mahāśano mahā-pāpmā viddhy enam iha vairiṇam

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kāyaṁ nidhāya bhuvi bhūta-patiṁ praṇemuḥ

sādhvyaḥ kṛtāñjali-puṭāḥ śamalasya bhartur

mokṣepsavaḥ śaraṇa-daṁ śaraṇaṁ prapannāḥ

Translation

Their minds very much disturbed, those loyal wives, placing their children before them, bowed down to the Lord of all creatures, laying their bodies flat upon the ground. Folding their hands, desiring that he free their husband from sin, they surrendered to Kṛṣṇa, who gives shelter to all.

 

They were extremely frightened or grief stricken (su-vigna-manasaḥ) by the thought that their husband would die or by fear of his great offense. Their offering of respect is a sign of their surrender or a quality of their extreme humility. They placed their bodies on the ground. They placed their children in front to make Kṛṣṇa compassionate. “Were they not afraid of their husband’s offense?”

 

The wives felt in their hearts that Kṛṣṇa was the Lord of all living beings (bhūta-patim) since they had surrendered to him. They desired that he free Kāliya from sin. Genitive has the meaning of ablative (śamalasya for śamalāt). Why? They were his wives (sādhvyaḥ). Or they were filled with bhakti for Kṛṣṇa. Therefore it was proper that Kṛṣṇa give them special mercy.

 

They surrendered to Kṛṣṇa who could grant the shelter (śaraṇadam) of that lake. Otherwise they could not reside in Vṛndāvana. Or he is the source of all protection (śaranadam). They surrendered to him in order to gain protection, which could only be given by him. They surrendered to him crying painfully, “Please protect us!” Or they took shelter of Kṛṣṇa who was the protector from all disasters, by reciting praises.

 

The true meaning is this. Though Kāliya was an offender, having done violence to the inhabitants of Vṛndāvana, his wives were devotees surrendered to Kṛṣṇa, having a desire to kiss him.

 

Text 33

nāga-patnya ūcuḥ

nyāyyo hi daṇḍaḥ kṛta-kilbiṣe ’smiṁs

tavāvatāraḥ khala-nigrahāya

ripoḥ sutānām api tulya-dṛṣṭir

dhatse damaṁ phalam evānuśaṁsan

Translation

The wives of the Kāliya serpent said: The punishment this offender has been subjected to is certainly just. After all, you have incarnated within this world to curb envious and cruel persons. You are so impartial that you look equally upon your enemies and your own sons, for when you impose a punishment it is praiseworthy.

 

The punishment for the offender (kata-kilbiṣe) is proper because you have appeared as an avatāra to punish the wicked. Though your real purpose is distribution of prema-bhakti, that is accomplished with the punishing of the wicked. In punishing the wicked one should consider that the result is beneficial for that person. You never partake of dealing unequally. The genitive ripoḥ means locative case. You see equally objects of affection like sons because of their proper conduct and enemies because of their evil nature. Or “Why do you give punishment to the good who have done sin, even if they are sons?” It is because you are equal to the enemy and to sons. Ripoḥ is in the singular to represent a class. One version has tūlya-drṣteḥ, genitive modifying tava: you (tava) who have equal vision. Damam dhatse is taken as a separate statement. Ripoh then makes sense without changing it to the genitive.

 

However if the nominative case is accepted as the subject of dhatse, the phrase with phalam, giving beneficial results, is connected with seeing equally: he who sees equally (tulya-dṛṣṭiḥ) gives punishment, which gives beneficial results (phalam). It explains why he is equal.

 

You give punishment as a result. This does not mention the mercy, but that should be included in the meaning since punishment and mercy are being discussed. In having equal vision, mercy is also indicted.

 

Or the cause of punishment is explained. For the most offensive person, your punishment is suitable. Therefore you give punishment (damam dhatse) to the wicked. If he punishes the wicked how can the Lord be glorified as merciful? He gives results beneficial for them through his dealing with them.

 

Text 34

anugraho ’yaṁ bhavataḥ kṛto hi no

daṇḍo ’satāṁ te khalu kalmaṣāpahaḥ

yad dandaśūkatvam amuṣya dehinaḥ

krodho ’pi te ’nugraha eva sammataḥ

Translation

What you have done here is actually mercy for us, since the punishment you give to the wicked certainly drives away all their contamination. Because this conditioned soul, our husband, is so sinful he has assumed the body of a serpent. Even his anger is your mercy, approved by you.

 

Expressed in the masculine, the wives indicate that they are with Kāliya. You are merciful to us because (hi) punishment of the wicked certainly (khalu) destroys their sin. Dehinaḥ means “of one who has accepted a body.” Even (eva) his anger is mercy, not punishment. This is acknowledged completely, by us and the wise (sammataḥ).

 

Or you show mercy to us because punishment of the wicked uproots their bad desires completely. That is directly experienced by us. Taking away the offensive snake body of Kāliya who identified with his body (dehinaḥ) is seen. By surrender and appearance of intelligence, even anger, the cause of punishment, is mercy.

 

Or taking way the sins is not punishment performed by you. Because (yad) he received a snake body, his anger, which is the nature of a snake, is a cause of mercy, approved by you. You remained in his coils and you danced in joy on his hoods raised in anger.

 

Text 35

tapaḥ sutaptaṁ kim anena pūrvaṁ

nirasta-mānena ca māna-dena

dharmo ’tha vā sarva-janānukampayā

yato bhavāṁs tuṣyati sarva-jīvaḥ

Translation

Did our husband carefully perform austerities in a previous life, with his mind free of pride and full of respect for others? Or did he in some previous existence carefully execute religious duties with compassion for all living beings, and is that why you, the life of all living beings, are now satisfied with him?

Commentary

Did he previous perform austerities perfectly –devoid of pride, giving all respect to others? Thinking that those two austerities and other optional ones as well would not satisfy the Lord, they give other alternatives. He must have performed his dharmas daily. Having stated the essential nature of the item, they then elaborate on this: he did acts beneficial for others with complete dedication in previous lives since in this life that was impossible. Because of these two actions which were done to satisfy you, you who are all jīvas are satisfied with him in this life. He satisfying you because he showed respect and compassion for all jīvas.

 

Text 36

kasyānubhāvo ’sya na deva vidmahe

tavāṅghri-reṇu-sparaśādhikāraḥ

yad-vāñchayā śrīr lalanācarat tapo

vihāya kāmān su-ciraṁ dhṛta-vratā

Translation

O Lord, we do not know how the serpent Kāliya has attained this great opportunity of being touched by the dust of your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows.

 

We do not understand what type of austerity was the cause (anubhāva) of Kāliya, a great offender, getting this result, the qualification to touch the dust of your feet, since that result is rare ever from performing great austerities. The rarity is described: even Lakṣmī performed austerities to get this favor. But this is proper for you have unlimited, astonishing greatness (deva). Or O Kṛṣṇa absorbed in pastimes (deva)! Even engaged in childhood pastimes of dancing, it is rare to get qualification to touch your lotus feet. Therefore it is said that even Lakṣṁī, a nitya-siddha, performed austerities to attain the Lord who has appeared on earth.

 

Or seeing the sweetness of Kṛṣṇa, Lakṣmī who resides on Viṣṇu’s chest, became greedy and performed austerities, but did not attain him. But she gained the boon by getting a type of residence on Kṛṣṇa’s chest as a golden line. This is described in the scriptures. [12]

 

Text 37

na nāka-pṛṣṭhaṁ na ca sārva-bhaumaṁ

na pārameṣṭhyaṁ na rasādhipatyam

na yoga-siddhīr apunar-bhavaṁ vā

vāñchanti yat-pāda-rajaḥ-prapannāḥ

Translation

Those who have attained the dust of your lotus feet never hanker for the kingship of heaven, limitless sovereignty on earth, the position of Brahmā or rulership over lower planets. They are not interested even in the perfections of yoga or in liberation itself.

 

Let that be! There are many glorifications of the touch of the dust of your lotus feet. The great effect of even a little surrender to your feet is inconceivable. That is expressed in this verse. Those devotees who have attained your foot dust do not desire ruling Svarga, the earth, Brahma-loka or Pātāla-loka, or yoga-siddhis like aṇima or even liberation. The lotus feet of the Lord with his form of eternity, knowledge and bliss is attained by surrender. Those goals are not desired, since they are insignificant compared to the Lord’s feet. In the phrase pārameṣṭhyādy api tuccha manyate, the word nāka-pṛṣtham should be substituted for pārameṣṭhyādi.

 

Text 38

tad eṣa nāthāpa durāpam anyais

tamo-janiḥ krodha-vaśo ’py ahīśaḥ

saṁsāra-cakre bhramataḥ śarīriṇo

yad-icchataḥ syād vibhavaḥ samakṣaḥ

Translation

O Lord who asks those who suffer to make requests! Although this Kāliya, the king of the serpents, has taken birth in the mode of ignorance and is controlled by anger, he has achieved that which is difficult for others to achieve. Embodied souls, who are full of desires and are thus wandering in the cycle of birth and death, can have all benedictions manifested before their eyes simply by receiving the dust of your lotus feet.

 

Kāliya has achieved what is to be attained in the future, not attained yet, with great troubles by the highest worshippers such as Brahmā. Though Kāliya was a great offender, since he was born in an ignorant species in which he was controlled by anger, and though he was the leader of the snakes, he attained your dust. This does not happen by any means. It is only your inconceivable power: O Lord (nātha)! You can do, not do, or change anything.
 

 

 

There is a deeper meaning to the words like “born in ignorance.” The fault of his nature arising from his birth is arranged by you. Therefore what is his offense? You should forgive him. This will be clear later.

 

By thinking of those feet, even those attached to their bodies can immediately attain all perfections. The living entities wander about, experiencing various sufferings, or doing sin or pious acts, in the complete cycle of birth and death (saṁsāra-cakre) or they wander in birth and death which is like a wheel, turning again and again. Though they have bodies they can develop material powers (vibhavaḥ) or a wealth of prema (vibhavaḥ) because of the supreme, infinite, astonishing power of the dust from your lotus feet.

 

Or saṁsāra-cakre can mean “in the supremely deceiving (whirling around) state of liberation, the essence (sāra) of the four human goals.” People cannot extricate themselves from the words about adhyātmā propounded by persons desiring liberation. In this way they wander about (bhramataḥ). But by the power of your lotus feet even they can attain the direct (samakṣam) wealth of Vaikuṇṭha (vibhavaḥ). What is to be obtained has been described. So these hoods on which your two feet dance should attain a very special vibhava.

 

Text 39

amas tubhyaṁ bhagavate puruṣāya mahātmane

bhūtāvāsāya bhūtāya parāya paramātmane

Translation

We offer our obeisances unto you, Bhagavān, the supreme lord, pervading everywhere, the controller of all jīvas, the form of all jīvas, non-different from everything, situated in each jīva.

 

I offer respects to the Lord who controls all (parāya), who inspires everything (paramātmane). By the order of the Lord all are engaged in action but not being touched by the faults of persons engaged, he dispenses punishment etc. in an astonishing way. Or parāya can mean “the person who is situated separately from all others and who is in the hearts of all beings.”

 

Accepting Kāliya’s punishment and considering that it was astonishing that he had gained the mercy of Kṛṣṇa’s feet though he was an offender, they show that Kṛṣṇa is the shelter of various contradictory qualities in order to remove the offense and offer respects with humility in order that he forgive their husband by a manifestation of his inconceivable powers. This is expressed in ten verses.

 

As Bhagavān you are the ocean of inconceivable powers and thus all contradictions dissolve in you. They then praise him. ‘Śrīdhara Svāmī shows a cause and effect relationship between the different names mentioned. Or, the names indicate progressively more difficult feats to accomplish, and thus represent contradictions to each other. Sometimes one sees astonishment because of unique qualities in the universe. Though he is the Lord (puruṣāya), he spreads everywhere (mahātmane). Though he is the controller of all jīvas (bhūtāvāsāya), he is the form of the jīva (bhūtāya), since the jīvas are non-different because of being his aṁśas, and in that way, he controls them. Or he lives among the people (bhūtāvāsāya), and takes birth (bhūtāya). Jayati jana-nivāso devakī-janma-vādo: Kṛṣṇa lives eternally among the cowherd men and the Yādavas, and is conclusively both the son of Devakī and Yaśodā. (SB 10.90.48) He is situated as non-different from all things (parāya) and is situated in the hearts of all jīvas (parātmane).

 

Text 40

jñāna-vijñāna-nīdhaye brahmaṇe ’nanta-śaktaye

aguṇāyāvikārāya namas te prākṛtāya ca

Translation

Obeisances unto the form of knowledge and specialized knowledge, unto Brahman, unto the possessor of unlimited energies, unto the unchangeable Lord devoid of guṇas, unto the instigator of prakṛti.

 

You are knowledge itself and an ocean of vijñāna. You are a form with no internal differences or external differences (complete oneness). You have unlimited powers. You do not undergo transformation since you are beyond the guṇas. You are instigator of prakṛti. Or you are the ocean of knowledge (jñāna-svarūpāya), possess all powers (brahmaṇe), are without change (aguṇāya), and are beyond matter (aprākṛtāya). These names show his astonishing nature. There is the same intention in the other verses.

 

Text 41

kālāya kāla-nābhāya kālāvayava-sākṣiṇe

viśvāya tad-upadraṣṭre tat-kartre viśva-hetave

Translation

Obeisances unto you, who are time itself, the shelter of time, the witness of time in all its phases, the universal form, the antaryāmī of the universe, its creator, and also the totality of all its causes.

 

You are the form of time, since you possess time śakti. You are the hub of the wheel of time, since time is under your shelter. Or you are time, the shelter of time, and the witness of time with all its parts from the smallest divisions to the greatest divisions. But you are not the originator of time. If he were the originator he would also be the destroyer and thus be accused of being cruel.

 

You are the cause of all actions and actors (viśvāya) since you give them śakti to act. You are only the witness of the actions (upadraṣṭre), not contaminated by the actions. Or you are the viśva-rūpa since you are the shelter of māyā. You are antaryāmī of all ātmās (upadraṣṭre).

Texts 42–43

bhūta-mātrendriya-prāṇa- mano-buddhy-āśayātmane

tri-guṇenābhimānena gūḍha-svātmānubhūtaye

namo ’nantāya sūkṣmāya kūṭa-sthāya vipaścite

nānā-vādānurodhāya vācya-vācaka-śaktaye

Translation

You are the giver of knowledge or awareness to the elements, sense objects, senses, prāṇa, mind, intelligence and citta. You give knowledge of the ātmā to the jīvas covered by māyā. I offer respects to the biggest and smallest, to the fixed one, to the teacher of all arts, to the inspiration for many philosophies, to the giver of power to words and meanings.

Commentary

I offer respects to the giver of awareness to the elements, sense objects, senses, life airs, mind, intelligence and citta. I offer respects to the giver of knowledge of ātmā to the jīvas covered by conceptions of the three guṇas. You are the greatest in size, and smallest. You are unchanging (kūṭa-sthāya) or the cheater, and are the teacher of various arts (vipaśite). You instigate many philosophies. From you arises the power of meaning and words.

 

Text 44

namaḥ pramāṇa-mūlāya kavaye śāstra-yonaye

pravṛttāya nivṛttāya nigamāya namo namaḥ

Translation

We offer our obeisances again and again to you, who are the source of all authoritative evidence, who are self-manifesting knowledge, who are revealed in scripture, who have manifested literatures encouraging sense gratification and as well encouraging renunciation of the material world, and their source the Vedas.

 

You are the cause or shelter of proofs — the Vedas, the essence of scriptures concerning Bhagavān. You are the author of scripture or are self-manifesting knowledge (kavaye). You are the shelter of its meaning (śāstra-yonaye). You are the scriptures promoting enjoyment and renunciation. And you are nigama, scriptures which are your order or indicating proper conduct. Because you have these astonishing forms, we offer respects.

 

Text 45

namaḥ kṛṣṇāya rāmāya vasudeva-sutāya ca

pradyumnāyāniruddhāya sātvatāṁ pataye namaḥ

Translation

We offer our obeisances to Kṛṣṇa and Balarāma, the son of Vasudeva, and to Pradyumna and Aniruddha. We offer our respectful obeisances unto the one master of all worshippers.

 

They offer respects, expressing that one Kṛṣṇa, Svayam Bhagavān, has four types. You are the one Lord of many worshippers (sātvatām pataye). The word pati indicates only one person, otherwise it becomes meaningless. Lakṣmī says in the Fifth Canto:

 

sa vai patiḥ syād akutobhayaḥ svayaṁ

 

samantataḥ pāti bhayāturaṁ janam

 

sa eka evetarathā mitho bhayaṁ

 

naivātmalābhād adhi manyate param

 

Since the Lord by nature has no fear, he protects all persons. He alone should be the husband. Otherwise there is mutual fear. The wise do not accept anything better than attaining you. SB 5.18.20

 

Or sātvatām pataye means “Unto the lord of the Vṛṣṇis.” This verse shows non difference of the four persons who appeared in the Yadu dynasty. Kṛṣṇāya means unto the son of Vāsudeva. Vasudeva-sutāya refers to Balarāma (rāmāya), who was taken from Devakī’s womb.

 

Text 46

namo guṇa-pradīpāya guṇātma-cchādanāya ca

guṇa-vṛtty-upalakṣyāya guṇa-draṣṭre sva-saṁvide

Translation

Obeisances to you, who reveal spiritual qualities to the devotees and hide qualities by the guṇas for the non-devotees, who is inferred by the operations of the guṇas, who glance at prakṛti to start the operations and who manifests your form and qualities by yourself.

 

As lord of the devotees, you reveal qualities such as mercy (guṇa-pradīpāya). And you also hide your nature by disappearing sometimes. You are the cause of the guṇas and senses. You are the witness of the guṇas. You reveal yourself (sva-saṁvide). Or being the revealer of ropes (guṇa-pradīpāya), you cover yourself with ropes as Dāmodara. As Dāmodara you were bound with ropes by Yaśodā. Or you are bound by ropes of affection of the devotees. You are revealed by exchanges in which you are bound by affection to the devotees (guṇa-vṛtty-upalakṣāya). Nalakuvara, Maṇigrīva and others all were able to see you. You are absorbed in seeing with affection the devotees bound with devotion to you (guṇa-draṣṭre). And you plan with your friends for stealing butter and other pastimes (sva-saṁvide). This is amazing. After stealing butter, being tied up, you glance at your friends and make plans to steal butter again.

 

Text 47

avyākṛta-vihārāya sarva-vyākṛta-siddhaye

hṛṣīkeśa namas te ’stu munaye mauna-śīline

Translation

O Lord Hṛṣīkeśa, master of the senses, please let us offer our obeisances unto you, whose pastimes are beyond matter, whose pastimes are proclaimed everywhere, unto you who are ātmārāma but not ātmārāma.

 

I offer respects to you whose pastimes cannot be explained. Viṣṇu Purāṇa (5.18.52) says anākhyeya-prayojana: your actions cannot be explained. Your eternal condition is described by all scriptures and knowers of scripture (sarva-vyākṛta-siddhaye). Everywhere included nyāya scriptures proclaim that you existed before all else. Or your pastimes are non-material (avyākṛta-vihārāya) and from you arises all perfection in material action (sarva-vyākṛta-siddhaye).

 

Therefore, O lord who uses all his senses for this purpose (hrṣīkeśa)! I offer respects you who are satisfied in himself (munaye), to you who are not self-satisfied (amauna-śīline) since you perform acts of dharma and enjoy with the gopīs.

 

Text 48

parāvara-gati-jñāya sarvādhyakṣāya te namaḥ

aviśvāya ca viśvāya tad-draṣṭre ’sya ca hetave

Translation

Obeisances unto you, who know the destination of all things, superior and inferior, and who are the controller of all, who do not hold the universe inside you, but who held it within your belly, who remained as witness of the universe but was also its cause during the Brahmā-mohana pastime.

 

I offer respects to you who know in truth the good and bad goals of the good and bad peopяe (parāvara-gati-jñāya). You are the controller of all good people and even the bad people who reject you. You are devoid of the waking, dreaming and sleeping (aviśvāya) but you accept these states for pastimes (viśvāya). You are the witness of these three states (tad-draṣṭre) and you are their cause.

 

Though there are many other contrary qualities in the Lord, these are the famous ones mentioned in the scriptures. By using virodhālaṅkara, the greatness of the Lord is revealed. This is the nature of Bhagavān. In an ocean, many rivers of different natures flow. He is similar. He is without qualities and with qualities beyond matter. Though these are opposite qualities, they merge happily in the Lord — the impersonal into the personal and the personal into the impersonal since he has a form of eternity, knowledge and bliss. Para-brahman is beyond logic and can be known only by his mercy. As bhagavān he is endowed with the highest powers. This is explained in Bhāgavatāmṛta. As he is the shelter of contrary qualities, though living in Vṛndāvana, he is most merciful and he also can punish.

 

Text 49

tvaṁ hy asya janma-sthiti-saṁyamān vibho

guṇair anīho ’kṛta-kāla-śakti-dhṛk

tat-tat-svabhāvān pratibodhayan sataḥ

samīkṣayāmogha-vihāra īhase

Translation

O almighty Lord! Without desire, you act on behalf of the living beings, possessing by your nature the power of time, glancing at them and carrying out creation, maintenance and destruction by the guṇaṣ. You simultaneously awaken their impressions of previous karmas by your glance. Your every action is useful.

 

“This offender should be punished.” Five verses answer. O supreme lord (vibho)! You certainly (hi) produce (īhase) creation, maintenance and destruction through the guṇas (gunaiḥ) but you are indifferent to it all (anīhaḥ). You do this by a glance (samīkṣayā) or with concern. As well you awaken the natures of beings who previously existed. Why do you glance? It is always for the purpose of your play (amogha-vihāra). Or no one can destroy your pastimes of awakening the natures of the living entities. Thus your acts are unfailing (amogha-vihāra), for you are the natural (akṛta) possessor of the śakti of time. Brahmā and others cannot avoid time.

 

Text 50

tasyaiva te ’mūs tanavas tri-lokyāṁ

śāntā aśāntā uta mūḍha-yonayaḥ

śāntāḥ priyās te hy adhunāvituṁ satāṁ

sthātuś ca te dharma-parīpsayehataḥ

Translation

Therefore all material bodies throughout the three worlds — those that are peaceful, in the mode of goodness; those that are agitated, in the mode of passion; and those that are foolish, in the mode of ignorance — all are your creations. Still, those living entities whose bodies are in the mode of goodness are especially dear to you, who are situated to protect the devotees and who act for them, with a desire to protect their bhakti.