what she was wearing (divya). She moved about (vyacarat) here and there with affection, doing various tasks at this great festival. Because of her joy at Kṛṣṇa’s birth, there is no mention of Rohiṇī’s newborn child sleeping in her house.
Text 18 tata ārabhya nandasya vrajaḥ sarva-samṛddhimān harer nivāsātma-guṇai ramākrīḍam abhūn nṛpa Translation O Mahārāja Parīkṣit, the home of Nanda Mahārāja is eternally the abode of the Supreme Lord and his qualities, and is therefore always naturally endowed with all wealth. Yet beginning from Kṛṣṇa’s appearance there, it became the place for the pastimes of the goddess of fortune.
“How was it possible to immediately decorate two million cows, make seven mountains of sesame and give in charity unlimited ornaments, cloth and decorated cows?” From his birth Vraja became prosperous with the essential (ātma) qualities (such as generosity and devotion) inherent in the Lord’s abode and became the place of pastimes of Lakṣmī. The cause was the Lord (hareḥ). There were buildings of cintāmaṇi, desire trees and kāmadhenus. O king, this wealth is not possible even for a king like you. Or Śukadev calls out in astonishment.
Text 19 gopān gokula-rakṣāyāṁ nirūpya mathurāṁ gataḥ nandaḥ kaṁsasya vārṣikyaṁ karaṁ dātuṁ kurūdvaha Translation Śukadeva Gosvāmī continued: Thereafter, my dear King Parīkṣit, O best protector of the Kuru dynasty, Nanda Mahārāja appointed the local cowherd men to protect Gokula and then went to Mathurā to pay the yearly taxes to King Kaṁsa. Commentary Previously because of lack of a son Nanda had no possessiveness of wealth and had no fear of Kaṁsa. With the birth of a precious son he became anxious to protect him, worrying greatly. He therefore personally went quickly to Mathurā city to allay insurmountable fears. He engaged cowherds in protecting Vraja. He had to give yearly taxes at the beginning of the year starting in Śrāvana month. Śukadeva addresses Parīkṣit as Kurūdvaha, leader of the Kurus, to show that Yudhiṣṭhira was also anxious to protect the remaining son in his dynasty. (Similarly Nanda wanted to protect Vraja.)
Text 20 vasudeva upaśrutya bhrātaraṁ nandam āgatam jñātvā datta-karaṁ rājñe yayau tad-avamocanam Translation When Vasudeva heard that Nanda Mahārāja, his brother, had come to Mathurā and already paid the taxes to Kaṁsa, he went to Nanda Mahārāja’s residence.
Vasudeva heard from others that Nanda had come, since the news spread. He learned that Nanda had paid the taxes to Kaṁsa. Otherwise he would have been uncomfortable in any meeting with him because of anxiety. Or he heard because Nanda became famous for giving tax in the form of abundant milk products. He went to the place where Nanda parked the carts out of fear of Kaṁsa. Just as Nanda was coming, Vasudeva came quickly out of affection for his son.
Text 21 taṁ dṛṣṭvā sahasotthāya dehaḥ prāṇam ivāgatam prītaḥ priyatamaṁ dorbhyāṁ sasvaje prema-vihvalaḥ Translation When Nanda Mahārāja heard that Vasudeva had come, he was overwhelmed with love and affection, being as pleased as if his body had regained its life. Seeing Vasudeva suddenly present, he got up and embraced him with both arms. Commentary Though it was impossible for Vasudeva to come because of fear of Kaṁsa, Nanda saw him suddenly coming. Or suddenly he rose up. Overcome with bliss displaying ecstatic symptoms because of prema, since Vasudeva was dear to him, he embraced him. Or for a moment he became out of control because of prema. He rose up as if his life airs returned because of Vasudeva’s arrival (since Vasudeva was his very life). It does not mean “seeing him as if his life airs returned,” since it would be impossible to see him if he life airs were not functioning. Nanda did not prostrate himself before Vasudeva because he was older than Vasudeva. This is understood from verse 23 where Vasudeva says that Nanda was without a child even in old age. Or he did not offer prostrations because he was overcome with prema.
Text 22 pūjitaḥ sukham āsīnaḥ pṛṣṭvānāmayam ādṛtaḥ prasakta-dhīḥ svātmajayor idam āha viśāmpate Translation O Mahārāja Parīkṣit, having thus been received and welcomed by Nanda Mahārāja with honor and kind words, Vasudeva sat down very peacefully and inquired about his own two sons because of intense love for them.
Vasudeva was welcomed by Nanda by washing his feet etc. and asking about his health. Because of attachment he asked about his sons. This was his whole intention in coming and speaking. He did not think of his (sva) sons as the supreme lords, but only as his sons (svātmajayoḥ) and he thought of them equally. Or being attached to his sons who were splendid (su) he inquired. O lord of progeny (viśāmpate)!
Text 23 diṣṭyā bhrātaḥ pravayasa idānīm aprajasya te prajāśāyā nivṛttasya prajā yat samapadyata Translation My dear brother Nanda Mahārāja, at an advanced age you had no son at all and were hopeless of having one. Therefore, that you now have offspring is a sign of great fortune.
Though Nanda had many sacrifices performed, a son had not been born. It is by good fortune that a son has been produced now in your old age. It is excellent to have a son. This was known by the people because of the great celebration Nanda performed. Another version has samjāyate (born). He says this, hiding the fact that he exchanged the two children. The affix sam indicates most excellent. Nanda had a son late in life so that the affection for the Lord would be intense. In the material world it is seen that when an elderly person, even after many attempts, fails to have a son, gives up hope, and then suddenly obtains a son, he develops the greatest affection when a son of great qualities is born.
Text 24 diṣṭyā saṁsāra-cakre ’smin vartamānaḥ punar-bhavaḥ upalabdho bhavān adya durlabhaṁ priya-darśanam Translation It is also by good fortune seeing you as if reborn since you are in the wheel of dangerous material life. It is rare to see dear friends.
You are existing in the wheel of saṁsāra, where death is always possible. The sentiment here is aniṣṭhāśaṅkīnīva bandhu-hṛdayāni: a relative or intimate friend is always fearful of some injury to his beloved. (Abhijñāna-śakuntalā-nāṭaka) Or though you exist in this wheel of saṁsāra, suddenly filled with sorrow for children or wife, it is good fortune to meet you today, when you have been born again as your son, for it is rare to see dear ones.
Or It is good fortunate that, though in the wheel of saṁsāra, you are as if reborn because you have attained seeing a dear son which is rare in old age. Or though I exist in the wheel of saṁsāra, by good fortunate I am as if reborn because you, my dear friend, have attained sight of a dear son, which is rare.
Text 25 naikatra priya-saṁvāsaḥ suhṛdāṁ citra-karmaṇām oghena vyūhyamānānāṁ plavānāṁ srotaso yathā Translation Many planks and sticks, unable to stay together, are carried away by the force of a river’s waves. Similarly, although we are intimately related with friends and family members, we are unable to stay together because of our various karmas. Commentary Friends cannot always live together happily because of various karmas. Waves variously take away (vyūhyamānānām) things floating in the water. The root is vah: to bring.
Text 26 kaccit paśavyaṁ nirujaṁ bhūry-ambu-tṛṇa-vīrudham bṛhad vanaṁ tad adhunā yatrāsse tvaṁ suhṛd-vṛtaḥ Translation My dear friend Nanda Mahārāja, in the huge forest where you are living with your friends are the cows safe and are the water, grass and plants sufficient? Commentary Nirujam should be nīrujam (free of sickness) but is altered for meter. Are the cows healthy where you are now staying in some forest of Mathurā district? Or in the forest where you live are the cows now healthy and are the water, grass and plants sufficient? One can live with one’s friends only when these items are sufficiently available. This implies that the items must be spread over a wide area for prosperity.
Text 27 bhrātar mama sutaḥ kaccin mātrā saha bhavad-vraje tātaṁ bhavantaṁ manvāno bhavadbhyām upalālitaḥ Translation My son Baladeva, being raised by you and your wife, Yaśodādevī, considers you two his father and mother. Is he living very peacefully in your home with his real mother, Rohiṇī? Commentary How is my son whom you raised as your own son? Or, does he have great affection for you because he thinks of you as his father? That affection does not arise simply because of being born from a certain father, but by seeing and association. Or, is my son along with his mother staying in your Vraja? Have you not gone somewhere else because of fear of Kaṁsa? He speaks of Balarāma as his son because Vasudeva had already heard that he was born. Hari-vaṁśa says:
prāg eva vasudevas tu vraje śuśrāva rohiṇīm
prajātāṁ putram evāgre candrāt kāntatarānanam
Vasudeva attained a son whose face was brighter than the moon from pregnant Rohiṇī in Vraja before Kṛṣṇa was born.
Agre means before Kṛṣṇa’s birth. But it should be understood that his birth was almost at the same time. Vasudeva says:
vardhamānāv ubhāv etau samāna-vayasau yathā
śobhetāṁ govraje tasmin nanda gopa tathā kuru
O Nanda! Do what is necessary so that the two growing boys of the same age may flourish. Hari-vaṁśa
In other words the two boys performed pastimes like crawling at the same time.
Text 28 puṁsas tri-vargo vihitaḥ suhṛdo hy anubhāvitaḥ na teṣu kliśyamāneṣu tri-vargo ’rthāya kalpate Translation One’s religion, economic development and sense gratification, as described in the Vedic literatures, are beneficial when wife and son are present. Otherwise, if they are in distress, these three cannot offer any happiness. Commentary By protecting a friend’s son, you have achieved great success. Though I have wealth, at this time I am not successful because my son and family are suffering. Pumṣaḥ indicates mankind in general and also a heroic man. The three vargas of mankind must be endowed with wife and son according to scriptures. When wife and son are suffering, there can be no happiness from the three vargas – there is only suffering, for dharma is not properly respected. Smṛti says
vṛddhau ca mātāpitarau sādhvī bhāryā sutaḥ śiśuḥ
apy akārya-śataṁ kṛtvā bhartavyā manur abravīt
Manu has said that the elders, mother, father, the chaste wife, sons and babies should be protected even if one commits hundreds of offenses to do so. Padma Purāṇa
Text 29 śrī-nanda uvāca aho te devakī-putrāḥ kaṁsena bahavo hatāḥ ekāvaśiṣṭāvarajā kanyā sāpi divaṁ gatā Translation Nanda Mahārāja said: Alas, King Kaṁsa killed so many of your children, born of Devakī. And your one daughter, the youngest child of all, entered the heavenly planets.
Seeing Vasudeva lamenting, Nanda, answering his questions about his welfare, politely agreeing but not mentioning everything directly, comforts him when answering. Aho indicates lamentation.
Text 30 nūnaṁ hy adṛṣṭa-niṣṭho ’yam adṛṣṭa-paramo janaḥ adṛṣṭam ātmanas tattvaṁ yo veda na sa muhyati Translation Every man is certainly controlled by destiny. He cannot escape it. One who knows the truth about fate will not lament. Commentary He pacifies Vasudeva with this verse. Indeed, fate is the cause of happiness and distress for man. One who knows this does not lament. Śrīdhara Svāmī explains. When the karma for having sons is exhausted, sons are no longer seen. Fate has the final say. If one is separated from a son, fate can return him from the dead. An example is Jamadagni (who was able to revive his wife and sons killed by Parāśurāma). Therefore now you should not be sad since it is possible to see and meet those who are dead or separated after some time. But this is Śrīdhara’s comment, not what Nanda thought at that time, since it would not be suitable to the context. (Nanda was not aware that in the future Vasudeva’s sons would be revived.) Though there is separation, there can also be seeing and meeting again. Or another meaning of the verse is as follows. Because of fate there is death. Because of fate your many sons died. “Then it is better not to be born.” Fate causes birth also (aḍṛṣṭaṁ paramam). Their talk is part of the human pastimes (they are actually beyond fate).
Text 31 śrī-vasudeva uvāca karo vai vārṣiko datto rājñe dṛṣṭā vayaṁ ca vaḥ neha stheyaṁ bahu-tithaṁ santy utpātāś ca gokule Translation Vasudeva said: Since you have paid the annual taxes to Kaṁsa and have also seen me, do not stay in this place for many days. There may be some disturbances in Gokula.
Overjoyed since he understood from Nanda’s words that other people did not know that he had exchanged the children, Vasudeva tells the real purpose of his coming. Plural is used (vaḥ) to show respect or to indicate Nanda’s associates as well. He also uses the plural for himself (vayam) to indicate his respectful attitude on seeing Nanda. Repetition of vaḥ (instead of vai) is not a fault since it occurs in two separate sentences. Or if it is in the same sentence it can mean “Your (vaḥ) tax has been given. We who are yours (vaḥ) have seen you.” Or the tax has been paid by you (vaḥ). You should not say in the city for a long time.
Viṣṇu Purāṇa says:
datto hi vārṣikaḥ sarvo bhavadbhir nṛpateḥ karaḥ
yad artham āgatās tasmād nātra stheyaṁ mahādhanaiḥ
Having giving the yearly tax to the king, do not stay here with your wealth, since your purpose has been fulfilled.
Vasudeva instills fear in Nanda to make him desire to return to Gokula quickly after sufficient satisfaction of his association. Vasudeva had achieved his goal of learning about his sons.
Considering dangers, he now speaks to prevent Nanda from leaving Gokula, in order to protect his son, and to increase his attachment by various means. Though there are naturally no dangers because of a relationship with the Lord — and what to speak of Vraja which was directly the residence of the Lord, by the will of the Lord these dangers appeared in order to increase the affection of the devotees residing there for the Lord. This is for displaying a wealth of special pastimes glorifying the Lord, which generate bliss for all people. This comes clear later.
Text 32 śrī-śuka uvāca iti nandādayo gopāḥ proktās te śauriṇā yayuḥ anobhir anaḍud-yuktais tam anujñāpya gokulam Translation Śukadeva Gosvāmī said: After Vasudeva advised Nanda Mahārāja in this way, Nanda Mahārāja and his associates, the cowherd men, took permission from Vasudeva, yoked their bulls to the bullock carts, and departed for Gokula. Commentary After Vasudeva spoke profoundly (pra) from the nyāya scriptures, Nanda departed. Anaḍud means animals capable of pulling a cart — huge oxen. Yoking the huge oxen to carts in order to return quickly, taking his permission, they immediately departed for Gokula.
Chapter Six Text 1 śrī-śuka uvāca nandaḥ pathi vacaḥ śaurer na mṛṣeti vicintayan hariṁ jagāma śaraṇam utpātāgama-śaṅkitaḥ Translation Śukadeva Gosvāmī continued: While Nanda Mahārāja was on the way home, he considered that what Vasudeva had said could not be false. As Nanda Mahārāja thought about the danger he was afraid, and he took shelter of the destroyer of fear.
On the road, thinking, he surrendered in his mind to Hari, he who destroys all fears. O Lord! Please protect my son, he said in pain. Or he prayed in his heart, since he was affectionate to Kṛṣṇa at all times, constantly thinking of him. Though he was always absorbed in Kṛṣṇa, now particularly he surrendered to the Lord because of the danger, since he was the best of devotees. The devotees will surrender to the Lord and not do anything else to destroy dangers. Actually he did so out of great affection for Kṛṣṇa.
Or on the path he thought of his son, who was attractive (harim) because Vasudeva’s words could not be false. “I do not know what has happened there.” Thus he went to his house (śaraṇam).
Text 2 kaṁsena prahitā ghorā pūtanā bāla-ghātinī śiśūṁś cacāra nighnantī pura-grāma-vrajādiṣu Translation While Nanda Mahārāja was returning to Gokula, the same fierce Pūtanā whom Kaṁsa had previously engaged to kill babies was wandering about in the towns, cities and villages, doing her nefarious duty. Commentary This verse tells the news of Vraja. Though previously his ministers persuaded him to afflict the sages, fearful Kaṁsa agreed that Pūtanā should go to kill the infants as a simultaneous method of safely before harassing the sages. She was first (pra) engaged because she was ferocious in killing infants. She killed them completely, by giving them her poisoned breast. They died immediately. Viṣṇu
Purāṇa says:
yasmai yasmai stanaṁ rātrau pūtanā saṁprayacchati
tasya taysa kṣaṇenāṅgam bālakasyopahanyate
In a moment Pūtanā killed any child to whom she offered her breast.
Another version has pura-gramākarādiṣu: among the towns, villages and mining settlements. Ādiśu means “among the flocks.”
Text 3 na yatra śravaṇādīni rakṣo-ghnāni sva-karmasu kurvanti sātvatāṁ bhartur yātudhānyaś ca tatra hi Translation Wherever people in any position perform chanting and hearing about the devotees and the Lord while doing their duties, there cannot be any danger from bad elements. Therefore there was no need for anxiety about Gokula while the Supreme Lord was personally present.
It was said that Pūtanā killed children in the towns and villages. What happened to Nanda’s boys? This verse answers. Where there is no hearing during sacrifices and other duties (sva-karmasu) mainly for attaining one’s material goals, what to speak of not having hearing as the main item, the demons cause affliction. Hearing about the devotees (sātvatām) destroys the demons, what to speak of hearing about the Lord (bhartuḥ). The word ca means tu (but) or can mean other wicked persons. Certainly (hi) such persons will be strong (these words should be supplied) in those places.
Or it is an answer to the question “Did she kill all the babies?” The answer is the same. All the children were safe who lived where there was hearing about the Lord. Because of the spread of bhakti everywhere with the appearance of the Lord, at that time the children could not be killed.
Or where there is hearing about the Lord the demons do not exist. Since the Lord lived personally in Gokula, there was always glorification of the Lord and all auspiciousness. This is explained in verse 7.
Text 4 sā khe-cary ekadotpatya pūtanā nanda-gokulam yoṣitvā māyayātmānaṁ prāviśat kāma-cāriṇī Translation Once upon a time, Pūtanā Rākṣasī, who could move according to her desire and was wandering in outer space, converted herself by mystic power into a very beautiful woman and thus entered Gokula, the abode of Nanda Mahārāja. CommentaryOn the sixth day, she went at night, according to Parāśara and Vaiśampāyaṇa, flying in the sky. Because she was of ferocious demeanor she transformed herself into a woman. The verb form should actually be yoṣāyitvā. It is abbreviated by poetic license. Texts 5–6 tāṁ keśa-bandha-vyatiṣakta-mallikāṁ bṛhan-nitamba-stana-kṛcchra-madhyamām suvāsasaṁ kalpita-karṇa-bhūṣaṇa- tviṣollasat-kuntala-maṇḍitānanām valgu-smitāpāṅga-visarga-vīkṣitair mano harantīṁ vanitāṁ vrajaukasām amaṁsatāmbhoja-kareṇa rūpiṇīṁ gopyaḥ śriyaṁ draṣṭum ivāgatāṁ patim Translation Her hips were full, her breasts were large and firm, seeming to oppress her slim waist, and she was dressed very nicely. Her hair, adorned with a garland of jasmine flowers, was scattered about her beautiful face effulgent with her swaying earrings. When she smiled very attractively, glancing upon everyone, her beauty drew the attention of all the inhabitants of Vraja. When the gopīs saw her, they thought that the beautiful goddess of fortune, holding a lotus flower in her hand, had come to see her husband.
Jasmines bound together were tied in her hair, making her very beautiful. He face was decorated with locks of hair shining with the effulgence of her swinging earrings. She was acting attractively (manoharantīm). The gopīs thought she was the wealth of the universe (śriyam), since she held lotuses in her hands. She held play lotuses in her hands to produce great beauty.
Why would she come? She seemed to be looking for her husband. The word iva (as if) indicates it was not actually so. Or like Lakṣmī she had come to see the protector (patim) of the gopīs, since Kṛṣṇa was the son of Nanda. Or the gopīs thought that the woman was like Lakṣmī coming from her planet to see Nārāyaṇa. This appearance was possible because of her astonishing beauty and skillful dress.
Text 7 bāla-grahas tatra vicinvatī śiśūn yadṛcchayā nanda-gṛhe ’sad-antakam bālaṁ praticchanna-nijoru-tejasaṁ dadarśa talpe ’gnim ivāhitaṁ bhasi Translation While searching for small children, Pūtanā, whose business was to kill them, entered the house of Nanda Mahārāja unobstructed, having been sent by the superior potency of the Lord. She entered Nanda Mahārāja’s room, where she saw the child sleeping in bed, his power covered like a fire covered by ashes.
Searching for children in Gokula, she saw the child, who was performing childhood pastimes (bālam), who puts an end to demons, and who was sleeping (āhitam) on a bed. This also excludes Balarāma as the child described, since he sometimes overlooks the demons. Balarāma was in Rohiṇī’s house. Bālam indicates that Kṛṣṇa was performing bāla pastimes as his nature or it expresses Śukadeva’s special bhakti. Kṛṣṇa caused the great power of Pūtanā to be destroyed (praticchanna-nijoru-tejasamur). This indicates his great power. An example is given. It was like fire hidden in charcoal. The charcoal can manifest the intense burning of fire.
Did she not become fearful? Why was such an evil person able to see the Lord? It was because of the manifestation of the Lord’s powers (yadṛcchayā). This reason is also apparent later. She also dressed up attractively as a cowherd women so the women thought she was Lakṣmī. Thus they did not prevent her from approaching.
Text 8 vibudhya tāṁ bālaka-mārikā-grahaṁ carācarātmā sa nimīlitekṣaṇaḥ anantam āropayad aṅkam antakaṁ yathoragaṁ suptam abuddhi-rajju-dhīḥ Translation The Lord, understanding that Pūtanā was expert in killing small children, closed his eyes. Pūtanā took him on her lap him though he was to be her destruction, just as an unintelligent person places a sleeping snake on his lap, thinking the snake to be a rope.
She was a demon killer of children (bala-graham). The word bāla-grahaḥ is not in the feminine since it belongs to a class of words which retain their original gender when used as an adjective (even if the person is female.) He had his eyes closed because he was very small and afraid. Or she would not be able to see his eyes directly. Or since he was an ocean of good qualities he was ashamed of killing her, even though it was beneficial for her. Or he could bear to see her killed, since she was wearing clothing like Rohiṇī.
Text 9 tāṁ tīkṣṇa-cittām ativāma-ceṣṭitāṁ vīkṣyāntarā koṣa-paricchadāsivat vara-striyaṁ tat-prabhayā ca dharṣite nirīkṣyamāṇe jananī hy atiṣṭhatām Translation Although seeing her within the room, Yaśodā and Rohiṇī, overwhelmed by her affection, thinking her to be the best of women, simply stood and gazed at her, though her heart was most cruel — because she displayed the gentlest behavior, like a knife hidden in a sheath.
They saw her in the room, near the child (antarā), as the best of women, though she had a cruel heart and had crooked activities (vāma-ceṣṭitām). Though they saw her, they just stood there. They did not stop her because they were bewildered (dharṣite) by her beauty, since she was affectionate like a mother (prabhayā), or they were overcome by the Lord’s power, since he wanted to suck Pūtanā’s life air. Otherwise they would have prevented her and she would not be able to put Kṛṣṇa on her lap.
Or though cruel hearted, she had charming actions like a mother (vāma-ceṣṭitām). She did not seem wicked. Evil persons cannot suddenly enter others’ houses. They had faith that she was a good woman. Thus they did not do anything, overpowered by her beauty and charm. She was capable of doing her actions, like a knife in a sheath.
Text 10 tasmin stanaṁ durjara-vīryam ulbaṇaṁ ghorāṅkam ādāya śiśor dadāv atha gāḍhaṁ karābhyāṁ bhagavān prapīḍya tat- prāṇaiḥ samaṁ roṣa-samanvito ’pibat Translation On that very spot, the fiercely dangerous Rākṣasī took Kṛṣṇa on her lap and pushed her breast into his mouth though her breast was smeared with a dangerous, immediately effective poison .The Supreme Lord, becoming very angry, squeezed her breast hard with both hands and sucked out her life.
At that time or in that place (tasmin), she offered her breast, which had unrelenting (durjara), powerful, sharp (ulbanam) poison. Just by touching it one would die. The Lord, full of qualities like mercy, but also greatly angry at the number of infants she had previously killed, pressed her forcibly against his chest. Or he drank as if angry, since in drinking her life air he was most merciful to her. This becomes clear later.
Text 11 sā muñca muñcālam iti prabhāṣiṇī niṣpīḍyamānākhila-jīva-marmaṇi vivṛtya netre caraṇau bhujau muhuḥ prasvinna-gātrā kṣipatī ruroda ha Translation Unbearably pressed in every vital point, the demon Pūtanā began to cry, “Please leave me, leave me! Suck my breast no longer!” Perspiring, her eyes wide open and her arms and legs flailing, she cried very loudly again and again.
She shouted loudly, but uselessly (alam). He pressed all the points where life resided in her. She cried loudly. Ha expresses bliss.
Text 12 tasyāḥ svanenātigabhīra-raṁhasā sādrir mahī dyauś ca cacāla sa-grahā rasā diśaś ca pratinedire janāḥ petuḥ kṣitau vajra-nipāta-śaṅkayā Translation As Pūtanā screamed loudly and forcefully, the earth with its mountains, outer space with its planets, the lower planets trembled and echoed with the sound. All directions vibrated, and people fell on the earth, fearing that thunderbolts were falling upon them. Commentary The earth and lower planets trembled and echoed the sound, and the directions echoed the sound. The people had never heard such a loud sound and thus fell to the ground.
Text 13 niśā-carītthaṁ vyathita-stanā vyasur vyādāya keśāṁś caraṇau bhujāv api prasārya goṣṭhe nija-rūpam āsthitā vajrāhato vṛtra ivāpatan nṛpa Translation In this way the demon Pūtanā, pained in her breast, lost her life. O King Parīkṣit, opening her mouth wide and spreading her arms, legs and hair, she fell down in the pasturing ground in her original form just as Vṛtrāsura had fallen when struck by the thunderbolt of Indra.
The pain in her breast was the main cause of her dying. She is compared to Vṛtra because she had a huge body and like him attained the spiritual world. Śukadeva calls to the king in joy. Or like you, a king, who protects people from the wicked, Kṛṣṇa protected Vraja from the body of Pūtanā.
Her original form was that of an owl. This is mentioned previously. Tokena jīva-haraṇaṁ yad ulūki-kāyāḥ: he killed the woman with the body of an owl when he was a child. (SB 1.2.27) The word goṣṭhe here means “near a place kept for milking the cows, not where people were living.” Moving her feet, she crushed trees. She flailed her arms as if trying to fly like a bird. It was previously mentioned that she flew to Vraja. O king! Understanding this story, you will protect the people (nṛpa).
Text 14 patamāno ’pi tad-dehas tri-gavyūty-antara-drumān cūrṇayām āsa rājendra mahad āsīt tad adbhutam Translation O King Parīkṣit, when the gigantic body of Pūtanā fell to the ground, it smashed all the trees within a limit of twelve miles. This was most astonishing.
Other astonishing facts are mentioned. Not only while living did she kill others, but in dying also while falling (patamāno ‘pi) she killed the trees all around for six krośas. Or even in falling she was in great pain. Or even in that body (tad-dehaḥ api), she was killing entities because the body was huge. She crushed the trees for six krośas, but not other living beings. That was most astonishing. O king! Because you are a great king you should believe this. Texts 15–17 īṣā-mātrogra-daṁṣṭrāsyaṁ giri-kandara-nāsikam gaṇḍa-śaila-stanaṁ raudraṁ prakīrṇāruṇa-mūrdhajam andha-kūpa-gabhīrākṣaṁ pulināroha-bhīṣaṇam baddha-setu-bhujorv-aṅghri śūnya-toya-hradodaram santatrasuḥ sma tad vīkṣya gopā gopyaḥ kalevaram pūrvaṁ tu tan-niḥsvanita- bhinna-hṛt-karṇa-mastakāḥ Translation The Rākṣasī’s mouth was full of teeth, each resembling the front of a plow, her nostrils were deep like mountain caves, and her breasts resembled big slabs of stone fallen from a hill. Her scattered hair was the color of copper. The sockets of her eyes appeared like deep blind wells, her fearful thighs resembled the banks of a river, her arms, legs and feet seemed like big bridges, and her abdomen appeared like a dried-up lake. The hearts, ears and heads of the cowherd men and women were already shocked by the Rākṣasī’s screaming, and when they saw the fierce wonder of her body, they were even more frightened. Commentary Her ferocious nature is described with eight characteristics. Her thighs were frightening. Previously her loud wailing was frightening and now everyone understood that she was the killer of children. Seeing her, the cowherds could understand she was a demon. They were frightened out of affection for Kṛṣṇa. Sma indicates that they became completely frightened. This was directly visible.
Text 18 bālaṁ ca tasyā urasi krīḍantam akutobhayam gopyas tūrṇaṁ samabhyetya jagṛhur jāta-sambhramāḥ Translation Without fear, the child Kṛṣṇa was playing on the upper portion of Pūtanā Rākṣasī’s breast, and when the gopīs saw the child’s wonderful activities, they immediately came forward with great jubilation and picked him up. Commentary The gopīs around Yaśodā, understanding that the demon killed children, left Yaśodā and Rohiṇī who had fainted and ran, took the child from the dead body, and returned to the house. Their affection for him increased on seeing that he was playing happily on her breast. Because he was child he had no fear. But actually he made others have no fear as well. Seeing him moving his hands and legs as if dancing while situated on her breast, they became astonished or overjoyed (jāta-sambhramāḥ). They then went directly (samabhyetya) and climbed up on the huge corpse lying on the ground and took the child away. Since they all had natural affection for Kṛṣṇa, they developed great power to do this. It will be described that they knew how to perform protective rituals with nyāsa. It should be understood that these gopīs were the same age as Yaśodā since they protected Kṛṣṇa with the affection of a mother.
Text 19 yaśodā-rohiṇībhyāṁ tāḥ samaṁ bālasya sarvataḥ rakṣāṁ vidadhire samyag go-puccha-bhramaṇādibhiḥ Translation Thereafter, mother Yaśodā and Rohiṇī, along with the other elderly gopīs, waved about the switch of a cow to give full protection to the child Śrī Kṛṣṇa. Commentary This verse and later verses show how they had the ability to protect him out of affection. Fearing for the health of the child, Yaśodā and Rohiṇī could not do anything at first. Thus, when it mentions that they performed actions in the verse, they were not the major performers. The others had the two women with them in order to pacify their grief. They performed actions to protect the child everywhere (sarvataḥ or sarvaśaḥ), inside and outside, for auspiciousness. They did this in the best way (samyag). They waved a tassel made of cow tail hairs and as well waved mustard seeds and touched a winnowing basket.
Text 20 go-mūtreṇa snāpayitvā punar go-rajasārbhakam rakṣāṁ cakruś ca śakṛtā dvādaśāṅgeṣu nāmabhiḥ Translation The child was thoroughly washed with cow urine and then smeared with the dust raised by the movements of the cows. They protected him while chanting different names of the Lord and applying cow dung on twelve different parts of his body. Commentary This shows how they completely protected him. They protected him by touching cow dung to twelve parts of his body while chanting twelve names of Viṣṇu. The names are those mentioned in Padma Purāṇa when putting on tilaka.
lalāṭe keśavaṁ dhyāyen nārāyaṇam athodare
vakṣaḥ-sthale mādhavaṁ tu govindaṁ kaṇṭha-kūpake
viṣṇuṁ ca dakṣiṇe kukṣau bāhau ca madhusūdanam
trivikramaṁ kandhare tu vāmanaṁ vāma-pārśvake
śrīdharaṁ vāma-bāhau tu hṛṣīkeśaṁ tu kandhare
pṛṣṭhe ca padmanābhaṁ ca kaṭyāṁ dāmodaraṁ nyaset
When one marks the forehead with tilaka, he must remember Keśava. When one marks the lower abdomen, he must remember Nārāyaṇa. For the chest, one should remember Mādhava, and when marking the hollow of the neck one should remember Govinda. Lord Viṣṇu should be remembered while marking the right side of the belly, and Madhusūdana should be remembered when marking the right arm. Trivikrama should be remembered when marking the right shoulder, and Vāmana should be remembered when marking the left side of the belly. Śrīdhara should be remembered while marking the left arm and Hṛṣīkeśa should be remembered when marking the left shoulder. Padmanābha and Dāmodara should be remembered when marking the back.
Because they were the greatest Vaiṣṇavas they protected him by this method.
Text 21 gopyaḥ saṁspṛṣṭa-salilā aṅgeṣu karayoḥ pṛthak nyasyātmany atha bālasya bīja-nyāsam akurvata Translation The gopīs first performed ācamana. They purified their bodies and hands with the nyāsa-mantra and then applied the same mantra upon the body of the child. Commentary Yaśodā and Rohiṇī are not included here as before. This is indicated by the word pṛthak (separately).
The bīja-nyāsa is formed by the first syllable of the name of the Lord with an anusvara, followed by namaḥ (for instance yaṁ yajñāya namaḥ). The names from aja to īśvara were used to touch eleven parts of Kṛṣṇa’s body. Texts 22–23 avyād ajo ’ṅghri maṇimāṁs tava jānv athorū yajño ’cyutaḥ kaṭi-taṭaṁ jaṭharaṁ hayāsyaḥ hṛt keśavas tvad-ura īśa inas tu kaṇṭhaṁ viṣṇur bhujaṁ mukham urukrama īśvaraḥ kam cakry agrataḥ saha-gado harir astu paścāt tvat-pārśvayor dhanur-asī madhu-hājanaś ca koṇeṣu śaṅkha urugāya upary upendras tārkṣyaḥ kṣitau haladharaḥ puruṣaḥ samantāt Translation May Aja protect your legs, may Maṇimān protect your knees, Yajña your thighs, Acyuta the upper part of your waist, and Hayagrīva your abdomen. May Keśava protect your heart, Īśa your chest, the sun-god your neck, Viṣṇu your arms, Urukrama your face, and Īśvara your head.
May Cakrī protect you from the front; may Hari, the carrier of the club, protect you from the back; and may the carrier of the bow, who is known as the enemy of Madhu, protect one side and may Ajana, the carrier of the sword, protect your other side. May Urugāya, the carrier of the conchshell, protect you from all corners; may Upendra with Garuḍa protect you from above; may Haladhara protect you on the ground; and may Puruṣottama protect you on all sides.
They call the names of the Lord like Ajita. Maṇimān is he who wears the Kaustubha jewel. Though all the names are suitable to protect all the limbs, and described in the Bhagavan-nāma-kaumudī, the particular forms should manifest quickly with their power since the forms are present in the names used as mantras. Or in Viṣṇu-dharmottara there is a prescription for chanting particular names for particular purposes.
The heart is lower and chest is higher than that. Purusaḥ means purusottaḥ.
Text 24 indriyāṇi hṛṣīkeśaḥ prāṇān nārāyaṇo ’vatu śvetadvīpa-patiś cittaṁ mano yogeśvaro ’vatu Translation May Hṛṣīkeśa protect your senses, and Nārāyaṇa your life airs. May the master of Śvetadvīpa protect the core of your heart, and may Yogeśvara protect your mind. Commentary The word avatu is repeated because of their anxiety to protect Kṛṣṇa. Similarly pātu is repeated in the next verse for the same reason. Texts 25–26 pṛśnigarbhas tu te buddhim ātmānaṁ bhagavān paraḥ krīḍantaṁ pātu govindaḥ śayānaṁ pātu mādhavaḥ vrajantam avyād vaikuṇṭha āsīnaṁ tvāṁ śriyaḥ patiḥ bhuñjānaṁ yajñabhuk pātu sarva-graha-bhayaṅkaraḥ Translation May Pṛśnigarbha protect your intelligence, and Bhagavān your soul. While you are playing, may Govinda protect you, and while you are sleeping may Mādhava protect you. May Vaikuṇṭha protect you while you are walking, and may Nārāyaṇa, the husband of the goddess of fortune, protect you while you are sitting. Similarly, may Yajñabhuk, protect you while you enjoy life. May all these forms protect you from the bad influence of planets.
The phrase “giving fear to all planets” should modify all the different forms of the Lord mentioned. All the deities mentioned protect Kṛṣṇa from the bad influence of planets while he performs all his activities. Texts 27–29 ḍākinyo yātudhānyaś ca kuṣmāṇḍā ye ’rbhaka-grahāḥ bhūta-preta-piśācāś ca yakṣa-rakṣo-vināyakāḥ koṭarā revatī jyeṣṭhā pūtanā mātṛkādayaḥ unmādā ye hy apasmārā deha-prāṇendriya-druhaḥ svapna-dṛṣṭā mahotpātā vṛddhā bāla-grahāś ca ye sarve naśyantu te viṣṇor nāma-grahaṇa-bhīravaḥ Translation Ḍākinīs, Yātudhānīs, Kuṣmāṇḍas, Arbhaka-grahas, Bhūtas, Pretas, Piśācas, Yakṣas, Rākṣasas and Vināyakas, as well as witches like Koṭarā, Revatī, Jyeṣṭhā, Pūtan, the Mātṛkās, and Bāla-grahas, who give trouble to the body, the life air and the senses, loss of memory, madness, bad dreams and great disturbances, should be destroyed since they are afraid of the names of Viṣṇu. Commentary This list should also include Carakīs and Jvālāmukhīs. Bāla-grahāḥ is repeated (arbhaka-grahāḥ) because children have intense fear of them. Some say that arbhaka-grahas are those who snatch living beings by taking the form of a child. These are a type of Piśāca.
Text 30 śrī-śuka uvāca iti praṇaya-baddhābhir gopībhiḥ kṛta-rakṣaṇam pāyayitvā stanaṁ mātā sannyaveśayad ātmajam Translation Śukadeva Gosvāmī continued: After the gopīs, bound by maternal affection, protected the child, mother Yaśodā gave the child her breast and got him to lie down. Commentary The gopīs protected Kṛṣṇa because of being bound by great affection. They always remained in Yaśodā’s house as nurses because of that affection. They engaged in various activities there because of great eagerness for the Lord. Yaśodā showed her natural affection as a mother by giving her breast. This is also a customary way of seeing if the child is in good health.
Text 31 tāvan nandādayo gopā mathurāyā vrajaṁ gatāḥ vilokya pūtanā-dehaṁ babhūvur ativismitāḥ Translation Meanwhile, all the cowherd men, headed by Nanda Mahārāja, returned from Mathurā, and when they saw on the way the gigantic body of Pūtanā lying dead, they were struck with great wonder. Commentary The cowherds returned quickly to Vraja. That was mentioned. Coming from Mathurā they came within sight of Vraja. From afar they thought Pūtanā might be a mountain. They imagined various things since at a distance they could see the body properly. They were astonished because Vasudeva’s words about disturbance had come true.
Text 32 nūnaṁ batarṣiḥ sañjāto yogeśo vā samāsa saḥ sa eva dṛṣṭo hy utpāto yad āhānakadundubhiḥ Translation Nanda Mahārāja and the other cowherds exclaimed: You must know that Vasudeva, has become a great saint or a master of mystic power. Otherwise how could he have foreseen this calamity?
They talked among themselves in astonishment. Nūnam indicates conjecture. Vasudeva was not like this before. Now he has become a real sage because he makes authoritative statements like the sages. “But we cannot see the symptoms of a sage in him.” Then perhaps he is a master of yoga — fixed on internal worship. The words sañjātaḥ and samāsa both have the affix sam. They indicate “being fixed.” What is the reason for saying this? He saw these disturbances. He is Anakadundubhi. The drums announced his qualification for this at his birth. Or, in a previous birth perhaps he was a sage or yogī. Now he has been born as Vasudeva. Because he is omniscient he spoke in this manner. This is how they thought. Thus they were astonished.
Text 33 kalevaraṁ paraśubhiś chittvā tat te vrajaukasaḥ dūre kṣiptvāvayavaśo nyadahan kāṣṭha-veṣṭitam Translation Some inhabitants of Vraja cut the gigantic body of Pūtanā into pieces with the help of axes. Then throwing it far away piece by piece, they covered the body with wood and burned it to ashes.
Those cowherds engaged by Nanda to protect Gokula or all the people of Vraja, frightened by seeing the body of Pūtanā, burned the body completely (nyadahan), fearing she would come to life again.
Text 34 dahyamānasya dehasya dhūmaś cāguru-saurabhaḥ utthitaḥ kṛṣṇa-nirbhukta- sapady āhata-pāpmanaḥ Translation Because Kṛṣṇa had sucked the breast of Pūtanā, when he killed her she was immediately freed of all material contamination. When her gigantic body was being burnt, the smoke emanating from her body was fragrant like aguru incense. Anyone who smelled this smoke had their sinful reactions destroyed.
The smoke from the burning body was scented with aguru. The word ca indicates that even her body became fragrant because of being enjoyed by Kṛṣṇa, having been touched by Kṛṣṇa’s mouth. Kṛṣṇa, filled with unlimited attractions such as his fragrant spiritual body, had constantly drunk (nirbhukta) her milk along with her life airs. For anyone who smelled the smoke, immediately all sins were completely destroyed (ā-hata).
This should be said. Just as remnants of the Lord’ offering offered by those desiring liberation become pure nectar, destroying the great sickness of saṁsāra, a great poison obstructing the Lord, the body of Pūtana, the remnant of the lord’s enjoyment, became free of all faults and most purifying. Thus it is suitable that the smoke was fragrant. Texts 35–36 pūtanā loka-bāla-ghnī rākṣasī rudhirāśanā jighāṁsayāpi haraye stanaṁ dattvāpa sad-gatim kiṁ punaḥ śraddhayā bhaktyā kṛṣṇāya paramātmane yacchan priyatamaṁ kiṁ nu raktās tan-mātaro yathā Translation Pūtanā was always hankering for the blood of human children, and with that desire she came to kill Kṛṣṇa; but because she offered her breast to the Lord, she attained Kṛṣṇa. What then is to be said of those who had faith or devotion for Kṛṣṇa and who offer something very dear, as a mother offers something to a child?
She attained the highest goal (sad-gatim) or the goal like the devotees and those desiring liberation.
She gained a goal similar to the devotees by destruction of suffering, birth and death, after liberation. She attained this because she offered her breast to Kṛṣṇa. By species she was a Rākṣasī, but she was also a killer of children, and as well a drinker of blood. She offered her breast to Hari, who had the intention of taking away (harati) her faults.
What can be said of those who offer the best object with bhakti (śraddhayā) and prema (bhakyā) to he who is dearer than the self (paramātmane), to he who is the dearest to the self (kṛṣṇāha)? They attain pure bhakti like his mother. Yacchan (giving) is in the present tense to indicate that even in this body, while offering one attains this position.
Or what else can be said? Just as offering the best with faith (śraddhayā) and respect (bhaktyā) one attains the highest goal. Affectionate (raktāḥ) mothers attain the same goal. Or just as attached persons attain the goal, mothers attain the goal. Texts 37–38 padbhyāṁ bhakta-hṛdi-sthābhyāṁ vandyābhyāṁ loka-vanditaiḥ aṅgaṁ yasyāḥ samākramya bhagavān api tat-stanam yātudhāny api sā svargam avāpa jananī-gatim kṛṣṇa-bhukta-stana-kṣīrāḥ kim u gāvo ’nu mātaraḥ Translation Kṛṣṇa, who stepped on Pūtanā’s limbs with his feet which are situated within the heart of the pure devotees and which are worthy of praise by great devotees like Brahmā and Śiva, drank from Pūtanā’s breast. That witch attained his abode as a nurse. What can be said then of the cows and elder gopīs whose breast milk was drunk by Kṛṣṇa?
It is astonishing that such a women could attain the highest goal. Again this is praised. She attained the goal like a mother because the Lord tread on her limbs and drank from her breast. She was tred by the Lord’s feet which are the object of meditation for the devotees and are suitable for praise by Brahmā and others. But they are not capable of meditating on those feet. He directly stepped on her limbs (samākramya), and was held in her lap as if she were Devakī or a mother. She attained a goal similar to those who act as mothers and have Kṛṣṇa drink their milk, just as he drank cows’ milk.
Uddhyava says: aho bakī yaṁ stana-kāla-kūṭaṁ jighāṁsayāpāyayad apy asādhvī lebhe gatiṁ dhātry-ucitāṁ tato ’nyaṁ kaṁ vā dayāluṁ śaraṇaṁ vrajema
Oh! Evil Pūtanā, who offered her poisonous breast to Kṛṣṇa to drink with the intention of killing him, attained the position of a nurse in the spiritual world. How else is so merciful? I surrender to him! SB 3.2.23
Did she go to Vaikuṇṭha? No. She attained Svarga. It is said: ya etat pūtanā-mokṣaṁ kṛṣṇasyārbhakam adbhutam śṛṇuyāc chraddhayā martyo govinde labhate ratim
Any person who hears with faith Kṛṣṇa’s remarkable pastime of liberating Pūtanā attains attachment for Govinda. SB 10.6.44
Or she attained the goal of a mother. That is indicated because Svarga also means the planet of Viṣṇu: sad-veṣād iva pūtanāpi sa-kulā tvām eva devāpitā yad-dhāmārtha-suhṛt-priyātma-tanaya-prāṇāśayās tvat-kṛte
Thinking of this, my mind becomes bewildered. You awarded yourself even to Pūtanā and her family members because she wore the disguise of a nurse. Sb 10 1.435
Attaining the Lord (tvām) means she attained the happiness of a relationship with him. She attained a goal different from that of other demons.
What to speak of the cows whose milk Kṛṣṇa drank all (nu) and mothers who gave their milk to him? They attained Svarga of course. By repetition of the statement there is no doubt about her attainment.
In attaining this goal at death by giving her breast, though she was full of faults and violence, the other cause is the touch of Kṛṣṇa’s lotus feet.
Actually she attained the goal because the Lord was most merciful on seeing her great suffering on dying. Uddhava says: kaṁ vā dayāluṁ śaraṇaṁ vrajema
Who else is so merciful? I surrender to him! SB 10 3.2.23
She attained the goal like a mother because of giving her breast and acting with affection. That is the conclusion. Or Yātudhānis attain Svarga. What then to speak of the cows attaining the position of mothers? Nu indicates conjecture. It was because they were mothers.
Or were the cows secondary mothers (anumātaraḥ)? No, their breast milk was drunk by the Lord. Texts 39–40 payāṁsi yāsām apibat putra-sneha-snutāny alam bhagavān devakī-putraḥ kaivalyādy-akhila-pradaḥ tāsām avirataṁ kṛṣṇe kurvatīnāṁ sutekṣaṇam na punaḥ kalpate rājan saṁsāro ’jñāna-sambhavaḥ Translation Kṛṣṇa, son of Devakī, the bestower of many benedictions, including liberation, drank the milk of those cows and gopīs, which flowed with the highest parental affection. O king! These cows and women who took Kṛṣṇa as their son constantly were not qualified for saṁsāra, which produces ignorance.
There was no suffering for these mothers, but rather the greatest happiness. Two verses describe more details. The son of Yāśodā (devakī-putraḥ) drank the mothers’ breast milk. Devakī means the wife of Nanda (ka) or kī, who was godly (deva). Thus Devakī means Yāśodā, the godly wife of Nanda. Since Kṛṣṇa was her direct son, Yaśodā was superior to all cowherds and cowherd women.
They had no saṁsāra, which arises by ignorance. It is not possible to show their nature, because by intense bhakti they had achieved unlimited knowledge. Punaḥ is an ornament or means tu, emphasizing their special attainment. The Lord gives to the devotees liberation or prema (kaivalya) and even more things. He drank their milk because it was from their breasts. With affection as a son he drank. And they saw him constantly as their son (sutekṣaṇam). O king (rājan)! As the best of men or by manifesting everything you can understand this truth. Or though saṁsāra is everything present (rājan), it does not exist for them.
Or they were not at all qualified for liberation, but for Vaikuṇṭha. The best of the four puruṣārthas (saṁsāraḥ), liberation, was not suitable for them because it arises from knowledge (jñāna-saṁbhavaḥ). Being the best of devotees, attaining the result from jñāna was not suitable for them. Their great bhakti is shown. They were constantly thinking of Kṛṣṇa as their son. And the Lord does not give trifling results like liberation to these devotees. He destroys all trifling things of which the best is liberation.
Or if Pūtānā attained eternal happiness by destroying saṁsāra, why do the mothers undergo saṁsāra? They have no saṁsāra, since they are eternally liberated.
Text 41 kaṭa-dhūmasya saurabhyam avaghrāya vrajaukasaḥ kim idaṁ kuta eveti vadanto vrajam āyayuḥ Translation Upon smelling the fragrance of the smoke emanating from Pūtanā’s burning body, many inhabitants of Vrajabhūmi in distant places were astonished. “Where is this fragrance coming from?” they asked and went to Vraja.
Kaṭa means a crematorium. Vrajauksasaḥ refers to Nanda and others.
Text 42 te tatra varṇitaṁ gopaiḥ pūtanāgamanādikam śrutvā tan-nidhanaṁ svasti śiśoś cāsan suvismitāḥ Translation When Nanda and others heard the whole story of how Pūtanā had come and then been killed by Kṛṣṇa, as well as the blessings given to the child, they were astonished. Commentary When Nanda and others returning heard in Vraja the details told by the protectors of Gokula about Pūtanā’s coming, her death, as well as giving her breast and her cries of pain, and as well the blessings given to the child, they were amazed. This increased their parental affection.
Text 43 nandaḥ sva-putram ādāya pretyāgatam udāra-dhīḥ mūrdhny upāghrāya paramāṁ mudaṁ lebhe kurūdvaha Translation O Mahārāja Parīkṣit, best of the Kurus, Nanda Mahārāja was very liberal and simple. He immediately took his son Kṛṣṇa on his lap, and by formally smelling his son’s head since he had come from a distance, Nanda Mahārāja enjoyed the highest bliss.
With such astonishment, Nanda was very blissful. He attained the highest bliss, because he put his son on his lap. In spite of Vasudeva’s statements, Nanda never doubted that Kṛṣṇa was his son (sva-putram). He did not think that Kṛṣṇa had great power on seeing Pūtanā fall. Rather his affection increased. Moreover he was very magnanimous (ūdāra-dhiḥ). Though astonished, he was not disturbed. Rather his heart developed more affection for Kṛṣṇa. That is the nature of affection. These causes of bliss are in order of increasing excellence. O best of Kurus! Yudhiṣṭhira attained similar bliss by seeing you, a great devotee, the seed of the Kuru dynasty. Or Śukadeva calls out in bliss on seeing the good fortune of Nanda.
Text 44 ya etat pūtanā-mokṣaṁ kṛṣṇasyārbhakam adbhutam śṛṇuyāc chraddhayā martyo govinde labhate ratim Translation Any person who hears with faith Kṛṣṇa’s remarkable pastime of liberating Pūtanā attains attachment for Govinda.
What can be said about Pūtanā attaining liberation, by the power of Kṛṣṇa, by his drinking her milk? By hearing the story, all people attain prema for Kṛṣṇa. Any human who hears this story develops prema for Kṛṣṇa. This discards any qualification. Any human can hear with faith. Since he gave the goal to wicked Pūtanā, he naturally gives to the person with a wealth of bhakti, considering the greatness of his mercy.
Another version has niśamya instead of śṛnuyāt: hearing this story, a human endowed with faith develops prema. Or he who is endowed with faith, he attains rati. Or the person who is endowed with faith attains a position beyond death (amārtyaḥ). He escapes saṁsāra. Śrīdhara Svāmī does not accept this version since he does not explain it.
avidyāyāḥ kṣayād eva labhyo ‘ham iti tanmayīm
prāg ahan pūtanāṁ kṛsno rāghavas tāḍakām iva
The Lord, with the thought, “A person can attain me when their ignorance is destroyed,” first killed Pūtanā, who was absorbed in him, just as Rāma previously killed Tāḍakā.
Chapter Seven Texts 1–2 śrī-rājovāca yena yenāvatāreṇa bhagavān harir īśvaraḥ karoti karṇa-ramyāṇi mano-jñāni ca naḥ prabho yac-chṛṇvato ’paity aratir vitṛṣṇā sattvaṁ ca śuddhyaty acireṇa puṁsaḥ bhaktir harau tat-puruṣe ca sakhyaṁ tad eva hāraṁ vada manyase cet Translation O Lord! Hearing about the Lord, full of all qualities, destroyer, of suffering, attractor of the senses, who through his appearance causes pleasure to the ears and great attraction to the mind, destroys all disinterest in the topics and all thirst for material enjoyment and produces prema for the attractive Lord and friendship with the devotees. Please speak of the Lord’s pastimes if you think I am qualified. Commentary The previous chapter stated that hearing the childhood pastimes will produce rati. Hearing of this goal, the highest result for devotees continually practicing hearing and chanting, Parīkṣit became filled with bliss, realizing that the topics were a stimulus for himself. With great eagerness, fearing a change to other topics, in two verses he welcomes narrations of the unlimited pastimes of Kṛṣṇa in order to request Śukadeva to continue with more stories about Kṛṣṇa. Bhagavān indicates the Lord endowed with all powers and qualities. Hari indicates the Lord who takes away all suffering and faults. Īśvara indicates the Lord who attracts the internal and external senses. Thus a person must serve him, otherwise he should be punished. The words karṇa-ramyāṇi and manojñānī indicate the sweetness of the Lord. O master (prabho), endowed all powers, you know all the conditions of our senses! Bhakti or prema to the Lord, who attracts (harau) the people of Vraja and me, appears and friendship with the devotees (tat-puruṣe) also appears.
He makes the request. The mind has no inclination to hearing about you, and even if it has, there are various other desires. But hearing about Kṛṣṇa vanquishes both disinclination and material desires. The heart (sattvam) becomes purified. When the heart becomes pure because of destruction of impure impressions, it becomes capable of comprehending rasa. This purification happens quickly by hearing all the pastimes of Kṛṣṇa, but more slowly in the case of hearing the pastimes of the avatāras. Though I have little intelligence, this is what I think. This will become a conviction if you, who have the greatest intelligence, agree. This is the meaning of “If you think like this, then tell these stories.” This statement is made with great humility. Or the meaning can be “Now, do not hide these topics.” This is a statement of humility mixed with joking.
Text 3 athānyad api kṛṣṇasya tokācaritam adbhutam mānuṣaṁ lokam āsādya taj-jātim anurundhataḥ Translation Please describe other astonishing childhood pastimes of Kṛṣṇa, who appeared on this planet earth and identified himself completely with those pastimes.
The childhood pastimes of Krsna are also of this nature. For this reason (ataḥ), describe the childhood pastimes of Kṛṣna, who is directly bhagavān, after he killed Pūtanā. They are amazing, though they are actions of a small child, showing great power and sweetness. He appeared in the material world or with a human form, accepting or respecting birth as a cowherd (jātim), indescribable with the highest rasa. Or he respected all the cowherd people. Though he was the supreme lord, by his infant pastimes he controlled them all by spreading prema. Or he was astonishing because, even as a small child, he displayed powers of the Lord. Or please describe the childhood pastimes of Kṛṣṇa who attracts all hearts. These pastimes are most bewildering (adbhūtam).
Text 4 śrī-śuka uvāca kadācid autthānika-kautukāplave janmarkṣa-yoge samaveta-yoṣitām vāditra-gīta-dvija-mantra-vācakaiś cakāra sūnor abhiṣecanaṁ satī Translation Śukadeva Gosvāmī said: After three months, on the occasion of a bath for the child when he could raise himself in bed, when the moon was in Rohiṇī constellation, Yaśodā, expert in ceremonies, performed the bathing ceremony for her only son with the assembled women, to the accompaniment of music, singing and brāhmaṇas’ chanting.
Pleased by Parīkṣit’s words Śukadeva began describing in order Kṛṣṇa’s childhood pastimes. This event happened when he was three months old. Trai-māsikasya ca padā śakaṭo ‘pavṛttaḥ: he overturned the cart with his three- month-old foot. (SB 2.7.27) It also happened that the moon was in Rohiṇī and thus three months from his birth according to the lunar calendar (since his birth also occurred with the moon in Rohiṇī). The event was a bath on the occasion of his raising himself from the bed. Some say this refers to going outside, but that ceremony occurs during the fourth month according to the scriptures and is calculated according to the solar calendar. Yaśodā was attached to this ceremony out of affection, since Kṛṣṇa was her only son. Yaśodā (satī) was expert in all ceremonies. She bathed him by sprinkling water on him, as brāhmaṇas chanted mantras, after establishing a pot. Since this was a ceremony predominantly for the women, Yaśodā did this rather than Nanda, who had done the birth ceremony.
Text 5 nandasya patnī kṛta-majjanādikaṁ vipraiḥ kṛta-svastyayanaṁ supūjitaiḥ annādya-vāsaḥ-srag-abhīṣṭa-dhenubhiḥ sañjāta-nidrākṣam aśīśayac chanaiḥ Translation Yaśodā, after drying her child and having auspicious ceremonies performed by brāhmaṇas, who were honored with food, utensils, cloth, garlands, precious objects and cows, gently put the child to sleep since his eyes had closed. Commentary It should be understood that she had the permission and assistance of Nanda, since he was broad-minded. Kṛṣṇa was rubbed dry by Yaśodā and the gopīs. As well, he was anointed with gorocana and dressed. This was included in the bathing ceremony. Auspicious activities like svasti-vacana were performed (svastyayanam). The brāhmaṇas were honored with food, utensils (annādya) (some versions have ājya (ghee) instead) as well as cloth, garlands of gems, and objects dear to the gopīs or the brāhmaṇas and cows. The phrase can also read abhīṣṭa-dhenubhiḥ (desirable cows). She then put him in bed since his eyes were becoming sleepy. She did this gently because he was very tender and she did not want to disturb his sleep.
Text 6 autthānikautsukya-manā manasvinī samāgatān pūjayatī vrajaukasaḥ naivāśṛṇod vai ruditaṁ sutasya sā rudan stanārthī caraṇāv udakṣipat Translation The liberal mother Yaśodā, absorbed in celebrating the utthāna ceremony, was busy receiving guests, worshiping them with all respect and offering them clothing, cows, garlands and grains. Thus she could not hear the child crying for is mother. At that time, the child Kṛṣṇa, demanding to drink the milk of his mother’s breast, angrily threw his legs upward. Commentary The reason that Yaśodā did not hear Kṛṣṇa crying was her attention (manasvinī), care, skill and faith in worshipping the guests since she had a generous heart. She was anxious that all the actions were done properly at the special celebration of her son rising from bed. Thus she worshipped the assembled people of Vraja with sandalwood and ornaments. The children who came there were kept at Kṛṣṇa’s side. She did not hear him cry at all (eva). Vai indicated certainty, like an oath. Otherwise she would have come, giving up the remaining duties. Wanting milk he cried. Since she was not there and kicked his feet in the air. This aptly describes the actions of an infant. According to Brahmāṇḍa Purāṇa, he did this to kill the demon within the cart. Let that be. Because, as the Lord, he has the natural power to resolve everything, he cried because he wanted his mother’s milk (and this accomplished his purpose of killing the demon). Keeping in mind Kṛṣṇa’s infant nature, Śukadeva has described him in this way. Kṛṣṇa was absorbed in his infant pastimes controlled by parental affection, since his nature is to be controlled by the particular type of love within his devotee. Lokaval līlā-kaivalyāc ca: as we see in the world, the Lord’s motive is sport. (Brahma-sūtra 2.1.33)
Text 7 adhaḥ-śayānasya śiśor ano ’lpaka- pravāla-mṛdv-aṅghri-hataṁ vyavartata vidhvasta-nānā-rasa-kupya-bhājanaṁ vyatyasta-cakrākṣa-vibhinna-kūbaram Translation While he was lying beneath the cart sleeping, the cart, filled with utensils made of many metals, when touched by his small, tender foot, was destroyed. Its many metal utensils were scattered here and there, the axel and wheels turned over and the yoke split.
With a desire to kill the demon, Kṛṣṇa just touched the cart with a gesture of kicking it, using one foot which was soft like a new plant and which was very small, as he lay in a small bed beneath (adhaḥ) the axel of a huge cart outside the house. Or hatam can mean “moved.” Thus his foot contacted the axel. The cart turned over, though it was huge and inhabited by the demon. This was a remarkable childhood pastime. Because of his show of powers out of necessity during his childhood pastimes, his special glory in all conditions is shown. When Viṣṇu or avatāras like Nṛsiṁha (as adult forms) kill demons, they display great prowess. Rāma showed only human-like pastimes during his infancy (without killing). But at this time, Kṛṣṇa shows his powers when he is an infant while acting as a normal human with sweetness. In this way the highest sweetness of the Lord is accomplished.
Brahmā says in the Second Canto:
tokena jīva-haraṇaṁ yad ulūki-kāyās
trai-māsikasya ca padā śakaṭo ’pavṛttaḥ
yad riṅgatāntara-gatena divi-spṛśor vā
unmūlanaṁ tv itarathārjunayor na bhāvyam
He killed Pūtanā when he was just an infant; he overturned the cart with his three-month-old foot; simply by his crawling between the two Arjuna trees which touched the heavens, he uprooted them. Such activities are not possible for other forms of the Lord. SB 2.7.27
The meaning is this. As a child he killed Pūtanā who had an owl’s body. When he crawled between the Arjuna trees he uprooted them. This is not possible (na bhāvyam) without the manifestation of special qualities of the Lord as Kṛṣṇa. Even in the future it is not possible.
bhūmeḥ suretara-varūtha-vimarditāyāḥ
kleśa-vyayāya kalayā sita-kṛṣṇa-keśaḥ
jātaḥ kariṣyati janānupalakṣya-mārgaḥ
karmāṇi cātma-mahimopanibandhanāni
Kṛṣṇa, with skillfully bound up hair, whose method of attainment is unknown to men, having made his appearance to relieve the earth of suffering caused by the armies of demons, and to relieve the devotees of their pain of separation, will perform activities which reveal his powers as the Lord. SB 2.7.26
Along with Balarāma (kalayā) Kṛṣṇa, who has three braid of black hair bound up (sita-kṛṣṇa-keṣaḥ), appeared to relieve the earth, which was suffering from armies of demons. This indicates his beauty and his intention of killing the demons. Or he whose aṁṣa is Nārāyaṇa with black hair bound up appeared to relieve the earth of its burden. With his methods undetected by people he appears and performs actions which reveal his extraordinary powers as the lord.
Text 8 dṛṣṭvā yaśodā-pramukhā vraja-striya autthānike karmaṇi yāḥ samāgatāḥ nandādayaś cādbhuta-darśanākulāḥ kathaṁ svayaṁ vai śakaṭaṁ viparyagāt Translation When mother Yaśodā and the other ladies who had assembled for the utthāna festival, and all the men, headed by Nanda Mahārāja, saw the astonishing situation, perturbed, they said “How did the cart collapse by itself?”
Seeing the cart in that condition, with Kṛṣṇa sleeping beneath it, not in the house, all the people who had gathered for the festival, or others as well, became agitated in their hearts (ākulāḥ), because of the sudden overturning of the car. They feared some danger. Or they were overcome with prema (ākulāḥ) on constantly seeing astonishing Kṛṣṇa, or his astonishing pastimes. Not determining the cause they said, “How did the cart turn over on its own, without being kicked by a bull?” Vai expresses astonishment.
Text 9 ūcur avyavasita-matīn gopān gopīś ca bālakāḥ rudatānena pādena kṣiptam etan na saṁśayaḥ Translation The children spoke to the assembled cowherd men and ladies whose minds were unsettled. “There is no doubt that he upset the cart with his foot when he was crying.” Commentary Unsettled because of the surprising incident, they could not determine the cause of the cart crashing. Perhaps it was a demon or evil spirit. The children had been looking at Kṛṣṇa, attracted by his sweetness. That cart was turned over by the foot of Kṛṣṇa when he cried. Pointing out Kṛṣṇa using the word anena (by him), they indicate that they directly saw it at that time: there is no doubt about this; we definitely saw this.
Text 10 na te śraddadhire gopā bāla-bhāṣitam ity uta aprameyaṁ balaṁ tasya bālakasya na te viduḥ Translation Even the cowherds did not believe the words of the children. They were unaware that Kṛṣṇa had unlimited power.
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They all had complete knowledge since they were dear to the Supreme Lord. However, they did not perceive Kṛṣṇa’ unlimited powers (aprameyam) because the Supreme Lord cannot be measured, and particularly in this case, he was revealing his childhood pastimes (and thus hid his powers). Thus they did not believe the words of the children. The word te is mentioned twice to indicate another cause: they were overcome with the bliss of prema by which they took Kṛṣṇa as their son. That prema covers everything else. Similarly Balarāma is described being overcome with prema:
śrutvaitad bhagavān rāmo vipakṣīya nṛpodyamam
kṛṣṇaṁ caikaṁ gataṁ hartuṁ kanyāṁ kalaha-śaṅkitaḥ
balena mahatā sārdhaṁ bhrātṛ-sneha-pariplutaḥ
tvaritaḥ kuṇḍinaṁ prāgād gajāśva-ratha-pattibhiḥ
Balarāma heard about these preparations of the inimical kings and how Kṛṣṇa had set off alone to steal the bride, he feared that a fight would ensue. Immersed in affection for his brother, he hurried to Kuṇḍina with a mighty army consisting of infantry and of soldiers riding on elephants, horses and chariots. SB 10.53.20-21
Śukadeva praises Yaśodā’s prema:
nemaṁ viriñco na bhavo na śrīr apy aṅga-saṁśrayā
prasādaṁ lebhire gopī yat tat prāpa vimuktidāt
Neither Brahmā, nor Śiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Lord, the deliverer from this material world, such mercy as received by mother Yaśodā. SB 10.9.20
“They could not understand since they were overwhelmed by prema, but others’ statements could enlighten them.” But even cowherds did not believe the words, since children spoke them. If even (uta) the cowherds did not believe, definitely the gopīs could not believe them.
Text 11 rudantaṁ sutam ādāya yaśodā graha-śaṅkitā kṛta-svastyayanaṁ vipraiḥ sūktaiḥ stanam apāyayat Translation Fearing some evil spirits, mother Yaśodā picked up the crying child and after brāhmaṇas chanted Vedic hymns and performed an auspicious ritualistic ceremony, she allowed him to suck her breast.
This verse describes the actions of Yaśodā caused by her great affection. He cried so that she would not recognize him as the Lord. She feared spirits (graha) which steal children, or the influence of planets like Saturn. Or worried by his crying (āgraha-saṅkitāḥ) she picked him up. She had auspicious rites performed with chanting of Vedic verses of blessings for safety (sūktaiḥ) by brāhmaṇas, for destroying Rākṣasas. Then, relieved, she fed him.
Text 12 pūrvavat sthāpitaṁ gopair balibhiḥ sa-paricchadam viprā hutvārcayāṁ cakrur dadhy-akṣata-kuśāmbubhiḥ Translation After the strong, stout cowherd men assembled the pots and paraphernalia on the cart and set it up as before, the brāhmaṇas performed a sacrifice and then, with rice grains, kuśa, water and curd, they worshiped the cart. Commentary This verse shows that the brāhmaṇas also were unaware of Kṛṣṇa’s powers. Since strong cowherds set the cart properly, it is understood that cart must have been large and heavy. This was indicated previously in the quotation from the Brahmāṇḍa Purāṇa. Again Yaśodā placed Kṛṣṇa beneath the cart without fear. The brāhmaṇas performed a graha-homa for general protection using ghee, with Vedic mantras like bhūr bhuvaḥ svāhā in order to eliminate insecurity and then worshipped the cart using kuśa and sacred water along with rice mixed with yogurt, since the cart was the main shelter of the cowherds. Texts 13–15 ye ’sūyānṛta-dambherṣā- hiṁsā-māna-vivarjitāḥ na teṣāṁ satya-śīlānām āśiṣo viphalāḥ kṛtāḥ iti bālakam ādāya sāmarg-yajur-upākṛtaiḥ jalaiḥ pavitrauṣadhibhir abhiṣicya dvijottamaiḥ vācayitvā svastyayanaṁ nanda-gopaḥ samāhitaḥ hutvā cāgniṁ dvijātibhyaḥ prādād annaṁ mahā-guṇam Translation When brāhmaṇas, who see all beings equally as Vaiṣṇavas, are free from envy, untruthfulness, deceit, malice, violence and price, their blessings never go in vain. Considering this, Nanda Mahārāja took Kṛṣṇa on his lap and invited the brāhmaṇas to bathe the child, while they chanted mantras of the Sāma Veda, Ṛg Veda and Yajur Veda, using water mixed with pure herbs, and after having them chant auspicious verses and perform sacrifice, he gave them tasty, fragrant rice with devotion.
Like Yaśodā, Nanda also performed actions by employing other people. This is described in four verses. First three verses are explained together. Asūyā means to find faults in the innocent. Anṛtam means speaking what is false. These are verbal faults, since speech predominates in them. Dambha means to cheat others. This action is a bodily fault. Īrṣyā means intolerance, inability to tolerate others’ opinions. This is mental. Hiṁṣā is causing pain to others. Māna is pride. These manifest in words, body and mind. Though qualities like lust and anger are also faults, by removing these four faults all other faults are also removed. Or because they are all included in hiṁsā they are not mentioned. In the absence of these four, generally there is adherence to dharma. By absence of violence and pride a person becomes inclined to liberation.
Satya-śīlānām means they have qualities like the Lord’s. Or they naturally worship the Lord. They are the highest devotees. Since this is the best quality it is mentioned last. While chanting Vedic mantras the brāhmaṇas bathed the child in water mixed with sarvauṣadhi and mahāuṣadhi. These herbs are mentioned in Hayaśīrṣa-pañcarātraam. Sarvauṣadhi consists of muṛa, māṁṣī, vacā, kuṣṭam, śaileyam, rajanī of two types, śacī, campaka and mustam. Mahāuṣadhi consists of sahadevī, vacā, vyābhrī, balā, atibalā, śaṅkhapuṣpi, siṁhī and sūryāvartā.
Brāhmaṇas chanted puṇyāhavācana (svastyanam). Nanda-gopaḥ indicates that Nanda was a king of the cowherds. This shows respect for him and that he was knowledgeable of all these rites. He performed the rites without fault, with faith (samāhitaḥ). Since he was the best vaiśya he offered oblations into the fire along with the brāhmaṇas. He fed them high quality rice with good aroma and taste.
Text 16 gāvaḥ sarva-guṇopetā vāsaḥ-srag-rukma-mālinīḥ ātmajābhyudayārthāya prādāt te cānvayuñjata Translation Nanda Mahārāja, for the sake of the affluence of his own son Kṛṣṇa, gave the brāhmaṇas cows endowed all qualities, fully decorated with garments, flower garlands and gold necklaces. The brāhmaṇas bestowed blessings.
He gave the best cows fully ornamented, that gave abundant milk and were young, as gifts, for his son’s bodily health (abhyudaya) and dharma, artha etc. or for wealth (abhyudaya). Actual Kṛṣṇa himself is all puruṣārthas. Thus out of affection Nanda performed these actions. After eating (anu) the brāhmaṇas accepted gifts.
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The cows are described half the verse. He gave cows in order to produce prosperity for his son after destroying all disturbances, but this was only a symptom of his affection for his son, which was his goal in life. After taking their meal (anu), the brāhmaṇas gave blessings since this would naturally follow (though it not mentioned explicitly in the verse).
Text 17 viprā mantra-vido yuktās tair yāḥ proktās tathāśiṣaḥ tā niṣphalā bhaviṣyanti na kadācid api sphuṭam Translation The brāhmaṇas, who were expert in chanting the Vedic hymns, were devotees. Thus whatever blessings they spoke were certainly never fruitless. Commentary Who were these brāhmaṇas? They knew the meaning of the Vedas (veda-vidaḥ). Another version has mantra-vidaḥ (knowers of mantras). That is an indication of their learning. They were devotees of the Lord (yuktāḥ), since the Vedas indicate prema:
bhagavān brahma kārtsnyena trir anvīkṣya manīṣayā
The unchanging Lord reviewed three times the Vedas completely with his intelligence and determined that process which produces prema in the self. SB 2.2.34
Bhagavad Gītā 6.47 says śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ: he who worships me with faith is the greatest devotee (yuktatamaḥ). Thus when they gave blessings, the results were certain. Following the desire of the brāhmaṇas, those blessings would be manifested in Kṛṣṇa at the appropriate time.
Text 18 ekadāroham ārūḍhaṁ lālayantī sutaṁ satī garimāṇaṁ śiśor voḍhuṁ na sehe giri-kūṭavat Translation A year after Kṛṣṇa’s appearance, mother Yaśodā was pampering her son on her lap. But suddenly she felt the child to be heavier than a mountain peak, and she could no longer bear his weight.
“While living in Vraja I do not deserve to be covered up or restricted at all.” Thinking in this way, Kṛṣṇa desired to go into the sky. When he was one year old (ekadā), this event occurred, since it will be said later:
eka-hāyana āsīno hriyamāṇo vihāyasā
daityena yas tṛṇāvartam ahan kaṇṭha-grahāturam
At the age of one, while sitting peacefully he was taken up into the sky by the demon Tṛṇāvarta. But baby Kṛṣṇa grabbed the demon’s neck, causing him great pain, and thus killed him. SB 10.26.6
Though Kṛṣṇa who reveals at all times his unlimited nature as bhagavān has other attractive pastimes during this period, which are well known to the people of Mathurā, such as defeating the demon disguised as a brāhmaṇa named Śrīdhara, these pastimes are not related since they are not well known. Or Śukdeva could not tell all these unlimited pastimes in the short seven days that Parīkṣit had left of his life.
Children generally begin to walk when they are one year old, if they are strong. Before crawling, one astonishing pastime is mentioned. Or Śukadeva simply relates pastimes with increasing sweetness. Sometimes there is deviation from this, on considerations of chronology. Generally the events related are not strictly chronological. That will be seen in various places.
Yaśodā cared for him, kissing him and giving him her breast. Sometimes she lifted him in her arms playfully. She was knowledgeable (satī) of how to care for him. He became heavier that a mountain of rice or heavier than the gold peak of Meru, or heavier than all mountains. She could not lift him.
Since she always carried him with affection why he had become so heavy at this time?
Or though he is by nature heavier than countless universes, for the devotees he is light. In order to kill Tṛnāvarta, he manifested greater heaviness so that she would take him from her lap. Or Yaśodā’s power to carry him disappeared.
Text 19 bhūmau nidhāya taṁ gopī vismitā bhāra-pīḍitā mahā-puruṣam ādadhyau jagatām āsa karmasu Translation Astonished and afflicted by his weight, Yaśodā placed Kṛṣṇa on the earth. She surrendered to the Lord of the universe and hen engaged in her duties.
Afflicted by his heaviness she placed him on the ground. She lost her smile (vismitāḥ), worrying about some danger. Or she became astonished at the sudden increase in weight. She remembered (ādadhyau) the lord of the universe or Nārāyaṇa who supports the weight of the universe, who came into her mind because of the extraordinary weight, in order to protect her son, since she was a cowherd woman, with natural affection for her son. Recovering after a short time, she engaged in household duties for her son.
Text 20 daityo nāmnā tṛṇāvartaḥ kaṁsa-bhṛtyaḥ praṇoditaḥ cakravāta-svarūpeṇa jahārāsīnam arbhakam Translation While the child was sitting on the ground, a demon named Tṛṇāvarta, who was a servant of Kaṁsa’s, came there as a whirlwind, at Kaṁsa’s instigation, and carried the seated child into the air.
Tṛnāvarta means “he who turns the world upside down like grass” or “he who by his speedy force makes grass whirl about.” This indicates that he was very strong. Since he was Kaṁsa’s servant, he was very evil. He was instigated by Kaṁsa. Kaṁsa previously gave him instructions. Or he was sent at this time to do violence after the news of Pūtana’s killing was heard. Kṛṣṇa was seated, pleasing his mother who feared he would go somewhere. Or he was seated, appearing as a small child, hiding his powers, in order that Tṛnāvarta would take him fearlessly.
Text 21 gokulaṁ sarvam āvṛṇvan muṣṇaṁś cakṣūṁṣi reṇubhiḥ īrayan sumahā-ghora- śabdena pradiśo diśaḥ Translation Covering the whole land of Gokula with particles of dust, that demon covered everyone’s vision and began vibrating everywhere with a greatly fearful sound.
The demon covered Gokula with dust, and made all eyes close. Or covering Gokula with darkness he closed all eyes with dust in order to cheat Yāśodā’s vision. He made loud sounds in all directions. Fearing that the child would cry, he made sounds of wind so that no one could hear the crying.
Text 22 muhūrtam abhavad goṣṭhaṁ rajasā tamasāvṛtam sutaṁ yaśodā nāpaśyat tasmin nyastavatī yataḥ Translation Since the whole pasturing ground was overcast with dense darkness from the dust storm in a moment, mother Yaśodā, who had placed her son beside her, was unable to see him. Commentary The place was covered by dust (rajasā) and consequent darkness (tamasā), so that the Lord could not be seen. This is comparable to the yogī’s heart covered by rajas and tamas, by taking a second meaning of rajas and tamas. When it is pure he can see the Lord and when covered by ignorance and passion he cannot see the Lord. She places her son by her side (tasmin) but could not see him because the place was covered with dust.
Text 23 nāpaśyat kaścanātmānaṁ paraṁ cāpi vimohitaḥ tṛṇāvarta-nisṛṣṭābhiḥ śarkarābhir upadrutaḥ Translation Because of the bits of sand thrown about by Tṛṇāvarta, people could not see themselves or anyone else. Thus they could not search and were profoundly disturbed.
Because of the disturbance caused by the demon, no one there knew anything. They could see themselves or others. And they could not even hear anything (ca). Or they could not see themselves or the Lord (param). They could not search at all (vimohitaḥ) because of sand thrown up by Tṛnāvarta. This happened because Kṛṣṇa wanted to go up in the sky.
Text 24 iti khara-pavana-cakra-pāṁśu-varṣe suta-padavīm abalāvilakṣya mātā atikaruṇam anusmaranty aśocad bhuvi patitā mṛta-vatsakā yathā gauḥ Translation Because of the dust storm stirred up by the strong whirlwind, mother Yaśodā could find no trace of her son. Thus she fell down on the ground and began to lament very pitifully like a cow which has lost a calf. Commentary By his powers, Kṛṣṇa made himself invisible to all. Though she was enlightened by the Lord through his līlā-śakti and her motherly affection, overcome with pain on not seeing her son, and unable to search for him at all, she began to lament. Because of the dust in the strong whirlwind and harsh wind, she could not understand the path of her son, when he was taken by the demon. She was completely incapable (abalā) of searching. She just fell on the ground. She lamented pitifully, such that even stones and wood would break. Or first she lamented since that was natural, and then she fell on the ground, since she felt great pain from not being able to find him, because of her great affection. An example is given. A cow, not seeing her calf, falls into great disturbance and worry.
Text 25 ruditam anuniśamya tatra gopyo bhṛśam anutapta-dhiyo ’śru-pūrṇa-mukhyaḥ rurudur anupalabhya nanda-sūnuṁ pavana upārata-pāṁśu-varṣa-vege Translation When the force of the dust storm and the winds subsided, Yaśodā’s friends, the other gopīs, hearing her pitiful crying and not seeing Kṛṣṇa present, became aggrieved and wept, their eyes full of tears.
In that place which was continually full of bliss (tatra), they heard Yaśodā crying, since the loud noise of the wind had stopped. They became greatly aggrieved and their eyes filled with tears. They went to the place (tatra) where Yaśodā was crying, when the wind ceased to shower dust. Not finding the son of Nanda who gave joy to Vraja at the side of Yaśodā, all the gopīs cried.
Instead of anutapta-dhiyaḥ sometimes anurakta-dhiyaḥ (they were attached to Nanda and Yaśodā) is seen. Nanda and all the people of Vraja cried.
Text 26 tṛṇāvartaḥ śānta-rayo vātyā-rūpa-dharo haran kṛṣṇaṁ nabho-gato gantuṁ nāśaknod bhūri-bhāra-bhṛt Translation Having assumed the form of a forceful whirlwind, the demon Tṛṇāvarta took Kṛṣṇa high in the sky, but when Kṛṣṇa became heavy, the demon, feeling the heavy weight, could go no further.
Because the people were crying in pain, Kṛṣṇa decided to end his pastime of travelling in the air and decided to kill the demon.
The demon carried him in order to take him to a great distance (bhūri), but Kṛṣṇa manifested heaviness by his nature or to show his power. Or he carried Kṛṣna who was very (bhūri) heavy.
Text 27 tam aśmānaṁ manyamāna ātmano guru-mattayā gale gṛhīta utsraṣṭuṁ nāśaknod adbhutārbhakam Translation Because of Kṛṣṇa’s weight, Tṛṇāvarta considered Kṛṣṇa to be a sapphire mountain. But because Kṛṣṇa had caught the demon’s neck, the demon was unable to throw him off. He therefore thought of the child to be extraordinary. Commentary He thought of Kṛṣṇa as a sapphire mountain (aśmantam), not the son of Nanda. The word aśmavantam means a stone or mountain, but drops the syllable va for meter according to the rule yuvor anākau. (Pāṇini 7.1.1) Not being able to take him away, he wanted to free himself from the child but could not, because the child held on to his neck. Thus he considered the child extraordinary, beyond normal human capacity. Instead of aśmantam, sometimes aśmānam (stone) is seen and sometimes aśmārnam (likeness of a mountain — aśma arṇa). This usage is seen in the scriptures (arṇa means similarity). Aśma means a mountain. Somehow the demon brought him high in the sky. Kṛṣṇa held his neck as if afraid. By this he showed actions of a human child.
Text 28 gala-grahaṇa-niśceṣṭo daityo nirgata-locanaḥ avyakta-rāvo nyapatat saha-bālo vyasur vraje
With Kṛṣṇa grasped him by the throat, Tṛṇāvarta choked, unable to make even a sound or even to move his hands and legs. His eyes popped out, and he died. He fell along with the little boy in Vraja.
Because of being grasped by the throat, the demon could not move. He could not even flail his hands and legs. He eyes popped out because of being choked. He could not scream out in pain. He fell with the child (saha-bālaḥ) and died in Vraja. Or famous for being strong, but a fool for engaging in actions for which he was not qualified or capable (saha-bālaḥ), the demon fell on his back with all his limbs spread out (ni — completely, apatat — fell). Previously Pūtanā had frightened the people of Vraja by her loud wailing while she flailed her feet. This did not happen now with this demon. He died in the sky by being choked. The truth is that Kṛṣṇa allowed Tṛṇāvarta to take him away so he could go up into the sky.
Text 29 tam antarikṣāt patitaṁ śilāyāṁ viśīrṇa-sarvāvayavaṁ karālam puraṁ yathā rudra-śareṇa viddhaṁ striyo rudatyo dadṛśuḥ sametāḥ Translation The gopīs who had gathered, crying for Kṛṣṇa, saw the demon fall from the sky onto a big slab of stone, his tough limbs dislocated, just as the city pierced by Śiva’s arrows was crushed and fell from the sky. Commentary He arranged to fall from the sky in a stone area near the house, so that cows would not make mud with the trampling of their hoofs. There was nothing else in the stone area. Pūtanā on the other hand had crushed trees. All his limbs were broken though his limbs were very tough (karālam). Or karālam can mean “angry.” An example of falling lifeless from the sky is given. He was like the broken city pierced by Śiva’s arrows. The women accompanying Yaśodā saw this. Or all the women, coming together and weeping, saw this. Or they all saw the dead demon simultaneously (sametāḥ) because as women with soft prema, their hearts were attached to Kṛṣṇa with special, natural affection. He had the demon fall near the women so that they could see it, because he wanted to extinguish their grief quickly, since they were lamenting intensely.
Text 30 prādāya mātre pratihṛtya vismitāḥ kṛṣṇaṁ ca tasyorasi lambamānam taṁ svastimantaṁ puruṣāda-nītaṁ vihāyasā mṛtyu-mukhāt pramuktam gopyaś ca gopāḥ kila nanda-mukhyā labdhvā punaḥ prāpur atīva modam Translation The gopīs immediately picked up Kṛṣṇa, who had been taken by the demon into the sky but was still healthy and now hanging on the demon’s chest, and delivered him, free from the mouth of death, to mother Yaśodā. The gopīs and cowherd men, headed by Nanda Mahārāja, having attained him again, were extremely happy. Commentary The action of the women who saw Kṛṣṇa at this time is described. He was hanging on the demon’s chest since he had his hands around his neck. Because of their strong agitation in the beginning, they later felt great wonder. They were astonished by Yaśodā’s great fortune in attaining the unattainable — Kṛṣṇa on the demon’s chest. Later they put the dead body in the Yamunā. The child was most fortunate (svastimantam), because he had been taken by the man-eater into the sky, to some unseen place, and had been freed from the mouth of that deathly demon who became happy with Kṛṣṇa as his food. He was freed in a special way (pra) for he had not injuries. Or, Kṛṣṇa had attained a state like death because of being taken high in the air and then he was freed from that condition. But he was healthy (svastimantam), not at all transformed by the touch of the demon. Attaining the child in a healthy state, they all became extremely joyful. The gopīs are mentioned first because they became more joyful than the others due to their great affection for Kṛṣṇa and because they had arrived first. The cowherds of course were joyful, having attained him again — after escaping from Pūtanā and after being born. He was as if born again.
Text 31 aho batāty-adbhutam eṣa rakṣasā bālo nivṛttiṁ gamito ’bhyagāt punaḥ hiṁsraḥ sva-pāpena vihiṁsitaḥ khalaḥ sādhuḥ samatvena bhayād vimucyate Translation It is most astonishing that although this innocent child was taken away by the Rākṣasa to be eaten, he has returned without having been killed or even injured. Because this demon was envious, cruel and sinful, he has been killed for his own sinful activities. This is the law of nature. An innocent devotee is always protected by the Supreme Lord, and a sinful person is always vanquished for his sinful life. Commentary In joy they speak to each other, unaware of Kṛṣṇa’s powers as the Lord, so that their affection for him would increase. They speak with astonishment or joy (aho). It is astonishing that the tender child (eṣaḥ) could not be harmed by the demon at all. Though he was taken away he has come back in front of us (abhi agāt) or he has come back without fear (abhi). This is not astonishing since the demon was killed. This demon was a cheater (khalaḥ) and violent without reason (hiṁsraḥ). Thus he died because of his sins. The person without faults like violence is freed of fear by seeing others happiness and distress as his own. One should not worry about the disturbances caused by evil Kaṁsa. Or the verse gives a specific instance since the cowherds denote Nanda by the word sādhuḥ. Nanda is free of fear whereas another person, attacked by others, suffers because of his sins.
Text 32 kiṁ nas tapaś cīrṇam adhokṣajārcanaṁ pūrteṣṭa-dattam uta bhūta-sauhṛdam yat samparetaḥ punar eva bālako diṣṭyā sva-bandhūn praṇayann upasthitaḥ Translation Nanda Mahārāja and the others said: We must previously have performed austerities for a very long time, and worshiped the Supreme Lord by performing pūrtas, iṣṭas, charitable acts, and showing friendship to all beings, for this boy, as if returning from death, has come here, giving life to his relatives. Commentary Again out of joy they consider their good fortune. Because the items were offered to the Lord they all produced bhakti. It is said:
sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje
ahaituky apratihatā yayātmā suprasīdati
That is the supreme dharma for all human beings (sādhana bhakti) by which prema-bhakti to the Lord arises, which is uncaused by anything other than itself, cannot be obstructed, and which satisfies the mind completely. SB 1.2.6
Tapas refers to harsh austerities. The description of these items is as follows:
vāpi-kūpa-taḍāgāni devatāyatanāni ca
anna-pradānam ārāmāḥ pūrtam itiy abhidhiyate
agnihotraṁ tapaḥsiddham; vedānām cānupālanam
‘atithyaṁ vaiśvadevaṁ ca iṣṭam ity abhidhīyate
śaraṇāgata-saṁtrāṇaṁ bhūtānām cāpy ahiṁsanam
bahir vedyaṁ ca yad dānaṁ tad dattam abhidhiyate
Pūrta refers to building canals, wells, ponds, temples, and gardens as well as giving food. Iṣṭa refers to fire sacrifices, austerities, study of the Vedas, receiving guest and worship of Vaiśvadevas. Datta refers to protecting those who surrender, non-violence, and giving charity which is not connected with sacrifices.
Or, the meaning can be that all these items became devotional acts. For instance tapas refers to Ekadaśī fasting and pūrta refers to those actions of building ponds or temples for the Lord.
As if (eva) he has again come back from the dead, giving life to his relatives, he has come here.
Text 33 dṛṣṭvādbhutāni bahuśo nanda-gopo bṛhadvane vasudeva-vaco bhūyo mānayām āsa vismitaḥ Translation Having seen all these many remarkable incidents in Bṛhadvana, Nanda Mahārāja remembered the words of Vasudeva and became astonished.
A general description of everyone’s great affection for the Lord has been given. This verse shows Nanda’s increased affection because of worry for his son in trying to determine the cause of the disturbances. Nanda saw the many remarkable incidents at Mahāvana. Without telling the unlimited events, the conclusion is given. The words of Vasudeva were as follows: karo vai vārṣiko datto rājñe dṛṣṭā vayaṁ ca vaḥ neha stheyaṁ bahu-tithaṁ santy utpātāś ca gokule
Vasudeva said: Since you have paid the annual taxes to Kaṁsa and have also seen me, do not stay in this place for many days. There may be some disturbances in Gokula. SB 10.5.31
He was astonished at Vasudeva’s knowledge. He is called Nanda-gopaḥ because he gave joy to Vraja and protected the earth.
Text 34 ekadārbhakam ādāya svāṅkam āropya bhāminī prasnutaṁ pāyayām āsa stanaṁ sneha-pariplutā Translation One day mother Yaśodā, overflowing with affection, having taken Kṛṣṇa up and placed him on her lap, was feeding him from her breast which flowed with excess milk.
The devotees will shine with devotion for me if I kill the demon who disturbs the universe. Thinking this, the Lord killed Tṛnāvarta, leader of rajas and tamas. An astonishing pastime related to this is now told. This event happened at some unspecified time (ekadā), since the Lord is independent of time. Or the age could not be clearly discerned since even in his youth he shows characteristics of childhood, and in childhood shows characteristics of youth.
She, the most excellent woman (bhāvinī instead of bhāminī), took him from the bed, or since he was on the ground playing, she took him in her lap with force (ā). She was submerged completely in affection for her son. Her breast was flowing strongly (pra-snutam) with milk, causing her garment to become wet. Texts 35–36 pīta-prāyasya jananī sutasya rucira-smitam mukhaṁ lālayatī rājañ jṛmbhato dadṛśe idam khaṁ rodasī jyotir-anīkam āśāḥ sūryendu-vahni-śvasanāmbudhīṁś ca dvīpān nagāṁs tad-duhitṝr vanāni bhūtāni yāni sthira-jaṅgamāni Translation When the child Kṛṣṇa was almost finished drinking, Yaśodā was about to kiss his smiling face, the baby yawned, and mother Yaśodā saw in his mouth the universe. She saw whole sky, the higher planetary systems and the earth, the luminaries, the directions, the sun, the moon, fire, air, the seas, islands, mountains, rivers, forests, and all kinds of living entities, moving and nonmoving. Commentary Pīta-prayasya means the child was almost finished drinking milk. The phrase “from her breast” has been omitted. The use of the words jananī and sutasya indicate the great affection between them. The child had the most beautiful smile. Therefore she handled him with affection (lālayantī). He then yawned because of sleepiness brought on by her affectionate treatment. She then saw the universe within his mouth (mukhe). Some versions have mukham. In that case the meaning is “she kissed his mouth.” When she was about to do so, she saw the universe in his belly when looking in his mouth. When Brahmā praises Kṛṣṇa, he says that Yaśodā saw the universe in his stomach. (SB 10.14.14) Thus there is no contradiction. Later it will be explained that she saw the universe by looking in his mouth. She saw this (idam). This means that she saw the universe with her own eyes. There could be no mistake about it. This occurred by his inconceivable powers, since he was the Lord. But in doing this, he had no contact with the universe, for the Lord has said: mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ
I pervade this whole universe by my form which is invisible to material eyes, and simultaneously all entities are within me. But I am not in them. na ca mat-sthāni bhūtāni paśya me yogam aiśvaram bhūta-bhṛn na ca bhūta-stho mamātmā bhūta-bhāvanaḥ
And the living beings are not in me. See my inconceivable power. I maintain them and protect them, but I am not in them. My mind maintains and protects them. BG 9.4-5
This pastime of having the universe in the belly belongs to Garbhodakaśāyī Viṣṇu, who is an expansion of an expansion of Kṛṣṇa. At the time of destruction (at the end of Brahmā’s day) the universe enters his body in a fine form.
Text 37 sā vīkṣya viśvaṁ sahasā rājan sañjāta-vepathuḥ sammīlya mṛgaśāvākṣī netre āsīt suvismitā Translation When mother Yaśodā with fawn-like eyes saw the whole universe within the mouth of her child, she trembled, closed her eyes and became struck with wonder.
She directly saw (vīkṣya) the universe. Amara-koṣa says sahasā means simultaneously. She saw the complete universe with its causes. This is not directly mentioned but understood from the future vision of the universe where it is mentioned she also saw the transformations of ahaṅkāra etc. (SB 10.8.37-38) She began trembling because of great astonishment or fear of calamity. She closed her eyes so that she would not see it. This means that she saw the universe with her external eyes. She was different from Arjuna, who needed divaym cakṣuḥ (BG 11.8) to see the universal form. It was impossible for Arjuna to see the universe in the Lord by various means, according to the Lord’s words. But Yāśodā, because of her great affection, saw that form with her two eyes. This form was within his stomach since the universe is actually within the Lord. At creation, the lotus of the universe emerges from the Lord’s navel. This also indicates that Kṛṣṇa is non-different from Nārāyaṇa. Or seeing the universe inside the Lord indicates internal vision. Only by that vision one can see the Lord.
But by the greater bliss of seeing Kṛṣṇa externally with his beauty, the insignificance of the universal form is understood.
Mṛgaśāvākṣī (Yāśodā with fawn-like eyes) indicates that the mother was suitable for the Lord with beautiful lotus eyes. Thus she could see this form. She was astonished. “What is this that I see? Why am I seeing it?” But knowledge of Kṛṣṇa as the Lord which obstructs affection did not arise in her. Astonishment will not arise on seeing this in the Lord, since one knows it is possible for him. When she realized that her son had some natural astonishing powers, immediately her affection increased, destroying doubts about the death of Pūtanā, destruction of the cart, and the fall of Tṛnāvart.
Or she thought, “I am falling into illusion for I have seen this in my son.” She smiled exceptionally (suvismitāḥ), thinking of her delusion. She laughed at herself.
O king (rājan)! Everything is revealed to you. You understand the truth though others do not.
The truth is this. She closed her eyes to rid herself of the vision of the universe which obstructed the bliss of seeing the Lord directly as Kṛṣṇa. There is vision of something else though Kṛṣṇa is directly present. Thinking of the strength of illusion, she trembled in fear, and was astonished. The conclusion is here written according to my taste, though many conclusions manifest by the mercy of Kṛṣṇa.
Chapter Eight Text 1 śrī-śuka uvāca gargaḥ purohito rājan yadūnāṁ sumahā-tapāḥ vrajaṁ jagāma nandasya vasudeva-pracoditaḥ Translation Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, the priest of the Yadu dynasty, namely Gargamuni, who was highly elevated in austerity and penance, inspired by Vasudeva, went to see Nanda Mahārāja at his home.
Having described infant pastimes showing Kṛṣṇa’s greatness, Śukadeva now returns to the topic to discuss sequentially the most attractive childhood pastimes. The name giving is now described. O king! The saṁskāras of kṣatriyas are performed by a priest. You know the customary actions. Sumahā-tapāḥ means he had performed great austerities. However, mahātapā is also a name of the Lord. Thus addressing Garga by this name means he was most fortunate or he was the best of devotees. He was sent by Vasudeva to perform the saṁskāra.
Text 2 taṁ dṛṣṭvā parama-prītaḥ pratyutthāya kṛtāñjaliḥ ānarcādhokṣaja-dhiyā praṇipāta-puraḥsaram Translation When Nanda Mahārāja saw Gargamuni present at his home, he was most pleased. He stood up and received him with folded hands. He worshipped him, seeing him like the Supreme Lord while offering respects in front of him.
Nanda worshipped Garga with devotion, as if he were the Supreme Lord (adhokṣaja-dhiyā), who is beyond knowledge of the senses. This means he thought of Garga as a great devotee. Adhokṣaja also means he who was as if born again under the axel when the cart fell. After that incident he was called adhokṣaja. Nanda thinking of Kṛṣṇa as his son, out of attachment, thinking of his safety, worshipped Garga. He offered respects on the ground, or with great humility in front of him.
Text 3 sūpaviṣṭaṁ kṛtātithyaṁ girā sūnṛtayā munim nandayitvābravīd brahman pūrṇasya karavāma kim Translation When Gargamuni had been properly received as a guest and was very comfortably seated, Nanda Mahārāja submitted with gentle and submissive words: Dear sir, because you are a devotee, you are complete in everything. Yet my duty is to serve you. Kindly order me. What can I do for you?
He washed his feet and sat him down comfortably to relieve him of fatigue after his journey. He received him as a guest by offering madhuparka and other items. He spoke with sweet words of praise. Garga was silent (munim) in order to hear Nanda’s intentions. Nanda says that Garga has all perfections (pūrṇasya) because he had devotion to the Lord. This was because he was Brahman — all the Vedas incarnate. In the verses of the Vedas concerning creation, one’s desires are said to be fulfilled by special bhakti to the Lord who is satisfied. The story is told in the Brhad-vāmana Purāṇa.
Or you are directly Brahman. You are directly the wealth of all things by being an expansion of the Lord.
Text 4 mahad-vicalanaṁ nṝṇāṁ gṛhiṇāṁ dīna-cetasām niḥśreyasāya bhagavan kalpate nānyathā kvacit Translation O my lord, O great devotee, persons like you move from one place to another not for their own interests but for the sake of poor-hearted householders. Otherwise they have no interest in going from one place to another.
Garga is called mahat because he is fixed in the service of the Lord. He went far from his residential quarters (vi-calanam). Other men are absorbed in worldly actions for this and next life by their nature. Furthermore they are engaged in supporting wife and children. Moreover they become disturbed by this (dīna-cetasām). Your coming is meant for creating all-auspiciousness for such people. O omniscient one (bhagavān)! The materialists do not know what to do and what not to do.
Or you are directly Nārāyaṇa. In worship there is non-difference of the Lord and his devotees. This indicates that Garga is capable of doing anything. Moving about acts (kalpate) for their benefit. You do not do otherwise for them since there is never any obstacles or accidents for the great souls.
Or even the slight deviation from service to the Lord (vicalanam) by the devotees (mahat) is beneficial for the householders. Being attached to the house, engaging in other actions and going elsewhere, they never attain the highest goal.
Text 5 jyotiṣām ayanaṁ sākṣād yat taj jñānam atīndriyam praṇītaṁ bhavatā yena pumān veda parāvaram Translation O great saintly person, you have compiled the astrological knowledge by which one gains knowledge which is beyond the normal senses and by which anyone can know the past and future. Commentary Ayanam means motion of the planets and consequently knowledge of that or what causes that knowledge. Thus astrology means that which produces knowledge of the movement of planets. You have made this knowledge of the planets into astrology scriptures. What type of knowledge is this? There are other practices of knowledge but this produces knowledge unattainable by the senses. Or ayanam can mean scripture. By this scripture people like you attain knowledge beyond the senses. By this one can know the past and the future events of life. You should tell us concerning these two boys. One will ask about previously life because auspiciousness in that life determines auspiciousness in the future. Therefore Garga first tells about Kṛṣṇa’s previous birth. By this method, any person (pumān) can understand the past and future. This indicates that astrology is easy to understand.
Text 6 tvaṁ hi brahma-vidāṁ śreṣṭhaḥ saṁskārān kartum arhasi bālayor anayor nṝṇāṁ janmanā brāhmaṇo guruḥ Translation Because you are the best of the knowers of the Vedas and are a brāhmaṇa by birth, guru for all human beings, you should perform the saṁskāras for the two boys.
Because (hi) you are the best of the knowers of the Vedas, because you are the best of the great devotees, you should perform the saṁskāras for the two boys according to their caste. According Vaiṣṇava custom you should name them, start their education, and give tilaka marks etc. This is described in Padma Purāṇa. By birth or caste you are also qualified, what to speak of your knowledge.
Text 7 śrī-garga uvāca yadūnām aham ācāryaḥ khyātaś ca bhuvi sarvadā sutaṁ mayā saṁskṛtaṁ te manyate devakī-sutam Translation Gargamuni said: on this earth I am known at all times as the priest of the Yadu dynasty. Therefore, if I perform the purificatory process for your sons, Kaṁsa will know that they are the sons of Devakī.
Garga appears to refuse the request since it would reveal the sons. Garga was famous as the priest of the Yadus and because of this, Kaṁsa would possibly suspect that the boys were Devakī’s sons. Texts 8–9 kaṁsaḥ pāpa-matiḥ sakhyaṁ tava cānakadundubheḥ devakyā aṣṭamo garbho na strī bhavitum arhati iti sañcintayañ chrutvā devakyā dārikā-vacaḥ api hantā gatāśaṅkas tarhi tan no ’nayo bhavet Translation Kaṁsa, with an evil mind, considering that you are the friend of Vasudeva, and that the eighth child of Devakī was not a female, and hearing the words of Durgā that the child had been born elsewhere, not in the prison, will be suspicious you and come here. Therefore it is not safe to do the saṁskāra.
Kaṁsa has an evil mind. Api indicates possibility. Thus in the sentence it means “if.” If Kaṁsa, the killer, suspects something, then my doing the saṁskāras will give very opposite results (anayaḥ).
Hantā can also mean “He will come quickly.” The following should be understood. In desiring to do the ceremony in secret Garga produced fear in Nanda’s heart, but the word hantā actually means “going.” Being suspicious, he will come here immediately (tat). Anayaḥ means fault or obstacle. Naḥ is in the plural to indicate respect for the self in coming to perform the name giving of the Lord, or it indicates his relatives as well. Or tat means therefore. Because of the saṁskāra, Kaṁsa will become suspicious.
Text 10 śrī-nanda uvāca alakṣito ’smin rahasi māmakair api go-vraje kuru dvijāti-saṁskāraṁ svasti-vācana-pūrvakam Translation Nanda Mahārāja said: secret even to my associates, perform the saṁskāras of the twice born in the cow shed when no one is present, along with chanting of svasti-vācana.
By indicating the cow shed, Nanda also indicated it would be cleaned. It also excludes buffaloes since they were not suitable for the occasion. Or it would be empty because during the day the cows went to the forest. He requested the dvijāti-saṁskāra of name giving, according to vaiṣya rules and the order to wear tilaka, with the preparatory parts of dīkṣā. Svasti-vācana consists of repeating thrice the words puṇyāha-svasti-tṛddahaḥ. Also, reciting the following mantra is called svasti-vācana:
punantu mā deva-janāḥ punantu manasā dhiyaḥ
punantu viśvā bhūtāni jāta-vedaḥ punīhi mām
May the devatās purify me. May the intelligent purify me with their minds. May the living beings of the universe purify me. May fire purify me. Ṛg Veda
This is necessary in all rituals.
Text 11 śrī-śuka uvāca evaṁ samprārthito vipraḥ sva-cikīrṣitam eva tat cakāra nāma-karaṇaṁ gūḍho rahasi bālayoḥ Translation Śukadeva Gosvāmī continued: Having thus been especially requested by Nanda Mahārāja to do that which he already desired to do, Gargamuni performed the name-giving ceremony for Kṛṣṇa and Balarāma in a solitary place.
Garga actually desired to perform that one saṁskāra unseen by anyone, even the people of Vraja. In this way (evam) being urgently requested (samprārthitaḥ) he performed the name ceremony with the preliminary rites of dīkṣā (tat). Or tat indicates a reference to something secret. Tat also indicates that the ceremony was the most important and auspicious. Garga did the ceremony secretly in a solitary place (rahasi).
To give Nanda joy, the greatness of his son should be told by Garga. But because of Nanda’s great affection, he would not see Kṛṣṇa as the Lord. Since others were not at that level of affection, by hearing of Kṛṣṇa’s greatness, they would see Kṛṣṇa as the Lord. This would interrupt their affection. Thus he spoke in a solitary place. Or he did it secretly out of fear of Kaṁṣa. Fearing a decrease in Nanda’s affection, he did not directly indicate Kṛṣṇa’s powers to Nanda. He indicated that Kṛṣnā was a great person equal to Nārāyaṇa, doing astonishing activities.
“Since Garga was aware that Kṛṣṇa was the Lord, why did he not have some hesitation to perform such a ceremony for the Lord?” The pastimes of the two children (bālayoḥ) on earth were for the benefit of the people and for giving joy of his devotees. Such infant pastimes should be sought by his devotees.
Text 12 śrī-garga uvāca ayaṁ hi rohiṇī-putro ramayan suhṛdo guṇaiḥ ākhyāsyate rāma iti balādhikyād balaṁ viduḥ yadūnām apṛthag-bhāvāt saṅkarṣaṇam uśanty api Translation Gargamuni said: This child, the son of Rohiṇī, will give all happiness to his relatives and friends by his transcendental qualities. Therefore he will be known as Rāma. And because he will manifest extraordinary bodily strength, he will also be known as Bala. Moreover, because he unites two families — Vasudeva’s family and the family of Nanda Mahārāja — he will be known as Saṅkarṣaṇa.
Pointing out Balarāma with his finger or touching him with his hand (ayam — this child), he speaks. That is also indicated in the next verse when the word asya is used for Kṛṣṇa. He will give happiness by qualities like kindness and honesty. Hi or vai indicates it is well known from scripture. He will be called Rāma by friends or the public because he gives happiness by his qualities. By showing the derivation of the name he shows that he is not arbitrarily making a name on his own. That is understood for naming Kṛṣṇa also. Because he has exceptional power or more power than other people, he is called Bala.
Because he is raised by you he is your son. It is said vrajeśa-sutayoḥ: the two sons of Nanda. It is also said in this verse that Balarāma is the son of Rohiṇī (rohiṇyāḥ putraḥ), not the son of Vasudeva. At the same time, by birth they are Yadus. Thus Balarāma draws the two families together: saṅkarṣaṇa.
Text 13 āsan varṇās trayo hy asya gṛhṇato ’nuyugaṁ tanūḥ śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ Translation Your son Kṛṣṇa appeared in previous yugas (according to the avatāra he worshipped) with three different colors — white, red and yellow — and now he has appeared in a blackish color.
According to time of birth, first Garga explained Balarāma’s names. Then he explained Kṛṣṇa’s names. Or he deals with the simpler matter first and then the more complicated in the manner of the needle and the cauldron (sūcīkaṭānyāya). Having explained Balarāma’s name he hides the derivation of Kṛṣṇa’s name which is explained according to the scriptural statement kṛṣi-bhū-vācakaḥ: Krsṇa is the source of all existence and bliss. Instead reveals his name to mean black and beautiful. He takes forms (tanuḥ) in Satya, and other (anuyugam) with the colors white, red and yellow. Hi indicates certainty or that it is well known. Now, at the beginning of Kali yuga (idānīm), he has appeared in a black color (kṛṣṇatām gataḥ). He speaks in this way to hide the fact that his color is actually eternal. Since he is eternity, knowledge and bliss, there is no difference between his blackish form and his very self. Otherwise Nanda would realize that Kṛṣṇa, being an eternal black form, was directly bhagavān, Nārāyaṇa.
Or repeatedly he takes a body with the colors white, red and yellow. Now as your son, he has the black color which attracts the universe. He says this to please Nanda. Since the name and form are non-different he has the name Kṛṣṇa.
Text 14 prāg ayaṁ vasudevasya kvacij jātas tavātmajaḥ vāsudeva iti śrīmān abhijñāḥ sampracakṣate Translation This beautiful son of yours somewhere appeared previously as the son of Vasudeva. Therefore, those who are learned sometimes call this child Vāsudeva.
Garga calls him “your son” to destroy the doubt that Kṛṣṇa is Vasudeva’s son, the astonishing supreme Lord. This term is used later also to reinforce the meaning. O Garga, endowed with the treasure of the highest fortune (śrīman)! Another version has śrīmān: your son is most beautiful. Your son is called Vāsudeva, since he is the presiding deity of citta. Again he hides that fact by explaining that he was previously born as the son of Vasudeva. The hiddening mean is expressed by the affix sam. Those in knowledge call him in truth (sam) Vāsudeva because he is born as the son of Vasudeva.
Text 15 bahūni santi nāmāni rūpāṇi ca sutasya te guṇa-karmānurūpāṇi tāny ahaṁ veda no janāḥ Translation For this son of yours there are many forms and names according to his qualities and activities. These are known to me, but people in general do not understand them.
Previously examples were given of his various forms. Just as he had a white or red form, so he had many names in previous births.
Names and forms according to guṇa indicates the avatāras of sattva, rajas and tamas, with appropriate colors or the four presiding deities of citta, ahaṅkāra, intellect and mind. Or forms displaying qualities like affection for devotees are meant. Forms according to activities are Matsya and others, with activities of wandering around in the waters of pralaya etc.
Text 16 eṣa vaḥ śreya ādhāsyad gopa-gokula-nandanaḥ anena sarva-durgāṇi yūyam añjas tariṣyatha Translation By his nature increasing the bliss of the cowherd men of Gokula, this child will always act most auspiciously for you. And by his grace only, you will surpass all difficulties.
This child will give bliss to the all the cowherds of Gokula. That is the nature of this avatāra. Or king (gopa)! Garga speaks with respect to Nanda. Or O protector of the earth (gopa)! The earth is protected by you. And by action this child will do what is most beneficial for the people of Vraja in this life and the next, or for all devotees in general. Or he will act beneficially for all your people. He will give joy to all of Gokula. And by action he will do what is most beneficial for the people of Vraja in this life and the next.
Text 17 purānena vraja-pate sādhavo dasyu-pīḍitāḥ arājake rakṣyamāṇā jigyur dasyūn samedhitāḥ Translation In a previous birth, when Indra was dethroned, and the devatās were afflicted by the demons, they were rescued by Kṛṣṇa, they conquered the demons and they then flourished.
His past history in another birth is related in order to instill Nanda’s faith in his words. “In another birth” actually refers to avatāras such as Pṛthu. O lord of Vraja! You should preserve the happiness in Vraja from unlimited wicked people.
Text 18 ya etasmin mahā-bhāge prītiṁ kurvanti mānavāḥ nārayo ’bhibhavanty etān viṣṇu-pakṣān ivāsurāḥ Translation Enemies cannot harm the devotees who show affection for this greatly fortunate child, just as the demons cannot harm the devatās.
Enemies cannot harm men who show affection for the most fortunate Kṛṣṇa (mahā-bhāge). He is never lacking in supreme qualities. Actually he manifests unlimited qualities as bhagavān. Or mahā-bhāge means O Yaśodā, most fortunate woman! Garga addresses his wife, since one should perform dharma with one’s wife. The husband and wife are considered non-different. He says this to give joy to Yāśodā who was sitting there desiring to hear the qualities of her son with affection. Elsewhere Nanda is the chief person.
All humans, without regard for birth, who show affection for Kṛṣṇa, are protected from enemies. Actually he appears among humans to show affection for them, but Garga hides this fact. The external enemies are Kaṁsa and others. The internal enemies are lust etc. Similarly the demons cannot harm the devatās or the materialists cannot harm the devotees. You should never fear Kaṁsa and his allies.
Text 19 tasmān nandātmajo ’yaṁ te nārāyaṇa-samo guṇaiḥ śriyā kīrtyānubhāvena gopāyasva samāhitaḥ Translation In conclusion, therefore, O Nanda Mahārāja, this child of yours is as good as Nārāyaṇa by his qualities, opulence, fame and influence. You should protect this child very carefully.
He is similar or equal to the Lord of Vaikuṇṭha by qualities, fame, wealth and influence. Since Yaśodā and others heard this, later in the twenty-first chapter, the gopīs praise krsna with names like Mukunda. He is like Nārāyaṇa in qualities etc. but greater than Nārāyāṇa. By using an analogy with Nārāyaṇa, the object under discussion (upameya) is greater than the object it is compared to (upamāna). Qualities are mercy etc. Śrī refers to wealth or beauty. Kīrti means fame. Anubhāva means knowledge or power.
Or qualities refers to the six qualities of bhagavān.[7] These are then described with the other words like śrī, kīrti (yaśaḥ) and anubhāva. Vairāgya is unsuitable, so is not mentioned. Anubhāva (aiśvarya and vīyra) also includes knowledge and dharma (as well as power). Or you should protect him with all his qualities, beauty etc.
The devotees (such as Vallabha) say that Nārāyaṇa ḥas three forms: akṣara, puruṣa and antaryāmī. As akṣara he favors the jīvas. As puruṣa he causes similarity to himself. As antaryāmī he produces devotion. By these qualities Kṛsṇa is similar. They are situated eternally in the universe in these three forms: as akṣara is with Lakṣmī in Vaikuṇṭha (in the universe). As the puruṣa he is with the sun god in the sun planet. As antaryāmī he is the presiding deity of sacrifice on earth. Kṛṣṇa has similar qualities to these forms.
Protect him with great attention or with devotion. With attention protect him during his childhood to increase affection or out of fear of Kaṁsa. Or hide him. Do not reveal him everywhere. By good fortune you have attained a great treasure.
The meaning can also be “Hide him (gopa), so that he is not visible to all, like a great treasure that you have obtained, with great attention (susamāhitaḥ), using methods for creating auspiciousness (aya), with increased affection because he is rare.” Or, be very careful with this attainment (aya) of the cowherd people. Or in another version there is gopa ayasva-samāhitāḥ: hide him and be careful since he will bring (aya) and preserve (sva) prosperity of the cowherd. Or be attentiie to the goal of Vaikuṇtḥa (aya) and the wealth of prema (sva).
The ordinary meaning of the verse is as follows. Because Kṛṣṇa is like Nārāyaṇa, he will have Nārāyaṇa’s names and he will have other characteristics like Nārāyaṇa. O Nanda! Nanda can also be a verb: be happy!
Text 20 śrī-śuka uvāca ity ātmānaṁ samādiśya garge ca sva-gṛhaṁ gate nandaḥ pramudito mene ātmānaṁ pūrṇam āśiṣām Translation Śukadeva Gosvāmī continued: After Gargamuni, after instructing Nanda Mahārāja, departed for his own home, Nanda Mahārāja was very pleased and considered himself full of all good fortune.
Garga had showed that Kṛṣṇa was guru of the universe as Paramātmā (ātmānam). The word ca indicates Balarāma also. Ādiśya also indicates that as a teacher he instructed them to wear tilaka etc. Nanda shows joy after Garga went home. It would be improper to show his pride in his son in front of Garga. “Was it not proper to show pride since Nanda was the best of devotees?” Yes, he was overjoyed.
Text 21 kālena vrajatālpena gokule rāma-keśavau jānubhyāṁ saha pāṇibhyāṁ riṅgamāṇau vijahratuḥ Translation After a short time passed, both brothers, Balarāma and Kṛṣṇa, began to crawl on the ground of Vraja with the strength of their hands and knees and thus wandered about. Commentary After having explained how Kṛṣṇa was complete, Śukadeva will begin show that completeness. A short time after the breaking of the cart and the name giving ceremony this incident occurred. Killing Tṛnāvarta took place later, after the boys were one year old. It is seen that one year old children can walk but the strong among them will walk earlier. (Therefore their crawling occurred much before one year.) Śukadeva reveals their great fortune because of the sweetness of the pastimes in Gokula at that time, though in Gokula within Vraja there was also killing of demons as extraordinary events with a show of anger on Kṛṣṇa’s part. This will be revealed later also. Balarāma is called Rāma because of his enjoyment of Gokula in performing his pastimes. Kṛṣṇa is called Keśava because he controlled (vayate) Brahmā (ka) and Śiva (īśa) by the sweetness of his pastimes or because the first hair (keśa) growing on his head hung playfully. Or according to Mahābhārata the word Keśava is given the following meaning:
aṁśavo ye prakāśante mama te keśa-saṁjñitāḥ
sarvajñāḥ kesavaṁ tasmāt mām ahur munisattamāḥ
All my rays are called keśa. Because of this, the best omniscient sages call me Keśava.
Thus Keśava means “shining one.” The two are mentioned together to show that by crawling together, they were attractive to the whole universe. Keśava’s name is placed after Balarāma’s to show that he was the younger brother. Sometimes tāta (O son!) is seen instead of alpena. Śukadeva calls out to Parīkṣit with affection because of being overwhelmed with prema on remembering the infant pastimes he is reciting. Or tāta may be compounded with the word Gokula to mean “father’s Gokula” to show that the two played freely under the protection of Nanda.
Text 22 tāv aṅghri-yugmam anukṛṣya sarīsṛpantau ghoṣa-praghoṣa-ruciraṁ vraja-kardameṣu tan-nāda-hṛṣṭa-manasāv anusṛtya lokaṁ mugdha-prabhītavad upeyatur anti mātroḥ Translation When Kṛṣṇa and Balarāma, with the strength of their legs, crawled about zigzag in the muddy places of Vraja, the sound of their ankle bells was very charming. Pleased by the sound of other people’s ankle bells, they used to follow these people, but when they saw that these were other people, they became afraid and returned to their real mothers. Commentary They crawled about in a crooked path. This indicates their strength even in crawling about. Śukadeva does not compare their feet to lotuses because he realized lotuses are a poor comparison to their feet. Where their feet are compared to lotuses in other places it should be understood that those words are the realization of others. The yards of many places in Vraja became muddy because of the cow urine and dung. The plural is used to indicate many places. They followed some people who came there, thinking they were their relatives and after understanding that they were not, they went to their mothers. They became very (pra) frightened (bhīta), like other small, innocent children (vat) since they were absorbed in their pastimes. Ghoṣa-praghoṣa-ruciraṁ can also mean “their feet were attractive, causeing a loud exclamations (praghoṣa) of the cowherds (ghoṣa). They said, ‘How wonderful that they are crawling!’” Or the phrase can mean “feet which loudly jangled with their ankle bells because of the commotion of the people.”
Text 23 tan-mātarau nija-sutau ghṛṇayā snuvantyau paṅkāṅga-rāga-rucirāv upagṛhya dorbhyām dattvā stanaṁ prapibatoḥ sma mukhaṁ nirīkṣya mugdha-smitālpa-daśanaṁ yayatuḥ pramodam Translation The two mothers took their sons, beautiful with mud and cosmetics, in their arms, and gave them their breasts and fed them milk. Looking carefully at the mouths of their sucking children they became joyful on seeing small teeth when the boys smiled softly.
Their sons were beautiful with the mud of Vraja, which was their cosmetics. Their actual cosmetics were covered by crawling in the mud. Nija-sutau indicates their great affection for the boys. Looking intensely (nirīkṣya) at their faces as they drank the milk eagerly (prapibatoḥ), they derived bliss (pramodam) greater than the bliss of brahman. Sma indicates joy. Mukham is in the singular though there were two faces, since a class is indicated. Other examples of use of the singular to represent the plural are found in SB 10.10.39, 10.29.34 and 10.31.5. They fed the boys with affection (ghṛṇayā). Their mouths had five or six (alpa) beautiful (mugdha) teeth seen when they smiled.
Text 24 yarhy aṅganā-darśanīya-kumāra-līlāv antar-vraje tad abalāḥ pragṛhīta-pucchaiḥ vatsair itas tata ubhāv anukṛṣyamāṇau prekṣantya ujjhita-gṛhā jahṛṣur hasantyaḥ Translation The cowherd ladies, giving up their household chores, would stare intently at the two boys engaged in infant pastimes seen especially by women, as they firmly caught the tails of calves and were pulled from place to place in Vraja. The women laughed and become filled with joy. Commentary When they became a little older, because of greater strength they wandered all over Vraja, playing and gave bliss to all the women of Vraja. Mainly the women saw these pastimes. (aṅganā-darśanīya). The boys caught the tails of the calves. Either they caught one tail and then gave that up and caught another, or they caught several calves’ tails at once. They caught the tails tightly (pragṛhīta), not letting go and were pulled from place to place. The women looked at this scene intently. They gave up their household chores, or gave up their houses and went searching for this pastime throughout Vraja. They laughed in astonishment or laughed at the two boys saying “Ah! You two are so strong, being pulled here and there by the calves. “
Text 25 śṛṅgy-agni-daṁṣṭry-asi-jala-dvija-kaṇṭakebhyaḥ krīḍā-parāv aticalau sva-sutau niṣeddhum gṛhyāṇi kartum api yatra na taj-jananyau śekāta āpatur alaṁ manaso ’navasthām Translation When mother Yaśodā and Rohiṇī were unable to protect the babies from calamities threatened by horned cows, by fire, by animals with claws and teeth such as monkeys, dogs and cats, and by thorns, swords and other weapons on the ground, they were always in anxiety, and their household engagements were disturbed. At that time, they were fully equipoised in the transcendental ecstasy known as the distress of material affection, for this was aroused within their minds. Commentary When the boys became stronger with age, the mothers became agitated with prema because of the boys’ fickle actions. The mothers had to prevent them from grabbling horns, fire, teeth etc. Or they had to prevent the boys engaged in playing with horns, fire teeth etc. But they could not prevent them. By the rule īdūded divcamanaṁ pragṛhyam (Pāṇini 1.1.11), there should be no sandhi in the dual form of the verb śekate, though in this verse it changes to śekata by poetic license. Why could they not control the boys? They boys were most fickle. They wanted to touch horns of bulls, teeth of dogs or monkeys, knives (in some versions snakes or ahi since it was possible to keep knives away from them), and birds such as peacocks. They could prevent their sons from touching these things, but others could not, since they could not beat them. Since it was necessary for the mothers to prevent them, as they were overwhelmed with affection, they did this by keeping the boys by their sides and using words. But then they were not able to do duties in the house to which they were attached from the birth of Kṛṣṇa, since they took that house as Kṛṣṇa’s. Thus their minds became very unsettled.
When the people of Vraja became unsettled, that unsettled state as the sañcāri-bhava called cāpala, nourished the sthāyi-bhāva called vātsalya and became superior to samādhi. The highest stage of happiness in the house became manifested. Later Brahmā will say, comparing them to materialists, yad-dhāmārtha-suhṛt-priyātma-tanaya-prāṇāśayās tvat-kṛte: the homes, wealth, friends, dear relations, bodies, children and very lives and hearts of the people of Vraja are all dedicated only to you. (SB 10.14.35) The people of Vraja were never absorbed in material consciousness. Nāvindan bhava-vedanām: Nanda Mahārāja and others could not even perceive material tribulations. (SB 10.11.58)
Yaśodā’s bhāva is praised:
nemaṁ viriñco na bhavo a śrīr apy aṅga-saṁśrayā
prasādaṁ lebhire gopī yat tat prāpa vimuktidāt
Neither Brahmā, nor Śiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Lord, the deliverer from this material world, such mercy as received by mother Yaśodā. SB 10.9.20
From all these verses it is clear that their bhāva was most exalted. Vaiśampāyana also describes their attraction to Kṛṣṇa and Balarāma:
tavānyonyaṁ gatau bālau bālyād evaikatāṅgatau
eka-mūrti-dharau kāntau bala-candrākra-varcasau
eka-nirmāṇa-nirmuktāv eka-śayāsanāśanau
eka-veśa-dharāv ekaṁ puṣyamāṇau śiśu-vratam
eka-kāryāntara-gatāv eka-dehau dvidhā-krṭau
eka-caryau mahavīryav ekasya śiśutāṁ gatau
eka-pramāṇau lokānāṁ deva-vṛttau ca mānuṣau
krtśnasya jagato gopau samvṛttau gopa-dārakau
anonya vyati-ṣaktābhiḥ krīḍābhir atiśobhitau
anyonya-kiraṇa-grastau candra-sūryāvivāmbare
visarpantau tu sarvatra sarpa-bhoga-bhujav ubhau
rejatuḥ paṅka-digḍhaṅgau dṛptau kalabhakāv iva
kvacid basma-pradigdhāṅgau karīṣa prokṣitau kvacit
tau tatra paridhāvetāṁ kumārāv iva pāvakī
kvacij jānubhir udghrṣṭaiḥ sarpamāṇau virejatuḥ
krīḍantau vatsa-śālāsu śakṛd digdhāṅga-mūrdhajau
śuśubhāte śriyā juṣṭāv ānanda-jananau pituḥ
janaṁ ca viprakūrvāṇau prahasantau kvacit kvacit
tau tatra kautuhalinau mūrdhaja-vyākulekṣaṇau
rejatuṣ candra-vadanau dārakau sukumārakau
The two boys from infancy were like one body, shining like a small moon and sun. They slept together, ate together, dressed together, and nourished their infant emotions together. They engaged in the same activities, like one body in two forms. They were absorbed as one child in carrying out heroic feats. They were the same height, and acted like humans with divine qualities. Protecting the world, they were disguise as two cowherd boys. They appeared beautiful in their pastimes which were entwined together. They both shone effulgently like the moon and sun in the sky. They wandered about in a crooked manner everywhere with snake-like arms. Covered with mud, they shone like two proud elephant calves. Sometimes they were smeared with ashes and sometimes with cow dung. The young boys, bright as fire, would run about and sometimes they would crawl about on their knees. They would play in the calf pen, covered in cow dung up to the head. Endowed with all beauty they gave joy to their parents. Sometimes they would insult others and laugh. They were filled with mirth and their hair was disheveled. With moon-like faces the two young boys shone with splendor.
Text 26 kālenālpena rājarṣe rāmaḥ kṛṣṇaś ca gokule aghṛṣṭa-jānubhiḥ padbhir vicakramatur añjasā Translation O sage among kings! Within a very short time both Balarāma and Kṛṣṇa began to walk very easily in Gokula on their legs, without the need to crawl. Commentary Out of eagerness to describe everything at once, Śukadeva, after quickly describing the first part of crawling and walking pastimes, begins to describe the last part, impelled by remembrance of the sweetness of those later pastimes. In just a little time, the boys were able to walk around Gokula without rubbing their knees on the ground, because of extraordinary intelligence and strength. They did this easily (añjasā) because of their strength. Another version has ojasā (with strength). Some versions have go-vraje (cow pen or mass of light) instead of gokule. The word go suggests attractiveness and purity. O Parīkṣit, sage among the kings! You have understood the sweetness of these pastimes just as I have.
Text 27 tatas tu bhagavān kṛṣṇo vayasyair vraja-bālakaiḥ saha-rāmo vraja-strīṇāṁ cikrīḍe janayan mudam Translation Thereafter, Kṛṣṇa, along with Balarāma, began to play with the other children of the cowherd men, thus awakening bliss of the cowherd women. Commentary Having generally described the pastimes of the two, to indicate the similarity of Balarāma in relation to Kṛṣṇa’s pastimes, Śukadeva describes Kṛṣṇa’s predominance in the pastimes attractive to all Vraja. The word tu indicates a change of topic. Kṛṣṇa is the main figure since he is naturally Svayam Bhagavān, and he is accompanied by Balarāma because of pastimes. Bhagavān means that he desired to reveal his sweetness as Svayam Bhagavān. Kṛṣṇa means that he desired to attract all people with his sweetness and that he attracted even Balarāma. By assisting the greatest rāmaṇa (enjoyer), Balarāma fulfilled the meaning of his name as “one who enjoys.” Kṛṣṇa chose boys of the same age (vayasyaiḥ), who were also of similar nature, qualities, family and activities. They were thus close friends, because they belonged to Vraja, famous as non-different from Kṛṣṇa. Cikrīḍe should be cikrīḍa.
Text 28 kṛṣṇasya gopyo ruciraṁ vīkṣya kaumāra-cāpalam śṛṇvantyāḥ kila tan-mātur iti hocuḥ samāgatāḥ Translation Observing the very attractive childhood restlessness of Kṛṣṇa, all the gopīs in the neighborhood, would approach mother Yaśodā and speak to her as follows in order to hear about Kṛṣṇa’s activities again and again. Commentary The women, attracted to his pastimes, consulting each other, came to Yaśodā for tasting prema themselves and to give Yaśodā that taste, and spoke to her in a joking mood. The women of the village and elder women, attractive with prema of Kṛṣṇa, seeing Kṛṣṇa’s fickleness, made Yaśodā listen with attention or they made her constantly hear. Coming together, they spoke clearly (ha) to her but not with truth (kila). Coming from their mouths, the description of Kṛṣṇa’s fickleness became most attractive. Śukadeva also speaks through their words.
Text 29 vatsān muñcan kvacid asamaye krośa-sañjāta-hāsaḥ steyaṁ svādv atty atha dadhi-payaḥ kalpitaiḥ steya-yogaiḥ markān bhokṣyan vibhajati sa cen nātti bhāṇḍaṁ bhinnatti dravyālābhe sagṛha-kupito yāty upakrośya tokān Translation Your son sometimes comes to our houses before the milking of the cows and releases the calves, and when the master of the house becomes angry, your son merely smiles. Sometimes he devises some process by which he steals palatable curd, butter and milk, which he then eats and drinks. When the monkeys assemble, he divides it with them, and when the monkeys have their bellies so full that they won’t take more, he breaks the pots. Sometimes, if he gets no opportunity to steal butter or milk from a house, he will be angry at the householders, and will make the small children cry and then run away.
They speak to dispel the notion that they are being bold in speaking about his fickle childhood pastimes, or to create more attractiveness in relating his pastimes. At some time or in some place (kvacit), he releases the calves. This word is understood with all the actions described. While engaged in doing other activities, they cannot catch him. He releases the calves, and they must again tie them up. While the women are busy he leisurely enters their houses to eat the yogurt. He smiles when the babies cry. Or by making them cry, he announces his play to the people. He is very naughty. After releasing the calves he eats the butter with his friends. He devises new means of stealing the butter. Not only does he eat the butter with his friends, but makes the monkeys eat also. He makes newborn infants cry. Or if he does not eat the butter, he gives it to the monkeys, so that they will blame the monkeys.
Text 30 hastāgrāhye racayati vidhiṁ pīṭhakolūkhalādyaiś chidraṁ hy antar-nihita-vayunaḥ śikya-bhāṇḍeṣu tad-vit dhvāntāgāre dhṛta-maṇi-gaṇaṁ svāṅgam artha-pradīpaṁ kāle gopyo yarhi gṛha-kṛtyeṣu suvyagra-cittāḥ Translation “When the milk and curd are kept high on a swing hanging from the ceiling and Kṛṣṇa and Balarāma cannot reach it, they arrange to reach it by piling up various planks and turning upside down the mortar and being quite aware of the contents of a pot, they put holes in the pot. While the elderly gopīs go about their household affairs, Kṛṣṇa and Balarāma go into a dark room, brightening the place by their bodies decorated with valuable jewels.
The method for stealing and eating the butter is described. He climbs on the backs of his friends as described by Bilvamaṅgala in the words pīṭha-niṣaṇṇa-bālaka-gale: placing his feet on the nape of neck of a crouched boy. Hi means certainly. Climbing up they put holes in the pots hanging from the ceiling. Knowing what is in the pots (tadvit), they do this.
Or why do they devise these means of stealing? They enjoy the yogurt (tadvit). He does this to eat the yogurt. “Oh, you are lying! It is not possible this small child to know this, since he is pure and simple in intelligence.” He has all knowledge interally (antar-nihita-vayunaḥ). O Yaśodā! Let him steal if he is not able to pay the price. Laughing they say “He has gems on his body.” How is this possible with the women in the house? He does this while the women are busy. He is a great thief.
Text 31 evaṁ dhārṣṭyāny uśati kurute mehanādīni vāstau steyopāyair viracita-kṛtiḥ supratīko yathāste itthaṁ strībhiḥ sa-bhaya-nayana-śrī-mukhālokinībhir vyākhyātārthā prahasita-mukhī na hy upālabdhum aicchat
Successful at stealing, sometimes he passes urine and stool in a neat, clean place in our houses as well as performing other naughty acts. But now, he is sitting before you like a very good boy. The gopīs would look at Kṛṣṇa sitting there with fearful eyes. His mother, hearing the complaints, smiled softly but did not scold him.
They give an example. The word evam connects this verse with the previous one. He urinates and does other despicable acts such as spitting and passing stool. O pure woman (uśati)! Such a son is not suitable for you. This is a joke among elder women.
jagaj-jana-mala-dhvaṁsi-śravaṇa-smṛti-kīrtanām
mala-mūtrādi-rahitāḥ puṇyaślokā iti smrṭāḥ
The Lord is without urine and stool. Glorifying him, remembering him and hearing about him destroys the impurities of all people.
Even exalted persons do not have urine and stool. How can the pinnacle of the pure urinate? Yet it is said atha kṛṣṇaś ca rāmaś ca kṛta-śaucau parantapa: the two purified themselves to be without fault. (SB 10.43.1) It is also said:
tvak-śmaśru-roma-nakha-keśa-pinaddham antar
māṁsāsthi-rakta-kṛmi-viṭ-kapha-pitta-vātam
jīvac-chavaṁ bhajati kānta-matir vimūḍhā
yā te padābja-makarandam ajighratī strī
A woman who fails to relish the fragrance of the honey of your lotus feet becomes totally befooled, and thus she accepts as her husband or lover a living corpse covered with skin, whiskers, nails, head-hair and body-hair and filled with flesh, bones, blood, parasites, feces, mucus, bile and air. S B 10.60.45
Rukmiṇī is also without such impurities. That is true.
He made the monkeys and other animals urinate. Or he did this to give joy to his devotees, by showing his fickle childhood pastimes, though by his very nature he has no such activities. He has nothing disgusting like urine or stool. Like his form and name, his pastimes are extraordinary, full of eternity, knowledge and bliss.
Having explained in this way (ittham), they looked at his face with its frightened eyes. The goal was to scold him. Understanding the purpose of his appearance or the success of her birth (arthā), or having a son with such impudent actions, she just smiled, because of joy from his fickle actions, or to sympathize with the women who enjoyed his antics, and did not desire to scold him.
The truth is this. He had a desire to be scolded by his mother, to derive special happiness from his mother’s affection. She did not fulfil that desire out of affection for her son.
Text 32 ekadā krīḍamānās te rāmādyā gopa-dārakāḥ kṛṣṇo mṛdaṁ bhakṣitavān iti mātre nyavedayan Translation One day while Balarāma and other elder cowherd boys were playing with Kṛṣṇa, they informed Yaśodā politely that Kṛṣṇa has eaten some dirt.
Wanting the bliss of being scolded by his devotee in the sequence of infant pastimes, the eating dirt pastimes is related. The friends or well wishers, such as Balarāma (te rāmādyāḥ), spoke to Yaśodā.
The phrase gopa indicates that these boys were ordered by Yaśodā to protect Kṛṣṇa. Another version has bālakāḥ. This indicates they had natural affection for Kṛṣṇa. He pretended to eat dirt. Balarāma and others thought he actually ate dirt. Or secretly he ate dirt. If he did not have the symptoms of eating it, he would not be scolded.
Text 33 sā gṛhītvā kare kṛṣṇam upālabhya hitaiṣiṇī yaśodā bhaya-sambhrānta- prekṣaṇākṣam abhāṣata Translation Mother Yaśodā, who was always full of anxiety over Kṛṣṇa’s welfare, caught him in her hands and then spoke to him, on seeing his eyes agitated with fear.
She caught his hand to dispel his fear. She was qualified to scold him because it was for his benefit, out of great affection for him. To avoid fear that he would be beaten for giving his mother fear and sorrow, not able to tolerate his fearful glances, she just spoke to him.
Text 34 kasmān mṛdam adāntātman bhavān bhakṣitavān rahaḥ vadanti tāvakā hy ete kumārās te ’grajo ’py ayam Translation Dear Kṛṣṇa, why are you so restless that you have eaten dirt in a solitary place? This complaint has been lodged against you by all your playmates, including your elder brother, Balarāma. How is this? Commentary Her scolding is described. O boy with uncontrolled senses! You could not eat dirt in the presence of Balarāma. Therefore you have eaten it when they were not present (rahaḥ). The word hi indicates a cause or certainty. They are your intimate friends (tāvakāḥ) and therefore they have not lied. They are present now (ete) as witnesses and thus you cannot deny it. “But they are saying this as a joke.” But your elder brother also says this. There is no doubt when he also says this (ayam). Since Vasudeva and Nanda were brothers and Rohiṇī and Yaśodā were great friends, Yaśodā addresses Balarāma as the elder brother of Kṛṣṇa, taking him as her son. It is also stated out of affection for him.
Text 35 nāhaṁ bhakṣitavān amba sarve mithyābhiśaṁsinaḥ yadi satya-giras tarhi samakṣaṁ paśya me mukham Translation Kṛṣṇa replied: My dear mother, I have not eaten dirt. All my friends are liars. If you think they are truthful, you can directly look into my mouth.
I did not eat dirt. Since he only pretended to eat dirt, he spoke the truth. Others lied. Or he spoke a lie in fear, and this was not a fault. Or, he spoke a lie to give pleasure to special devotees. He calls to his mother out of fear of being beaten, to increase her affection for him. “All are liars including the elder gopīs who spoke lies.” Or “From this, you can infer that the gopīs were also lying. Look in my mouth.” Since he had pretended to eat dirt, they were lying. Or if he did eat the dirt, he believed all the signs of eating dirt had been removed. Or by showing something astonishing he would distract attention from his act.
Text 36 yady evaṁ tarhi vyādehī- ty uktaḥ sa bhagavān hariḥ vyādattāvyāhataiśvaryaḥ krīḍā-manuja-bālakaḥ Translation When Yaśodā challenged Kṛṣṇa, “If you have not eaten earth, then open your mouth wide” Kṛṣṇa, endowed with the highest powers and with the highest sweetness, exhibiting pastimes like a human child, not completely giving up his powers, opened his mouth.
Revealing unlimited qualities of Bhagavān (saḥ), the ocean of indescribablely great sweetness, who was the supreme Lord (bhagavān) and who attracted everyone’s heart, opened his mouth.
Or he who was full of all powers (bhagavān), who appeared in this world to attract everyone’s heart, whose powers were unobstructed even during his infant pastimes, being superior to Nārāyān, who had power to show the universe with cause and effect in his stomach, opened his mouth. He was a human child performing eternal pastimes. Thus human child form was also eternal. He was a human child performing pastimes. Or he was a child (bālaka) born to play (krīḍām anuja). Or he was a child (bālakaḥ) going quickly (ja) here and there in playing (krīḍām anu), with his hair swining. Texts 37–39 sā tatra dadṛśe viśvaṁ jagat sthāsnu ca khaṁ diśaḥ sādri-dvīpābdhi-bhūgolaṁ sa-vāyv-agnīndu-tārakam jyotiś-cakraṁ jalaṁ tejo nabhasvān viyad eva ca vaikārikāṇīndriyāṇi mano mātrā guṇās trayaḥ etad vicitraṁ saha-jīva-kāla- svabhāva-karmāśaya-liṅga-bhedam sūnos tanau vīkṣya vidāritāsye vrajaṁ sahātmānam avāpa śaṅkām Translation When Kṛṣṇa opened his mouth wide by the order of mother Yaśodā, she saw within his stomach all moving and nonmoving entities, bhuva-loka and all directions, along with mountains, islands, oceans, the surface of the earth, the wind, fire, the moon and the stars. She saw the planetary systems, water, light, air, ether, and ahaṅkāra, mahat-tattva and prakṛti. She saw the presiding deities of the senses. She also saw the senses, the mind, the tanmātras, and the three qualities goodness, passion and ignorance. She saw the time, the jīva, the tendency to transform (svabhāva), karma, and desires as well as various bodies. When he opened his mouth and she saw herself and her son along with Vraja, she became doubtful.
Within the Lord (tatra), within his stomach, she saw the universe. Śrīdhara Svāmī says concerning a verse in the next chapter “The universe took shelter of his stomach.” The universe composed of moving and non-moving entities is described starting with kham (ether). Air and fire are repeated with the words tejas and nabhasvān, but as part of the zodiac they refer to the wind that moves the planets and lightning. Kham and viyat refer to ether but also refer to planet and space. Or water, fire, air and ether along with bhugola (earth) can refer to the presiding deities of these five elements. Bhugola also refers to the spherical place. Viyad eva means she even saw ether which is usually invisible, being pervasive. This also indicates invisibilitiy of the list following. The word ca indicates ahaṅkāra, mahat-tattva and prakṛti.
She saw this directly within the stomach of her son (tanau), with all details (vīkṣya), with her eyes, by the will of the Lord. Or she had special power in her eyes according the previously explained conclusions. She saw this when he opened his mouth. She then began to wonder various things.
Text 40 kiṁ svapna etad uta devamāyā kiṁ vā madīyo bata buddhi-mohaḥ atho amuṣyaiva mamārbhakasya yaḥ kaścanautpattika ātma-yogaḥ Translation Was what I saw a dream, or is it an illusory creation by some devatā? Has this been manifested by bewilderment of my intelligence, or is it some natural power of my child? Commentary Was what I saw (etat) a dream or (uta) some illusion created by some devatā? Ah (bata), what calamity! Does he have some extraordinary power by birth (autpattikaḥ ātma-yogaḥ)? She had these doubts because of seeing so many astonishing things.
Text 41 atho yathāvan na vitarka-gocaraṁ ceto-manaḥ-karma-vacobhir añjasā yad-āśrayaṁ yena yataḥ pratīyate sudurvibhāvyaṁ praṇatāsmi tat-padam Translation I offer my respects to the inconceivable lotus feet of Nārāyaṇa who is not to be understood by consciousness, mind, good karma, actions, but is easily realized through surrender.
Taking shelter of the last option, she determined that he was the Lord. Giving up the conception of him as her son, she offered respects with devotion. She speaks of his greatness, considering his desire and śakti, on seeing directly, suddenly, all together the universe with cause and effect, not normally seen.
Or considering the options, she could not decide and became confused. She then offered respects to Nārāyaṇa.
The Lord is not really understood by logic, by the mind, by results of karma, austerity, or physical actions. But he is easily realized in truth by sādhana (yena), on taking shelter of him, because of him (yataḥ). I offer respects to his lotus feet, more inconceivable than the unvierse by being simultaneously visible and invisible, with qualities and without qualities.
Text 42 ahaṁ mamāsau patir eṣa me suto vrajeśvarasyākhila-vittapā satī gopyaś ca gopāḥ saha-godhanāś ca me yan-māyayetthaṁ kumatiḥ sa me gatiḥ Translation It is by the influence of the Supreme Lord’s māyā that I wrongly think that Nanda Mahārāja is my husband, that Kṛṣṇa is my son, and that because I am the queen of Nanda Mahārāja, all the wealth of cows and calves are my possessions and all the cowherd men and their wives are my subjects.
Therefore I surrender to him.
All her knowledge has been created by the Lord’s māyā. After confirming his powers, she surrendered to the Lord to destroy her illusion. Considering the real truth, all relationships are temporary. Understanding these relationships were false, she indicated her foolishing (kumatiḥ). Or rejecting the three options starting with a dream, she accepted the fourth option. But then to destroy that idea she surrendered to the lord of the universe. By directly perceiving relations, the first three options (dream, devatās illusion and bewilderment of intelligence) are discarded. Thinking him to be the supreme lord with the universe within him (the fourth option), is also illusion. That is my bad thought. The Lord is my goal. The Lord should remove this bad thought and confirm that Kṛṣṇa is my son.
Text 43 itthaṁ vidita-tattvāyāṁ gopikāyāṁ sa īśvaraḥ vaiṣṇavīṁ vyatanon māyāṁ putra-snehamayīṁ vibhuḥ Translation When Yaśodā understood the truth, the supreme master, by the influence of the internal potency, spread mercy by having her develop the deepest affection for her son.
Kṛṣṇa did as she desired (ittham). Śukadeva calls her gopikāyām (wife of the cowherd) out of prema. Or out of respect he calls her the queen, the protector of the earth (gopikā). Or she was the protector of the happiness of Kṛṣṇa’s various pastimes. Or by her nature of being a cowherd, she was endowed with the power to spread great affection. Thus Kṛṣṇa spread his māyā, which followed his desire (vaiṣṇavīm) in a special way (vyatanot). Since this māyā was related to Viṣṇu (vaiṣṇavīm)
it could enter everywhere immediately, or it could create a relationship with Viṣṇu. It was not inferior, but eternity, knowledge and bliss śakti.
Not only did this māyā create a relationship, but produced special bhakti. It was filled with affection of thinking of Kṛṣṇa as her son (putra-sneha-mayīm). Mayīm means full or the very form. “Even if one knows the truth, such bhakti is hard to attain.” Kṛṣṇa was capable of doing anything (īśvaraḥ).
And that bhakti is not temporary like knowledge of the truth. Kṛṣṇa is all pervading (vibhuḥ) and his śakti is also all pervading. Thus the affection is continuous and thus it is said that he spread this māyā. And thus knowledge of the truth produced by seeing the universal form, which obstucts bhakti, did not occur in her again.
Or vaiṣṇavīm māyām means his own eternally existing mercy. Putra can also be a vocative. O son! Śukadeva calls to Parīkṣit with affection, in discussing affection.
Text 44 sadyo naṣṭa-smṛtir gopī sāropyāroham ātmajam pravṛddha-sneha-kalila- hṛdayāsīd yathā purā Translation Immediately forgetting that Kṛṣṇa had shown the universal form within is mouth, mother Yaśodā took her son on her lap, feeling full affection in her heart as previously.
That knowledge or investigasting the incident disappeared. She saw Kṛṣṇa as he who came for her womb (ātmajam). This was a cause of increased affection, a sign of the knowledge disappearing.
Her love for Kṛṣṇa was at the highest level, as previously. Or as previously she placed him on her lap.
Though she was on the highest level, her affection increased because of relishing at every moment newer and newer tastes. This is the nature of bhakti-rasa. This is according to Vaiṣṇava-siddhānta. It is explained in Bhāgavatāmṛta, Uttara-khaṇḍa.
Seeing the universe just by opening his mouth was the will of the Lord. Otherwise whenever Kṛṣṇa opened his mouth to eat or drink Yaśodā would see the universe.
Among the people the universal form is seen with knowledge of the Lord. That is its nature.
Knowledge of the Lord, which obstructs speical bhakti, and which arises by seeing the universal form should disappear by my mercy. Also bhakti increases by the arousal of intense pain.
Yaśodā was in her position by worshipping great devotees. By her amazing convictions, all her doubts disappeared. She was as she had been previously. This indicates that she had developed very firm affection. Thus knowledge of Kṛṣṇa as the Lord vanished. Let the memory of the universal form remain. It is not harmful. She did not see this form in his stomach at all times because of the śakti which covers his lordly aspect. Previously he derived special happiness from the caresses of his mother, and now he had given her pain by this vision caused by his fear of his eating dirt. It was not shown by the Lord as his most excellent feature. Some devotees think that the infant pastimes of the Lord arise from his kriyā-śakti not his jñāna-śakti (which gives knowledge of his powers).
Text 45 trayyā copaniṣadbhiś ca sāṅkhya-yogaiś ca sātvataiḥ upagīyamāna-māhātmyaṁ hariṁ sāmanyatātmajam Translation The glories of the Supreme Lord are studied through the three Vedas, the Upaniṣads, the literature of Sāṅkhya-yoga, and other Vaiṣṇava literature, yet mother Yaśodā considered that Supreme Person an ordinary child.
Ah, Yaśodā is supremely fortunate! The Lord is praised in the three Vedas. This refers to mīmāṁsa scriptures. He is praised by the Vedānta scriptures (upaniṣadbhiḥ) and by Pañcarātra (sātvataiḥ), which are Vaiṣṇava sctitpures. Nyāya and Vaiṣeśika scriptures are not mentioned since they generally deal with speculative logic, and do not conclude in glorification of the Lord. The use of the word ca three times indicates that these scriptures generally glorify the Lord and that Pañcarātra with the word ca particularly glorifies the Lord. It is the best scripture. The scriptures listed are progressively more excellent. He is hari or attractive because he reveals the sweetness of his unlimited qualities. The Lord (harim) has greatness which is praised more profusely (upa) than or after that of the devatās.
Text 46 śrī-rājovāca nandaḥ kim akarod brahman śreya evaṁ mahodayam yaśodā ca mahā-bhāgā papau yasyāḥ stanaṁ hariḥ Translation Parīkṣit Mahārāja inquired: What pious acts did Nanda perform to cause such affection and what pious acts did most fortunate Yaśodā perform so that the Lord drank from her breast?
Yaśodā’s great affection for the Supreme Lord has been described. Having heard of her parental affection for the Lord and astonished by her great fortune, Parīkṣit inquires about Nanda’s and Yaśodā’s good fortune.
O form of all the Vedas or directly the form of the supreme Brahman (brahman)! You know everything about this. What type of pious acts which caused such complete affection (mahodayam) did Nanda perform? What did Yaśodā, even more fortunate (mahā-bhāgāḥ), do, since the Lord drank her breast milk? Vā (in some versions of the text) indicates all that was said in chapters six, seven and eight. Or it refers to his pastimes of crawling. Or it refers to the covering of her knowledge on seeing the universal form and her increase of affection. Yaśodā is distinguished from Devakī though he drank from Devakī’s breast also. pītvāmṛtaṁ payas tasyāḥ pīta-śeṣaṁ gadā-bhṛtaḥ: lovingly Devakī let her sons drink from her breast, which became wet with milk just by their touch (which Kṛṣṇa had also drunk previously). (SB 10.85.55) Thus Kṛṣṇa had drunk the milk of Devakī and other cowherd women also. Kṛṣṇa who attracted the mind with special affection during his infant period (hariḥ) drank from Yaśodā’s breast.
Text 47 pitarau nānvavindetāṁ kṛṣṇodārārbhakehitam gāyanty adyāpi kavayo yal loka-śamalāpaham Translation Great devotees sing of the activities of Kṛṣṇa in his childhood which Vasudeva and Devakī could not experience and which even today destroy the sins of all people.
The great affection is described. The fortune greater than that of Janaka and his wife, and Vasudeva and Devakī , who performed austerities of bhakti spreading over four yugas, is described. These parents did not experience Kṛṣṇa’s infant pastimes directly since those pastimes were withdrawn when he went to Mathurā. They did not experience his infant actions, great because they belong to the source of all avatāras Kṛṣṇa, or great (udara) because they give unlimited results of bhukti, mukti and bhakti. What can be said about directly experiencing those pastimes? They are glorified and give the greatest results.
Brahmā or Vyāsadeva (kavayaḥ) sing even today in Kaliyuga about these pastimes. Why? They completely uproot sin of all people. Otherwise the sins of Kaliyuga could not be destroyed.
Or the poets sing from his birth till now, continuously, about these pastimes. For what purpose? They destroy the suffering of saṁsāra for all jīvas.
Or even today after a long time has passed, even the ātmārāmas (kavayaḥ) sing about thses pastimes. Why? Those pastimes destroy (ham) the peace of mind (śama) and talking (lāpa) of the sages because they stimulate intense prema. Or the pastimes destroy the conversations of those who are ātmārāmas (śama). They speak only about those pastimes. Being full of rasa, they naturally become the highest goal. What pious acts did Nanda and Yaśodā perform so that they experienced his infant pastimes?
Text 48 śrī-śuka uvāca droṇo vasūnāṁ pravaro dharayā bhāryayā saha kariṣyamāṇa ādeśān brahmaṇas tam uvāca ha Translation Śukadeva Gosvāmī said: To follow the orders of Brahmā, Droṇa, the best of the Vasus, along with his wife, Dharā, spoke to Brahmā in this way.
Such piety does not exist in this world. He asks the question with amazement. The two obtained the nectar of Kṛṣṇa’s infant pastimes obtainable only by intense affection for the Lord, by praying for the highest bhakti. In order to give this answer later, first the previous lives of the two are described in three verses.
Droṇa was the best of the Vasus since he was an avatāra of Nanda. Brahmā told them go to go the area of Mathurā (ādeśān) and protect the cows. Plural is used to show respect for the order’s greatness. Ha indicates joy or certainty: all this is well known.
Text 49 jātayor nau mahādeve bhuvi viśveśvare harau bhaktiḥ syāt paramā loke yayāñjo durgatiṁ taret Translation Droṇa and Dharā said: being born on earth, may we two develop prema-bhakti to the attractive Lord, engaged in sweet pastimes, though he is the Lord of the universe. By this bhakti others in this world will easily cross material existence.
May we have the highest bhakti when we are born in this world. Previously they had bhakti, but now they wanted intense pure bhakti with affection for the Lord as their son. One attains the Lord as one’s son from pure practice of bhakti focused on that intention. We should have the highest bhakti for he who engages in the highest play (mahādeva). The Lord appears in this world to play as a pastime. He is the lord of all lords (viśveśvare): as the supreme lord, he is the avatarī, source of all avatāras. Or he is directly the lord of the universe, though he appears on earth (bhuvi). And thus he has great effulgence (mahadeva), since he manifests unlimited powers. And thus he attracts the world (harau).
By this bhakti all people easily cross the ocean of saṁsāra, difficult to cross. This is a secondary result, indicated by the word “easily.” A fire to be used for cooking easily drives away the cold.
Or by bhakti all people can easily surpass the goal of liberation which is hard to attain for others. Liberation is hard to surpass because it is glorified profusely by those desiring liberation. This statement discards liberation and glorifies bhakti. Or by our bhakti, by the power of hearing and chanting, others will be able to cross the ocean of saṁsāra.
Text 50 astv ity uktaḥ sa bhagavān vraje droṇo mahā-yaśāḥ jajñe nanda iti khyāto yaśodā sā dharābhavat Translation When Brahmā said, “Yes, let it be so,” the most fortunate Droṇa appeared in Vraja as famous Nanda Mahārāja, and his wife, Dharā, appeared as mother Yaśodā.
Saḥ indictes Nanda, not his expansion Droṇa. When the Lord appears as svayam bhagavān with his full form, his associates also appear in their full form. He was born in Mathuṛa district. He was very famous. This was indicated by his prayer. Or more than previously, he was famous. He was known as Nanda. This also indicates his fame (giving joy to all). Mahā-yaśāḥ can modify both Nanda and Yaśodā.
Text 51 tato bhaktir bhagavati putrī-bhūte janārdane dampatyor nitarām āsīd gopa-gopīṣu bhārata Translation Thereafter, O best of the Bhāratas, the bhakti of Nanda, Yaśodā and all the cowherd men and women remained in its highest form, directed towards Kṛṣṇa, who had become their son, who is longed for but not attained by others.
Because of Brahmā’s words (tataḥ), he who is not a son became a son of Nanda and Yaśodā directly, not being born from Vasudeva and Devakī. Or he was born along with a female form, Mahāmāyā (putrī-bhūte). If he was not their son, the intense bhakti would not be possible. Another version has putra-bhūte. He had the spiritual form of a son. This indicates their qualification of eternal bhakti.
There is destruction of birth and the rest of saṁsāra by remembering him (janārdane). Or he is prayed to (janārdane) by others like Brahmā, but is not obtained by them since he is the most rare form. This indicates that he is the supreme Lord. But he also manifests sweet form, qualities and pastimes (bhagavati). This is the great fortune of Nanda and Yaśodā. Among the cowherd people, the bhakti of these two is at all times special. Or among all the cowherds with vātsalya bhāva, those two had special bhakti because he was their son directly.
O descendant of Bharata! Just as you having special bhakti for Kṛṣṇa are the chief descendant, Nanda and his wife had special bhakti for him. Or since Droṇa and Dharā are expansions of eternal Nanda and Yaśodā, their bhakti is naturally the highest. Now, they have merged into their origins, Nanda and Yaśodā. Their bhakti and the bhakti of the other cowherds (locative taken as possessive case), is constant as per the words of Brahmā. Because of Bramā’s blessings the cowherds had this bhakti, whose nature is to never be fully satisfied, but constantly endeavor to please the Lord.
Or just as Kṛṣṇa respected Śiva and accepted the blessing from him of obtaining Sāmba (Karttikeya, Śiva’s son) as a son, so Nanda respected Brahmā who was eager for the Lord to appear, following Brahmā’s instructions. Otherwise Brahmā would not say: tad bhūri-bhāgyam iha janma kim apy aṭavyāṁ yad gokule ’pi katamāṅghri-rajo-’bhiṣekam yaj-jīvitaṁ tu nikhilaṁ bhagavān mukundas tv adyāpi yat-pada-rajaḥ śruti-mṛgyam eva
My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Lord, Mukunda, the dust of whose lotus feet is sought even today by the Upaniṣads. SB 10.14.34
This is described in detail in Bhāgavatāmṛta.
Text 52 kṛṣṇo brahmaṇa ādeśaṁ satyaṁ kartuṁ vraje vibhuḥ saha-rāmo vasaṁś cakre teṣāṁ prītiṁ sva-līlayā Translation Thus the Supreme Lord, Kṛṣṇa, along with Balarāma, lived in Vṛndāvana, just to substantiate the benediction of Brahmā and gave pleasure to Nanda, Yaśodā and the cowherd men and women through the pastimes dependent upon their bhakti.
The order to Nanda was that there should be the highest bhakti. That order should be accomplished.
With Balarāma Kṛṣṇa lived in Vraja, and gave happiness to Yaśodā and others by his extraordinary infant pastimes. He spread over all of Vraja with his variegated pastimes or he was capable of doing this (vibhuḥ). Having pastimes along with Balarāma suggests special sweetness.
Though the Lord appears in order to benefit the world and experience special bliss with his devotees, he also did this to make the instruction of Brahmā true. This was a particular detail. Or he followed the order of Brhmā to avoid being accused of ignoring Vasudeva and Devakī. Otherwise later, when he manifested his powers, Vasudeva and Devakī would lament that they had been neglected in his infant pastimes. (But they could not, since was the order of Brahmā.) The special mercy of the Lord to Nanda and Yaśodā and the cowherd people related to Nanda and Yaśodā more than to Vasudeva and Devakī is shown. That is proper. Vasudeva and Devakī performed austerities to obtain the Lord as their son. Nanda and Yaśodā only prayed for the highest bhakti. The Lord is famous as being affectionate to his devotees. And the benedictions given by his devotees are greater than those given by the Lord himself. That is illustrated in this incident.
Chapter Nine Texts 1–2 Text śrī-śuka uvāca ekadā gṛha-dāsīṣu yaśodā nanda-gehinī karmāntara-niyuktāsu nirmamantha svayaṁ dadhi yāni yānīha gītāni tad-bāla-caritāni ca dadhi-nirmanthane kale smarantī tāny agāyata Translation Śrī Śukadeva Gosvāmī continued: One day when mother Yaśodā saw that all the maidservants were engaged in other household affairs, she personally began to churn the yogurt. While churning, she remembered the childhood activities of Kṛṣṇa which had been sung in the assembly and enjoyed singing those songs.
Now the pastime of the Lord’ being bound up by rope, since he was not fully satisfied with the bliss of being scolded in his rasa of being affectionate to the devotee. He desired the bliss of being controlled by his devotee. Yaśodā was called most fortunate. She even more fortunate than Nanda. Her greater fortunate is described now. Yaśodā means “she who gives fame.” She gave fame to Kṛṣṇa as the person who is controlled by his devotee. As the wife of Nanda, she had many servant girls. One day when all the servants were engaged in duties in the house other than churning the yogurt and stirring milk for her son, she began churning only the yogurt, to make butter to feed to her son. It would be impossible to churn the yogurt from all the milk of unlimited cows. She constantly churned (nirmamantha) to make the best butter.
She sang all the songs famous in the world, or in Vraja, concerning the activities of her child. She sang about the killing of Pūtanā etc. While churning the yogurt she remembered those songs because her heart was overcome by her affection and because the pastimes were amazing. Or always remembering the activities of her son she sang about them, taking shelter of singing by her nature. She had engaged the servants in other duties so that she could churn the yogurt herself in order to sing about her son’s activities with great affection. And this was by the desire of the Lord to be tied up.
Text 3 kṣaumaṁ vāsaḥ pṛthu-kaṭi-taṭe bibhratī sūtra-naddhaṁ putra-sneha-snuta-kuca-yugaṁ jāta-kampaṁ ca subhrūḥ rajjv-ākarṣa-śrama-bhuja-calat-kaṅkaṇau kuṇḍale ca svinnaṁ vaktraṁ kabara-vigalan-mālatī nirmamantha Translation Dressed in a yellow cloth with a belt tied about her full hips, mother Yaśodā pulled on the churning rope. Her bangles and earrings swayed and her breasts shook. Because of her intense love for her child, her breasts were wet with milk. Her face, with its very beautiful eyebrows, was wet with perspiration, and jasmine flowers were falling from her hair.
Having shown her skill in singing as a qualification for being the Lord’s mother, her beauty and her dress at that time are described. She wore yellow silk. According to scriptures she had a dark complexion, and thus the combination with yellow was spectacular. The belt tied on her waist enhanced her beauty. Or to churn the yogurt she had tightly tied her belt. Her breasts flowed with milk out of affection for her son. This affection arose naturally or because she had been singing about her son. The movement of her brows increased her beauty. Her earrings also swayed. Jasmines fell from her bound hair. Absence of the suffix ka is poetic license. The verse depicts her manifestation of affection.
Text 4 tāṁ stanya-kāma āsādya mathnantīṁ jananīṁ hariḥ gṛhītvā dadhi-manthānaṁ nyaṣedhat prītim āvahan Translation While mother Yaśodā was churning butter, Kṛṣṇa, desiring to drink the milk of her breast, appeared before her, and increased her affection when he caught hold of the churning rod and prevented her from churning. Commentary Hungry according to his infant pastimes filled with affection for his mother, he desired her milk. He approached Yaśodā filled with affection for him since she was his mother. Śukadeva describes Kṛṣṇa’s inner emotion. By this she attained complete (ā- vahan) happiness because of his attempt to drink her milk, because of his ability to stop her churning and because of his cleverness by grabbing the rod.
He was most attractive at this time (hariḥ). It should be understood that he had just risen from bed since the churning was done during early morning in Kārtika month, and he had not yet met his friends.
Text 5 tam aṅkam ārūḍham apāyayat stanaṁ sneha-snutaṁ sa-smitam īkṣatī mukham atṛptam utsṛjya javena sā yayāv utsicyamāne payasi tv adhiśrite Translation Mother Yaśodā placed him on her lap and, smiling, fed him milk which flowed spontaneously from her breast, while she gazed at his face. Though he was not finished, she put him down and quickly went to the kitchen where milk was boiling over. Commentary Her smile spread over her cheeks. She smiled because of the milk flowing spontaneously and because of his sweetness. She looked at his face, but then put him down though he was not yet fully satisfied. “Why did she not go while feeding him and holding him?” She was going quickly. If she held him she could not go quickly. The milk was boiling over. It should be understood that the kitchen was not far away, within sight. The milk, like the yogurt, was special. She left him for a moment only. Yad-dhāmārtha-suhṛt-priyātma-tanaya-prāṇāśayās tvat-kṛte: these devotees of Vṛndāvana have dedicated their homes, wealth, friends, dear relations, bodies, children and very lives and hearts to you. (SB 10.14.35) How much more then had Yaśodā given everything to Kṛṣṇa! Not tolerating any suffering of their son, the mother and father work constantly for his future health, wealth, and knowledge. They also feed him medicine, bathe him and punish him. The height of affection that a mother and father have for their son is difficult to find in other types of love. It does not exist elsewhere. She was thus intensely attached to the wealth of milk of the cowherds. “The child does not know how to protect his wealth. Therefore I must protect it now.” Thinking thus, she put him down, but her going was for his sake also, filled with affection for him. Though one tolerates suffering to protect one’s wealth, there must be strong affection to do so. Similarly, motivated by strong affection for Kṛṣṇa, she tried to protect the milk.
Text 6 sañjāta-kopaḥ sphuritāruṇādharaṁ sandaśya dadbhir dadhi-mantha-bhājanam bhittvā mṛṣāśrur dṛṣad-aśmanā raho jaghāsa haiyaṅgavam antaraṁ gataḥ Translation Being intensely angry and biting his reddish lips with his teeth, Kṛṣṇa, with futile tears in his eyes, broke the container of yogurt with a piece of stone. Then he entered a room and began to eat the freshly churned butter in a solitary place.
He was angry because of being left along and because he was not satisfied with drinking her milk.
His display of anger describes the special sweetness of his infant pastimes, being filled with affection for his mother or because of his natural reaction at that time. He had false tears to fool his mother, since there was no real cause for them. Or, sometimes Kṛṣṇa fakes crying but today the tears were real (amṛṣa) because he was unsatisfied. With a stone, not making any noise, he made a small hole in the bottom of the pot and then went into the storeroom. He ate butter from the hanging pots. He took a mortar, turned it upside down and climbed on it. He ate because he was hungry or out of anger.
Text 7 uttārya gopī suśṛtaṁ payaḥ punaḥ praviśya saṁdṛśya ca dadhy-amatrakam bhagnaṁ vilokya sva-sutasya karma taj jahāsa taṁ cāpi na tatra paśyatī Translation Mother Yaśodā, after taking down the hot milk from the oven, returned to the churning spot, and when she saw that the container of yogurt was broken and that Kṛṣṇa was not present, she concluded that the breaking of the pot was the work of Kṛṣṇa and laughed.
She immediately took the milk from the fire. She saw that the yogurt was flowing from the pot and understood that Kṛṣṇa had done this. No one else would desire to do this or was capable of doing this. Not seeing him there she laughed, because it displayed his fickle nature, his skill in breaking it or because he had fled in fear. She quietly pursued him (ca) on her tip toes.
Text 8 ulūkhalāṅghrer upari vyavasthitaṁ markāya kāmaṁ dadataṁ śici sthitam haiyaṅgavaṁ caurya-viśaṅkitekṣaṇaṁ nirīkṣya paścāt sutam āgamac chanaiḥ Translation Kṛṣṇa, at that time, was sitting on an upside-down wooden mortar and was giving butter which had been hanging by a rope to the monkeys as he liked. Because of having stolen, he was looking all around with great anxiety. Mother Yaśodā, upon seeing him, very cautiously approached him from behind.
He was sitting carefully on top of overturned mortar and was feeding the monkeys. The singular (markāya) is used to represent the class of monkeys. She approached from behind so he could not see her.
Text 9 tām ātta-yaṣṭiṁ prasamīkṣya satvaras tato ’varuhyāpasasāra bhītavat gopy anvadhāvan na yam āpa yogināṁ kṣamaṁ praveṣṭuṁ tapaseritaṁ manaḥ Translation When Kṛṣṇa saw his mother, stick in hand, he very quickly got down from the top of the mortar and began to flee as if in fear. Yaśodā chased him, whom the minds of yogīs in samādhi, fit to merge in Brahman and impelled to him with great concentration, cannot attain.
Same Commentary He saw her vividly (prasamīkṣya) because she held a stick in her hand. It was impossible that she could have stick to punish him, and he had never seen this before. He looked around to understand the situation and then fled. To fool her he ran to the main gate of the house where many people gathered near the yamalārjuna trees. He only appeared to be afraid (bhītavat), since he had no real fear internally, because he knew his mother had the greatest affection for him. Or he showed fear like that of others. This act revealed to his mother the sweetness of his infant pastimes. Knowing that on that day everyone had gone from the main gate, she chased him. Though the mind in samādhi is capable of merging with Brahman or another form of the Lord and is impelled towards him with concentration (tapasā), it cannot achieve him. This will be made clear later:
nāyaṁ sukhāpo bhagavān dehināṁ gopikā-sutaḥ
jñānināṁ cātma-bhūtānāṁ yathā bhaktimatām iha
Kṛṣṇa, the son of mother Yaśodā, is accessible to devotees engaged in spontaneous loving service, but he is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self. SB 10.9.21
Yaśodā pursued him, and caught up to him step by step (anu). So much for her good fortune of having him sleep on her lap! Her good fortune of chasing him when he fled cannot be understood at all by the greatest yogīs! She had greater fortune than all other devotees because she was able to catch him directly.
Text 10 anvañcamānā jananī bṛhac-calac- chroṇī-bharākrānta-gatiḥ sumadhyamā javena visraṁsita-keśa-bandhana- cyuta-prasūnānugatiḥ parāmṛśat Translation Following Kṛṣṇa, her thin waist overburdened by her heavy breasts, her hair loosened, with flowers falling after her, mother Yaśodā quickly caught him. Commentary Though having a large, heavy body, she quickly caught him. She caught him from behind with great affection since she was his mother.
Text 11 kṛtāgasaṁ taṁ prarudantam akṣiṇī kaṣantam añjan-maṣiṇī sva-pāṇinā udvīkṣamāṇaṁ bhaya-vihvalekṣaṇaṁ haste gṛhītvā bhiṣayanty avāgurat Translation She grabbed the hand of Kṛṣṇa who was crying intensely because of his crime, rubbing his eyes which were running with mascara with his hands and looking up at his mother with fearful glances. She made him fearful by scolding him. Commentary He cried excessively, fearing a beating because of having done wrong (kṛtāgasam). Because of tears the mascara was running from his eyes. Though he desired it, she did not wipe his tears with her hand because of his offense. With his hand, he rubbed his own eyes, to produce more tears or to wipe the tears away. His eyes were slightly agitated with fear. Or, in fear he cried. He looked up at her, while she looked at him. She scolded him in order to make him frightened, so that he would become gentle and avoid such acts. “O agitated boy! Cry baby! Greedy boy! Monkey lover! Thief! From now on, I will not give you butter. I will tie you up in the house so that you cannot go anywhere and play. You will not be able to see any of your friends!” With these words she raised the stick as if to beat him. But she did not beat him. Or he looked up at her with fear in his eyes, expressing his pain. Then she scolded him. Or taking his hand which shook in fear, she scolded him for a short time.
Text 12 tyaktvā yaṣṭiṁ sutaṁ bhītaṁ vijñāyārbhaka-vatsalā iyeṣa kila taṁ baddhuṁ dāmnātad-vīrya-kovidā Translation Understanding her son’s fear, she dropped the stick, and filled with affection for the boy, but not knowing his powers, strongly desired to tie him up with rope.
She was affectionate because he was a boy, and moreover he was her son. She did not know his powers since the affection in her heart eclipsed everything else (atad-vīrya-kovidāḥ). Or she knew his uncontrollable fickleness (tad-vīrya-kovidāḥ). She desired to tie him up. In both cases, she desired to tie him up because of affection for the boy. Or she had doubts whether she could tie him up because of his great strength (tad-vīrya-kovidāḥ). Still she desired to tie him up. Why? Out of affection she thought herself to be his mother and he was her child. She thought she was stronger. Or out of affection she thought she must destroy his fickle nature. She thought of nothing else. Kila indicates certainty or that it is well known. Texts 13–14 na cāntar na bahir yasya na pūrvaṁ nāpi cāparam pūrvāparaṁ bahiś cāntar jagato yo jagac ca yaḥ taṁ matvātmajam avyaktaṁ martya-liṅgam adhokṣajam gopikolūkhale dāmnā babandha prākṛtaṁ yathā Translation Thinking of the invisible Lord — who has no inside or outside, has nothing previous or after him, who existed in the past and will exist in the future, inside and outside of the universe, who is the universe — as her son, appearing with a human form though he was beyond material senses — she tied him to the mortar like a normal child with rope.
The great fortune of Yaśodā is described in two verses. He has no inside or outside. He has no previous or later part, since he is by nature beyond conception, being a form of eternity, knowledge and bliss. This indicates his all-pervasive nature. The negative na is repeated to strengthen the statement. The word ca means “though.” In spite of his powers she bound him.
Or he cannot be bound because he is all pervading. Like the sky he is inside and outside. He has no cause (pūrvam) and effect (aparam). He is beyond conception because he is always one form.
Moreover it is not possible to tie him up. He is inside and outside, cause and effect. Moreover he is beyond the senses (adhokṣajam) because he is very fine (avyaktam). But he has a manifested human form by his mercy.
Or she thought of him as her son, who had been saved from the crashing cart as if born again (adhokṣajam). Like tying an elephant to a post, she tied him with soft rope used for churning, made by the cowherds, to the mortar which he had brought for stealing the butter, as if he were an ordinary child (prākrṭam yathā). Or though he had an attractive form, with soft limbs, like normal children, she tied him up. She did this because her heart was flooded with affection for him as his mother (gopikāḥ), and wanted to protect him (gopa). She tied him around his waist. This is not stated since it is well known by his name Dāmodara. Hari-vaṁśa however says dāmnā caivodare baddhvā pratyabandhad ulūkhale: he was bound by a cord around his waist to a mortar. She bound him so that it was not painful.
Text 15 tad dāma badhyamānasya svārbhakasya kṛtāgasaḥ dvy-aṅgulonam abhūt tena sandadhe ’nyac ca gopikā Translation When mother Yaśodā was trying to bind the offending child, she saw that the binding rope was short by a distance of two fingers width. Thus she brought another rope to join to it.
She wanted to tie him up because he was her son (sva) since she should not ignore teaching him a lesson, as she could with other boys. The rope was short by a small amount (two fingers). Or he cannot be attained by jñāna and karma among the three: jñāna, karma and bhakti. She joined another piece of rope since she feared he would run away. She tied him three times. Or holding him with one hand, by her other hand she held the rope. Or some servants handed her some more rope.
Text 16 yadāsīt tad api nyūnaṁ tenānyad api sandadhe tad api dvy-aṅgulaṁ nyūnaṁ yad yad ādatta bandhanam Translation This new rope also was also short by a measurement of two fingers, and when she got more rope and joined it, it was still two fingers too short. Commentary That also was too short (referring to the previous verse.) Or because the rope was short she joined other rope. When she obtained more rope (bandhanam) it was also two fingers too short.
Text 17 evaṁ sva-geha-dāmāni yaśodā sandadhaty api gopīnāṁ susmayantīnāṁ smayantī vismitābhavat Translation Thus mother Yaśodā joined whatever ropes were available in the household, though her friends were heartily laughing. She also smiled in wonder.
The neighbors were broadly smiling. The possessive case indicates that she ignored them. Though she joined ropes with great determination, the rope was always insufficient to tie him. Her friends laughed in great wonder, but she ignored them. She joined all the ropes in the house including the churning ropes. Or she became united with the ropes by absorption in them. The genitive case can indicate the locative case. The meaning is then “When the gopīs smiled, she smiled out of astonishment.” This was because the ropes could not bind him though they should have.
This is the sweetness of the Lord revealing his powers during his infant pastimes. Though he was a limited size as a child, unlimited ropes could not bind him. This shows his unlimited nature. “One object cannot be simultaneously limited and unlimited. Was his limitation only an appearance or real? If the limitation is only apparent, it is actually false, not true, like the sun appearing to be the measurement of a hand though it is actually many yojanas in diameter. If it is a real limitation, then if you say he is also unlimited, people will laugh. The limitation is like being able to hold a sapphire in your hand.” This limitation is the rule concerning material objects. However, tarkāpratiṣṭhānāt: the spiritual is beyond material logic. (Brahma-sūtra 2.1.11) Since the lord is beyond logic because of his inconceivability and power, all contradictions are resolved in the Lord.
acintyā khalu ye bhāvā taṁs tarkeṇa yojayet
prakṛtibhyaḥ paraṁ yat tu tad acintyasya lakṣaṇam
Inconceivable objects are beyond logical explanation. Objects beyond the material world have this inconceivable quality. Skanda Purāṇa
asthūlaś cānaṇuś caiva sthūlo ‘ṇuś cāpi sarvataḥ
avarṇaḥ sarvataḥ proktaḥ śyāmo raktānta-locanaḥ
aiśvarya yogād bhavagān viruddhārtho abhidhīyate
The Lord is not heavy and not small. But he is heavy and small at all times. He has no color at all but he is black with reddish eyes. Because of his endowment of powers, Bhagavān is said to have contrary characteristics. Kūrma Purāṇa
That principle should be applied in all cases.
Text 18 sva-mātuḥ svinna-gātrāyā visrasta-kabara-srajaḥ dṛṣṭvā pariśramaṁ kṛṣṇaḥ kṛpayāsīt sva-bandhane Translation Because of mother Yaśodā’s hard labor, her whole body became covered with perspiration, and the flowers and comb were falling from her hair. When child Kṛṣṇa saw his mother thus fatigued, He became merciful to her and agreed to be bound.
Most
Kṛṣṇa, who performs pastimes to attract all minds, by mercy, agreed to be bound. Seeing his own mother (sva) with greater affection for her than he had for himself, he became merciful, unable to tolerate seeing her suffer, and accepted to be bound up, though it was difficult. Sva indicates she had stronger affection than Devakī for Kṛṣṇa as her son.
Or seeing her great endeavor, seeing her perspire, and being pained by her efforts, out of mercy, he allowed himself to be tied up by his mother. The garland had fallen from her hair and was strewn about. Or both hair and garland were in disarray.
Text 19 evaṁ sandarśitā hy aṅga hariṇā bhṛtya-vaśyatā sva-vaśenāpi kṛṣṇena yasyedaṁ seśvaraṁ vaśe Translation In this way the attractive Lord has shown that he is under the control of the devotee, even though as Svayam Bhagavān Kṛṣṇa controls the universe and all the devatās.
From the beginning of the chapter, or in the way stated (evam), it is clearly (hi) shown that the Lord is controlled by his devotee. Aṅga indicates prema. Though Kṛṣṇa is independent (sva-vaśena), since he is the supreme Lord (kṛṣṇena), and controls the universe, he is controlled by the devotees.
This control by Yaśodā shows his being extremely controlled (saṁdarśitā), more than by Brahmā or previously devotees or more than by Yudhiṣṭhira and others, where he acts as the guard, the servant, and the charioteer. No one else could tie him up.
Text 20 nemaṁ viriñco na bhavo na śrīr apy aṅga-saṁśrayā prasādaṁ lebhire gopī yat tat prāpa vimuktidāt Translation Neither Brahmā, nor Śiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Lord, the deliverer from this material world, such mercy as received by mother Yaśodā.
This is explained. Even Lakṣmī situated on the Lord’s chest could not control Kṛṣṇa as Yaśodā did. Lakṣṁī controls only one limb of the Lord, his chest (aṅga-saṁśrayā). Or taking shelter of his chest, she did not attain the same mercy since she could not subject him (with ropes). Or Brahmā did not attain, Śiva did not attain, Lakṁsī did not attain and some others (understood) did attain (lebhire — plural verb) the same mercy. Or Brahmā, Śiva and Lakṣmī did not attain the same mercy (lebhire). Or they attained mercy, but Yaśodā’s attainment of mercy was inconceivable. Or they did not attain the famous mercy that she attained.
The lord gives special mercy, Vaikuṇṭha, to some (vimuktidāt). He who gives liberation to others was bound up by Yaśodā. This shows that he is controlled by his devotee.
Text 21 nāyaṁ sukhāpo bhagavān dehināṁ gopikā-sutaḥ jñānināṁ cātma-bhūtānāṁ yathā bhaktimatām iha Translation The Lord, son of Yaśodā, is not easily available to materialists or to jñānīs with realization of ātmā, but is easily available to persons with devotion to the son of Yaśodā.
Qualification to obtain that mercy is described. The son of the cowherd woman, though accepting bondage (ayam), endowed with all great qualities, is easily available to those with devotion to Kṛṣṇa (iha) or in Vraja (iha), which is perceived in the heart (even if not living there).
Or the Lord is attainable by persons who respect worship of the Lord but is not attainable by those who realize they are separate from the body (dehīnām), who realize ātmā, or the jīvanmuktas (jñānīnām) or those who have perfected liberation (ātma-bhūtānām). He is attainable only with suffering and only partially.
Or even though such mercy is not available to devotees like Brahmā, it is available to these devotees.
Or he gives happiness (sukhapaḥ) to these devotees and not to the others. The greatness of bhakti is stated. The supreme lord, whose mercy is rare (ayam), dear to the people of Gokula (gopikā-sutaḥ), is easily attained by the devotees in any place (iha). But he is rarely attained by the three other types of persons. Or he is easily attainable or he makes one attain happiness, in this world or in this present body.
Another version has ātma-potānām (those who have a method of delivering ātmā). This also refers to jñānīs. The Lord is not easily attained by liberated persons, those who have merely destroyed suffering by liberation.
Text 22 kṛṣṇas tu gṛha-kṛtyeṣu vyagrāyāṁ mātari prabhuḥ adrākṣīd arjunau pūrvaṁ guhyakau dhanadātmajau Translation While mother Yaśodā was very busy with household affairs, the Supreme Lord, Kṛṣṇa, observed two yamala-arjuna trees, which in a former millennium had been the sons of Kuvera.
Though he is exclusively the son of Yaśodā, another incident is narrated to show that he possesses unrestricted knowledge and other powers. Yaśodā bound Kṛṣṇa and he freed others from bondage. The word tu indicates a change of subject. Yaśodā was engaged in constant work (indicated by the plural of “household chores”). She left him and went away since he was in the yard nearby, and as will be mentioned later, other boys stayed there to protect him. She had no worry that he would go elsewhere since she did not think he had the power to pull the mortar or to free himself from the tight knots. Viṣṇu Purāṇa says yadi śakonṣi gaccha tvam aticañcala-ceṣṭhitaḥ: if you can, please go, boy with fickle actions!
Though he was bound up, he could move. He is independent in moving. Prabhuḥ indicates he was now independent in action or that he was capable of delivering the world, because he was directly bhagavān (krṣṇaḥ). Seeing the two trees, he desired to give them mercy
Text 23 purā nārada-śāpena vṛkṣatāṁ prāpitau madāt nalakūvara-maṇigrīvāv iti khyātau śriyānvitau Translation In their former birth, these two sons, known as Nalakūvara and Maṇigrīva, extremely wealthy, were cursed by Nārada because of their pride and intoxication.
Because they were proud or intoxicated (madāt) the wealthy sons were cursed. They were wealthy or as arjuna trees they were beautiful with flowers (śriyānvitau).
Chapter Ten Text 1 śrī-rājovāca kathyatāṁ bhagavann etat tayoḥ śāpasya kāraṇam yat tad vigarhitaṁ karma yena vā devarṣes tamaḥ Translation King Parīkṣit inquired from Śukadeva Gosvāmī: O great and powerful saint, what was the cause of Nalakūvara’s and Maṇigrīva’s having been cursed by Nārada Muni? What did they do that was so abominable that even Nārada became angry at them?
Hearing the most attractive pastime of Dāmodara, with emotional heart, Parīkṣit, remained offering respects for a moment, out of his special bhāva, and asked about another topic. The verb abhūt should be supplied after tamaḥ. The verb is missing to preserve the meter and the version is not accepted by all. Another version has yenāsīd devarṣes tamaḥ which is easier to understand. You should tell this now (kathyatām etat).
Or without considering the matter even, there must have been some great offense to be so condemned. I have committed a sinful act, and was cursed by a brāhmaṇa’s son. But my offense must have been much less. Otherwise Nārada would not have been so angry at the two brothers. O omniscient sage (bhagavān). Though I was cursed by a sage for my sinful act, I obtained your mercy.
What happened to these two? You would know. Texts 2–3 śrī-śuka uvāca rudrasyānucarau bhūtvā sudṛptau dhanadātmajau kailāsopavane ramye mandākinyāṁ madotkaṭau vāruṇīṁ madirāṁ pītvā madāghūrṇita-locanau strī-janair anugāyadbhiś ceratuḥ puṣpite vane Translation Śukadeva Gosvāmī said: The proud sons of Kuvera, associates of Śiva, after drinking liquor, wandered in a flowering garden attached to a grove of Kailāsa Mountain on the bank of the Mandākinī River, their eyes rolling in intoxication, while singing women followed them.
Because they were attendants of Śiva, they became very proud (sudṛptau). Or they were proud because they were the sons of Kuvera. Though they were followers of Śiva, they were faulty because they acted at a holy place, on the bank of the Mandākinī River, and played in the water, because they were intoxicated, though it was forbidden to play in the Gaṅgā. Moreover they were naked. That was a great offense as well. And they were with drunken women. The wine was made by Varuṇa, and was thus most intoxicating. First the two sang because of intoxication, and the women then sang. Or they sang continually.
Text 4 antaḥ praviśya gaṅgāyām ambhoja-vana-rājini cikrīḍatur yuvatibhir gajāv iva kareṇubhiḥ Translation Entering the waters of the Mandākinī Ganges, which were crowded with groups of lotus flowers, the two sons of Kuvera enjoyed with young girls, just like two male elephants enjoying in the water with female elephants.
Because they were drunk, they played in the water. An example is given. They enjoyed like two male elephants with female elephants. They entered the water shining with a forest of lotuses (ṛajinī).
Text 5 yadṛcchayā ca devarṣir bhagavāṁs tatra kaurava apaśyan nārado devau kṣībāṇau samabudhyata Translation O descendent of the Kurus! Coming by his own choice, merciful Nārada saw the two intoxicated fellows and understood completely their condition. Commentary The word ca means tu, to indicate a different subject. Or the word ca can indicate that he saw them and understood completely. After coming (verb should be added) on his own (yadṛcchayā), he saw them. The word devarṣiḥ indicates a person who disciplines and the word Bhagavān indicates a person with compassion. Thus his curse and his mercy were appropriate to his nature. Śukadeva addresses Parīkṣit as a kṣatriya, with “O descendent of the Kurus!” By this he indicates that Nārada, a sage, went bravely to a place where normally he should not go.
Text 6 taṁ dṛṣṭvā vrīḍitā devyo vivastrāḥ śāpa-śaṅkitāḥ vāsāṁsi paryadhuḥ śīghraṁ vivastrau naiva guhyakau Translation Upon seeing Nārada, the naked young girls became ashamed and, afraid of being cursed, they quickly covered their bodies with their garments. But the two sons of Kuvera did not do so. Commentary Though they were devatās they had lost their quality of sattva, and are thus called guhyakau — Yakṣas. The word eva indicates that though the women put on their clothing with urgency, the two did nothing at all.
Text 7 tau dṛṣṭvā madirā-mattau śrī-madāndhau surātmajau tayor anugrahārthāya śāpaṁ dāsyann idaṁ jagau Translation Seeing the two sons of the devatās intoxicated by opulence and false prestige, Nārada, in order to show them special mercy, while giving a curse, sang as follows. Commentary Though they were sons of a devatā, he gave them mercy and since they were intoxicated and proud he cursed them. He wanted them to receive suitable mercy from Kṛṣṇa. Since the nature of the devotee is to be merciful, he cursed them to become trees so they could attain a direct meeting with Kṛṣṇa, through which they would develop bhakti and become free of their corruption. That mercy would fully manifest after the curse diminished their offense. Then the real form (artha) of mercy would appear. They were born as trees growing at Nanda’s gate in Mahāvana and named after the cowherd boy named Arjuna. yena yenāvatāreṇa bhagavān harir īśvaraḥ karoti karṇa-ramyāṇi mano-jñāni ca naḥ prabho yac-chṛṇvato ’paity aratir vitṛṣṇā sattvaṁ ca śuddhyaty acireṇa puṁsaḥ bhaktir harau tat-puruṣe ca sakhyaṁ tad eva hāraṁ vada manyase cet
Hearing about the Lord, full of all qualities, destroyer, of suffering, attractor of the senses, who through his appearance causes pleasure to the ears and great attraction to the mind, destroys all disinterest in the topics and all thirst for material enjoyment, and produces prema for the attractive Lord and friendship with the devotees. SB 10.7.1-2
Let them attain direct association with child Kṛṣṇa and his enchanting pastimes! Here is what I think. Nārada began singing songs of Kṛṣṇa’s unlimited mercy such as the following:
tokena jīva-haraṇaṁ yad ulūki-kāyās
trai-māsikasya ca padā śakaṭo ’pavṛttaḥ
yad riṅgatāntara-gatena divi-spṛśor vā
unmūlanaṁ tv itarathārjunayor na bhāvyam
He killed Pūtanā when he was just an infant; he overturned the cart with his three- month-old foot; simply by his crawling between the two arjuna trees which touched the heavens, he uprooted them. Such activities are not possible for other forms of the Lord. SB 2.7.27
By singing in this manner, his mercy completely became one with Kṛṣṇa’s mercy. By that, the two attained the final result in Vraja. Thus it says in the verse that he sang (jagau). In fact, he began loudly singing the verses as a song, without internal anger.
Text 8 śrī-nārada uvāca na hy anyo juṣato joṣyān buddhi-bhraṁśo rajo-guṇaḥ śrī-madād ābhijātyādir yatra strī dyūtam āsavaḥ Translation Nārada Muni said: for the enjoyer of material objects, pride in wealth bewilders one’s intelligence, produces passion and produces enjoyment of wine, women and gambling more than birth in a good family or pride in education.
On seeing they were blinded by pride in wealth, desiring to give a curse to destroy their wealth, Nārada criticizes wealth in five verses. One becomes proud from being born in a good family (ābhijātyādiḥ). The word ādi indicates knowledge and other items.
vidyā-mado dhana-madas tathā cābhijano madaḥ
madā etair aliptānām ta eve hi satāṁ damāḥ
On can develop pride in knowledge, wealth or birth. The devotees who are uncontaminated by these have control of their mind. Mahābhārata
If one has pride in wealth, because the other items follow, one becomes most bewildered, since these things become a great cause of lust and anger. These two are criticized in the Gītā:
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