mahāśano mahā-pāpmā viddhy enam iha vairiṇam

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The Lord said: It is lust and then anger, arising from the mode of rajas. Know this as the great devourer, the great sinful one, the enemy. BG 3.37

 

Where there is pride in wealth, there will be anger. Or when there is pride in wealth with attachment to various objects, anger etc. arise. Women are mentioned first since they are the root of all faults. Or starting with women, the successively greater causes of anarthas is listed. Gambling is superior to women as a cause because of the suffering caused by quarreling and the loss of money. Intoxication is superior to that because one loses all interest in protecting the body.

 

Text 9

hanyante paśavo yatra nirdayair ajitātmabhiḥ

manyamānair imaṁ deham ajarāmṛtyu naśvaram

Translation

In that condition being merciless because they cannot control their senses, thinking that the temporary body is ageless and deathless, such persons kill animals.

Commentary

This condition produces great sins such as violence to others. Very wicked actions take place. For pleasure of eating, animals are killed. There is no consideration of what is proper or improper to eat. They are merciless because they cannot control their senses. Thus they think that the body, whose nature is to age and die, which is subject to destruction because of change at every moment, is ageless and deathless. The commentary says that they think they have an ageless body and a deathless body, combined as a dvandva compound.

 

Text 10

deva-saṁjñitam apy ante kṛmi-viḍ-bhasma-saṁjñitam

bhūta-dhruk tat-kṛte svārthaṁ kiṁ veda nirayo yataḥ

Translation

The violent person, thinking himself a devatā, but finally ending up as worms, stool and ashes, does not know his own benefit in so acting, since he goes to hell as a result.

Commentary

Svārtham means for one’s own benefit.

 

Text 11

dehaḥ kim anna-dātuḥ svaṁ niṣektur mātur eva ca

mātuḥ pitur vā balinaḥ kretur agneḥ śuno ’pi vā

Translation

While alive, does this body belong to its employer, to the self, to the father, to the mother, or to the mother’s father? Does it belong to the person who takes it away by force, to one who purchases it, or to the fire or to the dogs?

Commentary

One cannot determine who owns the body. Contrary conceptions arise. Does the body belong to one self like a treasure (svam)? Does it belong to a person who forcibly takes one away as a slave (balinaḥ)? The word eva can be supplied to all the phrases. Another version has kretur vā balino ‘gneh.

 

Text 12

evaṁ sādhāraṇaṁ deham avyakta-prabhavāpyayam

ko vidvān ātmasāt kṛtvā hanti jantūn ṛte ’sataḥ

Translation

What person, knowing that the body is the appearance and disappearance of invisible pradhāna, would kill other beings, thinking his body is the self? Only a materialistic person would do so.

 

The body depends on the appearance or disappearance of pradhāna (avyakta). One should consider that ātmā, separate from the impermanent body. Or the appearance and disappearance arise from the Lord (avyakta). Thus the body is not independent. Thus one should think of ātmā. The wise man knows this. Or what ignorant person (avidvān) would kill another being, for even he sees the suffering of the being which is killed? That will be explained later. Only a person intoxicated with wealth would do so.

 

Text 13

asataḥ śrī-madāndhasya dāridryaṁ param añjanam

ātmaupamyena bhūtāni daridraḥ param īkṣate

Translation

For the materialist blinded by intoxication with wealth, the supreme ointment for his eye is poverty. The destitute person finally sees other beings as equal to himself.

 

For others who have bad conduct there is something to benefit them. For a person blinded by wealth, poverty is a benefit. It is the best ointment. The doctor’s remedy for blindness is to give the opposite.

 

Thus poverty is suitable for intoxication with wealth. One then considered others’ happiness and distress as one experiences it oneself. Thus he does not cause suffering to others. Poverty should make one compassionate, just as pride in wealth makes one uncompassionate. This person will not kill animals.

 

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Text 14

yathā kaṇṭaka-viddhāṅgo jantor necchati tāṁ vyathām

jīva-sāmyaṁ gato liṅgair na tathāviddha-kaṇṭakaḥ

Translation

A person not pierced by a thorn does not desire the pain of a person so pierced, since by seeing symptoms of his pain he develops sympathy with him.

 

One who is not being pierced by a thorn does not desire the pain of a living being pierced by a thorn. Though one develops sympathy for another person, by seeing symptoms in the person’s limbs, he does not become similar to the person pierced, but desires that. A poor man, seeing his own suffering, sees such suffering in others.

 

Text 15

daridro nirahaṁ-stambho muktaḥ sarva-madair iha

kṛcchraṁ yadṛcchayāpnoti tad dhi tasya paraṁ tapaḥ

Translation

The poor man is devoid of arrogance arising from wealth, and is free from agitation caused by wealth. He experiences difficulties by the nature of poverty. Poverty is the best austerity for him.

 

The poor man becomes humble (stambhaḥ), free of pride in wealth (niraham). Or the poor man becomes devoid of the causes (stambhaḥ) of pride (wealth and power). By this he becomes the opposite of the wealthy man who does not consider his aging body etc. By the nature of poverty, he experiences suffering like hunger. Poverty is the best remedy because it destroys pride.

 

Text 16

nityaṁ kṣut-kṣāma-dehasya daridrasyānna-kāṅkṣiṇaḥ

indriyāṇy anuśuṣyanti hiṁsāpi vinivartate

Translation

When the poverty-stricken person is continuously hungry and thirsty and desires food, his senses become completely disinterested in enjoying. He gives up violence.

Commentary

The result of his suffering is that he controls his senses. Desiring food, such persons completely dry up their senses. This means that they become disinterested in the taste of sense objects. Thus they give up violence to others for the purpose of enjoying the senses objects. By pride in wealth one loses control of the senses this leads to violence. When the opposite condition, poverty, occurs, violence disappears and one gains control of the senses.

 

Text 17

daridrasyaiva yujyante sādhavaḥ sama-darśinaḥ

sadbhiḥ kṣiṇoti taṁ tarṣaṁ tata ārād viśuddhyati

Translation

Saintly persons, seeing all beings equally, freely associate with those who are poverty-stricken, but not with those who are rich. A poverty-stricken man, by association with saintly persons, very soon becomes uninterested in material desires and becomes purified.

 

However he becomes successful by association with devotees. The devotees think of the lord and the poor man as equals, but not the rich man, and associate with the poor man (yujyante) because they cannot die taking wealth with them. Or they associate with the poor to give them benefit, since they are compassionate to the suffering people. Or sama means the Lord who associates (sa) with Lakṣmī (mā). The devotees, fixed on seeing the Lord (sama-darśinaḥ), associate with the poor man because they are similar in not having wealth. Thus they are more merciful to the poor. By the devotees the person very quickly (ārāt) destroys his constant greed for food or attachment to enjoyment. That is certain (hi).

 

Text 18

sādhūnāṁ sama-cittānāṁ mukunda-caraṇaiṣiṇām

upekṣyaiḥ kiṁ dhana-stambhair asadbhir asad-āśrayaiḥ

Translation

Why should the devotees having proper conduct, having equal vision and being dedicated to the feet of the Lord, show mercy to the materialists who are proud of their wealth, have improper behavior, indulge in sense enjoyment and are indifferent to the devotees?

 

“Will the wealthy ever get association with the devotees by their wealth?

 

Those who have good conduct, who have peaceful hearts or who know about ātmā (sama-cittānām), and who desire the feet of the Lord who gives bliss which derides liberation (mukunda), have nothing to do with the indifferent persons, persons who are proud of wealth, persons of bad conduct or who give shelter to persons of bad conduct.

 

The order of the three types of devotees is increasingly excellent. Or all the phrases describe one type of person, the devotee of Mukunda, who has a peaceful heart and good conduct.

 

Text 19

tad ahaṁ mattayor mādhvyā vāruṇyā śrī-madāndhayoḥ

tamo-madaṁ hariṣyāmi straiṇayor ajitātmanoḥ

Translation

I will take away the ignorance of these two intoxicated fellows, blinded by pride of wealth, addicted to women, and unable to control their senses.

Commentary

“Their intoxication will be over shortly.” Since they are permanently blinded by pride in their wealth, they will become repeatedly intoxicated with liquor. They are also addicted to women. “By enjoying these things their addiction will cease.” No, it will not, because they have uncontrolled minds.

Texts 20–22

yad imau loka-pālasya putrau bhūtvā tamaḥ-plutau

na vivāsasam ātmānaṁ vijānītaḥ sudurmadau

ato ’rhataḥ sthāvaratāṁ syātāṁ naivaṁ yathā punaḥ

smṛtiḥ syān mat-prasādena tatrāpi mad-anugrahāt

vāsudevasya sānnidhyaṁ labdhvā divya-śarac-chate

vṛtte svarlokatāṁ bhūyo labdha-bhaktī bhaviṣyataḥ

Translation

Since the two were sons of Kuvera but became covered with ignorance, and, out of great pride, did not even recognize their nakedness before me, it is proper that they become trees so that they will not act in this manner again. However, by my mercy they will retain their memory and by Kṛṣṇa’s mercy to me, they will attain association with Kṛṣṇa after a hundred divine years, attain steady bhakti and return to their planet.

Commentary

The two, born as sons of a devatā, have been covered with ignorance. They are naked, not just because of ignorance but because of pride. They have ignored me and thus committed offense. “What is the offense in being naked in front of that brāhmaṇa?” This attitude arose because of greatly sinful pride.

 

Because of faulty actions (ataḥ) they should become trees, since they were filled with ignorance. Having become most poor as trees, they will not act like this again. “There are many trees. They will not be given any teachings.” They will remember their previous lives. They will do service to the people of Vraja. Hari-vaṁśa says yau tāv arjuna-vṛkṣau tu vraje satyopayācanau: the two arjuna tress prayed for service in Vraja. Because Kṛṣṇa is merciful to me, they will attain association with him, after a hundred devatā years, since only after that would Kṛṣṇa appear. They will attain bhakti. He made this blessing because the devotees never give any blessing except bhakti. Attaining bhakti means that they would attain steady bhakti at that point.

 

Text 23

śrī-śuka uvāca

evam uktvā sa devarṣir gato nārāyaṇāśramam

nalakūvara-maṇigrīvāv āsatur yamalārjunau

Translation

Śukadeva Gosvāmī continued: Having thus spoken, Nārada returned to Nārāyaṇa-āśrama, and Nalakūvara and Maṇigrīva became twin arjuna trees.

 

Nārada went to Vaikuṇṭha (nārāyaṇāśramam). Thinking he made amgreat offense by cursing the servants of Śiva, he went there to get forgiveness, or to pray that his words would come true. Or he went to Badarikāśrama since he was ashamed to meet the Lord directly, feeling a direct request was inappropriate. He went there to request his guru, who had descended there. Or he went to see the Lord there out of devotion. He would inform his guru of what he had done by chance on the way.

 

They were born at the same time (yamala — couple) as arjuna trees. Since arjuna would also be the name of Kṛṣṇa’s cowherd friend in Vraja, that they got the same name was his mercy. Thus making them arjuna trees as described in this verse was Nārada’s mercy.

 

Text 24

ṛṣer bhāgavata-mukhyasya satyaṁ kartuṁ vaco hariḥ

jagāma śanakais tatra yatrāstāṁ yamalārjunau

Translation

Kṛṣṇa, to fulfill the truthfulness of the words of the greatest devotee, Nārada, slowly went to that spot where the twin arjuna trees were standing.

 

Kṛṣṇa wanted to fulfil the words of his great devotee. He would deliver the two from the curse (hariḥ). He moved quickly because he feared that the sound of dragging the mortar would bring Yaśodā and others. Or he did not want to show his quick movements in pulling the huge mortar, since he was still a small child. He was also crawling while pulling the mortar with strength

 

yad riṅgatāntara-gatena divi-spṛśor vā

 

unmūlanaṁ tv itarathārjunayor na bhāvyam

 

Simply by his crawling between the two Arjuna trees which touched the heavens, he uprooted them. (SB 2.7.27)

 

Text 25

devarṣir me priyatamo yad imau dhanadātmajau

tat tathā sādhayiṣyāmi yad gītaṁ tan mahātmanā

Translation

Because Nārada is my dear devotee, I will do just as he has predicted concerning the two sons of Kuvera.

 

I will do just as was described by my great devotee (mahātmanā), dedicated to spreading my bhakti by his nature. This was the cause of his being dear to the Lord (priyatamaḥ). I will free them from bodies of trees and give them the highest bhakti (sādhayiṣyāmi). They will be devotees.

 

 — — — — — — -

 

Because Nārada is my great devotee I will do just as he sung –deliver them from tree bodies, have them go to Svarga, and endow them with the highest bhakti.

 

Text 26

ity antareṇārjunayoḥ kṛṣṇas tu yamayor yayau

ātma-nirveśa-mātreṇa tiryag-gatam ulūkhalam

Translation

Having thus spoken, Kṛṣṇa went between the two arjuna trees. The mortar turned crosswise as soon as he entered between the trees.

 

He thought “For this purpose the two offenders have become trees, for participating in my childhood pastimes.” Then he crawled towards the trees. The mortar was pulled at right angles by his will. Tiryak means crooked or obliquely. One version has bhṛtam. This suggests the mortar was conscious by being related to the Lord. Or all articles in the Lord’s pastimes are eternity, knowledge and bliss. That applies to the rope also. Otherwise they could not possibly be related to the Lord who is eternity, knowledge and bliss. Hari-vaṁśa says tad dāma tasya prabhav ād abhavat drḍham: by his power the rope became strong. PadmaPurāṇa says namas te tu dāmne sphurad dīpti- dhāmne: I offer respects to the shining rope.

 

Text 27

bālena niṣkarṣayatānvag ulūkhalaṁ tad

dāmodareṇa tarasotkalitāṅghri-bandhau

niṣpetatuḥ parama-vikramitātivepa-

skandha-pravāla-viṭapau kṛta-caṇḍa-śabdau

Translation

The two trees were uprooted by the child Dāmodara who steadily pulled the mortar sideways and fell down with force with a fearful sound, while their leaves, branches and trunks trembled violently.

Commentary

The two trees, uprooted by Dāmodara, who pulled constantly (niṣ) the mortar which was turned sideways, fell down completely (niṣ), with force. But he did not reveal his powers in doing this (avikramitā) or he did it without using power. Or the trees had no power. Their trunks, branches and leaves trembled and they fell down on their own (param), not because of others. He still remained a child (bālena). His name Dāmodara indicates his sweetness. Uprooting the trees indicates his power. As previously, his sweetness hid his powers. This was a unique manifestation of Kṛṣṇa.

 

Text 28

tatra śriyā paramayā kakubhaḥ sphurantau

siddhāv upetya kujayor iva jāta-vedāḥ

kṛṣṇaṁ praṇamya śirasākhila-loka-nāthaṁ

baddhāñjalī virajasāv idam ūcatuḥ sma

Translation

Attaining the status of devaṭās, though situated in the trees, they illuminated the directions with their intense beauty, like fire blazing from two trees, and offered respects with their heads to Kṛṣṇa, the lord of all planets. Purified of their offense, with folded hands, they began to speak.

Commentary

Two devatās were situated (siddhau) in the two trees (tatra). They shone in all directions (kakubhaḥ) with beauty. Or they made the directions splendid with beauty. Or, coming from a distance close to Kṛṣṇa, they glowed because of his effulgence. They bowed down, touching their heads to the ground (pra-namya) quickly, so that their faces were not visible. Kṛṣṇa was still pulling the mortar. “Why did they offer respects to Kṛṣṇa who has playing as a small child, Dāmodara?” They realized he was the lord of the whole universe. By the mercy of Nārada, they gained that realization. Or the question may be asked “Why did the two, given memory by the mercy of Nārada, though they were great offenders, give up shame and come to the side of the Lord?” They came because he was the shelter of all beings.

 

They were now devoid of offense (virajasau). Sma indicates astonishment. Though they were great offenders, suddenly they attained such a status.

 

Text 29

kṛṣṇa kṛṣṇa mahā-yogiṁs tvam ādyaḥ puruṣaḥ paraḥ

vyaktāvyaktam idaṁ viśvaṁ rūpaṁ te brāhmaṇā viduḥ

Translation

Kṛṣṇa, Kṛṣṇa, endowed with all powers! You are Svayam Bhagavān, superior to Mahā-viṣṇu. The brāhmaṇas know you as the form of universe and as cause and effect.

Commentary

“Though we were great offenders, we have received your great mercy. What you have done is proper.” In this way they begin to speak. O parabrahman with human form (kṛsṇa)! They say his name twice out of great bliss or because of bewilderment of prema. However, it is the nature of the tongue to be attracted to Kṛṣṇa’s name. Or they repeated his name in order to have him face them, when they had attained a sober condition, since Kṛṣṇa was overwhelmed by his childhood pastime of pulling the mortar. O lord endowed with inconceivable and unlimited powers (mahā-yogin)! You are superior to Mahā-viṣṇu (puruṣaḥ paraḥ), the puruṣa who glances at prakṛti. You are his source. Though you are the source, you appear in many forms like Mahā-nārāyaṇa. Still you are Svayam Bhagavān (ādyaḥ). This is shown in the first verse of Brahma-saṁhitā: īśvaraḥ paramaḥ kṛṣṇaḥ. Because you are complete in qualities, this mercy you show us is suitable. Though you are Bhagavān, they know you as Brahman, the great form which is the basis of everything, or the effect — the universe. (brahmaṇaḥ rūpam). Another version has brāhmaṇāḥ (the brāhmaṇas know this). Your mercy is possible because we regard ourselves as your servants.

Texts 30–31

tvam ekaḥ sarva-bhūtānāṁ dehāsv-ātmendriyeśvaraḥ

tvam eva kālo bhagavān viṣṇur avyaya īśvaraḥ

tvaṁ mahān prakṛtiḥ sūkṣmā rajaḥ-sattva-tamomayī

tvam eva puruṣo ’dhyakṣaḥ sarva-kṣetra-vikāra-vit

Translation

You are the Supreme Lord, the controller of everything. The body, life, ego and senses of every living entity are your own self. You are the supreme person, Viṣṇu, the imperishable controller. You are the time factor, the immediate cause, and you are material nature, consisting of the three modes passion, goodness and ignorance. You are the original cause of this material manifestation. You are the Supersoul, and therefore you know everything within the core of the heart of every living entity.

 

The meaning of the first line is as follows. We are worthy of your mercy because we are devoid of offense, since you are the inspiration behind all actions and because you are naturally the sole controller internally and externally. (You have done everything.) “Time is the instigator of all actions. Mahat-tattva and other elements are the cause of the universe. This is what some say.” The second line answers. As time, the cause, you are Bhāgavān — having all abilities. You are viṣṇu — spreading everywhere and you are avyaya — without destruction. You are īśvara — controlling everything. You, possessing all its qualities, are the main time, since time is your aṁśa. You become the guṇas, in order to create variety in the world, but this is separate from your śakti of eternity, knowledge and bliss. Or the guṇas refers to the jīva being covered (puruṣaḥ). You are avyaktaḥ (instead of adhyakṣaḥ), because as pure consciousness you are very subtle. You are the ruler of the body (adhyakṣaḥ). This is then described: you know about all the changes of the bodies.

nātmā jajāna na mariṣyati naidhate 'sau

na kṣīyate savana-vid vyabhicāriṇāṁ hi

 

The jīva does not undergo birth, death, growth, or deterioration since he is the seer of all conditions of changing bodies. SB 11.3.38

 

Or adhyakṣaḥ refers to the controller of prakṛti. The Lord witnesses prakṛti for creation. Or time, prakṛti, the jīva and the Lord are listed in sequence of superiority in regards to creation.

 

Text 32

gṛhyamāṇais tvam agrāhyo vikāraiḥ prākṛtair guṇaiḥ

ko nv ihārhati vijñātuṁ prāk siddhaṁ guṇa-saṁvṛtaḥ

Translation

You cannot be understood by the material intelligence or the material senses. What person, covered by the guṇas can understand you, who exist eternally in your spiritual body?

Commentary

Who can directly meet you (vijñātum arhati)? You are not grasped by the transformations of intelligence (prakṛtaiḥ vikāraiḥ) or the senses (guṇaiḥ). Even though you are merciful and appear directly before us, we cannot understand you in truth or control you. You cannot be controlled by those who directly realize you (gṛhyamānaiḥ), who are devoid of transformations (avikāraiḥ), who are endowed with natural qualities like mercy, because you are completely independent. Taking the other meaning, you cannot be understood in truth since you are beyond intellect, since you are one, but have simultaneously a most powerful form and a human form. What person, taking complete shelter (saṁvṛtaḥ) of the qualities of bhakti (guṇa), can know in detail about you, even though you are eternally present (prak-siddham) in Nanda-gokula. Who is qualified? No one is able to know you since your pastimes are most difficult to understand both on earth and in the spiritual realm. Or, though you cannot be tied by ropes (guṇaiḥ), you have become bound by them (guṇa- samśṛitaḥ). Another version has saṁvṛtaḥ — completely covered. Out of respect they do not mention who bound him. Seeing him bound up, they become completely bewildered and thus utter, “Who indeed can understand?”

 

Text 33

tasmai tubhyaṁ bhagavate vāsudevāya vedhase

ātma-dyota-guṇaiś channa- mahimne brahmaṇe namaḥ

Translation

We offer respects to you, Svayam Bhagavān, including the forms of Nārāyaṇa, the first member of the catur-vyūha, the other puruṣa forms, forms covered by personal qualities and to your impersonal feature Brahman.

 

We offer respects to the supreme Lord (bhagavate), the deity of citta (vāsudevāya), the creator of the universe (vedhase), who spreads throughout the universe (brahmane). Or we offer respects to the lord endowed with six qualities (bhagavate), who appeared from Vasudeva to display those qualities, (vāsudevāya), to give benefit to all jīvas (vedhase), who is thus the greatest of all, not covered by anything (brahmane). You cover your greatness by the power of qualities emanating from you.

 

Or we offer respects to the son of Vasudeva, most difficult to understand because you are also endowed with all powers (bhagavate). You thus reveal your nature as Bhagavān by astonishing pastimes as the creator (vedhase). You are the greatest (mahimne), unlimited, the opposite of being small but that is hidden by being bound up with ropes (guṇa). Still you are spread everywhere (brahmane). You are unlimited but limited by ropes. How is it possible to bind a waist of eternity, knowledge and bliss by material ropes? The ropes are self-manifesting (ātmadyotaiḥ), made of eternity, knowledge and bliss.

Texts 34–35

yasyāvatārā jñāyante śarīreṣv aśarīriṇaḥ

tais tair atulyātiśayair vīryair dehiṣv asaṅgataiḥ

sa bhavān sarva-lokasya bhavāya vibhavāya ca

avatīrṇo ’ṁśa-bhāgena sāmprataṁ patir āśiṣām

Translation

Though you have no material body, your avatāras can be inferred in their various forms like Matsya by their indescribable, astonishing powers and activities, which are not found in material bodies. The nourisher of devotees, you have appeared at this time along with portions of your portions like Brahmā and Śiva to give good fortune to all people in this life and the next.