Sarartha Darsini (MNS)
Sarartha Darsini (MNS)
Sarartha Darsini (MNS)
Dedication
This first English edition of Srila Visvanatha Cakravarti Thakuras
Srrtha-darini commentaries on the Tenth Canto of Srimad
Bhagavatam is dedicated to Nitya-lila-Pravista Om Visnupada
Astottara-sata Sri Srimad A.C. Bhaktivedanta Swami Prabhupada, the
Founder Acarya of the International Society for Krishna Consciousness.
Srila Prabhupada once said, The Tenth Canto is Kas beautiful face.
Everyone is attracted by the smiling face of Ka. (18/6/76 Toronto)
Hare Ka Hare Ka Ka Ka Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
Acknowledgments
From the core of our heart we sincerely thank Bhanu Swami, our
beloved Godbrother and friend, for so painstakingly translating Srila
Visvanatha Cakravarti Thakuras Srrtha-darini commentaries
(tikas) on the Tenth Canto. This was a monumental task because
the Tenth Canto has over 4,500 Sanskrit verses, and in many cases
Cakravartipadas comments on one verse extend for two or three pages!
We also thank Gopparadhana Prabhu for his translations, which
we consulted from time to time. Bhumipati Prabhu helped at a crucial
stage. Gopinatha Prabhu deserves special mention for entering all the
verses and translations on computer. And finally the gorgeous body
of this holy grantha known as Srrtha-darini was decorated with
a supremely beautiful dress in the form of Anjana Prabhus exquisite
cover painting of the Divine Couple, Radha-Syamasundara and the
final touch of beauty was added by a new cover design by Harshal
Panchakshari and Ameya Tandel. I sincerely thank these devotees for
their help, and pray that Giridhari-Syama will bless them with RadhaGovinda prema.
Introduction
Srila Prabhupada lived and breathed the Srimad Bhagavatam, and
mercifully distributed its nectarean teachings throughout the world. He
spent the last fifteen years of his life translating, writing commentaries
on and constantly speaking the philosophy of the Srimad Bhagavatam.
Everyday Srila Prabhupada would get up in the middle of the night at
1 a.m. to translate the Sanskrit slokas of the Bhagavatam into English.
Then he would write his Bhaktivedanta commentaries after consulting
the authorized commentaries of Srila Sridhara Swami, Sri Sanatana
Gosvami, Sri Jiva Gosvami and Sri Visvanatha Cakravarti Thakura.
He introduced daily Sanskrit verse recitation and classes on the Srimad
Bhagavatam in each of the 108 Radha-Ka temples he established.
At any time of the day in some country around the globe, Ka
devotees are sitting together in ISKCON temples to hear the glories of
the Bhagavata philosophy in their local languages of English, French,
German, Italian, Spanish, Hindi, Bengali, Gujarati, Japanese, Chinese,
Swahili, Telegu and many others. ISKCONs Bhaktivedanta Book Trust
has published and distributed millions of copies of Srimad Bhagavatam
in over fifty languages worldwide.
Srila Rupa Gosvami says hearing the Bhagavatam (bhagavata-sravana)
is one limb of panca-anga bhakti, the five most powerful means of
attaining ka-prema. Realizing this, Srila Prabhupada published the
Ka book, a translation and commentary on the entire Tenth Canto of
Srimad Bhagavatam, as one of his first books. Indeed, Srila Prabhupada
was so fond of the Tenth Canto that he instituted the daily reading
of Ka book in every ISKCON temple. Every night before taking
rest devotees would sit together, honor hot milk prasadam, and listen
to the Ka book. Everyone thoroughly enjoyed hearing the actionpacked tales of Sri Ka, the sweet Lord of Vrndavana. Afterwards, the
devotees would fall asleep and have happy dreams. Srila Prabhupada
introduced such a simple and sublime formula for attaining spiritual
tikas on the Srimad Bhagavatam, Sri Sanatana Gosvamis Vaisnavatosani, and Srila Visvanatha Cakravarti Thakuras Srrtha-darini
are the best! This work is called Srrtha-darini because Visvanatha
Cakravarti Thakura extracted the essence from the explanations of Srila
Sridhara Swami, Sri Rupa and Sanatana Gosvami. In several places
in his tika, Srila Cakravartipada mentions that his commentaries are
based on and inspired by Sri Sanatana Gosvamis Vaisnava-tosani.
Moreover, Srila Visvanatha Cakravarti Thakura reveals that his very
life has become successful simply by drinking the nectarean mellows
of devotional service emanating from the lotus mouth of Sri Sanatana
Gosvami.
This first English publication of Srrtha-darin is a literal translation
of exactly what Sripada Visvanatha Cakravarti Thakura wrote in
his original commentary on the Sanskrit verses of the Tenth Canto.
Nothing has been added, subtracted or left out. To the best of our
abilities, Bhanu Swami and I have tried to accurately present Sripada
Visvanatha Cakravarti Thakuras commentary Srrtha-darin as it
is. The readers should note that in many verses Visvanatha Cakravarti
Thakura cites the commentaries of other exalted acaryas such as Srila
Sridhara Swami, Sanatana Gosvami and Sri Jiva Gosvami. These
particular passages have also been translated and appear alongside
of Cakravartipadas. The Bhagavatam verses not commented on by
Visvanatha Cakravarti Thakura are simply presented with their English
translation and no commentary, because he did not write one.
Based on the verse below that Cakravartipada wrote in his tika at the
end of the Tenth Canto, contemporary acaryas claim that he completed
Srrtha-darin in 1704 A.D while living on the banks of Sri Radhakunda at Govardhana in Sri Vrndavana Dhama.
mghasya ka-dvday,
rdh-ka-sras-tae
daama-skandha-keyam,
apri kpaya prabho
Bhagavata Stuti
o namo bhagavate vsudevya
I offer my obeisances unto the Personality of Godhead Vasudeva. (SB
1.1.1)
nryaa namasktya,
nara caiva narottamam dev sarasvat vysa,
tato jayam udrayet
Before reciting this rmad-Bhgavatam, which is the very means of
conquest, one should offer respectful obeisances unto the Personality
of Godhead, Nryaa, unto Nara-nryaa i, the supermost human
being, unto mother Sarasvat, the goddess of learning, and unto rla
Vysadeva, the author. (SB 1.2.4)
naa-pryev abhadreu,
nitya bhgavata-sevay bhagavaty uttama-loke,
bhaktir bhavati naihik
By regular attendance in classes on the Bhgavatam and by rendering
of service to the pure devotee, all that is troublesome to the heart is
almost completely destroyed, and loving service unto the Personality of
Godhead, who is praised with transcendental songs, is established as an
irrevocable fact. (SB 1.2.18)
ke sva-dhmopagate,
dharma-jndibhi saha kalau naa-dm ea,
purrko dhunodita
After Lord Ka departed for His abode along with religious principles
faithfully hears even one verse or half a verse or a single line or even
half a line, certainly purifies his very self. (SB 12.12.59)
ka-tulya bhgavatavibhu sarvraya,
prati-loke prati-akare,
nn artha kaya
Sri Caitanya Mahaprabhu said, rmad-Bhgavatam is as great as
Ka Himself, the Supreme Lord and the shelter of everything. In each
and every verse and syllable of rmad-Bhgavatam, there are multifaceted meanings, for it is as infinite as Ka. (Cc. Madhya 24.318
premamaya bhgavata,
kera r aga,
thte kahena yata,
gopya keraga
Sri Caitanya Mahaprabhu said, The rmad-Bhgavatam is full of
ka-prema. It is non-different from the beautiful body of Ka and is
a part of Ka Himself, for it describes Kas confidential pastimes.
(Caitanya Bhgavata, Antya 3.516)
di-madhya-ntye bhgavate ei kaya
viu-bhakti nityasiddha akaya avyaya
Sri Caitanya Mahaprabhu said, In the beginning, middle and end, the
rmad-Bhgavatam speaks only of devotional service to Ka. As
such, this literature is eternally perfect, infallible, and infinite, because it
contains all truths pertaining to the infinite. (Caitanya Bhgavata, Antya
3.506
bhgavata-stre se,
bhaktir tattva kahe tei bhgavata-sama,
kona stra nahe
Text 1
r-rjovca kathito vaa-vistro,
bhavat soma-sryayo,
rj cobhaya-vayn,
carita paramdbhutam
King Parkit said: My dear lord, you have elaborately described
the dynasties of both the moon-god and the sun-god, with the
exalted and wonderful character of their kings.
Visvanatha Cakravarti Thakura: In this verse Pariksit Maharaja praises
Sukadeva Gosvami for his previous Bhagavatam descriptions. He did
this to thank Sukadeva Gosvami and to encourage him to continue
speaking hari-katha. Being naturally a devotee of Lord Ka, Pariksit
Maharaja especially wanted to hear more about the wonderful glories of
Sri Ka.
Though the word surya, the sun-god, would usually come before soma,
the moon-god, soma is mentioned first. This is because the moongod Candra (soma) is the grandson of Brahma; an amsa of Brahma;
the deity of the mind, and most importantly Sri Ka appeared in his
dynasty, soma-vamsa. Though the wonderful activities of Svayambhuva
and his dynasty were related in the Fourth Canto, they did not culminate
in sweetness. However, sweetness was finally attained with the
descriptions of Ka, who appeared in the moon dynasty (soma-vamsa)
and Lord Rama of the sun dynasty (surya-vamsa). Thus, the discussions
of these dynasties became very prominent in Srimad Bhagavatam.
Text 2
yado ca dharma-lasya,
nitar muni-sattama,
tatrenvatrasya,
vior vryi asa na
O best of munis, you have also described the descendants of Yadu,
who were very pious and strictly adherent to religious principles.
Now, if you will, kindly describe the wonderful, glorious activities
of Lord Viu, or Ka, who appeared in that Yadu dynasty with
Baladeva, His plenary expansion.
Visvanatha Cakravarti Thakura: yado: You have also previously
described the pious nature of Yadu. Though Yadu disobeyed his fathers
order, because of his pure devotion, his exalted character is praised in
the Ninth and Eleventh Cantos of Srimad Bhagavatam.
muni-sattama: Pariksit addresses Sukadeva as the king of the
munismuni sattama, because as a sage (muni) Sukadeva Gosvami
is completely knowledgeable, and as a devotee (sat) he is the chief
since he established the supreme position of bhakti. vior vryi:
Please describe the heroic exploits (viryani) of He who has appeared
(avatirnasya) as that person whose amsa is Visnu in Vaikuntha.
Another meaning: Please describe the exploits partially (amsena),
since it is impossible to completely describe Kas pastimes.
Text 3
avatrya yador vae,
bhagavn bhta-bhvana,
ktavn yni vivtm,
tense and the prefix upa in upagyamnd. Jnanis meditate but they do
not chant Kas glories. Liberated pure devotees continually glorify
the practice of hearing ka-katha over jnana and other processes.
upagyamnd: Upa indicates intense or continuous glorification. In
other words, We loudly praise this medicine, as it has cured us of our
disease. What more can be said about tasting it? You (Sukadeva) are the
taster.
bhavauadhc: Who could stop drinking the sweet topics of Ka
which are like a medicine (auadh) to cure the disease of material
existence (bhava)? In other words, those who get the opportunity to
hear the pastimes of Ka will not stop listening because it cures them
of the disease of material existence. chrotra: rotra, listener. Because
such topics please the mind (manobhiramat) neither the speaker of
ka-katha nor the listener tires of hearing about Ka. manobhirmt: Unlike other medicines, this medicine does not have a bitter
taste. Therefore Pariksit Maharaja says mano-bhirmt: ka-katha
gives great pleasure to the ears and mind. Therefore drink the nectar of
the Bhagavata with both your ears and mind.
paughnt: Only people involved in killing animals (paughnt) in
sacrifice with a longing to attain celestial enjoyment on Svargaloka will
not listen to these topics. Srimad Bhagavatam (3.3.18) also confirms,
ayjayad dharma-sutam, that those seeking dharma, artha and kama
(religion, wealth and enjoyment) have no taste for the name, qualities
and resplendent pastimes of the all-attractive Madhusudana Ka.
Another meaning: Who would give up drinking the topics of Ka
that are recited by Sri Guru? Even liberated souls loudly glorify
the Supreme Lord Ka. Only those desiring wealth and material
enjoyment would stop hearing about Ka. Thus Pariksit Maharaja
says that only a killer of animals (paughnt) would stop hearing kakatha and no one else.
Texts 57
pitmah me samare marajayair,
devavratdytirathais timigilai,
duratyaya kaurava-sainya-sgara,
ktvtaran vatsa-pada sma yat-plav,
drauy-astra-vipluam ida mad-aga,
santna-bja kuru-pavnm,
jugopa kuki gata tta-cakro,
mtu ca me ya araa gaty,
vryi tasykhila-deha-bhjm,
antar bahi prua-kla-rpai,
prayacchato mtyum utmta ca,
my-manuyasya vadasva vidvan
Taking the boat of Kas lotus feet, my grandfather Arjuna and
others crossed the ocean of the Battlefield of Kuruketra, in which
such commanders as Bhmadeva resembled great fish that could
very easily have swallowed them. By the mercy of Lord Ka, my
grandfathers crossed this ocean, which was very difficult to cross, as
easily as one steps over the hoofprint of a calf. Because my mother
surrendered unto Lord Kas lotus feet, the Lord, Sudaranacakra in hand, entered her womb and saved my body, the body
of the last remaining descendant of the Kurus and the Pavas,
which was almost destroyed by the fiery weapon of Avatthm.
Lord r Ka, appearing within and outside of all materially
embodied living beings by His own potency in the forms of eternal
timethat is, as Paramtm and as vir-rpagave liberation to
everyone, either as cruel death or as life. Kindly enlighten me by
describing His transcendental characteristics.
Visvanatha Cakravarti Thakura: Verse 5: I should also hear the topics
of Ka because He is the protector of our dynasty. Thus Pariksit
Text 9
kasmn mukundo bhagavn,
pitur gehd vraja gata,
kva vsa jtibhi srdha,
ktavn stvat pati
Why did Ka, the Supreme Personality of Godhead, leave the
house of His father, Vasudeva, and transfer Himself to the house of
Nanda in Vndvana? Where did the Lord, the master of the Yadu
dynasty, live with His relatives in Vndvana?
Visvanatha Cakravarti Thakura: vraja: Ka went from Vasudevas
home (the prison cell) in Mathura to Vraja. Here Vraja means
Mahavana. After going to Vraja, Ka left the home of Nanda. Pariksit
Maharaja is asking, Where did Ka along with the cowherd men go
in Vrndavana to establish His home?
Text 10
vraje vasan kim akaron,
madhupury ca keava,
bhrtara cvadht kasa,
mtur addhtad-arhaam
Lord Ka lived both in Vndvana and in Mathur. What did
He do there? Why did He kill Kasa, His mothers brother? Such
killing is not at all sanctioned in the stras.
Visvanatha Cakravarti Thakura: Madhupury: refers to Mathura
and Dvaraka, the cities of the descendants of Madhu. Why did Ka
kill His mothers (Devaki) brother Kamsa? Ka should not have done
that, since Kamsa was his mothers brother.
Text 11
deha mnuam ritya,
kati vari vibhi,
yadu-pury sahvtst,
patnya katy abhavan prabho
Ka, the Supreme Personality of Godhead, has no material body,
yet He appears as a human being. For how many years did He live
with the descendants of Vi? How many wives did He marry, and
for how many years did He live in Dvrak?
Visvanatha Cakravarti Thakura: How many years did Ka live with
the Yadus?
deha mnuam ritya: By using this phrase, Pariksit Maharaja
indicates that the years should be in human calculation, not that of the
devas.
In other places the Lord is referred to as paramtma narakrti or
budha parabrahma manusya cihnadhari. The Gopla-tpan
Upaniad says, narkti para-brahma kraa-mnua: The Supreme
Absolute Truth, for His own purpose, appears in a human-like form,
although He is the source of everything. These sastric statements show
that the human-like form of Ka is His svarupa or spiritual form.
Thus the phrase deha mnuam cannot mean that Ka has a material
body.
Text 12
etad anyac ca sarva me,
mune ka-viceitam,
vaktum arhasi sarvaja,
raddadhnya visttam
O great sage, who know everything about Ka, please describe
in detail all the activities of which I have inquired and also those of
which I have not, for I have full faith and am very eager to hear of
them.
Text 13
naitidusah kun m,
tyaktodam api bdhate,
pibanta tvan-mukhmbhoja-,
cyuta hari-kathmtam
Because of my vow on the verge of death, I have given up even
drinking water, yet because I am drinking the nectar of topics about
Ka, which is flowing from the lotus mouth of Your Lordship,
my hunger and thirst, which are extremely difficult to bear, cannot
hinder me.
Visvanatha Cakravarti Thakura: Pariksit, because you are afflicted by
hunger and thirst you should rest a while. In response to Sukadevas
advice, Pariksit speaks this verse: It was due to hunger and thirst
that I lost my discrimination, and placed the snake around the neck of
the muni. Now that I am drinking hari-kathmtam, the nectar of the
Text 16
vsudeva-kath-prana,
purus trn punti hi,
vaktra pracchaka rots,
tat-pda-salila yath
The Ganges, emanating from the toe of Lord Viu, purifies the
three worlds, the upper, middle and lower planetary systems.
Similarly, when one asks questions about the pastimes and
characteristics of Lord Vsudeva, Ka, three varieties of men are
purified: the speaker or preacher, he who inquires, and the people
in general who listen.
Visvanatha Cakravarti Thakura: pda salila yath: Hari-katha
purifies three types of persons, just like the caranamrta of salagrama
or a deity, which purifies three types of persons: those who put it on
their head, those who drink it and those who do both. It also means that
the topics of Hari are just like the Ganga, which purifies those in the
upper, middle and lower worlds. The topics of Hari purify the speaker,
the inquirer and the listener in descending order. Hari-katha is most
purifying for the speaker, then the inquirer and then the listener.
Text 17
bhmir dpta-npa-vyja-,
daitynka-atyutai,
krnt bhri-bhrea,
brahma araa yayau
Once when mother earth was overburdened by hundreds of
upasthitntike tasmai,
vyasana samavocata
Mother earth assumed the form of a cow. Very much distressed,
with tears in her eyes, she appeared before Lord Brahm and told
him about her misfortune.
Text 19
brahm tad-upadhrytha,
saha devais tay saha,
jagma sa-tri-nayanas,
tra kra-payo-nidhe
Thereafter, having heard of the distress of mother earth, Lord
Brahm, with mother earth, Lord iva and all the other demigods,
approached the shore of the ocean of milk.
Visvanatha Cakravarti Thakura: tad-upadhry: After hearing from
the earth personified and understanding everything rightly, Brahma
went to the milk ocean.
atha: The word atha is excessive usage if it means then or thereafter.
It can be explained as follows: Brahma thought: My work is creation
and Visnus work is maintenance. For this work of maintenance it is
better that we go to Visnu, resting on the milk ocean. We should go and
request His help. After considering in this way, Brahma left for the
milk ocean.
sa-tri-nayanas: Lord Siva, who has three eyes. There were two tasks
here: protection of the earth and destruction of the demons. Thinking
that he could engage Indra in protecting the earth and Siva in destroying
the demons, Brahma went to the milk ocean with Siva and the
demigods.
Text 20
tatra gatv jaganntha,
deva-deva vkapim,
purua purua-sktena,
upatasthe samhita
After reaching the shore of the ocean of milk, the demigods
worshiped the Supreme Personality of Godhead, Lord Viu, the
master of the whole universe, the supreme God of all gods, who
provides for everyone and diminishes everyones suffering. With
great attention, they worshiped Lord Viu, who lies on the ocean
of milk, by reciting the Vedic mantras known as the Purua-skta.
Visvanatha Cakravarti Thakura: Why should Brahma go to Visnu? This
verse answers the question.
Jaganntha, Deva-deva, Vkapim: Visnu is Jagannatha, Lord of
the universe; Devadeva, the worshipable deity of all the demigods; and
also Vrsakapi, He who fulfills all desires and removes all suffering. By
visiting Visnu, Brahma and the demigods proclaim their subordination
to Visnus authority in protecting the earth.
Text 21
gira samdhau gagane samrit,
niamya vedhs tridan uvca ha,
g pauru me utmar punar,
vidhyatm u tathaiva m ciram
Text 25
vior my bhagavat,
yay sammohita jagat,
di prabhuena,
kryrthe sambhaviyati
The potency of the Lord, known as viu-my, who is as good as
the Supreme Personality of Godhead, will also appear with Lord
Ka. This potency, acting in different capacities, captivates all the
worlds, both material and spiritual. At the request of her master,
she will appear with her different potencies in order to execute the
work of the Lord.
Visvanatha Cakravarti Thakura: In order to charm the eternal devotees
and bewilder the enemies like Kamsa, Ka gave orders to yogamaya
and mahamaya.
vior my: refers to both energies of the Lord, but elsewhere in
Bhagavatam it is stated that Ka gave orders to yogamaya. Being
ordered by the Lord, yogamaya and her expansion as the external
energy mahamaya, which bewilders the world, will appear.
The Sruti Vidya of Narada Pancaratra states that mahamaya is an
expansion of yogamaya: Yogamaya is the svarupa sakti of Lord
Visnu. She is completely surrendered and unswerving in devotion to
the Lord. Her nature is prema and she rules over Gokula like a queen.
One immediately attains the Lord by her mercy. Her varaik-akti
is mahamaya, the controller of the material realm. By her influence all
jivas identify with their bodies and become bewildered. Mahamaya is
also called Durga, Eka or Ekanamsa.
kryrthe: executing activities; There are two types of activities: those
of yogamaya and those of maya. Yogamaya came to the prison when
Ka was born, transferred the seventh child from Devakis womb,
and put Yasoda into deep sleep to exchange the two children. These are
Text 29
tasy tu karhicic chaurir,
vasudeva ktodvaha,
devaky sryay srdha,
praye ratham ruhat
Some time ago, Vasudeva, who belonged to the demigod family
[or to the ra dynasty], married Devak. After the marriage, he
mounted his chariot to return home with his newly married wife.
Visvanatha Cakravarti Thakura: Vasudeva mounted the chariot with his
newly married wife (sryay) Devaki to go to his house (praye) the
day after the marriage.
Text 30
ugrasena-suta kasa,
svasu priya-cikray,
ramn hayn jagrha,
raukmai ratha-atair vta
Kasa, the son of King Ugrasena, in order to please his sister
Devak 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.
Visvanatha Cakravarti Thakura: svasu: In some editions, the word
svasu is replaced by bhagnya. Kamsa took the reins (ramn) of the
horses in order to please his sister (svasu or bhagnya).
Texts 3132
catu-ata pribarha,
gajn hema-mlinm,
avnm ayuta srdha,
rathn ca tri-a-atam,
dsn sukumr,
dve ate samalakte,
duhitre devaka prdd,
yne duhit-vatsala
Devaks father, King Devaka, was very much affectionate to his
daughter. Therefore, while she and her husband were leaving
home, he gave her 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.
Visvanatha Cakravarti Thakura: Privarha: dowry. Yne: at the time
of the journey.
Text 33
akha-trya-mdag ca,
nedur dundubhaya samam,
praya-prakrame tta,
vara-vadhvo sumagalam
O beloved son, Mahrja Parkit, when the bride and bridegroom
Text 34
pathi pragrahia kasam,
bhyharra-vk,
asys tvm aamo garbho,
hant y vahase budha
While Kasa, controlling the reins of the horses, was driving the
chariot along the way, an unembodied voice addressed him, You
foolish rascal, the eighth child of the woman you are carrying will
kill you!
Visvanatha Cakravarti Thakura: arra-vk: While Kamsa held the
reins of the horses in his hand, an unseen voice announced, The eighth
offspring of the woman you are carrying will kill you.
Out of fear that Ka might not kill Kamsa because of his extreme
affection for Devaki, the demigods delivered this message from the sky
in order to arouse Kamsas anger toward Devaki. Vasudeva had heard
from his mother that when he was born, there were sounds of drums
announcing the future birth of an incarnation of the Lord. Vasudeva told
this to Devaki. Thus hearing the voice from the sky, Devaki became
blissful, for she understood that the Lord would appear in her womb.
Also through the message it was understood that the six sons of Marici
would be delivered from their curse after being killed by Kamsa.
garbho: pregnancy; is used instead of putra (son), so that when Kamsa
saw the eighth child to be a daughter he would not be suspicious.
Text 35
ity ukta sa khala ppo,
bhojn kula-psana,
bhagin hantum rabdha,
khaga-pi kace graht
Kasa 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 sisters hair with his left hand and
took up his sword with his right hand to sever her head from her
body.
Visvanatha Cakravarti Thakura: kula-psana: Kamsa, who
contaminated his family with sin, prepared to kill Devaki. Out of
affection for his sister, Kamsa held the reins of the horse with his left
hand. Suddenly he grabbed Devakis hair in order to kill her. Throwing
away the whip from his right hand, he took up his sword.
The affection of materialistic people is flickering and easily transforms
into hate. They have no regard for religious principles. They are so
shameless that even in the eyes of the common man they can commit
murder.
Text 36
ta jugupsita-karma,
nasa nirapatrapam,
vasudevo mah-bhga,
uvca parisntvayan
Wanting to pacify Kasa, 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 Ka, spoke to him in the following words.
Visvanatha Cakravarti Thakura: mahbhga: greatly fortunate; Upon
seeing that Kamsa was ready to kill his wife, Vasudeva did not show
anger because he was an ocean of good qualities such as patience,
gravity, forgiveness and cleverness. The question may arise, How
could a cruel person such as Kamsa listen to Vasudevas advice?
Therefore he is described as mahbhga. Even tigers and snakes do not
create obstacles when they encounter those possessed of good qualities.
Text 37
r-vasudeva uvca,
lghanya-gua rair,
bhavn bhoja-yaaskara,
sa katha bhagin hanyt,
striyam udvha-parvai
Vasudeva said: My dear brother-in-law Kasa, 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?
Visvanatha Cakravarti Thakura: Vasudeva used the diplomatic
principles of sma, pacification with kind words invoking relationship
and glorification of qualities; dna, personal gain and helping others;
and bheda, creating dissension.
lghanya gua: one with praiseworthy qualities; glorifies Kamsas
qualities (sma). bhoja yaa-kara: a brilliant star in the Bhoja
dynasty; invokes family relationship (sma). bhaginm: sister; by
mentioning this word to invoke fear and doubt, Vasudeva employs
death for the soul. Only those who take birth by accepting a material
body have death. saha: Sa means it is well known. Ha indicates
that the fact is definite. When will death take place? v: either, or; Two
vas are used to indicate the inability to predict the time of death.
Death could come anytime between now and a hundred years.
mtyur vai prin dhruva: death is certain for all; Vasudeva
presents proof by saying this, which resembles a verse in Gita 2.27:
jtasya hi dhruvo mtyur, dhruva janma mtasya ca, For one who
has taken his birth, death is certain; and for one who is dead, birth is
certain.
Therefore, O brave one, a courageous warrior like you should not be
afraid of death.
Text 39
dehe pacatvam panne,
deh karmnugo vaa,
dehntaram anuprpya,
prktana tyajate vapu
When the present body turns to dust and is again reduced to five
elementsearth, water, fire, air and etherthe 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.
Visvanatha Cakravarti Thakura: Birth means accepting a body and
death means giving up a body. Both are inevitable. With that intention
Vasudeva speaks this verse. When the body is about to die, one receives
another body, and then gives up the old body. But one should not lament
for the loss of enjoyment along with loss of the body.
Therefore Vasudeva says karmanuga avaa, the new body is
decided by ones actions in this life. If you have karma to enjoy in the
future, then certainly you will get that enjoyment. Therefore you should
give up killing a woman, which will produce suffering in the next
body.
Text 40
vrajas tihan padaikena,
yathaivaikena gacchati,
yath ta-jalaukaiva,
deh karma-gati gata
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.
Visvanatha Cakravarti Thakura: In this verse, Vasudeva gives examples
to show how one gives up the present body after attaining the new body
(in a subtle form via karma). A man puts his foot forward on the ground
firmly and then withdraws his back leg from the ground and puts it
forward. He does not put both feet forward at the same time.
However, in this example the feet are fixing themselves and
withdrawing themselves from the same ground. As this may be
unsatisfying to the mind, Vasudeva cites the example of the caterpillar,
who after taking support of one blade of grass in front of him, gives up
the previous blade of grass.
Text 41
the activities of the mind. Changes of body are due to the flickering
of the mind, for otherwise the soul could remain in its original,
spiritual body.
Visvanatha Cakravarti Thakura: A question now arises. The mind can
only enjoy because of the influence of the demigods over the mind.
The demigods enable one to become absorbed in the image of a king
or Indra. How is it possible for the mind to get enjoyment meant for
someone else? This verse answers the question.
vikrtmakam: changing mentality; Whatever objects produced from
the five elements (earth, water, air etc.) that the impressionable mind
becomes attracted to, those objects it attains. dehy asau: Because of
its close association with the mind, the soul also enjoys those objects
(prapadyamna jyate) along with the absorbed mind.
Text 43
jyotir yathaivodaka-prthivev ada,
samra-vegnugata vibhvyate,
eva sva-my-racitev asau pumn,
gueu rgnugato vimuhyati
When the luminaries in the sky, such as the moon, the sun and the
stars, are reflected in liquids like oil or water, they appear to be of
different shapessometimes round, sometimes long, and so on
because of the movements of the wind. Similarly, when the living
entity, the soul, is absorbed in materialistic thoughts, he accepts
various manifestations as his own identity because of ignorance. In
other words, one is bewildered by mental concoctions because of
agitation from the material modes of nature.
Visvanatha Cakravarti Thakura: Now Vasudeva gives an example to
show how the soul, due to association with the mind, attains the same
destination.
jyotir: sunlight or moonlight; vodaka: (udaka)refers to water, oil
or ghee. The image of the sun is reflected on the surface of water,
but it changes shape as the wind blows the surface and produces
ripples. gueu: In the bodies (gueu) created by the Lords maya
(svamy raciteu), or by ones own ignorance, the living entity
(pumn), following the mind which is filled with desires for enjoyment
(rgnugata), becomes bewildered and takes up the same desire for
enjoyment.
Vasudeva said, By killing Devaki you will obstruct the souls desire to
enjoy. Even if you die, you will enjoy in the next body because you will
attain an auspicious body since your good deeds must bear result. But
killing Devaki will bring you suffering in the future. Your death by the
future son of Devaki, which was announced in the sky, is unavoidable
as it is under the laws of karma. Therefore Kamsa, you should accept
that death. All you can do is have Markandeya Rsi perform some
ceremonies as preventative measures.
Text 44
tasmn na kasyacid droham,
caret sa tath-vidha,
tmana kemam anvicchan,
drogdhur vai parato bhayam
Therefore, since envious, impious activities cause a body in
which one suffers in the next life, why should one act impiously?
Considering ones welfare, one should not envy anyone, for an
envious person must always fear harm from his enemies, either in
this life or in the next.
bodhyamno pi drua,
na nyavartata kauravya,
purudn anuvrata
ukadeva Gosvm continued: O best of the Kuru dynasty, Kasa
was fiercely cruel and was actually a follower of the Rkasas.
Therefore he could be neither pacified nor terrified by the good
instructions given by Vasudeva. He did not care about the results of
sinful activities, either in this life or in the next.
Visvanatha Cakravarti Thakura: bodhyamno api: pacified; Though
Kamsa was instructed by Vasudeva with pacifying and fear- instilling
words, because he kept company with rkasas (purua-adn, maneaters) he did not give up his intent to kill her.
Text 47
nirbandha tasya ta jtv,
vicintynakadundubhi,
prpta kla prativyohum,
ida tatrnvapadyata
When Vasudeva saw that Kasa was determined to kill his
sister Devak, he thought to himself very deeply. Considering the
imminent danger of death, he thought of another plan to stop
Kasa.
Visvanatha Cakravarti Thakura: dundubhi: At my birth the
demigods sounded drums (dundubhi). Therefore nothing unfortunate
can happen to me. With this certainty Vasudeva, whose second name
is Anakadundubhi, thought of a way to avoid the imminent danger to
Devaki.
Text 48
mtyur buddhimatpohyo,
yvad buddhi-balodayam,
yady asau na nivarteta,
npardho sti dehina
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 ones endeavors, a
person facing death commits no offense.
Visvanatha Cakravarti Thakura: yvad buddhi: As long as a person
has power and intelligence, he will try to avoid death. I cannot use
strength to avoid Devakis death at Kamsas hands, but I can use my
intelligence. asau: death.
Texts 4950
pradya mtyave putrn,
mocaye kpam imam,
sut me yadi jyeran,
mtyur v na mriyeta cet,
viparyayo v ki na syd,
gatir dhtur duratyay,
upasthito nivarteta,
nivtta punar patet
living being accepts one kind of body and leaves aside another,
there is no other reason than unseen destiny.
Visvanatha Cakravarti Thakura: Vasudeva deliberates further: What
I have decided to do is not improbable, for no living entity can escape
its fate (even Kamsa). To illustrate this Vasudeva gives an example:
When there is a forest fire what causes the fire to burn one tree and not
another? There is no other cause than fate. Just as the cause of the trees
suffering is fate, so the cause of a person accepting and losing his body
is fate alone. We cannot determine it with our intelligence.
Text 52
eva vimya ta ppa,
yvad-tmani-daranam,
pjaym sa vai aurir,
bahu-mna-purasaram
After thus considering the matter as far as his knowledge would
allow, Vasudeva submitted his proposal to the sinful Kasa with
great respect.
Visvanatha Cakravarti Thakura: vimya: contemplating; After
carefully considering the options by using his intelligence to its full
capacity to determine the correct path, Vasudeva began to praise the
most sinful (ppa) Kamsa.
Text 53
prasanna-vadanmbhojo,
nasa nirapatrapam,
manas dyamnena,
vihasann idam abravt
Vasudevas mind was full of anxiety because his wife was facing
danger, but in order to please the cruel, shameless and sinful
Kasa, he externally smiled and spoke to him as follows.
Visvanatha Cakravarti Thakura: vihasann: smiling externally;
Vasudeva smiled externally to show Kamsa that he was internally
satisfied, but factually he was suffering internally.
Text 54
r-vasudeva uvca,
na hy asys te bhaya saumya,
yad vai sharra-vk,
putrn samarpayiye sy,
yatas te bhayam utthitam
Vasudeva said: O best of the sober, you have nothing to fear from
your sister Devak 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.
Visvanatha Cakravarti Thakura: arra-vk: unembodied voice;
According to the message heard in the sky, you need not fear Devaki,
but her eighth child. Dont worry; I will give you all eight children.
Then you can kill the eighth child, whom you fear, or if you wish you
can kill all eight.
Text 55
r-uka uvca,
svasur vadhn nivavte,
kasas tad-vkya-sra-vit,
vasudevo pi ta prta,
praasya prviad gham
rla ukadeva Gosvm continued: Kasa agreed to the logical
arguments of Vasudeva, and, having full faith in Vasudevas words,
he refrained from killing his sister. Vasudeva, being pleased with
Kasa, pacified him further and entered his own house.
Visvanatha Cakravarti Thakura: sra-vit: essence of truth; Kamsa
understood that Vasudeva was not lying.
praasya: pacify; Vasudeva praised Kamsa by saying that his good
character would spread throughout the universe.
Text 56
atha kla upvtte,
devak sarva-devat,
putrn prasuuve cau,
kany caivnuvatsaram
Each year thereafter, in due course of time, Devak, the mother of
God and all the demigods, gave birth to a child. Thus she bore eight
sons, one after another, and a daughter named Subhadr.
Visvanatha Cakravarti Thakura: sarva devat: all demigods; Devaki is
Text 61
tatheti sutam dya,
yayv nakadundubhi,
nbhyanandata tad-vkyam,
asato vijittmana
Vasudeva agreed and took his child back home, but because Kasa
had no character and no self-control, Vasudeva knew that he could
Texts 6263
nanddy ye vraje gop,
y cm ca yoita,
vayo vasudevdy,
devaky-dy yadu-striya,
sarve vai devat-pry,
ubhayor api bhrata,
jtayo bandhu-suhdo,
ye ca kasam anuvrat
The inhabitants of Vndvana, headed by Nanda Mahrja and
including his associate cowherd men and their wives, were none
but denizens of the heavenly planets, O Mahrja Parkit, best
of the descendants of Bharata, and so too were the descendants of
the Vi dynasty, headed by Vasudeva, and Devak and the other
women of the dynasty of Yadu. The friends, relatives and wellwishers of both Nanda Mahrja and Vasudeva and even those who
externally appeared to be followers of Kasa were all demigods.
Visvanatha Cakravarti Thakura: These verses were spoken by
Sukadeva Gosvami, or they can be taken as the words of Narada to
Kamsa. When Kamsa gave the child back to Devaki, Narada could
see that the appearance of the Lord would be blocked. He therefore
appeared to Kamsa at this time and spoke these words.
Narada Muni came and spoke confidential words to Kamsa in these two
verses for nine reasons: Narada wanted to derive personal joy by seeing
his Lord; to give joy to the demigods by provoking Kamsa to violence
against the devotees and thereby hasten Lords advent; to accomplish
the slaying of Kamsa for his violence to the devotees; to shower himself
in the intense devotion of Vasudeva and Devaki; and get their blessings
by delivering to them a confirmation of Kas appearance; to increase
their eagerness to see the Lord; and to drown them in an ocean of bliss
by cutting down their doubts of whether the Lord would really appear;
to please Devaki and Vasudeva by making them blissful even in those
circumstances of suffering; and to make Kamsa favorable to himself by
presenting false friendship.
devat-prya: celestial inhabitants; means that though the demigods
were born in the Yadu family, some demons were also born among
them. bhrata: Kamsa is addressed as bhrata because bh means
desire in the mode of ignorance and rata means absorption. Kamsa was
engrossed in enjoying in ignorance. (If it is Sukadeva speaking, bhrata
refers to Pariksit.)
Text 64
etat kasya bhagav,
chaasbhyetya nrada,
bhmer bhryamn,
daityn ca vadhodyamam
Once the great saint Nrada approached Kasa and informed him
of how the demoniac persons who were a great burden on the earth
were going to be killed. Thus Kasa was placed into great fear and
doubt.
Visvanatha Cakravarti Thakura: aasa: inform; Narada informed
Kamsa how the demigods were appearing in various families.
Texts 6566
er vinirgame kaso,
yadn matv surn iti,
devaky garbha-sambhta,
viu ca sva-vadha prati,
devak vasudeva ca,
nighya nigaair ghe,
jta jtam ahan putra,
tayor ajana-akay
After the departure of the great saint Nrada, Kasa thought that
all the members of the Yadu dynasty were demigods and that any
of the children born from the womb of Devak might be Viu.
Fearing his death, Kasa arrested Vasudeva and Devak and
chained them with iron shackles. Suspecting each of the children
to be Viu, Kasa killed them one after another because of the
prophecy that Viu would kill him.
Visvanatha Cakravarti Thakura: Kamsa heard that Visnu, who had been
his enemy in a previous life, would now be born in the womb of Devaki
and would kill him. Hearing from the mouth of Narada, Kamsa believed
this.
ajana: one who has no birth, Visnu; Out of fear of Visnu, Kamsa killed
the children as soon as they were born.
Text 67
mtara pitara bhrtn,
sarv ca suhdas tath,
ghnanti hy asutpo lubdh,
rjna pryao bhuvi
Kings greedy for sense gratification on this earth almost always kill
their enemies indiscriminately. To satisfy their own whims, they
may kill anyone, even their mothers, fathers, brothers or friends.
Visvanatha Cakravarti Thakura: This was not a surprising action for
evil men like Kamsa. That is the intention of this verse. What to speak
of killing father, brothers and friends, they will kill even their own
mothers. The order of seriousness is from first (mother) to last (friend).
Text 68
tmnam iha sajta,
jnan prg viun hatam,
mahsura klanemi,
yadubhi sa vyarudhyata
In his previous birth, Kasa had been a great demon named
Klanemi and been killed by Viu. Upon learning this information
from Nrada, Kasa became envious of everyone connected with
the Yadu dynasty.
Visvanatha Cakravarti Thakura: Kamsa learned from Narada that in his
previous birth as Kalanemi he had been killed by Visnu and was now
reborn as Kamsa in Mathura. Thus Kamsa made the Yadus his enemies.
Text 69
ugrasena ca pitara,
yadu-bhojndhakdhipam,
svaya nighya bubhuje,
rasenn mah-bala
Kasa, 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 urasena.
Visvanatha Cakravarti Thakura: urasena: indicates Mathura, which
is within urasena. bubhuje: enjoyed; Thus the statement He enjoyed
urasena or that Kamsa enjoyed ruling Mathura and the surrounding
lands.
Text 12
r-uka uvca,
pralamba-baka-cra-,
tvarta-mahanai,
muikria-dvivida-,
ptan-ke-dhenukai,
anyai csura-bhplair,
ba-bhaumdibhir yuta,
yadn kadana cakre,
bal mgadha-saraya
ukadeva Gosvm said: Under the protection of Magadharja,
Jarsandha, the powerful Kasa began persecuting the kings of
the Yadu dynasty. In this he had the cooperation of demons like
Pralamba, Baka, C ra, Tvarta, Aghsura, Muika, Aria,
Dvivida, P tan, Ke, Dhenuka, Bsura, Naraksura and many
other demoniac kings on the surface of the earth.
Visvanatha Cakravarti Thakura: Verses 13: In the second chapter,
Devakis child is transferred to Rohini by yogamaya. Ka appears in
Devakis womb and the demigods praise the Lord. Kamsas persecution
of the Yadus, which was mentioned in the first chapter, is now described
in detail. mahanai: big eater; means Aghasura.
Text 3
te pit niviviu,
kuru-pacla-kekayn,
lvn vidarbhn niadhn,
videhn koaln api
Persecuted by the demoniac kings, the Yadavas left their own
kingdom and entered various others, like those of the Kurus,
Paclas, Kekayas, lvas, Vidarbhas, Niadhas, Videhas and
Koalas.
Texts 45
eke tam anurundhn,
jtaya paryupsate,
hateu asu bleu,
devaky augrasenin,
saptamo vaiava dhama,
yam ananta pracakate,
garbho babhva devaky,
hara-oka-vivardhana
Some of their relatives, however, began to follow Kasas principles
and act in his service. After Kasa, the son of Ugrasena, killed the
six sons of Devak, a plenary portion of Ka entered her womb as
her seventh child, arousing her pleasure and her lamentation. That
plenary portion is celebrated by great sages as Ananta, who belongs
to Kas second quadruple expansion.
Visvanatha Cakravarti Thakura: paryupsate: agree; Being eager to
see the Lord, some of the Yadus such as Akrura became cooperative
any ca kasa-savign,
vivareu vasanti hi
The Lord ordered Yogamy: 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, Rohi, the wife of Vasudeva, is living at the home of Nanda
Mahrja. Other wives of Vasudeva are also living there incognito
because of fear of Kasa. Please go there.
Visvanatha Cakravarti Thakura: After Devakis six children were
killed, Vasudeva, seeing Rohini pregnant, sent her secretly to Nanda
Gokula. Out of fear of Kamsa (kasa savign) others lived in secret
places (vivareu)literally caves.
Text 8
devaky jahare garbha,
ekhya dhma mmakam,
tat sannikya rohiy,
udare sanniveaya
Within the womb of Devak is My partial plenary expansion known
as Sakaraa or ea. Without difficulty, transfer Him into the
womb of Rohi.
Visvanatha Cakravarti Thakura: dhma mmakam: means that
Baladeva is My amsa, plenary portion, and Sesa is His portion. This is
shown in verses such as SB 10.65.28: rma rma mah-bho, na jne
tava vikramam, yasyaikena vidht, jagat jagata pate, Yamun-
of the material world removes the six sense objects from the womb of
bhakti, so Kamsa destroyed the six children of Devaki. Ka-prema,
which is characterized by intense service to the Lord, necessarily
appears in the womb of bhakti after the desire for sense objects is
extinguished. Similarly, Ananta, the personified form of service to the
Lord, appeared as the seventh child of Devaki. As Sri Ka Himself
appears after prema-bhakti appears, so Bhagavan Himself appeared as
the eighth child of Devaki after Sesa appeared.
Text 9
athham aa-bhgena,
devaky putrat ubhe,
prpsymi tva yaody,
nanda-patny bhaviyasi
O all-auspicious Yogamy, I shall then appear with My full six
opulences as the son of Devak, and you will appear as the daughter
of mother Yaod, the queen of Mahrja Nanda.
Visvanatha Cakravarti Thakura: aa-bhgena: means that
knowledge, strength and other secondary qualities (amsa) accompany
(bhaga means bhajana) the Lord so that He manifests completely. This
is Sridhara Swamis explanation of the words in Bhavartha Dipika. He
is perfect in whom all the parts (aa) enter (bhajana:pravea which
means entrance). Another meaning of the words is that aa refers to
Brahma and all other servants and bhga refers to auspiciousness. The
Lord appears for the auspiciousness of Brahma and others. These are
the two meanings of Sanatana Gosvami in Vaisnava Tosani.
Or another meaning is as follows. Bhga means aa, I will appear
in the mood of the son of Devaki as a plenary portion, partially
manifesting Myself but not completely. Devaki will love Me only
Text 14
sandiaiva bhagavat,
tathety om iti tad-vaca,
pratighya parikramya,
g gat tat tathkarot
Thus instructed by the Supreme Personality of Godhead, Yogamy
immediately agreed. With the Vedic mantra o, she confirmed that
she would do what He asked. Thus having accepted the order of the
Supreme Personality of Godhead, she circumambulated Him and
started for the place on earth known as Nanda-gokula. There she
did everything just as she had been told.
Visvanatha Cakravarti Thakura: tathety om: Saying tath and then
o, which is repetitive, is a sign of great respect for the Lord. Having
accepted Kas words, Yogamy circumambulated the Lord and then
went to the earth (gm).
Text 15
garbhe prate devaky,
rohi yoga-nidray,
aho visrasito garbha,
iti paur vicukruu
When the child of Devak was attracted and transferred into
the womb of Rohi by Yogamy, Devak seemed to have a
miscarriage. Thus all the inhabitants of the palace loudly lamented,
Text 24
sna savias tihan,
bhujna paryaan mahm,
cintayno hkeam,
apayat tanmaya jagat
While sitting on his throne or in his sitting room, while lying on
his bed, or, indeed, while situated anywhere, and while eating,
sleeping or walking, Kasa saw only his enemy, the Supreme Lord,
Hkea. In other words, by thinking of his all-pervading enemy,
Kasa became unfavorably Ka conscious.
Visvanatha Cakravarti Thakura: The absorption of Kamsas mind in the
Text 26
satya-vrata satya-para tri-satya,
satyasya yoni nihita ca satye,
satyasya satyam ta-satya-netra,
satytmaka tv araa prapann
The demigods prayed: O Lord, You never deviate from Your vow,
which is always perfect because whatever You decide is perfectly
correct and cannot be stopped by anyone. Being present in the
three phases of cosmic manifestationcreation, maintenance and
annihilationYou are the Supreme Truth. Indeed, unless one is
completely truthful, one cannot achieve Your favor, which therefore
cannot be achieved by hypocrites. You are the active principle, the
real truth, in all the ingredients of creation, and therefore You are
known as antarym, the inner force. You are equal to everyone,
and Your instructions apply for everyone, for all time. You are
the beginning of all truth. Therefore, offering our obeisances, we
surrender unto You. Kindly give us protection.
Visvanatha Cakravarti Thakura: You Sri Ka are the only truth in
this world. You are understood by devotees but not by others. This is
the meaning of the demigods praise.
You have made a vow to protect Your devotees, and that vow is upheld
at all times. Therefore everyone should take shelter of You. This is the
intention of the verse.
We take shelter of You, whose vows are true. Sakd eva prapanno
yas, tavsmti ca ycate, abhaya sarvad tasmai, dadmy etad
vrata mama, If one surrenders unto Me sincerely, saying, My Lord,
from today I will fully surrendered unto You, I will always give him
protection. That is My vow. (Rmyaa, Yuddha-ka 18.33)
Your external energy cannot see You behind this manifestation, but
theirs is not the vision of learned devotees.
Visvanatha Cakravarti Thakura: This tree arises from Your energies.
With this intention the verse is spoken. You are the only (eka)
creator of this material tree which is real (sat). You are the annihilator
(sannidhna) and the maintainer (anugraha).
Ka replied, O devas! It is said that Brahma, Visnu and Siva are the
masters of this world, so why do you say that I am the creator?
The next statement of the demigods answers this question: Those
whose minds are covered by Your maya see Brahma and others as
independent. Those whose minds are not covered see only You, and see
Brahma and others as Your expansions only.
Text 29
bibhari rpy avabodha tm,
kemya lokasya carcarasya,
sattvopapannni sukhvahni,
satm abhadri muhu khalnm
O Lord, You are always in full knowledge, and to bring all good
fortune to all living entities, You appear in different incarnations,
all of them transcendental to the material creation. When You
appear in these incarnations, You are pleasing to the pious and
religious devotees, but for nondevotees You are the annihilator.
Visvanatha Cakravarti Thakura: In this verse the demigods explain that
Lord Ka has many avataras such as Matsya and Kurma.
avabodhah: awake; means Ka has a form of pure knowledge.
sattvopapannni: all the incarnations of Ka are transcendental, pure
sattva.
khalnm: They destroy the wicked and protect the devoted (satm).
Text 30
tvayy ambujkkhila-sattva-dhmni,
samdhinveita-cetasaike,
tvat-pda-potena mahat-ktena,
kurvanti govatsa-pada bhavbdhim
O lotus-eyed Lord, by concentrating ones meditation on Your
lotus feet, which are the reservoir of all existence, and by accepting
those lotus feet as the boat by which to cross the ocean of nescience,
one follows in the footsteps of mahjanas [great saints, sages
and devotees]. By this simple process, one can cross the ocean of
nescience as easily as one steps over the hoofprint of a calf.
Visvanatha Cakravarti Thakura: The previous verse spoke of the
protection of the Lord. This verse describes the form of protection.
khila sattvam: means uddha sattva or without material qualities.
dhmni: cause of all existence; The men of discrimination, who
meditate on Your name, form qualities and pastimes when You appear
in this world, board the boat of Your lotus feet and cross over the
material ocean. For such great devotees, crossing the ocean of material
existence becomes as easy as stepping over the hoofprint of a calf. They
are not even aware of its existence.
Text 31
svaya samuttrya sudustara dyuman,
bhavrava bhmam adabhra-sauhd,
bhavat-padmbhoruha-nvam atra te,
Text 32
ye nye ravindka vimukta-mninas,
tvayy asta-bhvd aviuddha-buddhaya,
ruhya kcchrea para pada tata,
patanty adho ndta-yumad-aghraya
[Someone may say that aside from devotees, who always seek
shelter at the Lords lotus feet, there are those who are not
devotees but who have accepted different processes for attaining
salvation. What happens to them? In answer to this question,
Lord Brahm and the other demigods said:] O lotus-eyed Lord,
although nondevotees who accept severe austerities and penances
to achieve the highest position may think themselves liberated,
their intelligence is impure. They fall down from their position of
imagined superiority because they have no regard for Your lotus
feet.
Visvanatha Cakravarti Thakura: For Vaisnavas, the ocean of material
existence is no bigger than the water in a calfs hoof-print. But for
jnis who do not accept the spiritual form of the Lord, the material
ocean is very difficult to cross. The following scriptural statements
support this conclusion: Sanat-kumara said in the Srimad Bhagavatam
(4.22.40), kcchro mahn iha bhavravam aplave, a-varganakram asukhena titranti, tat tva harer bhagavato bhajanyam
aghri, ktvoupa vyasanam uttara dustarram: The ocean of
nescience is very difficult to cross because it is infested with many
dangerous sharks. Although those who are non-devotees undergo severe
austerities and penances to cross that ocean, we recommend that you
simply take shelter of the lotus feet of the Lord, which are like boats for
crossing the ocean. Although the ocean is difficult to cross, by taking
shelter of His lotus feet you will overcome all dangers.
In the Bhagavad-gita 12.5, Sri Ka Himself says, kleo dhikataras
patanti ada: fall down; Without bhakti the goal of jnana becomes like
a mirage, and eventually the jnani falls down into material existence
again. andta aghraya: neglecting Your lotus feet; If jnanis have
some type of bhakti, how do they fall down? They fall because they
think Your lotus feet are material, and therefore do not respect them.
There are two types of bhakti practiced as a limb of jnana. The jnanis
practice bhakti a little bit, because the scriptures say that jnana cannot
be perfected without the touch of bhakti. For exampe, some jnanis
worship the deity, but they take it as an illusory form and thus worship
with disrespect. Others simply worship because of material attachment,
without disrespect. The first type adopt extreme austerities, and after a
long time when bhakti bestows knowledge to destroy their ignorance
and establishes them on the brahma bhuta platform (liberated state),
they stop their practices of bhakti. These jnanis are falsely liberated
(vimukti maninah). They
cannot be called jivan mukta, truly liberated souls.
According to Sri Kas statement in the rmad-Bhgavatam
(11.14.21), bhaktyham ekay grhya: Only by executing devotional
service can one appreciate Me. Because of the absence of bhakti and
the presence of offenses, the jnanis do not attain the direct association
of the Lord. Therefore, the burned up seeds of their karma again begin
to sprout, and such jnanis fall into the material world again.
An example of this is given in the Viu-bhakti-candrodaya concerning
Ratha-yatra: Even though a person may have burned up all his karmas
with the fire of knowledge, if out of illusion he does not follow the Lord
during Ratha-yatra, he will become a brahma-rkasa. The Vasanabhasya says: Even a jivan mukta (liberated soul) if he offends the
Lord, who is full of inconceivable energies, will fall into the bondage of
karma again.
The bhakti of the second type of jnani brings one to the brahma bhuta
platform also, and it extinguishes both knowledge and ignorance. But
bhakti does not become extinguished. That type of jnani attains the
status of jivan mukta and achieves a direct meeting with the Lord.
Such a person is described in the Bhagavad-gt 18.54: brahma-bhta
Lord for their own benefit; for the Lord promises that His devotee will
never perish. Being thus convinced of Kas protection, they tread
over the heads of the demigods causing obstacles. In other words, they
conquer over all obstacles. Another meaning can be that the devotees
hold on their own heads the feet of the Lord which destroy all obstacles.
Text 34
sattva viuddha rayate bhavn sthitau,
arri reya-upyana vapu,
veda-kriy-yoga-tapa-samdhibhis,
tavrhaa yena jana samhate
O Lord, during the time of maintenance You manifest several
incarnations, all with transcendental bodies, beyond the material
modes of nature. When You appear in this way, You bestow all good
fortune upon the living entities by teaching them to perform Vedic
activities such as ritualistic ceremonies, mystic yoga, austerities,
penances, and ultimately samdhi, ecstatic absorption in thoughts
of You. Thus You are worshiped by the Vedic principles.
Visvanatha Cakravarti Thakura: In verse 29 there was mention of the
Lords pure forms appearing in the world of moving and non-moving
entities. That verse says that the purpose of the Lords appearance
is to help the devotees. In verse 30-33 the purity of bhakti has been
mentioned. In verse 32, there is the hint that by attachment to the
Lords feet the devotee also attains liberation as a secondary result. This
shows that the real purpose of the Lords appearance in the world is to
establish bhakti.
viuddha: transcendental; indicates that sattva is beyond material
contamination. You accept a purely spiritual body. And what type
of form is it? sthitau: maintenance; In maintaining the world, You
Texts 15
r-uka uvca atha sarva-guopeta,
kla parama-obhana,
yarhy evjana-janmarka,
ntarka-graha-trakam,
dia prasedur gagana,
nirmalou-gaodayam,
mah magala-bhyiha- pura-grma-vrajkar,
nadya prasanna-salil,
hrad jalaruha-riya,
dvijli-kula-sannda-,
stavak vana-rjaya,
vavau vyu sukha-spara,
puya-gandhavaha uci,
agnaya ca dvijtn,
nts tatra samindhata,
mansy san prasannni,
sdhnm asura-druhm,
jyamne jane tasmin,
nedur dundubhaya samam
Thereafter, at the auspicious time for the appearance of the
Lord, the entire universe was surcharged with all the qualities of
goodness, beauty and peace. The constellation Rohi appeared,
as did stars like Avin. The sun, the moon and the other stars
and planets were very peaceful. All directions appeared extremely
pleasing, and the beautiful stars twinkled in the cloudless sky.
such as the earth, water, fire, air and ether were jubilant. The joy above
is indicated by the phrase the stars shone brilliantly in the sky. The
joy on earth is expressed next in the description of the towns, cities and
mines.
Verse 3: The joy between earth and sky is expressed in two verses
beginning with a description of the water (prasanna salil). The lotus
usually blooms during the day and closes at night, but now the lotus
bloomed in the night (jalaruha riya). Night assumed the qualities of
the day. The forest resounded with the cries of cuckoos and humming
of bees (dvijli kula sannda), and was resplendent with leaves and
flowers. Verse 4: Though it was monsoon season, springs qualities are
described next. The wind (vavau vyu), which had the coolness of
springs breezes (sukha spara), was dust-free (uci) and laden with
the fragrance of spring flowers (punya gandha). Though the fires had
almost all been extinguished (nts), they now blazed (samindhata),
turning to the right.
Verse 5: Though it was Dvapara-yuga, the quality of Treta-yuga now
manifested. Manmsi (minds) indicates that the mind, intelligence,
senses, sense objects, and five gross elements all become joyful.
Though previously afflicted by the harassment of the demons, the
devotees minds, intellects, senses and bodies now became joyful. The
devotees rejoiced over the upcoming appearance (jyamne) of Visnu,
the unborn.
Text 6
jagu kinnara-gandharvs,
tuuvu siddha-cra,
vidydharya ca nantur,
apsarobhi sama mud
The Kinnaras and Gandharvas began to sing auspicious songs,
Texts 78
mumucur munayo dev,
sumansi mudnvit,
manda manda jaladhar,
jagarjur anusgaram,
nithe tama-udbhte,
jyamne janrdane,
devaky deva-rpiy,
viu sarva-guh-aya,
virsd yath prcy,
dindur iva pukala
The demigods and great saintly persons showered flowers in a
joyous mood, and clouds gathered in the sky and very mildly
thundered, making sounds like those of the oceans waves. Then the
Supreme Personality of Godhead, Viu, who is situated in the core
of everyones heart, appeared from the heart of Devak in the dense
darkness of night, like the full moon rising on the eastern horizon,
because Devak was of the same category as r Ka.
Visvanatha Cakravarti Thakura: anusgaram: following the ocean;
This means the clouds imitated the roaring of the ocean. But previously
it was stated that all directions were overjoyed, and the sky was cloudfree and filled with stars. How could there be rumbling of clouds?
tama udbhute: densely dark; Therefore, it is described that deep in the
night, everything became covered in darkness. There was thunder at
that time because thick clouds covered the sky after six hours of night.
Texts 1517
yatheme vikt bhvs,
tath te viktai saha,
nn-vry pthag-bht,
virja janayanti hi,
sannipatya samutpdya,
dyante nugat iva,
prg eva vidyamnatvn,
na tem iha sambhava,
eva bhavn buddhy-anumeya-lakaair,
grhyair guai sann api tad-gugraha,
anvtatvd bahir antara na te,
sarvasya sarvtmana tma-vastuna
The mahat-tattva, the total material energy, is undivided, but
because of the material modes of nature, it appears to separate
into earth, water, fire, air and ether. Because of the living energy
[jva-bh ta], these separated energies combine to make the cosmic
manifestation visible, but in fact, before the creation of the cosmos,
the total energy is already present. Therefore, the total material
energy never actually enters the creation. Similarly, although You
are perceived by our senses because of Your presence, You cannot
be perceived by the senses, nor experienced by the mind or words
[av-mnasa-gocara]. With our senses we can perceive some
things, but not everything; for example, we can use our eyes to see,
but not to taste. Consequently, You are beyond perception by the
senses. Although in touch with the modes of material nature, You
are unaffected by them. You are the prime factor in everything, the
all-pervading, undivided Supersoul. For You, therefore, there is no
external or internal. You never entered the womb of Devak; rather,
You existed there already.
Visnu is black. At the time of destruction of all people You are black in
color, and for creation in the mode of passion You are red. We cannot
say that Visnu is nourished or influenced by sattva guna and therefore
described as white. Unlike Brahma and Siva who have connection with
the other gunas, Visnu has no contact whatsoever with sattva guna, the
mode of goodness. Visnu is close to sattva but does not touch it.
Srimad Bhagavatam (10.88.5) confirms this: harir hi nirgua skt
purua prakte paraLord Hari, however, has no connection with
the material modes. He is the Supreme Personality of Godhead, the allseeing eternal witness, who is transcendental to material nature.
Also the Viu Pura says: sattvdayo na sante yatra na prkt
gun, sa uddha sarva-uddhebhya pumn dya prasdatu, The
Supreme Personality of Godhead, Viu, is beyond the three qualities of
goodness, passion and ignorance. No material qualities exist in Him.
The vetvatara Upaniad (6.11) says: sk cet kevalo nirgua
ca, Though the Supreme Lord has no material qualities Himself, He is
the unique witness and giver of consciousness.
Text 21
tvam asya lokasya vibho rirakiur,
ghe vatro si mamkhilevara,
rjanya-sajsura-koi-ythapair,
nirvyhyamn nihaniyase cam
O my Lord, proprietor of all creation, You have now appeared in
my house, desiring to protect this world. I am sure that You will
kill all the armies that are moving all over the world under the
leadership of politicians who are dressed as katriya rulers but who
are factually demons. They must be killed by You for the protection
of the innocent public.
r-uka uvca,
athainam tmaja vkya,
mah-purua-lakaam,
devak tam updhvat,
kasd bht suvismit
ukadeva Gosvm continued: Thereafter, having seen that her
child had all the symptoms of the Supreme Personality of Godhead,
Devak, who was very much afraid of Kasa and unusually
astonished, began to offer prayers to the Lord.
Visvanatha Cakravarti Thakura: Seeing her husbands fear, and seeing
that her newly born child did not withdraw His form, but was smiling
instead, Devaki became completely wonderstruck and thought:
What shall I do? This child, identifying himself as God, has no fear of
Kamsa. Of course, in front of the Supreme Lord, Kamsa is nothing. So
why should we be afraid? What nonsense we are.
Text 24
r-devaky uvca,
rpa yat tat prhur avyaktam dya,
brahma jyotir nirgua nirvikram,
satt-mtra nirviea nirha,
sa tva skd viur adhytma-dpa
r Devak said: My dear Lord, there are different Vedas, some of
which describe You as unperceivable through words and the mind.
Yet You are the origin of the entire cosmic manifestation. You are
Brahman, the greatest of everything, full of effulgence like the
sun. You have no material cause, You are free from change and
deviation, and You have no material desires. Thus the Vedas say
that You are the substance. Therefore, my Lord, You are directly
the origin of all Vedic statements, and by understanding You, one
gradually understands everything. You are different from the light
of Brahman and Paramtm, yet You are not different from them.
Everything emanates from You. Indeed, You are the cause of all
causes, Lord Viu, the light of all transcendental knowledge.
Visvanatha Cakravarti Thakura: As it is well known that the devotees
control the Lord by praising Him, I will make this child submissive by
my prayers and then express my desires.
Thinking in this way, Devaki speaks: O Lord, we are afflicted by fear
at every second, but You are not fearful at all. Devaki expresses this in
four verses (24-27). Sri Devaki prays, The Vedas describe Your famous
form as avyakta, not perceivable by the material senses; dyam, without
birth, and the one whose bodily effulgence is unchanging and without
material qualities
This statement about Brahman is supported in the scriptures in many
places. The Srimad Bhagavatam (10.13.55) says: yasya bhs sarvam
ida, vibhti sa-carcaram, Thus Lord Brahm saw the Supreme
Brahman, by whose energy this entire universe, with its moving and
nonmoving living beings, is manifested.
Srimad Bhagavatam (10.28.15) states: satya jnam ananta yad
brahma-jyoti santanam, Lord Ka revealed the indestructible
spiritual effulgence, which is unlimited, conscious and eternal.
Lord Ka tells Arjuna in the Hari-vaa: tat-para parama
brahma, sarva vibhajate jagat, mamaiva tad ghana tejo, jtum
arhasi bhrata, That Supreme Truth, Parabrahman, expands itself into
all the variegatedness of this universe. You should know it to be My
own concentrated effulgence, O Bhrata.
Brahma-sahit (5.40) states: yasya prabh prabhavato jagadaakoi, koiv aea-vasudhdi-vibhti-bhinnam, tad-brahma nikalam
anantam aea-bhta, govindam di-purua tam aha bhajmi,
I worship the Supreme Personality of Godhead, by whose personal
peace.
Visvanatha Cakravarti Thakura: Devaki prays, Since those who take
shelter of Your lotus feet become fearless, what to speak of those who
meet You face to face. Wandering throughout the universe, one cannot
become free from fear. By great mercy (yadrcchaya) one receives
devotion to You and thereby attains Your lotus feet (tvat pdbja),
which act like Dhanvantari, the Lord of medicine. By this medicine a
person becomes healthy. According to the Medin dictionary, the word
abjam (tvat pdbja) means lotus flower, conch, moon, and Lord
Dhanvantari.
Devaki continues, O Lord, origin of all! Although I am Your devotee
and have been accepted by You as Your mother, I am still afflicted by
fear of Kamsa.
Text 28
sa tva ghord ugrasentmajn nas,
trhi trastn bhtya-vitrsa-hsi,
rpa ceda paurua dhyna-dhiya,
m pratyaka msa-d kh
My Lord, because You dispel all the fear of Your devotees, I request
You to save us and give us protection from the terrible fear of
Kasa. Your form as Viu, the Supreme Personality of Godhead,
is appreciated by yogs in meditation. Please make this form
invisible to those who see with material eyes.
Visvanatha Cakravarti Thakura: Devaki prays, You are fearless and
Your devotees are fearless. Then why, O Lord, do You keep Your
mother and father in fear? This is the intention of this verse.
ghord: terribly fierce; means great fear. Out of fear Devaki does not
mention the name of Kamsa directly but uses the word ugrasentmajn,
son of Ugrasena. You destroy the fears of Your devotees, but why do
You not remove our fear?
Ka replies to Devaki, O mother, I have appeared to kill Kamsa.
Bring Kamsa here and I will kill him right before your eyes.
Hearing such talk from Ka simply increases Devakis fear. Due to
motherly affection (vatsalya-bhava), Devaki thinks that her small child
cannot kill Kamsa. Therefore, she worries about harm coming to Him
from Kamsa and becomes more fearful.
It is not suitable to follow the strategy of showing fear before my child
who is showing himself as God. It is a better policy to use words.
Thinking thus, Devaki began to reason in another way in order to
get her child to conceal His four-armed Visnu form. O master, this
splendid form, which is the object of meditation, should not be seen by
material eyes.
Text 29
janma te mayy asau ppo,
m vidyn madhusdana,
samudvije bhavad-dheto,
kasd aham adhra-dh
O Madhusdana, because of Your appearance, I am becoming more
and more anxious in fear of Kasa. Therefore, please arrange for
that sinful Kasa to be unable to understand that You have taken
birth from my womb.
Visvanatha Cakravarti Thakura: Ka replies, O mother, if I make
this four-armed form disappear, when Kamsa comes he will ask, where
is the child? Thinking you have stolen the child, he will commit
violence against you, will he not?
To answer this Devaki replies, I have no fear of that. Thus she speaks
this verse. Do something so Kamsa (ppo) will not know that You
have taken birth from me.
Ka says, Having killed the Madhu demon, is it necessary that I kill
Kamsa?
Fearing this question Devaki addresses her son: O Madhusudana! At
present, Kamsa is thousands of times more powerful than Madhu of the
past. Let Kamsa beat me for my offense. But I only desire Your safety.
Ka replies, You have spoken of My powers in the previous verses,
but was all that empty words?
Devaki answers, Truly, O son, as Your mother I am unsteady of
mind (adhra dh). Do not be sad. This is my fault and I take full
responsibility for it. But out of affection for Your mother, please
withdraw Your form.
Text 30
upasahara vivtmann,
ado rpam alaukikam,
akha-cakra-gad-padma-,
riy jua catur-bhujam
O my Lord, You are the all-pervading Supreme Personality of
Godhead, and Your transcendental four-armed form, holding
conchshell, disc, club and lotus, is unnatural for this world. Please
withdraw this form [and become just like a natural human child so
that I may try to hide You somewhere].
Visvanatha Cakravarti Thakura: Devaki continues, As You pervade
the whole universe and I reside within the universe, You also reside
within me. How then has this weakness of heart arisen in me? It must
be Your fault. Thus Devaki addresses the Lord as vivtma, soul of the
universe.
Withdraw this uncommon four-armed Visnu form and assume a form
of a normal human baby, and I will quickly hide You.
Text 31
viva yad etat sva-tanau ninte,
yathvaka purua paro bhavn,
bibharti so ya mama garbhago bhd,
aho n-lokasya viambana hi tat
At the time of devastation, the entire cosmos, containing all created
moving and nonmoving entities, enters Your transcendental body
and is held there without difficulty. But now this transcendental
form has taken birth from my womb. People will not be able to
believe this, and I shall become an object of ridicule.
Visvanatha Cakravarti Thakura: Ka says, Why should I withdraw
this form? You should not become proud to attain the Lord as Your
son.
Fearing such words from the Lord, Devaki speaks, I do not want fame
or position. You hold the universe within the temple of Your body (sva
tanau) comfortably (yath avakam), but You have appeared in my
womb. Common people will make fun of me, for how is this possible?
The neighbors will joke, O foolish Devaki, the Lord who has a gigantic
form of thousands of universes is situated as your son in your little
womb. Are you not ashamed to make this claim? I will not get any
fame for this event.
Here a question arises: How is it that Devaki and Vasudeva who realize
the Supreme Lord directly with their senses can be afflicted with fear
and lamentation arising from ignorance? One should not raise such a
question. Such fear and lamentation is actually an expression of prema
Texts 3435
vara-vttapa-hima,
gharma-kla-gun anu,
sahamnau vsa-rodha,
vinirdh ta-mano-malau,
ra parnilhrv,
upantena cetas,
matta kmn abhpsantau,
mad-rdhanam hatu
My dear father and mother, you endured rain, wind, strong sun,
scorching heat and severe cold, suffering all sorts of inconvenience
according to different seasons. By practicing pryma to control
the air within the body through yoga, and by eating only air and
dry leaves fallen from the trees, you cleansed from your minds
all dirty things. In this way, desiring a benediction from Me, you
worshiped Me with peaceful minds.
Visvanatha Cakravarti Thakura: tapa; means intense burning due to
the suns rays and gharma means heat.
Text 36
eva v tapyatos tvra,
tapa parama-dukaram,
divya-vara-sahasri,
dvdaeyur mad-tmano
Thus you spent twelve thousand celestial years performing difficult
activities of tapasya in consciousness of Me [Ka consciousness].
Visvanatha Cakravarti Thakura:
mad tmano: means absorbing your minds in Me.
Texts 3738
tad v parituo ham,
amun vapunaghe,
tapas raddhay nitya,
bhakty ca hdi bhvita,
prdursa varada-r,
yuvayo kma-ditsay,
vriyat vara ity ukte,
mdo v vta suta
O sinless mother Devak, after the expiry of twelve thousand
celestial years, in which you constantly contemplated Me within the
core of your heart with great faith, devotion and austerity, I was
very much satisfied with you. Since I am the best of all bestowers
of benediction, I appeared in this same form as Ka to ask you to
take from Me the benediction you desired. You then expressed your
desire to have a son exactly like Me.
Visvanatha Cakravarti Thakura: Because of your austerities and
meditation on Me, I became very pleased to appear in that form (fourhanded).
The austerity performed was constant meditation on the Lord with
devotion and faith. The use of the three words, raddhay, nitya and
bhakty indicates that the devotion of Prsni and Sutapa was not merely
a form of yoga practice. Rather their devotion shows total absorption
in the Lord, which by itself leads to perfection and prema. However,
the bhakti, devotion, of Prsni and Sutapa was mixed with jna and
aivarya because they practiced yoga and severe austerities.
Some also reason that since the nitya siddha parikaras (eternal
associates of the Lord) Vasudeva and Devaki had nitya siddha aisvaryajnana mixed bhakti, their amsas Prsni and Sutapa also had mixed
bhakti. Their austerities and yoga practice were therefore incidental.
bhvita: fixed in determination; This word is used instead of
cintata. The meditation of Prsni and Sutapa was filled with bhva,
transcendental love. In other words, they had genuine pure devotion for
the Lord.
Text 39
ajua-grmya-viayv,
anapatyau ca dam-pat,
na vavrthe pavarga me,
mohitau deva-myay
Being husband and wife but always sonless, you were attracted by
sexual desires, for by the influence of devamy, transcendental
love, you wanted to have Me as your son. Therefore you never
desired to be liberated from this material world.
Visvanatha Cakravarti Thakura: myay: refers to Devaki and
Vasudevas affection for their son. Srimad Bhagavatam (10.8.43)
says: vaiav vyatanon my, putra-snehamay vibhu, By the
influence of His internal potency, yogamy, Ka inspired mother
Yasoda to become absorbed in intense maternal affection for her son.
mohitau: means that Devaki and Vasudeva were overcome with bliss.
Being childless and detached from material enjoyment, but overcome
with bliss by parental affection, you did not pray for liberation.
Text 40
gate mayi yuv labdhv,
vara mat-sada sutam,
grmyn bhogn abhujth,
yuv prpta-manorathau
After you received that benediction and I disappeared, you engaged
yourselves in sex to have a son like Me, and I fulfilled your desire.
Visvanatha Cakravarti Thakura: Desiring in this way for a son, you
then engaged in sexual intercourse. According to the Sanskrit dictionary
Amara-koa, grmyn bhogn means sex life.
Text 41
advnyatama loke,
laudrya-guai samam,
aha suto vm abhava,
pnigarbha iti ruta
Since I found no one else as highly elevated as you in simplicity
and other qualities of good character, I appeared in this world as
Pnigarbha, or one who is celebrated as having taken birth from
Pni.
appeared of you both as your son for the third time. Take My words
as the truth.
Visvanatha Cakravarti Thakura: In the present birth I have been born
with four arms. I was born in the first birth as Prsnigarbha, in the second
birth as Vamana, and now in the third birth I am born.
This indicates that the birth as Ka is the full, complete form and
the previous two are His amsas, partial expansions. In verse 31 of this
chapter, Ka told Devaki, You were previously Prsni but He did
not say Prsni is you. In verse 45 Ka says, By knowing I am the
Supreme Personality of Godhead, and by constantly thinking of Me
with love as your son, you will go to My spiritual abode. By these
evidences it is shown that Prsni and Sutapa are expansions of Devaki
and Vasudeva.
Text 44
etad v darita rpa,
prg-janma-smaraya me,
nnyath mad-bhava jna,
martya-ligena jyate
I have shown you this form of Viu just to remind you of My
previous births. Otherwise, if I appeared like an ordinary human
child, you would not believe that the Supreme Personality of
Godhead, Viu, has indeed appeared.
Visvanatha Cakravarti Thakura: I have appeared in a four-armed
Visnu form because you would not recognize Me as God if I appeared
in My complete, original two armed human-like form.
Text 45
yuv m putra-bhvena,
brahma-bhvena csakt,
cintayantau kta-snehau,
ysyethe mad-gati parm
Both of you, husband and wife, constantly think of Me as your son,
but always know that I am the Supreme Personality of Godhead.
By thus thinking of Me constantly with love and affection, you will
achieve the highest perfection: returning home, back to Godhead.
Visvanatha Cakravarti Thakura: In the scriptures describing worship of
Ka through mantras, Vasudeva is mentioned as the father of Ka.
This shows without doubt that Vasudeva is eternally in the position
of Kas father. But in order to increase their bliss by promising
perfection of their sadhana in this birth, their status as Kas eternal
associates (nitya-siddha parikaras) is hidden in this verse. By thinking
of Me you will attain Me.
The actual meaning of the verse however is: I will now go to My most
excellent eternal abode of Gokula. After eleven years, I will return to
Mathura and you will meet Me at that time. But now I will be separated
from you.
Text 46
r-uka uvca,
ity uktvsd dharis t,
bhagavn tma-myay,
pitro sampayato sadyo,
babhva prkta iu
Text 1
r-uka uvca,
bahir-anta-pura-dvra,
sarv prvavad vt,
tato bla-dhvani rutv,
gha-pl samutthit
ukadeva Gosvm continued: My dear King Parkit, the doors
inside and outside the house closed as before. Thereafter, the
inhabitants of the house, especially the watchmen, heard the crying
of the newborn child and thus awakened from their beds.
Visvanatha Cakravarti Thakura: This chapter relates Kamsas
repentance on hearing Mayas words, Devakis forgiving Kamsa, and
the evil ministers advice to Kamsa.
bla dhvani: crying of a newborn; means the crying of the infant when
he first comes out of the womb. The watchmen were just like dogs
protecting a house. On hearing the crying baby, they immediately got
up.
Text 2
te tu tram upavrajya,
devaky garbha-janma tat,
cakhyur bhoja-rjya,
yad udvigna pratkate
daughter.
dna dnavat: poor woman; Devaki is described as being like
the most miserable person (dna dnavat) instead of being the most
miserable, because the child was not actually hers. Threatening Devaki,
Kamsa grabbed the child from her hands.
Text 8
t ghtv caraayor,
jta-mtr svasu sutm,
apothayac chil-phe,
svrthonmlita-sauhda
Having uprooted all relationships with his sister because of intense
selfishness, Kasa, who was sitting on his knees, grasped the
newborn child by the legs and tried to dash her against the surface
of a stone.
Visvanatha Cakravarti Thakura: apothayet: smashed; Kamsa threw the
child down with great force.
Text 9
s tad-dhastt samutpatya,
sadyo devy ambara gat,
adyatnuj vio,
syudha-mahbhuj
The child, Yogamy-dev, the younger sister of Lord Viu, slipped
upward from Kasas hands and appeared in the sky as Dev,
Text 12
exactly like a man-eater [Rkasa] who eats his own child, I have
killed so many sons born of you.
Visvanatha Cakravarti Thakura: Kamsa tries to pacify Devaki and
Vasudeva in the following verses. bhma: brother-in-law;
puruda: rkasa, man-eater; Just as a rkasa kills his own
children, I have killed many of your sons.
Text 16
sa tv aha tyakta-kruyas,
tyakta-jti-suht khala,
kn lokn vai gamiymi,
brahma-heva mta vasan
Being merciless and cruel, I have forsaken all my relatives and
friends. Therefore, like a person who has killed a brhmaa, I do
not know to which planet I shall go, either after death or while
breathing.
Text 17
daivam apy anta vakti,
na marty eva kevalam,
yad-virambhd aha ppa,
svasur nihatav chin
Alas, not only human beings but sometimes even providence lies.
And I am so sinful that I believed the omen of providence and killed
Text 18
m ocata mah-bhgv,
tmajn sva-kta bhuja,
jntavo na sadaikatra,
daivdhns tadsate
O great souls, your children have suffered their own misfortune.
Therefore, please do not lament for them. All living entities are
under the control of the Supreme, and they cannot always live
together.
Visvanatha Cakravarti Thakura: mah bhgau: fortunate; Kamsa said,
Devaki, you are very fortunate because Durga-devi has come as your
daughter. You should not lament for your sons who have reaped the
results of their actions. Even considering that they lived, living entities
cannot remain together for very long.
Text 19
bhuvi bhaumni bhtni,
yath ynty apaynti ca,
nyam tm tathaiteu,
viparyeti yathaiva bh
In this world, we can see that pots, dolls and other products of
the earth appear, break and then disappear, mixing with the
Text 21
tasmd bhadre sva-tanayn,
may vypditn api,
mnuoca yata sarva,
sva-kta vindate vaa
My dear sister Devak, all good fortune unto you! Everyone
suffers and enjoys the results of his own work under the control of
providence. Therefore, although your sons have unfortunately been
killed by me, please do not lament for them.
Visvanatha Cakravarti Thakura: Kamsa continues, The sons killed by
me are sons from the external point of view due to bodily identification.
Therefore do not grieve. I have only killed the bodies of your sons, so
I should not be blamed. If you say, I do not have such knowledge of
the soul, then still you should not grieve. According to the view of the
karma-vds (fruitive workers) taking shelter of ignorance, all souls are
forced to experience the results of their actions, even though they do not
desire it.
Text 22
yvad dhato smi hantsm-,
ty tmna manyate sva-dk,
tvat tad-abhimny ajo,
bdhya-bdhakatm iyt
In the bodily conception of life, one remains in darkness, without
her anger.
Text 26
evam etan mah-bhga,
yath vadasi dehinm,
ajna-prabhavha-dh,
sva-pareti bhid yata
O great personality Kasa, only by the influence of ignorance does
one accept the material body and bodily ego. What you have said
about this philosophy is correct. Persons in the bodily concept of
life, lacking self-realization, differentiate in terms of This is mine
and This belongs to another.
Visvanatha Cakravarti Thakura: Because of (yata) the spell of false
identity, one thinks of objects as mine (sva para iti bhida). In this way
one thinks in terms of duality.
Text 27
oka-hara-bhaya-dvea-,
lobha-moha-madnvit,
mitho ghnanta na payanti,
bhvair bhva pthag-da
Persons with the vision of differentiation are imbued with the
material qualities of lamentation, jubilation, fear, envy, greed,
illusion and madness. They are influenced by the immediate cause,
which they are busy counteracting, because they have no knowledge
Text 30
karya bhartur gadita,
tam cur deva-atrava,
devn prati ktmar,
daitey nti-kovid
After hearing their masters statement, the envious asuras, who
were enemies of the demigods and were not very expert in their
dealings, advised Kasa as follows.
Visvanatha Cakravarti Thakura: nati kovidah: means ignorant. ati:
refers to qualification. The demons, devoid of the qualification of
knowledge, heard Kamsas words, became angry with the demigods,
and then began to speak.
Text 31
eva cet tarhi bhojendra,
pura-grma-vrajdiu,
anirdan nirda ca,
haniymo dya vai in
Text 33
asyatas te ara-vrtair,
hanyamn samantata,
jijviava utsjya,
palyana-par yayu
While being pierced by your arrows, which you discharged on all
sides, some of them, who were injured by the multitude of arrows
Text 35
na tva vismta-astrstrn,
virathn bhaya-savtn,hasy anysakta-vimukhn,
bhagna-cpn ayudhyata
When the demigods are bereft of their chariots, when they forget
how to use weapons, when they are fearful or attached to something
other than fighting, or when their bows are broken and they have
thus lost the ability to fight, Your Majesty does not kill them.
Visvanatha Cakravarti Thakura: The demons continue speaking to
Text 37
tathpi dev spatnyn,
nopeky iti manmahe,
tatas tan-mla-khanane,
niyukvsmn anuvratn
Nonetheless, because of their enmity, our opinion is that the
demigods should not be neglected. Therefore, to uproot them
completely, engage us in fighting with them, for we are ready to
follow you.
Visvanatha Cakravarti Thakura: The demons said to Kamsa, Though
the demigods are weak, the enemy cannot be neglected. This is
according to Nti-stra (civic laws).
Text 38
yathmayo ge samupekito nbhir,
na akyate rha-pada cikitsitum,
yathendriya-grma upekitas tath,
ripur mahn baddha-balo na clyate
As a disease, if initially neglected, becomes acute and impossible
to cure, or as the senses, if not controlled at first, are impossible to
control later, an enemy, if neglected in the beginning, later becomes
insurmountable.
Visvanatha Cakravarti Thakura: As a disease in the body becomes
acute (rha pada) when neglected, and as senses not brought under
Text 42
sa hi sarva-surdhyako,
hy asura-dvi guh-aya,
tan-ml devat sarv,
sevar sa-catur-mukh,
aya vai tad-vadhopyo,
yad vihisanam
Lord Viu, the Supersoul within the core of everyones heart, is
the ultimate enemy of the asuras and is therefore known as asuradvi. He is the leader of all the demigods because all the demigods,
including Lord iva and Lord Brahm, exist under His protection.
The great saintly persons, sages and Vaiavas also depend upon
Him. To persecute the Vaiavas, therefore, is the only way to kill
Viu.
Visvanatha Cakravarti Thakura: We can kill Visnu by killing the
brahmanas, because the saintly people are the root of Visnu who is the
root of all things.
Text 43
r-uka uvca,
eva durmantribhi kasa,
saha sammantrya durmati,
brahma-his hita mene,
kla-pvto sura
ukadeva Gosvm continued: Thus, having considered the
instructions of his bad ministers, Kasa, who was bound by the
laws of Yamarja and devoid of good intelligence because he was a
demon, decided to persecute the saintly persons, the brhmaas, as
the only way to achieve his own good fortune.
Text 44
sandiya sdhu-lokasya,
kadane kadana-priyn,
kma-rpa-dharn diku,
Text 45
te vai raja-praktayas,
tamas mha-cetasa,sat vidveam cerur,
rd gata-mtyava
Surcharged with passion and ignorance and not knowing what was
good or bad for them, the asuras, for whom impending death was
waiting, began the persecution of the saintly persons.
Visvanatha Cakravarti Thakura: rd gata-mtyava: soon overtaken
by death; By these words Sukadeva pacifies the fearful Maharaja
Pariksit. The passionate followers of Kamsa, whose minds were
bewildered by ignorance and whose death was fast approaching, began
to torment the brahmanas.
Text 46
yu riya yao dharma,
lokn ia eva ca,
hanti reysi sarvi,
puso mahad-atikrama
Text 12
r-uka uvca,
nandas tv tmaja utpanne,
jthldo mah-man,
hya viprn veda-jn,
snta ucir alakta,
vcayitv svastyayana,
jta-karmtmajasya vai,
kraym sa vidhivat,
pit-devrcana tath
ukadeva Gosvm said: Nanda Mahrja was naturally very
magnanimous, and when Lord r Ka appeared as his son,
he was overwhelmed by jubilation. Therefore, after bathing
and purifying himself and dressing himself properly, he invited
brhmaas who knew how to recite Vedic mantras. After having
these qualified brhmaas 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 demigods and forefathers.
Visvanatha Cakravarti Thakura: This chapter describes the festivities at
Kas birth, going to Mathura to pay tax and the conversation between
Nanda and Vasudeva.
Although Vasudeva was completely overjoyed over the birth of his son,
due to fear of Kamsa he could not celebrate the birth in Mathura with
the jta karma ceremony (cutting of the umbilical cord).
nandas tv tmaja: the birth of Nandas son; But (tu) when Nandas
son was born, he joyfully celebrated the birth with svasti-vcana and
other auspicious ceremonies. The use of the word tu indicates the
difference in the birth celebration, but it also indicates that Ka was
born in Nandas house as well as in Mathura. This proof is established
in the Hari-vaa: In the eighth month on the eighth tithi, before the
pregnancy was complete, both Devaki and Yasoda gave birth at the
same time.
The word tu is not used merely to complete the meter of the sloka,
because the meaning of the sentence is complete without the word tu.
Nor should it be argued that tu is a meaningless word. The natural
conclusion is that the word tu means that Ka was born from Yasodas
womb as the son of Nanda. The jata karma ceremony takes place only
after cutting the umbilical cord. How could there be a child born with
the umbilical cord already cut, which would be the case if Ka were
Vasudevas child?
The fact that Ka is actually the son of Yasoda is mentioned in many
sastras. Therefore, it should not be claimed that these statements do
not represent the real meaning of the words in this verse. For example,
in Chapter Four verse nine of the Srimad Bhagavatam, Mayadevi is
mentioned Kas younger sister because she was born to Yasoda
after Him. In Chapter Eight verse thirty-four, Garga Muni tells Nanda
Maharaja that previously Nandas son was born in Vasudevas house.
In Chapter Fourteen verse one, Lord Brahma says that Ka was born
from a limb of Nanda. Besides the Srimad Bhagavatam, other scriptures
address Ka as the son of a cowherd woman. In the Gautamyatantra Ka is called Yasodanandana, the son of Yasoda. Krama-dpik
refers to Ka as the son of the cowherder named Nanda, nanda gopa
tanaya. Poetic works describe Ka as the son of Nanda, nanda-putra.
One may argue that these names and others such as Nandanandana,
Subala-sakha, Gopikanta are merely expressions of prema, indicating
Kas dear submission to Nanda Maharaja. They do not prove that
Ka is the son of Yasoda and Nanda Maharaja. There are also names
such as Vasudevanandana, Arjuna-sakha and Rukminikanta, which
express prema mixed with aisvarya, majesty. These terms are used
simply to express different degrees of love. Otherwise, Varahadeva
should be well known as the son of Brahma, and Pariksit should be
known as the son of Uttara. Thus Ka has different names according
to the mood of love of His devotee. Therefore, Nanda and Yasodas
referring to Ka as Yasodanandana does not indicate that they believe
Ka is their son.
One cannot say however that Nanda and Yasodas thinking of Ka
as their son out of love alone gives rise to these names, because such
thinking cannot overpower the actual facts. It cannot be that causeless
prema is caused simply by causal thinking (of things which are not
true). If one thinks of Bhagavan Sri Ka as an ordinary jiva that does
not make the Lord a jiva. And speaking what appears to be false, as
in the pastime of Ka denying His eating of earth, can give rise to
the highest truth for the devotee: the fact that Ka had millions of
universes in his mouth. Kas words, though apparently lies, actually
become the highest truth. This is most praiseworthy, worshipable and
love-inspiring for the spiritualist.
jathldo: overwhelmed in jubilation; Joy also took birth because of
the birth of the child. This word is a literary ornament of metaphor.
Nanda had others perform Kas birth rituals because he was unable
to do so, due to being overwhelmed with joy over the birth of his son.
Text 3
dhenn niyute prdd,
viprebhya samalakte,
tildrn sapta ratnaugha-,
takaumbhmbarvtn
Nanda Mahrja gave two million cows, completely decorated with
cloth and jewels, in charity to the brhmaas. He also gave them
seven hills of grain, covered with jewels and with cloth decorated
with golden embroidery.
Visvanatha Cakravarti Thakura: niyuta means twenty times one
hundred thousand or two million.
tildrn: mountain of sesame seeds; The Bhaviya-uttara Pura
describes this as follows: first class tiladri is ten drones, second class
tiladri is five drones and third class tiladri is three dronas. 256 palas
make one drona and 4 tolas make one pala. Thus in one drona there are
1024 tolas.
Text 4
klena snna-aucbhy,
saskrais tapasejyay,
udhyanti dnai santuy,
dravyy tmtma-vidyay
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 and charity offered to the brhmaas, material possessions
are purified. By satisfaction, the mind is purified; and by selfrealization, or Ka consciousness, the soul is purified.
Visvanatha Cakravarti Thakura: The traditional methods of purification
of the new born child are here listed using the literary device of dipika
alankara (listing many things to make an idea clear). Articles are
purified by time and other means. Time purifies roads and bathing
ghatas; bathing purifies the body; scrubbing purifies things touched
by contaminating substances; Vedic saskras purify birth; austerity
Text 9
gopya ckarya mudit,
yaody sutodbhavam,
tmna bhay cakrur,
vastrkalpjandibhi
The gop wives of the cowherd men were very pleased to hear that
mother Yaod had given birth to a son, and they began to decorate
themselves very nicely with proper dresses, ornaments, black
ointment for the eyes, and so on.
Visvanatha Cakravarti Thakura: gopya: refers chiefly to the sisters-inlaw of Yasoda, as well as others.
Text 10
nava-kukuma-kijalka-,mukha-pakaja-bhtaya,
balibhis tvarita jagmu,
pthu-roya calat-kuc
Their lotuslike faces extraordinarily beautiful, being decorated with
saffron and newly grown kukuma, the wives of the cowherd men
hurried to the house of mother Yaod with presentations in their
hands. Because of natural beauty, the wives had full hips and full
breasts, which moved as they hurried along.
Visvanatha Cakravarti Thakura: The lotus faces of the gopis were
splendid with new kunkuma powder.
balibhih: indicates putting gold coins, jewel necklaces, expensive cloth,
fruits such as coconut, rice, durva grass, sandalwood and garlands on
a gold tray covered with a golden cloth, and holding it in the left hand.
Though the Vraja-gopis had heavy hips, they moved quickly because of
joy and enthusiasm to see baby Ka.
Text 11
gopya suma-mai-kuala-nika-kahya,
citrmbar pathi ikh-cyuta-mlya-var,
nandlaya sa-valay vrajatr virejur,
vylola-kuala-payodhara-hra-obh
In the ears of the gops 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 Mahrja Nanda, the gops, their earrings,
breasts and garlands moving, were brilliantly beautiful.
Visvanatha Cakravarti Thakura: Though the beauty of the gopis has
been described already, because of their great devotion, and because
he felt somewhat unsatisfied with that description alone, Sukadeva
elaborates further.
ikh: refers to the gopis tied up hair. vrajat: means while going.
Text 12
t ia prayujn,
cira phti blake,
haridr-cra-taildbhi,
sicantyo janam ujjagu
Offering blessings to the newborn child, Ka, 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.
Visvanatha Cakravarti Thakura: Entering the maternity ward, the
Vraja-gopis said, May You protect us. This means that, Ka, who is
the son of the king, should protect them when He assumes the throne.
Another reading: Out of parental affection the gopis offered Ka a
blessing saying, ciran jiva, May You live a long life. Then going
outside, the elderly gopis celebrated Kas birth by singing loudly,
and sprinkling each other with a mixture of oil, water and turmeric.
Text 13
avdyanta vicitri,
vditri mahotsave,
ke vivevare nante,
nandasya vrajam gate
Now that the all-pervading, unlimited Lord Ka, the master of
sta-mgadha-vandibhyo,
ye nye vidyopajvina,
tais tai kmair adntm,
yathocitam apjayat,
vior rdhanrthya,
sva-putrasyodayya ca
The great-minded Mahrja Nanda gave clothing, ornaments and
cows in charity to the cowherd men in order to please Lord Viu,
and thus he improved the condition of his own son in all respects.
He distributed charity to the stas, the mgadhas, the vands,
and men of all other professions, according to their educational
qualifications, and satisfied everyones desires.
Visvanatha Cakravarti Thakura: mahmana: means very generous.
Nanda Maharaja, who was very charitable, gave lavishly to all in
attendance. vidyopajvina: educated professionals; refers to those who
made a living by dancing, singing and playing instruments, teaching
scriptures and the use of weapons. tais tai kmaih: means whatever
was desired or asked. Nanda Maharaja gave suitably according to the
level of ones knowledge and reputation. Since all in attendance were
devotees of Visnu, Nanda Maharaja gave them charity in order to please
Lord Visnu, and thereby bring happiness and auspiciousness to his
newborn child.
Nanda Maharaja thought, May Visnu be pleased by this charity, and by
His pleasure my son will be blessed.
Text 17
rohi ca mah-bhg,
nanda-gopbhinandit,
vyacarad divya-vsa-srak-,kahbharaa-bhit
with the opulence of all wealth. Yet beginning from Lord Kas
appearance there, it became the place for the pastimes of the
goddess of fortune.
Visvanatha Cakravarti Thakura: It is impossible for even Kuvera
to satisfy everyones desires. How then was it possible for Nanda
Maharaja to accomplish this? This verse answers the question. Vraja,
which is Kas eternal place of residence, always increases Kas
qualities by its very nature. This started from the birth of Ka, tata
rabhya. Kas home in Nandagrama became the place of pastimes
for all wealth. If all wealth began to play in Nandas house, how was it
possible that anything was lacking to give in charity?
Text 19
gopn gokula-raky,
nirpya mathur gata,
nanda kasasya vrikya,
kara dtu kurdvaha
ukadeva Gosvm continued: Thereafter, my dear King Parkit,
O best protector of the Kuru dynasty, Nanda Mahrja appointed
the local cowherd men to protect Gokula and then went to Mathur
to pay the yearly taxes to King Kasa.
Visvanatha Cakravarti Thakura: Many days after the birth of the great
treasure known as his son, Nanda began to think, In all good fortune
there are many impediments. First Nanda Maharaja satisfied the
demigods, forefathers and planets with worship. Then he immediately
left for Mathura with gifts of gold coins, jewels and cloth to give to the
evil king Kamsa as yearly tax to please him.
Text 20
vasudeva uparutya,
bhrtara nandam gatam,
jtv datta-kara rje,
yayau tad-avamocanam
When Vasudeva heard that Nanda Mahrja, his very dear friend
and brother, had come to Mathur and already paid the taxes to
Kasa, he went to Nanda Mahrjas residence.
Visvanatha Cakravarti Thakura: King Devamidha of the Yadu clan
(Yadavas) had two wives, one of a ksatriya family, the other of a
vaisya family. Through the ksatriya wife he bore a son named Sura and
through the vaisya wife he bore a son named Parjanya. Sura had a son
named Vasudeva, a ksatriya, and Parjanya had a son named Nanda, a
cowherd or vaisya.
Thus Vasudeva and Nanda were brothers or cousins, with the same
grandfather (a Yadava) and different grandmothers. Nanda was
therefore a Yadava. In Skanda Purana, Ka says, I lifted Govardhana
for the benefit of the Yadavas (Nanda and others). Ka told His
brother Baladeva, Among all the Yadavas (those
living in Mathura and Vraja), you are the most dear.
tad avamocanam: loosen the clothes; This phrase means the place
where Nanda was residing.
Text 21
ta dv sahasotthya,
deha pram ivgatam,
prta priyatama dorbhy,
sasvaje prema-vihvala
When Nanda Mahrja 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.
Visvanatha Cakravarti Thakura: When Nanda saw Vasudeva, he
embraced him (sasvaje), but did not pay obeisances because he was
elder to Vasudeva.
Text 22
pjita sukham sna,
pvnmayam dta,
prasakta-dh svtmajayor,
idam ha vimpate
O Mahrja Parkit, having thus been received and welcomed by
Nanda Mahrja with honor, Vasudeva sat down very peacefully
and inquired about his own two sons because of intense love for
them.
Visvanatha Cakravarti Thakura: Vasudeva spoke after being welcomed
by Nanda.
Text 23
diy bhrta pravayasa,
idnm aprajasya te,
prajy nivttasya,
praj yat samapadyata
My dear brother Nanda Mahrja, at an advanced age you had no
son at all and were hopeless of having one. Therefore, that you now
have a son is a sign of great fortune.
Visvanatha Cakravarti Thakura: It would be a lie for Vasudeva to say to
Nanda that in old age he had son. To say that he actually had a daughter
would not be believed by Nanda. Therefore Vasudeva used the word
praja which can mean offspring, either male or female. This word
was also used because Vasudeva was in doubt as to whether Nanda
understood that Vasudeva had put his own son in Yasodas bed and
taken away Nandas daughter.
Text 24
diy sasra-cakre smin,
vartamna punar-bhava,
upalabdho bhavn adya,
durlabha priya-daranam
It is also by good fortune that I am seeing you. Having obtained
this opportunity, I feel as if I have taken birth again. Even though
one is present in this world, to meet with intimate friends and dear
relatives in this material world is extremely difficult.
Visvanatha Cakravarti Thakura: Because I have met you today by
good fortune, I have again taken birth in this world. Before meeting you
my life was like death.
Text 25
naikatra priya-savsa,
suhd citra-karmam,
oghena vyhyamnn,
plavn srotaso yath
Many planks and sticks, unable to stay together, are carried
away by the force of a rivers waves. Similarly, although we are
intimately related with friends and family members, we are unable
to stay together because of our varied past deeds and the waves of
time.
Visvanatha Cakravarti Thakura: Anticipating the proposal, If that is
so, then now we can stay together, Vasudeva speaks this verse: Dear
friend, just as twigs and grass cannot stay together in the flow of the
river, we also cannot stay together.
Text 26
kaccit paavya niruja,
bhry-ambu-ta-vrudham,
bhad vana tad adhun,
yatrsse tva suhd-vta
My dear friend Nanda Mahrja, in the place where you are living
with your friends, is the forest favorable for the animals, the cows?
I hope there is no disease or inconvenience. The place must be full
of water, grass and other plants.
ada-paramo jana,
adam tmanas tattva,
yo veda na sa muhyati
Every man is certainly controlled by destiny, which determines the
results of ones fruitive activities. In other words, one has a son or
daughter because of unseen destiny, and when the son or daughter
is no longer present, this also is due to unseen destiny. Destiny is
the ultimate controller of everyone. One who knows this is never
bewildered.
Visvanatha Cakravarti Thakura: O brother, though the ocean
of calamity is difficult to cross, you can cross it on the boat of
discrimination. With this intention Nanda speaks this verse. Man is
ultimately under the control of destiny (ada-niho). Destiny gives
happiness from children, but it also takes it away. Fate is supreme. It
bestows children and also takes them away. There is no one equal to he
who knows fate as the cause of happiness and distress. Therefore you
should not be in confusion.
Text 31
r-vasudeva uvca,
karo vai vriko datto,
rje d vaya ca va,
neha stheya bahu-titha,
santy utpt ca gokule
Vasudeva said to Nanda Mahrja: Now, my dear brother, since
you have paid the annual taxes to Kasa and have also seen me, do
not stay in this place for many days. It is better to return to Gokula,
Text 1
r-uka uvca,
nanda pathi vaca aurer,
na meti vicintayan,
hari jagma araam,
utptgama-akita
ukadeva Gosvm continued: My dear King, while Nanda
Mahrja was on the way home, he considered that what Vasudeva
had said could not be false or useless. There must have been some
danger of disturbances in Gokula. As Nanda Mahrja thought
about the danger for his beautiful son, Ka, he was afraid, and he
took shelter at the lotus feet of the supreme controller.
Visvanatha Cakravarti Thakura: In this chapter, Putana assumes a
beautiful form and appears in Vraja. Upon dying, Putana revealed her
actual form of a rkas, female-eater of human flesh. Nevertheless,
Putana attained liberation by the mercy of Ka. Her body is burned
and Nanda returns to Vraja from Mathura.
Text 2
kasena prahit ghor,
ptan bla-ghtin,
i cacra nighnant,
pura-grma-vrajdiu
Text 3
na yatra ravadni,
rako-ghnni sva-karmasu,
kurvanti stvat bhartur,
ytudhnya ca tatra hi
My dear King, wherever people in any position perform their
occupational duties of devotional service by chanting and hearing
[ravaa krtana vio SB 7.5.23], there cannot be any danger
from bad elements. Therefore there was no need for anxiety about
Gokula while the Supreme Personality of Godhead was personally
present.
Visvanatha Cakravarti Thakura: This verse is spoken to allay the fears
of Maharaja Pariksit for Kas safety. In those places where people
engage in scriptural duties like sacrifices without devotional acts such
as hearing stories of the Lord, who is the life of the devotees, the
rkass become powerful. But rkass have no influence where the
primary activities are acts of devotion. What to speak of the place where
the Lord is personally present?
Text 4
s khe-cary ekadotpatya,
ptan nanda-gokulam,
yoitv myaytmna,
prviat kma-cri
Once upon a time, Putana Rkas, 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 Mahrja.
Visvanatha Cakravarti Thakura: To enact the pastime of killing Putana,
Kas lila-sakti inspired Putana to enter Gokula as if invited by death
to be killed. With this intention the verse is spoken. One evening,
Putana entered Gokula by flying through the sky (utpatya). An alternate
reading is upetya (arriving). By mystic power Putana took on the form
of a beautiful woman (yoitv).
All the Vrajavasis were so much enamored by Putanas beauty that they
gave her access to all the houses in town. Though the Lords illusory
energy has no desire, by the will of the Lord, Putana displayed her
illusions just like a magician to bewilder the eternal devotees of Vraja,
and to unfold the transcendental pastimes of Ka.
Text 56
t kea-bandha-vyatiakta-mallik,
bhan-nitamba-stana-kcchra-madhyamm,
suvsasa kalpita-kara-bhaa-,
tviollasat-kuntala-maitnanm,
valgu-smitpga-visarga-vkitair,
mano harant vanit vrajaukasm,
amasatmbhoja-karea rpi,
where she saw the child sleeping in bed, His unlimited power
covered like a powerful fire covered by ashes. She could understand
that this child was not ordinary, but was meant to kill all demons.
Visvanatha Cakravarti Thakura: Putana, the killer of children (bala
graha, baby catcher) saw the child (in) who, though He Himself is
the killer of the wicked (asad antakam), appeared easy to kill. At that
time, Ka concealed His unlimited powers, just as a fire is sometimes
covered by ashes.
Text 8
vibudhya t blaka-mrik-graha,
carcartm sa nimlitekaa,
anantam ropayad akam antaka,
yathoraga suptam abuddhi-rajju-dh
Lord r Ka, the all-pervading Supersoul, lying on the bed,
understood that Putana, a witch who was expert in killing small
children, had come to kill Him. Therefore, as if afraid of her, Ka
closed His eyes. Thus Putana took upon her lap Him who was to
be her own annihilation, just as an unintelligent person places a
sleeping snake on his lap, thinking the snake to be a rope.
Visvanatha Cakravarti Thakura: This verse shows an opportunity for
the Lords power of omniscience to render service at the time of an
approaching evil. Though Ka fully understood Putanas identity, He
lay there with His eyes closed like a normal child.
Why did Ka close His eyes? To show His fearfulness as a small
child; to avoid seeing such an inauspicious person; to avoid making the
violence auspicious by the touch of His auspicious glance; to avoid the
shame of killing a woman posing as a mother; and to avoid seeing the
Text 10
tasmin stana durjara-vryam ulbaa,
ghorkam dya ior dadv atha,
gha karbhy bhagavn prapya tat-,
prai sama roa-samanvito pibat
On that very spot, the fiercely dangerous Rkas took Ka on her
lap and pushed her breast into His mouth. The nipple of her breast
was smeared with a dangerous, immediately effective poison, but
the Supreme Personality of Godhead, Ka, becoming very angry
at her, took hold of her breast, squeezed it very hard with both
hands, and sucked out both the poison and her life.
Visvanatha Cakravarti Thakura: In that place (tasmin) the fierce
(ghora) woman Putana offered her poison-besmeared (durjaram
viryam) breast to the baby (ior). Ka held Putanas breast so
tightly with His two hands that she could not pull Him away (gadham
prapidya). Ka was filled with anger knowing that Putana planned to
kill all the children of Vraja by offering her breast to them. Therefore,
Kas power of destruction, sahra akti, sucked out her impure
life. Ka did not personally do this. Though we say a man cuts down
the tree, actually it is the axe held by the man that cuts down the tree.
Similarly, it is stated that Ka sucked out Putanas life airs, but
actually His sahra akti performed the work.
Text 11
s muca muclam iti prabhi,
nipyamnkhila-jva-marmai,
vivtya netre caraau bhujau muhu,
like bridges and her belly was like a dried up lake. All of this was
terrible to see. The hearts, ears and heads of the Vrajavasis were already
shattered by Putanas screaming, and upon seeing her ghastly form they
became more frightened.
Text 18
bla ca tasy urasi,
krantam akutobhayam,
gopyas tra samabhyetya,
jaghur jta-sambhram
Without fear, the child Ka was playing on the upper portion
of Putana Rkass breast, and when the gops saw the childs
wonderful activities, they immediately came forward with great
jubilation and picked Him up.
Visvanatha Cakravarti Thakura: Putanas chest was raised like a hill,
suitable for playing. The gopis entered the maternity ward, but they did
not see Ka there. Yasoda and Rohini lay on the ground unconscious.
Desiring to see Ka, the gopis went outside the house and saw Him
playing on Putana.
Text 19
yaod-rohibhy t,
sama blasya sarvata,
rak vidadhire samyag,
go-puccha-bhramadibhi
Thereafter, mother Yaod and Rohi, along with the other elderly
gops, waved about the switch of a cow to give full protection to the
child r Ka.
Visvanatha Cakravarti Thakura: This verse mentions that Yasoda,
Rohini and the other gopis performed rituals of protection. Yasoda
and Rohini did not take a leading role, however, because they were
extremely affected by anxiety for Kas safety. The elderly gopis
waved a cows tail around all of Kas limbs (sarvatah) to protect
Him. They also offered other items such as mustard seeds, and touched
Ka with the edge of the winnowing basket.
Text 20
go-mtrea snpayitv,
punar go-rajasrbhakam,
rak cakru ca akt,
dvdageu nmabhi
The child was thoroughly washed with cow urine and then smeared
with the dust raised by the movements of the cows. Then different
names of the Lord were applied with cow dung on twelve different
parts of His body, beginning with the forehead, as done in applying
tilaka. In this way, the child was given protection.
Visvanatha Cakravarti Thakura: Using cow dung, they protected Ka
by marking twelve places on His body while pronouncing twelve names
of Visnu starting with the name Kesava on the forehead, as done in
applying tilaka.
Text 21
gopya saspa-salil,
ageu karayo pthak,
nyasytmany atha blasya,
bja-nysam akurvata
The gops first executed the process of camana, drinking a sip of
water from the right hand. They purified their bodies and hands
with the nysa-mantra and then applied the same mantra upon the
body of the child.
Visvanatha Cakravarti Thakura: The gopis hastily started the rituals
of protection without first doing acamana because of great fear.
After calming down, they did the rituals properly by first performing
acamana (samsprsta salila). They then performed anga nyasa and kara
nyasa on their own bodies and hands. Then they invoked bija mantras
on Kas limbs. The bija consists of the first syllable of the name with
an anusvara. Example: am namah, May Aja protect Your feet. Mam
namah, May Maniman protect Your knees.
Texts 2223
avyd ajo ghri maims tava jnv athor,
yajo cyuta kai-taa jahara haysya,
ht keavas tvad-ura a inas tu kaha,
viur bhuja mukham urukrama vara kam,
cakry agrata saha-gado harir astu pact,
tvat-prvayor dhanur-as madhu-hjana ca,
koeu akha urugya upary upendras,
trkya kitau haladhara purua samantt
Texts 2526
pnigarbhas tu te buddhim,
tmna bhagavn para,
kranta ptu govinda,
ayna ptu mdhava,
vrajantam avyd vaikuha,
sna tv riya pati,
bhujna yajabhuk ptu,
sarva-graha-bhayakara
May Lord Pnigarbha protect Your intelligence, and the Supreme
Personality of Godhead Your soul. While You are playing, may
Govinda protect You, and while You are sleeping may Mdhava
protect You. May Lord Vaikuha protect You while You are
walking, and may Lord Nryaa, the husband of the goddess of
fortune, protect You while You are sitting. Similarly, may Lord
Yajabhuk, the fearful enemy of all evil planets, always protect You
while You enjoy life.
Texts 2729
Text 30
r-uka uvca,
iti praaya-baddhbhir,
gopbhi kta-rakaam,
pyayitv stana mt,
sannyaveayad tmajam
Text 32
nna batari sajto,
yogeo v samsa sa,
sa eva do hy utpto,
yad hnakadundubhi
Nanda Mahrja and the other gopas exclaimed: My dear friends,
you must know that nakadundubhi, Vasudeva, has become a great
saint or a master of mystic power. Otherwise how could he have
foreseen this calamity and predicted it to us?
Visvanatha Cakravarti Thakura: Certainly (nunam) Vasudeva is the
rsi in our family; for being all-knowing, he has predicted correctly.
Through practice of astanga yoga (yogesa) Vasudeva has acquired the
power to see the future. Thus his glories forever shine (samsa).
Text 33
kalevara paraubhi,
chittv tat te vrajaukasa,
dre kiptvvayavao,
nyadahan kha-veitam
The inhabitants of Vraja cut the gigantic body of Putana into pieces
with the help of axes. Then they threw the pieces far away, covered
them with wood and burned them to ashes.
Visvanatha Cakravarti Thakura: On the order of Upananda and others,
the lower class men (vrajaukasa) completely burned Putanas body
out of fear that it would come to life again. The influence of poisonous
Putana was always hankering for the blood of human children, and
with that desire she came to kill Ka; but because she offered her
breast to the Lord, she attained the greatest achievement. What
then is to be said of those who had natural devotion and affection
for Ka as mothers and who offered Him their breasts to suck
or offered something very dear, as a mother offers something to a
child?
Visvanatha Cakravarti Thakura: If a person offers service with an
attempt to kill the Lord and attains the goal of life, how much more will
a person attain who offers with a neutral attitude. How much more will
a person attain who offers with faith? How much more will a person
attain who offers with pure bhakti? If a person worships an avatara of
the Lord, he will attain the supreme destination. But how much more
will a person attain who worships Sri Ka, the source of all avataras
(sarva-avatari)?
If one offers a poison breast to Ka and attains the supreme
destination, how much more one will attain by offering a more
poisonous object? If one offers a dear object certainly one will
attain a higher destination. But if one offers a dearer object, then
how much more he will attain. And if one offers the dearmost
object, he will certainly attain the highest destination.
Visvanatha Cakravarti Thakura: If Putana, a demoniac raksasi, could
attain the highest destination, then what can be attained by a faithful
human being? If one is a devotee, how much more he will attain. And
will not a pure devotee of the Lord (rakta) attain the highest award?
Then what to speak of the elderly gopis who had extreme affection for
the Lord during the stealing of the calves by Lord Brahma? Paying
respects to mother Yasoda from a distance, I have placed her in the
highest position. Therefore, I will write no more because her love for
Ka is beyond words.
Texts 3738
padbhy bhakta-hdi-sthbhy,
vandybhy loka-vanditai,
aga yasy samkramya,
bhagavn api tat-stanam,
ytudhny api s svargam,
avpa janan-gatim,
ka-bhukta-stana-kr,
kim u gvo numtara
The Supreme Personality of Godhead, Ka, is always situated
within the core of the heart of the pure devotee, and He is always
offered prayers by such worshipable personalities as Lord Brahm
and Lord iva. Because Ka embraced Putanas body with great
pleasure and sucked her breast, although she was a great witch,
she attained the position of a mother in the transcendental world
and thus achieved the highest perfection. What then is to be said of
the cows whose nipples Ka sucked with great pleasure and who
offered their milk very jubilantly with affection exactly like that of
a mother?
Visvanatha Cakravarti Thakura: These two verses describe the
greatness of Putanas attainment through the mercy of the Lord. Even
though Putana was raka, her body was tread upon by Kas feet
which are situated in the hearts of the devotees and worshiped by those
worthy of worship (devatas). Putanas breast milk was drunk by Ka,
and she attained the supreme abode as a mother of the Lord.
bhakta hrdi sthabhyam: Kas feet are situated only in the hearts
of the devotees. But Putana was neither a devotee nor a non-devotee.
She was an enemy of Ka. vandabhyam loka vanditaih: Kas
lotus feet are worshiped by worshipable personalities such as Brahma
and Siva. But Putana did not worship Kas feet, rather she did the
opposite. At the time of her death, Putana tried to dislodge Kas feet
from her chest. Unable to do so, she began to beat them with all her
strength.
samakramya: completely; Ka stepped on Putana forcefully with His
feet, not just touching her.
svargam: heavenly planets; Where did Putana go at the time of her
death? She attained Vaikuntha. This is explained in Bhagavatam
(11.7.1), Lord Brahma, Lord iva and all other planetary rulers are
praying to live in Vaikuha. Lord Brahma says in Srimad Bhagavatam
(10.14.35), Putana attained You along with her family members.
According to these two verses, the word svarga must mean sva-vsam,
Your personal abode or Vaikuha. The word does not refer to the
material heavenly planet called Svarga.
janan-gatim: destiny of a mother; Which Vaikuntha planet did Putana
attain? The verse explains that Putana attained the same planet as
mother Yasoda, janan gatim. Therefore, Putana attained Goloka, but
her position was predominated by happiness and reverence. She did
not attain the place predominated by service in prema. One cannot
say that she attained the status of a mother. Verse 10.6.36 says that
place is reserved for those who are anuragi (raktas), with pure loving
attachment for Ka. Here verse thirty-eight says that the cows and
motherly gopis who fed milk to Ka during the Brahma vimohana lila
attained a higher destination than Putana.
How could Putana, whose enmity was equal to Kamsas, though she
imitated the dress and emotion of a gopi, attain the same status as
Yasoda? Therefore Uddhava says in the Srimad Bhagavatam (3.2.23):
lebhe gati dhtry-ucit, Putana attained a status like a nurse. Thus
in the present verse some interpret the word janani (mother) to be dhatri
(nurse). But even then one should not say that Putana was a direct nurse
of Ka. Rather she attained a form like a nurse in a Goloka filled with
sukhaivarya, reverential happiness.
Texts 3940
paysi ysm apibat,
putra-sneha-snutny alam,
bhagavn devak-putra,
kaivalydy-akhila-prada,
tsm avirata ke,
kurvatn sutekaam,
na puna kalpate rjan,
sasro jna-sambhava
The Supreme Personality of Godhead, Ka, is the bestower of
many benedictions, including liberation [kaivalya], or oneness with
the Brahman effulgence. For that Personality of Godhead, the gops
always felt maternal love, and Ka sucked their breasts with full
satisfaction. Therefore, because of their relationship as mother and
son, although the gops were engaged in various family activities,
one should never think that they returned to this material world
after leaving their bodies.
Visvanatha Cakravarti Thakura: By saying that the elderly gopis
attained more than Putana in going to Vaikuntha, there is a contradiction
to the statement that enmity and affection lead to the same goal. That
statement taken literally would lead to criticism of the Lord for lack
of discrimination. If it is true that the elderly gopis attained more than
Putana who attained Vaikuntha, then what did they attain? That should
be explained. With this in mind the present verse is spoken.
Though Ka is the bestower of all sorts of goals such as liberation,
He drank Putanas breast milk with extremely rare awareness (alam).
Lord Brahma says in the Bhagavatam 10.14.31: Fortunate are the
cows and gopis whose sweet breast milk Ka drank in great bliss.
With this rare awareness Ka thinks, Whatever they want I will give,
and as well, whatever I want, they are willing to give. Since whatever
themselves they said, Who else but Narayana could protect the baby?
Text 43
nanda sva-putram dya,
pretygatam udra-dh,
mrdhny upghrya param,
muda lebhe kurdvaha
O Mahrja Parkit, best of the Kurus, Nanda Mahrja was very
liberal and simple. He immediately took his son Ka on his lap
as if Ka had returned from death, and by formally smelling his
sons head, Nanda Mahrja undoubtedly enjoyed transcendental
bliss.
Visvanatha Cakravarti Thakura: Returning from his visit
(prosyagataha) to Mathura, Nanda began to lament: So much
misfortune has occurred in my absence. Why did I go to Mathura?
udara dhi: indicates that Nanda began to criticize everyones
intelligence: How could the dull doorkeepers not prevent anyone from
entering the house?
Text 44
ya etat ptan-moka,
kasyrbhakam adbhutam,
uyc chraddhay martyo,
govinde labhate ratim
Any person who hears with faith and devotion about how Ka,
Texts 12
r-rjovca,
yena yenvatrea,
bhagavn harir vara,
karoti kara-ramyi,
mano-jni ca na prabho,
yac-chvato paity aratir vit,
sattva ca uddhyaty acirea pusa,
bhaktir harau tat-purue ca sakhya,
tad eva hra vada manyase cet
King Parkit said: My lord, ukadeva Gosvm, all the various
activities exhibited by the incarnations of the Supreme Personality
of Godhead are certainly pleasing to the ear and to the mind.
Simply by ones hearing of these activities, the dirty things in ones
mind immediately vanish. Generally we are reluctant to hear about
the activities of the Lord, but Kas childhood activities are so
attractive that they are automatically pleasing to the mind and ear.
Thus ones attachment for hearing about material things, which is
the root cause of material existence, vanishes, and one gradually
develops devotional service to the Supreme Lord, attachment for
Him, and friendship with devotees who give us the contribution of
Ka consciousness. If you think it fit, kindly speak about those
activities of the Lord.
Visvanatha Cakravarti Thakura: The seventh chapter shows the
aivarya (power and majesty) aspect of Kas childhood pastimes.
Ka broke the cart after taking His bath and going to sleep. He killed
Trnavarta and showed the whole universe to mother Yasoda. By sucking
Putanas breast, Ka showed the power of His lips. In the pastime
of demolishing the cart, Ka showed the power of His feet, and by
killing Trnavarta, Ka showed the power of His hands. He showed
His unlimited powers by revealing the universe twice (in this and the
next chapter) to His mother.
My mind is attracted to the pastimes of Kas other avataras, but
I am especially greedy to hear about Kas childhood pastimes.
With this intent, Pariksit speaks this verse. Hearing the pastimes of
the different avataras of the Lord fills me with bliss. But, if you agree
then please speak about those pastimes which will destroy ones apathy
and lack of taste for hearing them. Hearing Kas transcendental
pastimes creates a hankering to hear more, and it purifies the mind of
filthy desires. At first rock candy tastes bitter to a man suffering from
jaundice, but eventually one regains the power to taste its sweetness.
Similarly, a conditioned soul has no attraction to hearing hari-katha, but
continual hearing will quickly produce attachment (asakti), rati (bhava)
and finally prema. In the beginning, one will develop friendship with
Kas devotees, and at the stage of prema one will feel love for all
living beings.
Hearing anything about Bhagavan Sri Ka gradually rids one of
indifference to hearing about the Lord and helps one attain prema. But
hearing the pastimes of Kas childhood quickly brings about kaprema.
Text 3
athnyad api kasya,
tokcaritam adbhutam,
mnua lokam sdya,
taj-jtim anurundhata
incident took place within three months of the childs birth. In the
Bhagavatam (2.7.27) it is mentioned that the breaking of the cart
occurred when Ka was three months old: trai-msikasya ca pad
akao pavtta. The village ladies swelled with joy when baby Ka
first rolled over (autthanik). When the moon entered Kas birth star
(Rohini), Yasoda and her circle of gopi friends celebrated the event by
bathing the child to the accompaniment of music, singing and chanting
by the brahmanas.
Text 5
nandasya patn kta-majjandika,
viprai kta-svastyayana supjitai,
anndya-vsa-srag-abha-dhenubhi,
sajta-nidrkam aayac chanai
After completing the bathing ceremony for the child, mother
Yaod received the brhmaas by worshiping them with proper
respect and giving them ample food grains and other eatables,
clothing, desirable cows, and garlands. The brhmaas properly
chanted Vedic hymns to observe the auspicious ceremony, and when
they finished and mother Yaod saw that the child felt sleepy, she
lay down on the bed with the child until He was peacefully asleep.
Visvanatha Cakravarti Thakura: After being honored (supjitai) by
gifts of rice, cloth and money the brahmanas performed the auspicious
birth rites. Because Ka had sleepy eyes (sajta-nidrkam), He
was put to rest (aayac). For fear that Ka might wake up, Yasoda
held Him in her lap without moving. Then she lay down with her
beloved son on a cot under a cart situated in a spacious courtyard. Upon
understanding that Ka was fast asleep, Yasoda got up very slowly
and carefully.
Text 6
autthnikautsukya-man manasvin,
samgatn pjayat vrajaukasa,
naivod vai rudita sutasya s,
rudan stanrth carav udakipat
The liberal mother Yaod, absorbed in celebrating the utthna
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 His mother. At that time, the
child Ka, demanding to drink the milk of His mothers breast,
angrily threw His legs upward.
Visvanatha Cakravarti Thakura: Because Yasoda was busy exchanging
pleasantries and giving ornaments, garlands, candana, oil and sindura
to the village ladies who had assembled for the festival, she did not hear
Ka crying from hunger (stanrth) upon His waking. In anger, Ka
kicked His legs upward while thinking, Since you cannot hear My
crying, maybe the sound of the cart breaking will catch your attention.
Text 7
adha-aynasya ior ano lpaka,
pravla-mdv-aghri-hata vyavartata,
vidhvasta-nn-rasa-kupya-bhjana,
vyatyasta-cakrka-vibhinna-kbaram
Lord r Ka was lying down underneath the handcart in one
corner of the courtyard, and although His little legs were as soft
as leaves, when He struck the cart with His legs, it turned over
violently and collapsed. The wheels separated from the axle, the
hubs and spokes fell apart, and the pole of the handcart broke. On
the cart there were many little utensils made of various metals, and
all of them scattered hither and thither.
Visvanatha Cakravarti Thakura: The cart was struck by the soft lotus
feet of Ka as if with very little force. To break the cart Ka did
not extend His foot high upward like Vamana in breaking the shell of
the universe, nor did Kas feet become hard like Nrsimhas nails to
tear apart the hard body of Hiranyakasipu. This rare display of power
by Ka, which does not contradict the sweetness of His childhood
pastimes, shows the completeness of Sri Ka in Vrndavana.
The cart turned upside down and the utensils of gold and silver scattered
everywhere. The wheels and axle fell apart and the steering pole broke.
The Brahmanda Purana states that because a heavy demon entered the
cart, the wheels sank in the earth and the carts height decreased. Thus
Kas short baby legs could touch the cart.
Text 8
dv yaod-pramukh vraja-striya,
autthnike karmai y samgat,
nanddaya cdbhuta-darankul,
katha svaya vai akaa viparyagt
When mother Yaod and the other ladies who had assembled for
the utthna festival, and all the men, headed by Nanda Mahrja,
saw the wonderful situation, they began to wonder how the
handcart had collapsed by itself. They began to wander here and
there, trying to find the cause, but were unable to do so.
dadhy-akata-kumbubhi
After the strong, stout cowherd men assembled the pots and
paraphernalia on the handcart and set it up as before, the
brhmaas performed a ritualistic ceremony with a fire sacrifice to
appease the bad planet, and then, with rice grains, kua, water and
curd, they worshiped the Supreme Lord.
Visvanatha Cakravarti Thakura: The cart was repaired and placed in its
original position by some strong cowherd men. This proves that the cart
was very large. The cowherd men worshiped the cart because the cart
was one of their main possessions, being the abode of Laksmi, and the
storehouse of their accumulated wealth.
Texts 1315
ye synta-dambher,
his-mna-vivarjit,
na te satya-lnm,
io viphal kt,
iti blakam dya,
smarg-yajur-upktai,
jalai pavitrauadhibhir,
abhiicya dvijottamai,
vcayitv svastyayana,
nanda-gopa samhita hutv cgni dvijtibhya,
prdd anna mah-guam
When brhmaas are free from envy, untruthfulness, unnecessary
pride, grudges, disturbance by the opulence of others, and false
prestige, their blessings never go in vain. Considering this, Nanda
the Lord of all wealth? This event took place when Ka was one year
old. The Bhagavatam (10.26.6) says: eka-hyana sno, hriyamo
vihyas, daityena yas tvartam, The demon Trnavarta took away
Ka when the Lord was one year old. Yasoda felt great bliss by
placing Ka on her lap and lifting Him up in the air with her two
hands. Suddenly Ka became as heavy as a mountain top, and Yasoda
could no longer hold Him. Ka knew that Trnavarta wanted to kidnap
Yasoda along with Himself. Therefore, Ka displayed His aivarya
sakti in order to prevent any pain coming to Yasoda. Becoming heavier
than the heaviest, Ka forced Yasoda to place Him on the ground.
Yasoda can only lift Me a little, but I want to play in the sky. Desiring
like this, Ka let the asura take Him away.
Text 19
bhmau nidhya ta gop,
vismit bhra-pit,
mah-puruam dadhyau,
jagatm sa karmasu
Feeling the child to be as heavy as the entire universe and therefore
being anxious, thinking that perhaps the child was being attacked
by some other ghost or demon, the astonished mother Yaod put
the child down on the ground and began to think of Nryaa.
Foreseeing disturbances, she called for the brhmaas to counteract
this heaviness, and then she engaged in her other household
affairs. She had no alternative than to remember the lotus feet of
Nryaa, for she could not understand that Ka was the original
source of everything.
Visvanatha Cakravarti Thakura: Being disturbed, Yasoda put Ka
on the ground as she wondered how her son had suddenly become so
heavy. Maybe some demon has done this? Fearing this, Yasoda took
shelter of Narayana, the Lord of the universe. Yasoda glanced upward
to Vaikuntha and in meditation said, O Lord, You have given this son,
so now You must protect Him. Then in great anxiety, Yasoda went out
to call some brahmanas to perform the svastyayana karma (ceremonies
for good fortune).
Text 20
daityo nmn tvarta,
kasa-bhtya praodita,
cakravta-svarpea,
jahrsnam arbhakam
While the child was sitting on the ground, a demon named
varta, who was a servant of Kasas, came there as a
whirlwind, at Kasas instigation, and very easily carried the child
away into the air.
Visvanatha Cakravarti Thakura: Just at that time, Trnavarta came and
stole the child. By the influence of His aivarya sakti Ka became so
light that Trnavarta could lift Him.
Text 21
gokula sarvam vvan,
mua caki reubhi rayan sumah-ghora,
abdena pradio dia
Covering the whole land of Gokula with particles of dust, that
Text 24
iti khara-pavana-cakra-pu-vare,
suta-padavm abalvilakya mt,
atikaruam anusmaranty aocad,
bhuvi patit mta-vatsak yath gau
Because of the dust storm stirred up by the strong whirlwind,
mother Yaod could find no trace of her son, nor could she
understand why. Thus she fell down on the ground like a cow who
has lost her calf and began to lament very pitifully.
Visvanatha Cakravarti Thakura: Yasoda could not see her child
(vilakya) because of the thick layers of dust showering down from the
whirlwind demon.
Text 25
ruditam anuniamya tatra gopyo,
bham anutapta-dhiyo ru-pra-mukhya,
rurudur anupalabhya nanda-snu,
pavana uprata-pu-vara-vege
When the force of the dust storm and the winds subsided, Yaods
friends, the other gops, approached mother Yaod, hearing her
pitiful crying. Not seeing Ka present, they too felt very much
aggrieved and joined mother Yaod in crying, their eyes full of
tears.
Text 29
tam antarikt patita ily,
vira-sarvvayava karlam,
pura yath rudra-area viddha,
Text 30
prdya mtre pratihtya vismit,
ka ca tasyorasi lambamnam,
ta svastimanta puruda-nta,
vihyas mtyu-mukht pramuktam,
gopya ca gop kila nanda-mukhy,
labdhv puna prpur atva modam
The gops immediately picked Ka up from the chest of the
demon and delivered Him, free from all inauspiciousness, to mother
Yaod. Because the child, although taken into the sky by the
demon, was unhurt and now free from all danger and misfortune,
the gops and cowherd men, headed by Nanda Mahrja, were
extremely happy.
Visvanatha Cakravarti Thakura: The gopas and gopis picked up Ka,
who was clinging to (lambamnam) the chest of the demon, and gave
Him to Yasoda. They were astonished to see how the demon had fallen
on his back on a stone slab and that Ka was unharmed playing on
his chest. Though Ka was taken by the demon (puruda, eater of
humans) high into the sky (vihyas), He was miraculously saved from
the mouth of death.
Text 31
aho batty-adbhutam ea rakas,
blo nivtti gamito bhyagt puna,
hisra sva-ppena vihisita khala,
sdhu samatvena bhayd vimucyate
It is most astonishing that although this innocent child was taken
away by the Rkasa 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 Personality of Godhead, and a sinful person is always
vanquished for his sinful life.
Visvanatha Cakravarti Thakura: Ka was only a small, delicate child,
yet He clearly manifested enormous power to kill such a great demon.
This however, did not decrease the affection of Nanda Maharaja and
others; rather it increased it. This idea is expressed in three verses.
ty-adbhutam ea: Kas feat was the most astonishing of all
possible astonishing things. This was so because baby Ka almost
became annihilated (nivtti). The word marana, which means death, is
not used because of its inauspicious connotations. Though Ka neared
death, He again returned (bhyagt) to His friends.
One of Kas friends remarked, But what is so astonishing? The
cruel demon was destroyed because of his sin (sva papena) of stealing
an innocent child. Though Ka is only a child, He is saintly because
He regards enemies and friends equally (samatvena), and thus He was
saved from danger.
Text 32
ki nas tapa cram adhokajrcana,
prtea-dattam uta bhta-sauhdam,
yat sampareta punar eva blako,
diy sva-bandhn praayann upasthita
Nanda Mahrja and the others said: We must previously have
performed austerities for a very long time, worshiped the Supreme
Personality of Godhead, performed pious activities for public life,
constructing public roads and wells, and also given charity, as a
result of which this boy, although faced with death, has returned to
give happiness to His relatives.
Visvanatha Cakravarti Thakura: Nanda Maharaja and others began
to speak: If anything inauspicious had happened to Ka, we all
would have died. That Ka is unharmed is a result of heaps of pious
activities. Thus they spoke this verse. How much austerities they must
have done (cram); how much worship of the Lord; how much help
to other living entities; how many auspicious works such as sacrifices
(istam) and constructing a well or canal (purta)? Because of these good
deeds Ka has returned from death to bring life (pranayan) to His
friends by showing His affection.
Text 33
dvdbhutni bahuo,
nanda-gopo bhadvane,
vasudeva-vaco bhyo,
mnaym sa vismita
Text 34
ekadrbhakam dya,
svkam ropya bhmin,
prasnuta pyaym sa,
stana sneha-pariplut
One day mother Yaod, having picked up Ka and placing Him
on her lap, was feeding Him milk from her breast with maternal
affection. The milk was flowing from her breast, and the child was
drinking it.
Texts 3536
pta-pryasya janan,
sutasya rucira-smitam,
mukha llayat rja,
jmbhato dade idam,
kha rodas jyotir-ankam ,
sryendu-vahni-vasanmbudh ca,
dvpn nags tad-duhitr vanni,
bhtni yni sthira-jagamni
O King Parkit, when the child Ka was almost finished drinking
His mothers milk and mother Yaod was touching Him and
looking at His beautiful, brilliantly smiling face, the baby yawned,
and mother Yaod saw in His mouth the whole sky, the higher
planetary system and the earth, the luminaries in all directions, the
sun, the moon, fire, air, the seas, islands, mountains, rivers, forests,
and all kinds of living entities, moving and nonmoving.
Visvanatha Cakravarti Thakura: Ka had almost completely finished
drinking Yasodas milk. When Ka yawned, Yasoda saw the entire
(idam) universe within His mouth (mukhe). In another version of
Srimad Bhagavatam it states that while Yasoda was kissing Ka, she
saw the universe in His stomach. Lord Brahma makes the same point in
the Srimad Bhagavatam (10.14.16): ktsnasya cntar jahare janany,
O Lord, You exhibited the universe within Your abdomen before Your
mother, Yaod.
Though Ka was lying in His mothers lap, by His inconceivable
energy He is also the foundation of the whole universe. At the moment
Ka yawned, He displayed the universe with all its details by His
inconceivable energy. Yasoda saw the antariksa (outer space or the
area between Bhrloka and Bhuvarloka) Bhuvarloka, Svargaloka,
Martyaloka and Patalaloka, the three worlds (rodasi), the constellations,
the directions, the sun, moon, fire, air, Jambudvipa and the other islands
(dvipan), the trees, forest, the daughters (duhitr) of the mountains
(nagan) the rivers, and all moving and non-moving entities.
Text 37
s vkya viva sahas,
rjan sajta-vepathu,
sammlya mgavk,
netre st suvismit
When mother Yaod saw the whole universe within the mouth of
her child, her heart began to throb, and in astonishment she wanted
to close her restless eyes.
Visvanatha Cakravarti Thakura: Suddenly or at the same time (sahasa)
Yasoda began trembling out of fear. She closed her eyes in order
to meditate on Visnu. O Lord, please protect my child from this
disturbance. Yasoda is described as having deer-like eyes, because she
glanced around like a frightened deer. In this way, Kas display of
power in killing the demons did not diminish the prema of His intimate
devotees like mother Yasoda. Rather, due to the appearance of anxiety,
their ocean of prema increased. The Vrajavasis believed that Ka was
saved because of the abundant pious activities of Nanda and the gopas.
In this case, however, Ka simply displayed his power, aivaryaakti, without cause (not because of demons). Thoroughly surprised,
Yasoda thought only this: What has happened to my child. Yasodas
affection did not decrease by thinking of Ka as the Supreme Lord.
Yasoda did not need to find a cause for what happened. The cause of
her disturbance was deep prema alone. This fixed quality of prema
is continuously glorified. Thus it is described as follows: The energy
of the Lord occasionally appeared to test Yasoda, but she made that
energy a servant of her prema: prema devya pariksartham agacchanty
antarantara saktir esa hareh kintu taya sa dasi krt bhavet.
Text 1
r-uka uvca,
garga purohito rjan,
yadn sumah-tap,
vraja jagma nandasya,
vasudeva-pracodita
ukadeva Gosvm said: O Mahrja Parkit, the priest of the
Yadu dynasty, namely Gargamuni, who was highly elevated in
austerity and penance, was then inspired by Vasudeva to go see
Nanda Mahrja at his home.
Visvanatha Cakravarti Thakura: This chapter describes Kas namegiving ceremony, His crawling and stealing butter, His eating dirt and
displaying the universal form. After telling how Ka killed a series of
demons up to Trnavarta, Sukadeva remembered Kas name-giving
ceremony, which took place before the killing of Trnavarta, and then
narrated the story.
Text 2
ta dv parama-prta,
pratyutthya ktjali,
narcdhokaja-dhiy,
praipta-purasaram
Text 3
spavia kttithya,
gir sntay munim,
nandayitvbravd brahman,
prasya karavma kim
When Gargamuni had been properly received as a guest and was
very comfortably seated, Nanda Mahrja submitted with gentle
and submissive words: Dear sir, because you are a devotee, you are
full in everything. Yet my duty is to serve you. Kindly order me.
What can I do for you?
Visvanatha Cakravarti Thakura: Nanda Maharaja said, Since you
are complete and fully satisfied within yourself, what service can we
possibly render to you? We can do nothing. Or taking the word kim as
a question, the sentence can mean, Do you want something, though
you are perfect within yourself? Please tell us and we will try to do
that.
If we take the first meaning, then Gargamuni would answer, Coming
to your house is pointless. If we take the second sentence, then
Gargamuni would reply, Since I am perfect, what can you do for me.
But one should not think in this way. In both cases coming to Nandas
other festivities with music done on another day. Thinking in this way,
Nanda speaks this verse.
mmakair: indicates that not even Nandas brothers should know.
go vraja: the cow pen is a pure place, and therefore it does not need
cleaning. rahasi: means that they will not allow entrance for the
workers who usually come into the sheds to take the cows for pasturing.
dvijti: indicates that Balarama was a ksatriya and Ka a vaisya,
so both were eligible for the nama karana samskaras. svasti vacana:
means that the punyayaha, svasti and riddhi mantras should be recited
three times. They must be recited before all auspicious rituals.
Text 11
r-uka uvca,
eva samprrthito vipra,
sva-cikritam eva tat,
cakra nma-karaa,
gho rahasi blayo
ukadeva Gosvm continued: Having thus been especially
requested by Nanda Mahrja to do that which he already desired
to do, Gargamuni performed the name-giving ceremony for Ka
and Balarma in a solitary place.
Text 12
r-garga uvca,
aya hi rohi-putro,
ramayan suhdo guai,
khysyate rma iti,
Text 16
ea va reya dhsyad,
gopa-gokula-nandana,
anena sarva-durgi,
yyam ajas tariyatha
To increase the transcendental bliss of the cowherd men of Gokula,
this child will always act auspiciously for you. And by His grace
only, you will surpass all difficulties.
Visvanatha Cakravarti Thakura: Gargamuni continued, Your son will
produce (dhsyad) benefit, and give joy (nandana) to the cowherd
men and the herds of cows (gokula). Or gopa-gokula-nandana can
refer to Kas becoming the son (nandana) of all the cowherds and
cows by His expansions during the Brahma Vimohana pastime. Or the
word gopa can be taken as a vocative address to Nanda Maharaja, O
cowherd.
By your sons mercy you will very easily and happily cross over all
obstacles. Whenever difficulties arise, your son, who is invested with
the powers of Narayana, will deliver you. You should therefore take
shelter of Him.
Text 17
purnena vraja-pate,
sdhavo dasyu-pit,
arjake rakyam,
jigyur dasyn samedhit
O Nanda Mahrja, as recorded in history, when there was an
Text 19
tasmn nandtmajo ya te,
nryaa-samo guai,
riy krtynubhvena,
gopyasva samhita
ghoa-praghoa-rucira vraja-kardameu,
tan-nda-ha-manasv anustya loka,
mugdha-prabhtavad upeyatur anti mtro
When Ka and Balarma, with the strength of Their legs,
crawled in the muddy places created in Vraja by cow dung and cow
urine, Their crawling resembled the crawling of serpents, and the
sound of Their ankle bells was very charming. Very much pleased
by the sound of other peoples ankle bells, They used to follow these
people as if going to Their mothers, but when They saw that these
were other people, They became afraid and returned to Their real
mothers, Yaod and Rohi.
Visvanatha Cakravarti Thakura: Ka and Balarama crawled about the
courtyard on Their hands and knees, and in a crooked way They moved
through the dirt which was mixed with cow milk and urine. Their ankle
bells tinkled pleasantly like the sound of karatalas or the voices of the
gopis and gopas (ghosa praghosa). The cowherd men became blissful
upon hearing Their jingling ankle bells. Sridhara Swami says ghosa
means bells. When strangers came in the yard, the two boys, thinking
they were Their mothers, would joyfully crawl after them. When They
realized Their mistake, the two brothers would suddenly become fearful
and scamper back to Their mothers.
mugdha bhtavad: enchanted and afraid; The suffix vad is used to
indicate that Ka and Balarama were playing the part of ordinary
children who make mistakes and experience fear. But in reality They
were not ordinary children.
Text 23
tan-mtarau nija-sutau ghay snuvantyau,
pakga-rga-rucirv upaghya dorbhym,
reprimanding her for not controlling her restless son, the gopis would
give great joy to mother Yasoda.
Text 29
vatsn mucan kvacid asamaye kroa-sajta-hsa,
steya svdv atty atha dadhi-paya kalpitai steya-yogai,
markn bhokyan vibhajati sa cen ntti bha bhinnatti,
dravylbhe sagha-kupito yty upakroya tokn
Our dear friend Yaod, 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 wont 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 for His
revenge He will agitate the small children by pinching them. Then,
when the children begin crying, Ka will go away.
Visvanatha Cakravarti Thakura: The gopis said, Mother Yasoda,
just hear about your sons mischievous deeds! Just before dawn, Your
restless son walks around the neighborhood looking for an opportunity
to steal some yogurt. Before the milking time (asamaye) He releases
the calves, and they proceed to drink all their mothers milk. When
everyone runs hither and thither to catch the calves, Ka stealthily
enters their houses, steals yogurt and runs away. One day when that
yogurt-thief came, we shouted Beat Him! Tie Him up! But He
smiled ever so sweetly. Smitten by His intoxicating smile, we forgot
everything. Stunned, we just watched Him do His dirty work without
responding. Sitting calmly He ate our milk and butter without even
running away, while we stood by totally bewildered.
Yasoda replied, In that case why didnt you just let Him eat till his
belly was full?
Gopis: He is always being fed by you so He has no hunger. It is not
a question of hunger. He has a taste for stealing. He likes to steal milk
and yogurt. He does not like it if we give it to Him. Being skillful at
releasing the calves and at smiling, Ka steals in two ways: beyond
our sight and before our eyes.
Using His intelligence He finds different ways to steal. One day even
before eating the yogurt Himself, He distributed it to the monkeys.
When all the monkeys had taken their fill and could eat no more, Ka
thought, Without you what is the use of My eating? So I will not eat.
Then in anger He broke the yogurt pots.
When He enters a house and does not find any yogurt, He becomes
angry at the occupants (sagrha) and says, Stay here. I will come back
tomorrow morning with a flaming torch in My hand. If you dont give
Me some yogurt, I will burn down your house along with your relatives
and children. After saying that Ka makes the small children cry by
scratching them with His nails.
Text 30
hastgrhye racayati vidhi phakolkhaldyai,
chidra hy antar-nihita-vayuna ikya-bheu tad-vit,
dhvntgre dhta-mai-gaa svgam artha-pradpa,
kle gopyo yarhi gha-ktyeu suvyagra-citt
When the milk and curd are kept high on a swing hanging from the
ceiling and Ka and Balarma cannot reach it, They arrange to
reach it by piling up various planks and turning upside down the
mortar for grinding spices. Being quite aware of the contents of a
pot, They pick holes in it. While the elderly gops go about their
household affairs, Ka and Balarma sometimes go into a dark
room, brightening the place with the valuable jewels and ornaments
on Their bodies and taking advantage of this light by stealing.
Visvanatha Cakravarti Thakura: The gopis continue, Another day
He entered a house where the yogurt pot was beyond reach, so He
devised a method to get it (vidhim racayati). Sometimes He piles up
chairs, climbs atop a grinding mortar, or the shoulders of a friend. Just
by seeing the exterior of a pot hanging from the ceiling on a string
(sikabhandesu), He knows (vayunah) its contents. If He cannot loot the
pot, He makes a hole in it with a pole having a sharp iron point. He is
very learned in all this work (tadvit): how to put a hole in the pot, how
to make the yogurt pour out, and how to open the mouths of the boys so
they can take their fill. Even a dark storeroom is no obstacle for Ka
and His friends. The brilliant jewels on their bodies (svangam) act as
lamps to brighten the room. He knows all the tricks of the trade.
Yasoda replies, Why arent you more careful?
Gopis: Your son only comes when everyone is busily engaged in
household affairs. Though Ka has already stolen our hearts with
the bewitching power of His gentle smile, His baby talk, His sweet
movements and His beautiful body, still He likes to steal our yogurt
on the sly. Before stealing, Ka sends some boys as spies to find out
whos there in the gopis homes.
Text 31
eva dhryny uati kurute mehandni vstau,
steyopyair viracita-kti supratko yathste,
ittha strbhi sa-bhaya-nayana-r-mukhlokinbhir,
vykhytrth prahasita-mukh na hy uplabdhum aicchat
Text 32
ekad kramns te,
rmdy gopa-drak,
ko mda bhakitavn,
iti mtre nyavedayan
One day while Ka was playing with His small playmates,
including Balarma and other sons of the gopas, all His friends
came together and lodged a complaint to mother Yaod. Mother,
they submitted, Ka has eaten earth.
Visvanatha Cakravarti Thakura: The taste of maternal affection
(vatsalya rasa) by the gopis finding fault in Ka has been completed.
This verse presents the taste of vismaya rasa (astonishment) by the
criticisms of Kas friends. Ka was not scolded for stealing yogurt,
but He was scolded for eating dirt. Both were incited by love.
Text 33
s ghtv kare kam,
uplabhya hitaii,
yaod bhaya-sambhrnta,
prekakam abhata
Upon hearing this from Kas playmates, mother Yaod, who
was always full of anxiety over Kas welfare, picked Ka up
with her hands to look into His mouth and chastise Him. Her eyes
fearful, she spoke to her son as follows.
sarve mithybhiasina,
yadi satya-giras tarhi,
samaka paya me mukham
Lord r Ka replied: My dear mother, I have never eaten dirt.
All My friends complaining against Me are liars. If you think
they are being truthful, you can directly look into My mouth and
examine it.
Visvanatha Cakravarti Thakura: Ka said, I did not eat dirt. To tell
a lie for fear of being beaten is natural for a child, and it nourishes the
vatsalya-bhava, parental affection. Vatsalya and other rasas spring from
prema, and prema rests within a devotees heart. It arises in the devotee
because of Kas inherent affection for His devotees (bhakta vatsala).
The Lords quality of bhakta vatsalya is greater than any of His other
spiritual qualities such as purity, mercy or truthfulness. As Kas
telling a lie springs from this bhakta vatsalya, it is not a fault. Rather it
is the crown jewel of all great qualities.
Text 36
yady eva tarhi vydeh,
ty ukta sa bhagavn hari,
vydattvyhataivarya,
kr-manuja-blaka
Mother Yaod challenged Ka, If You have not eaten earth,
then open Your mouth wide. When challenged by His mother
in this way, Ka, the son of Nanda Mahrja and Yaod, to
exhibit pastimes like a human child, opened His mouth. Although
the Supreme Personality of Godhead, Ka, who is full of all
in His belly. Through Kas wide-open mouth, Yasoda saw all these
marvelous things in Kas belly. She also saw herself along with her
son and husband in Vraja. Brahmas words indicate that this vision
was of this particular universe. The universe was simultaneously
inside Kas belly and outside as well by the inconceivable power of
yogamaya. By showing Himself within the universe and by pervading
the universe at the same time, Ka showed His limited and unlimited
natures.
The vision of the Lord in the universe and the universe in the Lord,
which was meant for the santa-bhaktas (reverential devotees), was
shown to Yasoda, whose lotus feet are touched by the heads of the
madhurya-bhaktas (intimate confidential devotees). Upon attaining this
amazing vision, Yasoda began to worry about her son.
Text 40
ki svapna etad uta devamy,
ki v madyo bata buddhi-moha,
atho amuyaiva mamrbhakasya,
ya kacanautpattika tma-yoga
[Mother Yaod began to argue within herself:] Is this a dream,
or is it an illusory creation by the external energy? Has this been
manifested by my own intelligence, or is it some mystic power of my
child?
Visvanatha Cakravarti Thakura: Yasoda began to argue within herself
about the cause of the vision: I am not dreaming because my eyes are
wide open. Is this some illusion created by the demigods? Why should
the demigods delude an insignificant person like me? Is it some mental
derangement? No, because my mind is stable and in good working
order. This vision must be due to some mystic power (atma yoga) of my
Text 43
ittha vidita-tattvy,
gopiky sa vara,
vaiav vyatanon my,
putra-snehamay vibhu
Mother Yaod, by the grace of the Lord, could understand the real
truth. But then again, the supreme master, by the influence of the
internal potency, yogamy, inspired her to become absorbed in
intense maternal affection for her son.
Visvanatha Cakravarti Thakura: Discerning the truth in this way
(ittham vidita tattvayam), Yasoda desired to give up her sense of
possessiveness. But then the Lord as a small boy thought, Who will
cuddle and hold Me? When Ka thought in this way, Yasoda was
overcome by the very form of affection for her son (putrasneha may).
The word may in this phrase means affection itself, namely prema in
the form of parental affection, vatsalya-bhva. The word my here
indicates bewilderment. In other words, Yasoda became blinded by
prema.
Text 44
sadyo naa-smtir gop,
sropyroham tmajam,
pravddha-sneha-kalila,
hdaysd yath pur
Immediately forgetting yogamys illusion that Ka had shown
the universal form within His mouth, mother Yaod took her son
on her lap as before, feeling increased affection in her heart for her
transcendental child.
Visvanatha Cakravarti Thakura: Just as one quickly forgets a dream,
through the influence of maya, Yasoda forgot completely about the
universal form. In the presence of aivarya jnna (knowledge of the
Lords opulence and majesty), intimacy and affection is restricted. Now
being unrestricted, Yasodas affection increased even more. Sukadeva
describes Yasoda as pravrddha sneha kalila hrdaya: one whose heart
was completely covered (kalila) with increased affection.
Text 45
trayy copaniadbhi ca,
skhya-yogai ca stvatai,
upagyamna-mhtmya,
hari smanyattmajam
The glories of the Supreme Personality of Godhead are studied
through the three Vedas, the Upaniads, the literature of Skhyayoga, and other Vaiava literature, yet mother Yaod considered
that Supreme Person her ordinary child.
Visvanatha Cakravarti Thakura: In this verse, Vyasadeva shows how
Yasodas maternal love was superior to that of Devaki. Yasodas love
remained unrestricted in spite of seeing Kas powers and hearing
about the Lords powers from the scriptures such as the three Vedas
which glorify Ka as the yajna purusa (Lord Visnu, the personal
beneficiary of all sacrifices). Ka is glorified as the purua (Supreme
Lord) in the Sankhya sastras; the Paramtma in the Yoga-sutras, and as
Bhagavan in the Pancaratra writings (Satvata).
Without regard for time or place, mother Yasoda considered the allpowerful Lord, who is glorified directly and indirectly in the scriptures,
as an ordinary child. Yasoda thought, By the mercy of our powerful
family deity Lord Narayana, who has been satisfied with the austerities
and worship executed by Nanda and me, and who has been satisfied
with the many austerities of Parjanya, I have been given this son, who
the karmis glorify as the Absolute Truth propounded in the scriptures.
People accept this because of Gargamunis statement that Ka is equal
in quality to Narayana, and because of the stories of Kas killing
gigantic demons like Putana and others. Therefore, everyone believes
my son is Narayana. But actually He is just my child. If He does not see
me for a moment, He becomes very disturbed. I also become disturbed
when separated a moment from Him. Our experience is our proof. In
this way, mother Yasoda thought about Ka.
As the fruitive workers think of the Lord as the yajna purusa according
to the Vedas, similarly, Yasoda thought of the Lord as her son due to her
vatsalya prema. Just as Ka gives results to the karmis who worship
Him, He reciprocated with Yasodas maternal affection. But Ka
could not respond fully to the amount of affection offered by Yasoda.
Remaining a debtor, Ka was content to be dependent on Yasodas
mercy and control and cry for her milk. This will become clear in later
chapters.
One should take this verse as a paribhasa sutra of ka-lila. As a
lamp sits in one place in a dark room and lights up the whole room,
so that statement in the scriptures which can reveal the meaning of
all scriptures or regulate the meaning of the scriptures is called a
paribhasa-sutra. This verse stands as a regulator for all of the pastimes
related to aisvarya (displays of power and opulence) shown during
Kas kaumara and kaisora (childhood and youthful) ages in Mathura,
Kuruksetra and elsewhere.
Text 46
r-rjovca,
nanda kim akarod brahman,
reya eva mahodayam,
yaod ca mah-bhg,
papau yasy stana hari
Having heard of the great fortune of mother Yaod, Parkit
Mahrja inquired from ukadeva Gosvm: O learned brhmaa,
mother Yaods breast milk was sucked by the Supreme
Personality of Godhead. What past auspicious activities did she
and Nanda Mahrja perform to achieve such perfection in ecstatic
love?
Visvanatha Cakravarti Thakura: Seeing how Yasodas love did not
diminish in the least even after hearing about and seeing the Lords
powers, and understanding that Yasoda and Nandas love far surpassed
that of the karmis and even the normal devotees, Pariksit became
greatly astonished and inquired from Sukadeva Gosvami.
King Pariksit asked, What pious activities (reya mahodayam) Nanda
must have performed to get such great results? Pariksit refers to
Yasoda as mahbhga (most fortunate) because her pious activities
were even more.
Text 47
pitarau nnvavindet,
kodrr-bhakehitam,
gyanty adypi kavayo,
yal loka-amalpaham
Although Ka was so pleased with Vasudeva and Devak that He
not qualified to attain the same post as Nanda and Yasoda. Knowing this
and that his answer should be suitable to the devotional nature of the
question, Sukadeva replied to King Pariksit with an indifferent attitude.
Following the order of Brahma means the order to appear as gopas and
gopis in Vrndavana.
Text 49
jtayor nau mahdeve,
bhuvi vivevare harau,
bhakti syt param loke,
yayjo durgati taret
Droa and Dhar said: Please permit us to be born on the planet
earth so that after our appearance, the Supreme Lord, the
Personality of Godhead, the supreme controller and master of all
planets, will also appear and spread devotional service, the ultimate
goal of life, so that those born in this material world may very easily
be delivered from the miserable condition of materialistic life by
accepting this devotional service.
Visvanatha Cakravarti Thakura: This verse refers to their future lives.
Mahdeve means one who has great pastimes. Drona and Dhara would
be born on the earth (bhuvi) where the Lord would appear. Vivevare
means the Lord who maintains full power though appearing within the
material universe. According to the statement of Uddhava in the Srimad
Bhagavatam (3.2.15), Ka, the master of Narayana and Brahma,
appeared along with His plenary portions such as Mahavisnu, Matsya
and Kurma. In other words, Ka is purna or full. Hari means He who
steals the mind. According to the logic of seeing the result one can
infer the cause the words param bhakti must mean vatsalya bhakti
suitable to a mother and father.
In the future, others who hear about and glorify the services we
rendered to the cowherd boy Ka will easily attain that most difficult
to obtain liberation. In this way, Drona and Dhara performed pure
sadhana-bhakti and prayed for pure prema bhakti. It was different
from the bhakti of Prsni and Sutapa who performed bhakti mixed with
austerity and yoga. This was explained previously. The result of their
bhakti was also seen.
Text 50
astv ity ukta sa bhagavn,
vraje droo mah-ya,
jaje nanda iti khyto,
yaod s dharbhavat
When Brahm said, Yes, let it be so, the most fortune Droa, who
was equal to Bhagavn, appeared in Vrajapura, Vndvana, as the
most famous Nanda Mahrja, and his wife, Dhar, appeared as
mother Yaod.
Visvanatha Cakravarti Thakura: Drona was born in Vraja as Nanda and
Dhar was born as Yasoda. Actually it should be understood that Drona
and Dhara, who were sadhana-siddhas, entered into the nitya-siddha
forms of Nanda and Yasoda at that time.
Text 51
tato bhaktir bhagavati,
putr-bhte janrdane,
dampatyor nitarm sd,
gopa-gopu bhrata
Texts 12
r-uka uvca,
ekad gha-dsu,
yaod nanda-gehin,
karmntara-niyuktsu,
nirmamantha svaya dadhi,
yni ynha gtni,
tad-bla-caritni ca,
dadhi-nirmanthane kale,
smarant tny agyata
r ukadeva Gosvm continued: One day when mother Yaod
saw that all the maidservants were engaged in other household
affairs, she personally began to churn the yogurt. While churning,
she remembered the childish activities of Ka, and in her own
way she composed songs and enjoyed singing to herself about all
those activities.
Visvanatha Cakravarti Thakura: This chapter describes how Ka
stopped Yasoda from churning yogurt in order to drink her breastmilk,
and how Yasoda put Ka down to go elsewhere.
Verse 1: Ka became angry because He was not finished drinking, so
He broke the churning pot, stole butter, and was bound up by mother
Yasoda.
You bind up the people who are engulfed in theft, anger and other low
qualities and make them cry. Now You, who have become implicated in
theft, overwhelmed with anger and bound up by Yasoda, are crying!
what Ka would eat and drink that she could temporarily ignore
Ka. Only those under the sway of prema can understand or talk about
the remarkable actions of one impelled by pure love for Ka. No one
else can understand these matters.
Text 6
sajta-kopa sphuritrudhara,
sandaya dadbhir dadhi-mantha-bhjanam,
bhittv mrur dad-aman raho,
jaghsa haiyagavam antara gata
Being very angry and biting His reddish lips with His teeth, Ka,
with false 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.
Visvanatha Cakravarti Thakura: Though it was useless (mrur),
Ka shed tears as this is the nature of a small child. Ka used a
stone (dad-aman) to make a hole in the pot without making any
sound. Then He went into another room and ate the butter made from
the previous days milk (haiyagavam).
Text 7
uttrya gop suta paya puna,
praviya sadya ca dadhy-amatrakam,
bhagna vilokya sva-sutasya karma taj,
jahsa ta cpi na tatra payat
Mother Yaod, 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 Ka was not present, she
concluded that the breaking of the pot was the work of Ka.
Visvanatha Cakravarti Thakura: After removing the hot milk (suta
paya) from the stove, Yasoda returned to the churning spot. There she
saw the sturdy shiny yogurt pot (dadhy amatrakam) lying broken on the
floor. The suffix ka is added to amatrakam out of sympathy for its sorry
state. Yasoda concluded that this was definitely the work of her son.
Touching her forefinger to her nose, she started laughing.
Text 8
ulkhalghrer upari vyavasthita,
markya kma dadata ici sthitam,
haiyagava caurya-viakitekaa,
nirkya pact sutam gamac chanai
Ka, at that time, was sitting on an upside-down wooden mortar
for grinding spices and was distributing milk preparations such as
yogurt and butter to the monkeys as He liked. Because of having
stolen, He was looking all around with great anxiety, suspecting that
He might be chastised by His mother. Mother Yaod, upon seeing
Him, very cautiously approached Him from behind.
Visvanatha Cakravarti Thakura: Yasoda found Ka by following
His butter-smeared footprints, and hearing the jingling sound of His
waist bells, and the noises in the other room. Surmising that Ka was
eating butter, Yasodas face broke into a smile. A few seconds later, she
decided to go into the room. But by that time Ka had gone out the
back door and into the yard. There Ka sat cross-legged on top of an
This new rope also was short by a measurement of two fingers, and
when another rope was joined to it, it was still two fingers too
short. As many ropes as she joined, all of them failed; their
shortness could not be overcome.
Visvanatha Cakravarti Thakura: Bandhanam means the rope for
binding Ka. Whatever ropes Yasoda joined were two fingers short.
Text 17
eva sva-geha-dmni,
yaod sandadhaty api,
gopn susmayantn,
smayant vismitbhavat
Thus mother Yaod joined whatever ropes were available in the
household, but still she failed in her attempt to bind Ka. Mother
Yaods friends, the elderly gops in the neighborhood, were
smiling and enjoying the fun. Similarly, mother Yaod, although
laboring in that way, was also smiling. All of them were struck with
wonder.
Visvanatha Cakravarti Thakura: All the elderly gopis in the
neighborhood were laughing (gopn susmayantn). In her
astonishment (vismit), Yasoda thought: A rope of one hundred hastas
(150 feet) does not fit around my sons waist which measures only one
fist. His small waist is not getting any bigger, and the rope is certainly
not getting any shorter. But still the rope does not reach around Him.
This is the first amazing thing. Furthermore, when I tie the ropes
together, each time it is two fingers short, not three or four fingers. That
and the sva-nih (the steady quality in the Lord), which brings forth
His mercy upon seeing the devotees effort and fatigue caused Ka to
be bound. In the absence of these two, the rope will remain two fingers
too short. But when bhakta-nih and sva-nih are present the Lord
can be bound. In this pastime, Ka showed Yasoda and the whole
world that only love can bind the Supreme Lord.
Text 19
eva sandarit hy aga,
hari bhtya-vayat,
sva-vaenpi kena,
yasyeda sevara vae
O Mahrja Parkit, this entire universe, with its great, exalted
demigods like Lord iva, Lord Brahm and Lord Indra, is under
the control of the Supreme Personality of Godhead. Yet the
Supreme Lord has one transcendental attribute: He comes under
the control of His devotees. This was now exhibited by Ka in this
pastime.
Visvanatha Cakravarti Thakura: Though Ka possesses all possible
powers, He is bound and controlled by prema. This bondage, however,
being the most astonishing attribute of the Lord, is not a fault but a
beautiful transcendental ornament in Kas personality.
By His very nature Ka is self-satisfied (tma rma), yet He suffers
from hunger. He is pta-kma (automatically fulfills all of His desires),
yet He is dissatisfied and desirous of prema. Though Ka is the
personification of peace and pure goodness, He becomes angry. Ka is
the master of the goddess of fortune, yet He steals butter like a beggar.
Though Ka instills fear in all through time and death, He flees in
fear of Yasodas stick. Though Ka travels at the speed of mind,
fortune, who is always the better half of the Supreme Lord, can
obtain from the Supreme Personality of Godhead, the deliverer
from this material world, such mercy as received by mother Yaod.
Visvanatha Cakravarti Thakura: This verse is spoken on seeing the
exceptional devotion of the queen of Vraja, who among all the devotees
brought Ka under her control. vimukti: here means viea-mukti,
specialized liberation or prema. Vimuktidt means Ka, the giver of
prema.
virico: Lord Brahma; The inconceivable mercy that Yasoda obtained
from Ka, the giver of prema, was never received by Brahma, Siva
(bhavo), or even Laksmi-devi (rr).
This verse contains three negative pronouncements; nema, na bhavo
and na rr. Three repetitions emphasize the exceeding absence of
mercy offered to these personalities. However, with the word indeed
(apy) the sentence can mean that even though they received mercy, it
was not to the extent of Yasoda.
Lord Brahma is the son of Bhagavan Sri Ka and the adi-guru of the
devotees, sa di-devo jagat paro guru (Bhag. 2.9.5). As the topmost
Vaisnava (vaiavn yath ambhu), Siva is considered superior to
Brahma. The goddess of fortune, Laksmi, who resides on the chest of
Visnu, is superior to even Siva and Brahma, the shelters of sakhya and
dasya rasa.
Nevertheless, mother Yasoda is in the supermost exalted position
because she alone obtained such extraordinary mercy from the Lord. It
is wrong to think that Yasoda is a sadhana siddha, who got a boon from
Brahma in her previous lifetime as Dhara. The prema of Yasoda cannot
be attained as a result of Brahmas boon, for Brahma himself prays to
become a blade of grass in Vraja. Indeed, Brahma is counted in a much,
much lower class.
Sukadeva says, O Parkisit! Although you know about the Nanda and
Yasoda who are famous in the scriptures as nitya-siddhas, in answer to
your casual question (10.8.46) about their austerities in previous lives
I told the story of Drona and Dhara, who are very small expansions of
verse, are tma bht (related with the Lord). Brahma and Siva are
avataras of Ka, and Laksmi is His svarupa-sakti. Yet even these
three cannot easily attain Ka, the son of a gopi.
bhaktimatm iha: devotees in this world; This indicates that those who
are devoted to Yasoda or other residents of Vrndavana, who are fixed in
sakhya, vatsalya or madhurya rasa, will easily attain Vraja Ka.
The svarupa of bhakti has been defined in the Srimad Bhagavatam
(10.87.23): striya uragendra-bhoga-bhuja-daa-viakta-dhiyo, How
can we, the rutis, get bodies like the gopis, who hold Kas lotus feet
on their breasts and are embraced by His serpentine arms? The rutis
and munis attained Ka in Vraja by serving Him in allegiance to the
Vraja-gopis. Brahma, Siva and Laksmi could not become subservient
to the Vraja-gopis due to identifying with their positions on their own
planets. Others do not surrender and follow the Vrajavasis because of
insufficient guidance or a lack of taste.
Text 22
kas tu gha-ktyeu,
vyagry mtari prabhu,
adrkd arjunau prva,
guhyakau dhanadtmajau
While mother Yaod was very busy with household affairs, the
Supreme Lord, Ka, observed twin trees known as yamalaarjuna, which in a former millennium had been the demigod sons of
Kuvera.
Visvanatha Cakravarti Thakura: Though bound by His devotee, Ka
is still able to liberate others as will be seen in Chapter Ten.
Text 23
pur nrada-pena,
vkat prpitau madt,
nalakvara-maigrvv,
iti khytau riynvitau
In their former birth, these two sons, known as Nalakuvara and
Maigrva, were extremely opulent and fortunate. But because of
pride and false prestige, they did not care about anyone, and thus
Nrada Muni cursed them to become trees.
Visvanatha Cakravarti Thakura: Out of debt to My mother, I have
been bound by her. What can I do to clear this debt? Thinking in this
way, Ka liberated the two trees situated in the yard.
Text 1
r-rjovca,
kathyat bhagavann etat,
tayo pasya kraam,
yat tad vigarhita karma,
yena v devares tama
King Parkit inquired from ukadeva Gosvm: O great
and powerful saint, what was the cause of Nalakuvaras and
Maigrvas having been cursed by Nrada Muni? What did
they do that was so abominable that even Nrada, the great sage,
became angry at them? Kindly describe this to me.
Visvanatha Cakravarti Thakura: This chapter tells the ancient story
of Naradas cursing the sons of Kuvera. Afterwards, the two sons,
Nalakuvara and Manigriva glorified Ka for granting them a special
liberation, namely ka-prema. The word tamah in this verse means
anger. What degraded activity did Nalakuvara and Manigriva do to
incur the wrath of Narada and get cursed?
Texts 23
r-uka uvca,
rudrasynucarau bhtv,
sudptau dhanadtmajau,
kailsopavane ramye,
mandkiny madotkaau,
vru madir ptv,
madghrita-locanau,
str-janair anugyadbhi,
ceratu pupite vane
ukadeva Gosvm said: O King Parkit, because the two sons
of Kuvera had been elevated to the association of Lord iva, of
which they were very much proud, they were allowed to wander in
a garden attached to Kailsa Hill, on the bank of the Mandkin
River. Taking advantage of this, they used to drink a kind of liquor
called Vru. Accompanied by women singing after them, they
would wander in that garden of flowers, their eyes always rolling in
intoxication.
Text 4
anta praviya gagym,
ambhoja-vana-rjini,
cikratur yuvatibhir,
gajv iva kareubhi
Within the waters of the Mandkin Ganges, which were crowded
with gardens of lotus flowers, the two sons of Kuvera would enjoy
young girls, just like two male elephants enjoying in the water with
female elephants.
Visvanatha Cakravarti Thakura: How did the two sons of Kuvera enjoy
in the Mandakini Ganga? They entered the Ganga, which was adorned
with clumps of lotuses, and began to play with young girls, just as an
Text 7
tau dv madir-mattau,
r-madndhau surtmajau,
tayor anugrahrthya,
pa dsyann ida jagau
Seeing the two sons of the demigods naked and intoxicated by
opulence and false prestige, Devari Nrada, in order to show them
special mercy, desired to give them a special curse. Thus he spoke as
follows.
Visvanatha Cakravarti Thakura: Narada desired to curse Manigriva and
Nalakuvara, so that they could meet the Lord directly and thereby get
special mercy (anugraha-arthaya). When an affectionate mother wants
to feed some kheer to her son, but finds him deeply sleeping, she will
wake him by pinching him. Narada spoke in a loud voice (jagau), so
that others would also benefit.
Text 8
r-nrada uvca,
na hy anyo juato joyn,
buddhi-bhrao rajo-gua,
r-madd bhijtydir,
yatra str dytam sava
Nrada Muni said: Among all the attractions of material
enjoyment, the attraction of riches bewilders ones intelligence
more than having beautiful bodily features, taking birth in an
Text 10
deva-sajitam apy ante,
kmi-vi-bhasma-sajitam,
bhta-dhruk tat-kte svrtha,
ki veda nirayo yata
While living one may be proud of ones body, thinking oneself a
very big man, minister, president or even demigod, but whatever
one may be, after death this body will turn either into worms, into
stool or into ashes. If one kills poor animals to satisfy the temporary
whims of this body, one does not know that he will suffer in his
next birth, for such a sinful miscreant must go to hell and suffer the
results of his actions.
Visvanatha Cakravarti Thakura: A man may be a king (devasajitam), but after death he is eaten by dogs and other creatures. If
his sons do not burn him, he is eaten by worms and transformed into
worm stool. If he is burned he becomes ashes. One who whimsically
kills poor animals does not know he will be punished for that killing
and sent to hell.
Text 11
deha kim anna-dtu sva,
niektur mtur eva ca,
mtu pitur v balina,
kretur agne uno pi v
While alive, does this body belong to its employer, to the self, to
Text 13
asata r-madndhasya,
dridrya param ajanam,
tmaupamyena bhtni,
daridra param kate
Atheistic fools and rascals who are very much proud of wealth fail
to see things as they are. Therefore, returning them to poverty is the
proper ointment for their eyes so they may see things as they are. At
least a poverty-stricken man can realize how painful poverty is, and
therefore he will not want others to be in a painful condition like his
own.
Visvanatha Cakravarti Thakura: This verse gives the remedy for the
sickness of pride in wealth. Param here means only. Poverty is the
only medicine (param ajanam) to relieve a person from the blindness
arising from pride in wealth. Atheistic fools and rascals who are very
much proud of wealth fail to see things as they are. Therefore, returning
them to poverty is the proper ointment for their eyes so they may see
things as they are. At least a poverty-stricken man can realize how
painful poverty is, and therefore he will not want others to be in a
painful condition like his own.
Text 14
yath kaaka-viddhgo,
jantor necchati t vyathm,
jva-smya gato ligair,
na tathviddha-kaaka
By seeing their faces, one whose body has been pricked by pins can
understand the pain of others who are pinpricked. Realizing that
this pain is the same for everyone, he does not want others to suffer
in this way. But one who has never been pricked by pins cannot
understand this pain.
Visvanatha Cakravarti Thakura: By seeing the symptoms (ligai) of
one in pain, such as withering of the face, or by having experienced it
oneself, one understands the nature of pain and thereby sympathizes
with anyone experiencing pain. One who has not experienced being
pierced by a thorn (viddha kaaka) cannot understand the pain of
others who are pinpricked.
Text 15
daridro niraha-stambho,
mukta sarva-madair iha,
kcchra yadcchaypnoti,
tad dhi tasya para tapa
A poverty-stricken man must automatically undergo austerities and
penances because he does not have the wealth to possess anything.
Thus his false prestige is vanquished. Always in need of food,
shelter and clothing, he must be satisfied with what is obtained by
the mercy of providence. Undergoing such compulsory austerities
is good for him because this purifies him and completely frees him
from false ego.
Visvanatha Cakravarti Thakura: A poor man automatically practices
detachment which is necessary to attain liberation from material
Text 17
daridrasyaiva yujyante,
sdhava sama-darina,
sadbhi kioti ta tara,
tata rd viuddhyati
Saintly persons may freely associate with those who are povertystricken, but not with those who are rich. A poverty-stricken man,
by association with saintly persons, very soon becomes uninterested
in material desires, and the dirty things within the core of his heart
are cleansed away.
Visvanatha Cakravarti Thakura: One should not think that if the poor
man has only one desire, that is enough to cause his downfall. He has
some relief. Being merciful by nature, Kas devotees are equal to
the rich and poor, and therefore visit both. By associating with the
devotee, the poor man gets the opportunity to hear about and worship
the Supreme Lord. Thus he becomes fortunate and advances in Ka
consciousness. However, a man intoxicated with his wealth derives
no benefit from associating with the Lords devotees. By the power of
the devotees association (sadbhih), the poor man tastes the nectar of
devotion and thus loses his desire for material enjoyment.
Verse fifteen said that the poor man suffers due to fate (yadrcchaya).
But the devotee does not get suffering or bhakti by karma, for the
devotee has no karma.
Text 18
sdhn sama-cittn,
mukunda-caraaiim,
upekyai ki dhana-stambhair,
asadbhir asad-rayai
Saintly persons [sdhus] think of Ka twenty-four hours a
day. They have no other interest. Why should people neglect
the association of such exalted spiritual personalities and try to
associate with materialists, taking shelter of nondevotees, most of
whom are proud and rich?
Visvanatha Cakravarti Thakura: The devotee never develops a
relationship with the wealthy man attached to his riches. Devotees give
r-uka uvca,
evam uktv sa devarir,
gato nryaramam,
nalakvara-maigrvv,
satur yamalrjunau
ukadeva Gosvm continued: Having thus spoken, the great saint
Devari Nrada returned to his rama, known as Nryaarama, and Nalakuvara and Maigrva became twin arjuna trees.
Text 24
er bhgavata-mukhyasya,
satya kartu vaco hari,
jagma anakais tatra,
yatrst yamalrjunau
The Supreme Personality of Godhead, r Ka, to fulfill the
truthfulness of the words of the greatest devotee, Nrada, slowly
went to that spot where the twin arjuna trees were standing.
Visvanatha Cakravarti Thakura: The preparations for fulfilling the
curse are related in this verse.
Text 25
devarir me priyatamo,
yad imau dhanadtmajau,
following words.
Visvanatha Cakravarti Thakura: The two persons emerging from the
trees (kujayoh) lit up the four directions (kakubhah) with the beautiful
effulgence of their bodies which mixed together like fire personified
(jta-ved).
Text 29
ka ka mah-yogis,
tvam dya purua para,
vyaktvyaktam ida viva,
rpa te brhma vidu
O Lord Ka, Lord Ka, Your opulent mysticism is
inconceivable. You are the supreme, original person, the cause of
all causes, immediate and remote, and You are beyond this material
creation. Learned brhmaas know [on the basis of the Vedic
statement sarva khalv ida brahma] that You are everything and
that this cosmic manifestation, in its gross and subtle aspects, is
Your form.
Visvanatha Cakravarti Thakura: At this time Ka could have asked
them, Why are you two demigods paying respects to Me, a mere
cowherd boy tied to a mortar? They answer with this verse. The word
Ka is repeated twice to indicate that the demigods spoke together.
Nalakuvara and Manigriva prayed, You are the Supreme Person (parah
purusah), Bhagavan. Although appearing as a cowherd boy, You are
the original Svayam Bhagavan (dya). O master of mysticism (mahyogis), it is inconceivable how You have become bound. Since You
can liberate us, how is it possible for You, who are the very form of the
universe, to be bound up? With this intention they speak this verse.
Texts 3031
tvam eka sarva-bhtn,
dehsv-tmendriyevara,
tvam eva klo bhagavn,
viur avyaya vara,
tva mahn prakti skm,
raja-sattva-tamomay,
tvam eva puruo dhyaka,
sarva-ketra-vikra-vit
You are the Supreme Personality of Godhead, the controller of
everything. The body, life, ego and senses of every living entity
are Your own self. You are the Supreme Person, Viu, 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.
Visvanatha Cakravarti Thakura: Nalakuvara and Manigriva continue
praying: No one but You is the cause of bondage. You are the Lord of
all because everything is within You. You are thus the Lord of the body,
the life force and the ego of every living entity. You are time and the
cause of all action. You are material nature. You are also the Supersoul
and know everything within the minds of every living entity. Therefore
You are the one and only Bhagavan, the controller of everything.
Text 32
Text 40
r-bhagavn uvca,
jta mama puraivaitad,
i karutman,
yac chr-madndhayor vgbhir,
vibhrao nugraha kta
The Supreme Personality of Godhead said: The great saint Nrada
Muni is very merciful. By his curse, he showed the greatest favor
to both of you, who were mad after material opulence and who
had thus become blind. Although you fell from the higher planet
Svargaloka and became trees, you were most favored by him. I
knew of all these incidents from the very beginning.
Visvanatha Cakravarti Thakura: Narada gave mercy to Nalakuvara and
Manigriva by destroying their opulence through his instructions starting
with verse eight.
Text 41
sdhn sama-cittn,
sutar mat-kttmanm,
darann no bhaved bandha,
puso ko savitur yath
When one is face to face with the sun, there is no longer darkness
for ones eyes. Similarly, when one is face to face with a sdhu, a
devotee, who is fully determined and surrendered to the Supreme
Personality of Godhead, one will no longer be subject to material
bondage.
Visvanatha Cakravarti Thakura: How is it possible that Narada
bestowed mercy upon these two rogues? This verse answers the
question. One is released from material bondage by seeing those
whose minds are not disturbed by respect or disrespect (sama cittanam),
and those who have offered their minds completely to Me (sutaram
matkrt atmanam).
Instead of darsanan no, there is another reading: darsan antah. In that
case it means that ones bondage will continue until he sees (darsana)
a devotee. Just as the sun destroys the darkness just by rising, ones
bondage is destroyed immediately upon seeing a pure devotee.
However, it should be understood from this example that even though
the sun rises, the darkness will not be dissipated if a person is blind.
Similarly, if one commits nama-aparadha, as in the case of the demons,
he will not be released from bondage even if he sees Narada Muni.
Text 42
tad gacchata mat-paramau,
nalakvara sdanam,
sajto mayi bhvo vm,
psita paramo bhava
O Nalakuvara and Maigrva, now you may both return home.
Since you desire to be always absorbed in My devotional service,
your desire to develop love and affection for Me will be fulfilled,
and now you will never fall from that platform.
Visvanatha Cakravarti Thakura: Though two brothers were present,
Ka spoke to the chief one: O Nalakuvara! You may now return to
your home. But since you desire to serve Me, your domestic life will no
Text 1
r-uka uvca,
gop nanddaya rutv,
drumayo patato ravam,
tatrjagmu kuru-reha,
nirghta-bhaya-akit
ukadeva Gosvm continued: O Mahrja Parkit, when the
yamala-arjuna trees fell, all the cowherd men in the neighborhood,
hearing the fierce sound and fearing thunderbolts, went to the spot.
Visvanatha Cakravarti Thakura: This chapter describes releasing Ka
from the mortar, buying fruits, entering Vrndavana, herding the cows in
the forest, and killing Vatsasura and Bakasura.
Text 2
bhmy nipatitau tatra,
dadur yamalrjunau,
babhramus tad avijya,
lakya patana-kraam
There they saw the fallen yamala-arjuna trees on the ground, but
they were bewildered because even though they could directly
perceive that the trees had fallen, they could not trace out the cause
Text 3
ulkhala vikaranta,
dmn baddha ca blakam,
kasyeda kuta caryam,
utpta iti ktar
Ka was bound by the rope to the ulukhala, the mortar, which
He was dragging. But how could He have pulled down the trees?
Who had actually done it? Where was the source for this incident?
Considering all these astounding things, the cowherd men were
doubtful and bewildered.
Visvanatha Cakravarti Thakura: The cowherd men of Vraja understood
that Ka had caused the yamala-arjuna trees to fall, but because
of prema they could not think that it was so. They doubted that such
a small boy could do such a thing. They express their doubt in these
verses. Who has done this? Why has this amazing accident happened
to this boy? It is our good fortune that Lord Narayana has protected
Him. Thinking in this way, the cowherd men were filled with anxiety.
Text 4
bl cur aneneti,
tiryag-gatam ulkhalam,
vikarat madhya-gena,
puruv apy acakmahi
Then all the cowherd boys said: It is Ka who has done this.
When He was in between the two trees, the mortar fell crosswise.
Ka dragged the mortar, and the two trees fell down. After that,
two beautiful men came out of the trees. We have seen this with our
own eyes.
Visvanatha Cakravarti Thakura: The cowherd boys said: Ka went
between the trees and the mortar fell crosswise. The elders did not
believe their story, so the boys repeated, We saw two men emerge from
the trees.
Text 5
na te tad-ukta jaghur,
na ghaeteti tasya tat,
blasyotpana tarvo,
kecit sandigdha-cetasa
Because of intense paternal affection, the cowherd men, headed by
Nanda, could not believe that Ka could have uprooted the trees
in such a wonderful way. Therefore they could not put their faith
in the words of the boys. Some of the men, however, were in doubt.
Since Ka was predicted to equal Nryaa, they thought, it
might be that He could have done it.
Visvanatha Cakravarti Thakura: Nanda and the cowherd men did not
believe the children because their feelings for Ka would not allow
them to think that Ka was omnipotent. Some of the men however
remembered Gargamunis prediction about Ka being equal to
Narayana. Though full of affection for Ka, they became uncertain
and thought, Maybe He did it.
Text 6
ulkhala vikaranta,
dmn baddha svam tmajam,
vilokya nanda prahasad,
vadano vimumoca ha
When Nanda Mahrja saw his own son bound with ropes to the
wooden mortar and dragging it, he smiled and released Ka from
His bonds.
Visvanatha Cakravarti Thakura: Glancing repeatedly over all of
Kas limbs, Nanda Maharaja smiled as he thought, Your mother,
whose lap You prefer to mine, has bound You up because of some small
offense. Therefore, how can I release You? As You bind the living
entities with illusion, You bind your mother and father with prema.
Text 7
gopbhi stobhito ntyad,
bhagavn blavat kvacit,
udgyati kvacin mugdhas,
tad-vao dru-yantravat
The gops would say, If You dance, my dear Ka, then I shall
give You half a sweetmeat. By saying these words or by clapping
their hands, all the gops encouraged Ka in different ways. At
such times, although He was the supremely powerful Personality of
Godhead, He would smile and dance according to their desire, as
yayau sarva-phala-prada
Once a woman selling fruit was calling, O inhabitants of Vrajabh
mi, if you want to purchase some fruits, come here! Upon hearing
this, Ka immediately took some grains and went to barter as if
He needed some fruits.
Visvanatha Cakravarti Thakura: Ka bestowed bliss upon all the
residents of Vrndavana, including the Pulindas who were aborigines or
the lowest class among the Vrajavasis. Acyuta is full in every respect
and He Himself provides fruits for everyone. Yet desiring some fruits,
He quickly went out with a handful of grains, as only that was available
at the moment.
Text 11
phala-vikrayi tasya,
cyuta-dhnya-kara-dvayam,
phalair aprayad ratnai,
phala-bham apri ca
While Ka was going to the fruit vendor very hastily, most of
the grains He was holding fell. Nonetheless, the fruit vendor filled
Kas hands with fruits, and her fruit basket was immediately
filled with jewels and gold.
Visvanatha Cakravarti Thakura: The fruit seller did not even get a full
handful of grains because the grains fell on the path as Ka hastily
approached her. Ka exchanged the few grains remaining in His
hand for some fruits while saying, Give Me some fruit. The Pulinda
woman selling fruits became overcome with affection, and filled
Kas hands with pilu and other fruits. Being greedy for the fruits,
Ka somehow managed to hold them all in His small hands by the
influence of His aisvarya-sakti. In return, the Pulinda woman received
all types of wealth including the treasure of ka-prema from Sri
Ka, who possesses the power to bestow all fruits.
Text 12
sarit-tra-gata ka,
bhagnrjunam athhvayat,
rma ca rohi dev,
kranta blakair bham
Once, after the uprooting of the yamala-arjuna trees, Rohidev
went to call Rma and Ka, who had both gone to the riverside
and were playing with the other boys with deep attention.
Visvanatha Cakravarti Thakura: To show how Ka and Balarama
were controlled more by Yasodas affection than by Rohinis, Sukadeva
tells another pastime which occurred on the same day after the breaking
of the yamala-arjuna trees. Rohini called Ka and Balarama, who had
both gone to play on the bank of the Yamuna. Yasoda sent Rohini to call
the boys because she wanted Them to take lunch.
Text 13
nopeyt yadhtau,
kr-sagena putrakau,
yaod preaym sa,
rohi putra-vatsalm
kr-rnto si putraka
Mother Yaod said: My dear son Ka, lotus-eyed Ka, come
here and drink the milk of my breast. My dear darling, You must
be very tired because of hunger and the fatigue of playing so long.
There is no need to play any more.
Visvanatha Cakravarti Thakura: Yasoda repeated Kas name several
times from far off so that He would hear.
Text 16
he rmgaccha ttu,
snuja kula-nandana,
prtar eva kthras,
tad bhavn bhoktum arhati
My dear Baladeva, best of our family, please come immediately
with Your younger brother, Ka. You both ate in the morning,
and now You ought to eat something more.
Text 17
pratkate tv drha,
bhokyamo vrajdhipa,
ehy vayo priya dhehi,
sva-ghn yta blak
as the crest jewel of her entire (asesa) family. Yasoda took Ka home
(sva batam) and bathed, dressed and fed Him sumptuously.
Text 21
r-uka uvca,
gopa-vddh mahotptn,
anubhya bhadvane,nanddaya samgamya,
vraja-kryam amantrayan
r ukadeva Gosvm continued: Then one time, having seen the
great disturbances in Bhadvana, all the elderly persons among the
cowherd men, headed by Nanda Mahrja, assembled and began to
consider what to do to stop the continuous disturbing situations in
Vraja.
Visvanatha Cakravarti Thakura: To fulfill His desire to now play in
Vrndavana, Ka inspired Upananda from within the heart to suggest
that everyone move from Mahavana (Brhadvana) to Vrndavana.
Text 22
tatropnanda-nmha,
gopo jna-vayo-dhika,
dea-klrtha-tattva-ja,
priya-kd rma-kayo
At this meeting of all the inhabitants of Gokula, a cowherd man
named Upnanda, who was the most mature in age and knowledge
and was very experienced according to time, circumstances and
country, made this suggestion for the benefit of Rma and Ka.
Visvanatha Cakravarti Thakura: Upananda was not only Nanda
Maharajas elder brother, but he was also a most learned and
experienced counselor.
Text 23
utthtavyam ito smbhir,
gokulasya hitaiibhi,
ynty atra mahotpt,
bln na-hetava
He said: My dear friends the cowherd men, in order to do
good to this place, Gokula, we should leave it, because so many
disturbances are always occurring here, just for the purpose of
killing Rma and Ka.
Visvanatha Cakravarti Thakura: Upananda said, Thinking of the
welfare of all the inhabitants of Vraja (gokulasya hitaisibhih), we
should move to safer place.
Text 24
mukta kathacid rkasy,
bla-ghny blako hy asau,
harer anugrahn nnam,
ana copari npatat
The child Ka, simply by the mercy of the Supreme Personality
Text 25
cakra-vtena nto ya,
daityena vipada viyat,
ily patitas tatra,
paritrta surevarai
Then again, the demon Tvarta, in the form of a whirlwind, took
the child away into the dangerous sky to kill Him, but the demon
fell down onto a slab of stone. In that case also, by the mercy of
Lord Viu or His associates, the child was saved.
Visvanatha Cakravarti Thakura: Ka was once taken in the sky
(viyat) by Trnavarta (cakravatena) and nearly killed (vipadam).
Fortunately He was saved by Visnu (suresvaraih). The word
suresvaraih is spoken in the plural form to show respect. The word api
mentioned in the following verse should be understood in this verse
also. Though (api) Ka was taken in the sky and dropped on a rock,
He was saved by Visnu.
Text 26
yan na mriyeta drumayor,
antara prpya blaka,
asv anyatamo vpi,
Text 30
tac chrutvaika-dhiyo gop,
sdhu sdhv iti vdina,
vrajn svn svn samyujya,
yay rha-paricchad
Upon hearing this advice from Upnanda, the cowherd men
unanimously agreed. Very nice, they said, Very nice. Thus
they sorted out their household affairs, placed their clothing and
other paraphernalia on the carts, and immediately started for
Vndvana.
Visvanatha Cakravarti Thakura: The Vrajavasis started for Vrndavana
after collecting (samyujan) all the cows and other animals, and loading
their household goods on carts (rudha paricchandah).
Texts 3132
vddhn bln striyo rjan,
sarvopakarani ca,
anasv ropya gopl,
yatt tta-arsan,
godhanni purasktya,
gy prya sarvata,
trya-ghoea mahat,
yayu saha-purohit
Keeping all the old men, women, children and household
paraphernalia on the bullock carts and keeping all the cows in
front, the cowherd men picked up their bows and arrows with
great care and sounded bugles made of horn. O King Parkit,
in this way, with bugles vibrating all around, the cowherd men,
accompanied by their priests, began their journey.
Visvanatha Cakravarti Thakura: Yatta means carefully.
Text 33
gopyo rha-rath ntna,
kuca-kukuma-kntaya,
ka-ll jagu prty,
nika-kahya suvsasa
The cowherd women, riding on the bullock carts, were dressed very
nicely with excellent garments, and their bodies, especially their
breasts, were decorated with fresh kukuma powder. As they rode,
they began to chant with great pleasure the pastimes of Ka.
Text 34
tath yaod-rohiyv,
eka akaam sthite,
rejatu ka-rmbhy,
tat-kath-ravaotsuke
Thus hearing about the pastimes of Ka and Balarma with great
pleasure, mother Yaod and Rohidev, so as not to be separated
from Ka and Balarma for even a moment, got up with Them on
one bullock cart. In this situation, they all looked very beautiful.
Visvanatha Cakravarti Thakura: Yasoda and Rohini held their sons
and sat on one cart because Ka and Balarama could not bear to be
separated from each other.
Text 35
vndvana sampraviya,
sarva-kla-sukhvaham,
tatra cakrur vrajvsa,
akaair ardha-candravat
In this way they entered Vndvana, where it is always pleasing
to live in all seasons. They made a temporary place to inhabit by
placing their bullock carts around them in the shape of a half moon.
Visvanatha Cakravarti Thakura: They formed a half circle with their
bullock carts and stored all their household goods behind the carts. The
front area was left open so the cows could easily come and go. This
is described in the Visnu Purana: There was no need to make fences
around their temporary residence. The inhabitants were encircled by
bullock carts, animals and thorn trees.
Text 36
vndvana govardhana,
yamun-pulinni ca,
vkysd uttam prt,
rma-mdhavayor npa
Text 37
eva vrajaukas prti,
yacchantau bla-ceitai,
kala-vkyai sva-klena,
vatsa-plau babhvatu
In this way, Ka and Balarma, acting like small boys and
talking in half-broken language, gave transcendental pleasure to
all the inhabitants of Vraja. In due course of time, They became old
enough to take care of the calves.
Visvanatha Cakravarti Thakura: At the suitable time (sva kalena), three
years old, Ka and Balarama started taking care of the calves.
Text 38
avidre vraja-bhuva,
saha gopla-drakai,
craym satur vatsn,
nn-kr-paricchadau
Not far away from Their residential quarters, both Ka and
Balarma, equipped with all kinds of playthings, played with other
Texts 3940
kvacid vdayato veu,
kepaai kipata kvacit,
kvacit pdai kikibhi,
kvacit ktrima-go-vai,
vyamau nardantau,
yuyudhte parasparam,
anuktya rutair jant,
ceratu prktau yath
Sometimes Ka and Balarma would play on Their flutes,
sometimes They would throw ropes and stones devised for getting
fruits from the trees, sometimes They would throw only stones, and
sometimes, Their ankle bells tinkling, They would play football
with fruits like bael and malak. Sometimes They would cover
Themselves with blankets and imitate cows and bulls and fight with
one another, roaring loudly, and sometimes They would imitate the
voices of the animals. In this way They enjoyed sporting, exactly
like two ordinary human children.
Visvanatha Cakravarti Thakura: Sometimes using slings (ksepana
yatraih), Ka and Balarama would throw (ksipatam) amalaki and
bel fruits far away. Sometimes they would kick each other with Their
bangled feet. Covering themselves with blankets, They pretended to be
bulls and roared while fighting each other. They would also imitate the
voices of swans and peacocks.
Text 41
kadcid yamun-tre,
vats crayato svakai,
vayasyai ka-balayor,
jighsur daitya gamat
One day while Rma and Ka, along with Their playmates, were
tending the calves on the bank of the River Yamun, another demon
arrived there, desiring to kill Them.
Text 42
ta vatsa-rpia vkya,
vatsa-ytha-gata hari,
darayan baladevya,
anair mugdha ivsadat
When the Supreme Personality of Godhead saw that the demon had
assumed the form of a calf and entered among the groups of other
calves, He pointed out to Baladeva, Here is another demon. Then
He very slowly approached the demon, as if He did not understand
the demons intentions.
Visvanatha Cakravarti Thakura: With a side-long glance Ka
informed Balarama, and then pretending that He did not know (mugdha
iva), Ka approached (asadat) the demon.
Text 43
ghtvpara-pdbhy,
saha-lglam acyuta,
bhrmayitv kapitthgre,
prhiod gata-jvitam,
sa kapitthair mah-kya,
ptyamnai papta ha
Thereafter, r Ka caught the demon by the hind legs and tail,
twirled the demons whole body very strongly until the demon was
dead, and threw him into the top of a kapittha tree, which then fell
down, along with the body of the demon, who had assumed a great
form.
Visvanatha Cakravarti Thakura: Acyutah, the Lord who never falls,
grasped the hind legs and tail of Vatsasura, and threw the demon into
the top of a kapittha tree to arrange for his fall (cyuta) or death from
the material world. By throwing the demon in the tree Ka caused the
kapittha fruits to fall for the satisfaction of His friends. Ka whirled
the demon around very severely until he was dead (gata jivitam), and
then threw him in the tree (prahinot).
Text 44
ta vkya vismit bl,
aasu sdhu sdhv iti,
dev ca parisantu,
babhvu pupa-varia
Upon seeing the dead body of the demon, all the cowherd boys
exclaimed, Well done, Ka! Very good, very good! Thank You.
In the upper planetary system, all the demigods were pleased, and
therefore they showered flowers on the Supreme Personality of
Godhead.
Text 45
tau vatsa-plakau bhtv,
sarva-lokaika-plakau,
saprtar-au go-vats,
crayantau viceratu
After the killing of the demon, Ka and Balarma finished Their
breakfast in the morning, and while continuing to take care of
the calves, They wandered here and there. Ka and Balarma,
the Supreme Personalities of Godhead, who maintain the entire
creation, now took charge of the calves as if cowherd boys.
Visvanatha Cakravarti Thakura: On that day, Ka and Balarama, who
maintain all living beings throughout the whole universe (eka palikau),
became the protectors of the calves (vatsa-palakau). After taking Their
morning breakfast (pratar asau), Ka and Balarama played while
tending the calves.
Text 46
sva sva vatsa-kula sarve,
pyayiyanta ekad,
gatv jalaybhya,
pyayitv papur jalam
One day all the boys, including Ka and Balarma, each boy
taking his own group of calves, brought the calves to a reservoir
of water, desiring to allow them to drink. After the animals drank
water, the boys drank water there also.
Text 47
te tatra dadur bl,
mah-sattvam avasthitam,
tatrasur vajra-nirbhinna,
gire gam iva cyutam
Right by the reservoir, the boys saw a gigantic body resembling a
mountain peak broken and struck down by a thunderbolt. They
were afraid even to see such a huge living being.
Visvanatha Cakravarti Thakura: The demon looked like a mountain
peak cut off by a thunderbolt.
Text 48
sa vai bako nma mahn,
asuro baka-rpa-dhk,
gatya sahas ka,
tka-tuo grasad bal
That great-bodied demon was named Baksura. He had assumed
the body of a duck with a very sharp beak. Having come there, he
Text 49
ka mah-baka-grasta,
dv rmdayo rbhak,
babhvur indriyva,
vin pra vicetasa
When Balarma and the other boys saw that Ka had been
devoured by the gigantic duck, they became almost unconscious,
like senses without life.
Visvanatha Cakravarti Thakura: Seeing that the gigantic duck had
swallowed Ka, Balarama and the other cowherd boys became
unconscious. Though Balarama could have easily killed the demon,
He responded by fainting due to the intensity of brotherly affection. A
similar thing happened during the rukmini-harana lila, the kidnapping
of Rukmini, wherein Balarama displayed His brotherly affection by
protecting Ka from the attack of Jarasandha and other soldiers.
Text 50
ta tlu-mla pradahantam agnivad,
gopla-snu pitara jagad-guro,
caccharda sadyo tirukata bakas,
tuena hantu punar abhyapadyata
Ka, who was the father of Lord Brahm but who was acting as
the son of a cowherd man, became like fire, burning the root of the
demons throat, and the demon Baksura immediately disgorged
Him. When the demon saw that Ka, although having been
swallowed, was unharmed, he immediately attacked Ka again
with his sharp beak.
Visvanatha Cakravarti Thakura: Just as sugar candy tastes bitter to the
tongue of the diseased person, the demon Bakasura felt that his throat
was on fire though Ka is as soft as a tender blue lotus. This indicates
that Kas body became as hard as a thunderbolt. It was the fault of
the demons throat not Ka. When Bakasura spit out Ka he saw
that Ka was unharmed (aksata).
Text 51
tam patanta sa nighya tuayor,
dorbhy baka kasa-sakha sat pati,
payatsu bleu dadra llay,
mudvaho vraavad divaukasm
When Ka, the leader of the Vaiavas, saw that the demon
Baksura, the friend of Kasa, was endeavoring to attack Him,
with His arms He captured the demon by the two halves of the
beak, and in the presence of all the cowherd boys Ka very easily
bifurcated Him, as a child splits a blade of vraa grass. By thus
killing the demon, Ka very much pleased the denizens of heaven.
Visvanatha Cakravarti Thakura: In the presence of all the cowherd
boys, Ka firmly grasped (nigrhya) Bakasuras beak and bifurcated it
like a blade of virana grass. This action greatly pleased all the demigods
(mudavahah).
Text 52
tad bakri sura-loka-vsina,
samkiran nandana-mallikdibhi,
samire cnaka-akha-sastavais,
tad vkya gopla-sut visismire
At that time, the celestial denizens of the higher planetary system
showered mallik-pupa, flowers grown in Nandana-knana, upon
Ka, the enemy of Baksura. They also congratulated Him by
sounding celestial kettledrums and conchshells and by offering
prayers. Seeing this, the cowherd boys were struck with wonder.
Visvanatha Cakravarti Thakura: The demigods showered flowers
(samakiran) everywhere, and praised Ka with selected prayers
(samstavaih).
Text 53
mukta baksyd upalabhya blak,
rmdaya pram ivendriyo gaa,
sthngata ta parirabhya nirvt,
praya vatsn vrajam etya taj jagu
Just as the senses are pacified when consciousness and life return,
so when Ka was freed from this danger, all the boys, including
Balarma, thought that their life had been restored. They embraced
Ka in good consciousness, and then they collected their own
calves and returned to Vrajabhumi, where they declared the
incident loudly.
in this life they are troubling Him? This verse answers the question.
If that were true, then they would have been able to destroy Ka. But
when they tried to kill Ka, they got killed by Him.
Text 57
aho brahma-vid vco,
nsaty santi karhicit,
gargo yad ha bhagavn,
anvabhvi tathaiva tat
The words of persons in full knowledge of Brahman never become
untrue. It is very wonderful that whatever Gargamuni predicted we
are now actually experiencing in all detail.
Visvanatha Cakravarti Thakura: The reason for the condition
mentioned above is now given. Nanda Maharaja continued, Gargamuni
said that Kas qualities would be exactly like those of Narayana.
Text 58
iti nanddayo gop,
ka-rma-kath mud,
kurvanto ramam ca,
nvindan bhava-vedanm
In this way all the cowherd men, headed by Nanda Mahrja,
enjoyed topics about the pastimes of Ka and Balarma with
great transcendental pleasure, and they could not even perceive
material tribulations.
nilyanai setu-bandhair,
markaotplavandibhi
In this way Ka and Balarma passed Their childhood age in
Vrajabh mi by engaging in activities of childish play, such as
playing hide-and-seek, constructing a make-believe bridge on the
ocean, and jumping here and there like monkeys.
Text 1
r-uka uvca,
kvacid vanya mano dadhad vrajt,
prta samutthya vayasya-vatsapn,
prabodhaya chga-ravea cru,
vinirgato vatsa-purasaro hari
ukadeva Gosvm continued: O King, one day Ka decided to
take His breakfast as a picnic in the forest. Having risen early in
the morning, He blew His bugle made of horn and woke all the
cowherd boys and calves with its beautiful sound. Then Ka and
the boys, keeping their respective groups of calves before them,
proceeded from Vrajabh mi to the forest.
Visvanatha Cakravarti Thakura: The Twelfth Chapter describes Kas
playing with His friends, and their entering the body of the serpent
demon Aghasura. To save His friends Ka also entered the demon and
killed him by expanding His body.
One day (kvacit) Ka decided to enjoy a picnic in the forest
(vanasaya). Only Kas name (harih) is mentioned, indicating that
Rohini forcefully kept Balarama at home in order to bathe Him and
perform auspicious rites on His birthday.
Text 2
tenaiva ska pthuk sahasraa,
snigdh suig-vetra-via-veava,
svn svn sahasropari-sakhyaynvitn,
vatsn purasktya viniryayur mud
At that time, hundreds and thousands of cowherd boys came out of
their respective homes in Vrajabhumi and joined Ka, keeping
before them their hundreds and thousands of groups of calves. The
boys were very beautiful, and they were equipped with lunch bags,
bugles, flutes, and sticks for controlling the calves.
Visvanatha Cakravarti Thakura: 2-3 Prthukah refers to the cowherd
boys. They were holding sticks, horns, flutes and lunch bags. Sahasra
pari sankhya means ten thousand. Ka had an asankhya number of
calves. Asankhya is one followed by seventeen zeros. One should not
argue however that such a large number of cows could not possibly fit
into the thirty-two square mile area of Vrndavana because the dhama is
unlimited by the inconceivable energy of the Lord. Even a small portion
of the holy dhama is sufficient to accommodate billions of universes
each measuring fifty million miles in diameter. Ka showed this to
Brahma in a later chapter. The Brhad Bhagavatamrta says there is no
question of impediments, obstacles or limitations because the Lord, His
associates, and His holy dhama have inconceivable power (acintyasaktih). Kas cowherd boyfriends were ornamented by their mothers
with necklaces of crystal and gunja seed beads before entering the
forest. Once in the forest, they ornamented themselves with forest fruits
and flowers.
Text 3
ka-vatsair asakhytair,
yth-ktya sva-vatsakn,
crayanto rbha-llbhir,
Text 4
phala-prabla-stavaka,
sumana-piccha-dhtubhi,
kca-guj-mai-svara,
bhit apy abhayan
Although all these boys were already decorated by their mothers
with ornaments of kca, guj, pearls and gold, when they went
into the forest they further decorated themselves with fruits, green
leaves, bunches of flowers, peacock feathers and soft minerals.
Text 5
muanto nyonya-ikydn,
jtn rc ca cikipu,
tatraty ca punar drd,
dhasanta ca punar dadu
All the cowherd boys used to steal one anothers lunch bags. When
a boy came to understand that his bag had been taken away, the
Texts 711
kecid ven vdayanto,
dhmnta gi kecana,
kecid bhgai pragyanta,
kjanta kokilai pare,
vicchybhi pradhvanto,
gacchanta sdhu-hasakai,
bakair upavianta ca,
ntyanta ca kalpibhi,
vikaranta ka-bln,
rohanta ca tair drumn,
vikurvanta ca tai ska,
plavanta ca paliu,
ska bhekair vilaghanta,
sarita srava-samplut,
vihasanta praticchy,
apanta ca pratisvann ittha sat brahma-sukhnubhty,
dsya gatn para-daivatena,
myritn nara-drakea,
ska vijahru kta-puya-puj
All the boys would be differently engaged. Some boys blew their
flutes, and others blew bugles made of horn. Some imitated the
buzzing of the bumblebees, and others imitated the voice of
the cuckoo. Some boys imitated flying birds by running after
the birds shadows on the ground, some imitated the beautiful
movements and attractive postures of the swans, some sat down
with the ducks, sitting silently, and others imitated the dancing
of the peacocks. Some boys attracted young monkeys in the trees,
some jumped into the trees, imitating the monkeys, some made
faces as the monkeys were accustomed to do, and others jumped
from one branch to another. Some boys went to the waterfalls
and crossed over the river, jumping with the frogs, and when they
saw their own reflections on the water they would laugh. They
would also condemn the sounds of their own echoes. In this way,
all the cowherd boys used to play with Ka, who is the source
of the Brahman effulgence for jns desiring to merge into that
effulgence, who is the Supreme Personality of Godhead for devotees
who have accepted eternal servitorship, and who for ordinary
persons is but another ordinary child. The cowherd boys, having
accumulated the results of pious activities for many lives, were able
to associate in this way with the Supreme Personality of Godhead.
How can one explain their great fortune?
Visvanatha Cakravarti Thakura: Verses Seven-Ten: The cowherd boys
blew bugles (dhmantah) made of buffalo horns, chased the shadows of
the birds and pulled the tails of baby monkeys. They would climb the
trees by grabbing the tails of the monkeys hanging from the branches.
After imitating the funny faces of the monkeys, the boys would jump
from one tree branch to another. They leaped after the frogs into pools
of water, which were created by the cascading waterfalls. Upon seeing
their reflections on the water, they would laugh heartily.
Raising their arms, the boys would shout loudly in a playful mood.
Then they would curse their echoes saying, Aaare (ahah)! Who is that
speaking? Hearing a single syllable echo back, the boys would become
angry. What is this? The echo would reply vibrating rerere. And
the boys would say, Today you will die! In this way they would curse
again and again and never come to an end.
Verse Eleven: After describing the playing of the cowherd boys, this
verse shows the unique good fortune of the Vrajavasis as compared with
others. There are three types of people in this world: karmis, jnanis and
bhaktas. The word satam indicates those jnanis who possess some trace
of devotion. The inhabitants of Vraja used to play freely with Ka
who is the source of the knowledge and happiness the jnanis seek in
Brahman. One can understand from this that Kas body, with which
the Vrajavasis played, contains the Brahman.
Text 15
ete yad mat-suhdos tilpa,
kts tad naa-sam vrajaukasa,
pre gate varmasu k nu cint,
prajsava pra-bhto hi ye te
Aghsura thought: If somehow or other I can make Ka and
His associates serve as the last offering of sesame and water for
the departed souls of my brother and sister, then the inhabitants
of Vrajabh mi, for whom these boys are the life and soul, will
automatically die. If there is no life, there is no need for the body;
consequently, when their sons are dead, naturally all the inhabitants
of Vraja will die.
Visvanatha Cakravarti Thakura: Verses 14-15: Observing all the
cowherd boys headed by Ka (ka mukhan), Aghasura (sah), the
younger brother of Putana (baki) and Bakasura, considered: The second
half of verse 14 and verse 15 are Aghasuras thoughts:
This person (ayam tu) has killed my older sister Putana (baki) and my
brother (baka sodara nasa krt). On their behalf therefore (atha), I will
kill Ka as a pinda offering along with His followers (sabalam). If
Ka and the other boys become the sacrificial offering (tilapah) to
the Pretas for my brother and sister (mat suhrdoh), Nanda and the other
inhabitants of Vraja will automatically die. If life has left the body, need
we worry any more about the bodies (varsmasu)? Living entities (ye
prana bhrtah) live through their children (te prajasavah). Therefore if
their beloved child Ka dies, then Nanda, Yasoda and the rest of the
Vrajavasis will automatically die without my having to kill them.
Text 16
iti vyavasyjagara bhad vapu,
sa yojanyma-mahdri-pvaram,
dhtvdbhuta vytta-guhnana tad,
pathi vyaeta grasanay khala
After thus deciding, that crooked Aghsura assumed the form
of a huge python, as thick as a big mountain and as long as eight
miles. Having assumed this wonderful pythons body, he spread his
mouth like a big cave in the mountains and lay down on the road,
expecting to swallow Ka and His associates the cowherd boys.
Visvanatha Cakravarti Thakura: Thinking in this way, Aghasura lay on
the path in order to devour Ka and His friends. He was one yojana
(eight miles) in length, and as thick (pivaram) as a huge mountain
(mahadri). His mouth spread open (vyattam) like a cave.
Text 17
dhardharoho jaladottaroho,
dary-nannto giri-ga-dara,
dhvntntar-syo vitatdhva-jihva,
parunila-vsa-davekaoa
His lower lip rested on the surface of the earth, and his upper
lip was touching the clouds in the sky. The borders of his mouth
resembled the sides of a big cave in a mountain, and the middle of
his mouth was as dark as possible. His tongue resembled a broad
traffic-way, his breath was like a warm wind, and his eyes blazed
like fire.
Visvanatha Cakravarti Thakura: Aghasuras lower lip rested on the
earth and his upper lip touched the clouds. The borders of his mouth
resembled the sides of a big mountain cave. The interior of the mouth
was as dark as night, and his tongue resembled a wide road. His breath
was like a burning fire and his eyes blazed like fire.
Text 18
dv ta tda sarve,
matv vndvana-riyam,
vyttjagara-tuena,
hy utprekante sma llay
Upon seeing this demons wonderful form, which resembled a great
python, the boys thought that it must be a beautiful scenic spot of
Vndvana. Thereafter, they imagined it to be similar to the mouth
of a great python. In other words, the boys, unafraid, thought
that it was a statue made in the shape of a great python for the
enjoyment of their pastimes.
Visvanatha Cakravarti Thakura: A few boys thought that Aghasura
was a big snake, so they started to run away upon seeing it. Other boys
however thought that Aghasura was simply a wonderful scenic spot
of Vrndavana. They comforted their fearful friends saying, O fools, a
snake can never be this big. It is just some statue fashioned by the Lord
Then the boys said, Has this living creature come to swallow us?
If he does so, he will immediately be killed like Baksura, without
delay. Thus they looked at the beautiful face of Ka, the enemy
of Baksura, and, laughing loudly and clapping their hands, they
entered the mouth of the python.
Visvanatha Cakravarti Thakura: Some of the boys spoke with a little
fear: If this creature is really a snake, he may swallow us if we enter
his mouth.
One boy replied to pacify them: If that is so, then in an instant
(ksanad) Ka (aneneti) will kill him just as He vanquished Baka.
Ka is right here, so why should we worry? Saying this, the boy
smiled and looked toward Ka, who was standing some distance
away.
Getting this confirmation, all the cowherd boys began to laugh loudly
while speaking, Hey sakhas! Lets find out what is in that mouth.
Then they entered the demons mouth out of boyish curiosity. Clapping
their hands to show their courage and fearlessness, or to dismiss the
snake, the boys ran inside the snakes gaping mouth. The calves ran
after them with their tails raised.
Text 25
ittha mitho tathyam ataj-ja-bhita,
rutv vicintyety am myate,
rako viditvkhila-bhta-ht-sthita,
svn niroddhu bhagavn mano dadhe
The Supreme Personality of Godhead, r Ka, who is situated
as antarym, the Supersoul, in the core of everyones heart, heard
One should not think that Kas satya sankalpa sakti (potency that
fulfills every desire of the Lord) was thwarted because Ka could not
stop the boys from entering the serpents mouth though He wanted to.
On the other hand, Kas devotees had a desire to be saved by Ka
if by chance they were swallowed by the demon. Of the two desires, the
desire of the devotee prevails, according to the principle that the Lord
is controlled by His devotee. This was perfectly arranged by Kas
ever-watchful lila-sakti, which harmonizes everything by removing all
seeming contradictions.
Text 27
tn vkya ka sakalbhaya-prado,
hy ananya-nthn sva-kard avacyutn,
dn ca mtyor jahargni-ghsn,
ghrdito dia-ktena vismita
Ka saw that all the cowherd boys, who did not know anyone
but Him as their Lord, had now gone out of His hand and were
helpless, having entered like straws into the fire of the abdomen of
Aghsura, who was death personified. It was intolerable for Ka
to be separated from His friends the cowherd boys. Therefore, as if
seeing that this had been arranged by His internal potency, Ka
was momentarily struck with wonder and unsure of what to do.
Visvanatha Cakravarti Thakura: Seeing that the boys were helplessly
beyond His control, like jewels slipping from ones hands, and that they
were entering like straws into the fire of the snakes stomach, Ka
become filled with compassion (ghrnaya arditah). Ka was astonished
at the actions of His lila-sakti (dista krtena) or of time (dista) in making
the cowherd boys enter the serpents mouth.
What was the cause of Kas astonishment? The Lord thought, It is
not possible for these cowherd boys to have prarabdha karma. Besides,
the Supersoul does not give them the tendency for karma, because
the Supersoul is My expansion and does not do anything unfavorable
to Me. Therefore, the lila-sakti has made this seemingly unfavorable
arrangement with a desire to put Me, who abound in prema, in a
compassionate mood (karuna rasa) on seeing this unfortunate situation.
It astonishes Me how she controls Me, the very form of all rasas and
the king of all lilas (lila purusottama).
Though Kas sorrow due to separation from His friends remained, it
somewhat reduced with the rise of astonishment (vismaya bhava). This
is the meaning here.
Text 28
ktya kim atrsya khalasya jvana,
na v am ca sat vihisanam,
dvaya katha syd iti savicintya,
jtvviat tuam aea-dg ghari
Now, what was to be done? How could both the killing of
this demon and the saving of the devotees be performed
simultaneously? Ka, being unlimitedly potent, decided to wait
for an intelligent means by which He could simultaneously save the
boys and kill the demon. Then He entered the mouth of Aghsura.
Visvanatha Cakravarti Thakura: What should I do in this dangerous
situation? How can I kill the demon without harming the boys? After
thinking in this way and finding a solution, Ka entered the mouth of
the serpent. Ka always knows best what to do in the present and in
the future (asesa drk), and He takes away (hari) danger for His devotee
and the life of a demon.
Text 29
tad ghana-cchad dev,
bhayd dh-heti cukruu,
jahur ye ca kasdy,
kauaps tv agha-bndhav
When Ka entered the mouth of Aghsura, the demigods hidden
behind the clouds exclaimed, Alas! Alas! But the friends of
Aghsura, like Kasa and other demons, were jubilant.
Visvanatha Cakravarti Thakura: When Ka entered the mouth of
Aghasura, the demigods hiding behind the clouds out of fear of Kamsa
exclaimed, Alas! Alas! Though the demigods were aware of the
Lords powers, because they are also devotees they shouted in anxiety
for Kas safety. The intrinsic nature of bhakti is affection, and the
nature of affection is to sometimes lose ones power of discrimination.
Kamsa, his raksasa friends (kaunapa means eaters of corpses), and the
sons and brothers of Aghasura rejoiced on hearing the news from their
spies.
Text 30
tac chrutv bhagavn kas,
tv avyaya srbha-vatsakam,
cr-cikror tmna,
taras vavdhe gale
When the invincible Supreme Personality of Godhead, Ka,
heard the demigods crying Alas! Alas! from behind the clouds,
through any outlet, and therefore it finally burst out through a hole
in the top of the demons head.
Visvanatha Cakravarti Thakura: The demons throat blocked up
(niruddha margino), his eyes popped out, and his life air, being trapped
in his body with no outlet, finally burst out through the brahma randhra
(a hole atop his head), and he attained perfection (purnah).
Text 32
tenaiva sarveu bahir gateu,
preu vatsn suhda paretn,
dy svayotthpya tad-anvita punar,
vaktrn mukundo bhagavn viniryayau
When all the demons life air had passed away through that hole
in the top of his head, Ka glanced over the dead calves and
cowherd boys and brought them back to life. Then Mukunda, who
can give one liberation, came out from the demons mouth with His
friends and the calves.
Visvanatha Cakravarti Thakura: The cowherd boys and calves, who
had fainted due to separation from Ka and from the heat of the
serpents belly, were brought back to consciousness by the nectar
shower of Kas glance.
Text 33
pnhi-bhogotthitam adbhuta mahaj,
jyoti sva-dhmn jvalayad dio daa,
pratkya khe vasthitam a-nirgama,
Text 40
r-sta uvca,
ittha dvij ydavadeva-datta,
rutv sva-rtu carita vicitram,
papraccha bhyo pi tad eva puya,
vaiysaki yan nighta-cet
r Suta Gosvm said: O learned saints, the childhood pastimes
of r Ka are very wonderful. Mahrja Parkit, after hearing
about those pastimes of Ka, who had saved him in the womb
of his mother, became steady in his mind and again inquired from
ukadeva Gosvm to hear about those pious activities.
Visvanatha Cakravarti Thakura: Maharaja Pariksit, who was protected
by Ka (yadava deva datta), heard the wonderful pastimes of He who
gives Himself to His devotees (svaratuh). Pariksit fixed his heart on
Kas pastimes (yad nigrhita cetah), and asked some more questions
to Sukadeva.
Text 41
r-rjovca,
brahman klntara-kta,
tat-klna katha bhavet,
yat kaumre hari-kta,
jagu paugaake rbhak
Mahrja Parkit inquired: O great sage, how could things done
in the past have been described as being done at the present? Lord
r Ka performed this pastime of killing Aghsura during His
kaumra age. How then, during His paugaa age, could the boys
have described this incident as having happened recently?
Visvanatha Cakravarti Thakura: Maharaja Parkisit inquired, How
could things done in the past have been described as being done in
the present? How could Ka make the cowherd boys describe the
pastimes which happened when they were in their kaumara age (five
years) as if they happened recently?
Text 42
tad brhi me mah-yogin,
para kauthala guro,
nnam etad dharer eva,
my bhavati nnyath
O greatest yog, my spiritual master, kindly describe why this
happened. I am very much curious to know about it. I think that it
was nothing but another illusion due to Ka.
Visvanatha Cakravarti Thakura: Maya here refers to the Lords internal
potency or sakti which expertly makes unexpected things happen.
Because the verse calls it the Lords maya (harer maya) it cannot mean
anything else except yogamaya. Only this potency of Ka can put His
eternal associates into illusion.
Text 43
vaya dhanyatam loke,
guro pi katra-bandhava,
vaya pibmo muhus tvatta,
puya ka-kathmtam
O my lord, my spiritual master, although we are the lowest of
katriyas, we are glorified and benefited because we have the
opportunity of always hearing from you the nectar of the pious
activities of the Supreme Personality of Godhead.
Visvanatha Cakravarti Thakura: Maharaja Pariksit says, O my
spiritual master. This statement implies, I am your disciple, and
because of the rule that the guru must teach esoteric topics to the
devoted student, please tell me what should be told. Pariksits
devotion is indicated by his own efforts, through the words I drink the
nectar.
Text 44
r-sta uvca,
ittha sma pa sa tu bdaryais,
tat-smritnanta-htkhilendriya,
kcchrt punar labdha-bahir-di anai,
pratyha ta bhgavatottamottama
Suta Gosvm said: O aunaka, greatest of saints and devotees,
when Mahrja Parkit inquired from ukadeva Gosvm in this
way, ukadeva Gosvm, immediately remembering subject matters
about Ka within the core of his heart, externally lost contact
with the actions of his senses. Thereafter, with great difficulty,
he revived his external sensory perception and began to speak to
Mahrja Parkit about ka-kath.
Visvanatha Cakravarti Thakura: Sukadeva regained external
Text 1
r-uka uvca,
sdhu pa mah-bhga,
tvay bhgavatottama,
yan ntanayasasya,
vann api kath muhu
rla ukadeva Gosvm said: O best of devotees, most fortunate
Parkit, you have inquired very nicely, for although constantly
hearing the pastimes of the Lord, you are perceiving His activities
to be newer and newer.
Visvanatha Cakravarti Thakura: This chapter describes a forest picnic,
Brahmas stealing the calves and cowherd boys, the bewilderment of
Brahma, and Kas manifesting identical boys and calves from His
own form.
Ka, whose portion of a portion causes the creation of universes and
the bewilderment of Brahma, showed Himself as the source of delight
to all Visnu forms, the cause of bewilderment to Baladeva, and the
source of all powers to Brahma. When Sukadeva addresses Pariksit as
the best of the devotees (bhagavatottama), the king inquires, How I
am the best among Kas devotees? Sukadeva answers, Because
you always taste the topics of Ka as fresh. Even if you have heard
them before, you perceive the pastimes of Lord Ka to be newer and
newer.
Text 2
satm aya sra-bht nisargo,
yad-artha-v-ruti-cetasm api,
prati-kaa navya-vad acyutasya yat,
striy vinm iva sdhu vrt
Paramahasas, devotees who have accepted the essence of life, are
attached to Ka in the core of their hearts, and He is the aim of
their lives. It is their nature to talk only of Ka at every moment,
as if such topics were newer and newer. They are attached to such
topics, just as materialists are attached to topics of women and sex.
Visvanatha Cakravarti Thakura: Sukadeva continues, This is natural
for those who are sara bhrtam, who accept the topics of Ka as the
essence and goal of their lives. Ka-katha is the center of their words,
hearing and thoughts because at every moment they thirst to taste the
astonishing names, form and qualities of Acyuta. As a lusty man is
attached to topics about women and sex, the sara bhrtam is intensely
attracted to topics about Ka.
Text 3
uvvahito rjann,
api guhya vadmi te,
bryu snigdhasya iyasya,
guravo guhyam apy uta
O King, kindly hear me with great attention. Although the activities
of the Supreme Lord are very confidential, no ordinary man
being able to understand them, I shall speak about them to you,
Text 4
tathgha-vadann mtyo,
rakitv vatsa-plakn,
sarit-pulinam nya,
bhagavn idam abravt
Then, after saving the boys and calves from the mouth of Aghsura,
who was death personified, Lord Ka, the Supreme Personality
of Godhead, brought them all to the bank of the river and spoke the
following words.
Text 5
aho tiramya pulina vayasy,
sva-keli-sampan mdulccha-blukam,
sphuat-saro-gandha-htli-patrika,
dhvani-pratidhvna-lasad-drumkulam
My dear friends, just see how this riverbank is extremely beautiful
because of its pleasing atmosphere. And just see how the blooming
lotuses are attracting bees and birds by their aroma. The humming
and chirping of the bees and birds is echoing throughout the
beautiful trees in the forest. Also, here the sands are clean and soft.
Therefore, this must be considered the best place for our sporting
and pastimes.
Visvanatha Cakravarti Thakura: Here Sri Ka describes a most
suitable place for a picnic. The riverbank was wide enough to
accommodate hundreds of cowherd boys. It had soft, clean sand, perfect
for sitting and eating. The Yamuna was full of blossoming lotuses,
whose sweet fragrance attracted bees and birds, whose humming
and chirping echoed in the forest. The thickly foliated trees provided
soothing shade from the scorching sun.
Text 6
atra bhoktavyam asmbhir,
divrha kudhrdit,
vats sampe pa ptv,
carantu anakais tam
I think we should take our lunch here, since we are already hungry
because the time is very late. Here the calves may drink water and
go slowly here and there and eat the grass.
Visvanatha Cakravarti Thakura: The sun had risen up high in the sky
(diva ruddham).
Text 7
tatheti pyayitvrbh,
vatsn rudhya dvale,
muktv ikyni bubhuju,
sama bhagavat mud
other boys are sitting at a distance with their backs or sides to Ka.
This pastime illustrates a Bhagavad-gita verse (13.14): sarvata
pi-pda tat, sarvato ki-iro-mukham, sarvata rutimal loke,
Everywhere are His hands and legs, His eyes, heads and faces, and
He has ears everywhere. In this way the Supersoul exists, pervading
everything.
Sahopavista means the cowherd boys sat with no spaces between
them. They sat in rows around Ka like the whorl of a lotus flower
surrounded by its petals.
Text 9
kecit pupair dalai kecit,
pallavair akurai phalai,
igbhis tvagbhir dadbhi ca,
bubhuju kta-bhjan
Among the cowherd boys, some placed their lunch on flowers,
some on leaves, fruits, or bunches of leaves, some actually in their
baskets, some on the bark of trees and some on rocks. This is what
the children imagined to be their plates as they ate their lunch.
Visvanatha Cakravarti Thakura: For fun each boy made his lunch plate
out of a different material such as flowers or leaves.
Text 10
sarve mitho darayanta,
sva-sva-bhojya-ruci pthak,
hasanto hsayanta c,
bhyavajahru sahevar
All the cowherd boys enjoyed their lunch with Ka, showing one
another the different tastes of the different varieties of preparations
they had brought from home. Tasting one anothers preparations,
they began to laugh and make one another laugh.
Visvanatha Cakravarti Thakura: The boys would taste a little of the
different items brought from their homes and then call out to their
friends: O sakha, Ka! Sridama! Subala! See how tasty my food is!
Ka and the boys would then taste one anothers food and laugh. This
is the meaning of rucim darsyantah.
Without being seen by anyone one clever boy stuffed some jasmine
flowers inside a samosa and said, O friends, please taste this nice
samosa! Believing his statement, a boy took the samosa and ate it.
When he started making faces due to the bitter taste, the giver laughed
and the receiver laughed too. Ca indicates that afterwards the giver
would get playfully beaten and run away.
Text 11
bibhrad veu jahara-paayo ga-vetre ca kake,
vme pau masa-kavala tat-phalny agulu,
tihan madhye sva-parisuhdo hsayan narmabhi svai,
svarge loke miati bubhuje yaja-bhug bla-keli
Ka is yaja-bhukthat is, He eats only offerings of yajabut
to exhibit His childhood pastimes, He now sat with His flute tucked
between His waist and His tight cloth on His right side and with His
horn bugle and cow-driving stick on His left. Holding in His hand
a very nice preparation of yogurt and rice, with pieces of suitable
fruit between His fingers, He sat like the whorl of a lotus flower,
looking forward toward all His friends, personally joking with them
and creating jubilant laughter among them as He ate. At that time,
the denizens of heaven were watching, struck with wonder at how
the Personality of Godhead, who eats only in yaja, was now eating
with His friends in the forest.
Visvanatha Cakravarti Thakura: This verse describes the outstanding
qualities of Ka eating with His friends. Ka sat with His flute
tucked between His waist and His tight cloth on His right side, and His
horn and cow-driving stick on His left. In His left hand Ka held a big
lump of yogurt rice. In between His fingers Ka held small pieces of
lemon and amla pickle to mix with the rice. Or the words can mean that
Ka held a lump of rice in His left hand, and then took small amounts
with His right hand in order to eat. The cowherd boys sat in a circle
facing Ka and chattered as they ate.
Ka addressed a buzzing bumblebee, O bee, why are you flying
near My face? Go to Madhumangala who is just before you and get a
drink. Madhumangala replied, Hey sakha! Do You want the bee to
bite me? Hey bee, are you not afraid of killing a brahmana? Another
boy exclaimed, Look at that band of wild monkeys! Though they are
hungry and watching us, the boys are eating peacefully. Hey monkeys!
Approach stealthily so they dont see you and then steal their food.
Kas sarva sankalpa sakti and lila-sakti then fulfilled His wish: O
Lord! If You want some obstacle during this lunch for some amusement,
then we will go and bring Brahma.
The celestial residents watched in astonishment at how Ka, who eats
only oblations of ghee purified by mantra and offered in sacrifice (yajna
bhuk), was now playing like an ordinary child (bala keli). Ka was
scolding or praising His friends, and giving and taking half-eaten food
with them in the forest.
Text 12
bhrataiva vatsa-peu,
bhujnev acyuttmasu,
vatss tv antar-vane dra,
vivius ta-lobhit
O Mahrja Parkit, while the cowherd boys, who knew nothing
within the core of their hearts but Ka, were thus engaged in
eating their lunch in the forest, the calves went far away, deep into
the forest, being allured by green grass.
Text 13
tn dv bhaya-santrastn,
ce ko sya bh-bhayam,
mitry n m viramate,
hneye vatsakn aham
When Ka saw that His friends the cowherd boys were
frightened, He, the fierce controller even of fear itself, said, just
to mitigate their fear, My dear friends, do not stop eating. I shall
bring your calves back to this spot by personally going after them
Myself.
Visvanatha Cakravarti Thakura: When Ka saw that the cowherd
boys were frightened over losing sight of their calves, He, who gives
fear to fear personified (asya bhibhayam), spoke affectionately, O
friends, do not stop eating (asanat). I shall go and personally bring your
calves back to this spot.
Text 14
ity uktvdri-dar-kuja,
gahvarev tma-vatsakn,
vicinvan bhagavn ka,
sapi-kavalo yayau
Let Me go and search for the calves, Ka said. Dont disturb
your enjoyment. Then, carrying His yogurt and rice in His hand,
the Supreme Personality of Godhead, Ka, immediately went
out to search for the calves of His friends. To please His friends, He
began searching in all the mountains, mountain caves, bushes and
narrow passages.
Visvanatha Cakravarti Thakura: Ka went out to search for the calves
while holding a lump of yogurt rice in His hand (sa pani kavala) to eat.
Text 15
ambhojanma-janis tad-antara-gato myrbhakasyeitur,
drau maju mahitvam anyad api tad-vatsn ito vatsapn,
ntvnyatra kurdvahntaradadht khe vasthito ya pur,
dvghsura-mokaa prabhavata prpta para vismayam
O Mahrja Parkit, Brahm, who resides in the higher planetary
system in the sky, had observed the activities of the most powerful
Ka in killing and delivering Aghsura, and he was astonished.
Now that same Brahm wanted to show some of his own power
and see the power of Ka, who was engaged in His childhood
pastimes, playing as if with ordinary cowherd boys. Therefore, in
Kas absence, Brahm took all the boys and calves to another
Text 17
kvpy advntar-vipine,
vatsn pl ca viva-vit,
sarva vidhi-kta ka,
sahasvajagma ha
When Ka was unable to find the calves and their caretakers,
the cowherd boys, anywhere in the forest, He could suddenly
understand that this was the work of Lord Brahm.
Visvanatha Cakravarti Thakura: This verse shows why Ka began
searching further. Though Ka is omniscient, He did not see the
calves in any fields nor did He see the boys on the banks of the Yamuna,
so He began searching for them. Did Ka understand the theft at the
time of stealing, after the theft or after looking for some time? Without
having to think, Ka understood immediately (sahasa) at the time of
the theft that Brahma had done it.
Text 18
tata ko muda kartu,
tan-mt ca kasya ca,
ubhayyitam tmna,
cakre viva-kd vara
Thereafter, just to create pleasure both for Brahm and for the
mothers of the calves and cowherd boys, Ka, the creator of the
entire cosmic manifestation, expanded Himself as calves and boys.
all-pervading.
Visvanatha Cakravarti Thakura: This is a more elaborate description of
the expanded forms of the calves and boys. It is in the singular because
it is describing the class (jati). The expanded cowherd boys had very
small bodies just like the original boys (yavat). They remembered their
previous activities and how they acted (viharadikam) in relation to their
parents. Ka is addressed as ajah unborn, but it also stands for ajanya,
an unfavorable portent to be feared (by Brahma). Ka is the original
form of all the forms (sarva svarupa), and He is the embodied form of
the statement sarvam visnumayam jagat, the whole universe is Visnu.
Text 20
svayam tmtma-govatsn,
prativrytma-vatsapai,
krann tma-vihrai ca,
sarvtm prviad vrajam
Now expanding Himself so as to appear as all the calves and
cowherd boys, all of them as they were, and at the same time
appear as their leader, Ka entered Vrajabh mi, the land of His
father, Nanda Mahrja, just as He usually did while enjoying their
company.
Visvanatha Cakravarti Thakura: Five verses describe how Ka
continued His usual program of enjoying pastimes in the morning, noon
and evening in the village exactly as before. How did Ka, the soul
of all (sarvatma), enter Vraja? He entered as svayam atma, as Himself
(the subject), and brought back the calves (the object), who were also
Himself (atma govatsan), along with the cowherd boys (the means),
who were Himself (atma vatsapaih), and played with other boys who
were Himself.
The boys would sit on the same bank of the river and eat, the calves
would herd in the green meadows, and Ka would wander from forest
to forest searching for the calves. In this way, one moment extended for
a whole year with Ka acting as everyone. Yet it was unnoticed by all.
Ka, the boys and their calves wandered everyday in Vraja enjoying
different pastimes untouched by the rain, wind or sun. By the power
of Kas acintya-sakti even Baladeva could not detect the difference.
After his illusion was ended, Brahma saw that same Ka with a stick
and a lump of yogurt rice in His hand. Brahma then offered prayers in
all humility.
Text 21
tat-tad-vatsn ptha ntv,
tat-tad-gohe niveya sa,
tat-tad-tmbhavad rajams,
tat-tat-sadma praviavn
O Mahrja Parkit, Ka, who had divided Himself as different
calves and also as different cowherd boys, entered different cow
sheds as the calves and then different homes as different boys.
Visvanatha Cakravarti Thakura: Ka, playing the role of each calf
and cowherd boy (tat tad atma), herded each calf into its respective cow
shed. In His expanded forms as Sridama, Sudama, Subala and other
boys, Ka entered their respective houses.
Text 22
tan-mtaro veu-rava-tvarotthit,
Text 23
tato nponmardana-majja-lepan,
lakra-rak-tilakandibhi,
sallita svcaritai praharayan,
sya gato yma-yamena mdhava
Thereafter, O Mahrja Parkit, as required according to the
scheduled round of His pastimes, Ka returned in the evening,
entered the house of each of the cowherd boys, and engaged
exactly like the former boys, thus enlivening their mothers with
transcendental pleasure. The mothers took care of the boys by
massaging them with oil, bathing them, smearing their bodies
with sandalwood pulp, decorating them with ornaments, chanting
protective mantras, decorating their bodies with tilaka and giving
them food. In this way, the mothers served Ka personally.
Visvanatha Cakravarti Thakura: According to the scheduled round
(yama yamena) of His pastimes, Ka returned in the evening, and
entered the house of each cowherd boy. The word Madhava refers to
Ka and His expansions as cowherd boys. The mothers took care of
the boys by massaging fragrant oil on their bodies (unmardana), bathing
them (majja), smearing their bodies with sandalwood pulp, ornamenting
them, chanting protective mantras, decorating their bodies with tilaka
and feeding them sumptuously.
Text 24
gvas tato goham upetya satvara,
hukra-ghoai parihta-sagatn,
offspring. But now that Ka had become their sons and calves, their
love for their sons and calves became equal to what they previously had
for Ka. Kas affection as a child toward the mothers was the same
as before, but from the commencement of the brahma-vimohana-lila,
Ka became their sons in actuality (mayaya vina). It may be objected
that Ka in the form of the cowherd boys should have had the same
affection for their mothers as their actual sons, since a previous verse
stated that Ka took up exactly the character, dress, form and age as
each cowherd boy.
Though Ka is the supreme independent controller, and everyone
from Brahma to even His personal expansions is dependent on Him, He
is dependent on prema and controlled by prema. Prema is not dependent
on Him. Ka cannot control or restrict prema.
Sridhara Swami says, This irregularity is difficult to prevent in Ka.
Such uncontrollable prema was in the hearts of the mothers towards
Ka in the form of their sons. Thus Ka in the form of their sons
forgot His powers as God. Since He assumed the role of their sons,
He remained dependent on them, like a commander next to the king.
One should not say that such dependence on love is a fault; rather it
is Kas ornament. As the living entitys dependence on maya is the
cause of his sorrow, so Kas dependence on prema is the cause of
ever-increasing bliss. This is the realization of the great devotees.
Text 26
vrajaukas sva-tokeu,
sneha-vally bdam anvaham,
anair nisma vavdhe,
yath ke tv aprvavat
Although the inhabitants of Vrajabhumi, the cowherd men and
cowherd women, previously had more affection for Ka than for
their own children, now, for one year, their affection for their own
sons continuously increased, for Ka had now become their sons.
There was no limit to the increment of their affection for their sons,
who were now Ka. Every day they found new inspiration for
loving their children as much as they loved Ka.
Visvanatha Cakravarti Thakura: Previously the Vrajavasis had more
love for Ka than for their own children. Now for one year the
affection of the mothers for their sons, who were actually Ka, grew
like a creeper more and more. Their affection for Ka became everincreasingly fresh. Here, the word Ka should be understood to be
repeated again, though it is mentioned only once in the verse.
Why did the mothers love for Ka increase even more? Because
Ka is the amsi, the original possessor of all power and beauty, and
His expansions as the cowherd boys are amsa in relation to His beauty
and other qualities. Therefore, the sentence could read as follows. As
much as they had love for Ka previously (yatha ke vavrdhe),
their love for their sons increased to that degree (sva tokesu vavrdhe).
But their love for Ka personally now increased even more (ke
tu apurvavat vavrdhe). Or the sentence can read: As much as their
love for their sons increased (yatha sva tokesu vavrdhe), so their love
for Ka increased even more (ke tu apurvavat vavrdhe). In this
interpretation the word Ka does not need repetition.
Text 27
ittham tmtmantmna,
vatsa-pla-miea sa,
playan vatsapo vara,
cikre vana-gohayo
In this way, Lord r Ka, having Himself become the cowherd
cows with sticks, but failing to check the cows, they felt simultaneously
ashamed and angry. With great difficulty they ran down the rough
path, but when they saw their sons with the calves they too were
overwhelmed with affection.
Text 33
tad-kaotprema-rasplutay,
jtnurg gata-manyavo rbhakn,
uduhya dorbhi parirabhya mrdhani,
ghrair avpu param muda te
At that time, all the thoughts of the cowherd men merged in the
mellow of paternal love, which was aroused by the sight of their
sons. Experiencing a great attraction, their anger completely
disappearing, they lifted their sons, embraced them in their arms
and enjoyed the highest pleasure by smelling their sons heads.
Visvanatha Cakravarti Thakura: O ignorant men! Why were the cows
drawn towards their calves? The elders wanted to scold the cows, but
by glancing at their children, they became filled with parental love,
vatsalya-prema. Experiencing the fifth stage of prema (anuragah)
the cowherd men relished intense attraction and pleasure, and thus
completely forgot their anger.
Text 34
tata pravayaso gops,
toklea-sunirvt,
kcchrc chanair apagats,
tad-anusmty-udarava
had stopped taking milk from their udders. Why did Balarama realize
this now, after seeing it for so many days, and why didnt the other
cowherd men even notice this? It was because they were all covered by
yogamaya from the day of the brahma-vimohana-lila. Therefore, even
though they saw the strange behavior of the cows, Baladeva, the gopis
and the gopas did not think to investigate it.
Baladeva is the elder brother of the cause of the universe, and His dear
friend, so Ka should not have deceived Him. Though Ka should
have revealed everything to Baladeva before this, He did not because
He did not want Balarama to suffer any separation from Sridama and
His other friends for the period of a year. Ka Himself did not suffer
from any separation because He was close to them in an expanded
form that searched for their calves. Balarama did not appear in any
expanded form during this pastime. Then, after a year passed, when the
Lord desired, yogamaya gradually withdrew her cover from Balarama.
It was done gradually so that Baladeva could take the viewpoint of the
devotee, and also to immerse Him in the ocean of the Lords power.
Text 36
kim etad adbhutam iva,
vsudeve khiltmani,
vrajasya stmanas tokev,
aprva prema vardhate
What is this wonderful phenomenon? The affection of all the
inhabitants of Vraja, including Me, toward these boys and calves is
increasing as never before, just like our affection for Lord Ka,
the Supersoul of all living entities.
Visvanatha Cakravarti Thakura: As yogamaya relaxed the first part
of her influence, Balarama thought about the wonders He was seeing:
It astonishes Me how the mothers have the same love for their sons
as they previously had for Ka? It was also amazing how Balarama
Himself was experiencing the same love He feels for Ka upon seeing
those
boys.
Text 37
keya v kuta yt,
daiv v nry utsur,
pryo mystu me bhartur,
nny me pi vimohin
Who is this mystic power, and where has she come from? Is she
a demigod or a demoness? She must be the illusory energy of My
master, Lord Ka, for who else can bewilder Me?
Visvanatha Cakravarti Thakura: As yogamaya removed the second
part of her influence, Balarama thought for a moment about this, and
invoked His power of omniscience to understand the cause of His
surprise. Balarama considered: It is definitely a display of mystic
power or maya. But what kind of maya and who caused it? Is it the
daivi-maya of the demigods like Brahma appearing as boys and calves
to test their ability to attract us to them? Are these boys not really
Sridama and others? Is it nari-maya created by the some sages, who are
testing their knowledge by assuming the forms of the boys and calves?
Is it some raksasi-maya employed by the demons like Kamsa, who
failing to kill us by their strength, have resorted to some trick to kill us
by disguising themselves as the boys and calves?
As the third portion of yogamaya dissolved, Balarama again considered:
The mystical change must have been caused by the yogamaya potency
of my master Ka. Though other potencies cannot bewilder Me, even
Text 42
ita ete tra kutraty,
man-my-mohitetare,
tvanta eva tatrbda,
kranto viun samam
A similar number of boys and calves have been playing with Ka
for one whole year, yet they are different from the ones illusioned by
my mystic potency. Who are they? Where did they come from?
Visvanatha Cakravarti Thakura: The doubts that arose in Brahma after
seeing this are described in two verses (41-42). Lord Brahma thought:
Where have all these boys and calves come from? Are these the ones
bewildered by my maya? Or are they different boys and calves brought
by Ka?
Brahma pointed with his forefinger as he thought, Just a short distance
from here the boys and calves are playing with Ka in the forest of
Gokula. They are different from the ones I put to sleep by my mystic
power. Where did these come from and who are they?
Text 43
evam eteu bhedeu,
cira dhytv sa tma-bh,
saty ke katare neti,
jtu nee kathacana
Thus Lord Brahm, thinking and thinking for a long time, tried
to distinguish between those two sets of boys, who were each
separately existing. He tried to understand who was real and who
was not real, but he couldnt understand at all.
Visvanatha Cakravarti Thakura: In this way Brahma was thinking and
against the Lord. Brahma was not bewildered by his own energy, which
is the external meaning of the words svaya mayaya.
Vimohitah here indicates that Brahma was bewildered in a special way
(vi:visesena mohitah). The reason for this extreme bewilderment was
Brahmas great offense in attempting to use his powers to mystify the
Lord. One should not think that Brahma was bewildered by his own
maya, because maya does not have the power to bewilder its shelter. A
later verse gives an example to illustrate this.
Text 45
tamy tamovan naihra,
khadyotrcir ivhani,mahattara-myaiya,
nihanty tmani yujata
As the darkness of snow on a dark night and the light of a
glowworm in the light of day have no value, the mystic power of an
inferior person who tries to use it against a person of great power is
unable to accomplish anything; instead, the power of that inferior
person is diminished.
Visvanatha Cakravarti Thakura: No type of mystic power can cover
Ka, who is the controller of mahamaya. Rather, such an attempt
shows the insignificance of the person displaying his mystic power
before the Lord. This verse cites two examples to show this.
In the dense darkness of night, the darkness produced by snow has no
meaning. Similarly, Brahmas maya could not cover the Lord, but rather
Brahma became insignificant in the presence of Kas mystic power.
As the example of snow only attributes a little causality to Brahma,
another more satisfying example is given. A firefly appears very
important at night, but in the daytime its glow has no value. Similarly,
Brahma can show his power in some places, but his power became
condemned when he tried to spread it over the Lord. When one tries to
defeat a superior power, ones own inferior power becomes destroyed.
Text 46
tvat sarve vatsa-pl,
payato jasya tat-kat,
vyadyanta ghana-ym,
pta-kaueya-vsasa
Then, while Lord Brahm looked on, all the calves and the boys
tending them immediately appeared to have complexions the color
of bluish rainclouds and to be dressed in yellow silken garments.
Visvanatha Cakravarti Thakura; (Verses 46-48) While Brahma was
contemplating these matters, he saw all the calves and cowherd boys
(vatsa palah), but they gave no heed to him. They said, O Brahma,
the unborn (aja) one, resident of Satyaloka. Verily (satya), you are a
goat! [The word aja also means goat.] You create the universe by your
intelligence. Now you want to bewilder us with your maya. You have no
idea at all who we are. Now we will show you! Look! Though we are
all the calves grazing on Vrndavanas grass, and all the cowherd boys
herding those calves, our real form is only one form.
Being endowed with spiritual vision, Brahma was able to see
(vyadrsyantah) that all the calves and cowherd boys had immediately
transformed into visnu-murtis with four arms, having bluish
complexions and wearing yellow garments. All the boys chests
were marked with the line of Laksmi (Srivatsa). They had armbands
(angada) on their upper arms, and Kaustubha jewels (ratna) on their
necks. Their hands were ornamented with golden bracelets and their
feet with bangles.
Texts 4748
catur-bhuj akha-cakra,
gad-rjva-paya,
kirina kualino,
hrio vana-mlina,
rvatsgada-do-ratna,
kambu-kakaa-paya,
npurai kaakair bht,
kai-strgulyakai
All those personalities had four arms, holding conchshell, disc,
mace and lotus flower in Their hands. They wore helmets on Their
heads, earrings on Their ears and garlands of forest flowers around
Their necks. On the upper portion of the right side of Their chests
was the emblem of the goddess of fortune. Furthermore, They wore
armlets on Their arms, the Kaustubha gem around Their necks,
which were marked with three lines like a conchshell, and bracelets
on Their wrists. With bangles on Their ankles, ornaments on Their
feet, and sacred belts around Their waists, They all appeared very
beautiful.
Text 49
ghri-mastakam prs,
tulas-nava-dmabhi,
komalai sarva-gtreu,
bhri-puyavad-arpitai
Every part of Their bodies, from Their feet to the top of Their
heads, was fully decorated with fresh, tender garlands of tulas
leaves offered by devotees engaged in worshiping the Lord by the
greatest pious activities, namely hearing and chanting.
Visvanatha Cakravarti Thakura: The phrase bhuri punyavad arpitaih
means worshiping the Supreme Lord by hearing, chanting and
remembering.
Text 50
candrik-viada-smerai,
srupga-vkitai,
svakrthnm iva raja,
sattvbhy sra-plak
Those Viu forms, by Their pure smiling, which resembled the
increasing light of the moon, and by the sidelong glances of Their
reddish eyes, created and protected the desires of Their own
devotees, as if by the modes of passion and goodness.
Visvanatha Cakravarti Thakura: The brightness of the smiles of those
Visnu forms made the moonlight lament. With the sidelong glances
of Their reddish eyes they created and maintained the desires of their
devotees. The phrase (raja-sattvabhyam) means the Visnu forms
distributed mercy with the reddish (rajas) tint of their lotus eyes and the
white (sattva) of their smiles.
Text 51
tmdi-stamba-paryantair,
mrtimadbhi carcarai,
ntya-gtdy-anekrhai,
pthak pthag upsit
All beings, both moving and nonmoving, from the four-headed
Lord Brahm down to the most insignificant living entity, had
taken forms and were differently worshiping those viu-m rtis,
according to their respective capacities, with various means of
worship, such as dancing and singing.
Visvanatha Cakravarti Thakura: Brahma saw that all beings from the
four-headed Brahma down to the grass were worshiping those visnumurtis with various means of worship, such as singing and dancing.
Text 52
aimdyair mahimabhir,
ajdybhir vibhtibhi,
catur-viatibhis tattvai,
part mahad-dibhi
All the viu-murtis were surrounded by the opulences, headed by
aim-siddhi; by the mystic potencies, headed by Aj; and by the
twenty-four elements for the creation of the material world, headed
by the mahat-tattva.
Visvanatha Cakravarti Thakura: All the visnu-murtis were surrounded
by opulences, headed by the eight mystic siddhis, and by the twenty
four elements of creation starting with the mahat-tattva. In this
enumeration of the twenty four elements, a distinction is made between
mahat-tattva, which is the twenty-third element, and sutra-tattva (a
state where the three modes are slightly manifested), which becomes the
twenty third element instead of mahat-tattva. Tattvaih means causes for
creation of the material world.
Text 53
kla-svabhva-saskra,
kma-karma-gudibhi,
sva-mahi-dhvasta-mahibhir,
mrtimadbhir upsit
Then Lord Brahm saw that kla (the time factor), svabhva (ones
own nature by association), saskra (reformation), kma (desire),
karma (fruitive activity) and the guas (the three modes of material
nature), their own independence being completely subordinate
to the potency of the Lord, had all taken forms and were also
worshiping those viu-m rtis.
Visvanatha Cakravarti Thakura: The visnu-murtis were being
worshiped by time (kala) and its assistants: ones own nature
(svabhava), reformation (samskara), desire (kama), fruitive activity
(karma) and the three modes of material nature (gunas). Their own
independence, however, was completely subordinate to the potency of
the Lord (sva mahi dhvasta mahibhih). Time sets the three modes of
nature in motion. Svabhava is ones natural state formed by associating
with the three modes of material nature. Samskara is that which brings
remembrance or revelation.
Text 54
satya-jnnantnanda,
mtraika-rasa-mrtaya,
aspa-bhri-mhtmy,
api hy upaniad-dm
The viu-mrtis all had eternal, unlimited forms, full of knowledge
and bliss and existing beyond the influence of time. Their great
glory was not even to be touched by the jns engaged in studying
the Upaniads.
Visvanatha Cakravarti Thakura: One should not think that all these
forms were just a creation of the Lords illusory energy. The boys and
calves were all transformed into visnu-murtis or Visnu forms made of
infinite truth, infinite knowledge and infinite bliss. Or the meaning can
be: the calves and boys were the personification of the Vedic statement:
satya jnam nanda brahmeti, nanda brahmano rpam,
Brahman is the Absolute Truth and complete bliss. Brahman is the
form of bliss. (Taittitreya Upanisad 2.1.3)
One may object that Vedantists never say that Brahman has many forms
and variations. But this verse states that the followers of the Upanisads
(upanisad drsam), however, cannot understand the varieties manifested
by Brahman due to their lack of devotion, nor can they even touch the
glory of these visnu-murtis. This proves that Brahman and Paramatma
can actually be understood only through devotion as confirmed by
Ka in Srimad Bhagavatam (11.14.21): bhaktyaham ekaya grahyah,
I am obtainable only by devotion. Sri Ka says in the Bhagavadgita (18.55): bhaktya mam abhijanati yavan yas casmi tattvatah, I am
known as I am only by devotion.
The Muaka Upaniad (3.2.3) says: na caksusa pasyati rupam
asya, yam evaia vute tena labhyas, tasyaia tm vivute tan
svm, The Lords form cannot be seen by material eyes. The Lord is
attainable by one whom the Lord favors. To such a person He manifests
His own form.
In the vetvatara Upaniad (3.8), the Supreme is described as ditya-
stimitaik-daendriya,
tad-dhmnbhd ajas t,
pr-devy-antva putrik
Then, by the power of the effulgence of those viu-mrrtis, Lord
Brahm, his eleven senses jolted by astonishment and stunned by
transcendental bliss, became silent, just like a childs clay doll in the
presence of the village deity.
Visvanatha Cakravarti Thakura: By the influence of those visnu-murtis,
Brahmas eleven senses became jolted by astonishment and stunned
by transcendental bliss. The word uddhrta is sometimes substituted for
udvrtya. Overwhelmed by the effulgence of those visnu-murtis, Brahma
fell silent and could not do or say anything, just like a childs clay doll
in the presence of the village deity.
Text 57
itree tarkye nija-mahimani sva-pramitike,
paratrjto tan-nirasana-mukha-brahmaka-mitau,
ane pi drau kim idam iti v muhyati sati,
cacchdjo jtv sapadi paramo j-javanikm
The Supreme Brahman is beyond mental speculation, He is selfmanifest, existing in His own bliss, and He is beyond the material
energy. He is known by the crest jewels of the Vedas by refutation of
irrelevant knowledge. Thus in relation to that Supreme Brahman,
the Personality of Godhead, whose glory had been shown by the
manifestation of all the four-armed forms of Viu, Lord Brahm,
the lord of Sarasvat, was mystified. What is this? he thought,
and then he was not even able to see. Lord Ka, understanding
seasons.
Visvanatha Cakravarti Thakura: Then Ka showed Brahma the
wealth of His sweetness. Brahma immediately saw Vrndavana before
him. It was filled with trees, which were nourishing all the living
entities, and equally pleasing in all seasons.
Text 60
yatra naisarga-durvair,
sahsan n-mgdaya,
mitrvjitvsa,
druta-ru-tarakdikam
Vndvana is the transcendental abode of the Lord where there is
no hunger, anger or thirst. Though naturally inimical, both human
beings and fierce animals live there together in transcendental
friendship.
Visvanatha Cakravarti Thakura: This verse further describes the
sweetness of Vrndavana, wherein tigers and men, though naturally
inimical (naisarga durvairah), live together as friends. Because
Vrndavana is Kas residence (ajita avasa) anger, greed and other
undesirable things (anarthas) have gone from there (drutah).
Text 61
tatrodvahat paupa-vaa-iutva-nya,
brahmdvaya param anantam agdha-bodham,
vatsn sakhn iva pur parito vicinvad,
eka sa-pi-kavala paramehy acaa
Thus in the first verse of the next chapter containing Brahmas prayers,
there is no mention of Ka searching for the calves and boys. Because
of yogamayas covering the four-handed forms coming from Himself,
Ka is described in this verse as (ekam) alone, all by Himself. Ka
performs unlimited pastimes to please His pure devotees; therefore here
He appeared sweetly with a lump of yogurt rice in His hand. For less
qualified persons Ka shows His formless aspect. Then yogamaya
covers the sweetness of Kas transcendental form, qualities,
pastimes, abode and associates, and leaves only the revelation of
Kas formless feature. Though there is an extreme difference in the
realization of Brahman and Bhagavan, there is no contradiction in the
scriptures describing these features of the one Absolute Truth.
Some will claim that the phrase sisutva-natyam, means putting on the
dress of a cowherd boy, therefore, the cowherd boy form is not the
eternal form (svarupa) of Brahman, but simply a temporary form that
illustrates the Lords power to bewilder a living entity such as Brahma.
Furthermore, the Lord only accepted the form of a cowherd boy as a
convenient object of praise for Brahma to offer his prayers as described
in Chapter Fourteen verse one: naumya te bhra-vapue, I praise the
most worshipable one, who has a body the color of a dark rain cloud.
But this is not in agreement with Sridhara Swamis opinion, because
the subject of prayers should never be an unreal thing. Indeed, the
transcendental form of Ka holding a lump of yogurt rice in His hand
exists eternally.
Text 62
dv tvarea nija-dhoraato vatrya,
pthvy vapu kanaka-daam ivbhiptya,
spv catur-mukua-koibhir aghri-yugma,
natv mud-aru-sujalair aktbhiekam
After seeing this, Lord Brahm hastily got down from his swan
carrier, fell down like a golden rod and touched the lotus feet of
Lord Ka with the tips of the four crowns on his heads. Offering
his obeisances, he bathed the feet of Ka with the water of his
tears of joy.
Visvanatha Cakravarti Thakura: When Lord Brahma understood that
the Absolute Truth, Parabrahman, the root cause of everything, was
standing before him in His human form as a cowherd boy of Vraja, he
quickly jumped off the back of his swan carrier (nija dhorantah) and
fell to the earth. There is a famous saying that demigods never touch
the earth. Brahmas breaking this rule indicates that he gave up his
prestige as a demigod. Because Brahmas four heads were facing in
four directions, to touch the Lords feet, he had to fall on the ground
and raise himself again and again. He bathed Kas lotus feet (akrta
abhisekam) with a profuse outpouring of tears. The prefix su in the
word sujalaih, which means water, indicates that Brahmas tears were
purified. Therefore, Brahmas crying was a form of bhakty-anubhava, a
transformation of transcendental ecstatic love.
Text 63
utthyotthya kasya,
cirasya pdayo patan,
ste mahitva prg-da,
smtv smtv puna puna
Rising and falling again and again at the lotus feet of Lord Ka
for a long time, Lord Brahm remembered over and over the
Lords greatness he had just seen.
Visvanatha Cakravarti Thakura: After paying obeisances many times,
Brahma remained on the ground at Kas feet for a long time due to
being overwhelmed by intense bliss. This verse is in the present tense
because Sukadeva was directly experiencing the pastime.
Text 64
anair athotthya vimjya locane,
mukundam udvkya vinamra-kandhara,
ktjali prarayavn samhita,
sa-vepathur gadgadayailatelay
Then, rising very gradually and wiping his two eyes, Lord Brahm
looked up at Mukunda. Lord Brahm, his head bent low, his mind
concentrated and his body trembling, very humbly began, with
faltering words, to offer praises to Lord Ka.
Visvanatha Cakravarti Thakura: This verse mentions that Brahma
saw the Lord with only two eyes, because all eight of his eyes were
brimming with tears. The word locane indicates that with his two hands
Brahma wiped the two eyes on each of his four faces. Brahma praised
Lord Ka with a choked up voice. The word ailata in the phrase
gadgadayailatelaya comes from aitta which means to praise. La has
been added to the word aitta to imitate the sound of Brahmas choked
voice. The word gadgadaya means faltering voice.
Text 1
r-brahmovca,
naumya te bhra-vapue taid-ambarya,
gujvatasa-paripiccha-lasan-mukhya,
vanya-sraje kavala-vetra-via-veu,
lakma-riye mdu-pade paupgajya
Lord Brahm said: My dear Lord, You are the only worshipable
Lord, the Supreme Personality of Godhead, and therefore I offer
my humble obeisances and prayers just to please You. O son of the
king of the cowherds, Your transcendental body is dark blue like a
new cloud, Your garment is brilliant like lightning, and the beauty
of Your face is enhanced by Your guj earrings and the peacock
feather on Your head. Wearing garlands of various forest flowers
and leaves, and equipped with a herding stick, a buffalo horn and a
flute, You stand beautifully with a morsel of food in Your hand.
Visvanatha Cakravarti Thakura: This chapter relates how Brahma,
though maintaining a mood of reverence, immersed himself in the
great ocean of Kas sweetness. After praising Sri Ka with great
devotion mixed with knowledge, Brahma asks some questions.
I am not afraid if the real devotees, who are relishing great bliss by
collecting loads of jewels, mock my stance of selling jewels (offering a
few jewels). Meditating with determination solely upon the lotus feet of
my guru, my heart desires to cross the ocean of Brahmas prayers.
Now Brahma has directly realized that Nandanandana is the source
of all forms of eternity, knowledge and bliss. Having attained firm
devotion at the lotus feet of Ka, Brahma profusely praises the Lord.
Brahma said, My dear Vasudeva! You are the source of countless
forms, and are the only worshipable (idya) Lord. You are glorified by
everyone in the universe from me down to the grass. In order to attain
You, I offer these praises unto You.
Or, simply to please You, I glorify You in verse. Your transcendental
body, dark blue like a fresh rain cloud, is wrapped in a garment more
brilliant than lightning.
Brahmas words describing Ka suggest two things: the earth gets
relief from the scorching heat of summer through the cloud of Kas
rain. And the cataka bird-like devotees sustain their lives with the
mercy pouring from the rain cloud of Ka.
Brahma continues, Gunja berry earrings accent the beauty of Your
face, flowers adorn Your hair, and a peacock feather rests atop Your
head. Brahmas description reveals the superiority of the lowly
gunja berries of Vraja to the precious jewels of Vaikuntha. The forest
garland of wild flowers and leaves around Kas neck is superior to
those made of the parijata flowers from Svargaloka. By mentioning
the morsel of yogurt rice in Kas hand, His stick and horn, Brahma
indicates the superiority of Kas cowherd boy form over all others. In
mentioning Kas soft feet (mrdu pade), Brahma indicates that those
wandering in the forest of Vrndavana become filled with ecstasy upon
seeing Kas footprints. By stating that Ka is the son of a cowherd
man (pasupa anga jaya), Brahma shows the superior fortune of Nanda
over Vasudeva.
Text 2
asypi deva vapuo mad-anugrahasya,
svecch-mayasya na tu bhta-mayasya ko pi,
nee mahi tv avasitu manasntarea,
skt tavaiva kim uttma-sukhnubhte
My dear Lord, neither I nor anyone else can estimate the potency
of this transcendental body of Yours, which has shown such
mercy to me and which appears just to fulfill the desires of Your
pure devotees. Although my mind is completely withdrawn from
material affairs, I cannot understand Your personal form. How,
then, could I possibly understand the happiness You experience
within Yourself?
Visvanatha Cakravarti Thakura: Hearing Brahmas praises, Ka may
object: Listen Lord Brahma! You are the master of all powers in this
universe, while I am but the son of a cowherd man in the forest. You are
an ancient and exalted personality, and I am but a small boy. You are
knowledgeable of all the Vedas, and endowed with the most exemplary
conduct. But I am an ignorant keeper of cows, and so unaware of proper
conduct that I run around with some yogurt rice in My hand. You are
the supreme lord, full of bliss, and the controller of all illusion. But I am
bewildered by your illusion, and wander about the forest grieving over
lost calves. Thus I am not qualified for your praise.
Fearing such objections from Ka, Brahma spoke this verse, repenting
for having offended Ka due to his ignorance. I cannot estimate
(avasitum) the greatness of Your transcendental body, engaging in
childish play, what to speak of Your pastimes of youth (kaisora). If
I cannot understand the potency of Your transcendental body, then
how could I possibly understand the happiness You experience within
Yourself by herding the calves. I cannot comprehend the happiness Your
cowherd friends feel, what to speak of the happiness You experience by
directly playing with them. If a person with a controlled mind cannot
understand that happiness, what can be said of those with uncontrolled
minds?
In this way Brahma expressed five levels of ignorance. Brahma
described Kas body in this way to prove that the Supreme Lord
cannot be understood by yoga, austerity or sastric study. Ka is
understood only by mercy.
grasp the meaning of the subjects heard. In this way, the pure devotees
conquer You, although You are otherwise unconquerable by anyone
within the three worlds.
You are not conquered by those who attain liberation through jnana.
Indeed, to attain liberation from the cycle of repeated birth and death
merely by hearing about You is astonishing. By knowledge of Brahman,
which is but one aspect of the Absolute Truth, jnanis cross the ocean of
birth and death. That is the meaning of the Sruti statement, Freedom is
possible only by understanding Brahman.
Text 4
reya-sti bhaktim udasya te vibho,
kliyanti ye kevala-bodha-labdhaye,
tem asau kleala eva iyate,
nnyad yath sthla-tuvaghtinm
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.
Visvanatha Cakravarti Thakura: One can achieve success by
performing any one of the methods of bhakti such as hearing and
chanting. The Nrsimha Purana confirms this, Since one can easily
attain the original Personality of Godhead by worshiping Him with
devotion using leaves, flowers, fruits and water, which are freely
available, why does one need to endeavor for liberation separately?
Though this is true, those who reject bhakti and pursue the path of
Text 7
gutmanas te pi gun vimtu,
hitvatnasya ka ire sya,
Brahma then identifies his low qualities. I haven taken birth in the
mode of passion (rajobhuvah), and I foolishly think that I am separate
from You.
Brahma explains his identity as a controller: With great pride I think
I am Your son (arising from Your navel), but I am blind (andha) in
all eight eyes. But my pride will be destroyed when the moon of Your
mercy shines upon me.
How will forgiveness manifest? Ka considers: This Brahma (eso)
is worthy of My mercy, because though he shows himself as the master
elsewhere, towards Me he is a servant (nathavan). Or the meaning
can be: Out of foolishness, Brahma made a show of independence in
front of Me, but in truth Brahma is controlled (nathavan) because of
dependence on My energy. Therefore I should show him mercy.
Text 11
kvha tamo-mahad-aha-kha-cargni-vr-bh,
saveita-ghaa-sapta-vitasti-kya,
kvedg-vidhvigaita-paru-cary,
vtdhva-roma-vivarasya ca te mahitvam
What am I, a small creature measuring seven spans of my own
hand? I am enclosed in a potlike universe composed of material
nature, the total material energy, false ego, ether, air, water and
earth. And what is Your glory? Unlimited universes pass through
the pores of Your body just as particles of dust pass through the
openings of a screened window.
Visvanatha Cakravarti Thakura: Brahma said, Though You create the
universe, You are not proud. In comparison with that, what powers do
I have to be proud of? Your universal form is surrounded by prakrti
(tamas), mahat tattva, ahankara (aham), ether (kham), air, fire, water
(vah) and earth (bhuh). All the planets from Patala to Satyaloka
are situated within that form of Yours. In that expanse, where am I,
measuring only seven spans of my own hand? Countless universes pass
through the pores of Your skin just as particles of dust pass through the
holes of a window screen. Who can possibly measure that greatness?
Here Brahma equates Mahavisnu, the creator of mahat-tattva, with
Ka, and shows that in comparison to Ka, he is like a small bird
compared to Garuda.
Text 12
utkepaa garbha-gatasya pdayo,
ki kalpate mtur adhokajgase,
kim asti-nsti-vyapadea-bhita,
tavsti kuke kiyad apy ananta
O Lord Adhokaja, does a mother take offense when the child
within her womb kicks with his legs? And is there anything in
existencewhether designated by various philosophers as real or as
unrealthat is actually outside Your abdomen?
Visvanatha Cakravarti Thakura: In this verse Brahma equates Ka
with Garbhodakasayi Visnu, saying, As You are mother to the
universe, You are also mother to me. Therefore You should forgive my
offenses. When the child in the womb kicks the mother, the mother does
not take offense. Whether philosophers prove that the universe is true
or false, the fact is that it exists within Your belly. I am also within You,
just like Your son. Therefore You should forgive my offense.
This is similar to the Bhagavad-gita verse (9.17): pitham asya jagato
mt dht pitmaha, I am the father, mother, grandfather and support
of this universe.
Text 13
jagat-trayntodadhi-samplavode,
nryaasyodara-nbhi-nlt,
vinirgato jas tv iti v na vai m,
kintv vara tvan na vinirgato smi
My dear Lord, it is said that when the three planetary systems
are merged into the water at the time of dissolution, Your plenary
portion, Nryaa, lies down on the water, gradually a lotus flower
grows from His navel, and Brahm takes birth upon that lotus
flower. Certainly, these words are not false. Thus am I not born
from You?
Visvanatha Cakravarti Thakura: The son also comes out of the womb
eventually. That is explained in this verse. Brahma said, It is stated
that at the time of dissolution, the three planetary systems are merged
into the water. Gradually a lotus flower grows from the navel of
Garbhodakasayi Visnu, and Brahma appears upon that lotus flower.
Others may or may not come from You, but certainly I am born from
You.
Text 14
nryaas tva na hi sarva-dehinm,
tmsy adhkhila-loka-sk,
nryao ga nara-bh-jalyant,
tac cpi satya na tavaiva my
Are You not the original Nryaa, O supreme controller, since
You are the Soul of every embodied being and the eternal witness
of all created realms? Indeed, Lord Nryaa is Your expansion,
and He is called Nryaa because He is the generating source of
the primeval water of the universe. He is real, not a product of Your
illusory My.
Visvanatha Cakravarti Thakura: Anticipating that Ka might say,
It is true that you are the son of Narayana. But then who am I, O
Brahma? Brahma answers in this verse: Are You not Narayana, the
supreme controller (adhisa) of everything? The Bhagavad-gita states,
I pervade everything by one fragment of My energy.
Brahma: As the Supersoul of all living entities You observe all action.
Narayana is merely a portion of You.
Ka: But I am called Ka because I am dark in color and live
in Vrndavana. Visnu is called Narayana because He lies in the water
(nara). How can I be Narayana?
Brahma: The word nara means water but it also means living entity
and ayana means shelter. The Lord who dwells in the water is one of
Your expansions. Therefore I have appeared from Your womb. Just
as the Vasudeva form and Your youthful form as Ka are spiritual
not material, so this form of Narayana is also spiritual, existing at all
times and places in the state of suddha-sattva (pure goodness), beyond
the touch of matter. Your forms such as Matsya are also of the same
category.
Text 15
tac cej jala-stha tava saj jagad-vapu,
ki me na da bhagavas tadaiva,
ki v su-da hdi me tadaiva,
ki no sapady eva punar vyadari
universe and that within the Lords belly are exactly the same, the one
within His belly must be one created by the illusion of the Lord. Just
as the universe within Your belly became visible, the external universe
also remained visible when You showed the universal form to Your
mother. Was the universe exhibited within Your belly a reflection of the
external universe? How can that be?
The universe was there along with You. Can a reflection of a mirror be
seen in a mirror? As the universe visible within Your belly contained
You, so the external universe also contained You. Because there was
not even a trace of difference between the two universes, the universe
within Your belly could not exist without the work of maya. Taking
Your mothers realization and mine as proof, I conclude that I exist
within You by Your yogamaya potency. Therefore, I pray that You will
please forgive me for my offense, as a mother forgives her child who
kicks her while residing in the womb.
Text 18
adyaiva tvad te sya ki mama na te mytvam daritam,
eko si prathama tato vraja-suhd-vats samast api,
tvanto si catur-bhujs tad akhilai ska mayopsits,
tvanty eva jaganty abhs tad amita brahmdvaya iyate
Have You not shown me today that both You Yourself and everything
within this creation are manifestations of Your inconceivable potency?
First You appeared alone, and then You manifested Yourself as all of
Vndvanas calves and cowherd boys, Your friends. Next You appeared
as an equal number of four-handed Viu forms, who were worshiped
by all living beings, including me, and after that You appeared as an
equal number of complete universes. Finally, You have now returned
to Your unlimited form as the Supreme Absolute Truth, one without a
second.
Ka: Very well then, because there is no one else like Me, I
am therefore the original Supreme Personality of Godhead. Still,
many people think I am simply a transformation of transcendental
knowledge.
Brahm: You are not a transformation of transcendental knowledge
(mukta updhita). The Gopla-tpan Upaniad (2.24) states:
vidyvidybhy bhinna, The Supreme Personality of Godhead is
beyond both knowledge and ignorance. This is so because You are
beyond all limiting designations. In the ruti-stra it is said: amta
vata brahma, The Supreme Personality of Godhead is eternal. He
is far beyond any limiting designation. In this passage the word amta
may also be interpreted to mean He who never dies.
Text 24
eva-vidha tv sakaltmanm api,
svtmnam tmtmatay vicakate,
gurv-arka-labdhopaniat-sucaku,
ye te tarantva bhavntmbudhim
Those who have received the clear vision of knowledge from the
sunlike spiritual master can see You in this way, as the very Soul of
all souls, the Supersoul of everyones own self. Thus understanding
Your original personality, they are able to cross over the ocean of
illusory material existence.
Visvanatha Cakravarti Thakura: The gist of this verse is: Even the
worshipers of Your feature as the impersonal Brahman can, if they
get the good fortune of devotion to Your personal form as Paramatma
(tmtmatay), develop faith in You and attain the status of santabhaktas, devotees in the rasa of neutrality or passive adoration.
Brahm prayed, With devotion they see Ka as the Supersoul, who
has a charming, handsome personal form that delights the eyes, mind
and heart. They realize that Ka has all the qualities (evam-vidham)
described in the previous verses, and that He is the Supersoul present
in all living entities (sakaltmnam). This is also described in Bhaktirasmta-sindhu: paramtmatay ke, jt nt ratir mat, By
understanding that Sri Ka is the Supersoul, one attains the neutral
stage of devotional service (santa-rati).
The question may be asked: How does this take place?
Brahm answers, The spiritual master is like the sun. By studying the
Upanisads under him and obtaining his mercy, one attains the proper
vision to see Ka as Paramatma, and the knowledge to cross over the
ocean of illusions known as material existence.
Text 25
tmnam evtmatayvijnat,
tenaiva jta nikhila prapacitam,
jnena bhyo pi ca tat pralyate,
rajjvm aher bhoga-bhavbhavau yath
A person who mistakes a rope for a snake becomes fearful, but
he then gives up his fear upon realizing that the so-called snake
does not exist. Similarly, for those who fail to recognize You as the
Supreme Soul of all souls, the expansive illusory material existence
arises, but knowledge of You at once causes it to subside.
Visvanatha Cakravarti Thakura: Do they cross the ocean of maya
or not? Why do you say as if (iva) they transcend it? Why did the
previous verse say that the material world is false or unreal (anrta)?
Verses 24-25 describe the vivarta-vda theory of the impersonalists,
who claim that the material world is unreal and the act of transcending
the material world is also unreal or false. That is why the word as
O unlimited Lord, the saintly devotees seek You out within their
own bodies by rejecting everything separate from You. Indeed, how
can discriminating persons appreciate the real nature of a rope
lying before them until they refute the illusion that it is a snake.
Visvanatha Cakravarti Thakura: Brahma prayed, The jnanis think
that Your form is an attribute of maya. Your saintly devotees (santah),
however, seek out the pure form of the living entity (jiva) free from
the covering of maya. By rejecting that which is material, not spiritual
(atat), they seek out the jiva who takes birth among countless species
(ananta bhavam) in various bodies (antarbhave). To reject everything
material, one must first reject the false conception that I am the
material body.
Next, the procedure is mentioned. Brahma continued, How can one
appreciate the real nature of a rope lying before him until he refutes the
illusion that it is a snake? In the Vedas it is said asagoya purua,
The soul has nothing to do with this body. Thus the jiva has no bodily
suffering. But due to ignorance the jiva identifies with this body and
thus experiences various miseries. Without rejecting everything related
to the body, can one realize his spiritual identity just by cultivating
transcendental knowledge? No, one cannot know the soul without
rejecting all attachments to the material body.
Text 29
athpi te deva padmbuja-dvaya,
prasda-lenughta eva hi,
jnti tattva bhagavan-mahimno,
na cnya eko pi cira vicinvan
My Lord, if one is favored by even a slight trace of the mercy
Text 32
aho bhgyam aho bhgya,
nanda-gopa-vrajaukasm,
yan-mitra paramnanda,
pra brahma santanam
How greatly fortunate are Nanda Mahrja, the cowherd men
and all the other inhabitants of Vrajabhumi! There is no limit
to their good fortune, because the Absolute Truth, the source of
transcendental bliss, the eternal Supreme Brahman, has become
their friend.
Visvanatha Cakravarti Thakura: After praising the ragatmika vatsalyaprema (deep spontaneous parental affection) of the Vrajavasis, Brahma
glorified those with ragatmika sakhya-prema (mitram), and all those
relishing intimate relationships with the Lord. The neuter case is used
instead of the masculine case as a matter of traditional usage.
The word anandam indicates Brahman as described in the Bhadrayaka Upaniad (3.9.34): satyam vijnam nanda brahma: The
supreme reality is divine knowledge and bliss. The word parama is
used with it to indicate that Ka is the basis of Brahman. The word
purnam indicates that Sri Ka is distinct from the avatara forms who
are also Brahma svarupa.
Ka is the friend (mitra), but not a temporary friend. Ka is the
eternal friend (sanatana) of Sridama and others (yat). From this
eternal friendship it is also understood that Sridama and others are also
eternal. If I make a statement He is an excellent brahmana because
his brahminical qualities are excellent, then the persons excellence
is also understood. Similarly in speaking of the eternality of Kas
friendship, the friends are also understood to be eternal. This must be
others were able to experience bliss despite two faults: Though Brahma
and the other presiding deities of the senses are mere instigators (karta)
of the action of the senses, they took on the role of being enjoyers
(bhokta). Although they are the demigods of the material senses, they
took on the role of being demigods of the spiritual senses. These are
the contrary actions seen in ka-prema. In Padyavali it says that one
reaches perfection by lying and criticizing. Factually, the senses of
the Kas eternal associates are spiritual like the Lord, so how could
material demigods enter their spiritual senses?
There is another meaning of the verse. Sometimes a devotee will praise
his own fortune out of greediness to taste Kas sweetness. The
good fortune of the inhabitants of Vraja is incomparable. But we ten
demigods (dikpalas) are very fortunate. Why? Then touching his finger
to his senses, Brahma continued, Hey Ka! With our senses we also
experience Your beauty and sweetness as You leave Vraja to herd the
calves.
Text 34
tad bhri-bhgyam iha janma kim apy aavy,
yad gokule pi katamghri-rajo-bhiekam,
yaj-jvita tu nikhila bhagavn mukundas,
tv adypi yat-pada-raja ruti-mgyam 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 Supreme Personality of Godhead, Mukunda,
the dust of whose lotus feet is still being searched for in the Vedic
mantras.
Visvanatha Cakravarti Thakura: I have given up my control of the
universe and the quest for future liberation. But now, how can I get the
dust of the feet of the inhabitants of Vraja? Thinking thus, Brahma
speaks with certainty.
Text 35
e ghoa-nivsinm uta bhavn ki deva rteti na,
ceto viva-phalt phala tvad-apara kutrpy ayan muhyati,
sad-ved iva ptanpi sa-kul tvm eva devpit,
yad-dhmrtha-suht-priytma-tanaya-prays tvat-kte
My mind becomes bewildered just trying to think of what reward
other than You could be found anywhere. You are the embodiment
of all benedictions, which You bestow upon these residents of the
cowherd community of Vndvana. You have already arranged
to give Yourself to Putana and her family members in exchange
for her disguising herself as a devotee. So what is left for You to
give these devotees of Vndvana, whose homes, wealth, friends,
dear relations, bodies, children and very lives and hearts are all
dedicated only to You?
Visvanatha Cakravarti Thakura: Here Brahm may ask: O Lord,
perhaps You do not want to clearly say if I may attain the dust of the
feet of inhabitants of Vraja or not. Well then, please answer one other
question (uta) that is on my mind? What reward will You give the
residents of Vraja?
Ka replied, Brahma, though you know all the truths of the Vedas,
cant you understand the answer?
Brahma said, Our minds (na ceta) are bewildered about this. By
using the plural form of na (our) Brahm means Not only my heart,
but also the hearts of iva, the four Kumras, Nrada, and all the wise
philosophers are bewildered.
yvat ka na te jan
My dear Lord Ka, until people become Your devotees, their
material attachments and desires remain thieves, their homes
remain prisons, and their affectionate feelings for their family
members remain foot-shackles.
Visvanatha Cakravarti Thakura: Here Lord Ka may protest:
The sannyss will object that the inhabitants of Vraja, who are all
householders, have fallen into a network of material life, bound by
attachment to wife, children, and a host of other persons and things.
Brahm replies, Yes. That is true for most materialistic grhasthas
(gham). However, what to speak of the householders of Vraja, even
Your ordinary devotees in other places are superior to these sannys
critics. Attachment, hatred and other material emotions are great thieves
because they steal the great treasure of pure bliss from the soul. The
rebellious souls are bound by their karma, placed in the prison cell of
household life, and tied with foot-shackles to a host of illusions, so that
they cannot criticize the Supreme Lord after having lost their wealth.
O Ka, as long as people do not get the mercy of Your devotees and
become Your followers, they remain in this position. However, when
they become Your devotees, they develop attachment for bhakti and
aversion to things obstructing bhakti, and then they repose all their love
in You. In this way, the thieves of material attraction, hatred and love
become sanctified by becoming fixed in You, and then help the devotee
by giving him spiritual bliss, knowledge and a host of advantages.
In that way the same home, which was formerly a prison cell created
by favorable and unfavorable karmic reactions, becomes for Your
devotee a place filled with service to You by hearing and chanting
Your glories, and a host of other activities meant to please You. These
activities carry one to Your eternal abode. Thus when a devotee
awakens his affection for You, then the bewilderment (moha) from
objects such as his wife and sons becomes a cause for expressing
(anubhavas) his prema for You. How can householders like this be
compared to ordinary sannyss?
My son Sanat-kumra criticizes the non-devotee sannyss and praises
the superiority of the devotee householders in rmad-Bhgavatam
(4.22.40):
kcchro mahn iha bhavravam plave
a-varga-nakram asukhena titranti
The ocean of nescience is very difficult to cross because it is infested
with many dangerous sharks. Although those who are non-devotees
undergo severe austerities and penances to cross that ocean, we
recommend that you simply take shelter of the lotus feet of the Lord,
which are like boats for crossing the ocean. Although the ocean is
difficult to cross, by taking shelter of His lotus feet you will overcome
all dangers.
The residents of Vraja have thousands of times more love for You
than householders who live in other places. Though You are the
purna brahma, You show Yourself as dependent upon these premikabhaktas by taking the form of their son, friend or lover to become their
submissive servant.
Text 37
prapaca niprapaco pi,
viambayasi bh-tale,
prapanna-janatnanda,
sandoha prathitu prabho
My dear master, although You have nothing to do with material
existence, You come to this earth and imitate material life just to
expand the varieties of ecstatic enjoyment for Your surrendered
devotees.
if this is all true, then please tell me how many wise philosophers
are there like you who can so brilliantly explain everything about
My transcendental form, My Vraja devotees, My pastimes and My
devotional service?
Fearing that Sri Ka might say this, Brahma then speaks this verse
with shame, fear and repentance. Brahma says, I am of that category; I
am the greatest fool!
Ka protests, If that is so, then why have you spoken all these
words?
Brahm replies, Kim bahkty, what is the use of all my words?
Speaking too much in Your presence is simply a sign of my
foolishness.
Ka: My dear Brahma, you are trying to cheat Me with your words.
Brahma: Although I have meditated on them, my mind has no power
(na me prabho manaso) to understand Your opulences. My eyes
(vapu) cannot grasp Your transcendental form and my words (vco)
cannot describe You. As I said previously in verse seven, gutmanas
te pi gun vimtu, who can possibly count Your unlimited
transcendental qualities?
Another meaning is: I cannot grasp the powers of Your mind with
my senses. How, then, could I possibly understand the happiness You
experience within Yourself (skt tavaiva kim uttma-sukhnubhte
10.14.2)? I cannot understand anything about Your body or any of Your
words which are the Vedas. Indeed, when You are standing before me
silently, I cannot speak even a word. In Your presence persons like me
are totally insignificant.
Text 39
anujnhi m ka,
sarva tva vetsi sarva-dk,
tvam eva jagat ntho,
jagad etat tavrpitam
Text 40
r-ka vi-kula-pukara-joa-dyin,
km-nirjara-dvija-padadhi-vddhi-krin,
uddharma-rvara-hara kiti-rkasa-dhrug,
-kalpam rkam arhan bhagavan namas te
My dear r Ka, You bestow happiness upon the lotuslike Vi
dynasty and expand the great oceans consisting of the earth, the
demigods, the brhmaas and the cows. You dispel the dense
darkness of irreligion and oppose the demons who have appeared
on this earth. O Supreme Personality of Godhead, as long as
this universe exists and as long as the sun shines, I will offer my
obeisances unto You.
Visvanatha Cakravarti Thakura: Brahma said, O Lord, if You dont
want to speak to me because I am an offender, then at least show me
some mercy by giving the nectar of Your glance. By drinking this
nectar I will be able to maintain my life for the rest of the kalpa. After
expressing this feeling, Brahma offered his respectful obeisances to
Ka.
Referring to Kas right eye, which is the original form of the sun,
Brahm says, vi-kula-pukara-joa-dyin, As the sun, You make
the lotus flower of the Vi dynasty bloom and fill them with joy.
Then, referring to Kas left eye, which is the original form of the
moon, Brahm says, km-nirjara-dvija-padadhi-vddhi-krin, O
moon, who expands the ocean to nourish all the inhabitants of earth,
the demigods (nirjara) in Svargaloka, and the birds and cows (dvijapadadhi) in Vndvana, please mercifully expand the good fortune of
me, the lowest of the demigods.
With Your two eyes as the sun and moon please dispel the blinding
darkness of ignorance (rvara-hara) and mercifully destroy my
May these prayers of Lord Brahma, which remove all doubts and teach
all the definitive conclusions of devotion, remain forever impressed
upon my heart.
Text 41
r-uka uvca ity abhiya bhmna,
tri parikramya pdayo,
natvbha jagad-dht,
sva-dhma pratyapadyata
ukadeva Gosvm said: Having thus offered his prayers, Brahm
circumambulated his worshipable Lord, the unlimited Personality
of Godhead, three times and then bowed down at His lotus feet.
The appointed creator of the universe then returned to his own
residence.
Visvanatha Cakravarti Thakura: What was Brahmas desire
(bha)? Actually he desired to attain Ka in Vrndavana. Ka,
however, sent Brahm back to his own home in Brahmaloka, which
is very dear to him. Brahm is the creator of the universe, and if he
suddenly abandons his post, the universe would not function properly.
In the Vedanta-sutra (3.3.14.33) it is said: yvad adhikram avisthitir
adhikrikm, Authorities should fulfill the duties of their posts for as
long as they are assigned. Thus, it is understood that after fulfilling his
responsibilities in the post of Brahma, Brahma would attain his desired
goal of residence in Vrndavana.
Text 42
tato nujpya bhagavn,
dehtma-vdin pusm,
api rjanya-sattama,
yath deha priyatamas,
tath na hy anu ye ca tam
Indeed, for persons who think the body is the self, O best of kings,
those things whose importance lies only in their relationship to the
body are never as dear as the body itself.
Visvanatha Cakravarti Thakura: Fools consider the self to be the
material body (deha-tma-vdinm). To describe the nature of such
persons Sukadeva Gosvami here declares that the attachment of such
persons for their own body (self) is more than for their sons, wealth and
house.
Text 53
deho pi mamat-bhk cet,
tarhy asau ntma-vat priya,
yaj jryaty api dehe smin,
jvit balyas
If a person comes to the stage of considering the body mine
instead of me, he will certainly not consider the body as dear as
his own self. After all, even as the body is growing old and useless,
ones desire to continue living remains strong.
Visvanatha Cakravarti Thakura: This verse explains how the
materialists, who affirm that the material body is the self, eventually
become wise. Then they also understand that self is the soul, not the
material body, and the soul is to be loved, not the material body. The
Text 55
kam enam avehi tvam,
tmnam akhiltmanm,
jagad-dhitya so py atra,
dehvbhti myay
You should know Ka to be the original Soul of all living entities.
For the benefit of the whole universe, He has, out of His causeless
mercy, appeared as an ordinary human being. He has done this by
the strength of His internal potency.
Visvanatha Cakravarti Thakura: This verse establishes the conclusion
of the discussion: When one sees the truth he realizes that the
individual spirit soul is only an intermediate object of love. The final,
highest object of love is Sri Ka alone.
Brahma said, Ka is the soul of the universe and the Supersoul
present in the hearts of all conditioned souls. A person loves children
and other persons because they bring pleasure to his own material body.
In the same way a person loves his own material body because it brings
pleasure to himself, the spirit soul. Also in the same way a person loves
his true self, his spiritual identity, because he brings pleasure to the
Supersoul. The Supersoul is Sri Ka, whose spiritual form is perfect
and complete. In Bhagavad-gt (10.42) Ka declares: viabhyham
ida ktsnam, ekena sthito jagat, With a single fragment of Myself
I pervade and support this entire creation.
The conclusion is that because Ka is the highest object of love,
the greatest love is felt for Him. Thus the Vraja-gopis loved Ka
even more than they loved their own sons. Furthermore, how can the
conditioned souls, who have no love and devotion for Ka, and whose
knowledge is covered by my, directly perceive Lord Ka, who is
revealed only by bhakti? They cannot directly perceive Ka because
such persons have given all their love to their children and others.
However, because Vrajavasis were beyond the touch of maya and full of
love for Ka they could directly perceive the Lord. Thus it was natural
that they showed more love for Ka than their own sons.
When Ka appears in the world to benefit the conditioned souls
(jagad-dhitya), the ignorant think He has a material body (dehv) like
their own; a body created by maya. But, that is only an appearance, not
the fact. r Madhusdana Sarasvat explains:
sac-cit-sukaika-vapua puruottamasya, nryaasya mahim na hi
mnam eti
No one can count all the glories of Lord Nryaa, the Supreme
Personality of Godhead, whose form is eternal and full of knowledge
and bliss. He also declares:
cid-nandkra jalada-ruci-sra, ruti-gir vraja-str hram
Ka charms all the women of Vraja. The Vedas declare that Kas
form, dark like a monsoon cloud, is eternal and full of bliss.
Someone may object: The Supersoul cannot be seen by the senses,
but Ka was easily seen by everyone. Therefore Ka cannot be
the Supersoul. This verse answers: To benefit the living entities in
the material world, Ka appears, by His causeless and inconceivable
mercy, to be an ordinary conditioned soul. Thus Ka is directly
perceived by the senses of the conditioned souls, although in ordinary
circumstances Ka is never perceived by the material senses.
Lord Narayana says in the Brhad-bhagavatamrta that though Ka is
eternally unmanifest, He becomes visible by His own desire. Otherwise
who can see Him? Sanatana Gosvami says that Ka becomes manifest
by His own power, but He is not revealed to the eye as an object of
sense perception. Outside of Vrndavana, Ka bestows His sweetness
through His mercy to favorable persons. To inimical persons Ka
shows His form, but devoid of sweetness for perfecting their meditation
involving their material senses. As a result of their meditation, Ka
bestows liberation to extinguish their offenses. This is how Ka gives
auspiciousness to them.
Although Ka covers His supreme majesty to appear like an ordinary
Text 60
etat suhdbhi carita murrer,
aghrdana dvala-jemana ca,
vyaktetarad rpam ajorv-abhiava,
van gann eti naro khilrthn
Any person who hears or chants these pastimes Lord Murri
performed with His cowherd friendsthe killing of Aghsura, the
taking of lunch on the forest grass, the Lords manifestation of
transcendental forms, and the wonderful prayers offered by Lord
Brahmis sure to achieve all his spiritual desires.
Visvanatha Cakravarti Thakura: The words suhdbhi-caritam
(pastimes with His intimate friends) refer to pastimes like this one
described in Srimad-Bhagavatam (10.12.5):
muanto nyonya-ikydn, jtn rc ca cikipu tatraty ca punar
drd, dhasanta ca punar dadu
All the cowherd boys used to steal one anothers lunch bags. When
a boy came to understand that his bag had been taken away, the other
boys would throw it farther away, to a more distant place, and those
standing there would throw it still farther. When the proprietor of the
bag became disappointed, the other boys would laugh, the proprietor
would cry, and then the bag would be returned.
The word vyaktetarad means supramundane or transcendental. The
phrase ajorv-abhiava can be broken down as aja, Lord Brahm; uru,
elaborate; and abhiavam, the offering of prayers. Anyone who hears or
chants Brahmas comprehensive prayers about Kas transcendental
form, His playing with the cowherd boys, killing of Aghasura, and
eating with His friends in the forest covered with lush grass will have
all his desires fulfilled.
Text 61
eva vihrai kaumrai,
kaumra jahatur vraje,
nilyanai setu-bandhair,
markaotplavandibhi
In this way the boys spent their childhood in the land of Vndvana
playing hide-and-go-seek, building play bridges, jumping about like
monkeys and engaging in many other such games.
Visvanatha Cakravarti Thakura: King Pariksit had asked the question,
brahman kalantara-krtam, tat-kalinam katham bhavet, O great sage,
how could things done in the past have been described as being done
in the present?(SB 10.12.41) Ka performed the pastime of killing
Aghasura during His kaumara age. How then, during His pauganda
age (beginning from the 5th year), could the boys have described this
incident as having happened recently? In these chapters that question
has been answered. Now Sukadeva Gosvami continues his service of
narrating Kas pastimes.
Ka and Balarama spent Their childhood secretly (jahatuh) in Vraja
playing hide and seek (nilayanaih), and enacting the pastimes (vihrai)
of other incarnations such as building the bridge to travel, journeying to
Lanka, and churning the milk ocean.
iti sarartha-darsinyam, harsinyam bhakta-cetasam caturdaso yam
dasame, sangatah sangatah satam
As I [Visvanatha Cakravarti Thakura] stay among Kas devotees, I
have thus concluded this commentary on the fourteenth chapter of the
Tenth Canto of Srimad-Bhagavatam, named Sarartha-darsini, which
pleases Kas devotees.
Text 1
r-uka uvca,
tata ca paugaa-vaya-rtau vraje,
babhvatus tau pau-pla-sammatau,
g crayantau sakhibhi sama padair,
vndvana puyam atva cakratu
ukadeva Gosvm said: When Lord Rma and Lord Ka
attained the age of paugaa [six to ten] while living in Vndvana,
the cowherd men allowed Them to take up the task of tending the
cows. Engaging thus in the company of Their friends, the two boys
rendered the land of Vndvana most auspicious by imprinting
upon it the marks of Their lotus feet.
Visvanatha Cakravarti Thakura: This chapter describes Kas herding
the cows and playing with His friends, His praise of Balarama, the
killing of Dhenukasura, and protecting the cows from the poison of
Kaliya.
At the end of Their fifth year, Ka and Balarama were permitted
to herd the cows. The first day of herding the cows is described in
the Krttika-mhtmya section of the Padma Pura: The eighth
lunar day of the bright fortnight of the month of Krttika is known by
authorities as Gopam. From that day, Sri Ka served as a cowherd,
whereas previously He had tended the calves.
Ka and Balarama decorated the land of Vraja with Their beautiful
footprints, which had the marks of flag and other symbols. This made
Vrndavana extremely auspicious (punyam). Previously, since Kas
feet were very soft and small, the impressions of the flag and other
symbols were very faint. However, now the twenty-one marks were
very clear. This is indicated by the word ativa (extremely). These marks
made Vrndavana more beautiful than ever.
Text 2
tan mdhavo veum udrayan vto,
gopair gadbhi sva-yao balnvita,
pan purasktya paavyam viad,
vihartu-kma kusumkara vanam
Thus desiring to enjoy pastimes, Lord Mdhava, sounding His
flute, surrounded by cowherd boys who were chanting His glories,
and accompanied by Lord Baladeva, kept the cows before Him and
entered the Vndvana forest, which was full of flowers and rich
with nourishment for the animals.
Visvanatha Cakravarti Thakura: Ka entered the Vrndavana forest
(tat vanam) which was rich with nourishment for the cows (pasavyam).
The prefix a combined with visad means that Ka completely
entered the forest of Vrndavana, that is, with great absorption. By
referring to Ka as Madhava, which means the spring season,
Sukadeva indicates that Ka, like spring, caused the forest to rejoice
with fragrant flower blossoms.
Text 3
tan maju-gholi-mga-dvijkula,
mahan-mana-prakhya-paya-sarasvat,
vtena jua ata-patra-gandhin,
You. Although they follow You to secluded places, You do not become
offended by them. For this reason, Ka addresses Balarama as
anagha (sinless one).
Therefore they must be Your intimate devotees (bhavadiya mukhya).
Those who concentrate (muni-gana) on Your intimate pastimes have
become these bees. Here there is the hint that Balarama is giving them
mercy by permitting them to enter His confidential groves and freely
relish the sweet fragrance of His beautiful body.
Text 7
ntyanty am ikhina ya mud hariya,
kurvanti gopya iva te priyam kaena,
sktai ca kokila-ga gham gatya,
dhany vanaukasa iyn hi sat nisarga
O worshipable one, these peacocks are dancing before You out of
joy, these doe are pleasing You with affectionate glances, just as the
gops do, and these cuckoos are honoring You with Vedic prayers.
All these residents of the forest are most fortunate, and their
behavior toward You certainly befits great souls receiving another
great soul at home.
Visvanatha Cakravarti Thakura: Ka said, As You enter the forest
the cuckoos welcome You with sweet sounds (suktaih), the peacocks
dance, and the deer glance affectionately in an attempt to please You
(priyam kurvanti). It is the nature (nisargah) of a cultured person to
receive a saintly person with dance, affectionate glances and sweet
words.
Text 8
achieve this blessing. Sri Ka informed Laksmi that her actual place
was Vaikuntha, and that it was impossible for her to dwell upon His
chest in Vrndavana. However, Ka favored Laksmi by allowing her to
remain on His chest in the form of a golden line.
Text 9
r-uka uvca,
eva vndvana rmat,
ka prta-man pan,
reme sacrayann adre,
sarid-rodhasu snuga
ukadeva Gosvm said: Thus expressing His satisfaction with
the beautiful forest of Vndvana and its inhabitants, Lord Ka
enjoyed tending the cows and other animals with His friends on the
banks of the river Yamun below Govardhana Hill.
Visvanatha Cakravarti Thakura: The word evam means thus
describing Vrndavana in this way, or having thus satisfied His older
brother.
Inspired by His own words, the gopis were fortunate for having
attained Balaramas chest, Ka called out to Balarama, the boys
and the cows: After resting here at Govardhana for a short time, You
should all proceed to the bank of the Yamuna and play for sometime. I
will come soon.
Though Ka and Balarama were inseparable during Their pauganda
age (five to ten), with the appearance of the kaisora age (11-15) Ka
began His amorous pastimes alone with the gopis. This is indicated in
this verse by the word evam. After praising Balarama and sending
Him off to herd the cows in the forest of Vrndavana, Ka, to whom
Radha (srimat) shows Her love (pritah), came to Manasa (manah)
Ganga (adreh sarit), and began to enjoy (reme) with the sakhis (saanuga). The word srimat refers to the chief woman of Vraja, Srimati
Radhika.
Because this meaning is confidential there is another meaning which
covers this jewel like a golden case. Srimat can refer to Baladeva. Out
of affection for Balarama, Ka began sporting with His friends on the
bank of Manasa Ganga.
Texts 1012
kvacid gyati gyatsu,
madndhliv anuvratai,
upagyamna-carita,
pathi sakaranvita,
anujalpati jalpanta,
kala-vkyai uka kvacit,
kvacit sa-valgu kjantam,
anukjati kokilam,
kvacic ca kla-hasnm,
anukjati kjitam,
abhintyati ntyanta,
barhia hsayan kvacit,
megha-gambhray vc,
nmabhir dra-gn pan,
kvacid hvayati prty,
go-gopla-manojay
Sometimes the honeybees in Vndvana became so mad with
ecstasy that they closed their eyes and began to sing. Lord Ka,
moving along the forest path with His cowherd boyfriends and
Baladeva, would then respond to the bees by imitating their singing
while His friends sang about His pastimes. Sometimes Lord Ka
kvacit kr-parirnta,
gopotsagopa-barhaam,
svaya viramayaty rya,
pda-savhandibhi
When His elder brother, fatigued from playing, would lie down
with His head upon the lap of a cowherd boy, Lord Ka would
help Him relax by personally massaging His feet and offering other
services.
Visvanatha Cakravarti Thakura: When Balarama became tired of
playing, He lay down using the lap of a cowherd boy as a pillow
(upabaranam) to rest His head.
Text 15
ntyato gyata kvpi,
valgato yudhyato mitha,
ghta-hastau gopln,
hasantau praaasatu
Sometimes, as the cowherd boys danced, sang, moved about and
playfully fought with each other, Ka and Balarma, standing
nearby hand in hand, would glorify Their friends activities and
laugh.
Visvanatha Cakravarti Thakura: Ka and Balarama would laugh
while glorifying the dancing, singing, jumping and fighting of the
cowherd boys.
Text 16
kvacit pallava-talpeu,
niyuddha-rama-karita,
vka-mlraya ete,
gopotsagopabarhaa
Sometimes Lord Ka grew tired from fighting and lay down at
the base of a tree, resting upon a bed made of soft twigs and buds
and using the lap of a cowherd friend as His pillow.
Text 17
pda-savhana cakru,
kecit tasya mahtmana,
apare hata-ppmno,
vyajanai samavjayan
Some of the cowherd boys, who were all great souls, would then
massage His lotus feet, and others, qualified by being free of all sin,
would expertly fan the Supreme Lord.
Text 18
anye tad-anurpi,
manojni mahtmana,
gyanti sma mah-rja,
sneha-klinna-dhiya anai
Text 20
rdm nma goplo,
rma-keavayo sakh,
subala-stokakdy,
gop premedam abruvan
Once, some of the cowherd boysrdm, the very close friend
of Rma and Ka, along with Subala, Stokaka and others
lovingly spoke the following words.
Visvanatha Cakravarti Thakura: This verse begins a description of the
power (isa cestitah) of Ka and Balarama mentioned in the previous
verse. The word premna, with love, indicates that the request the
cowherd boys are about to make is motivated by love for Ka, not
selfish desire. Thus under the guise of wanting to get the tala fruits for
themselves, the cowherd boys actually wanted to offer the delicious
fruits to Ka and Balarama.
Text 21
rma rma mah-bho,
ka dua-nibarhaa,
ito vidre su-mahad,
vana tlli-sakulam
[The cowherd boys said:] O Rma, Rma, mighty-armed one! O
Ka, destroyer of the miscreants! Not far from here is a very
great forest filled with rows of palm trees.
tma-tulya-balair anyair,
jtibhir bahubhir vta
O Rma, O Ka! Dhenuka is a most powerful demon and has
assumed the form of an ass. He is surrounded by many friends who
have assumed a similar shape and who are just as powerful as he.
Text 24
tasmt kta-narhrd,
bhtair nbhir amitra-han,
na sevyate pau-gaai,
paki-saghair vivarjitam
The demon Dhenuka has eaten men alive, and therefore all people
and animals are terrified of going to the Tla forest. O killer of the
enemy, even the birds are afraid to fly there.
Visvanatha Cakravarti Thakura: The cowherd boys incite Ka and
Balaramas fighting spirit by describing the demons strength: But in
front of You two, the bravery of the demon and his cohorts will become
like flowers in the sky. Let us go, relieve the residents of their fear, and
shower Your blessings upon those who want to enjoy the tala fruits.
This is the intention of this verse.
Text 25
vidyante bhukta-prvi,
phalni surabhi ca,
Text 29
phaln patat abda,
niamysura-rsabha,
abhyadhvat kiti-tala,
sa-naga parikampayan
Hearing the sound of the falling fruits, the ass demon Dhenuka ran
forward to attack, making the earth and trees tremble.
Visvanatha Cakravarti Thakura: The earth shook along with the trees
(sa-nagam) as Dhenukasura ran towards Balarama.
Text 30
sametya taras pratyag,
dvbhy padbhy bala bal,
nihatyorasi k-abda,
mucan paryasarat khala
The powerful demon rushed up to Lord Baladeva and sharply
struck the Lords chest with the hooves of his hind legs. Then
Dhenuka began to run about, braying loudly.
Visvanatha Cakravarti Thakura: After kicking Balarama in the chest
with His hind legs, Dhenuka ran around (paryasarat) making ugly
braying sounds (ka-sabda).
Text 31
punar sdya sarabdha,
upakro park sthita,
carav aparau rjan,
balya prkipad ru
Moving again toward Lord Balarma, O King, the furious ass
situated himself with his back toward the Lord. Then, screaming in
rage, the demon hurled his two hind legs at Him.
Visvanatha Cakravarti Thakura: The furious (samrabdhah) ass showed
his back toward Balarama and screamed in rage.
Text 32
sa ta ghtv prapador,
bhrmayitvaika-pin,
cikepa ta-rjgre,
bhrmaa-tyakta-jvitam
Lord Balarma seized Dhenuka by his hooves, whirled him about
with one hand and threw him into the top of a palm tree. The
violent wheeling motion killed the demon.
Visvanatha Cakravarti Thakura: Balarama seized Dhenukasura (tam)
by his hooves (prapadayoh), whirled him around, and threw him in the
top of a tala tree (trna rajah).
Text 33
tenhato mah-tlo,
vepamno bhac-chir,
prva-stha kampayan bhagna,
sa cnya so pi cparam
Lord Balarma threw the dead body of Dhenuksura into the
tallest palm tree in the forest, and when the dead demon landed in
the treetop, the tree began shaking. The great palm tree, causing a
tree by its side also to shake, broke under the weight of the demon.
The neighboring tree caused yet another tree to shake, and this one
struck yet another tree, which also began shaking. In this way many
trees in the forest shook and broke.
Text 34
balasya llayotsa,
khara-deha-hathat,
tl cakampire sarve,
mah-vterit iva
Because of Lord Balarmas pastime of throwing the body of the
ass demon into the top of the tallest palm tree, all the trees began
shaking and striking against one another as if blown about by
powerful winds.
Visvanatha Cakravarti Thakura: The heavy body of Dhenakasura made
all the tala trees shake severely as if blown by strong winds.
Text 35
naitac citra bhagavati,
hy anante jagad-vare,
ota-protam ida yasmis,
tantuv aga yath paa
My dear Parkit, that Lord Balarma killed Dhenuksura is
Text 38
phala-prakara-sakra,
daitya-dehair gatsubhi,
rarja bh sa-tlgrair,
ghanair iva nabhas-talam
The earth then appeared beautifully covered with heaps of fruits
and with the dead bodies of the demons, which were entangled in
the broken tops of the palm trees. Indeed, the earth shone like the
sky decorated with clouds.
Visvanatha Cakravarti Thakura: The earth appeared splendid with
the piles of dark blue tala fruits spread out everywhere. The bodies
of the dead demons looked like dark blue clouds resting in the broken
branches of the tala trees, which appeared as splendid as red clouds
covering the sky at sunset due to being tinged with the red blood of the
demons.
Text 39
tayos tat su-mahat karma,
niamya vibudhdaya,
mumucu pupa-vari,
cakrur vdyni tuuvu
Hearing of this magnificent feat of the two brothers, the demigods
and other elevated living beings rained down flowers and offered
music and prayers in glorification.
Text 40
atha tla-phalny dan,
manuy gata-sdhvas,
ta ca paava cerur,
hata-dhenuka-knane
People now felt free to return to the forest where Dhenuka had been
killed, and without fear they ate the fruits of the palm trees. Also,
the cows could now graze freely upon the grass there.
Visvanatha Cakravarti Thakura: The Pulindas and other low-class
people of Vrndavana ate the tala fruits. Kas cowherd boys, however,
considered the fruits detestable, since they had been contaminated with
the blood of the asses.
Text 41
ka kamala-patrka,
puya-ravaa-krtana,
styamno nugair gopai,
sgrajo vrajam vrajat
Then lotus-eyed Lord r Ka, whose glories are most pious to
hear and chant, returned home to Vraja with His elder brother,
Balarma. Along the way, the cowherd boys, His faithful followers,
chanted His glories.
to Ka, the gopis said to their husbands, Are you going to stop me or
kill me?
Text 43
ptv mukunda-mukha-sragham aki-bhgais,
tpa jahur viraha-ja vraja-yoito hni,
tat sat-kti samadhigamya vivea goha,
savra-hsa-vinaya yad apga-mokam
With their beelike eyes, the women of Vndvana drank the honey
of the beautiful face of Lord Mukunda, and thus they gave up the
distress they had felt during the day because of separation from
Him. The young Vndvana ladies cast sidelong glances at the
Lordglances filled with bashfulness, laughter and submission
and r Ka completely accepting these glances as a proper
offering of respect, entered the cowherd village.
Visvanatha Cakravarti Thakura: What did the gopis do when they
approached Ka? This verse answers the question. With their beelike eyes the Vraja-gopis drank the honey (saragham) of Mukundas
beautiful sweet face. The gopis, who were not seen by Ka, did not
just glance upon Him, but they stared at Ka with wide-open eyes
when no one was looking. Then upon catching Kas attention, those
gopis broke into smiles out of joy. But due to bashfulness they stopped
their open eyes and smiles by covering their mouths with their left
hands and pulling their veils over their eyes. This showed the gopis
sense of submission (vinayam). Thus the gopis displayed all the moods
of chaste girls, who look upon their beloveds with shyness, jubilation
and submission.
Taking their gazing as an offering (tat sat-krti) from their hearts, Ka
became aware of the great sweetness of the gopis love. Fully accepting
Text 44
tayor yaod-rohiyau,
putrayo putra-vatsale,
yath-kma yath-kla,
vyadhatt paramia
Mother Yaod and mother Rohi, acting most affectionately
toward their two sons, offered all the best things to Them in
response to Their every desire and at the various appropriate times.
Visvanatha Cakravarti Thakura: Mother Yasoda and Rohini lovingly
offered varieties of wonderful food (param asisa) for the pleasure
(yatha-kamam) of Ka and Balarama. They also made sure the boys
ate at the proper time (yatha-kalam), rather than forbidden times like
sunset.
Text 45
gatdhvna-ramau tatra,
majjanonmardandibhi,
nv vasitv rucir,
divya-srag-gandha-maitau
By being bathed and massaged, the two young Lords were
relieved of the weariness caused by walking on the country roads.
Then They were dressed in attractive robes and decorated with
transcendental garlands and fragrances.
Text 47
eva sa bhagavn ko,
vndvana-cara kvacit,
yayau rmam te rjan,
klind sakhibhir vta
O King, the Supreme Lord Ka thus wandered about the
Vndvana area, performing His pastimes. Once, surrounded by
His boyfriends, He went without Balarma to the Yamun River.
sva-nthn samajvayat
As soon as they touched the poisoned water, all the cows and boys
lost their consciousness by the divine power of the Lord and fell
lifeless at the waters edge. O hero of the Kurus, seeing them in
such a condition, Lord Ka, the master of all masters of mystic
potency, felt compassion for these devotees, who had no Lord other
than Him. Thus He immediately brought them back to life by
showering His nectarean glance upon them.
Visvanatha Cakravarti Thakura: The word daiva means belonging
to deva, the Lord. The cows and cowherd boys, whose intelligence
was covered by Kas lila-sakti, appeared to lose their lives (daiva
upahata cetasah), though they are eternal. Ka covered them with His
yogamaya potency to perfect His pastimes.
Text 51
te sampratta-smtaya,
samutthya jalntikt,
san su-vismit sarve,
vkam parasparam
Regaining their full consciousness, the cows and boys stood
up out of the water and began to look at one another in great
astonishment.
Visvanatha Cakravarti Thakura: Returning to consciousness, the
cowherd boys thought, We were dead, so how did we come back to
life? What medicine or mantra was used to remove the poison? Thus
looking at one another with great surprise, they spoke with their eyes,
Text 1
r-uka uvca,
vilokya dit k,
ka khin vibhu,
tasy viuddhim anvicchan,
sarpa tam udavsayat
ukadeva Gosvm said: Lord r Ka, the Supreme Personality
of Godhead, seeing that the Yamun River had been contaminated
by the black snake Kliya, desired to purify the river, and thus the
Lord banished him from it.
Visvanatha Cakravarti Thakura: This chapter describes Sri Kas
pastime of subduing the serpent Kaliya, showing pleasure with the
prayers of the Naga-patnis, and banishing Kaliya from the river
Yamuna.
In this verse km refers to the Yamuna. Seeing how Kaliya was
polluting the Yamuna with poison, Ka decided to banish that black
snake.
Text 2
r-rjovca,
katham antar-jale gdhe,
nyaghd bhagavn ahim,
sa vai bahu-yugvsa,
Text 4
r-uka uvca,
klindy kliyasysd,
hrada kacid vignin,
rapyama-pay yasmin,
patanty upari-g khag
r ukadeva Gosvm said: Within the river Klind [Yamun]
was a lake inhabited by the serpent Kliya, whose fiery poison
constantly heated and boiled its waters. Indeed, the vapors thus
created were so poisonous that birds flying over the contaminated
lake would fall down into it.
Visvanatha Cakravarti Thakura: According to Sri Hari-vaa, the
Kaliya lake was about one yojana wide [eight miles], and situated in the
southern part of the Yamuna, apart from the main current of the river.
Otherwise the poisonous waters of the lake, which were boiling hot
(srapyamana), would have troubled the residents of Mathura and other
places farther away.
Text 5
viprumat viadormi,
mrutenbhimarit,
mriyante tra-g yasya,
prina sthira-jagam
The wind blowing over that deadly lake carried droplets of water to
sakobhitoraga-viocchvasitmbu-ri,
paryak pluto via-kaya-bibhaormir,
dhvan dhanu-atam ananta-balasya ki tat
When the Supreme Personality of Godhead landed in the serpents
lake, the snakes there became extremely agitated and began
breathing heavily, further polluting it with volumes of poison. The
force of the Lords entrance into the lake caused it to overflow on
all sides, and poisonous, fearsome waves flooded the surrounding
lands up to a distance of one hundred bow-lengths. This is not at all
amazing, however, for the Supreme Lord possesses infinite strength.
Visvanatha Cakravarti Thakura: The force of Ka jumping from the
tree into the Yamuna created huge waves, which were four-hundred
hands high and flooding all directions (paryak). Those fearful waves
were colored reddish-yellow (kaya) from the poison of the agitated
snakes. The word kaya also means a thick potion according to Ksira
Swami, a commentator on the Amara-koa dictionary.
Text 8
tasya hrade viharato bhuja-daa-ghra,
vr-ghoam aga vara-vraa-vikramasya,
rutya tat sva-sadanbhibhava nirkya,
caku-rav samasarat tad amyama
Ka began sporting in Kliyas lake like a lordly elephant
swirling His mighty arms and making the water resound in
various ways. When Kliya heard these sounds, he understood that
someone was trespassing in his lake. The serpent could not tolerate
this and immediately came forward.
Text 12
atha vraje mahotpts,
tri-vidh hy ati-dru,
utpetur bhuvi divy tmany,
sanna-bhaya-asina
In the Vndvana area there then arose all three types of fearful
omensthose on the earth, those in the sky and those in the bodies
of living creatureswhich announced imminent danger.
Visvanatha Cakravarti Thakura: Three inauspicious signs appeared in
Vraja: earthquakes on the earth, meteors falling in the sky, and shivering
in the bodies of men along with twitching of the left eye. Though
there can be nothing inauspicious for the Lord, in order to indicate
the lamentation of the inhabitants of Vraja, the demigods in charge of
earthquakes and other disturbances did this. Or being attracted to the
sweet and intimate madhurya mood of Vraja, the demigods, out of
affection for Ka, wanted to cover His aivarya (majestic opulence),
so they produced various omens indicating misfortune for Ka.
Texts 1315
tn lakya bhayodvign,
gop nanda-purogam,
vin rmea g ka,
jtv crayitu gatam,
tair durnimittair nidhana,
matv prptam atad-vida,
tat-prs tan-manasks te,
dukha-oka-bhaytur,
-bla-vddha-vanit,
sarve ga pau-vttaya,
nirjagmur gokuld dn,
ka-darana-llas
Seeing the inauspicious omens, Nanda Mahrja and the other
cowherd men were fearful, for they knew that Ka had gone
to herd the cows that day without His elder brother, Balarma.
Because they had dedicated their minds to Ka, accepting Him as
their very life, they were unaware of His great power and opulence.
Thus they concluded that the inauspicious omens indicated He had
met with death, and they were overwhelmed with grief, lamentation
and fear. All the inhabitants of Vndvana, including the children,
women and elderly persons, thought of Ka just as a cow thinks
of her helpless young calf, and thus these poor, suffering people
rushed out of the village, intent upon finding Him.
Visvanatha Cakravarti Thakura: Seeing the inauspicious omens, Nanda
Maharaja and other inhabitants rushed out of the village of Gokula. This
is described in three verses.
Observing the omens, the Vrajavasis thought Ka had died (nidhanam
matva). But how can God die? The word nidhana also means a great
treasure. Indeed, Ka had obtained the great treasure of a joyful sport
in the Yamuna. The Vrajavasis were behaving just as an affectionate
cow does toward her calf. Overwhelmed with fear and unhappiness,
they rushed out of Gokula in great anxiety.
Text 16
ts tath ktarn vkya,
bhagavn mdhavo bala,
Ka, the unlimited Supreme Lord, saw that He was now within
the grips of the serpent, they remembered His loving friendship, His
smiling glances and His talks with them. Burning with great sorrow,
they saw the entire universe as void.
Visvanatha Cakravarti Thakura: This verse describes the anguish of
the young damsels of Vraja who were attached to Ka in madhuryabhava. The word bhagavati here means most beautiful, and anante
means filled with unlimited qualities. Seeing their most beautiful Ka,
who is endowed with infinite attractive qualities, bound in the coils of
the serpent, and remembering the love (tat sauhrda) that Ka had for
them, His gentle smiles, His furtive glances, and His loving prattles
(girah) during their amorous affairs (smara-antyah), the gopis saw the
three worlds turn empty and meaningless. Due to the fire of separation
from Ka, the entire universe burned to ashes.
Text 21
t ka-mtaram apatyam anupravi,
tulya-vyath samanughya uca sravantya,
ts t vraja-priya-kath kathayantya san,
knane rpita-do mtaka-pratk
Although the elder gops were feeling just as much distress as she
and were pouring forth a flood of sorrowful tears, they had to
forcibly hold back Kas mother, whose consciousness was totally
absorbed in her son. Standing like corpses, with their eyes fixed
upon His face, these gops each took turns recounting the pastimes
of the darling of Vraja.
Visvanatha Cakravarti Thakura: This verse describes the distress of
those in vatsalya-bhava, parental love. Tah refers to the famous ladies
maintain and raise Ka when He comes back? Not only that, you will
be neglecting Gargas order to take care of the boy as well. This was
Balaramas reasoning.
Text 23
ittham sva-gokulam ananya-gati nirkya,
sa-str-kumram ati-dukhitam tma-heto,
jya martya-padavm anuvartamna,
sthitv muhrtam udatihad uraga-bandht
The Lord remained for some time within the coils of the serpent,
imitating the behavior of an ordinary mortal. But when He
understood that the women, children and other residents of His
village of Gokula were in acute distress because of their love for
Him, their only shelter and goal in life, He immediately rose up
from the bonds of the Kliya serpent.
Visvanatha Cakravarti Thakura: Seeing that the Vrajavasis had no other
goal or shelter (ananya gatim), and fully understanding (ajnaya) their
sorrow, Ka spoke to Kaliya after remaining gripped in his coils for
one muhurta (forty-eight minutes).
Ka said, Listen Kaliya, you have shown Me enough of your
strength. Now, I will show you a little of My prowess, though I am just
a cowherd boy. Then Ka broke free from the snake (uranga) and
stood up (udatisthat).
Text 24
tat-prathyamna-vapu vyathittma-bhogas,
tyaktvonnamayya kupita sva-phan bhujaga,
Text 27
ta nartum udyatam avekya tad tadya,
gandharva-siddha-muni-craa-deva-vadhva,
prty mdaga-paavnaka-vdya-gta,
pupopahra-nutibhi sahasopasedu
Seeing the Lord dancing, His servants in the heavenly planets
the Gandharvas, Siddhas, sages, Craas and wives of the
demigodsimmediately arrived there. With great pleasure they
began accompanying the Lords dancing by playing drums such as
mdagas, paavas and nakas. They also made offerings of songs,
flowers and prayers.
Visvanatha Cakravarti Thakura: Ka danced even without musical
accompaniment by personally calling out syllables such as thai thai
to imitate the sound of a musical instrument. The impression given
is that Ka, upon seeing the gopis, was considering, We will meet
together to dance like this sometime in the future. The word nartum is
a substitute for the word nartitum, which means to dance.
Text 28
yad yac chiro na namate ga ataika-ras,
tat tan mamarda khara-daa-dharo ghri-ptai,
kyuo bhramata ulbaam syato s,
nasto vaman parama-kamalam pa nga
My dear King, Kliya had 101 prominent heads, and when
one of them would not bow down, Lord r Ka, who inflicts
punishment on cruel wrong-doers, would smash that stubborn
head by striking it with His feet. Then, as Kliya entered his death
throes, he began wheeling his heads around and vomiting ghastly
blood from his mouths and nostrils. The serpent thus experienced
extreme pain and misery.
Visvanatha Cakravarti Thakura: ataika here means 101 chief heads,
because the thirtieth verse mentions one thousand heads. When one
head would not bow down, Ka would suddenly smash that stubborn
head with His feet. Blood flowed profusely from Kaliyas mouths and
nostrils.
Text 29
tasykibhir garalam udvamata irasu,
yad yat samunnamati nivasato ruoccai,
ntyan padnunamayan damay babhva,
pupai prapjita iveha pumn pura
Exuding poisonous waste from his eyes, Kliya, would occasionally
dare to raise up one of his heads, which would breathe heavily
with anger. Then the Lord would dance on it and subdue it,
forcing it to bow down with His foot. The demigods took each of
these exhibitions as an opportunity to worship Him, the primeval
Personality of Godhead, with showers of flowers.
Visvanatha Cakravarti Thakura: When Kaliya would dare to raise
one of his hoods, Ka would dance on it and force it down with the
blows from His feet. At that time the Gandharvas and other celestials
worshiped Ka with showers of flowers. Being pleased, Ka
subdued the serpent for their benefit.
Text 30
tac-citra-tava-virugna-pha-sahasro,
rakta mukhair uru vaman npa bhagna-gtra,
smtv carcara-guru purua pura,
nryaa tam araa manas jagma
My dear King Parkit, Lord Kas wonderful, powerful dancing
trampled and broke all of Kliyas one thousand hoods. Then
the serpent, profusely vomiting blood from his mouths, finally
recognized r Ka to be the eternal Personality of Godhead, the
supreme master of all moving and nonmoving beings, r Nryaa.
Thus within his mind Kliya took shelter of the Lord.
Visvanatha Cakravarti Thakura: Though the seed of devotion (bhaktibijam) had previously been planted in Kaliyas heart by the mercy of his
wives, who were actually exalted devotees of Ka, it could not sprout
because of Kaliyas cruel behavior due to his previous aparadhas, just
as seeds sown on barren ground cannot sprout.
By the purifying touch of Kas lotus feet, however, Kaliyas offense
was neutralized, and the seed of devotion began to sprout. Kaliya
remembered (smtva) or realized that he was now fighting an opponent
who was thousands of times stronger than his arch-rival Garuda, and
therefore this person must be the Supreme Lord.
Kaliya thought (smtva), This is the person my wives had previously
described as being approachable by bhakti. Taking the position of
my guru, He placed His feet on my head. Then by displaying His
extraordinary power, He made me realize what a fool I am to think that
I am god. Now I will take shelter (araa) of Him (tam).
Text 31
kasya garbha-jagato ti-bharvasanna,
pri-prahra-parirugna-phatapatram,
dvhim dyam upasedur amuya patnya,
rt lathad-vasana-bhaa-kea-bandh
When Kliyas wives saw how the serpent had become so fatigued
from the excessive weight of Lord Ka, who carries the entire
universe in His abdomen, and how Kliyas umbrellalike hoods
had been shattered by the striking of Kas heels, they felt great
distress. With their clothing, ornaments and hair scattered in
disarray, they then approached the eternal Personality of Godhead.
Visvanatha Cakravarti Thakura: Seeing their husband so oppressed
with the heavy weight of the Supreme Personality of Godhead, who
carries the universe in His belly, Kaliyas wives approached Sri Ka.
Previously the wives had been disgusted with their husband because of
his demoniac activities and were thinking, Let this atheist be killed by
the Lord. Then as widows we will fully engage in Kas service.
But when Kaliyas wives saw the symptoms of sancari-bhava such
as humility, remorse, regret, doubt and indifference to his suffering
condition manifest in their husbands facial expressions and other
bodily features, they thought, Just see how fortunate we are! Our
husband has now become a Vaisnava. Therefore, we must try to save
him. Feeling affection for their repentant husband, and being severely
distressed (rt) because of Kaliyas miserable condition, the wives
joined together and approached Ka.
Text 32
ts ta su-vigna-manaso tha purasktrbh,
bad qualities.
Text 35
tapa sutapta kim anena prva,
nirasta-mnena ca mna-dena,
dharmo tha v sarva-jannukampay,
yato bhavs tuyati sarva-jva
Did our husband carefully perform austerities in a previous
life, with his mind free of pride and full of respect for others? Is
that why You are pleased with him? 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?
Visvanatha Cakravarti Thakura: The Naga-patnis prayed, Previously
we said that punishment was mercy, but this case is different. Though
an object is very difficult to attain, one can easily attain it if he has
previously done pious activities. In this way they reason.
The Naga-patnis continued, With his mind free from false pride
and full of respect for others, Kaliya must have done austerities in a
previous life. Such austerity is characteristic of a real Vaisnava, for one
does not see this type of austerity practiced by the nondevotees. As the
Lord says, I am not pleased with wealth or with austerities, ordinary
austerities do not invoke the mercy of God. In some previous life Kaliya
executed religious duties with compassion for all living entities, and
thus he is a Vaisnava. Mercy towards all living entities is not seen in the
heart of a fruitive worker.
Because of Kaliyas tapas (penance) and dharma (religious duties), he
has received the affection of the Lord in the form of holding the Lords
lotus feet on his head. If a person respects all living entities and treats
them with compassion, then the Supreme Lord, who is the shelter of all
entities, becomes satisfied. That is the meaning of this verse.
What follows is the inferred meaning of the verse: The Naga-patnis
said, If You maintain the existence of all living entities and satisfy
them with Your compassion, then why are You kicking our husband on
the head?
Text 36
kasynubhvo sya na deva vidmahe,
tavghri-reu-sparadhikra,
yad-vchay rr lalancarat tapo,
vihya kmn su-cira dhta-vrat
O Lord, we do not know how the serpent Kliya 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.
Visvanatha Cakravarti Thakura: Actually the mercy given to Kaliya
was not a result of his tapas or dharma (austerities or piety). It was
just Kas inconceivable causeless mercy. This is expressed in three
verses.
The Naga-patnis prayed, We cannot understand what type of pious
activity the most sinful Kaliya performed to get this result (anubhava).
What result? It is very difficult to attain even a particle of dust at
Kas lotus feet by any type of pious activity such as austerity. It is
even rarer to get the touch of Kas feet, what to speak of having them
dance on ones head. Even the goddess of fortune, who is Your intimate
consort in Your form as Narayana and a much greater devotee than
Brahma, could not fulfill her desire to touch Your feet in Your form as a
cowherd boy even after performing severe austerities.
Text 37
na nka-pha na ca srva-bhauma,
na pramehya na rasdhipatyam,
na yoga-siddhr apunar-bhava v,
vchanti yat-pda-raja-prapann
Those who have attained the dust of Your lotus feet never hanker
for the kingship of heaven, limitless sovereignty, the position of
Brahm or rulership over the earth. They are not interested even in
the perfections of yoga or in liberation itself.
Visvanatha Cakravarti Thakura: Hearing the Naga-patnis, Ka may
have replied, But what great result will a person get by attaining the
dust of My feet?
The Naga-patnis answer Kas question by saying, No, You cannot
say this. The result is greater than anything else. Those who surrender to
You do not hanker for residence on Svargaloka. What then to speak of
those who have attained the dust from Your feet?
Text 38
tad ea nthpa durpam anyais,
tamo-jani krodha-vao py aha,
sasra-cakre bhramata arrio,
yad-icchata syd vibhava samaka
O Lord, although this Kliya, the king of the serpents, has taken
birth in the mode of ignorance and is controlled by anger, he has
Text 41
klya kla-nbhya,
klvayava-skie,
vivya tad-upadrare,
tat-kartre viva-hetave
Obeisances unto You, who are time itself, the shelter of time and the
witness of time in all its phases. You are the universe, and also its
separate observer. You are its creator, and also the totality of all its
causes.
Visvanatha Cakravarti Thakura: Though the Lord appears in time and
space, He is not affected by the qualities of material time and space.
The Naga-patnis prayed, We pay respects to You who are time itself
(kalaya), the shelter of time (kala nabhaya), the witness of time in all
its phases (kala avayava saksi). You witness time but are unaffected by
it. We pay respects to You. Although You are the universe (visva), You
remain untouched by it as the separate observer. You are its creator and
the cause of all causes. What more can be said? We offer respects to
You.
Texts 4243
bhta-mtrendriya-pra,
mano-buddhy-aytmane,
tri-guenbhimnena,
gha-svtmnubhtaye,
namo nantya skmya,
ka-sthya vipacite,
nn-vdnurodhya,
vcya-vcaka-aktaye
Obeisances unto You, who are the ultimate soul of the physical
elements, of the subtle basis of perception, of the senses, of the
vital air of life, and of the mind, intelligence and consciousness.
By Your arrangement the infinitesimal spirit souls falsely identify
with the three modes of material nature, and their perception of
their own true self thus becomes clouded. We offer our obeisances
unto You, the unlimited Supreme Lord, the supremely subtle one,
the omniscient Personality of Godhead, who are always fixed in
unchanging transcendence, who sanction the opposing views of
different philosophies, and who are the power upholding expressed
ideas and the words that express them.
Visvanatha Cakravarti Thakura: The Naga-patnis continued, You are
not just the cause, You are the very soul of the material elements. It is
most astonishing that by Your arrangement the minute souls, though full
of dynamic spiritual potential, appear lifeless like dull matter. You cover
the perception (anubhutaye) of the living entities (svtma) by the three
modes of material nature (tri-gunena).
(Text 43)
The Naga-patnis prayed,
What is the conclusion of all this? We cannot find the end to You
(ananta),
because You are difficult to understand (suksma).
Ka replies, But intelligent men say that the living entity is different
from Me and that I cover the living entities. Therefore how can you say
I am non-different from them?
The Naga-patnis answer, You are kutastha. The dictionary says
kutastha means He who pervades all three phases of time. Thus You
remain in one form for all time, whereas the living entities (jivas)
take various forms for short periods of time. These forms are not their
svarupa, eternal spiritual form. Therefore You cannot be the same as the
jiva.
You know everything (vipascit) but the jivas know very little. We
pay respects to He who, for His own purposes, sanctions all types of
philosophies such as the jiva is non-different from God; the jiva is
material; God is consciousness; God is one alone, and the jivas are
many. All of these opposing views take shelter of scripture. We pay
respects to You, by whose desire arises the power of many meanings for
many words (vacya vacaka sakti).
Text 44
nama prama-mlya,
kavaye stra-yonaye,
pravttya nivttya,
nigamya namo nama
We offer our obeisances again and again to You, who are the basis
of all authoritative evidence, who are the author and ultimate
source of the revealed scriptures, and who have manifested Yourself
in those Vedic literatures encouraging sense gratification as well as
in those encouraging renunciation of the material world.
Visvanatha Cakravarti Thakura: The Naga-patnis prayed, We pay
respects to the Srimad Bhagavatam, the basis of all authoritative
evidence and the topmost scriptural proof (mula pramana), and to
Vedavyasa, its compiler (kavaye). You are personally present in the
revealed scriptures. We pay respects to You who are the source (yoni)
of the revealed scriptures (sastra). The same phrase (sastra yonitvat)
gutma-cchdanya ca,
gua-vtty-upalakyya,
gua-drare sva-savide
Obeisances to You, O Lord, who manifest varieties of material and
spiritual qualities. You disguise Yourself with the material qualities,
and yet the functioning of those same material qualities ultimately
reveals Your existence. You stand apart from the material qualities
as a witness and can be fully known only by Your devotees.
Visvanatha Cakravarti Thakura: Here the Nga-patns are addressing
Ka as He who manifests (pradpya) various material and spiritual
qualities (gua-pradpya). Ka covers Himself with the screen of
material nature; therefore He is called gutma-cchdanya. But Ka
can be recognized by His extraordinary quality of extreme bhaktavatsalya (gua-vtty-upalakyya) by which He makes the living
entities Ka conscious. No one except svayam bhagavan Sri Ka
has this quality. Seeing the good qualities (gua-drare) in His own
(sva) devotees and not the faults, Ka allows Himself to be known
(savide) only by them, and also that ultimately only Ka can know
Himself (savide) perfectly.
Text 47
avykta-vihrya,
sarva-vykta-siddhaye,
hkea namas te stu,
munaye mauna-line
O Lord Hkea, master of the senses, please let us offer our
obeisances unto You, whose pastimes are inconceivably glorious.
Your existence can be inferred from the necessity for a creator and
revealer of all cosmic manifestations. But although Your devotees
can understand You in this way, to the non-devotees You remain
silent, absorbed in self-satisfaction.
Visvanatha Cakravarti Thakura: The Naga-patnis prayed, You are
called avyakrta vihara because Your pastimes are unfathomable
(avyakrta), even by scripture, or because You have pastimes which
appear material, or because Your pastimes are devoid of any special
formalities or pomp (amorous affairs without marriage etc.). You endow
Your devotee with a variety of abilities to serve You with perfection
(sarva vyakrta siddhi). You enchant all the senses (hrsikesa) of Your
devotees. For those devoid of bhakti You are atmarama, self-satisfied
(muni). For those who pray for the fulfillment of desires You are silent
(mauna sila); neither bestowing happiness nor relieving distress.
Text 48
parvara-gati-jya,
sarvdhyakya te nama,
avivya ca vivya,
tad-drare sya ca hetave
Obeisances unto You, who know the destination of all things,
superior and inferior, and who are the presiding regulator of all
that be. You are distinct from the universal creation, and yet You
are the basis upon which the illusion of material creation evolves,
and also the witness of this illusion. Indeed, You are the root cause
of the entire world.
Visvanatha Cakravarti Thakura: The Naga-patnis prayed, You know
the goal to be attained by the devotee (para) and the non-devotee
(avara). You are the superintendent of all results, and thus knowing
what is proper, You bestow results to each according to what He
deserves. Though You dispense the fruits of ones karma, You are not
bound by karma because You are distinct from matter (avisva). When
it is necessary You create this material universe by Your maya-sakti,
and remain as its overseer (visva drasta). Therefore You are the primal
cause of the universe, animating it and directing its transformations.
Text 49
tva hy asya janma-sthiti-sayamn vibho,
guair anho kta-kla-akti-dhk,
tat-tat-svabhvn pratibodhayan sata,
samkaymogha-vihra hase
O almighty Lord, although You have no reason to become involved
in material activity, still You act through Your eternal potency of
time to arrange for the creation, maintenance and destruction of
this universe. You do this by awakening the distinct functions of
each of the modes of nature, which before the creation lie dormant.
Simply by Your glance You perfectly execute all these activities of
cosmic control in a sporting mood.
Visvanatha Cakravarti Thakura: Ka asks, What is the purpose in
creating this universe, giving it life and transformation?
The Naga-patnis answer, Simply by glancing upon the material nature
after the end of the previous kalpa, You wake up the jivas resting in
the pradhana to their previous nature, and then proceed with creation,
maintenance and destruction through the three modes of nature (gunaih)
rajas, sattva and tamas. Though You activate the modes of nature,
You are not involved with any material endeavor (anihah). All this is
brought about through Your eternal potency of time. Just by Your glance
The Naga-patnis plead, We fear that if You give our husband this
strong medicine of punishment, which is actually some more mercy
to purify him of all his offenses (aparadha), he may die; for he is just
about to leave his body.
Ka replies, What does it matter if he gives up this snake body?
What can he do with this body? It is better that that he gets a spiritual
body as My devotee.
Naga-patnis: If we beautiful women become widows we will be
engaged by force to enjoy with another sinful snake. Since Kaliya is
now a Vaisnava, he has become the object of our affection and our life
and soul.
Text 53
vidhehi te kikarm,
anuheya tavjay,
yac-chraddhaynutihan vai,
mucyate sarvato bhayt
Now please tell us, Your maidservants, what we should do.
Certainly anyone who faithfully executes Your order is
automatically freed from all fear.
Visvanatha Cakravarti Thakura: Ka says, Then take your husband.
I am giving him to you, but you must follow My order.
The Naga-patnis answer, Yes, we will follow. Please give us the order
(vidhehi). The order is revealed in a later verse.
Text 54
r-uka uvca,
ittha sa nga-patnbhir,
bhagavn samabhiuta,
mrcchita bhagna-irasa,
visasarjghri-kuanai
ukadeva Gosvm said: Thus praised by the Nga-patns, the
Supreme Personality of Godhead released the serpent Kliya, who
had fallen unconscious, his heads battered by the striking of the
Lords lotus feet.
Visvanatha Cakravarti Thakura: After punishing Kaliya with the blows
of His feet, Ka immediately jumped down from his hoods and stood
before the snake and his wives.
Text 55
pratilabdhendriya-pra,
kliya anakair harim,
kcchrt samucchvasan dna,
ka prha ktjali
Kliya slowly regained his vital force and sensory functions. Then,
breathing loudly and painfully, the poor serpent addressed Lord
Ka, the Supreme Personality of Godhead, in humble submission.
Visvanatha Cakravarti Thakura: Because his whole body was suffering
from pain, Kaliya merely folded his hands (krta-anjalih) with great
difficulty, but he could not bow down on the ground before Ka.
Text 56
kliya uvca,
vaya khal sahotpatty,
tamas drgha-manyava,
svabhvo dustyajo ntha,
lokn yad asad-graha
The serpent Kliya said: Our very birth as a snake has made us
envious, ignorant and constantly angry. O my Lord, it is so difficult
for people to give up their conditioned nature, by which they
identify with that which is unreal.
Visvanatha Cakravarti Thakura: Kaliya said, When even learned
men, though knowing it is wrong, become influenced by attraction and
repulsion to sense objects, then what fault do I have?
Text 57
tvay sam ida viva,
dhtar gua-visarjanam,
nn-svabhva-vryaujo,
yoni-bjaykti
O supreme creator, it is You who generate this universe, composed
of the variegated arrangement of the material modes, and in the
process You manifest various kinds of personalities and species,
varieties of sensory and physical strength, and varieties of mothers
and fathers with variegated mentalities and forms.
Visvanatha Cakravarti Thakura: Kaliya said, You have made this
universe with great diversity through the interplay of the modes of
Yamuna river and its banks filled with grass, leaves and fruits.
Text 61
ya etat sasmaren martyas,
tubhya mad-anusanam,
krtayann ubhayo sandhyor,
na yumad bhayam pnuyt
If a mortal being attentively remembers My command to youto
leave Vndvana and go to the oceanand narrates this account at
sunrise and sunset, he will never be afraid of you.
Visvanatha Cakravarti Thakura: Kaliya said, May my fame of being
punished by receiving Your feet on my head remain as long as the sun
and moon endure.
Because Ka says here, You will no longer have fear of snakes,
this verse should be considered a mantra to ward off snake bites. There
is another mantra which can also be recited like a spell to protect one
from snakes mentioned in the g Veda:
yamun-hrade hi so yto, yo nryaa-vhana, yadi klika-dantasya,
yadi kklikd bhayam, janma-bhmi-paritrto, virvio yti klika
Garuda, the bird-carrier of Lord Narayana, came to visit the lake in
the Yamuna. One need no longer fear the bites of Kaliya nor his deadly
poison. The Lord who protects Vrajabhumi has made Kaliya harmless.
Text 62
yo smin sntv mad-kre,
devds tarpayej jalai,
upoya m smarann arcet,
sarva-ppai pramucyate
If one bathes in this place of My pastimes and offers the water of
this lake to the demigods and other worshipable personalities, or
if one observes a fast and duly worships and remembers Me, he is
sure to become free from all sinful reactions.
Visvanatha Cakravarti Thakura: Ka said, For these reasons you
should leave this lake: In order to free themselves from sins people
come here to bathe, offer tarpana, fast, meditate and worship Me. But if
you stay here they cannot do this.
Text 63
dvpa ramaaka hitv,
hradam etam uprita,
yad-bhayt sa suparas tv,
ndyn mat-pda-lchitam
Out of fear of Garua, you left Ramaaka Island and came to
take shelter of this lake. But because you are now marked with My
footprints, Garua will no longer try to eat you.
Visvanatha Cakravarti Thakura: Ka said, You will have no more
fear of Garuda. This is the import of this verse.
Text 64
r-ir uvca,
mukto bhagavat rjan,
kendbhuta-karma,
ta pjaym sa mud,
nga-patnya ca sdaram
ukadeva Gosvm continued: My dear King, having been released
by Lord Ka, the Supreme Personality of Godhead, whose
activities are wonderful, Kliya joined his wives in worshiping Him
with great joy and reverence.
Visvanatha Cakravarti Thakura: Ka performed a most wonderful
activity (adbhuta karma) by saving the Vrajavasis from Kaliya,
protecting Kaliya from Garuda, and benefiting both the victims of
violence and the perpetrator of violence. The word kena, by
Ka refers to karaam which means to withdraw or remove. Ka
removed Kaliyas offense to Garuda and the Vrajavasis because the
Naga-patnis worshiped Ka with love and devotion.
Texts 6567
divymbara-sra-maibhi,
parrdhyair api bhaai,
divya-gandhnulepai ca,
mahatyotpala-mlay,
pjayitv jagan-ntha,
prasdya garua-dhvajam,
tata prto bhyanujta,
parikramybhivandya tam,
sa-kalatra-suht-putro,
dvpam abdher jagma ha,
tadaiva smta-jal,
yamun nirvibhavat,
anugrahd bhagavata,
kr-mnua-rpia
Kliya worshiped the Lord of the universe by offering Him
fine garments, along with necklaces, jewels and other valuable
ornaments, wonderful scents and ointments, and a large garland
of lotus flowers. Having thus pleased the Lord, whose flag is
marked with the emblem of Garua, Kliya felt satisfied. Receiving
the Lords permission to leave, Kliya circumambulated Him
and offered Him obeisances. Then, taking his wives, friends and
children, he went to his island in the sea. The very moment Kliya
left, the Yamun was immediately restored to her original condition,
free from poison and full of nectarean water. This happened
by the mercy of the Supreme Personality of Godhead, who was
manifesting a humanlike form to enjoy His pastimes.
Visvanatha Cakravarti Thakura: In verse sixty-two Ka said that
one can become sinless by worshiping and remembering the Lord.
Therefore, Kaliya now begins to worship Sri Ka.
Kaliya said, Although I am the most sinful, You gave me the most
mercy. You have not put Your foot on others heads and marked them
with Your disc and conch. With great respect I, along with my wives,
will offer You cooling sandalwood pulp from my hand because Your
body was burned by the poison from my fangs.
Ka replied, But applying these ointments will take time.
Kaliya said, Then please sit my Lord. After making Ka sit down,
Kaliya and his wives applied sandalwood to the Lords body. Fulfilling
their hearts desire, Kaliya and his wives attained the mercy of the Lord
and then left the Yamuna. This is described in two and half verses.
The Kaustubha gem (maibhi) which adorned Kas neck from His
birth was lost in the coils of Kaliya in order to create excitement in
His human pastimes of fighting and struggling with Kaliya. Without
anyones notice, Ka made His Kaustubha gem enter Kaliyas
treasury. Then at the time of worshiping Ka with different jewels and
Text 1
r-rjovca,
nglaya ramaaka,
katha tatyja kliya,
kta ki v suparasya,
tenaikensamajasam
[Having thus heard how Lord Ka chastised Kliya,] King
Parkit inquired: Why did Kliya leave Ramaaka Island, the
abode of the serpents, and why did Garua become so antagonistic
toward him alone?
Visvanatha Cakravarti Thakura: This chapter relates the reasons for
Kaliyas fear of Garuda, Saubhari Munis curse on Garuda, Kas
reunion with the Vrajavasis, and saving the boys from the forest fire.
Texts 23
r-uka uvca,
upahryai sarpa-janair,
msi msha yo bali,
vnaspatyo mah-bho,
ngn pr-nirpita,
sva sva bhga prayacchanti,
ng parvai parvai,
gopthytmana sarve,
suparya mahtmane
ukadeva Gosvm said: To avoid being eaten by Garua, the
serpents had previously made an arrangement with him whereby
they would each make a monthly offering of tribute at the base
of a tree. Thus every month on schedule, O mighty-armed King
Parkit, each serpent would duly make his offering to that
powerful carrier of Viu as a purchase of protection.
Visvanatha Cakravarti Thakura: Once every fifteen days (parvani
parvani) the snakes used to individually offer Garuda specially prepared
fruits and roots under a tree so that he would not eat them and to insure
their protection (gopithaya).
Text 4
via-vrya-madvia,
kdraveyas tu kliya,
kadarth-ktya garua,
svaya ta bubhuje balim
Although all the other serpents were dutifully making offerings to
Garua, one serpentthe arrogant Kliya, son of Kadruwould
eat all these offerings before Garua could claim them. Thus Kliya
directly defied the carrier of Lord Viu.
Visvanatha Cakravarti Thakura: Kaliya did not offer his share to
Garuda, and moreover he ate all the other offerings meant for Garuda.
Thus Kaliya directly disrespected (kadarthi krtya) the bearer of Visnu.
The other snakes on Ramanaka Island informed Garuda about Kaliyas
arrogant behavior.
Text 5
tac chrutv kupito rjan,
bhagavn bhagavat-priya,
vijighsur mah-vega,
kliya samapdravat
O King, the greatly powerful Garua, who is very dear to the
Supreme Lord, became angry when he heard of this. Desiring to kill
Kliya, he rushed toward the serpent with tremendous speed.
Text 6
tam patanta taras viyudha,
pratyabhyayd utthita-naika-mastaka,
dadbhi supara vyadaad dad-yudha,
karla-jihrocchvasitogra-locana
As Garua swiftly fell upon him, Kliya, who had the weapon of
poison, raised his numerous heads to counterattack. Showing his
ferocious tongues and expanding his horrible eyes, Kliya then bit
Garua with the weapons of his fangs.
Visvanatha Cakravarti Thakura: From a great distance Kaliya could
spit venom at his enemy, and at short range he could bite with his
terrible fangs. Kaliya had a ferocious tongue, loud hissing and terrible
eyes.
Text 7
ta trkya-putra sa nirasya manyumn,
pracaa-vego madhusdansana,
pakea savyena hiraya-roci,
jaghna kadru-sutam ugra-vikrama
The angry son of Trkya moved with overwhelming speed in
repelling Kliyas attack. That terribly powerful carrier of Lord
Madhus dana struck the son of Kadru with his left wing, which
shone like gold.
Visvanatha Cakravarti Thakura: Garuda, the angry son of Kasyapa
(tarksya putra) and the carrier of Madhusudana, moved quickly to keep
Kaliya from biting him.
Text 8
supara-pakbhihata,
kliyo tva vihvala,
hrada vivea klindys,
tad-agamya dursadam
Beaten by Garuas wing, Kliya was extremely distraught, and
thus he took shelter of a lake adjoining the river Yamun. Garua
could not enter this lake. Indeed, he could not even approach it.
Visvanatha Cakravarti Thakura: Kaliya fled to a lake adjoining the
Yamuna which was difficult for others to enter (durasadam) because of
the depth.
Text 9
tatraikad jala-cara,
garuo bhakyam psitam,
nivrita saubhari,
prasahya kudhito harat
In that very lake Garua had once desired to eat a fishfish being,
after all, his normal food. Although forbidden by the sage Saubhari,
who was meditating there within the water, Garua took courage
and, feeling hungry, seized the fish.
Visvanatha Cakravarti Thakura: This verse explains why Garuda could
not enter Kaliyas lake. Saubhari committed two offenses against the
great devotee Garuda: first, he dared to give an order to his superior,
and second, he obstructed Garudas happiness. Disobeying Saubharis
order, Garuda committed violence by eating the fish. But this was not an
offense because Garuda was superior to Saubhari Muni.
Text 10
mnn su-dukhitn dv,
dnn mna-patau hate,
kpay saubhari prha,
tatratya-kemam caran
Seeing how the unfortunate fish in that lake had become most
unhappy at the death of their leader, Saubhari uttered the following
curse under the impression that he was mercifully acting for the
power of austerity and spiritual beauty, and then fell from the bliss of
Brahman. Then Saubhari Muni acquired a youthful body because of
his accumulated penances, married many beautiful princesses, and thus
fell into a hellish existence of material pleasure. However, because he
had once become glorious by taking shelter of the Yamuna River in
Vrndavana, he was ultimately delivered.
Text 12
tat kliya para veda,
nnya kacana leliha,
avtsd garud bhta,
kena ca vivsita
Of all the serpents, only Kliya came to know of this affair, and in
fear of Garua he took up residence in that Yamun lake. Later
Lord Ka drove him out.
Texts 1314
ka hradd vinikrnta,
divya-srag-gandha-vsasam,
mah-mai-gakra,
jmbnada-pariktam,
upalabhyotthit sarve,
labdha-pr ivsava,
pramoda-nibhttmno,
gop prtybhirebhire
[Resuming his description of Kas chastisement of Kliya,
Text 17
nanda vipr samgatya,
gurava sa-kalatrak,
cus te kliya-grasto,
diy muktas tavtmaja
All the respectable brhmaas, together with their wives, came
forward to greet Nanda Mahrja. They said to him, Your son
was in the grips of Kliya, but by the grace of Providence He is now
free.
Visvanatha Cakravarti Thakura: Guravah refers to Purohitas [family
priests] such as Bhaguri Muni, the chief pandita in the court of Nanda
Maharaja.
Text 18
dehi dna dvi-jtn,
ka-nirmukti-hetave,
nanda prta-man rjan,
g suvara taddiat
The brhmaas then advised Nanda Mahrja, To assure that
your son Ka will always be free from danger, you should give
charity to the brhmaas. With a satisfied mind, O King, Nanda
Mahrja then very gladly gave them gifts of cows and gold.
Text 19
yaodpi mah-bhg,
naa-labdha-praj sate,
parivajykam ropya,
mumocru-kal muhu
The greatly fortunate mother Yaod, having lost her son and
then regained Him, placed Him on her lap. That chaste lady cried
constant torrents of tears as she repeatedly embraced Him.
Visvanatha Cakravarti Thakura: After getting back her son who was
almost lost (nasta labdha praja), mother Yasoda sat Ka on her lap
and tightly embraced Him. Yasoda could not do this before because
there were many people around.
Text 20
t rtri tatra rjendra,
kut-tbhy rama-karit,
ur vrayaukaso gva,
klindy upaklata
O best of kings [Parkit], because the residents of Vndvana were
feeling very weak from hunger, thirst and fatigue, they and the cows
spent the night where they were, lying down near the bank of the
Klind.
Visvanatha Cakravarti Thakura: The Vrajavasis looked at Ka with
unblinking eyes and said, Let us rest here tonight. By good fortune
Kaliya has gone, but if he comes back to take revenge, then all of
us can fight him with clubs. The Vrajavasis situated themselves at
another place on the bank (upakulatah) of the Yamuna due to fear of the
poisonous water in Kaliyas lake. They found a place where there would
be no possibility of being surrounded by fire, and where they could
fulfill their desire to keep Ka constantly in their sight.
Text 21
tad uci-vanodbhto,
dvgni sarvato vrajam,
supta nitha vtya,
pradagdhum upacakrame
During the night, while all the people of Vndvana were asleep,
a great fire blazed up within the dry summer forest. The fire
surrounded the inhabitants of Vraja on all sides and began to
scorch them.
Visvanatha Cakravarti Thakura: Suci means summer. A fire blazed up
in the forest dried by the summer heat, and surrounded the sleeping
cows and the Vrajavasis. Perhaps a loyal friend of Kaliya had assumed
the form of a fire to avenge his friend, or maybe the fire was manifest
by a demon follower of Kamsa.
Text 22
tata utthya sambhrnt,
dahyamn vrajaukasa,
ka yayus te araa,
my-manujam varam
Text 1
r-uka uvca,
atha ka parivto,
jtibhir mudittmabhi,
anugyamno nyaviad,
vraja gokula-maitam
ukadeva Gosvm said: Surrounded by His blissful companions,
who constantly chanted His glories, r Ka then entered the
village of Vraja, which was decorated with herds of cows.
Visvanatha Cakravarti Thakura: This chapter describes the summer
season, Ka carrying His friend Dama on His shoulders, and
Balarama destroying the demon Pralamba after riding on his shoulders.
Text 2
vraje vikrator eva,
gopla-cchadma-myay,
grmo nmartur abhavan,
nti-prey charrim
While Ka and Balarma were thus enjoying life in Vndvana in
the guise of ordinary cowherd boys, the summer season gradually
appeared. This season is not very pleasing to embodied souls.
nivtta-svana-jhillikam,
avat tac-chkararja,
druma-maala-maitam
In Vndvana, the loud sound of waterfalls covered the crickets
noise, and clusters of trees constantly moistened by spray from
those waterfalls beautified the entire area.
Text 5
sarit-sara-prasravaormi-vyun,
kahlra-kajotpala-reu-hri,
na vidyate yatra vanaukas davo,
nidgha-vahny-arka-bhavo ti-dvale
The wind wafting over the waves of the lakes and flowing rivers
carried away the pollen of many varieties of lotuses and water lilies
and then cooled the entire Vndvana area. Thus the residents there
did not suffer from the heat generated by the blazing summer sun
and seasonal forest fires. Indeed, Vndvana was abundant with
fresh green grass.
Visvanatha Cakravarti Thakura: Vrndavana was cool in the summer
because of the breezes wafting over the waves of the rivers. The wind,
like a thief, silently and invisibly stole the pollen from the lotuses, and
then gave relief from the heat with its fragrant, gentle breezes. Though
the scorching summer sun usually dries up everything, it did not do so
in Vrndavana, and thus the place was full of tender green grass.
Text 6
agdha-toya-hradin-taormibhir,
dravat-pury pulinai samantata,
na yatra cau-kar violba,
bhuvo rasa dvalita ca ghate
With their flowing waves the deep rivers drenched their banks,
making them damp and muddy. Thus the rays of the sun, which
were as fierce as poison, could not evaporate the earths sap or
parch its green grass.
Visvanatha Cakravarti Thakura: No one felt the heat of the summer
sun because of the tall shade-giving trees. This verse mentions another
reason. The deep flowing rivers made their banks wet and muddy.
Thus the sun could not parch the green grass.
Text 7
vana kusumita rman,
nadac-citra-mga-dvijam,
gyan mayra-bhramara,
kjat-kokila-srasam
Flowers beautifully decorated the forest of Vndvana, and many
varieties of animals and birds filled it with sound. The peacocks and
bees sang, and the cuckoos and cranes cooed.
Text 8
Text 9
pravla-barha-stabaka,
srag-dhtu-kta-bha,
rma-kdayo gop,
nantur yuyudhur jagu
Decorating themselves with newly grown leaves, along with peacock
feathers, garlands, clusters of flower buds, and colored minerals,
Balarma, Ka and Their cowherd friends danced, wrestled and
sang.
Visvanatha Cakravarti Thakura: Here Balarama is also addressed as
a gopa to indicate that even He became absorbed in His identity as an
ordinary cowherd boy.
Text 10
Text 14
kvacid bilvai kvacit kumbhai,
kvacmalaka-muibhi,
aspya-netra-bandhdyai,
kvacin mga-khagehay
Sometimes the cowherd boys would play with bilva or kumbha
fruits, and sometimes with handfuls of malaka fruits. At other
times they would play the games of trying to touch one another
or of trying to identify somebody while one is blindfolded, and
sometimes they would imitate animals and birds.
Visvanatha Cakravarti Thakura: The boys would throw bilva, kumbha
or amalaki fruits into the air and then throw other fruits to try to
hit them. Netra-bandha (bound eyes) indicates a game in which a
blindfolded boy would have to identify a friend simply by feeling the
boys hands over his blindfolded eyes. In all their games the boys put up
wagers for the winner, such as flutes or walking sticks. Sometimes they
imitated the various fighting methods of the forest animals, and at other
times they would chirp like birds.
Text 15
kvacic ca dardura-plvair,
vividhair upahsakai,
kadcit syandolikay,
karhicin npa-ceay
They would sometimes jump around like frogs, sometimes play
various jokes, sometimes ride in swings and sometimes imitate
monarchs.
Visvanatha Cakravarti Thakura: From Sravana Sukla-tritiya, the third
day of the waxing phase of the month of Sravana, the cowherd boys
would play on swings (syandolikaya). The word nrpa-cestaya (acting
like a king) refers to the following pastime: To cross the Yamuna at
certain places in Vrndavana people would have to pay a tax. Sometimes
Ka and His friends would assemble in this area and prevent the
Vraja-gopis from crossing the river, insisting that they had to first pay a
tax. Such pastimes were surcharged with joking and laughter.
Text 16
eva tau loka-siddhbhi,
krbhi ceratur vane,
nady-adri-droi-kujeu,
knaneu sarasu ca
In this way Ka and Balarma played all sorts of well-known
games as They wandered among the rivers, hills, valleys, bushes,
trees and lakes of Vndvana.
Visvanatha Cakravarti Thakura: Droni means the valleys between
mountains.
Text 17
pa crayator gopais,
tad-vane rma-kayo,
gopa-rp pralambo gd,
asuras taj-jihray
While Rma, Ka and Their cowherd friends were thus tending
the cows in that Vndvana forest, the demon Pralamba entered
their midst. He had assumed the form of a cowherd boy with the
intention of kidnapping Ka and Balarma.
Visvanatha Cakravarti Thakura: While Ka and Balarama were
tending the cows, the demon Pralamba approached disguised as a
cowherd boy with a desire to kidnap Them. He assumed the form of a
particular cowherd boy who on that day had remained home with duties
to perform.
Text 18
ta vidvn api drho,
bhagavn sarva-darana,
anvamodata tat-sakhya,
vadha tasya vicintayan
Since the Supreme Lord Ka, who had appeared in the Darha
dynasty, sees everything, He understood who the demon was. Still,
the Lord pretended to accept the demon as a friend, while at the
same time seriously considering how to kill him.
Visvanatha Cakravarti Thakura: Though outwardly Ka accepted
Text 20
tatra cakru parivhau,
gop rma-janrdanau,
ka-saghaina kecid,
san rmasya cpare
The cowherd boys chose Ka and Balarma as the leaders of
the two parties. Some of the boys were on Kas side, and others
joined Balarma.
Visvanatha Cakravarti Thakura: Parivrdhau means the two heroes.
Some boys were on Kas side and others joined Balarama.
Text 21
Text 23
rma-saghaino yarhi,
rdma-vabhdaya,
kry jayinas ts tn,
hu kdayo npa
My dear King Parkit, when rdm, Vabha and the other
members of Lord Balarmas party were victorious in these games,
Ka and His followers had to carry them.
Text 24
uvha ko bhagavn,
rdmna parjita,
vabha bhadrasenas tu,
pralambo rohi-sutam
Defeated, the Supreme Lord Ka carried rdm. Bhadrasena
carried Vabha, and Pralamba carried Balarma, the son of
Rohi.
Text 25
aviahya manyamna,
ka dnava-pugava,
vahan drutatara prgd,
avarohaata param
Text 27
nirkya tad-vapur alam ambare carat,
pradpta-dg bhru-kui-taogra-darakam,
jvalac-chikha kaaka-kira-kuala,
tvidbhuta haladhara ad atrasat
When Lord Balarma, who carries the plow weapon, saw the
gigantic body of the demon as he moved swiftly in the skywith his
blazing eyes, fiery hair, terrible teeth reaching toward his scowling
brows, and an amazing effulgence generated by his armlets, crown
and earringsthe Lord seemed to become a little frightened.
Text 28
athgata-smtir abhayo ripu balo,
vihya srtham iva harantam tmana,
ruhanac chirasi dhena muin,
surdhipo girim iva vajra-rahas
Remembering the actual situation, the fearless Balarma
understood that the demon was tying to kidnap Him and take Him
away from His companions. The Lord then became furious and
struck the demons head with His hard fist, just as Indra, the king
of the demigods, strikes a mountain with his thunderbolt weapon.
Visvanatha Cakravarti Thakura: When Balarama showed fear of the
demon, Ka, who wanted to see some fun, injected knowledge of His
godly powers into Balarama. Thus Balarama remembered (athagatasmrtir) His Lordship. In the Visnu Purana, Ka helps Balarama
recollect His powers by saying, O soul of all, secret of all secrets, why
are You acting like a human now?
The words vihaya sartham can be read as vihayasa artham, meaning
that the demon was kidnapping Balarama by flying into the heavens
(vihayas) as if stealing some wealth (artham). Balaramas powerful
fist cracked the demons head, just like Indras thunderbolt smashes a
mountain peak into pieces.
Text 29
sa hata sapadi vira-mastako,
mukhd vaman rudhiram apasmto sura,
mah-rava vyasur apatat samrayan,
girir yath maghavata yudhhata
Thus smashed by Balarmas fist, Pralambas head immediately
cracked open. The demon vomited blood from his mouth and lost
all consciousness, and then with a great noise he fell lifeless on the
ground, like a mountain devastated by Indra.
Text 30
dv pralamba nihata,
balena bala-lin,
gop su-vismit san,
sdhu sdhv iti vdina
The cowherd boys were most astonished to see how the powerful
Balarma had killed the demon Pralamba, and they exclaimed,
Excellent! Excellent!
Text 31
io bhigantas ta,
praaasus tad-arhaam,
pretygatam ivligya,
prema-vihvala-cetasa
They offered Balarma profuse benedictions and then glorified
Him, who deserves all glorification. Their minds overwhelmed with
ecstatic love, they embraced Him as if He had come back from the
dead.
Text 32
ppe pralambe nihate,
dev parama-nirvt,
abhyavaran bala mlyai,
aasu sdhu sdhv iti
The sinful Pralamba having been killed, the demigods felt
extremely happy, and they showered flower garlands upon Lord
Balarma and praised the excellence of His deed.
Text 1
r-uka uvca krsakteu gopeu,
tad-gvo dra-cri,
svaira carantyo vivius,
ta-lobhena gahvaram
ukadeva Gosvm said: While the cowherd boys were completely
absorbed in playing, their cows wandered far away. They hungered
for more grass, and with no one to watch them they entered a dense
forest.
Visvanatha Cakravarti Thakura: This chapter describes how Ka
saved the cowherd boys from a great fire in the Munjaranya forest while
their eyes were closed. Upon opening their eyes, they found themselves
at the base of the Bhandira banyan tree. While the boys were absorbed
in playing, the cows wandered far away (duracarini) into a dense forest,
driven by their greed for more grass.
Text 2
aj gvo mahiya ca,
nirviantyo vand vanam ,kav nirviviu,
krandantyo dva-tarit
Passing from one part of the great forest to another, the goats, cows
Then the boys began tracing out the cows path by noting their
hoofprints and the blades of grass the cows had broken with their
hooves and teeth. All the cowherd boys were in great anxiety
because they had lost their source of livelihood.
Visvanatha Cakravarti Thakura: They followed the path of the cows by
noting their hoofprints and the grass torn by their teeth. The boys were
in great anxiety because they had lost their means of livelihood.
Text 5
mujavy bhraa-mrga,
krandamna sva-godhanam,
samprpya tit rnts,
tatas te sannyavartayan
Within the Muj forest the cowherd boys finally found their
valuable cows, who had lost their way and were crying. Then the
boys, thirsty and tired, herded the cows onto the path back home.
Visvanatha Cakravarti Thakura: Finding the crying cows and other lost
animals in a thicket of reeds, they herded them onto the path home.
Text 6
t ht bhagavat,
megha-gambhray gir,
sva-nmn ninada rutv,
pratinedu praharit
Text 10
nna tvad-bndhav ka,
na crhanty avasditum,
vaya hi sarva-dharma-ja,
tvan-nths tvat-parya
Ka! Certainly Your own friends shouldnt be destroyed. O
knower of the nature of all things, we have accepted You as our
Lord, and we are souls surrendered unto You!
Visvanatha Cakravarti Thakura: The boys said, Ka! You should not
act so that Your friends experience suffering (avasaditum) like other
people.
Text 11
r-uka uvca,
vaco niamya kpaa,
bandhn bhagavn hari,
nimlayata m bhaia,
locannty abhata
ukadeva Gosvm said: Hearing these pitiful words from His
friends, the Supreme Lord Ka told them, Just close your eyes
and do not be afraid.
Visvanatha Cakravarti Thakura: Ka thought, The boys should not
see Me swallowing the fire. It should be done without anyone seeing.
Since My friends are so hot and tired, I should place them under the
cool shade of the beautiful Bhandira tree. After considering in this way
Some say that yogamaya appeared at this time and she herself took it
from Kas hand and swallowed it, but this interpretation gives sorrow
to the truthful devotee. In the word yogadhiso, yoga refers to yogamaya
and adisa means the master. Therefore Ka, the master of yogamaya,
swallowed the fire in His mouth.
Mukhena (with His mouth) can also mean method. By what method
did Ka swallow the fire? Since Ka is yogadhisa, He used the
method of yoga and employed His aisvarya-sakti to swallow the fire.
The word (krcchrat) indicates the boys were suffering from intense
fatigue, hunger and thirst. Ka delivered them from these difficulties
by immediately bringing them under the cooling shelter of the Bhandira
tree.
Text 13
tata ca te ky unmlya,
punar bhram pit,
niamya vismit sann,
tmna g ca mocit
The cowherd boys opened their eyes and were amazed to find not
only that they and the cows had been saved from the terrible fire
but that they had all been brought back to the Bhra tree.
Visvanatha Cakravarti Thakura: Then Ka said, O friends! You
can open your eyes now. I have prevented the fire. The boys were
astonished to see how they and the cows had been saved from the
terrible fire.
Text 14
Text 1
r-uka uvca,
tayos tad adbhuta karma,
dvgner mokam tmana,
gop strbhya samcakhyu,
pralamba-vadham eva ca
ukadeva Gosvm said: To the ladies of Vndvana, the cowherd
boys then related in full detail Kas and Balarmas wonderful
activities of delivering them from the forest fire and killing the
demon Pralamba.
Visvanatha Cakravarti Thakura: To enhance the portrayal of Sri Kas
pastimes, Sukadeva Gosvami describes the beauty of the monsoon
and autumn seasons in Vraja in this chapter. In metaphorical terms, he
depicts the wonderful qualities of the sky, rivers and forests.
Text 2
gopa-vddh ca gopya ca,
tad upkarya vismit,
menire deva-pravarau,
ka-rmau vraja gatau
The elder cowherd men and ladies were amazed to hear this
sndra-nlmbudair vyoma,
sa-vidyut-stanayitnubhi,
aspaa-jyotir cchanna,
brahmeva sa-gua babhau
The sky was then covered by dense blue clouds accompanied by
lightning and thunder. Thus the sky and its natural illumination
were covered in the same way that the spirit soul is covered by the
three modes of material nature.
Visvanatha Cakravarti Thakura: The cloudy sky during the rainy
season resembles the pure spirit soul covered by the modes of nature.
Lightning is compared to sattva-guna, thunder to raja-guna and clouds
to tamo-guna. Conditioned by the three modes of nature, the original
brilliant nature of the pure spirit soul (brahma) is only dimly reflected
through the haze of the material attributes (gunam).
Text 5
aau msn nipta yad,
bhmy coda-maya vasu,
sva-gobhir moktum rebhe,
parjanya kla gate
With its rays, the sun had for eight months drunk up the earths
wealth in the form of water. Now that the proper time had arrived,
the sun began releasing this accumulated wealth.
Visvanatha Cakravarti Thakura: By its rays (svagobhih) the sun
(parjanya) draws water from the earth for eight months. When
the proper time (kale) arrives the sun returns the water. The suns
The earth had been emaciated by the summer heat, but she
became fully nourished again when moistened by the god of rain.
Thus the earth was like a person whose body has been emaciated
by austerities undergone for a material purpose, but who again
becomes fully nourished when he achieves the fruit of those
austerities.
Visvanatha Cakravarti Thakura: In this verse, the earth, being dried
up by the sun, is compared to a tapasvi, a person doing austerities.
A tapasvi is rewarded (midha) by the demigods (devas). The earth
becomes sprinkled (midha) with showers of rain just as the body of a
tapasvi becomes nourished (varsiyasi) by the demigods (devas). As the
body of a person desiring material results becomes healthy on fulfilling
his desires, so the earth becomes nourished by the rains. This example,
however, is repugnant to the devotee striving for the ultimate goal,
because austerities should be performed only for realizing the Supreme
Lord.
Text 8
ni-mukheu khadyots,
tamas bhnti na grah,
yath ppena pa,
na hi ved kalau yuge
In the evening twilight during the rainy season, the darkness
allowed the glowworms but not the stars to shine forth, just as in
the age of Kali the predominance of sinful activities allows atheistic
doctrines to overshadow the true knowledge of the Vedas.
ketri aya-sampadbhi,
karak muda dadu,
mninm anutpa vai,
daivdhnam ajnatm
With their wealth of grains, the fields gave joy to the farmers. But
those fields created remorse in the hearts of those who were too
proud to engage in farming and who failed to understand how
everything is under the control of the Supreme.
Visvanatha Cakravarti Thakura: The proud man proclaims, Farming
is a lowly job which I cannot do. But when the fields yield abundant
crops he regrets, If I had done some farming I would get wealth during
the rainy season. In this way the fields give joy to the farmer and
pain to the lazy man, because such a person does not understand that
his suffering is under the law of karma. Similarly, seeing the man on
nivtti-mrga (path of renunciation) attain liberation, the man on the
path of sense enjoyment (pravtti-mrga) laments. This example is not
attractive to the devotee.
Text 13
jala-sthalaukasa sarve,
nava-vri-nievay,
abibhran rucira rpa,
yath hari-nievay
As all creatures of the land and water took advantage of the newly
fallen rainwater, their forms became attractive and pleasing, just
as a devotee becomes beautiful by engaging in the service of the
Supreme Lord.
Visvanatha Cakravarti Thakura: Abibhran means to take on. Just as
one becomes suddenly beautiful on performing devotional service to
the Lord, since it is the supreme dharma and gives the highest results,
similarly, the forms of animals and plants become attractive in the rainy
season. This is a positive example.
Text 14
saridbhi sagata sindhu,
cukobha vasanormimn,
apakva-yogina citta,
kmkta gua-yug yath
Where the rivers joined the ocean it became agitated, its waves
blown about by the wind, just as the mind of an immature yog
becomes agitated because he is still tainted by lust and attached to
the objects of sense gratification.
Visvanatha Cakravarti Thakura: The use of the masculine gender for
sindhu instead of feminine is traditional usage. The ocean becomes
agitated with waves by the merging of many smaller rivers. Similarly,
the desires (kamaktam) in the heart of an immature yogi rise up like
waves when he contacts material objects (guna yuk).
Text 15
girayo vara-dhrbhir,
hanyamn na vivyathu,
abhibhyamn vyasanair,
yathdhokaja-cetasa
Just as devotees whose minds are absorbed in the Personality
of Godhead remain peaceful even when attacked by all sorts of
dangers, the mountains in the rainy season were not at all disturbed
by the repeated striking of the rain-bearing clouds.
Visvanatha Cakravarti Thakura: Though struck by torrents of water, the
mountain does not shake but rather becomes beautiful, being washed
of dirt. Similarly, a devotee afflicted by the pains caused by his body,
mind or other entities is not disturbed because his mind is absorbed in
the Supreme Lord (adhoksaja citta). The Srimad Bhagavatam says that
material pains cannot disturb the devotee absorbed in Kas loving
service.
mad-ray kath m, vanti kathayanti ca, tapanti vividhs
tp, naitn mad-gata-cetasa
Taking shelter of Me, they engage in constantly hearing and chanting
about Me. The various kinds of material miseries do not affect
them because they are always filled with thoughts of My pastimes
and activities.(SB 3.25.23) Thus a sincere devotee welcomes such
difficulties. Because of his humility and surrendered attitude he remains
free of pride, envy and other bad qualities.
Text 16
mrg babhvu sandigdhs,
tai chann hy asaskt,
nbhyasyamn rutayo,
dvijai klena chat
During the rainy season the roads, not being cleansed, became
covered with grass and debris and were thus difficult to make out.
These roads were like religious scriptures that brhmaas no longer
study and that thus become corrupted and covered over with the
passage of time.
Visvanatha Cakravarti Thakura: Not studying the scriptures is
compared to the unclean roads. The roads becoming overgrown with
grass in time are like scriptures which become neglected and corrupted
when no longer studied by the brahmanas.
Text 17
loka-bandhuu megheu,
vidyuta cala-sauhd,
sthairya na cakru kminya,
purueu guiv iva
Though the clouds are the well-wishing friends of all living beings,
the lightning, fickle in its affinities, moved from one group of clouds
to another, like lusty women unfaithful even to virtuous men.
Visvanatha Cakravarti Thakura: A prostitute cannot fix her attention on
one man for long, even though the man may have good qualities such as
intelligence. Similarly, the lightning moves from one cloud to another
without lingering very long. This is a negative analogy.
Text 18
dhanur viyati mhendra,
nirgua ca guiny abht,
vyakte gua-vyatikare,
the moon. This resembles the Lord (purusa) who is not visible, being
hidden by His avidya-sakti, which rises from Himself. This is a good
example for the jnanis.
Text 20
meghgamotsav h,
pratyananda chikhaina,
gheu tapta-nirvi,
yathcyuta-jangame
The peacocks became festive and cried out a joyful greeting when
they saw the clouds arrive, just as people distressed in household
life feel pleasure when the pure devotees of the infallible Supreme
Lord visit them.
Visvanatha Cakravarti Thakura: The peacocks become happy and cry
loudly upon seeing the approaching clouds and hearing the rumbling of
thunder. This is just like grhastha Vaisnavas who start to sing and dance
in bliss after hearing Vaisnava bhajans. This example is suitable for
devotees.
Text 21
ptvpa pdap padbhir,
san nntma-mrtaya,
prk kms tapas rnt,
yath kmnusevay
The trees had grown thin and dry, but after they drank the newly
setavo varatvare,
painm asad-vdair,
veda-mrg kalau yath
When Indra sent forth his rains, the floodwaters broke through the
irrigation dikes in the agricultural fields, just as in the Kali-yuga
the atheists false theories break down the boundaries of Vedic
injunctions.
Visvanatha Cakravarti Thakura: Indra, thinking himself the Lord, pours
down excessive rains which smash the irrigation walls in the fields; just
as in Kali-yuga the materialists destroy dharma. Kali is compared to
Indra; the activities of the materialists to the rains; and the destruction
of Vedic dharma to the destruction of dykes. This is an unfavorable
example.
Text 24
vyamucan vyubhir nunn,
bhtebhya cmta ghan,
yathio vi-pataya,
kle kle dvijerit
The clouds, impelled by the winds, released their nectarean water
for the benefit of all living beings, just as kings, instructed by their
brhmaa priests, dispense charity to the citizens.
Visvanatha Cakravarti Thakura: Just as a king (vi-pataya)inspired by
his priests (dvijerit) fulfills everyones desires (io), so the clouds,
incited (nunn) by the winds, release rain. The analogy of the king is
positive.
Text 25
eva vana tad variha,
pakva-kharjura-jambumat,
go-goplair vto rantu,
sa-bala prviad dhari
When the Vndvana forest had thus become resplendent, filled
with ripe dates and jambu fruits, Lord Ka, surrounded by His
cows and cowherd boyfriends and accompanied by r Balarma,
entered that forest to enjoy.
Visvanatha Cakravarti Thakura: After describing the rainy season,
Sukadeva Gosvami relates Kas pastimes in the monsoon forests
in seven verses. Ka entered the forest of Vrndavana which was
flourishing (variha) with ripe date and jambu trees.
Text 26
dhenavo manda-gminya,
dho-bhrea bhyas,
yayur bhagavatht,
druta prty snuta-stan
The cows had to move slowly because of their weighty milk bags,
but they quickly ran to the Supreme Personality of Godhead as
soon as He called them, their affection for Him causing their udders
to become wet.
would run and enter the hollow of a tree or a cave and amuse Himself
by eating radish. There are two types of radish: round ones and long
ones.
Text 29
dadhy-odana samnta,
ily salilntike,
sambhojanyair bubhuje,
gopai sakaranvita
Lord Ka would take His meal of boiled rice and yogurt, sent
from home, in the company of Lord Sakaraa and the cowherd
boys who regularly ate with Him. They would all sit down to eat on
a large stone near the water.
Visvanatha Cakravarti Thakura: Servants would bring food from
Kas house to a place called Chak. Ka sat on a stone slab near
the water. Even today people can see that eating place on the bank of a
kunda.
Texts 3031
dvalopari saviya,
carvato mlitekan,
tptn vn vatsatarn,
g ca svodho-bhara-ram,
prv-riya ca t vkya,
sarva-kla-sukhvahm,
bhagavn pjay cakre,
tma-akty-upabhitm
Text 32
eva nivasatos tasmin,
rma-keavayor vraje,
arat samabhavad vyabhr,
svacchmbv-aparunil
While Lord Rma and Lord Keava were thus dwelling in
Vndvana, the fall season arrived, when the sky is cloudless, the
water clear and the wind gentle.
Visvanatha Cakravarti Thakura: The description of autumn begins here
by saying that the water became clear and the wind blew gently.
Text 33
arad nrajotpatty,
nri prakti yayu,
bhranm iva cetsi,
punar yoga-nievay
expelling all their rain, the clouds become pure and white in color. This
is a positive analogy.
Text 36
girayo mumucus toya,
kvacin na mumucu ivam,
yath jnmta kale,
jnino dadate na v
During this season the mountains sometimes released their pure
water and sometimes did not, just as experts in transcendental
science sometimes give the nectar of transcendental knowledge and
sometimes do not.
Visvanatha Cakravarti Thakura: Jnmta here refers to teachings
about the Supreme Lord, and jnina means experts in devotional
wisdom such as Narada, Prahlada and Jaa Bharata. They gave
knowledge to the hunter, Rahugana, and the children of the demons but
not to others. They give to those fortunate souls who desire to know. In
a similar way, in autumn the clear water from the mountains only flows
in some canals.
Text 37
naivvidan kyama,
jala gdha-jale-car,
yathyur anv-aha kayya,
nar mh kuumbina
The fish swimming in the increasingly shallow water did not at all
understand that the water was diminishing, just as foolish family
men cannot see how the time they have left to live is diminishing
with every passing day.
Visvanatha Cakravarti Thakura: As an ignorant man attached to his
family does not realize that his lifespan is decreasing at every moment,
foolish fish play in the shallow water, not realizing that it is decreasing
at every moment. This is a negative analogy.
Text 38
gdha-vri-cars tpam,
avinda charad-arka-jam,
yath daridra kpaa,
kuumby avijitendriya
Just as a miserly, poverty-stricken person overly absorbed in family
life suffers because he cannot control his senses, the fish swimming
in the shallow water had to suffer the heat of the autumn sun.
Visvanatha Cakravarti Thakura: As a poor man suffers while
supporting a large family, so the fish in scarce water must endure the
painful heat of the autumn sun. In the previous verse a wealthy family
man was described, whereas here the negative effects of a poor family
man are described. Or this verse can be taken to refer to the suffering of
the attached family man mentioned in the previous verse.
Text 39
anai anair jahu paka,
sthalny ma ca vrudha,
yathha-mamat dhr,
arrdiv antmasu
Gradually the different areas of land gave up their muddy
condition and the plants grew past their unripe stage, in the same
way that sober sages give up egotism and possessiveness. These are
based on things different from the real selfnamely, the material
body and its by-products.
Visvanatha Cakravarti Thakura: As the intelligent person gives up
everything unrelated to the soul (antmasu), the Paramatma and Ka,
namely the body, false ego and possessiveness, and tries to develop
attachment to Ka, so the fields give up their muddy condition and
plants give up their unripe state.
Text 40
nicalmbur abht t,
samudra arad-game,
tmany uparate samya,
munir vyuparatgama
With the arrival of autumn, the ocean and the lakes became silent,
their water still, just like a sage who has desisted from all material
activities and given up his recitation of Vedic mantras.
Visvanatha Cakravarti Thakura: As the sage with a motionless mind
stops chanting the Vedas (vyuparata gama), with the coming of
autumn, the lakes and ocean become motionless and stop roaring. This
refers to a place called Satovasa, west of Mathura. This is a positive
comparison.
Text 41
kedrebhyas tv apo ghan,
karak dha-setubhi,
yath prai sravaj jna,
tan-nirodhena yogina
In the same way that the practitioners of yoga bring their senses
under strict control to check their consciousness from flowing out
through the agitated senses, the farmers erected strong mud banks
to keep the water within their rice fields from draining out.
Visvanatha Cakravarti Thakura: The farmer keeps the water lying in
the fields after the rainy season from running out with dykes, just as the
yogi controls his senses to prevent his consciousness from flowing out
due to agitation of the senses. This is a positive comparison.
Text 42
arad-arku-js tpn,
bhtnm uupo harat,
dehbhimna-ja bodho,
mukundo vraja-yoitm
The autumn moon relieved all creatures of the suffering caused
by the suns rays, just as wisdom relieves a person of the misery
caused by his identifying with his material body and as Lord
Mukunda relieves Vndvanas ladies of the distress caused by their
rarjou-gaai a,
yath yadu-pati ko,
vi-cakrvto bhuvi
The full moon shone in the sky, surrounded by stars, just as r
Ka, the Lord of the Yadu dynasty, shone brilliantly on the earth,
surrounded by all the Vis.
Visvanatha Cakravarti Thakura: The full moon (akhanda mandala)
is compared to svayam bhagavan Sri Ka, the full manifestation of
the Absolute Truth. As the Lord of the Yadus (yadu-patih), Ka was
surrounded by prominent members (vi-cakra) of the Vi dynasty
such as Nanda, Upananda, Vasudeva and Akrra, who are compared to
the stars in the sky. This comparison is favorable for meditation.
Text 45
liya sama-toa,
prasna-vana-mrutam,
jans tpa jahur gopyo,
na ka-hta-cetasa
Except for the gops, whose hearts had been stolen by Ka, the
people could forget their suffering by embracing the wind coming
from the flower-filled forest. This wind was neither hot nor cold.
Visvanatha Cakravarti Thakura: The wind of the autumn is neither
hot nor cold (sama sitosna). By embracing this wind everyone felt
relief from the heat, except the gopis, who were burning in the pain of
separation from Ka. Instead of decreasing their suffering, it increased
it. Authorities explain the sequence of analogies in this verse as follows:
Just like the gopis, whose hearts had been stolen by Ka, could not
embrace Him to reclaim their hearts, so the general masses did embrace
the wind to get relief from the heat.
Text 46
gvo mg khag nrya,
pupiya aradbhavan,
anvyamn sva-vai,
phalair a-kriy iva
By the influence of the autumn season, all the cows, doe, women and
female birds became fertile and were followed by their respective
mates in search of sexual enjoyment, just as activities performed for
the service of the Supreme Lord are automatically followed by all
beneficial results.
Visvanatha Cakravarti Thakura: The cows, doe and female birds,
though unwilling, were forcibly engaged in copulation by their
respective mates (sva vrsaih) and became pregnant. This is compared to
the worship of the Lord (a-kriy), which, though performed without
desire for results, yields many material results such as happiness and
enjoyment.
Text 47
udahyan vrijni,
sryotthne kumud vin,
rj tu nirbhay lok,
yath dasyn vin npa
O King Parkit, when the autumn sun rose, all the lotus flowers
blossomed happily, except the night-blooming kumut, just as in the
presence of a strong ruler everyone becomes fearless, except the
thieves.
Visvanatha Cakravarti Thakura: The night-blooming lotus flowers
(kumud) are compared to thieves (dasyun). This idea comes from the
syllable ku, which means low class, and mud, which means joy. Low
class fellows like thieves find pleasure at night by stealing. Just as all
people except the thieves are happy when a powerful king sits on the
throne, when the sun rises in the morning, all the lotuses are happy and
bloom, except the night-blooming lotus.
Text 48
pura-grmev grayaair,
indriyai ca mahotsavai,
babhau bh pakva-ayhy,
kalbhy nitar hare
In all the towns and villages people held great festivals, performing
the Vedic fire sacrifice for honoring and tasting the first grains of
the new harvest, along with similar celebrations that followed local
custom and tradition. Thus the earth, rich with newly grown grain
and especially beautified by the presence of Ka and Balarma,
shone beautifully as an expansion of the Supreme Lord.
Visvanatha Cakravarti Thakura: The word grayaai refers to a
Vedic sacrifice called Navnna, wherein the freshly harvested grains
are offered to the Deity in the temple. The Smrti scriptures say the
Navnna ceremony should not be performed on nanda-tithi, while
rain stopped (varsa ruddha) and attained their desired goals (arthan),
namely money, independence, power and knowledge. This resembles
realized transcendentalists (siddh) who, at the time of death (kale),
attain forms (pin) like the eternal associates of the Lord (sva).
Text 1
r-uka uvca,
ittha arat-svaccha-jala,
padmkara-sugandhin,
nyaviad vyun vta,
sa -go-goplako cyuta
ukadeva Gosvm said: Thus the Vndvana forest was filled
with transparent autumnal waters and cooled by breezes perfumed
with the fragrance of lotus flowers growing in the clear lakes. The
infallible Lord, accompanied by His cows and cowherd boyfriends,
entered that Vndvana forest.
Visvanatha Cakravarti Thakura: This chapter describes how the gopis,
being pained by Kas flute song, repeatedly sing the glories of that
flute. They also praised the animals, demigoddesses and the forest of
Vrndavana. Although staying in the village, the gopis relate what they
see through the transcendental eyes of their hearts, namely the various
charming pastimes Ka enacts upon entering the forest of Vrndavana.
After describing the beauty of the autumn season, Sukadeva Gosvami
first describes Kas entrance into the Vrndavana forest, which is
decorated with the sweetness of autumn, before portraying the pastimes
of Kas flute song which is intimately related to it.
The wind became fragrant and cool (padmakara sugandhina) by
passing over the lotus-filled lakes. Ka, along with His cows and
cowherd boys, entered the forest permeated (vatam) by this sweetly
Text 5
barhpa naa-vara-vapu karayo karikra,
bibhrad vsa kanaka-kapia vaijayant ca mlm,
randhrn veor adhara-sudhayprayan gopa-vndair,
vndraya sva-pada-ramaa prviad gta-krti
Wearing a peacock-feather ornament upon His head, blue
karikra flowers on His ears, a yellow garment as brilliant
as gold, and the Vaijayant garland, Lord Ka exhibited His
transcendental form as the greatest of dancers as He entered the
forest of Vndvana, beautifying it with the marks of His footprints.
He filled the holes of His flute with the nectar of His lips, and the
cowherd boys sang His glories.
Text 6
iti veu-rava rjan,
sarva-bhta-manoharam,
rutv vraja-striya sarv,
varayantyo bhirebhire
O King, when the young ladies in Vraja heard the sound of Kas
flute, which captivates the minds of all living beings, they all
embraced one another and began describing it.
Visvanatha Cakravarti Thakura: Seeing that the gopis could not speak,
Sri Sukadeva Gosvami, being omniscient, began the description of
Kas pastimes according to the mood of their intense love. Ka was
fortunate senses and not others. Therefore we intend to say, today let us
abandon all family tradition, shyness and self-control.
Another gopi said, Yes! Let us see, touch, hear and smell Ka, but
how is it possible since we are so shy?
One gopi replied, That face releases side-long glances (kakamokam) upon anyone who becomes lovingly attracted (anurakta) to
Him. Ka will search you out, and release the arrow of His enchanting
glance. When it strikes, you will become agitated with love, forget all
your shyness and abandon your self-control. Then you will look without
shyness on that face.
Text 8
cta-pravla-barha-stabakotpalbja,
mlnupkta-paridhna-vicitra-veau,
madhye virejatur ala pau-pla-gohy,
rage yath naa-varau kvaca gyamnau
Dressed in a charming variety of garments, upon which Their
garlands rest, and decorating Themselves with peacock feathers,
lotuses, lilies, newly grown mango sprouts and clusters of flower
buds, Ka and Balarma shine forth magnificently among the
assembly of cowherd boys. They look just like the best of dancers
appearing on a dramatic stage, and sometimes They sing.
Visvanatha Cakravarti Thakura: One gopi said, But how will we deal
with this disgrace? We should not go. A second gopi replied, No, we
should go anyway.
The first gopi said, Because Ka is with Baladeva, our motive in
going will not be fulfilled.
The second gopi replied, Therefore while remaining concealed, we can
peer through the leaves of the creepers, and taste the nectar of Kas
beauty, hear His singing and see His dancing. Then we can quickly
return home. That is the intention of this verse.
Decorating Themselves with tender mango leaf sprouts (cuta-pravala),
peacock feathers (barha) and bunches of flowers (stabaka) in Their
hair, lotus buds over Their ears, a play lotus in the right hand, a garland
around the neck, and wearing sewn garments colored red, yellow and
black like those of an actor, Ka and Balarama looked like the best of
dancers arrayed in colorful dresses.
Ka and Balarama danced along with the boys and sometimes sang
(gaya manau). Gayamanau can also mean that Ka and Balarama
were satisfied (mana) with the singing (gaya) of others who were
praising Them. Or it can mean that Ka and Balarama were proud of
Their own singing: No one in the three worlds can sing like Us. Who
are you insignificant cowherd boys?
Text 9
gopya kim carad aya kuala sma veur,
dmodardhara-sudhm api gopiknm,
bhukte svaya yad avaia-rasa hradinyo,
hyat-tvaco ru mumucus taravo yathrya
My dear gops, what auspicious activities must the flute have
performed to enjoy the nectar of Kas lips independently and
leave only a taste for us gops, for whom that nectar is actually
meant! The forefathers of the flute, the bamboo trees, shed tears
of pleasure. His mother, the river on whose bank the bamboo was
born, feels jubilation, and therefore her blooming lotus flowers are
standing like hair on her body.
Visvanatha Cakravarti Thakura: The gopis said, This flute has
created a problem for us, drowning us in an ocean of disgrace. That is
Text 10
vndvana sakhi bhuvo vitanoti kti,
yad devak-suta-padmbuja-labdha-lakmi,
govinda-veum anu matta-mayra-ntya,
prekydri-snv-avaratnya-samasta-sattvam
O friend, Vndvana is spreading the glory of the earth, having
obtained the treasure of the lotus feet of Ka, the son of Devak.
The peacocks dance madly when they hear Govindas flute, and
when other creatures see them from the hilltops, they all become
stunned.
Visvanatha Cakravarti Thakura: The forest of Vrndavana has now
become even sweeter because it is the place of Kas pastimes.
Therefore let us go there to see that place. There is no fault in doing
that. With this in mind one gopi spoke.
Vrndavana is spreading (vi-tanoti means visesa bhavena tanoti) the
glories of the earth especially, as being better than Svarga, because (yat)
the earth is marked with the symbols of the flag and thunderbolt from
the lotus feet of Devakinandana (the son of Yasoda).
The name Devaki also refers to mother Yasoda, as stated in the Bhadviu Pura:
dve nmn nanda-bhryy, yaod devakti ca, ata sakhyam abht
tasya, devaky auri-jyay
The wife of Nanda Maharaja had two names, Yasoda and also Devaki.
Therefore it was natural that she became friends with Vasudevas wife
named Devaki. Thus devaki-suta (the son of Devaki) in this verse
refers to Yasodanandana, Ka, the son of mother Yasoda.
A gopi said, It is not possible to find the symbols of Kas feet
decorating the abode of Vaikuntha. Nor is it possible to see such a
beautiful cow pasturing area there. In Vrndavana, the peacocks ask
in this verse.
Sma (certainly) is an exclamation of astonishment or lamentation. Oh!
(sma) We do not have such good fortune. There are two readings:
venu-ranitam and venu-riphitam. The meaning is the same: sound of the
flute.
The gopi said, Hearing the sound of the flute, the does worship (pujam
dadhuh) Ka with their affectionate glances. Then what can be said of
the glances that we intelligent beings have given to Ka?
The gopis were thinking as follows: The female deer can approach
Ka along with their husbands because Ka is the ultimate object
of affection for the male deer. [ka-sr means male deer, and also
those who take Ka alone as the object of worship.] Because of their
affection for Ka, the bucks are encouraged by seeing their wives
attracted to Him and thus consider their household lives fortunate.
Indeed, they become joyful upon seeing how their wives are searching
after Ka, and, following along, they urge their wives to run to
the Lord. On the other hand, our husbands are jealous of Ka, and
because of their lack of devotion to Him they cannot even stand to smell
His fragrance. Therefore what is the use of our lives?
Text 12
ka nirkya vanitotsava-rpa-la,
rutv ca tat-kvaita-veu-vivikta-gtam,
devyo vimna-gataya smara-nunna-sr,
bhrayat-prasna-kabar mumuhur vinvya
Kas beauty and character create a festival for all women.
Indeed, when the demigods wives flying in airplanes with their
husbands catch sight of Him and hear His resonant flute-song, their
hearts are shaken by Cupid, and they become so bewildered that
the flowers fall out of their hair and their belts loosen.
Using their upraised ears as vessels, the cows are drinking the
nectar of the flute-song flowing out of Kas mouth. The calves,
their mouths full of milk from their mothers moist nipples, stand
still as they take Govinda within themselves through their tear-filled
eyes and embrace Him within their hearts.
Visvanatha Cakravarti Thakura: A gopi said, One cannot say that the
bewilderment from Kas flute song is generated from the conjugal
desire of ladies only (gopis and devis). Even dumb animals like cows
and their calves are affected by the nectar of Kas flute. In fear of
spilling the nectar, the cows have raised their ears like cups to hear the
sweet sound of Kas flute. The cause of the cows bewilderment is
not just their vatsalya-bhava (parental love) towards Ka, because
their calves, which are devoid of vatsalya-bhava, are also bewildered.
The calves, having just drunk their mothers milk, perk up their ears
to drink the nectar of Kas flute song as soon as they hear it. Then
they stop sucking their mothers nipples. The milk falls from their open
mouths and they stand as if stunned. The cows stand still as they take
Govinda within their hearts through their tear-filled eyes and embrace
Him out of vatsalya-bhava, motherly affection. In this way, all living
entities have unalloyed pure love for Ka, and are fortunate because
they can meet Ka. Only we are unfortunate because of separation
from Him.
Text 14
pryo batmba vihag munayo vane smin,
kekita tad-udita kala-veu-gtam,
ruhya ye druma-bhujn rucira-pravln,
vanti mlita-do vigatnya-vca
O mother, in this forest all the birds have risen onto the beautiful
branches of the trees to see Ka. With closed eyes they are simply
listening in silence to the sweet vibrations of His flute, and they
are not attracted by any other sound. Surely these birds are on the
same level as great sages.
Visvanatha Cakravarti Thakura: One gopi replied, The calves,
who are dumb animals in material consciousness, are only tasting
material pleasures. On the other hand, the atma-rama munis fixed in
transcendental knowledge and renunciation cannot be disturbed by
Ka.
Another gopi said, No, this is not true. Ka also attracts the munis
with His sweetness. Oh, (bata) it is surprising, mother (amba)! (Amba,
mother, is an address to an intimate girlfriend used naturally by young
ladies caught up in loving affection.)
All these birds resemble munis because they live in the forest, keep
their eyes closed, observe silence and remain motionless. Perched on
the branches of the trees, they become ecstatic listening to the flute.
Thus even great munis become maddened by Kas flute song, which
is a completely spiritual vibration.
Not only that sakhi, even the branches of the trees are transformed
in ecstasy when struck by the vibration of Kas flute-song, and
begin to sprout new leaves (rucira-pravln) out of ecstasy. The
sweet vibrations of His flute (kala-venu-gitam), which agitates the
whole universe, arises from Ka alone (tat-uditam), not from Visnu,
Brahma, Siva or Indra. It is impossible for anyone else to produce such
enchanting music. Indra, Brahm, iva and Viu, being primordial
gods, travel throughout the universe and have extensive knowledge of
the science of music, and yet even these great personalities have never
heard or composed music like that which emanates from Kas flute.
Indeed sakhi, the birds are so moved by the unique, blissful sound
that in their ecstasy they close their eyes and cling to the branches
to avoid falling off the trees. Due to being absorbed in the bliss of
Ka, they have given up all other talk, even the talk of munis about
brahmnanda.
Text 15
nadyas tad tad upadhrya mukunda-gtam,
varta-lakita-manobhava-bhagna-veg,
ligana-sthagitam rmi-bhujair murrer,
ghanti pda-yugala kamalopahr
When the rivers hear the flute-song of Ka, their minds begin to
desire Him, and thus the flow of their currents is broken and their
waters are agitated, moving around in whirlpools. Then with the
arms of their waves the rivers embrace Murris lotus feet and,
holding on to them, present offerings of lotus flowers.
Visvanatha Cakravarti Thakura: Ka is so enchanting that He
bewilders each and every member of the female gender. Carrying this
fact to its extreme, the gopis speak this verse (rivers are female gender).
A gopi said, All the rivers exhibit whirlpools, indicating that their
courses have been interrupted by the disturbance of conjugal attraction
for Ka. They stop flowing towards the ocean, their husband, because
they have lost all shyness and self-control. As their excess water swells
into waves, they embrace the lotus feet of Murari standing motionless
on the river bank, and holding on to them present offerings of lotus
flowers. Yet the ocean does not harbor any hatred towards those rivers
because of their love for Ka, unlike our husbands. Just see how
unfortunate we are.
According to the Amara-koa dictionary, the word kamala (lotus) can
also mean water. Taking this meaning, the sentence can read, They
used their own water (kamala) to offer padya (a foot bath) to Ka.
The word kamala can also mean wealth. In order to please Ka, they
offered all their wealth to Him.
Text 16
dvtape vraja-pan saha rma-gopai,
sacrayantam anu veum udrayantam,
prema-pravddha udita kusumvalbhi,
sakhyur vyadht sva-vapumbuda tapatram
In the company of Balarma and the cowherd boys, Lord Ka is
continually vibrating His flute as He herds all the animals of Vraja,
even under the full heat of the summer sun. Seeing this, the cloud
in the sky has expanded himself out of love. He is rising high and
constructing out of his own body, with its multitude of flower-like
droplets of water, an umbrella for the sake of his friend.
Visvanatha Cakravarti Thakura: The gopis lament to themselves, Alas,
alas even those who are in the mood of friendship with Ka (sakhyabhava) have perfected their lives by serving Him. Out of prema for
his friends Ka and Balarama, the cloud expanded himself to shield
Them from the intense heat of the sun. The cloud thinks of himself as
Kas friend because they are so similar: they both remove distress by
downpours of nectar (rasa); they are both dark blue in color; and both
exhibit lightning and thunder (which in Kas case manifested as His
yellow dhoti and flute playing). Identifying with the mood of friendship,
the cloud made a light umbrella (atapatram) with his body composed
of a collection of water drops (kusuma-avalibhih) in order to shield his
friend Ka. In this way the cloud gives pleasure to Ka, but we do
not get an opportunity to please Him. Therefore, the gopis idea is, To
hell with us!
Text 17
pr pulindya urugya-padbja-rga,
r-kukumena dayit-stana-maitena,
tad-darana-smara-rujas ta-ritena,
limpantya nana-kuceu jahus tad-dhim
The aborigine women of the Vndvana area become disturbed by
lust when they see the grass marked with reddish kukuma powder.
Endowed with the color of Kas lotus feet, this powder originally
decorated the breasts of His beloveds, and when the aborigine
women smear it on their faces and breasts, they feel fully satisfied
and give up all their anxiety.
Visvanatha Cakravarti Thakura: Leaving aside the attraction of the
flute, this verse speaks of the lotus feet of Vrsabhanunandini Sri Radha,
which have the power, by even the slightest contact, to induce complete
attraction for Ka, and to raise one to the seventh level of prema
called madana in mahabhava.
One gopi said, The Pulinda women have reached perfection but we
have not. Therefore, we want to know what kind of austerities they have
performed. This is the hint in the gopis statement about the perfection
(purna) of the Pulinda women.
The gopi continued, Why are they perfect? They smear their faces
and breasts with the kunkuma that has dyed the feet of Ka (urugaya
padabja raga). Where did that kunkuma come from? The kunkuma
came from the breast of the gopi Ka was enjoying with, namely
Radhika (dayita stana manditena). Though we desire to praise
Radhikas good fortune of having such exalted attraction to Ka, out
of shyness we do not specifically mention Her.
Though that is indeed the kunkuma of Radha, due to lust the Pulindas
did not even show it proper respect. What did they do? Upon seeing the
grass smeared with kunkuma, which had fallen from Kas feet after
He had enjoyed with Radha, the Pulindas became lusty. I cant imagine
what would happen if they see Ka personally.
jubilant.
Visvanatha Cakravarti Thakura: The gopis talk among themselves,
O sakhis! Without taking shelter of a great devotee our desires will
never be fulfilled. We have heard from Gargi [daughter of Gargamuni]
about the glories of Haris devotees, and that Govardhana Hill is the
best amongst them. Therefore, lets go there today, bathe in Manasa
Ganga, and take darsana of Harideva, the presiding deity of that place.
Certainly even our elders will not object to this. Moreover, Ka is
playing on the slope of Govardhana.
Deciding upon this plan, the gopis glorify Govardhana Hill because it
fulfills the desires of Ka, His companions, and hopefully will fulfill
their desire to meet Ka as well.
There are three chief Haridasas (devotees of Lord Hari) mentioned in
the Srimad Bhagavatam: Yudhisthira, Uddhava and Govardhana. First,
Yudhisthira is described: hari-dsasya rjare, rjasya-mahodayam,
naivtpyan praasanta, piban martyo mta yath, As they all
glorified the wonderful Rjasya-yaja performed by that great saintly
King and servant of Lord Hari [Yudhisthira], they were not satiated,
just as an ordinary man is never satiated when drinking nectar. (SB
10.75.27)
The second, Uddhava is described: sarid-vana-giri-dror, vkan,
kusumitn drumn, ka, sasmrayan reme, hari-dso
vrajaukasm, That servant of Lord Hari [Uddhava], seeing the rivers,
forests, mountains, valleys and flowering trees of Vraja, enjoyed
inspiring the inhabitants of Vndvana by reminding them of Lord
Ka. (SB 10.47.56) Of the three servants of Hari, the present verse
states that Govardhana is the best, hari-dasa-varyo.
From the touch of Kas lotus feet the rocks of Govardhana become
as soft as mud in order to preserve the unique marks on Kas feet
such as the goad, flag and thunderbolt. Contacting Kas lotus feet
causes Govardhana to display symptoms of ecstasy such as perspiration
in the form of melting stones, hair standing on end as erect blades of
grass, and tears of love as gushing waterfalls.
Text 1
r-uka uvca,
hemante prathame msi,
nanda-vraja-kamrik,
cerur haviya bhujn,
ktyyany-arcana-vratam
ukadeva Gosvm said: During the first month of the winter
season, the young unmarried girls of Gokula observed the vow of
worshiping goddess Ktyyan. For the entire month they ate only
unspiced khichr.
Visvanatha Cakravarti Thakura: This chapter describes the virgin
gopis (vraja-kumarika) worship of goddess Katyayani to attain Ka
as their husband, Kas stealing their clothing, Kas conversation
with them and fulfilling their desires, and Kas praising the trees.
After describing the purva-raga of the married gopis such as Radhika
toward Ka in the autumn (Sarada) season, there is a description of
the purva-raga of the unmarried nitya-siddha gopis such as Dhanya
in connection with the Hemanta season. [Purva-raga is intense loving
attachment before meeting the beloved.] Although in fact their loving
affection for Ka as an intimate associate was already established,
still the kanya kumaris (virgin gopis), following the ways of ordinary
society, performed worship of Katyayani-devi to attain Ka as their
husband.
The distinction between these kumari-gopis performing a vrata in the
Text 6
asy utthya gotrai svair,
anyonybaddha-bhava,
kam uccair jagur yntya,
klindy sntum anvaham
Each day they rose at dawn. Calling out to one another by name,
they all held hands and loudly sang the glories of Ka while going
to the Klind to take their bath.
Visvanatha Cakravarti Thakura: This verse continues the second
verses description of the gopis going to the Yamuna for bathing. They
called each other by name (svaih gotraih): O Dhanya, Where are you?
Why are you late?
Text 7
nady kadcid gatya,
tre nikipya prva-vat,
vssi ka gyantyo,
vijahru salile mud
One day they came to the riverbank and, putting aside their
clothing as they had done before, happily played in the water while
singing the glories of Ka.
Visvanatha Cakravarti Thakura: Kadacit (once) here means on the fullmoon day when the gopis had completed their one month vow. This
was mentioned in the fifth verse. To celebrate the successful completion
of their vow, the vraja-kumaris invited Vrsabhanunandini, who was
the special object of their affection, along with other main gops and
brought them all to the river to bathe. Their playing in the Yamuna
was meant to serve as the avabhtha-snna, the ceremonial bath taken
immediately upon the completion of a Vedic sacrifice.
Text 8
bhagavs tad abhipretya,
kno yogevarevara,
vayasyair vtas tatra,
gatas tat-karma-siddhaye
Lord Ka, the Supreme Personality of Godhead and master of
all masters of mystic yoga, was aware of what the gops were doing,
and thus He went there surrounded by His young companions to
award the gops the perfection of their endeavor.
Visvanatha Cakravarti Thakura: Ka is the master of all masters
of mystic power. Thus being omniscient, Ka easily understood the
desires of the gopis, and He would fulfill them. The gops, like all
young girls from respectable families, considered the embarrassment
of appearing naked before a young boy to be worse than death. Yet Sri
Ka made them come out of the Yamuna and bow down to Him.
Although the gops bodies were fully developed, and although Ka
met them in a secluded place and brought them fully under His control,
because Ka is completely transcendental there was not a trace of
material desire in His mind. As the ocean of transcendental bliss, Sri
Ka wanted to share His bliss with the gops on the spiritual platform,
completely free of mundane lust. This is the import of the word
yogesvaresvara.
According to sastric references the word vayasyai (young
companions) means mere toddlers two or three years old. These young
atrgatybal kma,
sva sva vsa praghyatm,
satya bravi no narma,
yad yya vrata-karit
[Lord Ka said:] My dear girls, you may each come here as you
wish and take back your garments. Im telling you the truth and
am not joking with you, since I see youre fatigued from executing
austere vows.
Visvanatha Cakravarti Thakura: This verse illustrates how Ka joked
with the girls. Ka said, If these clothes are really yours, then come
here if you like and identify them. You can take them after paying Me
one small necklace each in order to satisfy Me after you have insulted
Me. Each one of you should come individually, not all at once or two or
three together, because out of greed for the cloth one woman will take
more than one cloth.
Gopis: We cannot go there.
Ka: (Laughing) O girls (abala, weak ones)! You have become weak
due to your intense austerities and therefore cannot come here. Another
implication of the word abala is, If you dont do this, I will not give
the clothing because I am strong (bala). What can you weak women
do?
Gopis: We do not trust Your crafty words.
Ka: I am telling you the truth (satyam). Or Ka said, I am
making a vow to you. According to the Amara-koa dictionary the
word satyam can mean truth or vow.
Ka: I am not joking (no narma). I see that you are exhausted from
the difficulties of your vows (vrata-karsita). Because of your austerities,
I am upholding the principles of religion by showing mercy and
devotion to you.
Text 11
na mayodita-prva v,
anta tad ime vidu,
ekaikaa pratcchadhva,
sahaiveti su-madhyam
I have never before spoken a lie, and these boys know it. Therefore,
O slender-waisted girls, please come forward, either one by one or
all together, and pick out your clothes.
Visvanatha Cakravarti Thakura: The gopis replied to Ka, Because
You are a liar, we dont believe Your promise.
Ka bit His tongue while saying, I have never told any lies. From
birth till now, I have not had any occasion to lie. What is the proof?
These young boys are the witnesses. They are reliable as witnesses,
because they naturally report whatever they see.
Gopis: From far away, please throw the clothes to us in the water, or
just have the young boys bring them here.
Ka: I am unable to discern one womans clothes from another. How
then can I throw them to you? Being a very religious person, I do not
touch the possessions of others, even with My fingernail. Therefore, you
must come here, identify your own clothes and take them. It is My firm
rule not to touch, take or give the things of others.
Gopis: Because You are so impudent, You can embarrass us. Due to
this fear and the fact that we are respectable women, we will not come
near You.
Ka: One of the young girls among you can come forward. If she is
not embarrassed and returns to you, then others can come one by one.
Or all can come together. If you come as a group it would be impossible
to embarrass you. The head is the topmost part of the body, and it is
very beautiful. So please show Me your heads. If you can show your
heads, then you should not be embarrassed to show Me your other
is by the order of our parents and other elders that we are executing this
vow of fasting (upavasa), the Ktyyan-vrata.
Ka: My dear austere ladies, I too, by the strength of seeing you,
have now developed a surprising mood of detachment from family life.
I wish to stay here for a month and execute the vow of dwelling in the
clouds (nabho-vsa). If you are merciful to Me, I will come down from
the tree and observe the vow of fasting in the water (jala vsa vrata)
along with you.
The gops were completely captivated by Kas joking words, but
out of shyness they submerged themselves in the water up to their
necks. Trembling from the cold, and also from their anxiety, joy, and
eagerness, the gopis addressed Ka as follows.
Text 14
mnaya bho kths tv tu,
nanda-gopa-suta priyam,
jnmo ga vraja-lghya,
dehi vssi vepit
[The gops said:] Dear Ka, dont be unfair! We know that You
are the respectable son of Nanda and that You are honored by
everyone in Vraja. You are also very dear to us. Please give us back
our clothes. We are shivering in the cold water.
Visvanatha Cakravarti Thakura: In this verse the gopis try to satisfy
Ka by using one of the four diplomatic principles known as sma,
pacification. The gopis said, You are born in a cultured family so You
should not do unworthy activities (unarya).
Ka: It is obvious that you do not respect Me, for you are not afraid
of calling Me bad names.
Gopis: We do not know any other places of Vraja. But we know
You, the son of King Nanda. (The word gopa means king as well as
cowherd man.) Furthermore, You are praised and loved by all the
Vrajavasis.
Ka: O foolish women! If I am a kings son, then what wrong can I
do? If you say the kings son should not do any wrong actions. Then I
say, if I am doing wrong, how can I be praised and loved by everyone in
Vraja. It is not possible to praise or love a wrong doer.
Gopis: True, we simple women are ignorant of how to speak. Please
forgive us, therefore, and give us our clothing. We are shivering with
cold. With these words the vraja-kumaris invoke Kas mercy.
Text 15
ymasundara te dsya,
karavma tavoditam,
dehi vssi dharma-ja,
no ced rje bruvma he
O ymasundara, we are Your maidservants and must do whatever
You say. But give us back our clothing. You know what the religious
principles are, and if You dont give us our clothes we will have to
tell the king. Please!
Visvanatha Cakravarti Thakura: In this verse the gopis continue their
attempts to pacify (sma) Ka. Taking the word yma with a dental
s as syama is Citsukhas reading of the word. [Citsukha is an Advaitin
commentator on Bhagavatam.] With this meaning the gopis said, We,
being Your maidservants, will carry out Your word. The implication is
that it is only fitting for us to have an attitude of service to You, who
are the king. The gopis continued, Moreover because You are very
beautiful (sundara) we have to become Your servants, and thus under
the guise of being servants, we will offer our very selves to You.
Then the gopis employ the diplomatic principle known bheda (process
of dividing) by using rough language to weaken Ka. The gopis said,
O knower of religious principles (dharma-ja)! You will be acting
irreligiously if you steal the wealth of chastity from women and see
them naked.
Seeing that it was futile to instill fear of irreligion (adharma) in Ka,
the gopis then resorted to threats to instill fear: If you do not give our
clothing, we will complain to the king (Nanda or Kamsa.)
Text 16
r-bhagavn uvca,
bhavatyo yadi me dsyo,
mayokta v kariyatha,
atrgatya sva-vssi,
pratcchata uci-smit,
no cen nha pradsye ki,
kruddho rj kariyati
The Supreme Personality of Godhead said: If you girls are actually
My maidservants, and if you will really do what I say, then come
here with your innocent smiles and let each girl pick out her clothes.
If you dont do what I say, I wont give them back to you. And even
if the king becomes angry, what can he do?
Visvanatha Cakravarti Thakura: After being defeated by their own
words, the gopis stood speechless.
Ka then spoke, We will now test the truthfulness of your words.
If you are really My servants, then you will do whatever I say. Please
come forward with a smile and take your clothes. If you are not true
to your words and fail this test of dharma, then I will not return your
clothes.
uddha -bhva-prasdita,
skandhe nidhya vssi,
prta provca sa-smitam
When the Supreme Lord saw how the gops were struck with
embarrassment, He was satisfied by their pure loving affection.
Putting their clothes on His shoulder, the Lord smiled and spoke to
them with affection.
Visvanatha Cakravarti Thakura: Ka became very satisfied
(prasaditah) to see the pure unalloyed love (sudda-bhva) of the gopis,
who on His order had given up all shyness, which was worse then death
for those respectable girls. Ka put the gopis clothing on His shoulder
out of greed to smell the fragrance of their bodies [lingering on their
clothes]. By doing this Ka showed His love for the gopis.
Ka thought: Out of love for Me these gopis have done something
which is very difficult for any woman. But there remains something
even more difficult, and I wonder if they can do it? Now let Me test the
power of their love.
Ka then smiled affectionately and with great boldness advised the
gopis: O gopis, you have said that you are My servants, and that you
will follow My words. Now I am going to test you. If you come out of
the water and stand before Me, I will give you your clothing along with
My body, mind and soul.
Text 19
yya vivastr yad apo dhta-vrat,
vyaghataitat tad u deva-helanam,
baddhvjali mrdhny apanuttaye hasa,
ktv namo dho-vasana praghyatm
Ka saw them folding their hands, but keeping them below their
waists to cover their private parts, He said, Offer obeisances with your
palms joined above your heads.
Text 20
ity acyutenbhihita vrajbal,
matv vivastrplavana vrata-cyutim,
tat-prti-kms tad-aea-karma,
skt-kta nemur avadya-mg yata
Thus the young girls of Vndvana, considering what Lord Acyuta
had told them, accepted that they had suffered a falldown from
their vow by bathing naked in the river. But they still desired to
successfully complete their vow, and since Lord Ka is Himself
the ultimate result of all pious activities, they offered their
obeisances to Him to cleanse away all their sins.
Visvanatha Cakravarti Thakura: The gopis thought that the results
of their vrata should not be lost, even if they had to sacrifice their
modesty. Therefore, they decided to simply surrender unto Ka. This
is explained in this verse. When Ka had pointed out that bathing
naked was an offense, the gopis decided that their vow had become
useless. Desiring to attain the results of their vrata, they offered respects
to Ka, who bestows the results of all actions, what to speak of this
vrata.
The gopis said, If we satisfy Ka, who is the sum total of all results,
then what else remains to be gained? Someone may argue with
the gopis saying, You may gain the results, but what about the sin
incurred? This verse answers the question by saying that Ka is the
purifier of all sins (avadya-mrg). Thus there can be no fault for those
who obtain the mercy of the Lord.
Text 21
ts tathvanat dv,
bhagavn devak-suta,
vssi tbhya pryacchat,
karuas tena toita
Seeing them bow down like that, the Supreme Personality of
Godhead, the son of Devak, gave them back their garments, feeling
compassionate toward them and satisfied by their act.
Visvanatha Cakravarti Thakura: Ka then gave back all their
garments, rather than just their undergarments, because He was pleased
that they had done as He wished.
Text 22
dha pralabdhs trapay ca hpit,
prastobhit krana-vac ca krit,
vastri caivpahtny athpy amu,
t nbhyasyan priya-saga-nirvt
Although the gops had been thoroughly cheated, deprived of their
modesty, ridiculed and made to act just like toy dolls, and although
their clothing had been stolen, they did not feel at all inimical
toward r Ka. Rather, they were simply joyful to have this
opportunity to associate with their beloved.
Visvanatha Cakravarti Thakura: Even though the gopis were treated
Text 26
na mayy veita-dhiy,
kma kmya kalpate,
bharjit kvathit dhn,
pryo bjya neate
The desire of those who fix their minds on Me does not lead to
material desire for sense gratification, just as barleycorns burned
by the sun and then cooked can no longer grow into new sprouts.
Visvanatha Cakravarti Thakura: Ka said, If someone worships Me
impurely or improperly, I can make that offering pure because I am full
of good qualities. What then to say of your absolutely pure desire and
pure love? The desire of one absorbed in Me does not lead to material
desire for sense enjoyment. Because the object of love is the topmost
spiritual entity, it results in the disappearance of material desire. Just as
barleycorns roasted in the fire can never grow new sprouts.
The word praya here means just as. Another reading of neate is
neyate. This is a traditional usage according to Citsukha, the famous
impersonalist commentator.
Text 27
ytbal vraja siddh,
mayem rasyath kap,
yad uddiya vratam ida,
cerur ryrcana sat
Go now, girls, and return to Vraja. Your desire is fulfilled, for in My
company you will enjoy the coming nights. After all, this was the
purpose of your vow to worship goddess Ktyyan, O pure-hearted
ones.
Visvanatha Cakravarti Thakura: Bearing in mind that the most
auspicious time for a lovers first tryst is the night, Ka speaks like
this to the gopis.
Ka said, O women, although you are perfected (siddha) beings, you
have taken the role of sadhakas (practicioners) to increase the sweetness
of My pastimes on earth. In the near future (ima ksapa) you will enjoy
(ramsyatha) with Me, and thus fulfill the purpose (yat) for which you
undertook austerities in worshiping Durga (arya). O pure women!
(sati).
Text 28
r-uka uvca,
ity di bhagavat,
labdha-km kumrik,
dhyyantyas tat-padmbhojam,
kcchrn nirviviur vrajam
ukadeva Gosvm said: Thus instructed by the Supreme
Personality of Godhead, the young girls, their desire now fulfilled,
could bring themselves only with great difficulty to return to the
village of Vraja, meditating all the while upon His lotus feet.
Visvanatha Cakravarti Thakura: It was very difficult (kcchrt) for the
gopis to return to Vraja because Ka had already stolen their hearts,
eyes and other senses.
Text 29
atha gopai parivto,
bhagavn devak-suta,
vndvand gato dra,
crayan g sahgraja
Some time later Lord Ka, the son of Devak, surrounded by His
cowherd friends and accompanied by His elder brother, Balarma,
went a good distance away from Vndvana, herding the cows.
Visvanatha Cakravarti Thakura: Keeping in mind the glorious display
of mercy that Ka had shown to the young gopis, Sukadeva Gosvami
now wanted to describe the blessings Ka bestowed upon the wives
of some ritualistic brahamanas. The word atha indicates at some other
time, namely summer.
Text 30
nidaghrktape tigme,
chybhi svbhir tmana,
tapatryitn vkya,
drumn ha vrajaukasa
Then the suns heat became intense, Lord Ka saw that the trees
were acting as umbrellas by shading Him, and thus He spoke as
follows to His boyfriends.
Texts 3132
he stoka-ka he ao,
rdman subalrjuna,
vila vabhaujasvin,
devaprastha varthapa,
payataitn mah-bhgn,
parrthaiknta-jvitn,
vta-vartapa-himn,
sahanto vrayanti na
[Lord Ka said:] O Stoka Ka and Au, O rdma, Subala
and Arjuna, O Vabha, Ojasv, Devaprastha and Varthapa,
just see these greatly fortunate trees, whose lives are completely
dedicated to the benefit of others. Even while tolerating the wind,
rain, heat and snow, they protect us from these elements.
Visvanatha Cakravarti Thakura: In these verses Ka indicates that
even trees who are dedicated to the welfare of others are superior to
brhmaas who are not. The cowherd boys beginning with Stoka-ka
are situated in the eight directions with the duty of protecting Ka.
Devaprastha and Varuthapa, who are Kas umbrella carrier and
cleanser of His path, are situated in front and behind. The eleventh boy,
Bhadrasena, is the leader of the cowherd boys. He pays attention to all
the details and supervises all the boys, but presently he was situated
at a distance. Ka observed that while tolerating rain and scorching
sunshine, the trees would continue to shelter others from rain and heat.
Text 33
aho e vara janma,
sarva -pry-upajvanam,
su-janasyeva ye vai,
reya-caraa sad
It is the duty of every living being to perform welfare activities for
the benefit of others with his life, wealth, intelligence and words.
Visvanatha Cakravarti Thakura: One should use his life to serve others.
Text 36
iti pravla-stabaka,
phala-pupa-dalotkarai,
tar namra-khn,
madhyato yamun gata
Thus moving among the trees, whose branches were bent low by
their abundance of twigs, fruits, flowers and leaves, Lord Ka
came to the Yamun River.
Visvanatha Cakravarti Thakura: They passed among the trees with
branches bent low from the heavy weight of fruits, flowers and leaves.
Text 37
tatra g pyayitvpa,
su-m tal iv,
tato npa svaya gop,
kma svdu papur jalam
The cowherd boys let the cows drink the clear, cool and wholesome
Text 38
tasy upavane kma,
crayanta pan npa,
ka-rmv upgamya,
kudh-rt idam abruvan
Then, O King, the cowherd boys began herding the animals in a
leisurely way within a small forest along the Yamun. But soon they
became afflicted by hunger and, approaching Ka and Balarma,
spoke as follows.
Text 1
r-gopa cu,
rma rma mah-bho,
ka dua-nibarhaa,
e vai bdhate kun nas,
tac-chnti kartum arhatha
The cowherd boys said: O Rma, Rma, mighty-armed one! O
Ka, chastiser of the wicked ! We are being harassed by hunger,
and You should do something about it.
Visvanatha Cakravarti Thakura: This chapter describes how the
cowherd boys were disrespected when begging food from some
brahmanas performing a sacrifice, how Ka showed mercy to the
brahmanas wives, and how their husbands felt remorse. The cowherd
boys said, The Vedas say that hunger is mans worst enemy. If you can
destroy our hunger now, then you will be successful in conquering this
enemy. This is the boys logic.
Text 2
r-uka uvca,
iti vijpito gopair,
bhagavn devak-suta,
bhakty vipra-bhryy,
prasdann idam abravt
Text 4
tatra gatvaudana gop,
ycatsmad-visarjit,
krtayanto bhagavata,
ryasya mama cbhidhm
When you go there, My dear cowherd boys, simply request some
food. Declare to them the name of My elder brother, the Supreme
Lord Balarma, and also My name, and explain that you have been
sent by Us.
Visvanatha Cakravarti Thakura: Ka said, You should ask (yacata)
for rice, calling out Our names. Though those brahmanas are supposed
to be intelligent, they must be woken from their deep slumber of
forgetfulness by calling out Our names. You should call out Baladevas
name first because those materialistic brahmanas will think that
Balarama, being a ksatriya, is a worthy recipient of charity, whereas I,
being a mere vaisya, am certainly unworthy. Even if they give a little, it
is acceptable.
Text 5
ity di bhagavat,
gatv ycanta te tath,
ktjali-pu viprn,
daa-vat patit bhuvi
Thus instructed by the Supreme Personality of Godhead, the
cowherd boys went there and submitted their request. They stood
before the brhmaas with palms joined in supplication and then
fell flat on the ground to offer respect.
Visvanatha Cakravarti Thakura: The cowherd boys approached with
folded hands to show their humble attitude. Though they fell on the
ground, the cowherd boys appeared more effulgent than the brahmanas
who were standing upon the land of Vrndavana.
Text 6
he bhmi-dev uta,
kasydea-kria,
prpt jnta bhadra vo,
gopn no rma-coditn
[The cowherd boys said:] O earthly gods, please hear us. We
cowherd boys are executing the orders of Ka, and we have
been sent here by Balarma. We wish all good for you. Please
acknowledge our arrival.
Visvanatha Cakravarti Thakura: The cowherd boys said, We are
executing the order of Ka, who is more powerful than Balarama
because He the son of King Nanda. Since we have been sent by
Baladeva, we will give Him the first rice that we receive.
Text 7
g crayantv avidra odana,
rmcyutau vo laato bubhukitau,
tayor dvij odanam arthinor yadi,
sautrmay ca sattam,
anyatra dkitasypi,
nnnam anan hi duyati
Except during the interval between the initiation of the performer
of a sacrifice and the actual sacrifice of the animal, O most pure
brhmaas, it is not contaminating for even the initiated to partake
of food, at least in sacrifices other than the Sautrmai.
Visvanatha Cakravarti Thakura: The cowherd boys anticipated the
possible objection from the brhmaas that they couldnt give the
boys any food because they themselves had not yet eaten, and that
a priest initiated to perform a sacrifice should not eat. Therefore the
boys humbly informed the brhmaas about various technicalities of
ritualistic sacrifice.
The cowherd boys said, This rule applies from the beginning of the
sacrifice until the animal is killed. But after that there is no fault in
taking food. This applies to all sacrifices other than the Sautramani, in
which none of the food can be eaten. It is understood from this verse
that the animal was already killed.
Text 9
iti te bhagavad-yc,
vanto pi na uruvu,
kudr bhri-karmo,
bli vddha-mnina
The brhmaas heard this supplication from the Supreme
Personality of Godhead, yet they refused to pay heed. Indeed, they
were full of petty desires and entangled in elaborate rituals. Though
namo vo vipra-patnbhyo,
nibodhata vacsi na,
ito vidre carat,
keneheit vayam
[The cowherd boys said:] Obeisances unto you, O wives of the
learned brhmaas. Kindly hear our words. We have been sent
here by Lord Ka, who is passing by not far from here.
Text 17
g crayan sa goplai,
sa-rmo dram gata,
bubhukitasya tasynna,
snugasya pradyatm
He has come a long way with the cowherd boys and Lord
Balarma, tending the cows. Now He is hungry, so some food
should be given for Him and His companions.
Visvanatha Cakravarti Thakura: Upon hearing the name of Ka, the
brahmanas wives fainted in bliss. To revive them, the boys explained
why they had come to their houses, beginning in a gentle way and
ending boldly.
The boys said, Ka and Balarama have come a long way (duram).
Seeing the wives becoming very attentive upon hearing this, the boys
decided to inspire them further by mentioning that Ka and Balarama
wanted some food. The cowherd boys said, Ka and His friends are
suffering from hunger.
Text 18
rutvcyutam upyta,
nitya tad-daranotsuk,
tat-kathkipta-manaso,
babhvur jta-sambhram
The wives of the brhmaas were always eager to see Ka, for
their minds had been enchanted by descriptions of Him. Thus as
soon as they heard that He had come, they became very excited.
Visvanatha Cakravarti Thakura: The wives began criticizing their
minds on hearing that Ka was hungry: O you low mind! Although
you have heard that your beloved Ka is suffering from hunger, why
did you not wake up from fainting?
Text 19
catur-vidha bahu-guam,
annam dya bhjanai,
abhisasru priya sarv,
samudram iva nimnag
Taking along in large vessels the four kinds of foods, full of fine
tastes and aromas, all the ladies went forth to meet their beloved,
just as rivers flow toward the sea.
Visvanatha Cakravarti Thakura: The four varieties of foods are those
that are chewed, sucked, licked and swallowed. The foods were full of
rich tastes and aromas (bahu guna).
Text 2021
niidhyamn patibhir,
bhrtbhir bandhubhi sutai,
bhagavaty uttama-loke,
drgha-rutadhtay,
yamunopavane oka,
nava-pallava-maite,
vicaranta vta gopai,
sgraja dadu striya
Although their husbands, brothers, sons and other relatives tried to
forbid them from going, their hope of seeing Ka, cultivated by
extensive hearing of His transcendental qualities, won out. Along
the river Yamun, within a garden decorated with buds of aoka
trees, they caught sight of Him strolling along in the company of the
cowherd boys and His elder brother, Balarma.
Visvanatha Cakravarti Thakura: Due to conjugal feelings the wives
of brahmanas went to meet (abhisasruh) Ka as if He were their
paramour. In order to avoid censure for their conduct, Sukadeva
Gosvami compares them to rivers flowing naturally toward the sea,
because they had already heard extensively about Ka.
Text 22
yma hiraya-paridhi vanamlya-barha,
dhtu-pravla-naa-veam anavratse,
vinyasta-hastam itarea dhunnam abja,
karotpallaka-kapola-mukhbja-hsam
His complexion was dark blue and His garment golden. Wearing
a peacock feather, colored minerals, sprigs of flower buds, and a
garland of forest flowers and leaves, He was dressed just like a
dramatic dancer. He rested one hand upon the shoulder of a friend
and with the other twirled a lotus. Lilies graced His ears, His hair
hung down over His cheeks, and His lotuslike face was smiling.
Visvanatha Cakravarti Thakura: The brahmanas wives saw Ka
dressed in a yellow cloth (hiranya paridhih). He was decorated with a
garland of forest flowers and leaves extending to His feet, a peacock
feather in His top knot, tilaka and designs of colored clay, fresh leaves
tucked in His belt, water lilies over His ears, curls of hair falling over
His cheeks, and a beautiful smile on His lotus face. Ka looked like a
theatrical artist.
Ka conveyed His intentions by His gestures; resting His left arm
on a friends shoulder and twirling a play lotus (dhunanam abjam)
in His right hand. By this Ka was telling the ladies, I have seized
within My hand your lotus hearts and am eagerly twirling them about.
Or Ka was telling them, While seeing you, who possess loving
sentiment, My lotus heart is twirling out of eagerness. Thus on the
pretext of twirling a toy lotus flower, I am revealing to you that My
heart is twirling about. This is what you should deduce from how I am
acting.
Text 23
prya-ruta-priyatamodaya-kara-prair,
yasmin nimagna-manasas tam athki-randrai,
anta praveya su-cira parirabhya tpa,
prja yathbhimatayo vijahur narendra
O ruler of men, for a long time those brhmaa ladies had heard
about Ka, their beloved, and His glories had become the
constant ornaments of their ears. Indeed, their minds were always
absorbed in Him. Through the apertures of their eyes they now
forced Him to enter within their hearts, and then they embraced
Him within for a long time. In this way they finally gave up the pain
of separation from Him, just as sages give up the anxiety of false
ego by embracing their innermost consciousness.
Visvanatha Cakravarti Thakura: Their ears had become successful
by hearing repeatedly (prayah) about the excellent qualities of their
beloved, and thus their minds became absorbed in Ka. They brought
Ka through the doors of their eyes, and made Him lie down upon
the lotus flower bed of their hearts. Then by embracing Ka for a
long time (su-ciram), they gave up their distress. By that embrace
they fainted in the bliss of union with Ka. In this way, they became
relieved of the pain of separation from Him. This resembles the sages
who gain freedom from the pains of false ego by embracing their inner
consciousness.
Text 24
ts tath tyakta-sarv,
prpt tma-didkay,
vijykhila-dg-dra,
prha prahasitnana
Lord Ka, who witnesses the thoughts of all creatures,
understood how those ladies had abandoned all worldly hopes and
come there simply to see Him. Thus He addressed them as follows
with a smile upon His face.
It is only by contact with the self that ones vital breath, intelligence,
mind, friends, body, wife, children, wealth and so on are dear.
Therefore what object can possibly be more dear than ones own
self?
Visvanatha Cakravarti Thakura: To inspire them with intelligence,
Ka uses logic to pacify the brahmanas wives. It is because (yat) of
contact (samparkat) with the self that ones vital breath, intelligence,
mind, friends, body, wife, children and wealth are dear. What can be
more dear than the self (tatah)?
Another reading of Kas statement: But actually I, the Paramatma,
the inner seer, am dearer than ones body, sons, husband and family.
Text 28
tad yta deva-yajana,
patayo vo dvijtaya,
sva-satra prayiyanti,
yumbhir gha-medhina
You should thus return to the sacrificial arena, because your
husbands, the learned brhmaas, are householders and need your
assistance to finish their respective sacrifices.
Visvanatha Cakravarti Thakura: Because I am that very Supersoul
(Paramatma), as you have heard from Garga Muni, therefore, I am
always embracing your bodies. Therefore, return to the sacrificial
arena.
The brahmanas wives replied, That may be but how can we return
there, giving up You, who are directly the Paramatma standing before
us?
Ka: Your husbands need your assistance to complete the sacrificial
rituals which have been explained by Me in the Vedas. Therefore go and
perform those activities according to My order, and you will be able to
see Me directly there as well.
Text 29
r-patnya cu,
maiva vibho rhati bhavn gaditu nr-asa,
satya kuruva nigama tava pada-mlam,
prpt vaya tulasi-dma padvasa,
keair nivohum atilaghya samasta-bandhn
The wives of the brhmaas replied: O almighty one, please do not
speak such cruel words. Rather, You should fulfill Your promise
that You always reciprocate with Your devotees in kind. Now that
we have attained Your lotus feet, we simply wish to remain here in
the forest so we may carry upon our heads the garlands of tulas
leaves You may neglectfully kick away with Your lotus feet. We are
ready to give up all material relationships.
Visvanatha Cakravarti Thakura: Here the brahmanas wives speak the
same line that the gopis, Kas parama premi-bhaktas, said at the
beginning of the rasa dance when Ka told them to go home as well:
maiva vibho rhati bhavn gaditu nr-asa (Bhag. 10.29.31)
The brahmanas wives said, O all-powerful Lord! You should not
speak such cruel words (nr-samsam). The Chandogya Upanisad
(8.15.1) (nigama) says: na sa punar vartate, One who enters the
spiritual world never returns to the material world of birth and death.
You should make Your words true, such as ye yath m prapadyante,
ts tathaiva bhajmy aham, If one surrenders unto Me, I will reward
acirn mm avpsyatha
For you to remain in My bodily association would certainly not
please people in this world, nor would it be the best way for you to
increase your love for Me. Rather, you should fix your minds on Me,
and very soon you will achieve Me.
Visvanatha Cakravarti Thakura: The brahmanas wives said, Then
will our desire ever be fulfilled, or not?
Ka said, Since you are asking this with your tearful sidelong
glances, I will reply thus. The people in this world will not appreciate
it if you stay with Me. It is also not the best way to increase your love
for Me. Longing in separation will create more intense attraction to Me.
Therefore (tat), absorb your minds in Me, and you will attain Me very
soon.
Text 33
ravad darand dhynn,
mayi bhvo nukrtant,
na tath sannikarea,
pratiyta tato ghn
It is by hearing about Me, seeing My Deity form, meditating upon
Me and chanting My names and glories that love for Me develops,
not by physical proximity. Therefore please go back to your homes.
Text 34
prema due to her intense love in separation from Ka. That spiritual
body was kept hidden by the Supreme Lord, who manifested Himself
to her. In that body, which was purely spiritual and invisible to all, she
quickly left that place and went to Ka. After having given up ones
husband and other objects of attachment, is it surprising that someone
also gives up the material body to meet Ka?
To show the power of ka-prema, Kas krpa-sakti (mercy potency)
made that one lady, at the time when all the wives went to meet Ka,
give up the material body which is the cause of ones bondage to
material activity (karma-nubandhanam), and arrange for her to receive
her spiritual body, which is ones connection with pure love of God
(prema-anubandha). Like a touchstone, she (krpa-sakti) transformed
the other wives material bodies into pure spiritual bodies as well. Thus
from that day forward, the brahmana ladies had no more contact with
their husbands. In this way, what is impossible for the krpa-sakti of
Ka? One cannot say whether that one brahmana lady was superior
in her bhakti to the others or not, since there is no indication given in
scripture. But in any case, all of them became perfect by the mercy of
Ka as described in the Bhakti-rasmta-sindhu: kp-siddh yajapatn-vairocani-ukdaya, Those who became perfect by receiving
the Lords mercy, such as the wives of the brahmanas, the son of
Virocana (Bali Maharaja) and Sukadeva Gosvami.
Text 36
bhagavn api govindas,
tenaivnnena gopakn,
catur-vidhenayitv,
svaya ca bubhuje prabhu
Govinda, the Supreme Personality of Godhead, fed the cowherd
boys with that food of four varieties. Then the all-powerful Lord
Text 39
dv str bhagavati,
ke bhaktim alaukikm,
tmna ca tay hnam,
anutapt vyagarhayan
Taking note of their wives pure, transcendental devotion for Lord
Ka, the Supreme Personality of Godhead, and seeing their own
lack of devotion, the brhmaas felt most sorrowful and began to
condemn themselves.
Visvanatha Cakravarti Thakura: Though the women were their wives,
the brahmanas now regarded them as their gurus, and they criticized
themselves for their own lack of devotion. The ka-bhakti, pure
devotion to Ka, of their wives was impossible to see in ordinary
society (alaukikm).
Text 40
dhig janma nas tri-vd yat tad,
dhig vrata dhig bahu-jatm,
dhik kula dhik kriy-dkya,
vimukh ye tv adhokaje
[The brhmaas said:] To hell with our threefold birth, our vow of
celibacy and our extensive learning! To hell with our aristocratic
background and our expertise in the rituals of sacrifice! These are
all condemned because we were inimical to the transcendental
Personality of Godhead.
mtyu-pn ghbhidhn
Just see the unlimited love these women have developed for Lord
Ka, the spiritual master of the entire universe! This love has
broken for them the very bonds of deaththeir attachment to
family life.
Visvanatha Cakravarti Thakura: The brahmanas said, As their
husbands, fathers or fathers-in-law we are superficially the gurus or
teachers of these women. But these women have attained perfection
in Ka consciousness, whereas we have fallen in the blind well of
ignorance. That is expressed in this verse.
The brahmanas said, These women possess a love for Ka which is
impossible for us to understand (duranta bhavam). Just see (pasyata)
the prema they are showing towards Ka.
The syllable ha in aho (joy, surprise) indicates that upon returning home
the ladies displayed ecstatic symptoms, such as trembling, shedding
tears, hairs standing on end, and calling out in choked voices, O
pleasure of my life, O Ka!
The brahmanas continued, But it is not fitting for a woman to love
anyone other than her husband. Though women should regard their
husbands as guru, what can one say when the Supreme Lord, who
is jagad-guru, the universal teacher and spiritual master appears
directly before them? They have developed their love for the guru of
the universe (Ka), and now dont have even a trace of attachment
for home, husband, children and so forth. As we no longer see those
attachments in them, they are our gurus. From that day on the
husbands accepted those ladies as their worshipable spiritual masters
and no longer thought of them as their wives or property.
Texts 4344
ns dvijti-saskro,
na nivso gurv api,
na tapo ntma-mms,
na auca na kriy ubh,
tathpi hy uttama-loke,
ke yogevarevare,
bhaktir dh na csmka,
saskrdimatm api
These women have never undergone the purificatory rites of the
twice-born classes, nor have they lived as brahmacrs in the
rama of a spiritual master, nor have they executed austerities,
speculated on the nature of the self, followed the formalities of
cleanliness or engaged in pious rituals. Nevertheless, they have firm
devotion for Lord Ka, whose glories are chanted by the exalted
hymns of the Vedas and who is the supreme master of all masters of
mystic power. We, on the other hand, have no such devotion for the
Lord, although we have executed all these processes.
Visvanatha Cakravarti Thakura: The brahmanas said, We cannot
understand how our wives have developed such extraordinary love for
Ka. That is the intention of this verse.
The brahmanas continued, They did not perform upanayana
samskara, live as brahmacaris in a gurus asrama, perform austerities,
meditate on the soul, or execute auspicious rites. The cause of their love
is none other than Ka, the supreme master of all masters of mystic
power.
The cause of their wives loving devotion to Ka was hearing about
the form, qualities and activities of Ka from the flower ladies and
other women of Vraja. But the brahmanas did not mention this because
they were unaware of it. This is Sukadeva Gosvamis intention here.
Text 45
nanu svrtha-vimhn,
pramattn ghehay,
aho na smraym sa,
gopa-vkyai sat gati
Indeed, infatuated as we are with our household affairs, we have
deviated completely from the real aim of our life. But now just
see how the Lord, through the words of these simple cowherd
boys, has reminded us of the ultimate destination of all true
transcendentalists.
Visvanatha Cakravarti Thakura: What mercy the Lord shows, and
what selfishness we have. That is what the brahmanas express in this
verse.
Text 46
anyath pra-kmasya,
kaivalydy-ai pate,
itavyai kim asmbhir,
asyaitad viambanam
Otherwise, why would the supreme controllerwhose every desire
is already fulfilled and who is the master of liberation and all other
transcendental benedictionsenact this pretense with us, who are
always to be controlled by Him?
Visvanatha Cakravarti Thakura: The brahmanas said, As Ka is
self-satisfied and has attained fulfillment in every possible desire, what
mantra-tantrartvijo gnaya,
devat yajamna ca,
kratur dharma ca yan-maya,
sa eva bhagavn skd,
viur,
yogevarevara,
jto yaduv ity ma,
hy api mh na vidmahe
All the aspects of sacrificethe auspicious place and time, the
various items of paraphernalia, the Vedic hymns, the prescribed
rituals, the priests and sacrificial fires, the demigods, the patron of
the sacrifice, the sacrificial offering and the pious results obtained
all are simply manifestations of His opulences. Yet even though we
had heard that the Supreme Personality of Godhead, Viu, the
Lord of all mystic controllers, had taken birth in the Yadu dynasty,
we were so foolish that we could not recognize r Ka to be none
other than Him.
Visvanatha Cakravarti Thakura: The brahmanas bewilderment is
further explained in these verses.
Text 50
tasmai namo bhagavate,
kykuha-medhase,
yan-my-mohita-dhiyo,
bhramma karma-vartmasu
Let us offer our obeisances unto Lord Ka, the Supreme
Personality of Godhead. His intelligence is never bewildered,
Text 1
r-uka uvca,
bhagavn api tatraiva,
baladevena sayuta,
apayan nivasan gopn,
indra-yga-ktodyamn
ukadeva Gosvm said: While staying in that very place with His
brother Baladeva, Lord Ka happened to see the cowherd men
busily arranging for a sacrifice to Indra.
Visvanatha Cakravarti Thakura: In this chapter Ka talks with His
father Nanda Maharaja, stops the sacrifice to Indra, and introduces the
worship of Govardhana Hill.
In the village of the yajnic brhmaas, Nanda Maharaja and his
brothers were somehow or other preparing an elaborate sacrifice to
Lord Indra. Upon arriving there and observing the men busy in the
preparations, Ka reacted as follows.
Text 2
tad-abhijo pi bhagavn,
sarvtm sarva-darana,
prarayvanato pcchad,
vddhn nanda-purogamn
Text 4
etad brhi mahn kmo,
mahya urave pita,
na hi gopya hi sadhn,
ktya sarvtmanm iha,
asty asva-para-dnm,
amitrodsta-vidvim
Please tell Me about it, O father. I have a great desire to know and
am ready to hear in good faith. Certainly, no secrets are to be kept
by saintly personalities, who see all others as equal to themselves,
who have no conception of mine or anothers and who do not
consider who is a friend, who is an enemy and who is neutral.
Visvanatha Cakravarti Thakura: If Nanda Maharaja answered, We are
busy preparing for the sacrifice we are about to perform. Then Ka
would ask, What is the purpose of this sacrifice? Who is the demigod
to be worshiped through this sacrifice? Who will perform it and with
what materials?
Nanda Maharaja said, You are but a mere child. Why are You asking
such questions?
Ka: I have a great desire (mahan-kama) to know. Or the meaning
can be As You are showing great expectations, therefore please tell Me
because I want to hear.
Text 5
udsno ri-vad varjya,
tma-vat suhd ucyate
One who is neutral may be avoided like an enemy, but a friend
should be considered like ones own self.
Visvanatha Cakravarti Thakura: Anticipating that one of the cowherd
men may say, As this is a private affair, we should not tell a small boy
with little intelligence, Ka utters statements that reveal He is very
learned.
Ka said, Those who are of good character see all other people on
the same level as themselves. They do not distinguish between friends,
enemies and neutral parties. Therefore, you should trust Me and reveal
the entire purpose of the sacrifice.
Nanda Maharaja: But we are householders and cannot follow such
standards of saintly behavior.
To answer that objection Ka says, One who is indifferent may be
avoided like an enemy.
Ujjvala-nilamani defines the tatastha or neutral person as a friend of
the opposing group. The neutral person is not an enemy or a friend,
and should not be avoided nor accepted. Therefore he is included
among those to be avoided.
Ka continues, But one should have faith in the friend as ones very
own self. I am more than a friend; I am an intimate family member.
Text 6
jatvjtv ca karmi,
jano yam anutihati,
vidua karma-siddhi syd,
yath nviduo bhavet
When people in this world perform activities, sometimes they
understand what they are doing and sometimes they dont. Those
who know what they are doing achieve success in their work,
whereas ignorant people do not.
Visvanatha Cakravarti Thakura: Ka said, People should perform
a particular ceremony or activity only after thoroughly understanding
tac-cheeopajvanti,
tri-varga-phala-hetave,
pus purua-kr,
parjanya phala-bhvana
By accepting the remnants of sacrifices performed to Indra, people
sustain their lives and accomplish the threefold aims of religiosity,
economic development and sense gratification. Thus Lord Indra is
the agent responsible for the fruitive success of industrious people.
Visvanatha Cakravarti Thakura: Nanda Maharaja said, People sustain
their lives by the remnants of sacrifices performed to Indra. Human life
is not meant just for sense gratification, but for attaining the goals of
dharma, artha and kama. From rain comes grains, from grains comes
sustenance of life, from sustenance of life comes religiosity, and from
religiosity comes effort and action. Because the clouds are the root of
the dharma, artha and kama, we should worship Indra, the Lord of the
clouds.
Text 11
ya ena visjed dharma,
paramparygata nara,
kmd dved bhayl lobht,
sa vai npnoti obhanam
This religious principle is based on sound tradition. Anyone who
rejects it out of lust, enmity, fear or greed will certainly fail to
achieve good fortune.
svabhva-stha sva-karma-kt,
anjas yena varteta,
tad evsya hi daivatam
Therefore one should seriously worship work itself. A person should
remain in the position corresponding to his nature and should
perform his own duty. Indeed, that by which we may live nicely is
really our worshipable deity.
Visvanatha Cakravarti Thakura: Sri Ka here proposes that our work
(karma) or occupation is really God and that we should therefore simply
worship (sampujayet) our work. Though karma in general should be
respected, karma as the cause is also proved through scripture. Those
situated in their social position (varna) such as brahmanas, perform
actions according to that varna (svakarmakam).
Nanda Maharaja said, But how can there be success of a sacrifice
where the ingredients are offered to the demigods without accepting the
demigods?
Ka: The demigods are only karmanga, secondary assistants to the
karma itself, according to the philosophy of hetutvad (causality). In this
way the demigods are reconciled. Karma, the work by which we live
happily, is our deity.
Text 19
jvyaikatara bhva,
yas tv anyam upajvati,
na tasmd vindate kema,
jrn nry asat yath
If one thing is actually sustaining our life but we take shelter of
Text 26
pacyant vividh pk,
spnt pyasdaya,
sayvppa-akulya,
sarva-doha ca ghyatm
Let many different kinds of food be cooked, from sweet rice to
vegetable soups! Many kinds of fancy cakes, both baked and fried,
should be prepared. And all the available milk products should be
taken for this sacrifice.
Visvanatha Cakravarti Thakura: Pakah refers to cooked rice and
vegetables. Supantah refers to hot soups and payasadayah means sweet
rice. Samyavah refers to fried and baked cakes made of wheat flour.
Sarva-doha refers to products of the cow such as milk and yogurt.
Text 27
hyantm agnaya samyag,
brhmaair brahma-vdibhi,
anna bahu-gua tebhyo,
deya vo dhenu-daki
The brhmaas who are learned in the Vedic mantras must
properly invoke the sacrificial fires. Then you should feed the
priests with nicely prepared food and reward them with cows and
other gifts.
Visvanatha Cakravarti Thakura: Ka speaks this verse to assure the
quality of the sacrifice and to inspire faith in everyone. Ka said, You
Text 30
etan mama mata tta,
kriyat yadi rocate,
aya go-brhmadr,
mahya ca dayito makha
This is My idea, O father, and you may carry it out if it appeals to
you. Such a sacrifice will be very dear to the cows, the brhmaas
and Govardhana Hill, and also to Me.
Visvanatha Cakravarti Thakura: Ka said, This sacrifice will be dear
to Me (mahyam).
Text 31
r-uka uvca,
kltman bhagavat,
akra-darpa-jighsay,
prokta niamya nanddy,
sdhv aghanta tad-vaca
ukadeva Gosvm said: Lord Ka, who is Himself powerful
time, desired to destroy the false pride of Lord Indra. When
Nanda and the other senior men of Vndvana heard r Kas
statement, they accepted His words as proper.
ansy anaud-yuktni,
te cruhya sv-alakt,
gopya ca ka-vryi,
gyantya sa-dvijia
As the beautifully ornamented cowherd ladies followed along,
riding on wagons drawn by oxen, they sang the glories of Lord
Ka, and their songs mingled with the brhmaas chanting of
benedictions.
Visvanatha Cakravarti Thakura: After yoking the bulls to the carts, the
cowherd men and women went around Govardhana Hill. Their beautiful
songs glorifying Ka blended harmoniously with the brahmanas
prayers of benediction.
Text 35
kas tv anyatama rpa,
gopa-virambhaa gata,
ailo smti bruvan bhri,
balim dad bhad-vapu
Ka then assumed an unprecedented, huge form to instill faith in
the cowherd men. Declaring I am Govardhana Mountain! He ate
the abundant offerings.
Visvanatha Cakravarti Thakura: In order to show the superiority of
the sacrifice instituted by Himself, and to increase the faith of all the
Vrajavasis in it, Ka appeared in another (anyatamam) huge personal
form (rupam), which was like a second mountain standing atop of
Text 37
eo vajnato martyn,
kma-rp vanaukasa,
hanti hy asmai namasyma,
armae tmano gavm
This Govardhana Hill, assuming any form he wishes, will kill any
residents of the forest who neglect him. Therefore let us pay our
obeisances to him for the safety of ourselves and our cows.
Text 38
ity adri-go-dvija-makha,
vsudeva-pracodit,
yath vidhya te gop,
saha-k vraja yayu
The members of the cowherd community, having thus been inspired
by Lord Vsudeva to properly execute the sacrifice to Govardhana
Hill, the cows and the brhmaas, returned with Lord Ka to
their village, Vraja.
Visvanatha Cakravarti Thakura: Although these philosophies are not
followed by devotees, Ka cited the atheistic Skhya and Karmamms in order to stop the sacrifice to Indra. According to rla
rdhara Svm, Sri Ka presented six theoretical points in this
chapter: 1) that karma alone is sufficient to determine ones destiny;
Text 1
r-uka uvca,
indras tadtmana pj,
vijya vihat npa,
gopebhya ka-nthebhyo,
nanddibhya cukopa ha
ukadeva Gosvm said: My dear King Parkit, when Indra
understood that his sacrifice had been put aside, he became furious
with Nanda Mahrja and the other cowherd men, who were
accepting Ka as their Lord.
Visvanatha Cakravarti Thakura: This chapter describes how Lord
Indra, overcome by anger, sent rain to destroy the people of Vraja. To
protect Vraja, Ka held Govardhana Hill in His left hand for seven
days. Sukadeva Gosvami immediately reveals the foolishness of Indra
and the absurdity of his anger.
Text 2
gaa svartaka nma,
meghn cnta-krm,
indra pracodayat kruddho,
vkya chea-mny uta
yathdhai karma-mayai,
kratubhir nma-nau-nibhai,
vidym nvkik hitv,
titranti bhavravam
Their taking shelter of Ka is just like the foolish attempt of men
who abandon transcendental knowledge of the self and instead try
to cross over the great ocean of material existence in the false boats
of fruitive, ritual sacrifices.
Visvanatha Cakravarti Thakura: Vaisnavas desiring to cross the ocean
of material existence take shelter of Ka, and reject the quest for
brahma-jna (knowledge of Brahman). Indra said, These cowherd
men have become absorbed in a sacrifice as a means to cross the ocean
of material existence. The Vrajavasis have foolishly taken shelter of
Ka in hopes He will reduce the ocean to the water contained in a
calfs hoofprint.
Text 5
vcla blia stabdham,
aja paita-mninam,
ka martyam upritya,
gop me cakrur apriyam
These cowherd men have acted inimically toward me by taking
shelter of this ordinary human being, Ka, who thinks Himself
very wise but who is simply a foolish, arrogant, overtalkative child.
Visvanatha Cakravarti Thakura: Indra said, Ka is over-talkative
Text 9
vidyotamn vidyudbhi,
stananta stanayitnubhi,
tvrair marud-gaair nunn,
vavur jala-arkar
Propelled by the fearsome wind-gods, the clouds blazed with
lightning bolts and roared with thunder as they hurled down
hailstones.
Visvanatha Cakravarti Thakura: Indra sent forth the Svartaka clouds
which could cover the entire earth with a single vast ocean. Losing his
discrimination because of anger, Indra released those clouds without
considering the magnitude of their power. Rumbling with thunder
(stanayitnubhih), the clouds moved (nunna) here and there being
pushed by avaha and pravaha winds (marudganaih). The clouds poured
down hailstones (jala-arkar).
Text 10
sth-sthl vara-dhr,
Text 12
ira sut ca kyena,
pracchdysra-pit,
vepamn bhagavata,
pda-mlam upyayu
il-varti-vtena,
hanyamnam acetanam,
nirkya bhagavn mene,
kupitendra-kta hari
Seeing the inhabitants of His Gokula rendered practically
unconscious by the onslaught of hail and blasting wind, the
Supreme Lord Hari understood that this was the work of angry
Indra.
Visvanatha Cakravarti Thakura: Even before being informed that the
rain was created by Indra, Ka understood that Indra was responsible.
The severe distress Indra apparently inflicted upon the residents of
Vndvana was an arrangement made by r Kas pastime potency
(lila-sakti) so that Ka could taste the sweetness of their prema to His
full satisfaction. For a hungry person, the pain of hunger increases the
happiness he feels when he finally eats excellent food, and thus hunger
can be said to enhance the pleasure of eating.
Text 15
apartv aty-ulbaa varam,
ati-vta il-mayam,
sva-yge vihate smbhir,
indro nya varati
[r Ka said to Himself:] Because We have stopped his sacrifice,
Indra has caused this unusually fierce, unseasonable rain, together
with terrible winds and hail.
Visvanatha Cakravarti Thakura: Understanding that it was Indras
work, Ka spoke to the Vrajavasis in five verses. The fierce rain full
of hailstones (sila-mayam) was unseasonable, belonging to a season
already passed.
Text 16
tatra pratividhi samyag,
tma-yogena sdhaye,
lokea-mnin mauhyd,
dhaniye r-mada tama
By My mystic power I will completely counteract this disturbance
caused by Indra. Demigods like Indra are proud of their opulence,
and out of foolishness they falsely consider themselves the Lord of
the universe. I will now destroy such ignorance.
Visvanatha Cakravarti Thakura: Ka said, I will remedy the
situation through My mystic potency (atma-yogena). Being falsely
proud of their power due to the mode of ignorance, these demigods
think of themselves as Lords. I will now destroy this ignorance. This
verse refers not only to Indra, but also to Vayu and the other demigods
who assisted him.
Text 17
na hi sad-bhva-yuktn,
surm a-vismaya,
matto sat mna-bhaga,
praamyopakalpate
Since the demigods are endowed with the mode of goodness, the
false pride of considering oneself the Lord should certainly not
affect them. When I break the false prestige of those bereft of
goodness, My purpose is to bring them relief.
Visvanatha Cakravarti Thakura: I am not going to completely crush
this weak Indra out of spite, but I will correct this fault of false pride
which has arisen in My devotee. With this intention Ka speaks this
verse.
Text 18
tasmn mac-charaa goha,
man-ntha mat-parigraham,
gopye svtma-yogena,
so ya me vrata hita
I must therefore protect the cowherd community by My
transcendental potency, for I am their shelter, I am their master,
and indeed they are My own family. After all, I have taken a vow to
protect My devotees.
Visvanatha Cakravarti Thakura: Ka said, I will protect the cowherd
community (gostham) from this disturbance created by Indra because
Vraja is my home (mac-charaa means mat-araam) and I am the
master (mat-natha) of the house. The Anekrtha-varga dictionary says,
araa gha-rakitro: The word araam can mean either home or
protector.
Ka said, Vraja is the place where My father, brother and dear ones
(mat-parigraham) live. Not only will I protect these people from this
disturbance, but I protect all people even at the time of maha-pralaya
yathopajoa viata,
giri-garta sa-go-dhan
The Lord then addressed the cowherd community: O Mother, O
Father, O residents of Vraja, if you wish you may now come under
this hill with your cows.
Visvanatha Cakravarti Thakura: Now you can all comfortably take
shelter under Govardhana Hill.
The Vrajavasis replied, But how can our cowherd community, which
includes many thousands of cows, calves, bulls and so on fit under
Govardhana which is only three miles across? Here is the answer.
Because Govardhana Hill was in ecstasy, being touched by Kas
hand, it acquired inconceivable power and even felt the hundreds of
deadly thunderbolts thrown upon its back by angry Indra to be offerings
of soft, fragrant flowers. At times r Govardhana was not even aware
that the thunderbolts were striking. Govardhana expanded his form to
thirty-two miles so that all the inhabitants, cows, buffalos and other
animals could live comfortably beneath his shelter.
In Hari-vaa, Sri Ka Himself says, trai-lokyam apy utsahate
rakitu ki punar vrajam: r Govardhana can give shelter to all the
three worlds, what to speak of the simple land of Vraja. According
to Hari-vaa, when Ka lifted Govardhana the mountain extended
beyond the clouds. The deer, wild hogs, and other animals and birds
standing on the hills flanks climbed up to Govardhanas peaks, which
were now higher than the clouds, and thus even they did not experience
the slightest distress.
Text 21
na trsa iha va kryo,
mad-dhastdri-niptant,
vta-vara-bhayenla,
tat-tra vihita hi va
You should have no fear that this mountain will fall from My hand.
And dont be afraid of the wind and rain, for your deliverance from
these afflictions has already been arranged.
Text 22
tath nirviviur garta,
kvsita-mnasa,
yathvaka sa-dhan,
sa-vraj sopajvina
Their minds thus pacified by Lord Ka, they all entered beneath
the hill, where they found ample room for themselves and all their
cows, wagons, servants and priests, and for all other members of
the community as well.
Visvanatha Cakravarti Thakura: They went beneath the mountain with
their carts (sa-vraj), and their dependents such as their servants and
priests (sa-upajvina).
Text 23
kut-t-vyath sukhpek,
hitv tair vraja-vsibhi,
vkyamo dadhrdri,
saptha ncalat padt
Lord Ka, forgetting hunger and thirst and putting aside all
considerations of personal pleasure, stood there holding up the hill
for seven days as the people of Vraja gazed upon Him.
Visvanatha Cakravarti Thakura: The Vrajavasis forgot about hunger
and thirst for seven days because they were immersed in the ecstatic
bliss of seeing Ka continuously. This is explained in the Viu
Pura:
vrajaika-vsibhir hara, vismitkair nikita, gopa-gop-janair
hai, prti-visphritekaai, sastyamna-carita, ka ailam
adhrayat
Sri Ka held up the mountain while His praises were chanted by the
Vrajavasis, all of whom now had the opportunity to dwell together with
Him, and who glanced at Him with joyful and amazed eyes. Thus the
cowherd men and women were all elated, and out of loving affection
they opened their eyes wide.
It should be understood that Ka stood directly facing everyone.
By continuously drinking the nectar of the beauty and sweetness of
Ka, the Vrajavasis felt no hunger, thirst or fatigue, and Sri Ka,
by seeing the beautiful forms of His beloved gopis, also forgot about
eating, drinking and sleeping. The seven days of continuous rain
from the Svartaka clouds failed to flood the district of Mathur
because the Supreme Lord, simply by His iccha-sakti (Supreme will
power), immediately dried up the water as it fell to the ground. For
the Vrajavasis the seven days passed as if they were one ghaik. [One
ghaik equals 24 minutes]
Text 24
ka-yognubhva ta,
niamyendro ti-vismita,
nistambho bhraa-sakalpa,
svn meghn sannyavrayat
When Indra observed this exhibition of Lord Kas mystic power,
he became most astonished. Pulled down from his platform of false
pride, and his intentions thwarted, he ordered his clouds to desist.
Visvanatha Cakravarti Thakura: His pride deflated, Indra withdrew the
clouds out of fear that Ka would punish him.
Text 25
kha vyabhram uditditya,
vta-vara ca druam,
niamyoparata gopn,
govardhana-dharo bravt
Seeing that the fierce wind and rain had now ceased, the sky had
become clear of rainclouds, and the sun had risen, Lord Ka,
the lifter of Govardhana Hill, spoke to the cowherd community as
follows.
Text 26
niryta tyajata trsa,
gop sa-str-dhanrbhak,
uprata vta-vara,
vyuda-pry ca nimnag
Text 29
ta prema-vegn nirbht vrajaukaso,
yath samyu parirambhadibhi,
gopya ca sa-sneham apjayan mud,
dadhy-akatdbhir yuyuju sad-ia
All the residents of Vndvana were overwhelmed with ecstatic
love, and they came forward and greeted r Ka according to
their individual relationships with Himsome embracing Him,
others bowing down to Him, and so forth. The cowherd women
presented water mixed with yogurt and unbroken barleycorns as
a token of honor, and they showered auspicious benedictions upon
Him.
Visvanatha Cakravarti Thakura: Overwhelmed (nirbht) in love,
each of the Vrajavasis approached (samyu) Ka according to his
position (yath)as an inferior, younger member of the community;
as an equal; or as a superiorand they dealt with Him accordingly.
Kas superiors offered auspicious benedictions, lovingly smelled His
head, kissed Him, massaged His left arm (which held up the mountain),
cracked the fingers of His left hand, and inquired with parental affection
as to whether He was tired or pained. Kas equals laughed or joked
with Him, and those who were younger fell at His feet, massaged His
feet, and so on.
The word ca in this verse indicates that the wives of the brhmaas
joined with the cowherd ladies (gopyah) to offer auspicious items like
Text 33
tato nuraktai paupai paririto,
rjan sva-goha sa-balo vrajad dhari,
tath-vidhny asya ktni gopik,
gyantya yur mudit hdi-spa
Surrounded by His loving cowherd boyfriends and Lord Balarma,
Ka then went off to the place where He had been tending His
cows. The cowherd girls returned to their homes, singing joyfully
about the lifting of Govardhana Hill and other glorious deeds
performed by Lord Ka, who had so deeply touched their hearts.
Visvanatha Cakravarti Thakura: While Ka was lifting Govardhana
Hill, Radha and other beloved gopis, unnoticed by others, were
intimately associating with Him by exchanging secret glances from a
distance. While returning to their homes the gopis lovingly sang about
Kas pastimes. It should be understood that the gopis had the ability
to immediately compose songs about Kas pastimes.
Gopika hdi-spacan mean the gopis who touched Ka in their
prema-filled hearts or who always meditated on Ka. Or it can mean
some very dear gopis whom Ka embraced to His chest or in His
mind. This phrase describes a quality of Ka.
Text 1
r-uka uvca,
eva-vidhni karmi,
gop kasya vkya te,
atad-vrya-vida procu,
samabhyetya su-vismit
ukadeva Gosvm said: The cowherd men were astonished when
they saw Kas activities, such as lifting Govardhana Hill. Unable
to understand His transcendental potency, they approached Nanda
Mahrja and spoke as follows.
Visvanatha Cakravarti Thakura: In this chapter Nanda Mahrja
describes Kas opulences as he had heard of them from Garga
Muni, in order to remove the doubts of the cowherd men about Kas
powers.
Because all the Vrajavasis were immersed in tasting the sweetness of
Ka while He lifted Govardhana Hill, the opportunity to think about
Kas astonishing power did not arise. Afterwards, when they had
returned to their homes, they all began to have a doubt. Thus they
thought, Now we have directly seen child Ka lift Govardhana
Hill, and we remember how He killed Ptan and other demons,
extinguished the forest fire and so on. At the time, we thought that
these extraordinary acts occurred because of a benediction from the
brhmaas or because of Nanda Mahrjas great fortune or that
perhaps this boy had achieved the mercy of Lord Nryaa and was
thus empowered by Him.
cowherd family and become the object of criticism? Even the minor
avataras are not born in such low family as ours, what to speak of the
outstanding avataras.
The use of the word asau to denote Ka indicates that He was not
present because He had gone to the forest. The full expression of their
feelings could take place only in Kas absence.
Text 3
ya sapta-hyano bla,
kareaikena llay,
katha bibhrad giri-vara,
pukara gaja-r iva
How could this seven-year-old boy playfully hold up the great hill
Govardhana with one hand, just as a mighty elephant holds up a
lotus flower?
Visvanatha Cakravarti Thakura: The cowherd men said, If this child is
not the Supreme Lord, how could He perform such astonishing feats?
This is the intention of the next twelve verses. How did a seven-yearold boy hold (bibhrat) Govardhana in one hand for seven days? The
following verses answer this question.
Text 4
tokenmlitkea,
ptany mahaujasa,
pta stana saha prai,
kleneva vayas tano
As a mere infant who had hardly yet opened His eyes, He drank the
breast milk of the powerful demoness Ptan and then sucked out
her very life air as well, just as the force of time sucks out the youth
of ones body.
Visvanatha Cakravarti Thakura: Here the cowherd men mean to say,
How could a mere infant with half-closed eyes (-mlita) so easily kill
a very powerful demoness? Half-closed eyes indicates that this was
done unseen by others, just as, unnoticed, the irresistible power of time
takes away ones life.
Text 5
hinvato dha aynasya,
msyasya carav udak,
ano patad viparyasta,
rudata prapadhatam
Once, when only three months old, little Ka was crying and
kicking up His feet as He lay beneath a huge cart. Then the cart fell
and turned upside-down simply because it was struck by the tip of
His toe.
Visvanatha Cakravarti Thakura: Here the cowherd men mean to say,
How could Ka when He was only three months old kick up His feet
as He lay beneath a huge cart, and strike it with such force that it turned
over and collapsed?
Text 6
eka-hyana sno,
hriyamo vihyas,
daityena yas tvartam,
ahan kaha-grahturam
At the age of one, while sitting peacefully He was taken up into the
sky by the demon Tvarta. But baby Ka grabbed the demons
neck, causing him great pain, and thus killed him.
Visvanatha Cakravarti Thakura: Here the cowherd men mean to say,
How could Ka at the age of one kill the demon Trnavarta after
being whisked into the sky?
Text 7
kvacid dhaiyagava-stainye,
mtr baddha udkhale,
gacchann arjunayor madhye,
bhubhy tv aptayat
Once, His mother tied Him with ropes to a mortar because she
had caught Him stealing butter. Then, crawling on His hands, He
dragged the mortar between a pair of arjuna trees and pulled them
down.
Visvanatha Cakravarti Thakura: Here the cowherd men mean to say,
How could Ka, who was tied up for stealing butter, crawl away and
knock down a pair of arjuna trees?
Text 8
Text 10
hatv rsabha-daiteya,
tad-bandh ca balnvita,
cakre tla-vana kema,
paripakva-phalnvitam
Together with Lord Balarma, Ka killed the jackass demon and
all his friends, thereby securing the safety of the Tlavana forest,
which abounded with fully ripened palm fruits.
Visvanatha Cakravarti Thakura: Though Balarama single-handedly
killed Dhenukasura, the jackass (rsabha) demon, in this verse it says
that Ka and Balarama killed him. This is to give prominence to
Kas activities.
Text 11
pralamba ghtayitvogra,
balena bala-lin,
amocayad vraja-pan,
gop craya-vahnita
After arranging for the mighty Lord Balarma to kill the terrible
demon Pralamba, Ka saved Vrajas cowherd boys and their
animals from a forest fire.
Text 12
-viatamhndra,
damitv vimada hradt,
prasahyodvsya yamun,
attraction is natural and we cannot give it up, even though we now see
that Ka has the qualities of God.
One has more affection for ones own body than wealth and children,
and more affection for ones soul than ones body, and more affection
for the Paramatma than ones own soul. Thus Ka must be the
Paramatma. Otherwise such affection could not be possible if Ka
were a mere human being.
Nanda Maharaja replied, But if you conclude that Ka is the
Paramatma, then how is it possible for Paramatma to have such natural
attraction towards the Vrajavasis and the animals of the forest? Being
the self-satisfied Paramatma, Ka should be indifferent to everything.
How could He feel such constant love for us who are absorbed in
material life?
Text 14
kva sapta-hyano bla,
kva mahdri-vidhraam,
tato no jyate ak,
vraja-ntha tavtmaje
On the one hand this boy is only seven years old, and on the other
we see that He has lifted the great hill Govardhana. Therefore, O
King of Vraja, a doubt about your son arises within us.
Visvanatha Cakravarti Thakura: The cowherd men have already
described Kas holding up Govardhana Hill. But they repeat the
description again in this verse because of their astonishment.
Text 15
r-nanda uvca,
ryat me vaco gop,
vyetu ak ca vo rbhake,
enam kumram uddiya,
gargo me yad uvca ha
Nanda Mahrja replied: O cowherd men, just hear my words
and let all your doubts concerning my son be gone. Some time ago
Garga Muni spoke to me as follows about this boy.
Visvanatha Cakravarti Thakura: Nanda Maharaja said, I will relieve
your doubts by reciting what I heard from Garga Muni. Due to my past
pious activities, Lord Narayana has entered my son to mercifully deliver
me from danger.
Text 16
vars traya kilsysan,
ghato nu-yuga tan,
uklo raktas tath pta,
idn kat gata
[Garga Muni had said:] Your son Ka appears as an incarnation
in every millennium. In the past He assumed three different
colorswhite, red and yellowand now He has appeared in a
blackish color.
Visvanatha Cakravarti Thakura: This and the next six verses (17
through 22) are taken from the eighth chapter of this canto, in which
Garga Muni instructs Nanda Mahrja about Nandas son Ka.
Text 17
prg aya vasudevasya,
kvacij jtas tavtmaja,
vsudeva iti rmn,
abhij sampracakate
For many reasons, this beautiful son of yours sometimes appeared
previously as the son of Vasudeva. Therefore, those who are learned
sometimes call this child Vsudeva.
Text 18
bahni santi nmni,
rpi ca sutasya te,
gua karmnurpi,
tny aha veda no jan
For this son of yours there are many forms and names according to
His transcendental qualities and activities. These are known to me,
but people in general do not understand them.
Text 19
ea va reya dhsyad,
gopa-gokula-nandana,
anena sarva-durgi,
Text 20
purnena vraja-pate,
sdhavo dasyu-pit,
arjake rakyam,
jigyur dasyn samedhit
O Nanda Mahrja, as recorded in history, when there was an
irregular, incapable government, Indra having been dethroned, and
when honest people were being harassed and disturbed by thieves,
this child appeared in order to curb the rogues and to protect the
people and enable them to flourish.
Text 21
ya etasmin mah-bhge,
prti kurvanti mnav,
nrayo bhibhavanty etn,
viu-pakn ivsur
Demons cannot harm the demigods, who always have Lord Viu
on their side. Similarly, any person or group attached to allauspicious Ka cannot be defeated by enemies
Text 22
tasmn nanda kumro ya,
nryaa-samo guai,
riy krtynubhvena,
tat-karmasu na vismaya
Therefore, O Nanda Mahrja, this child of yours is as good as
Nryaa. In His transcendental qualities, opulence, name, fame
and influence, He is exactly like Nryaa. Thus you should not be
astonished hy His activities.
Visvanatha Cakravarti Thakura: Nanda Maharaja wished to remove
their present realization of Kas Godhood (aisvarya-jnana) and
increase their understanding of Ka as their son, brother and friend.
Therefore in repeating Gargas words Nanda Maharaja does not say
your son but this boy (kumara ayam) so that the Vrajavasis would
feel that Ka was not only his son but theirs as well. Though they
had seen Kas phenomenal powers, they should not give up their
affection and should continue to give blessings to Him daily.
Nryaa-samaas good as Nryaa means that Lord Narayanas
power had entered Ka, not that Ka was Narayana. It is just like
the sryaknta stone which is called thus because of some likeness to
the sun. The child was not God, nor was Ka an ordinary human, but
He was someone who could perform extraordinary deeds.
Nanda Maharaja said, This great personality has come as the ornament
of our family lineage. Thus at the conclusion of his statement Garga
said, You should not be bewildered by your sons activities. Because
Text 1
r-uka uvca,
govardhane dhte aile,
srd rakite vraje,
go-lokd vrajat ka,
surabhi akra eva ca
ukadeva Gosvm said: After Ka had lifted Govardhana
Hill and thus protected the inhabitants of Vraja from the terrible
rainfall, Surabhi, the mother of the cows, came from her planet to
see Ka. She was accompanied by Indra.
Visvanatha Cakravarti Thakura: This chapter describes the prayers
Indra recited out of fear, Kas mercy on him, and how the Surabhi
cow and Indra performed a bathing ceremony for Ka on account of
which the Lord is called Govinda.
Seeing that Vraja had been protected from the rain, Indra, nervous and
ashamed, fearfully approached Ka. The Surabhi cow came on the
order of Brahma to help Indra and bathe Ka. The word go-lokt
here indicates the material planet called Goloka which is filled with
exceptional cows. Kas transcendental Surabhi cows from Vraja
Gokula could not be with Indra in the material world.
Text 2
vivikta upasagamya,
vrta kta-helana,
paspara pdayor ena,
kirenrka-varcas
Indra was very ashamed of having offended the Lord. Approaching
Him in a solitary place, Indra fell down and lay his helmet, whose
effulgence was as brilliant as the sun, upon the Lords lotus feet.
Visvanatha Cakravarti Thakura: One morning Ka went alone to
see to what extent the lightning bolts of Indra had broken the back of
Govardhana. This gave Indra an opportunity to meet Ka in a solitary
place (vivikta). The specific solitary place where Indra approached r
Ka is mentioned by the sage r Vaiampyana in the Hari-vaa
(Viu-parva 19.3): sa dadaropavia vai govardhana-il-tale.
Indra saw Ka sitting at the base of Govardhana Hill.
Surabhi had sent Indra with a suggestion: Go alone without your
elephant carrier, and in a humble mood offer obeisances at Kas lotus
feet to get relieved from your offense.
By His glance Ka said, O king of the demigods! I see that you have
unprecedented affection for Me. You have come to show mercy to Me,
who have offended you by stopping your worship. Thus Indra became
ashamed (vriditah).
Text 3
da-rutnubhvo sya,
kasymita-tejasa,
naa-tri-lokea-mada,
idam ha ktjali
Text 6
pit gurus tva jagatm adho,
duratyaya kla uptta-daa,
hitya cecch-tanubhi samhase,
mna vidhunvan jagad-a-mninm
You are the father and spiritual master of this entire universe,
and also its supreme controller. You are insurmountable time,
imposing punishment upon the sinful for their own benefit. Indeed,
in Your various incarnations, selected by Your own free will, You
act decisively to remove the false pride of those who presume
themselves masters of this world.
Visvanatha Cakravarti Thakura: Indra said, As the Supreme Lord, You
are complete, so what purpose do You have in protecting dharma by
punishing the evil? It is for the auspiciousness of the universe. Due to
Your merciful nature, You show affection to those who follow dharma,
just as the father favors his son and the guru his disciple. As adhisa
(Supreme Controller), You are fully capable of delivering everyone
from suffering and bestowing happiness. But for the evil people, You
are insurmountable time, which purifies them through punishment.
To benefit both the pious and impious You appear in various
incarnations and perform pastimes according to Your own free will
(iccha-tanubhih). Your pastimes include killing demons like Putana and
protecting the devotees. It is also Your pastime to deflate the pride of
Your devotees such as Brahma who become intoxicated with the minute
power delegated to them by You.
Text 7
ye mad-vidhj jagad-a-mninas,
tv vkya kle bhayam u tan-madam,
hitvrya-mrga prabhajanty apasmay,
h khalnm api te nusanam
Even fools like me, who proudly think themselves universal lords,
quickly give up their conceit and directly take to the path of the
spiritually progressive when they see You are fearless even in the
face of time. Thus You punish the mischievous only to instruct
them.
Visvanatha Cakravarti Thakura: Among those who think themselves
lords, I am the lowest. Indra speaks in this mood. Mad-vidhj
indicates that Indra is the most foolish of the foolish. The comparison
(mad-vidha-like me) indicates the extreme, as in the example of a face
as beautiful as the moon (the moon indicates most beautiful).
Indra continued, Seeing that You are fearless in the face of time, I
give up my false identity as a controller. Or the meaning can be: Not
knowing what kind of punishment I will get, I give up my false identity
out of fear of You.
Giving up our pride (apasmaya), we fully take to (prabhajanti) the
path (arya-marga) of Your devotees. Therefore, this pastime of lifting
Govardhana is Your punishment (anusasanam) for me.
Text 8
sa tva mamaivarya-mada-plutasya,
ktgasas te vidua prabhvam,
kantu prabho thrhasi mha-cetaso,
maiva punar bhn matir a me sat
Text 15
r-bhagavn uvca,
may te kri maghavan,
makha-bhago nughat,
mad-anusmtaye nitya,
mattasyendra-riy bham
Text 17
gamyat akra bhadra va,
kriyat me nusanam,
sthyat svdhikreu,
yuktair va stambha-varjitai
Indra, you may now go. Execute My order and remain in your
appointed position as King of heaven. But be sober, without false
pride.
Visvanatha Cakravarti Thakura: Though Indra was alone, Ka here
addresses him in the plural form (va) because this grave instruction
was meant to be a lesson for all the demigods like Varuna, who is
mentioned in the next chapter.
Ka said, Continue in your position, but remain sober (yuktah) and
without false pride. Otherwise, I will punish you again. Sri Ka did
not promise here that Indra would not be afflicted by pride again. Later
to carry out Kas pastime of stealing Indras parijata flower, it was
necessary for Indra to show pride.
Text 18
athha surabhi kam,
abhivandya manasvin,
sva-santnair upmantrya,
gopa-rpiam varam
Mother Surabhi, along with her progeny, the cows, then offered her
obeisances to Lord Ka. Respectfully requesting His attention,
the gentle lady addressed the Supreme Personality of Godhead, who
was present before her as a cowherd boy.
Visvanatha Cakravarti Thakura: The heavenly cow Surabhi
affectionately thought of the spiritual cows of Vraja as her own
offspring (sva-santnai), though they were offspring of the
transcendental cows that play with Ka. Similarly, though Sri Ka
actually comes from the dynasty of the spiritual moon (Candra-vaa),
for the benefit of the cows, the brhmaas, the demigods and all
other saintly persons, please become our Indra.
Visvanatha Cakravarti Thakura: Surabhi said, You are our
worshipable Lord (daivam) who gives supreme happiness (parama ka).
Though You have appeared in a family of cowherd men, You are the
master of the universe (jagat-pate). You stopped the sacrifice to Indra
and easily defeated him. Therefore You are qualified to be our Indra.
Text 21
indra nas tvbhiekymo,
brahma codit vayam,
avatro si vivtman,
bhmer bhrpanuttaye
As ordered by Lord Brahm, we shall perform Your bathing
ceremony to coronate You as Indra. O Soul of the universe, You
descend to this world to relieve the burden of the earth.
Visvanatha Cakravarti Thakura: Surabhi said, As You are our Indra,
we will install You in the role of Indra with an abhiseka.
Ka said, By whose order do you want to do this? Is it some
independent desire?
Surabhi: It has been ordered by Brahma. When Indra was afflicted with
fear, he went to Brahma to explain everything about Your govardhanalila. Brahma felt somewhat fearful upon remembering his previous
offense to You, so he gave me this order: O Surabhi! You are very dear
to the Lord, the protector of your relatives. Therefore you should go to
Ka, the ocean of mercy, get Indra forgiven for his offense, perform
an abhiseka, and install Ka as the king (Indra) of the cows.
You may ask what is the benefit of an abhiseka to You, whose rarely
attained lotus feet are served by Brahma and Siva, and who is the
Indra (king) of billions of universes? We want to do this for our own
purification. Although You are the invisible Soul of the universe, You
appear to relieve the burden of the earth. If You did not appear, how
would we ever become fortunate?
Texts 2223
-uka uvca,
eva kam upmantrya,
surabhi payastmana,
jalair ka-gagy,
airvata-karoddhtai,
indra suraribhi ska,
codito deva-mtbhi,
abhyasicata drha,
govinda iti cbhyadht
ukadeva Gosvm said: Having thus appealed to Lord Ka,
mother Surabhi performed His bathing ceremony with her own
milk, and Indra, ordered by Aditi and other mothers of the
demigods, anointed the Lord with heavenly Gag water from the
trunk of Indras elephant carrier, Airvata. Thus, in the company
of the demigods and great sages, Indra coronated Lord Ka, the
descendant of Darha, and gave Him the name Govinda.
Visvanatha Cakravarti Thakura: After praying to Ka to accept the
post of Indra, Surabhi bathed the Lord with her milk. Because Indra was
embarrassed by his blunder of attacking Vndvana, he was reluctant to
worship Ka. However, after receiving encouragement from Aditi and
the other heavenly mothers, Indra felt authorized and then bathed Sri
Ka.
Text 25
ta tuuvur deva-nikya-ketavo,
hy avkira cdbhuta-pupa-vibhi,
lok par nirvtim pnuvas trayo,
gvas tad gm anayan payo-drutm
The most eminent demigods chanted the praises of the Lord and
scattered wonderful showers of flowers all around Him. All three
worlds felt supreme satisfaction, and the cows drenched the surface
Text 1
r-bdaryair uvca,
ekday nirhra,
samabhyarcya janrdanam,
sntu nandas tu klindy,
dvday jalam viat
r Bdaryai said: Having worshiped Lord Janrdana and fasted
on the Ekda day, Nanda Mahrja entered the water of the
Klind on the Dvda to take his bath.
Visvanatha Cakravarti Thakura: This chapter describes Varunas
kidnapping of Nanda and his prayers to Ka. Hearing about this
incident from Nanda Maharaja, the cowherd men became very
surprised. Ka then showed them Goloka Vrndavana in the spiritual
world. Sukadeva Gosvami tells this pastime of Ka forgiving Varuna
for his offense because he remembered it while narrating the story of
Ka forgiving Indra.
Text 2
ta ghtvnayad bhtyo,
varuasysuro ntikam,
avajysur velm,
praviam udaka nii
Nanda Maharaja as guards when he went to take his bath at night. When
Nanda did not come out of the water, they began to cry out. Though
Ka was far away sleeping on His bed of flowers, He heard the
cowherd men shouting Ka! Rama!
The word upa-srutya indicates that Ka heard from close by.
Because Ka is all-pervading, He is always very near to everyone.
Understanding the situation, Ka rushed there, jumped into the water
and went to the court of Varua. Ka was determined to free His
father and the other cowherd men from the fear of a mere demigod.
Ka is called svanam-abhaya-dah, relieving the fear of His
associates because by freeing Nanda from Varunas clutches, Ka
relieved the fear of His relatives.
Text 4
prpta vkya hkea,
loka-pla saparyay,
mahaty pjayitvha,
tad-darana-mahotsava
Seeing that the Lord, Hkea, had arrived, the demigod Varua
worshiped Him with elaborate offerings. Varua was in a state of
great jubilation upon seeing the Lord, and he spoke as follows.
Text 5
r-varua uvca,
adya me nibhto deho,
dyaivrtho dhigata prabho,
tvat-pda-bhjo bhagavann,
Text 8
mampy anugraha ka,
kartum arhasy aea-dk,
govinda nyatm ea,
pit te pit-vatsala
O Ka, O seer of everything, please give Your mercy even to me.
O Govinda, You are most affectionate to Your father. Please take
him home.
Text 9
r-uka uvca,
eva prasdita ko,
bhagavn varevara,
dygt sva-pitara,
bandhn cvahan mudam
ukadeva Gosvm said: Thus satisfied by Lord Varua, r Ka,
the Supreme Personality of Godhead, Lord of lords, took His father
and returned home, where their relatives were overjoyed to see
them.
Visvanatha Cakravarti Thakura: It is understood that Ka returned
home with Nanda Maharaja before sunrise.
Text 10
styamna su-vismit
Nanda Mahrja and the other cowherd men felt the greatest
happiness when they saw that transcendental abode. They were
especially amazed to see Ka Himself there, surrounded by the
personified Vedas, who were offering Him prayers.
Visvanatha Cakravarti Thakura: Seeing Kaloka in the spiritual
world, the cowherd men were amazed and filled with the highest bliss.
They experienced Kaloka to be the same as the Vrndavana on earth.
It is just like a millionaire who having lost all his wealth becomes full
of bliss on finding some clue to the wealth. They found that Sri Ka,
with His lotus face covered with drops of perspiration and worshipable
by millions of their life airs, was personally present as the Lord of the
spiritual world. In their unique vision they were astonished to see Ka
being praised by the personified Vedas.
The cowherd men thought, Where have these effulgent beings come
from? They are unknown to us, but we cannot ask them who they are.
Though seeing us, Ka does not display His boyish manners, run
towards us and embrace us with His two arms. We also feel reluctant
to approach Him and take Him on our laps. Today Ka has forgotten
hunger and thirst. But how can His mother live without feeding Him?
In this way the cowherd men were astonished (vismitah).
Employing her lila-sakti, yogamaya then brought the Vrajavasis back to
earthly Vrndavana. Rupa Gosvami has explained this fact in a verse in
Stava-mala: May you be protected by Mukunda, who, in order to teach
the cowherd men that there is no place as sweet as earthly Vrndavana,
effortlessly showed them Kaloka in the spiritual world, and then
brought them back to earthly Gokula.
demigods and demons took birth among human beings and
arrogantly harassed the general populace.
Text 18
tan-nigrahya hari,
prokt dev yado kule avatr kula-ata,
tem ekdhika npa
To subdue these demons, Lord Hari told the demigods to descend
into the dynasty of Yadu. They comprised 101 clans, O King.
Visvanatha Cakravarti Thakura: The phrase kula-ata ekdhika, A
dynasty of one hundred and one clans is the enumeration of the clans,
not of the individual persons, since they were countless.
Text 19
te prama bhagavn,
prabhutvenbhavad dhari ye cnuvartinas tasya,
vavdhu sarva-ydav
Because Lord Ka is the Supreme Personality of Godhead, the
Ydavas accepted Him as their ultimate authority. And among
them, all those who were His intimate associates especially
flourished.
Visvanatha Cakravarti Thakura: Those who were Kas intimate
associates (anuvartina), all in the form of Yadavas, increased
(vavdhu) the numbers of Yadus. Ka alone could count their
numbers because such counting was beyond the comprehension of even
persons like Lord Brahma.
Text 20
ayysananlpa,
kr-snndi-karmasu na vidu santam tmna,
vaya ka-cetasa
The Vis were so absorbed in Ka consciousness that they
forgot their own bodies while sleeping, sitting, walking, conversing,
playing, bathing and so on.
Text 21
trtha cakre npona yad ajani yaduu sva-sarit pda-auca
vidvi-snigdh svarpa yayur ajita-para rr yad-arthe nya-yatna
yan-nmmagala-ghna rutam atha gadita yat-kto gotra-dharma
kasyaitan na citra kiti-bhara-haraa kla-cakryudhasya
The heavenly Ganges is a holy place of pilgrimage because her
waters wash Lord Kas feet. But when the Lord descended
among the Yadus, His glories eclipsed the Ganges as a holy place.
Both those who hated Ka and those who loved Him attained
eternal forms like His in the spiritual world. The unattainable and
supremely self-satisfied goddess of fortune, for the sake of whose
favor everyone else struggles, belongs to Him alone. His name
destroys all inauspiciousness when heard or chanted. He alone has
set forth the principles of the various disciplic successions of sages.
What wonder is it that He, whose personal weapon is the wheel of
time, relieved the burden of the earth?
Visvanatha Cakravarti Thakura: Summing up the Tenth Canto, the
all time.
The word jayati, He is victorious means that Ka is eternally
present in this worldin His holy abode, His holy name and the
recitation of His glories. This is indicated by the word jayati, which
is in the present tense rather than the past. One should not expect
Sukadeva to have used the imperative case, jayatu instead of jayati,
because being Kas devotee, it would be improper for him to demand
blessings from the Lord. All his desires were already fulfilled because
the Lords blessings are always available.
Sukadeva Gosvami continued, It is definitively concluded that Ka
took birth from two Devakis, the wives of Nanda and Vasudeva (devakjanma-vdo). That Devaki is a second name for mother Yasoda is
confirmed in Bhad-viu Pura:
dve nmn nanda-bhryy, yaod devakti ca ata sakhyam abht
tasya, devaky auri-jyay
The wife of Nanda had two names, Yaod and also Devak. Therefore
it was natural that Yasoda, the wife of Nanda, develop friendship with
Devak, the wife of auri [Vasudeva].
Sukadeva Himself has said conclusively that Ka was born from both
Devakis: devakym iva yaodym. (SB 10.2.9)
Sri Ka Himself states, vda pravadatm aham: I am the natural
conclusion (vda) of all arguments. (Bg. 10.32) The word vda also
refers to philosophical theory, as in rambha-vda (the theory that
the creation has no beginning) and parima-vda (the theory of the
creation emanates from the Supreme).
Sukadeva Gosvami said, Kas eternal associates were the best of the
Yadu dynasty (yadu-vara-pariat), some of whom were cowherd men in
Vraja and others were ksatriyas in Mathura and Dvaraka. With His own
arms, or by His devotees like Arjuna who are just like His own arms,
Ka kills the demons opposing religion (asyann adharmam). Thus
Ka destroys the misery (vjina:sasra-dukham) of material life
of all nonmoving and moving entities, and removes the suffering due to
separation of the inhabitants of Vraja and Dvaraka.
With His blissful smiling face, Ka, who is lust personified (kma-
success. How can one attain the success of entering the spiritual world
(tad dhma)? By steadily hearing and chanting about the beautiful
topics (rmat-kath) of Ka, one will begin to meditate (cintayaiti)
on them, and then start continuously (edhitay:vardhitay) thinking,
By what method will I attain Ka and when? This verse states
that Kas abode is beyond the influence of time since it destroys
(apavarga:na) the unavoidable force of death. One method of
attaining Sri Kas eternal domain is mentioned beginning with the
word grmt (home). The phrase (kiti-bhuja) kings implies that
kings such as Svyambhuva Manu and Priyavrata renounced their
homes and kingdoms and went to the forest in search of Ka.
navatitamo trdhyyo, daame srrtha-darinym, sagata ea
skandho py astu, sat sagato hdi me
The Srrtha-darin commentary on the ninetieth chapter of the Tenth
Canto has now gradually reached its completion, and so has the Canto.
This has been accomplished by the association given to me by the
devotees of the Lord from within my heart.
mad-gavr api gopla, sv-kuryt kpay yadi, tadaivs paya ptv,
hyeyus tat-priy jan
O Gopala, please accept and maintain the cows in the form of my
words. Please experience the pleasure of personally drinking that milk,
and inspire others to do the same.
mghasya ka-dvday, rdh-ka-sras-tae, daama-skandhakeyam, apri kpaya prabho
By the mercy of the Lord, I completed this commentary on the Tenth
Canto on the twelfth day (Dvadasi) of the dark fortnight of Mgha
(Jan.-Feb.) on the banks of Radha-kunda.
Text 1
r-bdaryair uvca,
bhagavn api t rt,
radotphulla-mallik,
vkya rantu mana cakre,
yoga-mym uprita
r Bdaryai said: r Ka is the Supreme Personality of
Godhead, full in all opulences, yet upon seeing those autumn nights
scented with blossoming jasmine flowers, He turned His mind
toward loving affairs. To fulfill His purposes He employed His
internal potency.
Visvanatha Cakravarti Thakura: I offer my humble obeisances unto
my guru-parampara beginning with my diksa-guru r Rdhramaa [alias Sri Rama], my parama-gurudeva r Ka-caraa, my
partpara-gurudeva r Gag-narayana, my parama-partparagurudeva rla Narottama hkura, to r Lokantha Gosvm and Lord
Sri Gauranga Mahaprabhu. Paying repeated respects to my diksa-guru
r Rdh-ramaa-deva, I offer respects to Lord Sri Ka, the ocean of
mercy. I take shelter of Sri Sukadeva Gosvami, the eye of the universe
and master of the worlds. I offer myself and everything I possess to Sri
Ka, the Lord of the gopis hearts, in hopes of attaining the eternal
service of His beloveds.
In the next five chapters (29-33) known as the rsa-pacdhyya,
which are like the five life airs, Sukadeva Gosvami describes r
Kas rsa-ll, the prize jewel within the treasury of all His pastimes.
All glories to the rasa dance! By the good fortune the Vraja-gopis
acquired for themselves by participating in the rasa dance, they relished
the topmost manifestation of all divine tastes even while present on
this earth. This chapter describes how the thirsty cataki birds of the
gopis ears became inundated with the harshly poisonous shower from
the monsoon cloud of Kas flute. It also describes the arguments
and counter-arguments of Ka and the gopis, and Kas playful
disappearance from the midst of the gopis.
When Ka was seven years old, on the Amavasya [dark moon]
day of Karttika month, He preached Karma-mms philosophy to
prevent the Indra yajna of Nanda Maharaja and the cowherd men. On
the first day of the waxing moon (pratipat) the Vrajavasis worshiped
Govardhana Hill. On the second day of the waxing moon Ka
honored a feast on the shore of the Yamuna on the occasion of Bhrtdvity, a day when sisters honor their brothers. Though this pastime is
not described by Sukadeva Gosvami, it is understood that it took place.
Then Indra cursed the Vrajavasis, and Ka held up Govardhana Hill
from Sukla Tritiya until Navami (seven days). On Sukla Dasami (tenth
day) the cowherd men discussed the incident with great surprise.
On Karttika Sukla Ekadasi, the heavenly Surabhi cow performed an
abhiseka of Ka. On the Dvadasi day, Ka went to Varuna-loka to
rescue His father Nanda Maharaja. On Purnima the cowherd men had
darsana of Brahmaloka (Kaloka) and the autumn season finished.
With the next Janmastami, Ka turned eight years old. On the full
moon night (rada-purnima) of the Asvina month Sri Ka celebrated
rasa-lila. The first verse begins from this point.
Even though Ka is bhagavn, full in six varieties of opulences,
He turned His mind toward enjoying because of the time, place and
persons, which are three uddipanas to excite to rasa. The time was
the full moon night of autumn (rada-purnima). The place was the
forest of Vrndavana, and the persons were the lovely damsels of Vraja.
All three served to enflame the passion of enjoyment by their supreme
capacity to attract Kas mind with their sweetness.
her face with kunkuma (aruena, reddish color) with his own hand.
Similarly, the rising moon colored the face of the western direction with
the reddish hue of its pleasing rays (karai). The word sa expresses that
he has already been mentioned.
The moon removed the discomfort caused by the heat of the sun from
all men (caranm). The word caranm, which is in the genitive
case, means of humankind according to the Bhagavatam (6.6.42):
aryamo mtk patn, tayo caraaya sut, yatra vai mnu jtir,
brahma copakalpit
From the womb of Mtk, the wife of Aryam, were born many
learned scholars (caraaya). Lord Brahma arranged for these
caraaya to be the forefathers of the human race.
The idea of this verse is as follows: The moon-god, the very founder
of the dynasty in which Ka appeared (Candra-vaa) and the most
ancient leader of the brahmana community, possesses many wives
of his own who were all quite fit to be enjoyed, yet he is touching the
face of the western direction, who is anothers wife, namely Indra. By
touching her, the moon-god is also making her attracted to him. This
verse hints that if this is the case with the moon-god, the leader of
Kas dynasty, then certainly there is no fault in Ka, a descendent
of his dynasty, enjoying with the gopis. After all, Ka is a fresh youth
intoxicated with the beauty of His human form, and He is an unmarried
member of the cowherd community. Besides, Ka is so uniquely
enchanting that He excites all the women in the universe!
Text 3
dv kumudvantam akhaa-maala,
ramnanbha nava-kukumruam,
vana ca tat-komala-gobh rajita,
jagau kala vma-d manoharam
Lord Ka saw the unbroken disk of the full moon glowing with
the red effulgence of newly applied vermilion, as if it were the face
of the goddess of fortune. He also saw the kumuda lotuses opening
in response to the moons presence and the forest gently illumined
by its rays. Thus the Lord began to play sweetly on His flute,
attracting the minds of the beautiful-eyed gops.
Visvanatha Cakravarti Thakura: Ka succumbed to romantic desires
upon seeing the rising moon. Keeping in mind the saying, whatever
great men do others will follow (yad yad carati rehas, tat tad
evetaro jana), and seeing the behavior of the founder of His own
dynasty, Ka felt free to make a definite effort to attract others wives
there to enjoy without fear.
This verse indicates the two elements of vibhava (causes of love
for Ka to appear): lambana (the shelter of rasa) and uddpana
(excitants to love). The moon is the uddipana and Kas form is the
alambana.
Uddipana: Kumut is the same as kumuda, as stated in the Vivakoa
dictionary, kumude pi kumut proktam, that moon in whose presence
the kumuda lotuses can open. Another interpretation can also be given
for this: The presence of the moon (and Ka) gave pleasure (mud) to
the earth (ku). This also applies to Ka, since actually in this context
the specific antecedent modified and the modifier is left unstated. The
full moon manifested a form resembling an unbroken disk (akhaamaala).
The moon is the brother of Ram (Laksmi) because both were born
from the churning of the Milk Ocean, therefore his face resembles hers.
Or the word ram refers to Rdh, the original Laksmi, as we find in the
Bhad-gautamya-tantra: sarva-lakm-may sarva, knti sammohin
par, Radha, the source of all Laksmis, possesses all the attractiveness
to attract the all-attractive Personality of Godhead.
The gopis are also ram because they enjoy (ramante) and give
pleasure (ramayanti) to Ka. Sri Ka became absorbed in
remembering the gopis faces upon seeing that moon. According to one
Text 4
niamya gt tad anaga-vardhana,
vraja-striya ka-ghta-mnas,
jagmur anyonyam alakitodyam,
sa yatra knto java-lola-kual
When the young women of Vndvana heard Kas flute song,
which arouses romantic feelings, their minds were captivated by the
Lord. They went to where their lover waited, each unknown to the
others, moving so quickly that their earrings swung back and forth.
Visvanatha Cakravarti Thakura: The gopis went towards Ka as if
they were puppets pulled by the strings of His flute song. That dulcet
song was not only alluring, but it also increased their love (ananga).
Ka instigated a terrible act of thievery in Vndvana when He played
on His flute. The song of Kas flute passed through the ears of the
gops, and entered the treasure chamber of their hearts. That wonderful
music stole all their most valuable possessionstheir sobriety, shyness,
fear and discrimination, along with their very mindsand in a split
second this music delivered all these goods to Ka. Thus afflicted
each beautiful kior was thinking, I have to capture that great thief,
and thus they went forward, each unknown to the others.
They began to chase the thief to catch Him and retrieve their property.
Where did they go? The gopis earrings were swinging as they rushed
to that place where their beloved was standing. The word kual
(earrings) also indicates their bracelets and anklets were swinging too. It
appears that thief did not consider the gopis external ornaments worthy
of stealing.
Text 5
duhantyo bhiyayu kcid,
doha hitv samutsuk,
payo dhiritya sayvam,
anudvsypar yayu
Some of the gops were milking cows when they heard Kas flute.
They stopped milking and went off to meet Him. Some left milk
curdling on the stove, and others left cakes burning in the oven.
Visvanatha Cakravarti Thakura: Three verses (5-7) describe the
gopis complete absence of attachment to their duties in their haste to
meet Ka. The gopis could not wait a second, so they neglected all
their duties based on I and mine. Some of them even left aside the
particular duties of their social class. The gopis engaged in milking the
cows abandoned this work and went off. Some gopis left pots of milk
boiling on the stove, and others left wheat cakes baking in the oven.
Texts 67
pariveayantyas tad dhitv,
pyayantya in paya,
urantya patn kcid,
anantyo psya bhojanam,
limpantya pramjantyo ny,
ajantya kca locane,
vyatyasta-vastrbhara,
kcit kntika yayu
Some of them were getting dressed, feeding milk to their infants
na nyavartanta mohit
Their husbands, fathers, brothers and other relatives tried to stop
them, but Ka had already stolen their hearts. Enchanted by the
sound of His flute, they refused to turn back.
Visvanatha Cakravarti Thakura: Out of extreme love the gopis gave
up all duties. That is expected but how could their husbands and other
relatives give up their concern about them? This is replied to in this
verse.
Though the husbands tried to stop their wives and the fathers tried to
stop their unmarried daughters, they could not dissuade them from
going because their very souls had been stolen by Govinda (govindaapahta-tmna), what to speak of the gopis fear, shame and selfcontrol. Thus the Vraja-gopis moved as if they were in trance (mohit),
like puppets pulled by strings.
How could their husbands, who out of fear of losing their reputation,
would ordinarily never allow even the young girls dead bodies to go
alone into the forest at night, tolerate letting their wives go away in such
a crazed state? This being true, Kas internal potency, Yogamaya,
unfolded the entire romantic episode without interference. Yogamaya
did this by producing replica bodies of the gopis, who then stayed in
their husbands homes, while the original spiritual bodies of gopis ran
into the forest to dance with Govinda.
Text 9
antar-gha-gat kcid,
gopyo labdha-vinirgam,
ka tad-bhvan-yukt,
dadhyur mlita-locan
mercy to them, even though they had not voiced their request. Thus
their desire was fulfilled, as stated by the words beginning te sarve.
By means of their lusty attraction they became freed from the ocean of
material existence, and coincidentally they got the association of Hari in
conjugal love.
In the present verse of the Bhgavatam we understand that it was the
gops who had children who were kept forcibly at home. This fact is
clear from verses yet to come: mtara pitara putr (SB 10.29.20),
yat-paty-apatya-suhdm anuvttir aga (SB 10.29.32) and patisutnvaya-bhrt-bndhavn (SB 10.31.16).
In his comments on the Tenth Canto, rla Kavi-karapra Gosvm
also states that those gopis who had children were prevented from
going to meet Ka, as seen from later verses such as these: Ka
said, Your mothers, fathers, sons, brothers and husbands are searching
for you. The gopis replied, But You have advised us that the proper
religious duty for women is to faithfully serve their husbands, children
and other relatives. Giving up husbands and sons, we have come to
You. Without trying to repeat all his thoughts on this verse, we will
give the gist of his purport:
Upon seeing the sweetness of Lord Rama, the sages who were
worshipers of Lord Gopla immediately became elevated to the mature
platform of spontaneous devotion, automatically reaching the stages
of nistha, ruci, asakti and bhva (firm faith, attraction, attachment and
ecstatic devotion). However, they had not yet attained perfection and
become completely freed of all material contamination. Nevertheless,
r Yogamy-devi arranged for them to take birth in Gokula from the
wombs of gops and become cowherd girls. By associating with Sri
Radha and other eternally perfect (nitya-siddha) gopis, some of these
new gops fully manifested prva-raga, loving attraction for Ka as
soon as they reached puberty. (This kind of attraction develops even
before one meets the beloved.) When these new gops attained the direct
association of Ka, all their remaining contamination became burned
up, and they achieved the advanced stages of prema, sneha and so on.
Even though they were in the company of their cowherd husbands, by
Texts 1011
dusaha-preha-viraha,
tvra-tpa-dhutubh,
dhyna-prptcyutlea,
nirvty ka-magal,
tam eva paramtmna,
jra-buddhypi sagat,
jahur gua-maya deha,
sadya praka-bandhan
For those gops who could not go to see Ka, intolerable
separation from their beloved caused an intense agony that burned
away all impious karma. By meditating upon Him they realized His
embrace, and the ecstasy they then felt exhausted their material
piety. Although Lord Ka is the Supreme Soul, these girls simply
thought of Him as their male lover and associated with Him in that
intimate mood. Thus their karmic bondage was nullified and they
abandoned their gross material bodies.
Visvanatha Cakravarti Thakura: In order to hide the intimate attainment
of the gopis from the gross materialists, Sukadeva Gosvami presents
an external meaning in this verse. While at the same time he reveals
the internal meaning to the confidential devotees well versed in the
scientific conclusions of devotion.
From this verse the materialist can understand that Ka gave the gopis
liberation. All inauspicious things (dhutubh) were removed from
the gopis hearts by enduring the suffering of intense separation from
Ka. And all their auspicious karmic reactions (ksina mangala) were
removed by their blissfully embracing Ka in meditation. Having thus
destroyed all their prarabdha karmas (manifest acts caused by previous
deeds), the gopis thought of Ka as their paramour, attained the
husbands and could not attend the rasa-lila on the full moon night
of autumn, attained Me by remembering My potent pastimes. (SB
10.47.37)
By using the word kalyya in this verse, Ka implies, Even though
these gops wanted to give up their bodies because of their husbands
prohibitions and the torment of separation from Me, for them to die at
the very beginning of the most auspicious festival of the rsa dance
would have been displeasing to Me and thus inauspicious (kalyya).
Therefore, they did not die, rather they became fortunate (kalyya).
More evidence that the gops who were prevented from going to see
Ka did not physically die is provided by r ukadevas later in this
Canto (10.47.38): t cur uddhava prts tat-sandegata-smt,
Then the gops replied to Uddhava, feeling satisfied because His
message had reminded them of Ka. The word t here refers to those
gopis restrained from the rasa-lila by their husbands. Yet they remained
alive, and were now present speaking with Uddhava while Ka was
living in Mathura. In other words, the gopis gave up their material
(gunamaya) bodies without dying. Parched by the intense heat of
separation, the gopis gave up the gunamaya nature of their bodies and
attained pure spiritual bodies, just like the bodies of such great devotees
as Dhruva Mahrja. This is the meaning of the gops giving up their
bodies.
Verse ten and several others in the Bhagavatam indicate that the gopis
remained home without dying and only attained Kas association
in meditation: dhyna-prpta-acyuta-lea, by meditation the gopis
obtained the embrace of Acyuta Ka (10.29.10); alabdha-vinirgam,
not obtaining any exit (10.29.9); vraje-sthit, remaining in the village
of Vraja (10.47.37); and m-pu mat-vrya-cintay, the gopis achieved
Me by meditation upon My valorous pastimes (10.47.37).
However, here verse eleven says sagat, The gopis got Kas
direct association. Whereas Bhagavatam 10.47.37 says alabdhars, The gopis did not attain the rasa dance. Therefore it should be
understood that among the gopis who were locked in their houses there
were two types.
nnya panth vidyate yanya, One can attain the perfect stage of
liberation from birth and death simply by knowing the Supreme Lord,
and there is no other way to achieve this perfection. (vetvatara
Upaniad 3.8) Also svtmnam tmtmatay vicakate, The individual
soul can only realize the Supreme Soul when he recognizes His
transcendental position. (SB 10.14.24)
Text 13
r-uka uvca,
ukta purastd etat te,
caidya siddhi yath gata,
dviann api hkea,
kim utdhokaja-priy
ukadeva Gosvm said: This point was explained to you
previously. Since even iupla, who hated Ka, achieved
perfection, then what to speak of the Lords dear devotees.
Visvanatha Cakravarti Thakura: Though the king of sages knew this
was not Pariksits question, he made a pretense of scolding him in order
to chastise others for their foolishness. Sukadeva Gosvami said, You
must have no intelligence at all to be asking such a question. Previously
in the Seventh Canto, I told you that Sisupala attained liberation though
he hated the Lord. If he could attain sayujya-mukti with that unfavorable
attitude, what can we say of the gopis favorable attitude characterized
by conjugal desire?
The word hkea indicates that Ka personally descends to this
world by His unconditional, causeless mercy. Even though Ka
is inaccessible to the senses (hka) of such persons as Brahma,
nevertheless He makes Himself visible by His inconceivable divine
potency, and allows Himself to be seen by the senses of even the lowest
of men. Ka does this to deliver them, and thus exhibit the power of
His compassion. These gopis, on the other hand, are the objects and
subjects of affection for adhokaja Ka, the transcendental Lord who
lies beyond the purview of ordinary senses.
Why did Sukadeva reject the recent example of Aghasura achieving
perfection in Vrndavana, and instead cite an example from Kas
mathura-lila concerning the most degraded Caidya? By citing Sisupala
(Cediraja), Sukadeva Gosvami reveals a confidential truth to King
Pariksit. Just as the gopis who were kept in their houses eventually
attained spiritual bodies, similarly, Sisupala assumed his eternal
spiritual body as an associate of the Lord, at the removal of his gunamaya (material) body attained by a sages curse because of his extreme
materialistic illusion.
In reality, Sisupalas spiritual body as a personal associate of the Lord
was always present hidden within. It is stated in the Bhagavatam
(7.1.46): ka-cakra-hata-ahasau, By the cakra of Ka the sins
of Dantavakra and Sisupala were removed. In other words, the cakra
removed their sins rather than killing them, and then they attained the
perfection (siddim gatah) of returning to their positions as attendants
of the Lord in Vaikuntha. This is also stated in reference to Jaya and
Vijaya, who appeared as Sisupala and Dantavakra in Kas pastimes.
vairnubandha-tvrea, dhynencyuta-stmatm ntau punar hare
prva, jagmatur viu-pradau
These two associates of Lord ViuJaya and Vijayamaintained a
feeling of enmity for a very long time. Because of always thinking of
Ka in this way, they regained the shelter of the Lord, having returned
home, back to Godhead. (SB 7.1.47)
Text 14
n nireyasrthya,
vyaktir bhagavato npa,
avyayasyprameyasya,
nirguasya gutmana
O King, the Supreme Lord is inexhaustible and immeasurable,
and He is untouched by the material modes because He is their
controller. His personal appearance in this world is meant for
bestowing the highest benefit on humanity.
Visvanatha Cakravarti Thakura: Sri Ka descends to the material
world to show mercy to the devotees and demons alike. Ka appears
here with this idea in His mind, I shall deliver all those persons who
have even a little personal connection with Me, even though they
have not embarked on any path of spiritual advancement. This point is
explained in verses 14-15.
Ka comes to bestow the highest benefit (nireyasa), which for
some means merging into Gods existence (sayujya-mukti), or liberation
to Vaikuntha (salokya-mukti), or pure love of God (prema-bhakti).
Ka does not have to personally appear to kill an insignificant demon
like Kamsa, since by the mere movement of His eyebrows He can
destroy millions of universes.
Ka is called avyayasya (inexhaustible) because though He gives
Himself to each and every devotee, He is never depleted. But in
what way is Ka so? someone may ask. The answer is given
beginning with the word aprameyasya, which means immeasurable.
Ka is immeasurable because He is untouched by material qualities
(nirguasya) and filled with unlimited transcendental qualities (gunaatmanah).
Text 15
kma krodha bhaya sneham,
aikya sauhdam eva ca,
nitya harau vidadhato,
ynti tan-mayat hi te
Persons who constantly direct their lust, anger, fear, protective
affection, feeling of impersonal oneness or friendship toward Lord
Hari are sure to become absorbed in thought of Him.
Visvanatha Cakravarti Thakura: In this verse Sukadeva Gosvami says,
Therefore Pariksit, you should understand the conclusion clearly. The
Vraja-gopis and others worshiped Ka with a mood of lust (kma);
Sisupala worshiped Ka with a mood of anger (krodha); Kamsa,
a mood of fear (bhayam); Nanda Maharaja, a mood of parental love
(sneha); the self-satisfied sages, a mood of oneness (aikya); the Vrsnis,
Pandavas and others, a mood of friendship (sauhrdam). In whichever
mood they worshiped Sri Ka; they realized the respective eternal
pastimes (tan-mayat) of the Lord. This tells us that the various
pastimes of all these persons are eternal. Even today anyone who
maintains any of these individual moods toward Ka will achieve
Him. Just as one attached to women is called str-maya, the gopis are
called tan-maya, which means totally absorbed in Ka. For the
others tan-mayat means sayujya, merging in the brahmajyoti.
Text 16
na caiva vismaya kryo,
bhavat bhagavaty aje,
yogevarevare ke,
yata etad vimucyate
You should not be so astonished by Ka, the unborn master of
all masters of mystic power, the Supreme Personality of Godhead.
After all, it is the Lord who liberates this world.
in regards to proper time, place and person, bewildered the gopis even
more by His use of words. Peair means with limbs or different
aspects of fine speech, including expressions designating that which is
named, referenced or indirectly implied, with aspects that are varyingly
dry (harsh) and moist (affectionate).
Ka is going to fulfill three of His desires by speaking harsh words to
the gopis. Ka thinks, First of all I want to show the world the purity
of the gopis love. Even when the gopis see that I, the beloved object of
their affection, am indifferent, still their affection does not decrease the
slightest bit. When I meet with the gopis, I will act in a contrary way.
I will take up the role of the proud, headstrong lover (vamya-bhava),
which is usually reserved for the woman in srngara-rasa. I will make
them take up the role of the eager, submissive man (dakia-bhva).
Further, because of the natural stiffness of young girls who are
extremely shy, which makes them act just the opposite of how they
actually feel, the gopis are surely going to make Me listen to their
interjected words meant to forestall our association. Although, as it
is understood by experts in the science of rasas, in the same way as
the breasts and other bodily parts of attractive women make a more
striking impression by being hidden under clothing, similarly the inner
hankerings of such women inspire more wonder when they are kept
covered by their contrary behavior. When these are brashly exhibited
they do not create the same effect.
Nonetheless, the male lover sometimes desires to see the uncovered
limbs of a woman he is trying to enjoy, similarly he may wish to hear
her words of eagerness, which are usually hidden by external pride. But
he never wants to see or hear these things in front of even his intimate
friends what to speak of others.
In this way, Sri Ka now wishes to see all the hidden bodily features
of the beautiful young gopis, and to hear their intimate words without
the covering of duplicity. Thus, we can understand that Ka was not in
association of His cowherd friends at that time.
Text 18
r-bhagavn uvca,
svgata vo mah-bhg,
priya ki karavi va,
vrajasynmaya kaccid,
brtgamana-kraam
Lord Ka said: O most fortunate ladies, welcome. What may I do
to please you? Is everything well in Vraja? Please tell Me the reason
for your coming here.
Visvanatha Cakravarti Thakura: In the loving exchanges between
experienced men and women, the usual custom is that the woman will
not like it and become angry if the man openly reveals his eagerness for
conjugal enjoyment. With this in mind Ka first addresses the gopis
in accordance with the standard manner of mellow dealings, saying,
Welcome. Was your trip here pleasant? You are greatly fortunate
(mahabhaga) ladies, in that in your whole lives you have never had to
look misery in the face.
These words can also have another, less affectionate meaning: Your
coming has been splendid because everything is accomplished, so now
you can go home.
Ka continues, Please tell Me what gratifying hospitality I can offer
to you young girls who have come to Me as I pass the night alone in
this secluded forest? Kindly tell Me in simple terms what will give you
pleasure, since I am indeed eager to satisfy you. Then without a doubt I
will carry it out.
Ka expects the gopis to say, O bold one! Arent You ashamed to
speak to us, who are faithful to our husbands, in such an audacious
way? Dont You have any fear of Gods laws or of the king?
Overwhelmed with shyness, however, the gopis remain silent. Ka
takes this to be a sign of their agreement to have physical contact,
one will gossip about us, or question our chastity because we have come
here together in a large group.
Granted, Ka replies, But your friends will be terribly worried
about you, and will now be searching everywhere for you. Your
mothers, fathers, sons, brothers and husbands will be looking for you.
Dont put them in anxiety. However, your children, being only two or
three months of age, will not be looking because they are not expert in
the skill of searching for lost persons.
The age of their children is indicated in verse six: They gave up
feeding their babies milk and verse twenty-two: Go home, for the
calves and children are crying. Nonetheless, because Ka has caused
each of the gopis to forget this fact about their children, He manages to
plausibly make this statement: Dont cause anxiety for your relatives
due to their not finding you (m khva bandhu-sdhvasam).
Taking another meaning, Ka says, Dont worry. Even while
searching for you, your relatives will not be able to see you (vicinvanti
hy apayanto) deep in this dense forest. Dont be afraid of your family
members. Just spend the night here enjoying freely with Me.
Texts 2122
da vana kusumita,
rkea-kara-rajitam,
yamunnila-llaijat,
taru-pallava-obhitam,
tad yta m cira goha,
uradhva patn sat,
krandanti vats bl ca,
tn pyayata duhyata
Now you have seen this Vndvana forest, full of flowers and
resplendent with the light of the full moon. You have seen the
beauty of the trees, with their leaves trembling in the gentle breeze
coming from the Yamun. So now go back to the cowherd village.
Dont delay. O chaste ladies, serve your husbands and give milk to
your crying babies and calves.
Visvanatha Cakravarti Thakura: When the gopis began looking all
around in embarrassment, Ka said, Oh, I understand that you have
come here to see the forest.
When the gopis glanced upwards, Ka said, I understand you are
admiring the beauty of the forest bathed in the rays of the full moon.
When they looked towards the Yamuna, Ka said, The flowering
buds of the trees are trembling from the gentle touch of the breeze
blowing over the Yamuna. The implication in this statement is, Now
that your desire of seeing the forest has been fulfilled, please return
home without delay.
In text twenty-one, Ka might have said, This Vndvana is the
best place in the universe and this is a full-moon night. Furthermore,
we have the Yamun on all sides, and there are cool, gentle, fragrant
breezes blowing. These transcendental features excite (uddipana) the
taste for love. Since I am also here as the foremost ecstatic object of
love (visaya-alambana)lets now test your skill in relishing rasas.
In text twenty-two, Ka said, Now that your desire to see the beauty
of the forest has been fulfilled, do not delay, but go immediately. O
chaste ladies! You should serve Your husbands to help them complete
their religious duties. After saying this to the married gopis, Ka said
to the unmarried gopis, Go milk the cows, for the calves are crying.
Then to the muni-cara-gopis Ka said, Your babies are crying, so go
feed them milk.
The alternate explanation which follows shows Ka in a mood of
petitioning the gopis: Dont leave, but rather stay here and enjoy with
Me throughout the night. Dont go serve your husbands, children,
mothers-in-law and other relatives. It would not be fitting for you to
waste such beauty and youth, which are gifts of the creator. Nor should
you milk the cows or give milk to the calves and babies. What do you,
who are so full of ecstatic love for Me, have to do with these affairs?
Text 23
atha v mad-abhisnehd,
bhavatyo yantritay,
gat hy upapanna va,
pryante mayi jantava
On the other hand, perhaps you have come here out of your great
love for Me, which has taken control of your hearts. This is of
course quite commendable on your part, since all living entities
possess natural affection for Me.
Visvanatha Cakravarti Thakura: Ka said, Oh, I have made a
mistake in assuming the causes of your coming. Now I understand the
cause. Your increasing affection for Me has completely subjugated your
hearts and forcibly drawn you to Me. In seeing Me, this affection has
been satisfied. Actually it is My natural quality that all living beings,
without any endeavor, have affection for Me (pryante mayi jantava).
Thus your affection for Me is ordinary, just like everyone else. It is not
a special kind of affection induced by Cupid.
The alternate explanation: Ka said, Your intense gra-prema has
forcibly brought you before Me and fully captivated My mind. Another
explanation: You girls have attracted Me to you by the ropes of your
minds (manas-yantrita). Therefore your coming here is quite fitting,
and not without good cause. All living entities have affection for Me, so
what to speak of yourselves, who possess transcendental bhava.
Text 24
best activity is to give up all other duties (dharmas) and worship Me.
Text 25
dulo durbhago vddho,
jao rogy adhano pi v,
pati strbhir na htavyo,
lokepsubhir aptak
Women who desire a good destination in the next life should never
abandon a husband who has not fallen from his religious standards,
even if he is obnoxious, unfortunate, old, unintelligent, sickly or
poor.
Visvanatha Cakravarti Thakura: The Vraja-gopis replied, How can we,
who have such affection for You, serve husbands who are unappealing,
unfavorable and unsuitable?
Ka: If your husbands are not of good character, but not sinful, then
you should still serve them. For the scriptures say: pati tv apatita
bhajet, One should serve the husband who is not fallen. (SB 7.11.28)
In other words, a fallen husband should be abandoned because he will
be a cause of the wifes own falldown.
The word lokepsubhir means by those who want the happiness of
achieving the same planets as their husbands in their next lives.
The alternate explanation: Ka said, Husbands should not be rejected
by women who are concerned with the insignificant reputation and
happiness found in this world and the next. But because you gopis have
already rejected both worlds, and are instead frolicking in the vast ocean
of enjoying My sweetness, from the very beginning you have given up
the service of your husbands.
Text 26
asvargyam ayaasya ca,
phalgu kcchra bhayvaham,
jugupsita ca sarvatra,
hy aupapatya kula-striya
For a woman from a respectable family, petty adulterous affairs are
always condemned. They bar her from heaven, ruin her reputation
and bring her difficulty and fear.
Visvanatha Cakravarti Thakura: This verse inspired the following
dialogue:
Ka: You good girls have ordinary affection for Me by your very
natures, but any special affection which is contrary to the principles
of religion should be given up. Illicit connections do not lead to
Svargaloka (asvargyam).
Vraja-gopis: We do not care for Svargaloka.
Ka: But it will also destroy your reputation (ayaasya).
Vraja-gopis: We dont care for reputation.
Ka: You are speaking falsely (phalgu mithyaiva).
Vraja-gopis: No! What we are saying is not false, because we consider
it to be of the utmost importance.
Ka: Such affairs are troublesome and full of difficulties (kcchra)
due to the prohibitions of your husbands and others.
Vraja-gopis: That trouble is rather the cause of the greatest happiness
for girls like us who are full of raga. This is confirmed in the sastra:
vmat durlabhatva ca, str ya ca nivra, tad eva pacabasya, manye paramam yudham, Contrariness, difficulty of
attainment and rejection by women, I consider Kmadevas greatest
weapons. (Priti-sandarbha Anuccheda 279)
Ka: This creates fear (bhayvaham) for the body and for ones next
life on account of its being forbidden both by worldly custom and by
scriptures.
Vraja-gopis: How can that be? This so-called fear is rather a
foundation for experiencing rasas, as stated in scripture:
yatra niedha-viea, su-durlabhatva ca yan, mgkm tatraiva
ngar, nirbharam sajjate hdayam
When love is forbidden and the doe-eyed beloved is difficult to attain,
then the passionate lovers heart becomes very attached to his beloved.
(Priti-sandarbha Anuccheda 279)
Ka: In all times and places, adulterous affairs (aupapatyam) are
always condemned (jugupsita) for respectable women. Even if you
readily consent to bear all condemnation to fulfill your desires, how can
I do anything that will cause you, the objects of My love, to become
condemned. Therefore I say, please return to Vraja.
The alternate interpretation is as follows.
Ka: Everywhere in the world illicit affairs are condemned. But you
gopis have heard from the mouth of Garga that I am equal to Narayana.
Thus there is nothing contemptible in having Me as a paramour,
since I am the Supreme Personality of Godhead, I transcend ordinary
auspicious and inauspicious activities.
Text 27
ravad darand dhynn,
mayi bhvo nukrtant,
na tath sannikarea,
pratiyta tato ghn
Transcendental love for Me arises by the devotional processes of
hearing about Me, seeing My Deity form, meditating on Me and
faithfully chanting My glories. The same result is not achieved by
mere physical proximity. So please go back to your homes.
Even though they could fully understand with their intelligence that
Kas unspoken words (avyakta-vakyam) were actually favorable.
The gopis could not see a reason for Kas rough words, and they
were doubtful of the hidden affection in His unspoken words. Due to
the feelings of humility which arose from their sthayi-bhava, the gopis
became morose and lost in thought: That person for whom we have
neglected everythingour husbands and parents families, our religious
duties, our gravity, fear and shameis now neglecting us because we
are not good enough for Him.
Seeing their aspirations smashed to pieces, the gopis became very
anxious, thinking, Should we make a show of very humbly holding
Kas feet and crying piteously, begging to remain here? Or should
we try our best to remain sober, and feigning aloofness return to Vraja,
and somehow force our minds to stay grave? Or perhaps we should just
give up our lives, either in His presence or else secretly by drowning in
the Yamuna or by some other means? But if we end our lives, how will
we be able to see Kas sweet face again? Then again how will we be
able, as He has ordered us, to eat the vomit of service to our husbands
and other relatives? How can we maintain ourselves, where will we go
and what will we do?
The gopis were like cataki birds upon whom Ka poured the poison
of His flutes vibration. Becoming overwhelmed, the gopis trusted Him
and willingly drank that poison without hesitation. Did Ka suddenly
give up His normal quality of being easily approachable?
Text 29
ktv mukhny ava uca vasanena uyad,
bimbdhari caraena bhuva likhantya,
asrair uptta-masibhi kuca-kukumni,
tasthur mjantya uru-dukha-bhar sma tm
sadness, the gopis stood silently (tusnim). Because they could not bear
the burden of sorrow, they began to lose consciousness. Thus they stood
still like lifeless puppets.
Text 30
preha priyetaram iva pratibh-ama,
ka tad-artha-vinivartita-sarva-km,
netre vimjya ruditopahate sma kicit,
sarambha-gadgada-giro bruvatnurakt
Although Ka was their beloved, and although they had
abandoned all other objects of desire for His sake, He had been
speaking to them unfavorably. Nonetheless, they remained
unflinching in their attachment to Him. Stopping their crying, they
wiped their eyes and began to speak, their voices stammering with
agitation.
Visvanatha Cakravarti Thakura: O gopis, what is the use of crying
in the forest? Why dont you just put a smile on your faces and return
home. As if Ka was shouting this in their ears, the gopis woke up
from their dazed state and began to plead with Ka in these verses.
The gopis addressed Ka as preham (beloved) on account of their
previously having had frequent physical contact with Him. Yet still,
without any reason, Ka was now speaking as if just the opposite of a
beloved (priyetaram), harshly saying such unfavorable things as You
should just go serve your husbands. This would be impossible because
for Kas sake the gopis had put aside all objects of material pleasure
in such a thorough way that they could never again have any relation
with them.
The phrase sarva kamah nivartita indicates that the gopis did not have
even a trace of material lust or desire. Their desire to please Ka was
liberation.
Visvanatha Cakravarti Thakura: Ka is instructing us in religious
principles, while He Himself indulges in all kinds of sinful activity.
With this intention the gopis speak this verse.
The gopis said, You should not speak such cruel words, since You
are the son of Nanda Maharaja, who is famous everywhere for his
religiousness. Rather, the gopis imply, Only someone who has a
reputation among everyone as a murderer might properly speak like
this. The Amara-koa Sanskrit dictionary says n-asa means
murderous or cruel.
The gopis continued, Though we are numbering in the millions, You
have fired Your arrow-like words upon all of us, so that we will now
give up our bodies and go to the abode of Yamaraja, rather than the
cowherd village You have advised us to return to. You, on the other
hand, can go back to Vraja, taking with You the sinful reactions for
murdering millions of women. If You dont want to be implicated in the
sinful reaction of killing women then You should reciprocate with us,
who have given up everything to serve Your lotus feet. By using the
phrase sarva-viays (all sense objects) instead of anya-viay (other
sense objects), the gopis indicate that the physical association of Ka
is not an object of sense gratification.
But, Ka may ask the gopis, My dear desirous ladies! Have you
come here to worship Me because your husbands have not satisfied your
lust?
Vraja-gopis: O duravagraha (stubborn one)! The famous grammarian
Pini says avagraho vi pratibandha, The proper usage of the
word avagraha is to mean the stopping of rain. Thus the word
duravagraha can only be explained as metaphorically comparing Ka
to something else, namely a rain cloud, which is faulty for not providing
rain. This explanation is further corroborated by the presence of the
prefix dur.
Thus we get the meaning, O cloud that rains only poison. Even though
You are far away, You, the Ka cloud, are the friend of us cataki
birds. But today You happen to be raining poison. If, because of drought
(avagraha), You are not giving rain, then go ahead and dont give rain.
We shall instead drink the poison You rain down and die. But we will
not drink the water of the lakes or any other reservoir, even though they
are close by. Indeed You know that this is our nature. Consequently
please do not reject us, if You have any sense of gratitude at all.
Ka: O gopis! The catakis depend on the cloud, as you have said,
but the cloud does not depend on the catakis. For the cloud, it does not
matter whether the cataki birds live or die.
Vraja-gopis: All right, but You are not a lifeless cloud! Rather You
are the most exalted of chivalrous persons, just like Narayana Himself.
(They indicate this by the word deva).Therefore You should act as
Narayana acts. Narayana reciprocates with those who have given up
everything by awarding liberation, because He is under the control of
His devotee. But You do not reciprocate with us, who have renounced
all kinds of sense gratification for Your sake.
Text 32
yat paty-apatya-suhdm anuvttir aga,
str sva-dharma iti dharma-vid tvayoktam,
astv evam etad upadea-pade tvaye,
preho bhavs tanu-bht kila bandhur tm
Our dear Ka, as an expert in religion You have advised us that
the proper religious duty for women is to faithfully serve their
husbands, children and other relatives. We agree that this principle
is valid, but actually this service should be rendered to You. After
all, O Lord, You are the dearmost friend of all embodied souls. You
are their most intimate relative and indeed their very Self.
Visvanatha Cakravarti Thakura: This verse is spoken by some of the
from the Lord. Prema that is due to the waves of bliss brings about
tears, shivering and other symptoms in the body.
rla Rpa Gosvm says in Bhakti-rasmta-sindhu (1.1.38):
brahmnando bhaved ea, cet parrdha-gu-kta, naiti bhaktisukhmbhodhe, paramu-tulm api
If brahmnanda, the bliss of merging in the Brahman effulgence, were
multiplied one hundred trillion times, it would still not equal even an
atomic fragment of the ocean of transcendental bliss felt in devotional
service.
This verse indicates that the bliss tasted in devotional service is
infinitely greater in magnitude than the bliss of Brahman realization.
The pain experienced by the premi-bhakta during separation (viraha)
from Ka burns with more brilliance than millions of sunrays. This
all-illuminating sun of separation reveals all of Kas beautiful
transcendental qualities, including those related to Kas opulence
(aisvarya-guna) as well as those related to His sweetness (madhuryaguna). Thus the experience of devotion in separation does not cover any
of Kas qualities.
Devotion in union (sambhoga), on the other hand, is more pleasuregiving than millions of nectar-filled moonbeams, and reveals only those
qualities of Ka which manifest His tasty sweetness (madhurya).
Since direct association with Ka is like the nectar-rays of the moon,
that intoxicating nectar covers Kas opulence (aisvarya).
But in a case when even in union or meeting with Ka His opulences
remain revealed, we must assume that the devotees love is not yet
mature. Prema shrinks or becomes less perfect during union or meeting
if Kas opulence (aisvarya) is revealed. Although in this instance the
gopis are meeting with Ka, they are expecting separation, and thus
they have a realization of Kas aisvarya caused by their perfectly
pure love. This is the mysterious working of prema itself. Even when
love is imperfect it reveals Kas glories, then what to speak of when
it is completely perfect. Thus the magnitude of the gopis experience of
Kas greatness is the measure of the greatness of their love.
This same idea is exemplified in Sri Jiva Gosvamipadas commentary
Those who have faith in this statement are truly intelligent, and those
who are intelligent have love for You. This love is natural and eternally
present in their hearts. You are the object of possession for them (sva),
and You (atman) are eternally the object of affection (nitya-priya) for
them. Whereas the affection they have for husbands, sons and family is
only conditional and therefore temporary.
But we do not have any such affection for these relatives. They only
give us misery and trouble by preventing us from meeting You. What
is the need of them at all? Therefore be merciful and save our lives.
You may not want to let the married gopis live, but why make the
unmarried gopis cry? You already granted their desire when you stole
their clothing and promised: sakalpo vidita sdhvyo, bhavatn
mad-arcanamO saintly girls I understand your vow to attain Me, and
I will enjoy with you on future nights. (SB 10.22.25)
But Ka may reply, I gave them mercy because of their worship of
Katyayani. For what reason can I give mercy to you? You are telling
Me to be merciful without good reason. The gopis pitifully beg, Then
give us Your mercy even without any reason. O Paramesvara! You are
under no ones control but Your own, and are thus free to do anything
You wish. At the very beginning of our youth when we first caught
sight of You, the seed of this creeper of our hopes, known as bhva, was
sent by Your lotus-like eyes (aravinda-netra) and entered through the
openings of our eyes to become planted in the field of our hearts. This
creeper of desire grew by the process of hearing about Your qualities
and seeing Your beautiful form. According to the rasa sastra, love
develops in stages beginning with attraction by glancing, then meeting
in the heart, and then anticipating desire develops.
The Vraja-gopis continue, That creeper has now fructified, so why,
while it is affording abundant fruits to be enjoyed and will give yet
more fruits to enjoy in the future, should it be cut down with the axe of
Your harsh words? Surely You must know the rule that one should never
cut down a full-grown tree even if it is filled with poisonous fruits.
This thought is implied by the two words chindy and cird.
Text 34
citta sukhena bhavatpahta gheu,
yan nirviaty uta karv api ghya-ktye,
pdau pada na calatas tava pda-mld,
yma katha vrajam atho karavma ki v
Until today our minds were absorbed in household affairs, but
You easily stole both our minds and our hands away from our
housework. Now our feet wont move one step from Your lotus feet.
How can we go back to Vraja? What would we do there?
Visvanatha Cakravarti Thakura: Other gopis reveal their intense love
by saying, O king of thieves! We did not come here with any other
purpose than to recover the treasure that You stole from us. You have
stolen our minds, but unlike other thieves You did not have to make any
great endeavor. You did this simply by blowing on Your flute.
The treasure of our minds is not some cheap thing either. Our minds
were absorbed completely in our household affairs, and by stealing
them the whole house has been plundered.
The actual subtle implication of this exaggeration by the gopis is:
Because our minds are not at all absorbed in our homes we dont care
if they burn down or prosper. Actually our minds are absorbed in that
which brings about the perfection of all our ghas (senses or homes),
and without which all our senses become useless. Thus by stealing our
minds You have stolen all of our senses, including our hands, which
were absorbed in household work, and also (uta) our eyes and ears.
Ka: But My dear gops, just go home for now. Let Me consider the
situation for a day or two, and then I will return your minds.
Vraja-gopis: Our feet refuse to move even one step. Please give back
our minds, accept us and then we will go.
Text 35
sicga nas tvad-adharmta-prakea,
hsvaloka-kala-gta-ja-hc-chaygnim,
no ced vaya virahajgny-upayukta-deh,
dhynena yma padayo padav sakhe te
Dear Ka, please pour the nectar of Your lips upon the fire within
our heartsa fire You ignited with Your smiling glances and the
sweet song of Your flute. If You do not, we will consign our bodies to
the fire of separation from You, O friend, and thus like yogs attain
to the abode of Your lotus feet by meditation.
Visvanatha Cakravarti Thakura: At this time Ka thought, Ah!
When I desired to see the naked bodies of these beautiful young girls
other than at the time of intimate association, I did so on the day I stole
their clothing. Though now I want to hear them speak shamelessly like
they do at the time of our directly enjoying conjugal nectar, I cannot
hear them speak thus.
I have made them mad with the intoxicating music of My flute, and
totally bewildered them with My clever words. I have even stolen
their minds, by depending on which their shyness, discretion, sense of
religious duty and soberness were sustained. But even after all that, they
are still speaking with all shyness, not even now revealing their inner
thoughts.
While Ka was thus thinking, some of the leading gopis, whose
normal natures had become overturned by the predominant effect of the
sancari-bhava (transitory emotion) known as unmda (transcendental
madness), began to speak in a contradictory way.
Gopi: O Ka! Please extinguish with the flood of nectar from Your
lips the fire of lust in our hearts that has burst into flames from Your
smiling glance and sonorous flute.
The gopis are implying that if the same person who has started a blazing
fire regains his common sense and puts it out, he can cancel the effect
of his offensive act. Otherwise he who has set the fire must accept the
sinful reactions which accrue to such crimes as arson. Although the
word kmam (lust) is not used here, it is indirectly implied by the use of
the word ht-aya (sleeping in the heart). In other words, the gopis are
saying, Our lust is lying dormant within our hearts and no one but You
can awaken it.
Gopi: With the sound of the flute You have entered our hearts through
our ears and awakened the dormant fire of our desire. Then with the
ghee of Your smile and the honey of Your glance, as well as with the
wind of the flutes melodious song, You inflamed that fire, threatening
to devour our life airs.
Therefore if You are afraid of the sinful reaction for starting such a fire,
You should extinguish it. After all it is no labor for You to either incite it
or extinguish it, since it is Your smiling glance which inflames that fire,
and the nectar of Your lips that puts it out. Both these things reside in
Your moon-like face. We have often seen the play of this mischievous
prince, lighting and extinguishing fires. It is not just today that You are
playing the game of starting fires.
Ka: This smiling glance and sweet flute-song of Mine arise
spontaneously. If they have inflamed you young girls, then please tell
Me how much of the remedy, which is the nectar of My lips, should I
administer?
Gopi: Yes, after You have murdered thousands of other women,
You may feel some remorse for Your crime and Your impudence may
subside. If You do not extinguish the fire, we will consign our bodies to
the fire of separation. While our bodies burn, we will meditate like yogis
and instantly attain Your lotus feet.
We surmise that we have not been accepted by You because we did not
perform any pious acts in our previous lives. Therefore, for the sake of
doing austerities we will not resort to the external fires of this world.
Rather, we will utilize the fire of desire and separation from You which
already reside in our hearts. Of the two, the extremely powerful fire of
hankered for?
The Vraja-gopis reply to Kas question in this verse. Your feet
are very dear to the cowherds who dwell in the forests (aranya-janapriyasya). From the very moment that our breasts touch Your lotus
feet, we will not be able to stand in the presence of our husbands. Just
the sight of our husbands will fill us with contempt. Furthermore, not
only will we touch Your feet, but we will be enjoyed in all ways by You
(abhi-ramita). You will bless us with the highest limits of enjoyment,
and we will become completely fulfilled. Therefore, please do not send
us away. It is understood that the gopis cried out pitifully with these
words while falling at Kas feet.
Text 37
rr yat padmbuja-raja cakame tulasy,
labdhvpi vakasi pada kila bhtya-juam,
yasy sva-vkaa utnya-sura-praysas,
tadvad vaya ca tava pda-raja prapann
Goddess Lakm, whose glance is sought after by the demigods
with great endeavor, has achieved the unique position of always
remaining on the chest of her Lord, Nryaa. Still, she desires
the dust of His lotus feet, even though she has to share that dust
with Tulas-dev and indeed with the Lords many other servants.
Similarly, we have approached the dust of Your lotus feet for
shelter.
Visvanatha Cakravarti Thakura: The gopis said, In this way You
have made us Your lovers, but we desire simply the service of Your
lotus feet. In this verse the gopis cite the example of the goddess of
fortune: As Laksmi desires the dust from the lotus feet of Narayana,
we surrender unto the dust of Your lotus feet, since You are just like
of wives.
Sripada Vallabhacarya comments on this as follows: The gopis prayed
for the position of maidservants, not Kas wives, because to be
married Ka would need to have received upanayana samskara
(brahmin thread), which He got later in mathura-lila.
Vraja-gopis continue, Thus there is no harm in our being unmarried
maidens or being married to other men. For neither of these conditions
preclude a relationship of servitude with You.
Sanatana Gosvamipada says in his commentary that service to the
husband in married life does not give as much happiness as service
to a paramour lover. This point is also corroborated in his Brhadbhagavatamrta. Since being a servant is more desirable, the gopis pray
in this verse, May we become Your maidservants.
Vraja-gopis: Because You are a vast ocean of desires, the proper
worship of You, who are a woman-hunter, by us young girls should be
executed with our own bodies to bring You satisfaction. Consequently,
our prayer to extinguish the fire in our hearts is actually a prayer
to worship You. The fire of our lust is the chief instrument of that
worship.
Thus it is fitting that the Vraja-gopis address Ka with the phrase
purua-bhaa, O jewel among men. By this the gopis meant to say,
O jewel of all males, please decorate our golden bodies with the dark
blue gems of Your limbs.
Text 39
vkylakvta-mukha tava kudala-r,
gaa-sthaldhara-sudha hasitvalokam,
dattbhaya ca bhuja-daa-yuga vilokya,
vaka riyaika-ramaa ca bhavma dsya
Seeing Your face encircled by curling locks of hair, Your cheeks
wife of Nryaa, from Vaikuha and are carrying her around on Your
chest. Out of modesty, she has assumed the form of a golden line and
sports prominently (sriyaika ramanam) on Your chest.
Besides, we know this for certain that within all the fourteen
worlds and even above these worldsin Vaikuhaloka, beyond this
universeYou never reject any beautiful woman, no matter who she is
or whom she belongs to.
Text 40
k stry aga te kala-padyata-veu-gta,
sammohitrya-caritn na calet tri-lokym,
trailokya-saubhagam ida ca nirkya rpa,
yad go-dvija-druma-mg pulakny abibhran
Dear Ka, what woman in all the three worlds wouldnt deviate
from religious behavior when bewildered by the sweet, drawnout melody of Your flute? Your beauty makes all three worlds
auspicious. Indeed, even the cows, birds, trees and deer manifest the
ecstatic symptom of bodily hair standing on end when they see Your
beautiful form.
Visvanatha Cakravarti Thakura: Ka said, Since You have given up
as dead the path of duty, what effect will that have on other women who
are faithful to their husbands? You will corrupt them by the logic of the
statement, A shameless person contaminates not only himself, but also
everyone else he contacts. On seeing this splendid golden line which
appears by chance on My chest, you insulted Laksmi herself, who is the
most excellent of chaste women. Why are you offending Laksmi-devi?
Gopis: We are not blaming Laksmi-devi at all. Rather it is You who
have been sent by the Creator to destroy the religious principles
throughout the three worlds. The gopis say this with angry
naughtiness.
Gopis: O Ka, all women are bewildered by the sweet tones of Your
flute. Another version of this verse reads kala padayata murcchitena
which means bewildered by the particular kind of drawn-out melody
of Your flute.
Thus a woman is not herself at fault, but rather the flute-song You have
produced is to blame. Not only does she deviate from proper Aryan
behavior and her own prescribed duty of faithfulness to her husband,
but she becomes deviant in all respects. Thus, You are the cause of her
abandoning religious principles.
Not only do You have the bad quality of destroying our dharma, but
Your beautiful form enchants all the people in both the spiritual and
material world and destroys their dharma as well. This is no ones fault
except Yours. The natural lust of women cannot be said to be the cause
of their bewilderment, because all moving and non-moving entities are
also bewitched by Your form and flute song.
Therefore, what more can be said about this? Even the most expert
knowers of the truth are astonished by Your fabulous flute song and
gorgeous divine form. Lastly we understand that You also amaze
Your own self. This point is mentioned by Sukadeva Gosvami in the
Bhagavatam (3.2.12): vismpanam-svasya, Ka even produces
wonder for Himself. [In chapter twenty-one, venu-gita (song of the
flute), it states that Brahma, Indra and Siva were totally enthralled by
Kas flute.]
Text 41
vyakta bhavn vraja-bhayrti-haro bhijto,
devo yathdi-purua sura-loka-gopt,
tan no nidhehi kara-pakajam rta-bandho,
tapta-staneu ca irasu ca kikarm
Clearly You have taken birth in this world to relieve the fear and
distress of the people of Vraja, just as the Supreme Personality of
Godhead, the primeval Lord, protects the domain of the demigods.
Therefore, O friend of the distressed, kindly place Your lotus hand
on Your maidservants heads and burning breasts.
Visvanatha Cakravarti Thakura: The Vraja-gopis said, Enough of this
show of cleverness! Now stop trying to hide Your true feelings. This
statement is made directly without hidden intentions (vyaktam).
You removed the Vrajavasis fear of the forest fire, and their distress
(arti-harah) due to the rain storms. You appeared in the house of Nanda
from the womb of Yasoda (abhi jata), just as Narayana took birth from
the womb of Aditi (devo yathadi-purusa). Everyone in the world knows
this fact. But if millions of these gopis die today, their parents will
experience great grief, thinking, How have these girls, for whom there
was only one worshipable God, met their death in the forest? They will
feel very fearful over the fact that in just one day they all died in the
forest.
Ka: Then what do you want?
Gopis: O friend of the distressed! Please place Your lotus hands on our
burning breasts.
Ka: But then My tender hands will get burned.
Gopis: Though the breasts of Your servants (kinkarinam) are burning,
these instruments of service will not burn Your hands, just as the
scorching sun does not cause pain to the lotus. Rather they will fill Your
hands with pleasure. Please place Your hand on our heads, and bless us
that in the future we will have no fear of rejection by You.
Text 42
r-uka uvca,
iti viklavita ts,
rutv yogevarevara,
Sankarsana, the goddess of fortune nor indeed My own self are as dear
to Me as you are. (SB 11.14.15)
O best of the brahmanas, without saintly persons for whom I am the
only destination, I do not desire to enjoy My transcendental bliss and
My supreme opulences. (SB 9.4.64)
Since the Vraja-gopis are the supreme amongst all His devotees, Ka,
though He is self-satisfied, enjoys with them in order to increase His
bliss. But, it may be objected, since such authoritative sources as the
Krama-dipika state that there were millions of gopis in the rasa dance,
how was it possible for one man at one time in one place to enjoy with
many millions of ladies?
In replying, we must remember that Saubhari Rsi and others were
masters of mystic yoga, and personalities like Rudra were their masters.
Saubhari expanded his body into fifty duplicate images in order to enjoy
with fifty princesses. Ka is yogesvaresvara, the topmost master of
all masters of mystic yoga. Therefore, Ka is so unique that He need
not expand Himself to enjoy millions of gopis. This is confirmed in
the words of Narada Muni: It is quite amazing that in a single body
Lord Ka simultaneously married sixteen thousand women, each in a
separate palace. (SB 10.69.2)
Text 43
tbhi sametbhir udra-ceita,
priyekaotphulla-mukhbhir acyuta,
udra-hsa-dvija-kunda-ddhatir,
vyarocataika ivoubhir vta
Among the assembled gops, the infallible Lord Ka appeared
just like the moon surrounded by stars. He whose activities are
so magnanimous made their faces blossom with His affectionate
glances, and His broad smiles revealed the effulgence of His
jasmine-bud-like teeth.
Visvanatha Cakravarti Thakura: Ka is called udra-ceita, one
with magnanimous activities, because by His pastimes (ceita means
ll) Ka generously (udra) gave conjugal pleasure to the gopis, and
to the bhava-bhaktas who hear these pastimes Ka liberally gives
prema. Ka is called acyuta, infallible, because without failure He
enjoyed individually with each and every gopi. Kas smiles (hsa)
were udra, meaning either that they liberally gave joy to the gopis,
or they were broad revealing His teeth, which are brilliant white like
jasmine flowers.
Text 44
upagyamna udgyan,
vanit-ata-ythapa,
ml bibhrad vaijayant,
vyacaran maayan vanam
As the gops sang His praises, that leader of hundreds of women
sang loudly in reply. He moved among them, wearing His Vaijayant
garland, beautifying the Vndvana forest.
Visvanatha Cakravarti Thakura: Radha, Candravali and other gopis
began to sing (upagiyamana) in an especially pleasing way (upa) with
raga, svara (melody) and tala (beat). They sang the following song in
tn tala (three beats):
vadana madhuma-sadana, calana dalana kandra-krtnm
hasita sudgbhir laita, tava savaya ptu mm anisam
O dear friend! Your face is the abode of sweetness. Your movements,
which defeat the fame of the king of elephants, and Your gentle smiles
are desired by all beautiful women. Please protect me always.
Text 1
r-uka uvca,
antarhite bhagavati,
sahasaiva vrajgan,
atapyas tam acak,
kariya iva ythapam
ukadeva Gosvm said: When Lord Ka disappeared so
suddenly, the gops felt great sorrow at losing sight of Him, like a
group of female elephants who have lost their mate.
Visvanatha Cakravarti Thakura: This chapter describes the gopis
madness in separation, their inquiring from the trees about Ka, and
their imitation of Kas pastimes. It also tells how Ka enjoyed with
Radhika and then abandoned Her.
The word acak (not seeing) means the same as apasyanta. Not
seeing Ka, the gopis became filled with pain like female elephants
losing their mate.
Text 2
gatynurga-smita-vibhramekitair,
mano-ramlpa-vihra-vibhramai,
kipta-citt pramad ram-pates,
ts t vice jaghus tad-tmik
massage the body of some girl who actually has suffered a snake bite.
Ka: Come now, My dear respectable girl, from your trembling voice
I can tell that you are experiencing a feverish reaction to poisoning.
Knowing this, if I dont take care of you Ill be guilty of killing an
innocent woman. So let Me treat you. Saying this Ka scratched her
breasts with His fingernails.
Then Ka and the gopis would enjoy (vihara) pastimes of union
(samprayoga). After that there would be vibhrama, madness due to
love. The scriptures say, citta-vtty-anavasthna sgrd vibhramo
mata: Failure of the mind to function on account of conjugal feelings
(srngara-rasa) is called vibhrama. As the gopis, in their state of
separation, remembered these ecstatic moments with Ka, their minds
became overwhelmed (kipta).
Ah, what are you doing here? Go out again and look for the darling of
your life! In this way, the gopis chastised their own minds, which were
on the verge of leaving their bodies.
They acted like this because they were in pramada, a state of extreme
madness due to the loss of ones mind. Then rising to the stage of
unmda (complete madness), the gopis minds became totally absorbed
(tad-tmika) in Ka. At this time, the gopis intelligently imitated the
wonderful pastimes (ts t vice jaghus) of Ka.
Text 3
gati-smita-prekaa-bhadiu,
priy priyasya pratirha-mrtaya,
asv aha tv ity abals tad-tmik,
nyavediu ka-vihra-vibhram
Because the beloved gops were absorbed in thoughts of their
beloved Ka, their bodies imitated His way of moving and
smiling, His way of beholding them, His speech and His other
He is far away, thinking this, the gopis inquire from the trees in this
verse. The plaksa tree is the pilu and the nyagrodha is the banyan tree.
Fearing the trees would say, Why are you asking? the gopis said,
Though Ka is the son of the pious Nanda Maharaja, He has stolen
the hearts of us women and run away. He sent His servants as thieves
in the form of His sweet smiles and bold glances along with a special
bewildering potion of prema which maddens everyone. Passing through
the gates of our eyes into the city of our hearts, these thieves have stolen
the jewel of our minds and run off.
Standing silently for a short time in expectation of an answer, the gopis
thought, Oh, these trees are useless! They are so proud that they simply
ignore us, refusing to give any answer. We have had enough of these
trees, who have meager fruits and are ignorant of their religious duty of
helping others. Besides, their buds arent blossoming and their hearts
are impure. Thinking in this way, the gopis left the trees and went
elsewhere.
Text 6
kaccit kurabakoka,
nga-punnga-campak,
rmnujo mninnm,
ito darpa-hara-smita
O kurabaka tree, O aoka, O nga, punnga and campaka, has
Balarmas younger brother, whose smile removes the audacity of
all proud women, passed this way?
Visvanatha Cakravarti Thakura: Entering a flower garden, the gopis
thought, Ah, yes, it is better to ask from these trees which have pure
hearts, and are graciously honoring their guests (the bees) by serving
them their honey. Thus the gopis approached the kurubaka and other
trees. The kurubaka (amaranth) has red, unfading flowers. Naga means
nagakesara.
Meeting the trees, the gopis asked, Where has Ka gone? or
Where is He hiding? Fearing the trees would ask, Why do you
want to know? the gopis said, Using His smile Ka has stolen the
false pride of us women, whose wealth is our pride, and has run away
depriving us of all our wealth.
When the wind shook the tips of the branches, the gopis thought,
Oh, they are shaking their heads, saying they do not know. What use
do we have for these hard-hearted males? Thinking thus, they went
elsewhere.
Text 7
kaccit tulasi kalyi,
govinda-caraa-priye,
saha tvli-kulair bibhrad,
das te ti-priyo cyuta
O most kind tulas, to whom the feet of Govinda are so dear, have
you seen that infallible one walk by, wearing you and encircled by
swarms of bees?
Visvanatha Cakravarti Thakura: Approaching the tulasi, malati and
other plants, the gopis thought, These plants, being female, will
understand the agony of a womans heart and surely be merciful, so let
us inquire from them. Thinking like this, they approached the chief
plant, tulasi and asked, You are fortunate, being dear to the feet of
Govinda (govinda-carana-priye), but we are unfortunate because Ka
has left us. The phrase govinda-carana-priye can also mean dear to
the respectable Govinda because the word caraa indicates respect, as
in the expression crya-cara, the respectable teacher.
You gopis are also dear to Govindas feet. Expecting such an answer,
the gopis said, True, but you are more fortunate than us because of the
additional attractive quality of never experiencing separation. Carrying
you around His neck, Ka has gone off. This proves the magnitude of
your great fortune. Encircled by swarms of bees implies that Ka
carries you even though that means having to ignore the disturbance
created by many thousands of bees. Thus we must conclude that He,
who is fond of fine fragrances, has not accepted us because we do not
have any such fine fragrance.
Text 8
mlaty adari va kaccin,
mallike jti-ythike,
prti vo janayan yta,
kara-sparena mdhava
O mlati, O mallik, O jti and y thik, has Mdhava gone by
here, giving you pleasure with the touch of His hand?
Visvanatha Cakravarti Thakura: Ah, this tulas is intoxicated by pride
in her good fortune, so she will not even look at us. Therefore let us
ask from these fragrant jasmine (malati) flowers, the co-wives of tulas,
who, like us, do not have such good fortune.
Saying this, the gopis went off in another direction and spoke this verse.
Because Ka has touched you while picking your flowers, you are
now blooming fully in the rainy and autumn seasons. Jti and mlat
are both species of jasmine flowers, but one blossoms most fully in the
rainy season and the other in the fall.
Text 9
cta-priyla-panassana-kovidra,
jambv-arka-bilva-bakulmra-kadamba-np,
ye nye parrtha-bhavak yamunopakl,
asantu ka-padav rahittman na
O cuta, O priyla, O panasa, sana and kovidra, O jambu, O
arka, O bilva, bakula and mra, O kadamba and npa and all you
other plants and trees living by the banks of the Yamun who have
dedicated your very existence to the welfare of others, we gops
have lost our minds, so please tell us where Ka has gone.
Visvanatha Cakravarti Thakura: Just see these jasmines are afraid of
Ka and their co-wife tulas, so even though they know they do not
speak. What use do we have with them, since they are dependent on
others? Saying this, the gopis went elsewhere.
Just see these mango and piyala trees standing motionless on the bank
of the Yamuna. We can deduce that they must be meditating on Visnu,
so they will surely not lie to us. With this faith, the gopis inquired from
the trees.
O cuta (a mango creeper), O mra (a mango tree), O nipa (dust
kadamba with large flowers), O kadamba (smaller flowers with sweet
fragrance), O piyala (type of ala tree), O sana (a yellow ala tree), O
kovidara (mountain ebony tree tree), O coconut, betel-nut tree and arka,
we gopis have lost our minds, so please tell us where Ka has gone.
Even though the arka plant is very insignificant, it always grows near
Gopvara Mahadeva [a major iva deity in Vndvana] because it is
dear to him.
The trees reply, Why should we tell you?
Gopis: Because you are living on the bank of the Yamuna just to
benefit others (para-artha).
Text 10
ki te kta kiti tapo bata keavghri,
sparotsavotpulakitga-ruhair vibhsi,
apy aghri-sambhava urukrama-vikramd v,
ho varha-vapua parirambhaena
O mother earth, what austerity did you perform to attain the
touch of Lord Keavas lotus feet, which has brought you such
great joy that your bodily hairs are standing on end? You appear
very beautiful in this condition. Was it during the Lords current
appearance that you acquired this ecstatic symptom, or was it
perhaps much earlier, when He stepped upon you in His form of the
dwarf Vmanadeva, or even earlier, when He embraced you in His
form of the boar Varhadeva?
Visvanatha Cakravarti Thakura: One gopi said, Perhaps these trees
and plants did not hear our question because they were in trance,
meditating on Lord Viu. Or perhaps, since they will not tell us
where Ka has gone, they are hard-hearted even though they live in
a holy place. Anyway, what is the use of unnecessarily criticizing the
residents of a holy place? We cannot ascertain whether they know the
whereabouts of Ka or not. Therefore, we should ask that person who
has actually seen Ka and can tell us the truth.
The other gopis asked, O sakhi! Do you know that person? Addressed
thus, the first gopi replied by pointing her forefinger at the earth.
The other gopis said, Yes, what you say is true. Wherever Ka is,
He is somewhere on the earth. Since Ka always walks on the earth,
she is never separated from Him and thus cannot understand how much
His parents, girlfriends and servants suffer in His absence. Therefore
we cannot simply direct the same sort of inquiry at her as we made to
others previously. Rather we should ask her what austerities she did
long ago to get this good fortune. If we know that, then we also can
do the same austerities and become freed from our extreme state of
suffering in separation from Ka.
Considering in this way, they then asked, O earth, what austerities
did you perform by which you shine with bliss born from the touch of
Kesavas feet? Because your bodily hairs in the form of grass and
sprouts are standing on end, we understand that Ka has touched you
with His feet. Wherever Ka may be, He stands there touching you
with His feet. Thus you have the pleasure of Kas physical contact
day and night. Please tell us what austerities you performed that brought
about this condition. Hearing that, our lives will become successful.
Seeing the earth failing to reply, the gopis remembered her past and
presented their conjectures. Your power was shown when you bore the
great burden of Vamanas foot as he stretched his other foot from Patala
to Svarga. By what austerity did you get that strength? The word v
stands for vai certainly or else it completes the rhythm of the verse.
Or what austerity did you do to get the firm embrace of Varaha? That
austerity by which you get happiness rarely achieved by others is also
joyfully performed because it brings you, a woman, into contact with a
man. Thus there is no woman more fortunate than you.
Text 11
apy ea-patny upagata priyayeha gtrais,
tanvan d sakhi su-nirvtim acyuto va,
kntga-saga-kuca-kukuma-rajity,
kunda-sraja kula-pater iha vti gandha
O friend, wife of the deer, has Lord Acyuta been here with His
beloved, bringing great joy to your eyes? Indeed, blowing this
way is the fragrance of His garland of kunda flowers, which was
smeared with the kukuma from the breasts of His girlfriend when
He embraced Her.
Visvanatha Cakravarti Thakura: Not hearing any answer the gopis said,
Ah, alas! How will she (earth), who is relishing the pleasure of having
her body marked by her consort (Kas footprints with the symbols
of a flag, thunderbolt and elephant goad), who has brought her husband
under her own control, and who is blinded by the intoxication of pride,
reply to us?
Moving forward, the gopis saw a doe and spoke to her. O friend, O
wife of the deer! Has Ka come into your vicinity? Though you are
the wife of a deer, like us, you are dear to Ka and Ka is dear to
you. From the bliss in your clear eyes we can tell that r Ka has
expanded your joy (nirvtim means nandam) with the beauty of His
face, hands, limbs and smile. Having attained such bliss of the eyes, you
follow Him everywhere and therefore Ka never falls (acyuta) from
your vision.
The word dm sight is plural to show respect. The name Acyuta
implies, Because of your [deer] greed to gain ecstasy for your own
eyes you are following Ka, and for that reason He is never lost
(vicyuta) to you.
Seeing the doe continue to walk in her natural way, the gopis exclaimed,
Oh, are you telling us that you have seen Ka? Look! As this deer
walks she constantly turns her head back to us, as if to say, I will
show Him to you; just follow me and I will show you Ka. In this
merciless Vndvana, she is the only merciful person.
As the gops follow the doe they happen to lose sight of her, and they
cry out, Oh, why cant we see the deer who is showing us the way to
Ka?
In answer to this question one gopi says, Ka must be somewhere in
the vicinity and that the deer, being afraid of Ka, must have hidden
herself to avoid the possible mistake of revealing His presence.
Reasoning in this way, the gops detect a fragrance that has by chance
blown their way, and they repeatedly declare with great glee, Yes! Yes!
This is it! By embracing His girlfriend, Kas jasmine garland was
smeared with the kukuma powder on her breasts, and the fragrances of
all these things are reaching us. Thus the gops smelled the aroma of
the two lovers bodies, of Kas jasmine garland, and of the kunkuma
powder on His lovers breasts.
The gopis continue, Giving up His position as the Lord of thousands of
gopis (kula-pater), Ka is now enjoying with a single girlfriend. Just
see His injustice!
Text 12
bhu priysa upadhya ghta-padmo,
rmnujas tulasikli-kulair madndhai,
anvyamna iha vas tarava prama,
ki vbhinandati caran praayvalokai
O trees, we see that you are bowing down. When the younger
brother of Rma walked by here, followed by intoxicated bees
swarming around the tulasi majars decorating His garland, did
He acknowledge your obeisances with His affectionate glances? He
must have been resting His arm on the shoulder of His beloved and
carrying a lotus flower in His free hand.
Visvanatha Cakravarti Thakura: The gopis, discussing further clues that
Ka was right there, saw that the trees, bent over with abundant fruits
and flowers, were offering obeisances to Sri Ka.
The gopis said, O trees! When Ka passed by here did He
acknowledge or not with His loving glances the obeisances of you, his
subjects, who were offering your fruits and other gifts into His hands?
Alas, alas! Why is that only saintly persons like you, who are in the
mode of goodness, get the opportunity to have Kas affectionate
glances?
Speaking with jealousy, the gopis continued, This younger brother of
Balarama, who is well known for His intoxicated love affairs, must be
see this symptom, they cannot tell us a lie like all the others saying, We
did not see Ka.
Text 14
ity unmatta-vaco gopya,
knveaa-ktar,
ll bhagavatas ts t,
hy anucakrus tad-tmik
Having spoken these words, the gops, distraught from searching
for Ka, began to act out His various pastimes, fully absorbed in
thoughts of Him.
Visvanatha Cakravarti Thakura: Stunned in ecstasy, these trees cannot
speak, the gopis concluded.
Asking such questions to inanimate objects and ascribing material
desires and so forth to them shows the internal love of the gopis had
developed to the stage of unmda, madness. While in the midst of
searching for Ka, each of the gopis thought I should take the
opportunity to make myself appear like Ka and act out His pastimes
so as to give some momentary pleasure to myself and these distraught
gopis too.
As the gopis remembered each one of Kas pastimes, their minds
became absorbed in Ka (tad atmika), and they began to enact those
pastimes beginning with the killing of Ptan. In this context, it should
be understood that Yogamaya took the form of another gopi within
their company to act in those pastimes which were inconsistent with
the gopis mood. While the gopis themselves acted out those pastimes
which were favorable to their loving mood.
Text 15
kasycit ptanyanty,
kyanty apibat stanam,
tokayitv rudaty any,
padhan akayatm
One gop imitated P tan, while another acted like infant Ka
and pretended to suck her breast. Another gop, crying in imitation
of infant Ka, kicked a gop who was taking the role of the cart
demon, akasura.
Visvanatha Cakravarti Thakura: The imitation of Kas pastimes
is described in four verses. One gopi acted as Putana and another as
Ka, pretending to drink milk from her breast. One gopi cried like a
baby and kicked another gopi imitating the cart.
Text 16
daityyitv jahrnym,
eko krbha-bhvanm,
rigaym sa kpy aghr,
karant ghoa-nisvanai
One gop took the role of Tvarta and carried away another, who
was acting like infant Ka, while yet another gop crawled about,
her ankle bells tinkling as she pulled her feet.
Visvanatha Cakravarti Thakura: One gopi imitated the demon
Trnavarta (daityayitva eka) who stole another gopi acting like infant
Ka (karbha bhavanam).
Text 17
ka-rmyite dve tu,
gopyantya ca kcana,
vatsyat hanti cny,
tatraik tu bakyatm
Two gops acted like Rma and Ka in the midst of several
others, who took the role of cowherd boys. One gop enacted
Kas killing of the demon Vatssura, represented by another
gop, and a pair of gops acted out the killing of Baksura.
Text 18
hya dra-g yadvat,
kas tam anuvartatm,
veu kvaant krantm,
any asanti sdhv iti
When one gop perfectly imitated how Ka would call the cows
who had wandered far away, how He would play His flute and how
He would engage in various sports, the others congratulated her
with exclamations of Well done! Well done!
Visvanatha Cakravarti Thakura: One gopi acted like Ka, playing the
flute to call the cows, who had wandered far off, and made them follow
Him.
Text 19
kasycit sva-bhuja nyasya,
calanty hpar nanu,
ko ha payata gati,
lalitm iti tan-man
Another gop, her mind fixed on Ka, walked about with her arm
resting on the shoulder of a friend and declared, I am Ka! Just
see how gracefully I move!
Visvanatha Cakravarti Thakura: In four verses (19-22) Sri Sukadeva
Gosvm describes how the gopis, who were totally absorbed in
meditating upon and acting out Kas pastimes, came under the sway
of the sacri-bhva known as unmda. Thus they lost their own selfawareness and totally identified themselves with Ka, exclaiming,
I am Ka and walk around with My arm resting on the shoulders of
Subala. Just see My graceful actions!
Text 20
m bhaia vta-varbhy,
tat-tra vihita maya,
ity uktvaikena hastena,
yatanty unnidadhe mbaram
Dont be afraid of the wind and rain, said one gop. I will save
you. And with that she lifted her shawl above her head.
Visvanatha Cakravarti Thakura: In order to graphically depict the
Govardhana pastime, one gopi took her upper cloth and carefully raised
it above her head to imitate Kas lifting Govardhana Hill.
Text 21
ruhyaik padkramya,
irasy hpar npa,
duhe gaccha jto ha,
khalnm nanu daa-kt
[ukadeva Gosvm continued:] O King, one gop climbed on
anothers shoulders and, putting her foot on the others head, said,
Go away from here, O wicked snake! You should know that I have
taken birth in this world just to punish the envious.
Visvanatha Cakravarti Thakura: Dua-ahe (wicked snake) indicates
the serpent Kaliya.
Text 22
tatraikovca he gop,
dvgni payatolbaam,
caky v apidadhva vo,
vidhsye kemam ajas
Then another gop spoke up: My dear cowherd boys, look at this
raging forest fire! Quickly close your eyes and I will easily protect
you.
Text 23
baddhnyay sraj kcit,
tanv tatra ulkhale,
badhnmi bha-bhettra,
haiyagava-mua tv iti,
bht su-dk pidhysya,
bheje bhti-viambanam
One gop tied up her slender companion with a flower garland
and said, Now I will bind this boy who has broken the butter pots
and stolen the butter. The second gop then covered her face and
beautiful eyes, pretending to be afraid.
Visvanatha Cakravarti Thakura: As the predominance of unmda
became suddenly subdued, the gopis self-identification with Ka
slackened and they resumed their identities as gopis. When one gopi
showed enthusiasm in imitating Kas stealing butter and breaking
the yogurt pots, Yogamaya played the role of Yasoda and performed the
required actions saying, O naughty child, You have stolen butter and
run away. I will tie You up. Then Yogamaya tied up that gopi with a
garland. Out of fear, the gopi hid her face with her two hands. This is
described in this verse.
Text 24
eva ka pcchamn,
vrdvana-lats tarn,
vyacakata vanoddee,
padni paramtmana
While the gops were thus imitating Kas pastimes and asking
Vndvanas creepers and trees where Ka, the Supreme Soul,
might be, they happened to see His footprints in a corner of the
forest.
Visvanatha Cakravarti Thakura: In this way (evam) the gopis searched
for Ka in forest after forest, asking His whereabouts from the
trees. The sancari-bhava called unmada which appears in the state
of separation is characterized by identity with the object of affection
when it is in its most intense state of self forgetfulness. This has been
described in three verses beginning with (priy priyasya pratirhamrtaya (10.30.3) and ka ham payata gatim (10.30.19).
In the medium stage of unmda there is imitation of the beloveds
behavior with some self awareness, as in the following statement in
the story of Prahlada: kvacit tad-bhvan-yuktas, tanmayo nucakra
ha, Sometimes being fully absorbed in thoughts of Ka, Prahlada
Maharaja felt oneness and imitated the pastimes of the Lord. (SB
7.4.40) In this chapter we have a similar statement: One gopi imitated
Putana, while another acted like infant Ka and pretended to suck her
breast. Another gopi, crying in imitation of infant Ka, kicked a gopi
who was taking the role of the cart demon, Sakatasura. (SB 10.30.15)
In the weakest stage of unmada, the gopis regain their self-awareness
and inquire from the creepers and other unconscious living beings.
Text 25
padni vyaktam etni,
nanda-snor mahtmana,
lakyante hi dhvajmbhoja,
vajrkua-yavdibhi
directions; at the four points where each svastika meets the next, four
rose apples; and in the middle of the svastikas, an octagon. This makes
eleven marks on Kas right foot.
The marks on Kas left foot are as follows: At the base of the large
toe is a conchshell with its mouth facing the toe. At the base of the
middle toe are two concentric circles, representing the inner and outer
sky. Below this mark is Cupids unstrung bow, at the base of the bow is
a triangle, and surrounding the triangle is a group of four water pots. At
the base of the triangle is a half-moon with two more triangles touching
its points, and below the half-moon is a fish. All together, then, there are
nineteen distinguishing marks on the soles of Lord Kas lotus feet.
Text 26
tais tai padais tat-padavm,
anvicchantyo gratobal,
vadhv padai su-pktni,
vilokyrt samabruvan
The gops began following Kas path, as shown by His many
footprints, but when they saw that these prints were thoroughly
intermixed with those of His dearmost consort, they became
perturbed and spoke as follows.
Visvanatha Cakravarti Thakura: The gopis then saw the footprints of
Ka mixed (suprktani) with those of Radha.
Text 27
kasy padni caitni,
yty nanda-snun,
asa-nyasta-prakohy,
kareo kari yath
[The gops said:] Here we see the footprints of some gop who must
have been walking along with the son of Nanda Mahrja. He must
have put His arm on Her shoulder, just as an elephant rests His
trunk on the shoulder of an accompanying she-elephant.
Visvanatha Cakravarti Thakura: The gopis said, These are the
footprints of some gopi upon whose shoulders Ka has placed His left
arm.
Text 28
anayrdhito nna,
bhagavn harir vara,
yan no vihya govinda,
prto ym anayad raha
Certainly this particular gop has perfectly worshiped the allpowerful Personality of Godhead, Govinda, since He was so pleased
with Her that He abandoned the rest of us and brought Her to a
secluded place.
Visvanatha Cakravarti Thakura: The gopis in the suhrd-paksa (friendly
group) such as Lalita recognized the footprints of Radha and were
internally enlivened, but since they were amongst many different kinds
of gopis, they pretended externally not to recognize those footprints.
Without mentioning Radhas name, they joyfully declared Her good
fortune in this verse.
The gopis said, Certainly Lord Narayana (bhagavan), who takes
away (hari) the sorrow of the devotees, and who is capable (isvara)
of fulfilling their desires, has been worshiped by (rdhita) this
(anaya) fortunate woman. But He has not been worshiped by us, so
after rejecting us, He has run away alone with Her. In this statement
the word rdhita refers to rmat Rdhr. The sage Sukadeva
Gosvami has tried with all endeavor to keep Radhas name hidden,
but now it is automatically shining forth from the moon of Sukadeva
Gosvamis mouth. This is indeed Radhas mercy, and it is like the
rumbling of a kettledrum sounded to announce Her great fortune.
The Puranas say the name Radhika means one who satisfies the desires
of Ka by Her worship. Throughout the Vedas, Srimati Radharanis
name is directly mentioned. The Purua-bodhin Upaniad of the
Atharva Veda says, In the supreme abode of Gokula in the district
of Mathur, rmat Rdhr and rmat Candrval-dev stand at
the left and right side of Lord Ka. The Gautamya Tantra says:
dev kamay prokt rdhik para-devat, Srimati Radhika, who
shines brilliantly, is different from Lord Ka and She is the most
worshipable. The Kopanisad says: vamanga sahita dev rdh
vndvanevar, Beautiful Radha, the queen of Vrndavana, is always
on the left side of Ka.
Another meaning of this verse is as follows. O unfortunate gopis
(anaya), uselessly you are thinking yourselves equal to that fortunate
woman, and are wandering around thinking yourselves mistreated.
It is a fact (numan) that Hari has obtained Radha at this secret place
(raha). This handsome person, who is full of lust and proclaiming His
own glories (bhagavan), and who is capable of cheating (isvara), has
abandoned (vihya) us beautiful girls and taken Her senses in order to
enjoy them. Or that He is skillfully giving pleasure (vindayati) to all the
senses (gah) of that gopi, therefore He is Govinda. With a satisfied heart
(pritah) He has taken Her off alone.
Srila Rupa Gosvami describes the beautiful footprints of Srimati
Radhika in his r Ujjvala-nlamai: At the base of the large toe of
Radhas left foot is the mark of a barleycorn, below that mark is a disc,
below the disc is an umbrella, and below the umbrella is a bracelet. A
vertical line extends from the middle of Radhas foot to the juncture
of Radhas large and second toes. At the base of the middle toe is a
lotus, below that is a flag with a banner, and below the flag is a creeper,
together with a flower. At the base of Radhas small toe is an elephant
goad, and upon Her heel is a half-moon. Thus there are eleven marks on
Radhas left foot.
At the base of the large toe of Radhas right foot is a conchshell, and
below that a spear. At the base of the small toe of Radhas right foot is
a sacrificial altar, below that an earring, and below the earring a spear.
Along the base of the second, third, fourth and small toe is the mark of a
mountain, below which is a chariot, and on the heel is a fish.
Thus all together there are nineteen distinguishing marks on the soles
of rmat Rdhrs lotus feet.
Text 29
dhany aho am lyo,
govindghry-abja-reava,
yn brahmeau ram dev,
dadhur mrdhny agha-nuttaye
O girls! The dust of Govindas lotus feet is so sacred that even
Brahm, iva and the goddess Ram take that dust upon their
heads to dispel sinful reactions.
Visvanatha Cakravarti Thakura: The neutral gopis, who were unaware
of what Radhas sakhis perceived, saw the footprints of Ka and
then spoke. Blessed is the dust of Kas feet, for Brahma and Siva
hold that dust on their heads in order to remove the sorrow they feel in
separation from the Lord. Every evening at about five oclock, Ka
returns from the cow pastures with His cowherd boyfriends. At that
time great demigods like Brahm and iva come down from heaven
to take the dust of Kas feet on their heads. This is mentioned in the
Srimad Bhagavatam (10.35.22): The various Upadevas, standing on all
sides of Ka like panegyrists, offer their music, singing and gifts of
tribute. The gopis thought, Although it is seen that the demigods offer
obeisances to Kas foot dust, we cannot because of the restraints of
modesty. Consequently we are sinking further into sin.
Text 30
tasy amni na kobha,
kurvanty uccai padni yat,
yaikpahtya gopnm,
raho bhukte cyutdharam,
na lakyante padny atra,
tasy nna tkurai,
khidyat-sujtghri-talm,
unninye preyas priya
These footprints of that special gop greatly disturb us. Of all the
gops, She alone was taken away to a secluded place, where She
is enjoying the lips of Ka. Look, we cant see Her footprints
over here! Its obvious that the grass and sprouts were hurting the
tender soles of Her feet, and so the lover lifted up His beloved.
Visvanatha Cakravarti Thakura: This verse is spoken by the gopis who
are rivals (prati-paksa) of Srimati Radhika.
The footprints of this gopi give us great sorrow. She has stolen the
lips of Acyuta which should be tasted by all of us gopis, and is alone
enjoying them. By some unknown pious acts that lusty woman brought
Ka under Her control, so that Ka abandoned us, who have actual
love for Him, and has taken Her far away.
O gopis afflicted with the great sickness of envy, do not lament. Here
only part of His feet, not all (asakale) is visible in the foot prints.
Flowers dont appear on the lower branches of this tree.
Text 33
kea-prasdhana tv atra,
kminy kmin ktam,
tni cayat kntm,
upaviam iha dhruvam
Certainly Ka sat down here with His girlfriend to arrange Her
hair. The lusty boy must have made a crown for that lusty girl out
of the flowers He had collected.
Visvanatha Cakravarti Thakura: Seeing the signs that She had sat
down between Kas knees, the rival gopis again speak. Here
Ka sat down and dressed that girls hair, using a comb supplied by
the vanadevis, forest goddesses. This girl is filled with lust not love,
because She has cheated Her own friends, and gone off alone with
Her lover. Ka too is filled with lust, because He has neglected us
gopis, who are filled with pure love for Him and tormented by the
pain of separation. While sitting here He made a crown of flowers
for His lusty girlfriend, or else He jokingly combed Her hair into a
topknot (cayat) to resemble a man. Thus, they engaged in playful
conversation in this secluded place.
Text 34
reme tay ctma-rata,
tmrmo py akhaita,
kmin darayan dainya,
by the words beginning with hitv (rejecting). Radha felt like that
because Ka had given up all the other gopis who had come to fulfill
their lusty desires (kma-yn), or who did activities to invoke their
desire, and began to serve only Her. In other words, the anger (prvamna) that Radha previously felt towards the other gopis over their
good fortune had now vanished.
Text 37
tato gatv vanoddea,
dpt keavam abravt,
na praye ha calitu,
naya m yatra te mana
As the two lovers passed through one part of the Vndvana forest,
the special gop began feeling proud of Herself. She told Lord
Keava, I cannot walk any further. Please carry Me wherever You
want to go.
Visvanatha Cakravarti Thakura: The Divine Couple went to a
particularly attractive region (uddesa) of the forest. Then Radha, in a
mood of pride (drpta), had Kesava undo the topknot that He had made
earlier in jest, and tie Her hair in braids to hide Her playful dealings
from Her friends. Such pride in an independent girl who has brought
her boyfriend under her control is understood to enhance the conjugal
mood.
Radha said, I cannot go any further. I am tired from so much
wandering in the forest.
Ka: O lovely woman! We still have to reach another beautiful spot
further on.
Radha: Carry (naya) Me like before and We can go there.
Ka: Should I bring You to a flower bed inside a secluded grove up
ahead where no one else can enter? Or should I take You to a flower
garden to decorate You with flowers?
Anticipating this question Radha said, Take Me wherever You want.
Text 38
evam ukta priym ha,
skandha ruhyatm iti,
tata cntardadhe ka,
s vadhr anvatapyata
Thus addressed, Lord Ka replied, Just climb on My shoulder.
But as soon as He said this, He disappeared. His beloved consort
then immediately felt great remorse.
Visvanatha Cakravarti Thakura: When Radha spoke like this, Ka
began to consider as follows: I see that Radha has given up Her natural
behavior of being bashful and uncooperative. A proper girlfriend does
not readily consent when her lover tries to bring her to a flower bed.
If She has abandoned Her contrary (vamya) nature, then why should
I not give up My nature as a cooperative lover who faithfully follows
in obedience a girlfriend He has enjoyed? This becomes necessary
now. If both lovers show the same nature of being cooperative or
uncooperative, there can be no tasting of rasa. Therefore, those who are
experts in the art of love are not going to criticize Me if I give up My
nature now.
Rasa becomes tasteful when it properly follows the emotions of the
woman. Moreover, now is the opportunity to see Radha, who possesses
the utmost love, in the special condition that is brought about by
separation from Me. This is something which I have desired to see for a
long time.
These gopis have perceived the greatness of Radhas good fortune
when She is embracing Me. Now let the other gopis see the exceptional
condition Radha attains in separation from Me. By seeing the
extraordinary state of Radhas mental anguish, generated from Her
extreme prema in separation, they will all drown in the ocean of
amazement. Let the subterranean fire of Radhas separation from Me
later ignite the flame of separation in all of them.
Then, when Radha has experienced the fullness of both direct union
and separation, this sweet mellow of conjugal love (srngara-rasa) will
have become complete. When by My expertise I have made Radha
feel separation, then after My dispelling all Her pain of separation,
all the gopis will share the same mood, and I will be able to properly
inaugurate the rasa dance tonight. Otherwise, if I were to appear in
front of the other gopis after having enjoyed privately with only Radha,
their minds would not be settled.
Considering all these factors, Ka then spoke with a desire to
suddenly disappear. He disappeared means that even as Radha
watched Ka standing there He removed Himself from Her vision.
When Vrsabhanunandini said Carry Me wherever You want, She had
been thinking as follows: Since I am tired from playing and wandering
through the forest, I want to take some rest. If Ka spends the whole
night without any sleep that will be inauspicious, and cause His
unhappiness. If He is leading Me to a flower bed, let Him do so. We can
take rest there together. For this reason Radha did not disagree.
We should understand that in this case Kas lila-sakti, who is full
of the mood of prema-rasa, covered over Kas awareness of what
was going on in Srimati Radhikas mind in order to perfect His various
pastimes. Anvatapyata means Radha lamented over and over.
Text 39
h ntha ramaa preha,
kvsi kvsi mah-bhuja,
dsys te kpay me,
Radha was enduring due to separation, even rivals like Candravali felt
a rising of affection for Her. Also the nature of the conjugal rasa is that
enmity and hatred among competitors turns into affection when they all
experience the disturbance of separation from Ka. The scripture says
in this regard: ata eva hi vilee snehas ts prakate, separation
reveals externally a spontaneous affection in their hearts.
Text 41
tay kathitam karya,
mna-prpti ca mdhavt,
avamna ca daurtmyd,
vismaya parama yayu
She told them how Mdhava had given Her much respect, but how
She then suffered dishonor because of Her misbehavior. The gops
were extremely amazed to hear this.
Visvanatha Cakravarti Thakura: When Radha regained consciousness
due to the loud wailing of the gopis and their services of fanning, the
gopis asked Her, Ah, sakhi! Please tell us what happened to You?
Radha replied, Ah, sakhis! How have I allowed Myself to become
separated from You? I am so foolish and independent. I simply do not
know what is best for Me. Rather I must conclude that it is because of
My hard-hearted nature that I have received both honor and dishonor.
Neglecting all of You, who have thousands of times more love for Him
than Me, and causing you to burn in the fire of separation from Him,
Ka enjoyed with Me alone. But this was simply His wickedness.
And it was simply wickedness for Me, being a stupid fool, to tell that
mischievous son of the king, I cannot walk any further; just carry Me
wherever You want. That was My hard-heartedness, for by saying this I
have obtained such dishonor. In this way My mind fell into the greatest
Visvanatha Cakravarti Thakura: Then the gopis along with Radha, who
in Her anxiety was clutching the hand of a friend for support, began
to search for Ka. Even though it was a full-moon night, the forest
was completely dark because of the dense covering of trees. This is
explained in the Viu Pura:
pravio gahana ka, padam atra na lakyate, nivartadhva
akasya, naitad ddhiti-gocara
One gop said, Ka has entered such a dark part of the forest that we
cannot possibly see His footprints. Therefore let us turn back from this
area, which even the light of the moon cannot reach.
That the gopis returned because of the darkness is the external meaning.
Actually they returned for the following reason. O friends, drowning
in the ocean of distress, you are shrinking back out of fear that you
will not be able to see the cloud-like black body of Ka in this dense
darkness. But dont be embarrassed. After all, wherever you go to look
for Ka He will simply slink away and go elsewhere. Let us not waste
our time any longer, because all our endeavors will just tire His tender
body. Thinking thus, they desisted.
Text 43
tan-manasks tad-alps,
tad-vices tad-tmik,
tad-gun eva gyantyo,
ntmagri sasmaru
Their minds absorbed in thoughts of Him, they conversed about
Him, acted out His pastimes and felt themselves filled with His
presence. They completely forgot about their homes as they loudly
sang the glories of Kas transcendental qualities.
Visvanatha Cakravarti Thakura: While the gopis filled their minds with
The gops said: O beloved, Your birth in the land of Vraja has made
it exceedingly glorious, and thus Indir, the goddess of fortune,
always resides here. It is only for Your sake that we, Your devoted
servants, maintain our lives. We have been searching everywhere
for You, so please show Yourself to us.
Visvanatha Cakravarti Thakura: This chapter shines forth with the
Gop-gta, the songs of the gopis, which are like a group of lotus
flowers fragrant with the honey of prema, that manifest their sweetness
in graceful melodies and rhythms. These lotus songs attract the bee
named Ka.
With the blessings of Sanatana Gosvami, Sridhara Svami and the gurus
in my line, whose remnants are the sustenance of my life, I will now
begin to explain the Gop-gta. In the last verse of the previous chapter
it was mentioned that the gopis sang. The question may be raised,
What did they sing? The answer is given in this verse beginning with
the words gopya cu.
The gopis sang, O beloved, because of Your birth, Vraja has become
glorious. By not mentioning more glorious than what, the implication
is that Vraja is more glorious than all other planets or places. In order
to refute the idea that Vaikuntha is just as glorious, the gopis use the
adverb adhikam, to indicate that Vraja is exceedingly (adhikam) more
glorious than even Vaikuntha. In other words, though Vaikuntha is
wonderful, Vraja is the most wonderful and best of all places.
The gopis state another symptom of Vrajas unique position: Maha
Laksmi, the goddess of fortune (indir), who is served by all in
Vaikuntha, is always residing in Vraja rendering service. Therefore
Vraja is complete in all kinds of opulences even more so than Vaikuntha
itself. Thus in this Vraja, which is filled with such topmost happiness,
only Your beloved girlfriends are experiencing the most intolerable
agony unheard of or unseen by anyone at any time. However, we are not
begging You to remove that suffering, but please look (drsyatam) just
Text 3
via-jalpyayd vyla-rkasd,
vara-mrutd vaidyutnalt,
va-maytmajd vivato bhayd,
abha te vaya rakit muhu
O greatest of personalities, You have repeatedly saved us from all
kinds of dangerfrom poisoned water, from the terrible man-eater
Agha, from the great rains, from the wind demon, from the fiery
thunderbolt of Indra, from the bull demon and from the son of
Maya Dnava.
Visvanatha Cakravarti Thakura: Ka may object, If I wanted to
kill you, then why did I repeatedly protect you from so many dangers?
After acting so it would be inappropriate for Me to kill you now. The
gopis reply to this in the current verse. You saved us from destruction
by Kaliyas poison (via-jalpyayd); from the vicious man eating
snake Aghasura (vyla-rkasd); from Indras torrential downpour
(vara); from Trnavartas typhoon (mrutt); from Indras thunderbolt
(vaidyuta-analt); from the bull demon Aristasura (va) and from
Vyomasura (maya-tmajt).
You have always protected us from all types of fear (vivato-bhayd).
O best of men (abha)! On numerous occasions You personally saved
us, whose lives are dedicated solely to You. You have protected all of
Vraja from the deluge of Indra and other calamities. Putting our faith in
You as our protector, we came to You for relief from the burning pain
of being pierced by the five arrows of Cupid. If You neglect us, we will
die in the blazing fire of separation from you which is millions of times
more intense than that other fire. Are You not afraid of killing those who
place their trust in You?
have also heard about the cause for Your appearance. Because Brahma
(vikhanas) prayed to You to protect the universe (visva-guptaye), You
appeared in the Stvata dynasty in the family of Yadu. In other words,
You have appeared on the sunrise-mountain of mother Yasodas womb.
Ka: If you know all this, then why are you speaking such harsh
words to Me?
Fearing such a comment by Ka, the gopis said, O friend (sakhe)!
You have submerged us in the ocean of loving friendship (sakhya-rasa)
with You. As a friend You protect the whole universe, so You should
also protect us who reside within the universe.
Another meaning:
Gopis: No one, among men, demigods, animals or birds can bear to see
the suffering of those who are dear to them. In that You remain happy
even while observing our misery, we must conclude that You are outside
these four categories of creatures. It is not possible that You were born
from the womb of the gopi Yasoda, because her heart melts at even the
slightest distress felt by another. But we do not see any of her good
qualities in You.
Ka: Then who am I?
Gopis: We surmise that You are the indwelling controller (antaryami)
of all living beings. Though seeing all the sufferings of the living
entities, You remain passive sitting happily within their hearts as
the Supersoul. Therefore, we cannot understand why You, the crestjewel of indifferent persons, have appeared in this world. Requested
by Vikhanas, Brahma, who desired to increase his own creation, You
descended to this universe to protect it. But, bearing in mind that by
devotion to You the living entities will become liberated, You stay
hidden (visva guptaye), so that no one will recognize You as the
Supreme Lord.
As Lord Brahma once said, What to speak of ordinary men, who
disregard You as the Lord in Your human-like pastimes, even those
surrendered to You, like Jarasandha, will take on the role of demons.
Thus I will be able to increase the scope of my creation. To fulfill
this desire of Brahma, You accept actions contrary to dharma such
existence. You are the one who protects everyone from the fear of
samsara, so what effort would it take to protect a person from the fear
of lust?
Ka: If that is so, may I then place My lotus hand on your breasts?
My mind desires to put My hands there instead.
Gopis: No, Your hands are already held by the hands of Laksmi (srikara-graham) in order to prevent You from placing Your hands on her
breasts, so we must also prevent that.
Text 6
vraja-janrti-han vra yoit,
nija-jana-smaya-dhvasana-smita,
bhaja sakhe bhavat-kikar sma no,
jalaruhnana cru daraya
O You who destroy the suffering of Vrajas people, O hero of all
women, Your smile shatters the false pride of Your devotees. Please,
dear friend, accept us as Your maidservants and show us Your
beautiful lotus face.
Visvanatha Cakravarti Thakura: Other gopis said, You take away the
pain arising from the arrows of Cupid in the women of Vraja by Your
smile, but not the pain of the women in Svarga and elsewhere. This is
mentioned in the Bhagavatam (10.35.3): vyoma-yna-vanit kamala
yayur apasmta-nvya, The women of Svarga riding in their planes in
the sky fainted from the pain of lust and their belts loosened.
Gopis: O hero, who vanquishes the invincible Cupid! You do not
tolerate the pride stemming from our good fortune and the haughtiness
which is characteristic of our coquettish (vmya) nature. Your smile
destroys the pride of Your devotees.
Ka: Then quickly choose your desired boon
Being the most skillful of women, the gopis are not actually diminishing
the mood of pure love by their verbal levity. When a friend sees that
a certain gluttonous friend of his wants to eat, he will busy himself in
acquiring all four kinds of first-class food with the desire of feeding
his friend. But when questioned by his friend, he will say, Oh, I am
endeavoring for my own sake, not yours. At that time love becomes
very intense. If the friend were to say, All this endeavor on my part is
for your pleasure, although it is actually for my own benefit, since it is
being done without motive, that would diminish the mood of love.
This is stated in the Prema-sampua Text 68:
prem dvayo rasikayor ayi dpa eva, hd-vema bhsayati nicala
eva bhti, dvrd aya vadanatas tu bahis-kta cet, nirvti ghram
athav laghutm upaiti
Pure love is like a lamp that burns steadily within the house of two
lovers hearts who know how to relish confidential mellows. But if that
lamp light is let out through the doorway of the mouth, it is at once
dimmed or extinguished.
The fact that the gopis have no interest in their own pleasure, and that
Sri Ka is under their control is indicated by the Lords own words na
praye ham, I can never repay My debt to you. (SB 10.32.22) All the
revealed scriptures state that Ka is controlled only by pure love, not
lust.
Anticipating that Ka may say, If I place My feet on your breasts, I
fear that I will commit sin, the gopis say, Since You are the destroyer
of the sins of all embodied beings who surrender to You, how can there
be any question of Your sinfulness?
Ka: But if I place My tender feet on your hard breasts, I will get
pain.
Gopis: You follow the cows that go to very rough places to eat grass. If
Your feet can tolerate that, then You cannot say that our breasts are too
hard.
Ka: It is inappropriate to place My feet on your breasts which are
decorated with many costly jewels and ornaments.
Gopis: Your lotus feet, the very abode of all opulence (sri niketana),
Gopis: Only poets (kavibhir iditam) like Vyasa praise You and no
one else because that is the natural habit of poets. Hearing about
You subjects one to the burning pain of separation. By this suffering
one burns up his previous sins (kalmasa apaham). It is auspicious
(magalam:svasty-ayanam) for ordinary people to listen to these topics,
and thus the narrations about You do not stop. If the people concerned
are intelligent, however, they will see that hearing about You brings
suffering and then they will refuse to listen. Then the narrations will
cease.
Topics about You are disseminated (atatam) by evil men who, blinded
by the intoxication of their wealth (srimat), hope that everyone will die
by hearing about You. To accomplish this they spend money lavishly by
going from country to country and village to village, hiring pandits to
narrate the Puras. Therefore those pandits who sing Your glories in
this world cause the death (dadyanti:khaayanti:mrayanti) of many
people (bhrn). Thus, while spreading their trap of these topics and
sitting peacefully as if they were gentle souls, these pandits are actually
committing genocide.
For this reason, intelligent persons avoid these pandits, keeping them
at a further distance than even a contagious disease.
This point is explained in the Bhagavatam (10.47.18):
yad-anucarita-ll-kara-pya-vipru, sakd-adana-vidhta-dvandvadharm vina, sapadi gha-kuumba dnam utsjya dn, bahava
iha vihag bhiku-cary caranti
For those who relish just a single drop of the nectar of Kas daily
pastimes, their dedication to material duality is ruined. Many such
persons have suddenly given up their wretched homes and families and,
themselves becoming wretched, traveled here to Vndvana to wander
about like birds, begging for their living.
This dialogue of the gopis is glorification on the pretext of
condemnation. Using the ploy of criticism, the gopis are actually
expressing the super excellence of topics about Sri Ka and also of
the pandits who narrate them.
Text 10
prahasita priya-prema-vkaa,
viharaa ca te dhyna-magalam,
rahasi savido y hdi spa,
kuhaka no mana kobhayanti hi
Your smiles, Your sweet, loving glances, the intimate pastimes and
confidential talks we enjoyed with Youall these are auspicious to
meditate upon, and they touch our hearts. But at the same time, O
deceiver, they very much agitate our minds.
Visvanatha Cakravarti Thakura: The gopis said, When we do not
see You, then anything that is related to You becomes a source of
suffering for us. Even though we want to forget You because You give
us sorrow, we cannot because You have touched our hearts (hrdi sprsah)
with Your sweet smile (prahasitam) and love-filled glances, Your
intimate exchanges (viharaam:samprayoga), and all Your joking
conversations (savida:salpa-narmi). It is a fact that meditation
gives the highest bliss (dhyna-magalam), but thinking of these four
things (Your smile, glances, exchanges and conversations) agitates
(kobhayanti) our minds.
As soon as these enter our minds, they immediately give pleasure, but
then a moment later they give the most intense sorrow. Therefore, You
are the greatest cheater (kuhaka)! When the rogue feeds you poison
cakes, at first they seem tasty, but after some time they give intense pain
and then kill you.
Text 11
calasi yad vrajc crayan pan,
Text 13
praata-kma-da padmajrcita,
dharai-maana dhyeyam padi,
caraa-pakaja antama ca te,
ramaa na stanev arpaydhi-han
Your lotus feet, which are worshiped by Lord Brahm, fulfill the
desires of all who bow down to them. They are the ornament of the
earth, they give the highest satisfaction, and in times of danger they
are the appropriate object of meditation. O lover, O destroyer of
anxiety, please put those lotus feet upon our breasts.
Visvanatha Cakravarti Thakura: If you are always thinking that I give
you sorrow, then I am not going to have anything more to do with you.
Fearing that Ka will become angry like this, the gopis repent saying,
Alas, alas, blinded by the suffering inflicted by our karma, we are
falsely finding fault with our beloved.
Then in order to please Ka the gopis praise Him as the person who
gives all happiness. After affirming that He is their goal, they then pray
that Ka relieve them of their suffering in two verses.
The gopis said, Though Kaliya was an offender, when he surrendered
(pranata) You gave him the most desired thing (kma-da), Your lotus
feet. Brahma (padma-ja) also offended You, but he was forgiven when
he worshiped (arcitam) Your lotus feet. Therefore we pray that You also
forgive our offense.
As Your feet decorate the earth (dharini mandanam), You should
also decorate our breasts by placing Your feet on them. Garga
Muni predicted, This boy will easily protect you from all dangers.
Accordingly we pray that You deliver us from this misfortune. For all
these reasons, You are most auspicious and the very form of happiness
(antama). O destroyer of distress (adhi han)! By putting Your feet on
our breasts, You will not become tired, but rather You will feel pleasure
(ramana) and Your lusty desires will be fulfilled.
Text 14
surata-vardhana oka-nana,
svarita-veun suhu cumbitam,
itara-rga-vismraa n,
vitara vra nas te dharmtam
O hero, kindly distribute to us the nectar of Your lips, which
enhances conjugal pleasure and vanquishes grief. That nectar is
thoroughly relished by Your vibrating flute and makes people forget
any other attachment.
Visvanatha Cakravarti Thakura: The gopis said, O Ka, You exactly
resemble Dhanvantari, the crest-jewel of physicians. Please give
us some medicine, for we are fainting from the disease of lust. The
medicinal nectar of Your lips enhances (vardhanam) erotic pleasure
(surata), and removes the pain of separation (soka nasanam). You
should not say, How can I give such valuable medicine for free,
because You are a great hero (vira) in giving charity. Therefore, You
should give it away freely, even to the most wretched persons. Consider
that we are losing our lives and that now You can save us by giving us
that nectar. After all, even Your flute, which is just a hollow bamboo
stick, fully tastes the nectar of Your lips, and then exhales sweet
melodies (svarita venuna).
Ka: But the people in this world follow a very unhealthy diet of
attachment to wealth, family, followers and so forth. I will not give the
particular medicine youve requested to such people.
Gopis: But the medicinal nectar of Your lips makes one forget
(vismaranam) all other (itara) attachments (raga). We have directly
end of our lives and come to You. Though we are in this exalted state,
You have disappointed us and failed to let us see You. Though You are
called Acyuta (infallible), how have You now become fallen?
Ka replied, Then why have You come here?
Gopis: Bewildered by hearing the loud song (udgita) of Your flute, we
lost all discrimination (mohitah) and rushed here.
Ka: Ah, foolish girls! If that is so, then just try to tolerate the pain.
Fearing such a statement, the gopis said, O cheater, no one except a
merciless person like You would reject gentle ladies, who of their own
accord, have come to see Him at night.
Another meaning: O mad man (kitava)! What young man would
reject young women who come to see him in the middle of the night?
Thus though You are a cheater (kitava), You have been cheated (of
enjoyment). According to the Medin dictionary, the word kitava can
refer to a cheater, a mad man or a thorn apple.
Text 17
rahasi savida hc-chayodaya,
prahasitnana prema-vkaam,
bhad-ura riyo vkya dhma te,
muhur ati-sph muhyate mana
Our minds are repeatedly bewildered as we think of the intimate
conversations we had with You in secret, feel the rise of lust in our
hearts and remember Your smiling face, Your loving glances and
Your broad chest, the resting place of the goddess of fortune. Thus
we experience the most severe hankering for You.
Visvanatha Cakravarti Thakura: The gopis said, What can be done?
With five elements of illusion, like the five arrows of Cupid, You have
entered through our eyes and ignited a blazing fire in our hearts. First,
there are Your prayerful petitions for conjugal pleasure. Second, there
is the rise of passion in us caused by Your glances. Third, there is Your
smiling face. Fourth, there is Your loving glances, and fifth is Your
broad chest endowed with all splendor. Considering all of this again
and again, our hankering increases, our minds become completely
bewildered and out of great eagerness we faint.
Text 18
vraja-vanaukas vyaktir aga te,
vjina-hantry ala viva-magalam,
tyaja mank ca nas tvat-sphtman,
sva-jana-hd-ruj yan nidanam
O beloved, Your all-auspicious appearance vanquishes the
distress of those living in Vrajas forests. Our minds long for Your
association. Please give to us just a bit of that medicine, which
counteracts the disease in Your devotees hearts.
Visvanatha Cakravarti Thakura: The gopis said, Furthermore, Your
intention in regard to us innocent, respectable girls, whom You have
entranced and drawn into the forest in the middle of the night, is not
simply to burn us to death in the fire of anxious expectation, but rather
to save our lives by giving us Your intimate association.
In this verse the gopis give the reasoning behind the statement above.
Your auspicious appearance is for all the residents of Vraja without
discrimination and it removes all distress. Therefore, for the sake of us,
whose minds are hankering to fulfill that desire which arose in You on
seeing us, You should give a little of that something to us without being
miserly.
Ka: What thing is that?
Gopis: It is the medicinal lotus flower of Your feet which pacifies the
heart diseases of Your devotees (sva jana hrd rujam). If You can apply
that medicine on our breasts, we can save our lives by fulfilling Your
desire.
Text 19
yat te sujta-caramburuha staneu,
bht anai priya dadhmahi karkaeu,
tenavm aasi tad vyathate na ki svit,
krpdibhir bhramati dhr bhavad-yu na
O dearly beloved! Your lotus feet are so soft that we place them
gently on our breasts, fearing that Your feet will be hurt. Our life
rests only in You. Our minds, therefore, are filled with anxiety that
Your tender feet might be wounded by pebbles as You roam about
on the forest path.
Visvanatha Cakravarti Thakura: Ka replied, O women experienced
in love! Those feet for which you have prayed are now absorbed in the
pleasure of wandering about the forest. Therefore there is no chance that
they can be placed on your breasts.
The gopis tearfully spoke this verse in reply. Those extremely tender
(sujtam:ati-kumram) lotus feet, which we hesitate to place upon our
breasts for fear of injuring them, are wandering about in the forest.
With pitiful words, they express this feeling, Alas, alas, what an
improper and rashly unfair thing to do!
Ka: Why are you girls afraid?
Gopis: Our reason for fear is the hardness of our breasts.
Ka: Then why do you hold My feet on them?
Gopis: O dear one (he priya)! We hold them because we see that You
gain satisfaction when Your feet are held on our breasts. Seeing that You
derive pleasure from pressing Your feet on our breasts, we accept that,
but we experience grief imagining that Your tender feet are feeling pain.
Therefore, we will hold them very carefully (sanaih dadhimahi).
The gopis feeling of grief in fearful anticipation of the beloveds
distress, even in the midst of a mood of intimacy, is a symptom of
mah-bhva. Due to this feeling, the gopis implicitly speak. Though
we are Your friends, we are troubled because of the fear of hurting You.
In other words, even in meeting with You, we have the misfortune of
suffering. What is to be done now? If we perform severe austerities
while praying to the creator to make our breasts softer, that will undo
Your happiness. But since our breasts are hard, Your feet feel pain. All
right, let us suffer difficulty in this way in both meeting and separation.
Though You are independent, how do You tolerate such difficulties?
What is the purpose in wandering in the forest? Are Your feet equipped
for wandering from forest to forest? In this way the gopis scold Ka.
Ka: I will do whatever is on My mind. What business is this of
yours?
Gopis: Do Your feet not hurt? Certainly they must, but just as You
are merciless to us, so You are also merciless to Your own body. Do
You endure the pain with the intention of making us suffer, knowing
that if You suffer we suffer? Or do You regard Your pain as bliss, since
You get bliss from seeing us suffer? Or according to the principle that
association breeds either good or bad qualities, originally Your heart
was very soft, but by contacting our hard breasts You have now become
hard-hearted. In the same way Your tender feet have become hard by
associating with our breasts, so they should not feel any pain from the
stones and spikes of dry grass. Or have all the stones and other hard
objects become soft by contact with Your glorious feet?
Or is mother earth, being merciful or out of greed to taste Your
sweetness, holding her tongue out as a resting place wherever Your feet
fall? Or else maybe by chance You have fallen into the ocean of love
for us, as we have for You, and gone mad due to separation from us,
and therefore cannot feel the pain in Your feet? Thinking of so many
causes, our intelligence has become confused and we cannot conclude
anything.
Text 1
r-uka uvca,
iti gopya pragyantya,
pralapantya ca citradh,
rurudu su-svara rjan,
ka-darana-llas
ukadeva Gosvm said: O King, having thus sung and spoken
their hearts out in various charming ways, the gops began to weep
loudly. They were very eager to see Lord Ka.
Visvanatha Cakravarti Thakura: This chapter describes how Sri Ka
returned to His beloved gopis. They worshiped Ka and He honored
them in return, acknowledging that He was in debt to them.
Longing for Ka, the gopis sang (pragayantyah) the most wonderful
(citradha) rhythms and tunes, and talked garrulously (pralapantyah)
due to impulse of love. Then they cried with sweet voices.
Text 2
tsm virabhc chauri,
smayamna-mukhmbuja,
ptmbara-dhara sragv,
skn manmatha-manmatha
shoulder.
Visvanatha Cakravarti Thakura: The next five verses (4-8) describe the
personal expressions of ecstatic love of some of the principal gopis.
His lotus hand (kara-ambujam) means in particular Kas right
hand, as will be made clear in the second half of the verse. She seized
(jaghe) implies that she did this out of explicit eagerness to touch
Ka, based on her shy affection for Him. Since this gopi touched
Ka with reverence, it can be understood that she belonged to the
submissive (daksina) right-wing group of gopis, fully subservient
(paradhina) to Ka. Such a gopi has a kind of affection which is
called ghta sneha (ghee-like), thinking herself as belonging to Ka
with reverence. Because she is mentioned first, it may be concluded that
she was the seniormost of that group, namely Candravali.
The other gopi put Kas other hand, decorated with sandalwood
paste, on her shoulder. That would be Kas left hand, since it is
fitting that she should stand on the left side of her lover. Since this
gopi is taking it upon herself to embrace Ka while still retaining a
semblance of reverence, she displays the kind of affection known as
madhu-sneha (honey-like), possessiveness mixed somewhat with ghta
sneha (ghee-like) reverence. Thus she acted independently, as if her
lover were under her control, and yet remained submissive (daksina) at
the same time by standing on Kas left side. That gopi was yam, a
suht-paka sakhi (group friends of Radha).
Text 5
kcid ajalinght,
tanv tmbla-carvitam,
ek tad-aghri-kamala,
santapt stanayor adht
A slender gop respectfully took in her joined hands the betel nut
He had chewed, and another gop, burning with desire, put His
lotus feet on her breasts.
Visvanatha Cakravarti Thakura: One gopi took Kas chewed betelnut (tmbla-carvitam) in her joined palms. She was a member of the
right-wing (daksina) group, considering herself subservient to her
lover, but having a friendship with Ka based mainly in the mood
of servitude (dasya-bhava). Another gopi, sitting on the ground, took
Kas right lotus foot in her hands and placed it on her breast. Ka
supported Himself with His left arm resting on the shoulder of a gopi,
and His left foot fixed on the ground. The seated gopi was in a mood of
servitude (dasya-bhava) predominated by friendship.
She also considered herself subservient to her lover and was rightwing. Both gopis had ghrta-sneha, reverential affection, thinking of
themselves as belonging to Ka, as they were the chief sakhis of
Candravali, namely Padma and Saibya.
Text 6
ek bhru-kuim badhya,
prema-sarambha-vihval,
ghnantvaikat kakepai,
sandaa-daana-cchad
One gop, beside herself with loving anger, bit her lips and stared
at Him with frowning eyebrows as if to wound Him with her harsh
glances.
Visvanatha Cakravarti Thakura: One gopi, overwhelmed with the depth
of Her love, arched her eyebrows like a full-drawn bow and out of Her
affectionate anger struck Ka with the arrows of Her sidelong glances.
All the gops enjoyed the greatest festivity when they saw their
beloved Keava again. They gave up the distress of separation,
just as people in general forget their misery when they gain the
association of a spiritually enlightened person.
Visvanatha Cakravarti Thakura: As people (janah) who are suffering
the pains of material existence give up suffering on meeting a topmost
devotee (prjam), so the gopis got released from their suffering by
seeing Ka. This is similar to the Bhagavatams description of the
rainy season: gheu tapta-nirvi yathcyuta-jangame, Those
feeling the distress of household life become blissful when the Lords
topmost devotees visit them. (SB 10.20.20)
Text 10
tbhir vidhta-okbhir,
bhagavn acyuto vta,
vyarocatdhika tta,
purua aktibhir yath
Encircled by the gops, who were now relieved of all distress,
Lord Acyuta, the Supreme Personality of Godhead, shone forth
splendidly. My dear King, Ka thus appeared like the Supersoul
encircled by His spiritual potencies.
Visvanatha Cakravarti Thakura: Saktibhi means with the potencies
of all the senses. A person attains splendor when endowed with the
power of all his senses, and appears miserable if there is a disorder of
his senses. In the same way, when the gopis were distressed, Ka
Himself also felt distressed and did not shine forth so much. But when
the gopis were relieved of all their unhappiness of separation and felt
renewed attraction to Him, Ka looked even more beautiful than ever.
Just as a person experiences pleasure when his own senses feel pleasure
and feels distress when his own senses feel distress, similarly, Ka
feels happy when the gopis are happy and sad when they are sad. This
establishes the truth that Ka had pure transcendental love for the
gopis, and that they were direct emanations from Kas personal form
(svarupa-bhuta).
This point is described in the Prabhsa-khada of the Skanda Pura:
There were sixteen-thousand gopis assembled at the rasa dance. In
their midst, like the best of swans, was the Paramtma, Janardana
Ka. O Parvati-devi! These gopis are glorified as the sixteen saktis,
personal potencies of Ka. Sri Ka is compared to the moon and
these sixteen principal gopis are His phases. When they come together
they are like a garland of the sixteen phases of the moon. These sixteen
parts are each further divided into sixteen more gopis, each existing
with separate bodies and emotions.
The Agamas say: At the rasa mandala, Ka appeared most splendid
surrounded by three billion beautiful gopis. Among them sixteen
thousand were prominent. Of those, one thousand were more prominent.
Out of these one thousand, eight gopis were the most principal, and
among these eight, two, namely Radha and Candravali, were by far the
best. Of these two, Sri Radha is the most superexcellent. This is the
conclusion of the devotional scriptures.
Texts 1112
t samdya klindy,
nirviya pulina vibhu,
vikasat-kunda-mandra,
surabhy-anila-apadam,
arac-candru-sandoha,
dhvasta-do-tama ivam,
ky hasta-taral,
cita-komala-vlukam
The almighty Lord then took the gops with Him to the bank of the
Klind, who with the hands of her waves had scattered piles of soft
sand upon the shore. In that auspicious place the breeze, bearing
the fragrance of blooming kunda and mandra flowers, attracted
many bees, and the abundant rays of the autumn moon dispelled
the darkness of night.
Visvanatha Cakravarti Thakura: Holding the hands of the gopis and
laughing, Ka looked especially wonderful as He approached the
bank of the Yamuna. The splendor of the riverbank is described in one
and a half verses. The breeze along the Yamunas bank was fragrant
with blossoming kunda and mandara flowers. We can infer that the
wind, coming off the river, was cool and it was also gentle because
bees were circling within it. The abundant rays of the autumn full moon
dispelled the darkness. The river bank was most auspicious and gave
great pleasure (sivam). With the hands of her waves Yamuna-devi had
spread out soft sand for the pleasure of Ka.
Text 13
tad-daranhlda-vidhta-hd-rujo,
manorathnta rutayo yath yayu,
svair uttaryai kuca-kukumkitair,
ackpann sanam tma-bandhave
Their heartache vanquished by the ecstasy of seeing Ka, the
gops, like the personified Vedas before them, felt their desires
completely fulfilled. For their dear friend Ka they arranged
a seat with their shawls which were smeared with the kukuma
powder from their breasts.
with conditional love, and are full of lusty desires. Consequently these
people have no love (sauhdam:prema). Nor do they have any dharma
(faultless religiousness).
Text 18
bhajanty abhajato ye vai,
karu pitarau yath,
dharmo nirapavdo tra,
sauhda ca su-madhyam
My dear slender-waisted gops, some people are genuinely merciful
or, like parents, naturally affectionate. Such persons, who devotedly
serve even those who fail to reciprocate with them, are following the
true, faultless path of religion, and they are true well-wishers.
Visvanatha Cakravarti Thakura: Ka here answers the second
question. Those who honor those who do not honor them are showing
unconditional respect. They are of two categories: those with family
relationship, such as the father and mother, and those who are merciful
by nature. Specifically, the merciful are the pure devotees like
Prahlada Maharaja who manifest unconditional mercy. Both these
types are not concerned with personal gain. Whether they are happy
or miserable, they continue to reciprocate with the other person, and
even after death they do not give up their respect. Among these the pure
devotees are the best, and the mother and father are second class. The
religiousness (dharma) of both these classes is faultless (nirapavda),
because it is free from expectation of material results. Their undying
friendship and pure love (sauhda:prema) is also faultless.
O slender-waisted ones (su-madhyam)! The word su-madhyam
implies indirectly that the middle (madhyama) question of the gopis is
the most excellent (su). Because they apply to dishonorable examples,
the first and last questions are not as respectable. Or it can mean, This
middle answer actually is directed towards you gopis, who are the
personification of the middle questions answer.
Text 19
bhajato pi na vai kecid,
bhajanty abhajata kuta,
tmrm hy pta-km,
akta-j guru-druha
Then there are those individuals who are spiritually self-satisfied,
materially fulfilled or by nature ungrateful or simply envious of
superiors. Such persons will not love even those who love them,
what to speak of those who are inimical.
Visvanatha Cakravarti Thakura: Ka answers the third question of the
gopis in this verse.
Since some persons do not respect or respond to those who respect
them, what is the question of respecting those who do not respect them?
There are of four types, mentioned in sequence from greater to lesser.
The first is the tmrm, who delights in the self alone and forever
looks within. The second type is the pta-km, who though seeing
externally, has satisfied all his material desires, and therefore does not
seek enjoyment from others. The third type is the ungrateful person
(akta-j). Even though they desire sense gratification from others,
they do not recognize when others help them.
The fourth type is the guru-druha, who is inimical to his superiors. He
does not acknowledge what others have done for him, and rather shows
excessive hatred towards them for no good reason. Those who have a
reason for being inimical are called alpa-druha, a lower degree class
of guru-druha. In addition, those who show hatred toward one who
renders protection are guru-druha, and those who injure one who is
faithful are guru-druha. These three types of guru-druhi are those who
do not respect others.
In this way, we have had one example (the selfish person) for first
question, two examples (Prahlada, the mother and father) for second,
and six examples for the third, making a total of nine examples.
Text 20
nha tu sakhyo bhajato pi jantn,
bhajmy amm anuvtti-vttaye,
yathdhano labdha-dhane vinae,
tac-cintaynyan nibhto na veda
But the reason I do not immediately reciprocate the affection of
living beings even when they worship Me, O gops, is that I want to
intensify their loving devotion. They then become like a poor man
who has gained some wealth and then lost it, and who thus becomes
so anxious about it that he can think of nothing else.
Visvanatha Cakravarti Thakura: The gopis said, Ka, You are not
among the examples given in Your answers to the first and second
questions. For You are not a selfish materialist, not a merciful devotee,
nor a mother or father. Please tell us then which of the four types of
guru-druhi You belong to?
Ka answered, You want to hear My defeat from My own mouth?
O sakhis, smiling and glancing at each other in glee! Please hear Me.
In as much as I am Narayana, I am self-satisfied (tmrm) and full
in all desires (purna-kma), but as the son of Nanda, I am neither of
these. As a simple cowherd boy, not having studied the Nti-sstras, I
am akta-j (ignorant), but as Narayana I am kta-j, all knowing and
also grateful. I am guru-drohi for having hurt you by once abandoning
you after having shown favor to you many times by enjoying pastimes
with you. Nevertheless, I am not guru-drohi, for I gave you the ecstasy
of seeing Me again.
Gopis: Then to which class do You belong?
Ka: To none of these (nham). Here the word tu (on the other
hand) expresses the introduction of a contrary idea. I do not respond to
any living entity that respects or worships Me.
Gopis: But how is this different from the group (guru-drohi) You
previously explained?
Ka: For those surrendered souls who worship Me through namakirtana and other means, I do not respond in order to make their
worship more perfect. O gopis (abal-gana) who cannot understand
My real intention! Not seeing Me, those surrendered souls develop deep
humility, feeling, Alas, alas, everything I have done has been useless.
Because I am an offender, Ka has not shown even the slightest favor
toward me. Let me be damned!
By constantly thinking in this way, those who have not yet developed
mature love for Me will become free from lust and anger and awaken
pure devotion full of power and brilliance. However, the nature of those
who already have mature love (ka-prema) for Me is different. For
them, I do not respond in order to increase their attachment to Me. I
appear and then disappear, in order to deepen their loving attachment.
In this regard an analogy to those who already have prema is given by
the words beginning yath. When a poor man gains wealth and then
loses it, he becomes filled (nibhta) with thoughts of that wealth, and
cannot think of anything else, such as eating and drinking. Those who
have attained prema, and then lose the Lord react similar to this.
Ka: In this way I am actually merciful. It is desirable for My
worshipers to have this complete attachment to Me. Thus to increase
that attachment more and more, I, even though externally failing to
reciprocate with them, invisibly reciprocate very much with them.
Although you gopis are the ideal examples of those who worship
even those who do not worship them, I too am actually very merciful,
as much as you are, since I have given you the gift of My darsana.
One should not think that only if I am present that I respond, and if
I am absent I do not respond. For then My promise, ye yath m
prapadyante ts tathaiva bhajmy aham, I will respond accordingly
as they worship Me (Bg. 4.11) would be broken.
Text 21
eva mad-arthojjhita-loka-veda,
svnm hi vo mayy anuvttaye bal,
mayparoka bhajat tirohita,
msyitu mrhatha tat priya priy
My dear girls, understanding that simply for My sake you had
rejected the authority of worldly opinion, of the Vedas and of
your relatives, I acted as I did only to increase your attachment
to Me. Even when I removed Myself from your sight by suddenly
disappearing, I never stopped loving you. Therefore, My beloved
gops, please do not harbor any bad feelings toward Me, your
beloved.
Visvanatha Cakravarti Thakura: It is true that You fully respond
both to the devotees who have not achieved prema and to those have
achieved prema. Now You have counted us among these ordinary living
beings, since You are also acting in this manner with us.
Anticipating these doubtful words of the gopis, Ka said, O dearly
beloveds! The dust of your lotus feet is more dear to Me than countless
millions of My own lives. Please forgive My wickedness for treating
you like ordinary persons today. This is the meaning of evam. Or evam
can mean in this way.
For My sake You gave up worldly (loka) opinion by ignoring what
is proper and improper, and also the Vedas (veda) by ignoring what
is religious and irreligious. In addition, you gave up your affection
Text 1
r-uka uvca,
ittha bhagavato gopya,
rutv vca su-peal,
jahur viraha-ja tpa,
tad-agopacitia
ukadeva Gosvm said: When the cowherd girls heard the
Supreme Personality of Godhead speak these most charming words,
they forgot their distress caused by separation from Him. Touching
His transcendental limbs, they felt all their desires fulfilled.
Visvanatha Cakravarti Thakura: This chapter describes the rasa dance,
various amusements and playing in the Yamuna. There is also an
exchange of questions and answers between Sukadeva Gosvami and
King Pariksit.
The gopis desires (ia:km) were fulfilled by touching Kas
limbs and by hearing His charming (su-peal) words. Another
meaning: The gopis gave up their pain of separation upon hearing
Kas enchanting words, and Ka increased His joy by touching
their bodies.
Thus it is implied that after hearing Kas replies to their questions,
the gopis minds were pacified, and the pastimes of embracing and
kissing commenced.
Text 2
tatrrabhata govindo,
rsa-krm anuvratai,
str-ratnair anvita prtair,
anyonybaddha-bhubhi
There on the Yamuns banks Lord Govinda then began the
pastime of the rsa dance in the company of those jewels among
women, the faithful gops, who joyfully linked their arms together.
Visvanatha Cakravarti Thakura: When the actions of singing, dancing,
kissing and embracing combine together they produce rsa. Amusement
composed of rsa is called rsa-krm or the rsa dance. Joyfully
entwining their arms together, Ka played with those gopis, the jewels
among women, who were now favorably disposed (anuvratai).
Text 3
rsotsava sampravtto,
gop-maala-maita,
yogevarea kena,
ts madhye dvayor dvayo,
praviena ghtn,
kahe sva-nikaa striya,
ya manyeran nabhas tvad,
vimna-ata-sakulam,
divaukas sa-drm,
autsukypahttmanm
The festive rsa dance commenced, with the gops arrayed in a
circle. Lord Ka expanded Himself and entered between each
pair of gops, and as that master of mystic power placed His arms
around their necks, each girl thought He was standing next to
her alone. The demigods and their wives were overwhelmed with
eagerness to witness the rsa dance, and they soon crowded the sky
with their hundreds of celestial airplanes.
Visvanatha Cakravarti Thakura: This verse describes how Ka
consorted with the gopis. The rsa dance is called a festival (rsautsava) because it was full of music, singing and dancing, merrymaking and wonderful food in the form of blissful nectar for the cataka
birds of the devotees eyes and minds. The festival began in a perfectly
arranged way (sampravtto:samyak) with Ka entering between
each pair of gopis who were standing in a circle. One should not think
that this verse means that Ka initiated the rsa-kra. Ka was
not the doer; the rsa-ll was the doer. Ka gave the rsa-ll the
independence to initiate the action.
Ka was present as one of the ingredients of the festival. In this
way, more than Ka Himself, more than all His energies and more
than all His other pastimes, the supreme position of the rsotsava is
proclaimed throughout the universe. Therefore even such personalities
as goddess Lakm, though greedily hankering to achieve these
pastimes, could not do so.
How was Ka positioned between the gopis? Ka entered between
the gopis embracing their necks on either side. In this regard, the
sixth verse of this chapter states, madhye man haimn mahmarakato yath, Ka was like a great emerald among all the golden
jewels. Since the word madhye (middle) and also the singular form of
the word marakata (emerald) are used, and since in the previous verse
it is not explicitly stated that Ka was present in individual forms
together with each gopi, we understand that Ka was actually present
in the center of all the gopis like the whorl of a lotus flower.
This demonstrates the dexterity of Kas movement that He was able
to dance next to each pair of gopis. In the flash of a second, Ka left
the middle where He was standing, and danced with and embraced
the three hundred million gopis who were standing in the rsa circle,
and then again He returned to the middle. Kas movement was
quicker than a fire brand, because at that time everyone could see Ka
standing in the center, and also situated between the gopis in the circle
of the rsa dance. In this connection, Bilvamangala Thakura has said:
aganm aganm antar mdhavo, mdhava mdhava
cntaregan
ittham kalpite maale madhya-ga, sajagau veun devaknandana
Madhava was between each pair of gopis, and also each gopi was
between two Madhavas. Devakinandana (Ka) also appeared in the
middle of the circle, playing upon His flute and singing.
The basic cause for this extraordinary event is indicated by the word
yogevarea, meaning that Ka is the perfect master of all methods
of artistic skills and the means of acting thus. The Amara-koa
dictionary says that the word yoga means method. Or yoga can refer
to yogamaya, the great potency who is expert in doing the impossible
for her Lord Sri Ka. Knowing that Ka desired to embrace all the
gopis simultaneously, yogamaya manifested a Ka for each gopi to
solve this problem.
There are two ways of understanding the phrase Ka entered
between each pair of gops. The first understanding is that Ka
expanded as two forms on the two sides of each gopi. The second
understanding is that one Ka entered between each pair of gopis.
In the first explanation, each gopi would have Ka on each shoulder,
which would be contradictory for her. But this is not a problem, because
the great yogamaya-sakti made each gopi aware that only one Ka
was touching her. There is however, no contradiction in the second
explanation.
Being maddened by love, each gopi thought, Ka is here embracing
me alone. Even though we see Him dancing all around, it is simply
because of His unique expertise in the art of dancing.
The Vaisnava acaryas say that Devakinandana stood in the center of
the rsa dance along with Srimati Radharani, because She is the most
excellent of the gopis, and the very cause of the rsa-ll as stated in the
Radha Sata-nma Stotra: rsa-krm kraam.
At that moment (tvat), the sky became crowded with hundreds of
airplanes belonging to the denizens of heaven, headed by Brahma. They
eagerly watched Kas rsa dancing, but they were not qualified to
witness Kas confidential pastimes with the gopis because they are
dasya-bhaktas, worshiping Him in the mood of servitude. Yogamaya
thus arranged everything so expertly that the men of heaven could see
the dancing of Ka but not His beloved gopis.
Text 4
tato dundubhayo nedur,
nipetu pupa-vaya,
jagur gandharva-pataya,
sa-strks tad-yao malam
Kettledrums then resounded in the sky while flowers rained down
and the chief Gandharvas and their wives sang Lord Kas
spotless glories.
Text 5
valayn npur,
kikin ca yoitm,
sa-priym abhc chabdas,
tumulo rsa-maale
A tumultuous sound arose from the armlets, ankle bells and waist
Text 7
pda-nysair bhuja-vidhutibhi sa-smitair bhr-vilsair,
bhajyan madhyai cala-kuca-paai kualair gaa-lolai,
svidyan-mukhya kavara-rasangranthaya ka-vadhvo,
gyantyas ta taita iva t megha-cakre vireju
As the gops sang in praise of Ka, their feet danced, their hands
gestured, and their eyebrows moved with playful smiles. With
their braids and belts tied tight, their waists bending, their faces
perspiring, the garments on their breasts moving this way and that,
and their earrings swinging on their cheeks, Lord Kas young
consorts shone like streaks of lightning in a mass of clouds.
Visvanatha Cakravarti Thakura: Just as Ka appeared more beautiful
in the gopis presence, they appeared even more so in His association.
The foot movements of the gopis matched the mood and rhythm of the
songs. In this way the gopis manifested more and more colorful dances
and songs along with the shaking of their arms (bhuja-vidhutibhi),
which were locked together. Furthermore, sometimes they would let
go of each others interlocked arms and dexterously display different
mudras (hand movements) to act out the meaning of the songs, along
with various kinds of evocative gestures with their smiling eyebrows
(sa-smitair bhr-vilsair). This was done to convey their transcendental
moods and to show their own expertise.
Bhajyan madhyai means that the gopis waists were bending, either
because of their natural slenderness or because of the swirling
movements of their dancing. The gopis picked up the cloths (cala-kucapaai) that they had previously laid on the ground for Ka to sit on,
and waved them in the air while they sang.
According to the nrtha-varga dictionary, the word vadh can
mean wife, sister-in-law or else a woman in general. Therefore,
Though they all sang, Ka did not sing at the same time (amirit)
as the gopis. Another meaning of amirit is that the gopis sang with
pure jtis, not mixed with any intermediate tones. This was possible
because the gopi was singing only these pure harmonic tones, due to her
supreme expertise. Although she was performing this difficult feat, she
vibrated them excellently. Appreciating the skillful singing of this gopi,
Ka honored her by giving His yellow cdara. Authorities conclude
that this gopi was Visakha.
Another gopi expertly performed the lpa of one song with dhruva
tla. Ka honored her with ornaments such as finger rings, jewelstudded necklaces and His own slippers. This gopi displayed even more
excellence than Visakha and was none other than Lalita-sakhi. Seeing
that the gopis were reluctant to bring the ragas and rgins they sung
to even greater levels of beauty, Radha Herself then sang. From this we
can understand that among all the gopis, Radha was endowed with the
most excellent and attractive of all qualities.
Text 10
kcid rsa-parirnt,
prva-sthasya gad-bhta,
jagrha bhun skandha,
lathad-valaya-mallik
When one gop grew tired from the rsa dance, She turned to
Ka, standing at Her side holding a baton, and grasped His
shoulder with Her arm. The dancing had loosened Her bracelets
and the flowers in Her hair.
Visvanatha Cakravarti Thakura: After alluding to the excellent singing
and dancing of Lalita and Visakha, the most prominent gopi, Sri Radha,
is indicated by describing Her good fortune. Gad-bhta refers to
to relieve herself of the love pains in her breast. Thus the present verse
can also refer to Padma-sakhi. Though the eighth gopi, namely Bhadr,
is not mentioned here, she is mentioned in the Visnu Purana.
Text 14
gopyo labdhvcyuta knta,
riya eknta-vallabham,
ghta-kahyas tad-dorbhy,
gyantyas tam vijahrire
Having attained as their intimate lover Lord Acyuta, the exclusive
consort of the goddess of fortune, the gops enjoyed great pleasure.
They sang His glories as He held their necks with His arms.
Visvanatha Cakravarti Thakura: In this way, other gopis enjoyed with
Ka according to their individual ecstatic sentiments. The wives of
Kaliya said that Laksmi performed severe penances to attain Ka
but could not attain Him [yad-vchay rr lalancarat tapo (SB
10.16.36)]. Uddhava also said that Laksmi could not get the same
mercy as the Vraja-gopis achieved [nya riyo ga u nitnta-rate
prasda. (SB 10.47.60)] The Brhad-bhagavatamrta says that Laksmi
became greedy to attain Ka upon seeing His beauty. Even though she
performed severe penances, still she could not attain Him (ri prekya
ka-saundarya tatra lubdhvcarat tapa). From these verses it must
be concluded that Laksmi did not attain Ka. Therefore the phrase
riya eknta-vallabham in this verse cannot mean Ka was the
exclusive lover of Laksmi.
Instead the meaning is as follows: Attaining the most attractive Acyuta
Ka as their exclusive lover (eknta), the gopis encircled His neck
with their arms and enjoyed with Him. The word riya can mean who
were just like goddesses of fortune. Just as Laksmi enjoys being held
Text 16
eva parivaga-karbhimara,
snigdhekaoddma-vilsa-hsai,
reme rameo vraja-sundarbhir,
yathrbhaka sva-pratibimba-vibhrama
In this way Lord Ka, the original Lord Nryaa, master of
the goddess of fortune, took pleasure in the company of the young
women of Vraja by embracing them, caressing them and glancing
lovingly at them as He smiled His broad, playful smiles. It was just
as if a child were playing with his own reflection.
Visvanatha Cakravarti Thakura: All these elements of song, dance
and beauty brought Kas play of love to perfection. During the
rasa dance Ka relished varieties of enjoyment in direct association
with the gopis. When the dance reached a climax, Ka touched
(bhimara) the gopis left breasts with His right hand (kara) and
counted the tla of the music on their breasts by tapping His fingers to
the beat. The phrase snigdha-kaa means that Ka glanced lovingly
or looked at the private parts of gopis bodies as they danced. Hsai
indicates that Kas face bloomed with smiles after receiving the
gopis sweet kisses.
Ka is addressed as rameo, which means He is the master of all
opulences. It can also mean Ka is the exclusive lover (ramana) of the
gopis. Enchanted by the pure love of the gopis, Ka sported with them
just like a frolicsome boy plays with his own shadow (pratibimba).
But how could one person enjoy with thousands of gopis? Ka
expanded His form into many to delight (vibhrama) with each gopi
who was also an expansion of His own form (bimba). The gopis were
free from all material desire, and perfectly situated on the platform of
spiritual self-satisfaction (tmrma).
Text 20
ts rati-vihrea,
rntn vadanni sa,
prmjat karua prem,
antamenga pin
Seeing that the gops were fatigued from conjugal enjoyment, my
dear King, merciful Ka lovingly wiped their faces with His
comforting hand.
Visvanatha Cakravarti Thakura: There are two versions of this verse:
ts rati-vihrea rntnm meaning fatigued from conjugal
enjoyment, and ts ati-vihrea rntnm meaning fatigued from
enjoying excessively with them. Seeing how the gopis were tired from
conjugal enjoyment, Ka stopped sporting and lovingly touched their
faces with His comforting hand. The word prmjat (wiped) implies
Ka also fanned the gopis, massaged their tired bodies with scented
oils, applied sandalwood paste and offered them betel-nuts.
Text 21
gopya sphurat-puraa-kuala-kuntala-tvi,
gaa-riy sudhita-hsa-nirkaena,
mna dadhatya abhasya jagu ktni,
puyni tat-kara-ruha-spara-pramod
the gopis played in the Yamuna, just as a husband and wife take an
avabhta bath to complete a soma yaja. To dispel His fatigue, Ka,
followed by bees that were the best of singers (gandharva-plibhir),
entered the waters of the Yamuna along with the gopis, whose bodies
had become stained with the kunkuma from their breasts during their
conjugal dalliance, and whose garlands were crushed by Kas limbs.
Ka appeared like a bull elephant breaking all the embankments to
enter the water and enjoy with his bevy of female elephants. Bhinnasetu also means Ka broke the walls or transgressed the boundaries
of worldly morality by enacting the rasa dance with His beloved gopis.
Text 23
so mbhasy ala yuvatibhi pariicyamna,
premekita prahasatbhir itas tato ga,
vaimnikai kusuma-varibhir dyamno,
reme svaya sva-ratir atra gajendra-lla
My dear King, in the water Ka found Himself being splashed
on all sides by the laughing gops, who looked at Him with love.
As the demigods worshiped Him by showering flowers from their
airplanes, the self-satisfied Lord took pleasure in playing like the
king of the elephants.
Visvanatha Cakravarti Thakura: There are two versions: premekita
(glancing with prema), and premokita (moistened with prema). The
gopis gazed at Ka and laughed loudly as they splashed Him with
water, or moistened Him with their love. As Ka, the self-satisfied
lover (sva-rati), enjoyed with the gopis, the demigods in the sky
worshiped Him with showers of flowers.
Text 24
tata ca kopavane jala-sthala,
prasna-gandhnila-jua-dik-tae,
cacra bhga-pramad-gavto,
yath mada-cyud dvirada kareubhi
Then the Lord strolled through a small forest on the bank of the
Yamun. This forest was filled to its limits with breezes carrying the
fragrances of all the flowers growing on the land and in the water.
Followed by His entourage of bees and beautiful women, Lord
Ka appeared like an intoxicated elephant with his she-elephants.
Visvanatha Cakravarti Thakura: After playing in the water, drying
and massaging their bodies, and dressing in their favorite clothing and
ornaments supplied by the manjaris, Ka and the gopis entered the
countless groves on the bank of the Yamuna for special pastimes. The
groves had wide horizons served by breezes carrying the aroma of
flowers growing in the water. Ka, surrounded by buzzing bees and
love-filled gopis, ambled along like a maddened elephant (mada-cyut)
as He entered the groves.
Text 25
eva aku-virjit ni,
sa satya-kmo nuratbal-gaa,
sieva tmany avaruddha-saurata,
sarv arat-kvya-kath-rasray
Although the gops were firmly attached to Lord Ka, whose
desires are always fulfilled, the Lord was not internally affected by
any mundane sex desire. Still, to perform His pastimes the Lord
took advantage of all those moonlit autumn nights, which inspire
poetic descriptions of transcendental affairs.
Visvanatha Cakravarti Thakura: In summarizing the rasa-lila, which
occurred on the full moon night of the autumn season, the Bhagavatam
indicates that similar pastimes with the same variety and splendor took
place on other nights of the year.
By the influence of yogamaya, Ka enjoyed the whole night, which
extended for a night of Brahma, under the soothing rays of the full
moon (aku-virjit). Ka took advantage (sieve) of the
Vrndavana nights to relish conjugal pastimes with His beloved gopis.
The word sieve comes from the root sev (to serve). This implies that all
the nights, which were suitable for the rasa-lila, were thereby enjoyed
or served in the most respectful way. This is similar to the expression
the devotees enjoyed or honored mah-prasadam.
Because Kas conjugal sports (kma) with the gopis were not
material, Ka is called satya-kma (one whose desires are always
fulfilled). Satya means the form of the Absolute Truth and kma means
pastimes of love. In other words, Ka engaged in pastimes of love
which are the Absolute Truth, and the source of all pure selfless love.
Though Ka is the original source of all loving enjoyment, He made
the gopis the cause of that enjoyment.
Thus, Ka is described as anurata-abal-gaa, one who followed
after the pleasure of the gopis. Though Ka causes everyones
pleasure, He Himself was attracted to the gopis for pleasure. The word
abal also suggests that the gopis were unmatched in their strength or
power to express pure love.
Kas mind was completely absorbed in conjugal pastimes during
the rasa dance. Therefore Ka is described as tmany avaruddhasaurata, one whose mind (tm) was completely absorbed in
everything related to conjugal activity (saurata), such as the erotic
emotions, gestures, indifference, insults, the vyabhicari-bhvas like
perverseness, eagerness and joy, the sattvika-bhvas such as being
praamyetarasya ca,
avatro hi bhagavn,
aena jagad-vara,
sa katha dharma-setn,
vakt kartbhirakit,
pratpam carad brahman,
para-drbhimaranam
Parkit Mahrja said: O brhmaa, the Supreme Personality
of Godhead, the Lord of the universe, has descended to this earth
along with His plenary portion to destroy irreligion and reestablish
religious principles. Indeed, He is the original speaker, follower and
guardian of moral laws. How, then, could He have violated them by
touching other mens wives?
Visvanatha Cakravarti Thakura: Maharaja Pariksit detected many
karms and jns in that assembly who were harboring doubts about
Kas activities, because their own hearts were contaminated with
mundane desires. Therefore, he asked a question: In order to establish
dharma and destroy adharma (irreligion), svayam bhagavn Ka,
whose expansion is Visnu (aena jagad-vara) has appeared. Or
svayam bhagavan Ka has appeared with His aena, Balarama.
How then can Ka perform acts contrary (pratpam) to dharma?
If you say that Ka can act contrary to dharma because He is the
independent Lord (vara), then He should also accept the sinful
reaction, just as He sometimes gets cursed and accepts the result.
Text 28
pta-kmo yadu-pati,
ktavn vai jugupsitam,
kim-abhiprya etan na,
Text 33
kim utkhila-sattvn,
tirya-martya-divaukasm,
itu ceitavyn,
kualkualnvaya
How, then, could the Lord of all created beingsanimals, men and
demigodshave any connection with the piety and impiety that
affect His subject creatures?
Visvanatha Cakravarti Thakura: Sukadeva Gosvami said, As the
demigods cannot be blamed if they transgress dharma, then what to
kraneneha deha-bhk
He who lives as the overseeing witness within the gops and their
husbands, and indeed within all embodied living beings, assumes
forms in this world to enjoy transcendental pastimes.
Visvanatha Cakravarti Thakura: After considering that Ka had no
fault in embracing others wives, this verse points out that there is no
one superior to Ka who pervades every inch of creation.
Sukadeva Gosvami said, What is Kas fault in embracing the gopis
externally since He is constantly embracing them within their hearts
(sarvem-dehinm-anta)? What is Kas fault in seeing the external
bodies of the gopis when internally He is constantly observing their
mind and intelligence (adhyaka)? What is the fault of Ka who
served the bodies of the gopis (deha-bhk) by various playful gestures
such as wiping away the perspiration from their faces after rsa-ll
(kridanena)?
Text 36
anugrahya bhaktn,
mnua deham sthita,
bhajate td kra,
y rutv tat-paro bhavet
When the Lord assumes a humanlike body to show mercy to His
devotees, He engages in such pastimes as will attract those who hear
about them to become dedicated to Him.
Visvanatha Cakravarti Thakura: This verse answers Pariksit Maharajas
second question (v. 28, kim-abhiprya), What was Kas purpose in
Text 1
r-uka uvca,
ekad deva-ytry,
gopl jta-kautuk,
anobhir anaud-yuktai,
prayayus te mbik-vanam
ukadeva Gosvm said: One day the cowherd men, eager to take a
trip to worship Lord iva, traveled by bullock carts to the Ambik
forest.
Visvanatha Cakravarti Thakura: This chapter describes how Ka
delivered Nanda Maharaja from being swallowed by a snake. Ka
also killed akhaca, the son of Kuvera, and took his crown jewel.
After describing the rasa-lila in autumn and before describing the
hol-lila of spring, Sukadeva described the celebration of iva-rtri.
On Phalguna Ka Caturdasi, the Vrajavasis went to Amibikavana on
the bank of the Sarasvat River, northwest of Mathur. Ambikvana is
notable for its deities of Lord iva and his wife, goddess Um. Some
authorities say that Ambikvana was located at Siddhapura in Gujarat.
Text 2
tatra sntv sarasvaty,
deva pau-pati vibhum,
Text 3
gvo hiraya vssi,
madhu madhv-annam dt,
brhmaebhyo dadu sarve,
devo na pryatm iti
The cowherd men gave the brhmaas gifts of cows, gold, clothing
and cooked grains mixed with honey. Then the cowherds prayed,
May the lord be pleased with us.
Visvanatha Cakravarti Thakura: Gava is used for the normal form
of the feminine plural accusative case gah (cows). Nanda and others
gave cows, gold, honey prasda from Sivas abhiseka, and cooked rice
sprinkled with honey to the brahmanas.
Text 4
u sarasvat-tre,
jala prya yata-vrat,
rajan t mah-bhg,
nanda-sunandakdaya
But even though the firebrands were burning him, the serpent
would not release Nanda Mahrja. Then the Supreme Lord Ka,
master of His devotees, came to the spot and touched the snake with
His foot.
Visvanatha Cakravarti Thakura: Though beaten by those torches
(ltai), the snake did not let go of Nanda.
Text 9
sa vai bhagavata rmat,
pda-spara-hatubha,
bheje sarpa-vapur hitv,
rpa vidydharrcitam
The snake had all his sinful reactions destroyed by the touch of the
Supreme Lords divine foot, and thus he gave up his serpent body
and appeared in the form of a worshipable Vidydhara.
Visvanatha Cakravarti Thakura: The words rpa vidydharrcitam
indicate that the erstwhile snake appeared in a beautiful form
worshipable among the demigods called Vidydharas, because he was
freed from offenses by the touch of Kas foot and thus became the
best of the Vidyadharas.
Text 10
tam apcchad dhkea,
praata samavasthitam,
dpyamnena vapu,
purua hema-mlinam
The Supreme Lord Hkea then questioned this personality,
who was standing before Him with his head bowed, his brilliantly
effulgent body bedecked with golden necklaces.
Visvanatha Cakravarti Thakura: Ka inquired from the Vidyadhara in
order to instill fear of disrespecting brahmanas in all the pilgrims who
had gathered there from various villages. Ka is addressed kea,
the controller of all the senses, to show that He wanted to focus
everyones exclusive attention on the words of the demigod.
Text 11
ko bhavn paray lakmy,
rocate dbhuta-darana,
katha jugupsitm et,
gati v prpito vaa
[Lord Ka said:] My dear sir, you appear so wonderful, glowing
with such great beauty. Who are you? And who forced you to
assume this terrible body of a snake?
Visvanatha Cakravarti Thakura: Ka asked, How did you get
(praptah) this condemned body? It suggests Who did this?
Texts 1213
sarpa uvca,
aha vidydhara kacit,
inauspiciousness.
Visvanatha Cakravarti Thakura: Sudarsana continued, Because (yat)
of this curse I have been touched by Your foot and attained the supreme
benefit.
Text 15
ta tvha bhava-bhtn,
prapannn bhaypaham,
pcche pa-nirmukta,
pda-spard amva-han
My Lord, You destroy all fear for those who, fearing this material
world, take shelter of You. By the touch of Your feet I am now freed
from the curse of the sages. O destroyer of distress, please let me
return to my planet.
Visvanatha Cakravarti Thakura: Sudarsana continued, O destroyer
of all distress (amva-han)! The word pcche (I request) means that
Sudarana humbly begged for permission to go back to his own planet.
Text 16
prapanno smi mah-yogin,
mah-purua sat-pate,
anujnhi m deva,
sarva-lokevarevara
name a person becomes purified, what should I attain, having seen You
and been touched by Your lotus foot?
Text 18
ity anujpya drha,
parikramy-bhivandya ca,
sudarano diva yta,
kcchrn nanda ca mocita
Thus receiving the permission of Lord Ka, the demigod
Sudarana circumambulated Him, bowed down to offer Him
homage and then returned to his heavenly planet. Nanda Mahrja
was thus delivered from peril.
Text 19
nimya kasya tad tma-vaibhava,
vrajaukaso vismita-cetasas tata,
sampya tasmin niyama punar vraja,
pyayus tat kathayanta dt
The inhabitants of Vraja were astonished to see the mighty power
of r Ka. Dear King, they then completed their worship of Lord
iva and returned to Vraja, along the way respectfully describing
Kas powerful acts.
Visvanatha Cakravarti Thakura: The inhabitants of Vraja were
astonished at this and discussed among themselves: Can this boy
Text 22
ni-mukha mnayantv,
uditoupa-trakam,
mallik-gandha-mattli,
jua kumuda-vyun
The two Lords praised the nightfall, signaled by the rising of the
moon and the appearance of stars, a lotus-scented breeze and bees
intoxicated by the fragrance of jasmine flowers.
Visvanatha Cakravarti Thakura: They honored the beginning of night
(ni-mukham:nirambham), which was fragrant with lotus-scented
breezes (kumuda-vyun), served by the rising moon and stars, and by
bees maddened from the fragrance of jasmine flowers.
Text 23
jagatu sarva-bhtn,
mana-ravaa-magalam,
tau kalpayantau yugapat,
svara-maala-mrcchitam
Ka and Balarma sang, producing the entire range of musical
Text 26
tayor nirkato rjas,
tan-ntha pramad-janam,
kroanta klaym sa,
diy udcym aakita
O King, even as the two Lords looked on, akhac a brazenly
began driving the women off toward the north. The women, who
had accepted Ka and Balarma as their Lords, began to cry out
to Them.
Visvanatha Cakravarti Thakura: In front of Ka and Balaramas
eyes, akhaca drove away the gopis, who were shouting and crying
O Rama, O Ka, please protect us. The demon whirled a big stick
before the beautiful young girls, and drove them toward the north. But
he did not actually touch the gopis, as is corroborated by the following
verse.
Text 27
kroanta ka rmeti,
vilokya sva-parigraham,
yath g dasyun grast,
bhrtarv anvadhvatm
Hearing Their devotees crying out Ka! Rma! and seeing
that they were just like cows being stolen by a thief, Ka and
Balarma began to run after the demon.
Visvanatha Cakravarti Thakura: As cowherds protect their cows from
being taken by a thief (dasyun:caurea), Ka and Balarama pursued
Sankhacuda.
Text 28
m bhaiety abhayrvau,
la-hastau tarasvinau,
sedatus ta taras,
tvarita guhyakdhamam
The Lords called out in reply, Do not fear! Then They picked up
logs of the ala tree and quickly pursued that lowest of Guhyakas,
who swiftly ran away.
Text 29
sa vkya tv anuprptau,
kla-mty ivodvijan,
visjya str-jana mha,
prdravaj jvitecchay
When akhacua saw the two of Them coming toward him like
the personified forces of Time and Death, he was filled with anxiety.
Confused, he abandoned the women and fled for his life.
Visvanatha Cakravarti Thakura: Like time (kla-mty), the inspirer,
and death (mty), the inspired, Balarama, the inspirer, said, Kill him
quickly! and Ka, the inspired, said, Yes I will kill him.
Text 30
tam anvadhvad govindo,
yatra yatra sa dhvati,
jihrus tac-chiro-ratna,
tasthau rakan striyo bala
Lord Govinda chased the demon wherever he ran, eager to take his
crest jewel. Meanwhile Lord Balarma stayed with the women to
protect them.
Visvanatha Cakravarti Thakura: Balarama stayed with the gopis, who
were tired from running, to comfort and protect them as they rested.
Text 31
avidra ivbhyetya,
iras tasya durtmana,
jahra muinaivga,
saha-ca-mai vibhu
The mighty Lord overtook akhacua from a great distance
as if from nearby, my dear King, and then with His fist the Lord
removed the wicked demons head, together with his crest jewel.
Visvanatha Cakravarti Thakura: Though the demon was very far away,
in a moment Ka caught up to Sankhachuda and decapitated the
demon with His fist.
Text 32
akhaca nihatyaiva,
maim dya bhsvaram,
agrajydadt prty,
payantn ca yoitm
Having thus killed the demon akhacua and taken away his
shining jewel, Lord Ka gave it to His elder brother with great
satisfaction as the gops watched.
Visvanatha Cakravarti Thakura: To prevent rivalry among the gopis,
who were thinking Ka will give the jewel to me because I am the
most favorite, Ka happily gave the jewel to Balarama. However,
later, Balarama gave the effulgent jewel to Radha, the most favored
object of Kas affection.
Text 1
r-uka uvca,
gopya ke vana yte,
tam anudruta-cetasa,
ka-ll pragyantyo,
ninyur dukhena vsarn
ukadeva Gosvm said: Whenever Ka went to the forest, the
minds of the gops would run after Him, and thus the young girls
sadly spent their days singing of His pastimes.
Visvanatha Cakravarti Thakura: In this chapter, the gopis, pining in
separation from Ka, spend their days remembering Him by reciting
twelve pairs of verses known as the Yugala-gt.
The gopis prema, in order to nourish itself, divided itself into two
parts: the coolness of direct enjoyment with Ka in the moonlight,
and the heat of separation from Him in the day time. The gopis spent
their nights as previously described, directly associating with Ka by
singing and dancing, conversing, kissing and relishing conjugal rasa. In
the daytime, they could only associate with Ka by thinking of Him.
Drinking the nectar of Kas flute song, the gopis became immersed
in the rasa of separation. When Ka went to the forest to herd the
cows, the gopis minds chased after Him (tam anudruta-cetasa).
Texts 23
r-gopya cu,
vma-bhu-kta-vma-kapolo,
valgita-bhrur adharrpita-veum,
komalgulibhir rita-mrga,
gopya rayati yatra mukunda,
vyoma-yna-vanit saha siddhair,
vismits tad upadhrya sa-lajj,
kma-mrgaa-samarpita-citt,
kamala yayur apasmta-nvya
The gops said: When Mukunda vibrates the flute He has placed
to His lips, stopping its holes with His tender fingers, He rests His
left cheek on His left arm and makes His eyebrows dance. At that
time the demigoddesses traveling in the sky with their husbands,
the Siddhas, become amazed. As those ladies listen, they are
embarrassed to find their minds yielding to the pursuit of lusty
desires, and in their distress they are unaware that the belts of their
garments are loosening.
Visvanatha Cakravarti Thakura: While herding His cows in the
Vrndavana forest, Ka played His flute to announce His arrival and to
console the trees, creepers, birds and beasts suffering in separation from
Him. The gopis, overwhelmed in waves of ecstasy from hearing that
flute sound, spoke to their friends in twelve pairs of verses.
Ka rested His left cheek on His left shoulder in order to play the
gamakas (vibrato) in the ascending and descending modes of the rgas.
At that time Ka placed His right shank over His left shank to assume
a charming three-fold bending form, which enchanted the three worlds.
Ka tilted His neck, rested the flute on His lower lip, and made His
eyebrows dance to attract the attention of Subala and others to the
skillfulness of His songs. What type of flute was it? It was equipped
with seven holes which were covered by Kas fingers. Because Ka
never worked, His lotus petal-like fingers were softer than those of
other men, but they were somewhat harder than His other limbs.
The wives of the Siddhas flying in the sky, though accompanied by
their husbands, became astonished upon hearing the sound of the flute.
We have never heard such enchanting flute playing before, which
totally bewilders us, even though we are chaste ladies! Their husbands
thought, Even though we are men, this flute bewilders us too, and
makes us assume the mentality of women.
The celestial women became embarrassed in the presence of their
husbands and thought, Our husbands, seeing our agitation, will have
doubts about us. The husbands on the other hand became embarrassed,
thinking, Having given up our male identity and adopted female
identities, our wives will have doubts about us.
The celestial ladies and their husbands the Siddhas then succumbed
to the arrows of lust. Seeing the arrows of love for Ka approaching
quickly the wives said, O arrows of love for Ka! Quickly pierce
these hearts which have been offered to you. Let us give up our
faithfulness to our husbands and let Ka enjoy with us! The husbands
said, As we have given up our manhood and our status as demigods,
immediately turn us into gopis and enjoy with us. Both the women
and their husbands became stunned due to the torment of the arrows of
lust. The same feelings appeared in both parties at once. Therefore, the
womens belts became loosened without their knowing, and the mens
clothes and hair became loose without their knowing.
Thus the gopis imply, If the demigoddesses and even the demigods
reach such an unprecedented state, then why are we, who are human
beings, and moreover cowherd girls living with Ka in the same
village, and who have already had His intimate association, standing
here without His company? Therefore, my dear sakhis, even while
our husbands and relatives watch and scold us, let us enter the forest
of Vrndavana and enjoy with the beloved of our lives. This is the
implication at the end of each pair of verses.
Texts 45
hanta citram abal uteda,
hra-hsa urasi sthira-vidyut,
nanda-snur ayam rta-jann,
narma-do yarhi kjita-veu,
vndao vraja-v mga-gvo,
veu-vdya-hta-cetasa rt,
danta-daa-kaval dhta-kar,
nidrit likhita-citram ivsan
O girls! This son of Nanda, who gives joy to the distressed, bears
steady lightning on His chest and has a smile like a jeweled
necklace. Now please hear something wonderful. When He vibrates
His flute, Vrajas bulls, deer and cows, standing in groups at a great
distance, are all captivated by the sound, and they stop chewing the
food in their mouths and cock their ears. Stunned, they appear as if
asleep, or like figures in a painting.
Visvanatha Cakravarti Thakura: What to speak of the intelligent
wives of the demigods, who are the most expert practitioners of social
niceties, even the foolish animals became completely captivated by
Kas flute.
Another gopi spoke, Ah, this is wonderful, more amazing than the
most amazing thing! O weak girls (abal)! From the very beginning,
Ka has stolen the strength of your chastity toward your husbands. On
Kas cloud-like chest, effulgent with a pearl necklace resembling a
row of flying cranes, flashes the golden line of Laksmi, like stationary
lightning. O gopis, the sunlight of your faithfulness toward your
husbands has become obscured by that cloud of Kas chest with its
lightning and flying cranes. Ka makes you who are suffering become
the object of ridicule for society.
How does He do this? Ka does this simply by vibrating His flute
they eagerly wait for the wind to bring them the dust of His lotus
feet. But like us, the rivers are not very pious, and thus they merely
wait with their arms trembling out of love.
Visvanatha Cakravarti Thakura: In this verse the gopis state, What
to speak of conscious beings such as the bulls and deer, even the
unconscious entities become stunned on hearing Kas flute.
One other gopi spoke, When Mukunda is decorated with mineral
powders such as red earth and leaves, peacock feathers, or peacock
feathers and flowers, He imitates the attire of wrestlers yet mocks them
with His incomparably brilliant beauty. When Ka, Balarama and the
cowherd boys call the cows by name, O Kalindi, Gange, Sarasvati!
then rivers such as the Yamuna, Manasa Ganga, Sarasvati and others in
Vraja, even though they are unconscious, attain consciousness, thinking,
Oh, what good fortune we have! Ka is calling us in order to bathe
and dive in our waters. Let us break our banks with strong currents
and flow towards Him. Though desiring in this way, because of being
stunned with bliss, their natural movement is checked and their currents
stop flowing.
The hidden implication of the phrase bhagna-gataya (broken
movement) is that the rivers worldly progress was spoiled (bhagna)
because of failing to attain the happiness of physical association with
Ka, and because they became the laughing stock of other rivers.
Their progress in the next life was also spoiled because of transgressing
the vows of chastity to their husbands (the ocean). Just see the
misfortune of these rivers!
But this is to some extent good fortune also that the rivers were
hankering for the dust of Kas lotus feet, which was carried to
them by a favorable breeze. But even after attaining it, they cannot be
satisfied and desire more. Like us gopis who sometimes get Kas
association and sometimes are deprived of it, the rivers do not have bad
fortune, but have only a little good fortune (bahu-puy).
The waves (arms) of the river shake out of love, just as our arms also
tremble with prema. Though their waters become solidified (stimita-
represent the sacr-bhva of joy, and the fruits represent the sthybhva called rati. Their completely bent branches indicate the anubhva
of paying obeisances. The statement that the filaments on their trunks
and vines stand erect out of ecstatic love indicates the sattvika-bhva of
romanca (ecstatic symptom of hair standing on end).
(Text 10-11) After describing the Vaisnava status of the trees and
creepers, like that of grhastha devotees who are still attached to the
pleasures of household life, the gopis describe the swans and cranes as
self-satisfied sages (tmrmas) worshiping Visnu upon hearing His
flute.
Ka wore attractive tilaka markings (daranya-tilaka) made from
red mineral clays. The phrase can also mean that Ka is like the tilaka
of all extremely beautiful persons worth seeing. Ka wore a vaijayanti
flower garland with flowers of five different colors interspersed with
divinely fragrant tulas, whose honey was sought by greedy bees,
humming loudly (alaghu:uccai) due to intoxication (mattai).
There may be an objection. Usually lotus, jasmine and naga-kesara
flowers are described as fragrant by ordinary people. Though the glories
of tulasi are much greater, she is not normally considered an especially
fragrant plant. The objection is answered as follows. Ordinary people
cannot perceive tulasis fragrance, but early in the morning spiritually
advanced persons can experience her fragrance as greater than that
of the lotus. The bees who are privileged to swarm about the flower
garlands on Kas neck certainly appreciate this fragrance. Actually
the most sublime fragrance of tulas is only fully appreciable to the
superexcellent and most perfect sense of smell of Ka Himself. By
the covering of yogamaya, tulass fragrance cannot be appreciated by
anyone else.
The Bhgavatam explains that the most fragrant plants in Vaikuha
also appreciate the special qualifications of Tulas-dev.
mandra-kunda-kurabotpala-campakra,
punnga-nga-bakulmbuja-prijt
gandhe rcite tulasikbharaena tasy,
yasmis tapa sumanaso bahu mnayanti
The gopis said, The soft touch of Kas lotus-petal feet, marked with
a conch, flag and goad pacifies mother earth from the pain she feels
from the hooves of the cows returning to Vraja in the late afternoon. As
Ka walks by with the gait of a maddened elephant, He agitates our
hearts with lust by His playful glances, and thus we become stunned
and immobilized like the trees. In our bewilderment we fail to notice
that the garlands in our hair and our garments are slipping off. On one
hand Ka removes the distress of the earth, but for us, the beautifulbrowed gopis of Vraja, He agitates our minds by glancing at us with His
beautiful lotus eyes. Such is our misfortune.
Texts 1819
mai-dhara kvacid gaayan g,
mlay dayita-gandha-tulasy,
praayino nucarasya kadse,
prakipan bhujam agyata yatra,
kvaita-veu-rava-vacita-citt,
kam anvasata ka-ghiya,
gua-garam anugatya hariyo,
gopik iva vimukta-gh
Now Ka is standing somewhere counting His cows on a string of
gems. He wears a garland of tulas flowers that bear the fragrance
of His beloved, and He has thrown His arm over the shoulder of an
affectionate cowherd boyfriend. As Ka plays His flute and sings,
the music attracts the black deers wives, who approach that ocean
of transcendental qualities and sit down beside Him. Just like us
cowherd girls, they have given up all hope for happiness in family
life.
Visvanatha Cakravarti Thakura: In this verse the gopis describe the
bewilderment of the deer in the forest upon hearing Kas flute, which
is similar to the bewilderment they experience while remaining in the
village.
For each of the four colors of cowswhite, red, black and yellow
there are twenty-five subdivisions, making a total of one hundred
colors. Such qualities as being colored like sandalwood-pulp tilaka
[speckled] or having a head shaped like a mdaga drum create eight
further groups. To count these 108 groups of cows, distinguished by
color and form, Ka uses a string of 108 jewel-beads.
Thus when Ka calls out Hey Dhaval, [the name of a white cow], a
whole group of white cows comes forward, and when He calls Has,
Candan, Gag, Mukt and so on, the twenty-four other groups of
white cows come. The reddish cows are called Aru, Kukuma and
Sarasvat; the blackish ones: ymal, Dhmal and Yamun, and the
yellowish ones: Pt, Pigal and Haritlik. Those in the group with
tilaka marks on their foreheads are called Citrit, Citra-tilak, Drghatilak and Tiryak-tilak, and there are groups known as Mdaga-mukh
[mdaga-head], Siha-mukh [lion-head] and so on.
The gopis said, Thus being called by their names, the cows come
forward, and in this way Ka would not forget even one of them.
He also wears a tulasi garland bearing the fragrance of His beloved.
Leaning on the shoulder of a friend, Ka plays His flute, and that
sound steals the hearts of the female black deer and brings them near
Him, the ocean of all transcendental qualities. These deer have given up
their hopes for family life, just like us cowherd girls.
Texts 2021
kunda-dma-kta-kautuka-veo,
gopa-godhana-vto yamunym,
nanda-snur anaghe tava vatso,
narma-da praayi vijahra,
manda-vyur upavty anakla,
mnayan malayaja-sparena,
vandinas tam upadeva-ga ye,
vdya-gta-balibhi parivavru
O sinless Yaod, your darling child, the son of Mahrja Nanda,
has festively enhanced His attire with a jasmine garland, and He
is now playing along the Yamun in the company of the cows and
cowherd boys, amusing His dear companions. The gentle breeze
honors Him with its soothing fragrance of sandalwood, while the
various Upadevas, standing on all sides like panegyrists, offer their
music, singing and gifts of tribute.
Visvanatha Cakravarti Thakura: When the gopis assembled at mother
Yasodas house in the afternoon they saw that she was disturbed over
Kas late return, so they pacified Yasoda by telling her the reason for
Kas delay in this verse.
The gopis said, After bathing in the Yamuna to relieve His fatigue,
Ka sat down on her bank and dressed in a festive way to please His
cowherd boyfriends, who were eagerly waiting to meet Him. A gentle
breeze blew to refresh Ka as He played in the water with His foot. To
engladden His friends Ka told jokes and listened to theirs.
O sinless Yasoda, you never committed any sins previously or in this
life, by which danger could come to your son. Why do you, who are
endowed with the most spotless fame (yasoda), uselessly worry about
danger from demons if Ka is a little late? He is the son of Nanda,
who is famous as the crest-jewel of all pious men, and He is your
darling son (vatsa, object of affection). We see that children fall into
danger only when the parents have bad karma. Therefore no danger can
befall your son.
Listen as we tell you the reason for Kas being late as we have
heard it from His friends. The wind, which has acquired its fine
fragrance and coolness by touching the sandalwood trees growing on
the Malaya Hill, is blowing very pleasantly to honor your son. The
Text 1
r bdaryair uvca,
atha tarhy gato goham,
ario vabhsura,
mahm mah-kakut-kya,
kampayan khura-vikatm
ukadeva Goswm said: The demon Aria then came to the
cowherd village. Appearing in the form of a bull with a large hump,
he made the earth tremble as he tore it apart with his hooves.
Visvanatha Cakravarti Thakura: This chapter describes the killing of
Aristasura, and Kamsas contemplation of the necessity of destroying
Ka and Balarama after learning from Narada that They are actually
the sons of Vasudeva. Kamsa responds by ordering Akrura to bring
Ka and Balarama to Mathura.
As tarhi (then) is used in this sentence, the word yada should also be
supplied. Thus the meaning is that when (yada) Ka began His rasalila in the evening, then (tarhi) Aristasura came. The Viu Pura
confirms that Aristasura entered Kas village at twilight, as the Lord
prepared to dance with the gops:
prodordhe kadcit tu, rssakte janrdane, trsayan sa-mado
goham, aria sampgata
Once, midway through the period of dusk (pradoa-kala 8:24 p.m.10:48 p.m.), when Lord Janrdana was eager to perform the rsa dance,
Arisura madly entered the cowherd village, terrifying everyone.
Therefore the word atha (next) is spoken here to present a different idea
in contrast to the mood of enjoying the rsa dance. Arista had the form
of a bull with a very high (mahat) hump on his back. The stomping of
his hooves made the earth tremble.
Text 2
rambhama kharatara,
pad ca vilikhan mahm,
udyamya puccha vapri,
vigrea coddharan,
kicit kicic chakn mucan,
mtrayan stabdha-locana
Arisura bellowed very harshly and pawed the ground. With
his tail raised and his eyes glaring, he began to tear up the
embankments with the tips of his horns, every now and then
passing a little stool and urine.
Visvanatha Cakravarti Thakura: Roaring very loudly and harshly,
Arista scraped the earth with his hooves. He dug out the embankments
of the fields with his horns and passed stool here and there.
Texts 34
yasya nirhrditenga,
nihurea gav nm,
patanty aklato garbh,
sravanti sma bhayena vai,
nirvianti ghan yasya,
kakudy acala-akay,
ta tka-gam udvkya,
Text 6
Text 7
goplai paubhir manda,
trsitai kim asattama,
mayi stari dun,
tvad-vidhn durtmanm
You fool! What do you think youre doing, you wicked rascal,
frightening the cowherd community and their animals when I am
here just to punish corrupt miscreants like you!
Visvanatha Cakravarti Thakura: Ka said, What do you gain by
frightening the cows? Addressing the demon as most sinful one
(asattama), Ka suggests that no sin would be incurred by killing this
demon bull, though normally killing a cow or bull is the most heinous
sin.
Text 8
ity sphotycyuto ria,
tala-abdena kopayan,
sakhyur ase bhujbhoga,
prasryvasthito hari
Having spoken these words, the infallible Lord Hari slapped His
arms with His palms, further angering Aria with the loud sound.
The Lord then casually threw His mighty, serpentine arm over the
shoulder of a friend and stood facing the demon.
Visvanatha Cakravarti Thakura: Ka slapped His arms with
His palms to indicate His prowess in challenging the bull demon.
Furthermore, Ka showed His contempt for the ignorant demon by
nonchalantly throwing His serpentine arm onto the shoulder of His
friend Subala.
Text 9
so py eva kopito ria,
khurevanim ullikhan,
udyat-puccha-bhraman-megha,
kruddha kam updravat
Thus provoked, Aria pawed the ground with one of his hooves and
then, with the clouds hovering around his upraised tail, furiously
charged Ka.
Visvanatha Cakravarti Thakura: Arista showed his power by raising
and twitching his tail, so that it disturbed the clouds in the sky.
Text 10
agra-nyasta-vigra,
stabdhsg-locano cyutam,
kakipydravat tram,
indra-mukto anir yath
Pointing the tips of his horns straight ahead and glaring menacingly
at Lord Ka from the corners of his bloodshot eyes, Aria rushed
toward Him at full speed, like a thunderbolt hurled by Indra.
Visvanatha Cakravarti Thakura: The bulls glaring eyes were bloodred with arrogance. He scolded Ka with his sidelong glances (kaakipya).
Text 11
ghtv gayos ta v,
adaa padni sa,
pratyapovha bhagavn,
gaja prati-gaja yath
The Supreme Lord Ka seized Arisura by the horns and threw
him back eighteen steps, just as an elephant might do when fighting
a rival elephant.
Visvanatha Cakravarti Thakura: Ka threw (pratyapovha) the bull
in the opposite direction.
Text 12
so paviddho bhagavat,
punar utthya satvaram,
patat svinna-sarvgo,
nivasan krodha-mrcchita
Thus repulsed by the Supreme Lord, the bull demon got up and,
breathing hard and sweating all over his body, again charged Him
in a mindless rage.
Visvanatha Cakravarti Thakura: The bull got up after being thrown
backwards.
Text 13
tam patanta sa nighya gayo,
pad samkramya niptya bh-tale,
nipaym sa yathrdram ambara,
ktv viena jaghna so patat
As Aria attacked, Lord Ka seized him by the horns and
knocked him to the ground with His foot. The Lord then thrashed
him as if he were a wet cloth, and finally He yanked out one of the
demons horns and struck him with it until he lay prostrate.
Visvanatha Cakravarti Thakura: Ka forcefully seized the demon by
his horns. Then Ka beat him like a piece of wet cloth, extracted his
left horn and stuck him with it.
Text 14
Texts 2223
bho bho niamyatm etad,
vra-cra-muikau,
nanda-vraje kilste,
sutv nakadundubhe,
ity jpyrtha-tantra-ja,
hya yadu-pugavam,
ghtv pin pi,
tato krram uvca ha
Having thus commanded his ministers, Kasa next called for Akr
ra, the most eminent of the Yadus. Kasa knew the art of securing
personal advantage, and thus he took Akr ras hand in his own
and spoke to him as follows.
Visvanatha Cakravarti Thakura: Kamsa knew about artha-sastra
(rtha-tantra-ja), the art of securing personal interest, and kma,
sense gratification. But Kamsa knew nothing about dharma and moksa
(religion and liberation).
Text 28
bho bho dna-pate mahya,
kriyat maitram dta,
nnyas tvatto hitatamo,
vidyate bhoja-viu
My dear Akr ra, most charitable one, please do me a friendly
favor out of respect. Among the Bhojas and Vis, there is no one
else as kind to us as you.
Visvanatha Cakravarti Thakura: Kamsa said, To satisfy (mahyam) me,
Akrura, please do this as an act of friendship (maitram).
Text 29
atas tvm rita saumya,
krya-gaurava-sdhanam,
yathendro vium ritya,
svrtham adhyagamad vibhu
Gentle Akr ra, you always carry out your duties soberly, and
therefore I am depending on you, just as powerful Indra took
shelter of Lord Viu to achieve his goals.
Visvanatha Cakravarti Thakura: Kamsa said, I have come to you
because among my relations you can execute the task most perfectly.
Text 30
gaccha nanda-vraja tatra,
sutv nakadundubhe,
ste tv ihnena,
rathennaya m ciram
Please go to Nandas village, where the two sons of nakadundubhi
are living, and without delay bring Them here on this chariot.
Visvanatha Cakravarti Thakura: When Kasa said on this chariot
(rathena), he pointed with his index finger to a brand-new, attractive
chariot. Kasa thought that since Akrra was innocent by nature, when
he saw this fine, new vehicle he would naturally want to drive it and
quickly bring Ka and Balarama back to Mathura. The actual reason
why Akrura accepted the new chariot was that he knew that it would
have been clearly inappropriate to bring Ka in something enjoyed
Text 35-36
tata cai mah mitra,
bhavitr naa-kaak,
jarsandho mama gurur,
dvivido dayita sakh,
ambaro narako bo,
mayy eva kta-sauhd,
tair aha sura-pakyn,
hatv bhokye mah npn
My elder relative Jarsandha and my dear friend Dvivida are solid
well-wishers of mine, as are ambara, Naraka and Ba. I will use
them all to kill off those kings who are allied with the demigods,
and then I will rule the earth.
Then, my friend, this earth will be free of thorns.
Visvanatha Cakravarti Thakura: It may be objected, How will the
world be without thorns if Jarasandha and others are present? Kamsa
answers in this verse, Jarasandha is my father-in-law (guru).
Text 37
etaj jtvnaya kipra,
rma-kv ihrbhakau,
dhanur-makha-nirkrtha,
drau yadu-pura-riyam
yujyate hara-okbhy,
tathpy j karomi te
An ordinary person is determined lo act on his desires even when
fate prevents their fulfillment. Therefore he encounters both
happiness and distress. Yet even though such is the case, I will
execute your order.
Visvanatha Cakravarti Thakura: Akrura said, Ordinary persons (jano)
perform activities with expectations that are sometimes fulfilled and
sometimes unfulfilled, leading to happiness or distress. I will carry out
your orders so that you will be happy. This is the external meaning,
but the implied idea is: You are no different from a low animal
(jano:jantu).
Another meaning is: I will execute this order of yours, since you are
indeed fortunate and are going to become joyful. This is the external
meaning. The implied idea is that, Although it is not fitting to execute
the order of you, who are about to die, I will do so because you are the
king and I am your subject. Another meaning is: Though your desires
will not be fulfilled, mine will be fulfilled, so I will carry out your
order.
Text 40
r-uka uvca,
evam diya ckrra,
mantria ca vijya sa,
pravivea gha kasas,
tathkrra svam layam
ukadeva Gosvm said: Having thus instructed Akr ra, King
Texts 12
r-uka uvca,
ke tu kasa-prahita khurair mah,
mah-hayo nirjarayan mano-java,
savadhtbhra-vimna-sakula,
kurvan nabho heita-bhitkhila,
ta trsayanta bhagavn sva-gokula,
tad-dheitair vla-vighritmbudam,
tmnam jau mgayantam agra-r,
uphvayat sa vyanadan mgendra-vat
ukadeva Gosvm said: The demon Ke, sent by Kasa, appeared
in Vraja as a great horse. Running with the speed of the mind, he
tore up the earth with his hooves. The hairs of his mane scattered
the clouds and the demigods airplanes throughout the sky, and he
terrified everyone present with his loud neighing.
When the Supreme Personality of Godhead saw how the demon was
frightening His village of Gokula by neighing terribly and shaking
the clouds with his tail, the Lord came forward to meet him. Ke
was searching for Ka to fight, so when the Lord stood before him
and challenged him to approach, the horse responded by roaring
like a lion.
Visvanatha Cakravarti Thakura: This chapter describes the killing of
Kesi, Naradas praising of Kas future pastimes, Kas pastime of
playing cops and robbers and the killing of Vyomasura.
Ka called out to the demon that had been sent by Kamsa. Kesi made
the earth tremble with the stomping of his hooves. Shaking his mane,
he disturbed the clouds and the airplanes of the demigods. His loud
neighing instilled fear in all people. He shook the clouds with His tail.
Text 3
sa ta nimybhimukho makhena kha,
pibann ivbhyadravad aty-amaraa,
jaghna padbhym aravinda-locana,
dursada caa-javo duratyaya
Seeing the Lord standing before him, Ke ran toward Him in
extreme rage, his mouth gaping as if to swallow up the sky. Rushing
with furious speed, the unconquerable and unapproachable horse
demon tried to strike the lotus-eyed Lord with his two front legs.
Visvanatha Cakravarti Thakura: Kesi, whom no one could approach
(durasadam) or defeat (duratyayah), charged at Ka.
Text 4
tad vacayitv tam adhokajo ru,
praghya dorbhy parividhya pdayo,
svajam utsjya dhanu-atntare,
yathoraga trkya-suto vyavasthita
But the transcendental Lord dodged Kes blow and then with His
arms angrily seized the demon by the legs, whirled him around in
the air and contemptuously threw him the distance of one hundred
tmantmraya prva,
myay sasje gun,
tair ida satya-sakalpa,
sjasy atsy avasvara
You are the shelter of all souls, and being the supreme controller,
You fulfill Your desires simply by Your will. By Your personal
creative potency You manifested in the beginning the primal modes
of material nature, and through their agency You create, maintain
and then destroy this universe.
Visvanatha Cakravarti Thakura: If You had not created myself, my
intelligence and the rest of the universe, then I would not be able to
make any request from You. With this intention Narada speaks.
Narada said, You are independent and the shelter of all souls (atmaasrayah). By Your energies, which are non-different from You
(atmana), You create the elements starting from mahat-tattva. As You
create this world, You also inspire everyone to fulfill their desires. In
this way, although I am another separate person, I am trying to request
You.
Text 13
sa tva bhdhara-bhtn,
daitya-pramatha-rakasm,
avatro vinya,
sdhun rakaya ca
You, that very same creator, have now descended on the earth to
annihilate the Daitya, Pramatha and Rkasa demons who are
posing as kings, and also to protect the godly.
vrya-ulkdi-lakaam,
ngasya mokaa pd,
dvraky jagat-pate,
syamantakasya ca maer,
dna saha bhryay,
mta-putra-pradna ca,
brhmaasya sva-dhmata,
paurakasya vadha pact,
ki-pury ca dpanam,
dantavakrasya nidhana,
caidyasya ca mah-kratau,
yni cnyni vryi,
dvrakm vasan bhavn,
kart drakymy aha tni,
geyni kavibhir bhuvi
In just two days, O almighty Lord, I will see the deaths of C
ra, Muika and other wrestlers, along with those of the elephant
Kuvalaypa and King Kasaall by Your hand. Then I will see
You kill Klayavana, Mura, Naraka and the conch demon, and I
will also see You steal the prijta flower and defeat Indra. I will
then see You marry many daughters of heroic kings after paying
for them with Your valor. Then, O Lord of the universe, in Dvrak
You will deliver King Nga from a curse and take for Yourself the
Syamantaka jewel, together with another wife. You will bring back
a brhmaas dead son from the abode of Your servant Yamarja,
and thereafter You will kill Pauraka, burn down the city of
K and annihilate Dantavakra and the King of Cedi during
the great Rjas ya sacrifice. I shall see all these heroic pastimes,
along with many others You will perform during Your residence in
Dvrak. These pastimes are glorified on this earth in the songs of
transcendental poets.
You. You have the power to control (isvara) all others. You are selfcontained (sva-rayam); not under the shelter of anyone. All others
must take shelter of You. Sva-rayam means that Ka does not
depend on anyone else. Therefore He is not under anyone elses control.
Narada continued, Ka, You create this variegated universe by maya,
who is subordinate to You. Your only object is to play. Now You will
fight with humans like Kamsa after killing Kesi, who was Kamsas very
life. I offer respects to You.
An alternate reading: Narada said, All this is simply Your play in order
to protect Your relatives, the Yadus,Vrsnis and Satvatas.
Text 24
r-uka uvca,
eva yadu-pati ka,
bhgavata-pravaro muni,
praipatybhya-nujto,
yayau tad-daranotsava
ukadeva Gosvm said: Having thus addressed Lord Ka, the
chief of the Yadu dynasty, Nrada bowed down and offered Him
obeisances. Then that great sage and most eminent devotee took
his leave from the Lord and went away, feeling great joy at having
directly seen Him.
Text 25
bhagavn api govindo,
hatv keinam have,
pan aplayat plai,
prtair vraja-sukhvaha
After killing the demon Ke in battle, the Supreme Personality
of Godhead continued to tend the cows and other animals in the
company of His joyful cowherd boyfriends. Thus He brought
happiness to all the residents of Vndvana.
Text 26
ekad te pan pl,
crayanto dri-snuu,
cakrur nilyana-kr,
cora-plpadeata
One day the cowherd boys, while grazing their animals on the
mountain slopes, played the game of stealing and hiding, acting out
the roles of rival thieves and herders.
Visvanatha Cakravarti Thakura: The cowherd boys acted out hiding
stolen objects as thieves and being the protectors of herds of sheep.
Text 27
tatrsan katicic cor,
pl ca katicin npa,
meyit ca tatraike,
vijahrur akuto-bhay
The demon changed into his original form, as big and powerful as a
great mountain. But try as he might to free himself, he could not do
so, having lost his strength from being held in the Lords tight grip.
Text 32
ta nighycyuto dorbhy,
ptayitv mah-tale,
payat divi devn,
pau-mram amrayat
Lord Acyuta clutched Vyomsura between His arms and threw
him to the ground. Then, while the demigods in heaven looked on,
Ka killed him in the same way that one kills a sacrificial animal.
Visvanatha Cakravarti Thakura: Ka killed Vyomasura in the same
manner in which a sacrificial animal is slaughtered (pau-mram),
namely by suffocation through strangulation, just as Vyomasura had
tried to kill the cowherd boys by suffocation when he locked them in a
cave.
Text 33
guh-pidhna nirbhidya,
gopn nisrya kcchrata,
styamna surair gopai,
pravivea sva-gokulam
Ka then smashed the boulder blocking the caves entrance and
Text 1
r-uka uvca,
akrro pi ca t rtri,
madhu-pury mah-mati,
uitv ratham sthya,
prayayau nanda-gokulam
ukadeva Gosvm said: After passing the night in the city of
Mathur, the high-minded Akrura mounted his chariot and set off
for the cowherd village of Nanda Mahrja.
Visvanatha Cakravarti Thakura: This chapter describes how Ka
fulfilled all the desires of Akrura, and welcomed him with appropriate
hospitality. King Kasa ordered Kesi and Akrra to go to Vraja on
the Ekda of the dark fortnight (Ka-paksa) of the Vedic month of
Phlguna. The next morning, Kesi was killed in Vrndavana by Ka,
Akrura set off for Vraja, and Narada praised Ka. In the afternoon,
Vyomasura was killed and at dusk Akrura entered Vraja.
T rtri means the night of Ekadasi. Akrura is described as greatly
intelligent (mah-mati) because he stayed up the whole night of
Ekadasi discussing the glories of Ka and worshiping Him. The next
morning, without even breaking his Ekadasi fast, Akrura left Mathura.
Text 2
gacchan pathi mah-bhgo,
bhagavaty ambujekae,
bhakti parm upagata,
evam etad acintayat
As he traveled on the road, the great soul Akrura felt tremendous
devotion for the lotus-eyed Personality of Godhead, and thus he
began to consider as follows.
Text 3
ki maycarita bhadra,
ki tapta parama tapa,
ki vthpy arhate datta,
yad drakymy adya keavam
[r Akrura thought:] What pious deeds have I done, what severe
austerities undergone, what worship performed or charity given so
that today I will see Lord Keava?
Visvanatha Cakravarti Thakura: Akrura happily reflected, What have I
possibly done to be qualified to see the Lord?
Text 4
mamaitad durlabha manya,
uttama-loka-daranam,
viaytmano yath brahma,
krtana dra-janmana
Text 8
yad arcita brahma-bhavdibhi surai,
riy ca devy munibhi sa-stvatai,
go-craynucarai carad vane,
yad gopikn kuca-kukumkitam
Those lotus feet are worshiped by Brahm, iva and all the other
demigods, by the goddess of fortune, and also by the great sages
and Vaiavas. Upon those lotus feet the Lord walks about the
forest while herding the cows with His companions, and those feet
are smeared with the kukuma from the gops breasts.
Visvanatha Cakravarti Thakura: Akrura thought, Today, I will see
those lotus feet, which are worshiped by Brahma, Siva and other chief
demigods with incessant offerings of flowers, scents and ghee; which
follow after the cows along with His companions, and which relish the
remnants of kunkuma from the breasts of the gopis.
One should not object that it is rasbhsa (incompatible overlapping
of mellows) for Akrura, who is in dasya-bhva, to taste the conjugal
mellow (madhurya-rasa) of his master Sri Ka. After all, Akrura is
only thinking these things within himself. It is often seen that parents
and other relatives enthusiastically take pleasure within their own minds
in the conjugal enjoyments of their own children.
Text 9
drakymi nna su-kapola-nsika,
smitvalokrua-kaja-locanam,
mukha mukundasya gulakvta,
pradakia me pracaranti vai mg
Surely I shall see the face of Lord Mukunda, since the deer are now
walking past me on my right. That face, framed by His curly hair,
is beautified by His attractive cheeks and nose, His smiling glances
and His reddish lotus eyes.
Visvanatha Cakravarti Thakura: Seeing the auspicious omen of a deer,
Akrura ascertains the sure fulfillment of his desire in this verse. Akrura
thought, It is sure that I will see Kas smiling face surrounded by
His curly locks, lotus eyes, sweet glance, beautiful cheeks and nose.
Text 10
apy adya vior manujatvam yuo,
bhrvatrya bhuvo nijecchay,
lvaya-dhmno bhavitopalambhana,
mahya na na syt phalam ajas da
I am going to see the Supreme Lord Viu, the reservoir of all
beauty, who by His own sweet will has now assumed a humanlike
form to relieve the earth of her burden. Thus there is no denying
that my eyes will achieve the perfection of their existence.
Visvanatha Cakravarti Thakura: But, one may object, even demons
get Kas darsana, so why do you praise your own good fortune in
this matter?
Akrura thought, Now, Visnu, whose extraordinary beauty I am
realizing in my heart, has appeared by His sweet will within our own
dynasty of Vaivasvata Manu (manujatvam). The demons may see Him,
but they do not perceive His sweetness. Will my eyes not become
successful today? Certainly they will.
Text 11
ya kitha-rahito py asat-sato,
sva-tejaspsta-tamo-bhid-bhrama,
sva-myaytman racitais tad-kay,
prka-dhbhi sadanev abhyate
He is the witness of material cause and effect, yet He is always free
from false identification with them. By His internal potency He
dispels the darkness of separation and confusion. The individual
souls in this world, who are manifested here when He glances
upon His material creative energy, indirectly perceive Him in the
activities of their life airs, senses and intelligence.
Visvanatha Cakravarti Thakura: Akrura thought, Now one can see the
beautiful human-like form of Ka in Nandagrama, whereas persons
like myself perceive Ka always and everywhere in His form as the
indwelling supreme controller. The Supersoul witnesses the good and
bad actions of all living entities, yet He is devoid of the false ego of
thinking, I am seeing. The living entity on the other hand is a seer
who has the false ego of identifying with his body. The Supersoul,
however, who sits within the body as the constant observer, does not
identify with the material body.
How can we distinguish between being free of false ego and being
afflicted by it? One may object, If a living entity is situated in a
body, he will encounter the unhappiness and confusion that occur
within it, just as a person living in a house, whether he be attached to
it or not, cannot avoid experiencing the darkness, warmth and cold
that occur within it. This objection is answered as follows: By His
internal potency Ka dispels the darkness of ignorance along with the
separateness and bewilderment it produces.
And when I have fallen at His feet, the almighty Lord will place
His lotus hand upon my head. For those who seek shelter in Him
because they are greatly disturbed by the powerful serpent of time,
that hand removes all fear.
Visvanatha Cakravarti Thakura: Akrura thought, And (api) Ka will
place (adhsyan) His lotus hand, which bestows fearlessness (dattabhaya) upon all living entities, on my head.
Text 17
samarhaa yatra nidhya kauikas,
tath bali cpa jagat-trayendratm,
yad v vihre vraja-yoit rama,
sparena saugandhika-gandhy apnudat
By offering charity to that lotus hand, Purandara and Bali earned
the status of Indra, King of heaven, and during the pleasure
pastimes of the rsa dance, when the Lord wiped away the gops
perspiration and removed their fatigue, the touch of their faces
made that hand as fragrant as a sweet flower.
Visvanatha Cakravarti Thakura: By offering water to symbolize
ones intention (sankalpa) to give charity, Purandara (kausika) and
Bali perfectly worshiped (arhyate:pujyate) that hand and attained the
post of Indra to rule over the three worlds. The offerings of water into
the Lords hand were performed by Purandara during the avatara of
Sarvabhauma and by Bali during the avatara of Vamanadeva. Thus
Purandara became Indra and Bali will attain the post in the future.
At the time of the rasa dance, Ka used His lotus hand to wipe away
the drops of perspiration from the limbs of the gopis, which had arisen
the universe.
Text 19
apy aghri-mle vahita ktjali,
mm kit sa-smitam rdray d,
sapady apadhvasta-samasta-kilbio,
voh muda vta-viaka rjitm
Thus He will cast His smiling, affectionate glance upon me as I
remain fixed with joined palms, fallen in obeisances at His feet.
Then all my contamination will at once be dispelled, and I will give
up all doubts and feel the most intense bliss.
Visvanatha Cakravarti Thakura: Akrura thought, Will Ka not
glance at me with eyes moistened with the nectar of His mercy as I
fervently offer respects at His lotus feet? Immediately I will achieve
unlimited bliss and all fear will disappear, because the Lord certainly
knows my heart.
Text 20
suhttama jtim ananya-daivata,
dorbhy bhadbhy parirapsyate tha mm,
tm hi trth-kriyate tadaiva me,
bandha ca karmtmaka ucchvasity ata
Recognizing me as an intimate friend and relative, Ka will
embrace me with His mighty arms, instantly sanctifying my body
and diminishing to nil all my material bondage, which is due to
fruitive activities.
Visvanatha Cakravarti Thakura: Akrura thought, Ka will embrace
me because we are best of friends, and also because we are relatives
(jtim). Among relatives, I am imbued with a mood of exclusive
servitude (ananya-daivatam:aikantika-dasyavantam) toward Him.
By Kas embrace my body (tm) will become pure and act as a
holy tirtha to purify others. Afterwards, I will become liberated from
material existence.
Text 21
labdhvga-sagam praatam ktjali,
m vakyate krra tatety ururav,
tad vaya janma-bhto mahyas,
naivdto yo dhig amuya janma tat
Having been embraced by the all-famous Lord Ka, I will
humbly stand before Him with bowed head and joined palms, and
He will address me, My dear Akrura. At that very moment my
lifes purpose will be fulfilled. Indeed, the life of anyone whom the
Supreme Personality fails to recognize is simply pitiable.
Visvanatha Cakravarti Thakura: Akrura thought, When Ka calls out
to me, O uncle! my life will become successful. Otherwise my life is
useless. Indeed, one is truly unfortunate if he is not respected by great
persons.
Text 22
na tasya kacid dayita suhttamo,
Text 25
padni tasykhila-loka-pla,
kira-jumala-pda-reo,
dadara gohe kiti-kautukni,
vilakitny abja-yavkudyai
In the cowherd pasture Akrura saw the footprints of those feet
whose pure dust the rulers of all the planets in the universe hold on
their crowns. Those footprints of the Lord, distinguished by such
marks as the lotus, barleycorn and elephant goad, made the ground
wonderfully beautiful.
Visvanatha Cakravarti Thakura: Akrura saw Kas footprints
(padani) marked with an elephant goad, barleycorn and thunderbolt,
which brought astonishing good fortune (kautakni:sa-vismayasaubhagyam) to the earth (kiti).
Text 26
tad-daranhlda-vivddha-sambhrama,
premordhva-romru-kalkulekaa,
rathd avaskandya sa tev aceata,
prabhor amny aghri-rajsy aho iti
Increasingly agitated by ecstasy at seeing the Lords footprints, his
bodily hairs standing on end because of his pure love, and his eyes
filled with tears, Akr ra jumped down from his chariot and began
rolling about among those footprints, exclaiming, Ah, this is the
dust from my masters feet!
Visvanatha Cakravarti Thakura: Seeing Kas footprints, Akruras
eyes flooded with teardrops (aru-kal), and he jumped from the
chariot. Rolling (aceata) in the dust of those footprints while weeping
with a choked voice, Akrura said, What fortune to attain such rare
things!
Text 27
deha-bhtm iyn artho,
hitv dambha bhiya ucam,
sanded yo harer liga,
darana-ravadibhi
The very goal of life for all embodied beings is this ecstasy, which
Akrura experienced when, upon receiving Kasas order, he put
aside all pride, fear and lamentation and absorbed himself in
seeing, hearing and describing the things that reminded him of
Lord Ka.
Visvanatha Cakravarti Thakura: After describing the actions of
Akruras body, words and mind from the start of his journey in
Mathura up to his entrance in Vraja, this verse presents the essential
philosophical conclusion which is an example for all. Akrura gave up
all false pride by rolling in Kas foot dust. This is the goal of human
life.
Instantly upon seeing Kas footprints, Akrura rolled about in the
dust at that very spot, and thus gave up the pride (hitv dambha) of
kiorau ymala-vetau,
r-niketau bhad-bhujau,
su-mukhau sundara-varau,
bala-dvirada-vikramau,
dhvaja-vajrkumbhojai,
cihnitair aghribhir vrajam,
obhayantau mahtmnau,
snukroa-smitekaau,
udra-rucira-krau,
sragviau vana-mlinau,
puya-gandhnuliptgau,
sntau viraja-vsasau,
pradhna-puruv dyau,
jagad-dhet jagat-pat,
avatrau jagaty-arthe,
svena bala-keavau,
dio vitimir rjan,
kurvau prabhay svay,
yath mrakata ailo,
raupya ca kanakcitau
Akrura then saw Ka and Balarma in the village of Vraja,
going to milk the cows. Ka wore yellow garments, Balarma
blue, and Their eyes resembled autumnal lotuses. One of those two
mighty-armed youths, the shelters of the goddess of fortune, had
a dark-blue complexion, and the others was white. With Their
fine-featured faces They were the most beautiful of all persons. As
They walked with the gait of young elephants, glancing about with
compassionate smiles, Those two exalted personalities beautified
the cow pasture with the impressions of Their feet, which bore the
marks of the flag, lightning bolt, elephant goad and lotus. The two
Lords, whose pastimes are most magnanimous and attractive, were
ornamented with jeweled necklaces and flower garlands, anointed
Text 35
bhagavad-daranhlda,
bpa-parykulekaa,
pulakacitga autkahyt,
svkhyne nakan npa
The joy of seeing the Supreme Lord flooded Akruras eyes with
tears and decorated his limbs with eruptions of ecstasy. He felt such
eagerness that he could not speak to present himself, O King.
Visvanatha Cakravarti Thakura: Due to ecstatic rapture, Akrura could
not introduce himself properly, saying, I, Akrura, offer my respects to
You.
Text 36
bhagavs tam abhipretya,
rathgkita-pin,
parirebhe bhyupkya,
prta praata-vatsala
Recognizing Akrura, Lord Ka drew him close with His hand,
which bears the sign of the chariot wheel, and then embraced him.
Ka felt pleased, for He is always benignly disposed toward His
surrendered devotees.
Visvanatha Cakravarti Thakura: Knowing the purpose (abhipretya) for
which Akrura had come, Ka used His hand, marked with the sign
of a chariot wheel (rathgkita), to pull Akrura near Himself. By
extending His hand marked with the chariot wheel, or cakra, Sri Ka
indicated to Akrura His ability to kill Kamsa.
Texts 3738
sakaraa ca praatam,
upaguhya mah-man,
ghtv pin p,
anayat snujo gham,
pvtha sv-gata tasmai,
nivedya ca varsanam,
praklya vidhi-vat pdau,
madhu-parkrhaam harat
As Akrura stood with his head bowed, Lord Sakaraa
[Balarma] grasped his joined hands, and then Balarma took
him to His house in the company of Lord Ka. After inquiring
from Akrura whether his trip had been comfortable, Balarma
offered him a first-class seat, bathed his feet in accordance with
the injunctions of scripture and respectfully served him milk with
honey.
Visvanatha Cakravarti Thakura: With His right hand Balarama held
Akruras folded hands, just as Akrura had previously desired in verse
twenty-three.
Text 39
nivedya g ctithaye,
savhya rntam ta,
anna bahu-gua medhya,
raddhayopharad vibhu
Text 41
papraccha sat-kta nanda,
katha stha niranugrahe,
kase jvati drha,
sauna-pl ivvaya
Nanda Mahrja asked Akrura: O descendant of Darha, how
are all of you maintaining yourselves while that merciless Kasa
remains alive? You are just like sheep under the care of a butcher.
Visvanatha Cakravarti Thakura: Nanda Maharaja asked, How are
you living (stha:jivatha)? You are like sheep whose keeper is a killer of
animals. You do not know when you will all be killed.
Text 42
yo vadht sva-svasus tokn,
kroanty asu-tp khala,
ki nu svit tat-prajn va,
kuala vimmahe
That cruel, self-serving Kasa murdered the infants of his own
sister in her presence, even as she cried in anguish. So why should
we even ask about the well-being of you, his subjects?
Visvanatha Cakravarti Thakura: Nanda Maharaja said, How can one
consider asking about the welfare of those who are dependent on one
who kills his sisters baby (tokn)?
Text 43
ittha sntay vc,
nandena su-sabhjita,
akrra paripena,
jahv adhva-pariramam
Honored by Nanda Mahrja with these true and pleasing words of
inquiry, Akr ra forgot the fatigue of his journey.
Visvanatha Cakravarti Thakura: Being treated hospitably as a guest
with gentle questions, Akrura gave up his doubt about obtaining Kas
mercy, and the anxiety due to suffering from that doubt.
Text 1
r-uka uvca,
sukhopavia paryake,
rama-koru-mnita,
lebhe manorathn sarvn,
pathi yn sa cakra ha
ukadeva Gosvm said: Having been honored so much by Lord
Balarma and Lord Ka, Akrura, seated comfortably on a couch,
felt that all the desires he had contemplated on the road were now
fulfilled.
Visvanatha Cakravarti Thakura: This chapter describes how the gopis,
being very disturbed over Kas departure for Mathura, conversed
among themselves. Akrura saw Vaikuntha after submerging himself in
the Yamuna.
Text 2
kim alabhya bhagavati,
prasanne r-niketane,
tathpi tat-par rjan,
na hi vchanti kicana
My dear King, what is unattainable for one who has satisfied the
Text 4
r-bhagavn uvca,
tta saumygata kaccit,
sv-gata bhadram astu va,
api sva-jti-bandhnm,
anamvam anmayam
The Supreme Lord said: My dear, gentle Uncle Akrura, was your
trip here comfortable? May all good fortune be yours. Are our wellwishing friends and our relatives, both close and distant, happy and
in good health?
Visvanatha Cakravarti Thakura: Ka asked, O uncle! O gentle
one, did you have a comfortable journey? Are all your relatives
free from disease (anmayarn) and the sadness of sinful reactions
(amvam:ppam:dukham)?
Sva indicates well-wishing friends. The word jti indicates relatives
belonging to seven future and past generations of the fathers and
mothers families. Jtis are sa-pia relatives, which means that they
are so close that they offer pia (oblations) to the forefathers. Bandhu
indicates those without direct kinship.
Text 5
ki nu na kuala pcche,
edhamne kulmaye,
kase mtula-nmnga,
svn nas tat-prajsu ca
But, my dear Akrura, as long as King Kasathat disease of our
family who goes by the name maternal uncleis still prospering,
why should I even bother to ask about the well-being of our family
members and his other subjects?
Visvanatha Cakravarti Thakura: Ka said, O Akrura, it is not very
appropriate to even ask about their well-being. How can I ask about
the welfare of our relatives when Kamsa, the disease of our family who
goes by the name of maternal uncle is still alive?
Text 6
aho asmad abhd bhri,
pitror vjinam ryayo,
yad-dheto putra-maraa,
yad-dhetor bandhana tayo
Just see how much suffering I have caused My offenseless parents
! Because of Me their sons were killed and they themselves
imprisoned.
Visvanatha Cakravarti Thakura: Ka said, Because of Me, their son
(smat), they have suffered unhappiness (vjinam). Though I am their
son, I have caused their sons to be killed.
Text 7
diydya darana svn,
mahya va saumya kkitam,
sajta varyat tta,
tavgamana-kraam
By good fortune We have today fulfilled Our desire to see you, Our
dear relative. O gentle uncle, please tell Us why you have come.
Visvanatha Cakravarti Thakura: Ka said, I have desired to see
you for a long time. After seeing you I have received a good reason for
going to Mathura to kill Kamsa.
Text 8
r-uka uvca,
po bhagavat sarva,
varaym sa mdhava,
vairnubandha yaduu,
vasudeva-vadhodyamam
ukadeva Gosvm said: In response to the Supreme Lords
request, Akrura, the descendant of Madhu, described the whole
situation, including King Kasas enmity toward the Yadus and his
attempt to murder Vasudeva.
Visvanatha Cakravarti Thakura: Madhava here indicates Akrura of the
Madhu dynasty. Ka asked him about the events in Mathura.
Text 9
yat-sandeo yad-artha v,
dta sampreita svayam,
yad ukta nradensya,
sva-janmnakadundubhe
Akrura relayed the message he had been sent to deliver. He also
described Kasas real intentions and how Nrada had informed
Kasa that Ka had been born as the son of Vasudeva.
Visvanatha Cakravarti Thakura: Akrura described how he was sent to
invite Ka to the Dhanur-yajna so that He would be killed by Canura.
Text 10
rutvkrra-vaca ko,
bala ca para-vra-h,
prahasya nanda pitara,
rj dia vijajatu
Lord Ka and Lord Balarma, the vanquisher of heroic
opponents, laughed when They heard Akruras words. The Lords
then informed Their father, Nanda Mahrja, of King Kasas
orders.
Visvanatha Cakravarti Thakura: The laughing (prahasya) of Ka
and Balarama indicated that Kamsas plan of inviting Them to Mathura
would bring about Kamsas own death. Ka and Balarama told Nanda
Maharaja about the Kings invitation to attend the Dhanur-yajna, but
They did not inform him about the more confidential matters.
Texts 1112
gopn samdiat so pi,
ghyat sarva-go-rasa,
upyanni ghdhva,
yujyant akani ca,
ysyma vo madhu-pur,
dsymo npate rasn,
drakyma su-mahat parva,
ynti jnapad kila,
evam ghoayat katr,
nanda-gopa sva-gokule
vsa-mlna-mukha-riya,
srasad-dukla-valaya,
kea-granthya ca kcana
Some gops felt so pained at heart that their faces turned pale from
their heavy breathing. Others were so anguished that their dresses,
bracelets and braids became loose.
Visvanatha Cakravarti Thakura: The symptoms of the gopis mental
anguish (ht-tpa) are described in five verses (14-18). In this verse,
Sukadeva Gosvami explains how the beautiful faces of the gopis headed
by Bhadra paled due to sighing, which was caused by the torment in
their hearts from hearing the news. The word srasad (loosening)
describes the sudden withering of the limbs of Syamala and other sakhis
which caused their clothes and ornaments to slip off.
Text 15
any ca tad-anudhyna,
nivttea-vttaya,
nbhyajnann ima lokam,
tma-loka gat iva
Other gops entirely stopped their sensory activities and became
fixed in meditation on Ka. They lost all awareness of the external
world, just like those who attain the platform of self-realization.
Visvanatha Cakravarti Thakura: This verse describes the prema of
Candravali and other gopis. Absorbed in meditation upon Ka, the
gopis senses stopped functioning. They lost all connection with their
bodies and the world around them. The gopis resembled persons who
have realized the Supersoul in the sense that they lost all awareness
of their material bodies. The Vraja-gopis were not impersonalists,
however, because they were actually relishing the sweetest taste of pure
love of Godhead. The taste of ka-prema is completely different from
the bliss of Brahman, like gold compared to glass.
Text 16
smarantya cpar aurer,
anurga-smiterit,
hdi-spa citra-pad,
gira sammumuhu striya
And still other young women fainted simply by remembering
the words of Lord auri [Ka]. These words, decorated with
wonderful phrases and expressed with affectionate smiles, would
deeply touch the young girls hearts.
Visvanatha Cakravarti Thakura: This verse describes the extremely
intense prema of Radha and other sakhis. Here Sukadeva Gosvami
indicates his inclination toward the gopis with the word aure which
implies, Ka, who now thinks of Himself as a ksatriya descendant
of Surasena (aure), wants to go away to Mathura. Radha and other
gopis became bewildered on remembering Kas astonishing words
and affectionate gentle smiles indicating His attraction for them.
Remembering such statements as na praye ha niravadya-sayujm
(SB 10.32.22), the gopis became completely baffled. The previously
mentioned gopis were bewildered by their concentrated meditation
on Kas form. These gopis however, became totally bewildered
(sammumuhu) simply by remembering Kas words. This shows the
superiority of their prema.
Texts 1718
gati su-lalit ce,
snigdha-hsvalokanam,
okpahni narmi,
proddma-caritni ca,
cintayantyo mukundasya,
bht viraha-ktar,
samet saghaa procur,
aru-mukhyo cyutay
The gops were frightened at the prospect of even the briefest
separation from Lord Mukunda, so now, as they remembered
His graceful gait, His pastimes, His affectionate, smiling glances,
His heroic deeds and His joking words, which would relieve their
distress, they were beside themselves with anxiety at the thought of
the great separation about to come. They gathered in groups and
spoke to one another, their faces covered with tears and their minds
fully absorbed in Acyuta.
Visvanatha Cakravarti Thakura: In this way, the Vraja-gopis, tossed
by the waves of prema, spent the night in the grips of such sancaribhavas as fainting (murccha). Gaining external consciousness through
the strength of the sancari-bhava of anxiety over whether they would
ever see Ka again, the gopis eagerly gathered at dawn in great
longing before Nandas door. The gopis, who feared even a moments
(nimea) separation from Ka, were now devastated thinking about
the approaching lengthy separation. Meeting in different groups, they
began conversing. [The gopis talks (v. 19-31) expressing their love in
separation are known as the Viraha-gita.]
Text 19
r-gopya cu,
aho vidhtas tava na kvacid day,
sayojya maitry praayena dehina,
t cktrthn viyunaky aprthaka,
vikrita te rbhaka-ceita yath
The gops said: O Providence, you have no mercy! You bring
embodied creatures together in friendship and love and then
senselessly separate them before they fulfill their desires. This
whimsical play of yours is like a childs game.
Visvanatha Cakravarti Thakura: As in the case of meeting Ka, the
gopis could not find any reason for Ka leaving them, so they began
to criticize the Creator. O Creator! Your act of injustice is astonishing.
What is so unjust?
You dont have one drop of mercy. This is very unfair.
How have you concluded this?
You bring people together in friendship and intense mutual exchange
of mind, life and intellect, and then separate them again without
fulfilling their desires for enjoyment. Neither is there any purpose
served by this act of separation of yours. Thus your whimsical act is just
like the play of a child.
Text 20
yas tva pradarysita-kuntalvta,
mukunda-vaktra su-kapolam un-nasam,
okpanoda-smita-lea-sundara,
karoi prokyam asdhu te ktam
previously given.
Creator: But I have come to take Ka, so why do you speak about
your eyes?
Gopis: In this case, by your taking away Ka, we are being blinded,
and thus you are taking away our eyes. What else will we look at with
these eyes which have seen the pinnacle of all beauty in the face and
eyes of Madhusudana? Therefore we will become blind!
Text 22
na nanda-snu kaa-bhaga-sauhda,
samkate na sva-kttur bata,
vihya gehn sva-jann sutn pats,
tad-dsyam addhopagat nava-priya
Alas, Nandas son, who breaks loving friendships in a second, will
not even look directly at us. Forcibly brought under His control,
we abandoned our homes, relatives, children and husbands just to
serve Him, but He is always looking for new lovers.
Visvanatha Cakravarti Thakura: The gopis said, Alas, alas! Ka,
the sole object of our love and the cause of our life, is indifferent to us.
Why are we blaming the Creator? How has He broken this very strong
bond of love? Friendship broken in an instant cannot be real friendship.
Though Ka has brought us to the point of death, He does not even
look at us. He has decided to go to Mathura for His own happiness,
even though we will continuously cry and eventually die. To become
Kas maidservants we gave up our homes, husbands and sons. But
now He is giving us up and going away because He has new lovers and
we have become useless. Thus in this life we achieve nothing for we
have left our husbands and lost Ka, and in the next life we will suffer
for having broken the laws of dharma.
Text 23
sukha prabht rajanyam ia,
saty babhvu pura-yoit dhruvam,
y sapraviasya mukha vrajas-pate,
psyanty apgotkalita-smitsavam
The dawn following this night will certainly be auspicious for the
women of Mathur. All their hopes will now be fulfilled, for as the
Lord of Vraja enters their city, they will be able to drink from His
face the nectar of the smile emanating from the corners of His eyes.
Visvanatha Cakravarti Thakura: The gopis said, Ah, this is so
astonishing! While we have become unfortunate, the ladies of Mathura
have become supremely fortunate. This night will have an auspicious
morning for the women of Mathura, but an inauspicious one for the
women of Vraja. The blessings given to them by the brahmanas, or
their long standing aspirations, have been fulfilled, whereas ours have
become frustrated. The women of Mathura will relish the intoxicating
(asava) nectar of the smile emanating from the corners of Kas eyes,
which intimate a variety of confidential rasas. Instantly the women of
Mathura will abandon their propriety, shyness and fear to accept these
hints. Then at a suitable time unseen by others, they will directly and
fully drink the nectar of Kas face.
Text 24
ts mukundo madhu-maju-bhitair,
ghta-citta para-vn manasvy api,
katha punar na pratiysyate bal,
Text 27
anrdra-dhr ea samsthito ratha,
tam anv am ca tvarayanti durmad,
gop anobhi sthavirair upekita,
daiva ca no dya pratiklam hate
Hard-hearted Ka has already mounted the chariot, and now
the foolish cowherds are hurrying after Him in their bullock carts.
Even the elders are saying nothing to stop Him. Today fate is
working against us.
Visvanatha Cakravarti Thakura: Just see how Akrura has come to
Vraja and spread his cruelty in all directions!
The gopis express this in this verse: Though seeing us crying, the hardhearted Ka simply sits on the chariot. Sridama and other cowherd
boys are following behind Ka in a cart. But they have become very
foolish, because they are not aware that when Ka does not return to
Vraja, they will also die in separation. Even the elders do not stop Him
from going and thus neglect their own lives. Today fate has been unkind
to us. If fate was acting in our favor, it would have produced some
obstacle to His going. Thus we can deduce that the inhabitants of Vraja
will no longer live.
Text 28
nivrayma samupetya mdhava,
ki no kariyan kula-vddha-bndhav,
mukunda-sagn nimirdha-dustyajd,
daivena vidhvasita-dna-cetasm
Let us directly approach Mdhava and stop Him from going. What
can our family elders and other relatives do to us? Now that fate is
separating us from Mukunda, our hearts are already wretched, for
we cannot bear to give up His association even for a fraction of a
second.
Visvanatha Cakravarti Thakura: After discussing everything thoroughly
with one another, the gopis became emboldened and openly revealed
the ecstasy swirling in their hearts. The gopis said, Let us go right up
to Ka and pull at His clothes and hands and insist that He stay here
with us. We will tell Him, Our dear one! O exclusive darling of our
lives! Get down from the chariot, get down! Dont bring upon Yourself
the sinful reaction for murdering so many women!
But if we do that, said other gops, seeing the extreme boldness of
us, who are girls of respectable families, the people will laugh at us, and
the village elders will discover our secret love for Ka and abandon
us. Seeing all this, our friends will also reject us.
But what can they do to us? replied one gopi.
Yes, our lives are already wretched now that Ka is leaving. We have
nothing to lose.
Thats right. We will remain in the Vndvana forest just like presiding
goddesses, and then we can fulfill our true desireto stay with Ka in
the forest.
Yes, and even if the elders and our relatives punish us by beating us or
locking us up, we can still live happily with the knowledge that Ka is
residing in our village. Some of our girlfriends who are not imprisoned
will cleverly find a way to bring us Kas prasadi pn and garlands,
and then we can remain alive. But if Ka is not stopped, we will
certainly die.
Text 29
yasynurga-lalita-smita-valgu-mantra,
llvaloka-parirambhaa-rsa-gohm,
nt sma na kaam iva kaad vin ta,
gopya katha nv atitarema tamo durantam
When He brought us to the assembly of the rsa dance, where we
enjoyed His affectionate and charming smiles, His delightful secret
talks, His playful glances and His embraces, we passed many nights
as if they were a single moment. O gops, how can we possibly cross
over the insurmountable darkness of His absence?
Visvanatha Cakravarti Thakura: The gopis said, There are other
reasons for stopping Him also. During the rasa dance we enjoyed His
affectionate playful smiles, attractive intimate talks (valgu-mantra)
and secret meetings. Without Ka, how can we cross the dark ocean
of separation whose far shore cannot be seen? In the bliss of Kas
company a thousand nights passed in a moment. But in the misery of
His separation each moment will feel like a thousand ages. How will
we find the strength to pass the many nights that now await us in the
future?
Text 30
yo hna kaye vrajam ananta-sakha parto,
gopair vian khura-raja-churitlaka-srak,
veu kvaan smita-katka-nirkaena,
citta kioty amum te nu katha bhavema
How can we exist without Anantas friend Ka, who in the
evening would return to Vraja in the company of the cowherd boys,
His hair and garland powdered with the dust raised by the cows
hooves? As He played His flute, He would captivate our minds with
If You desire You may incur the sin of murdering women, but dont
kill that mother of Yours, the divine Queen of Vraja, by whose love
You even allowed Yourself to be bound with ropes (damodara). Yasoda
will die for sure if You do not return within two days. Please do not
take on the sin of matricide. The gopis express this train of thought by
exclaiming, O Damodara.
The gopis said, O Mdhava (husband of Laksmi-devi)! You are not
our husband (dhava), but You are our boyfriend. As our husband, You
would not be at fault if You protected or destroyed us, because we
would be Your property. But we are others property. Therefore, You
should not allow Yourself to commit the sin of destroying anothers
possessions.
Text 32
strm eva rudantnm,
udite savitary atha,
akrra codaym sa,
kta-maitrdiko ratham
But even as the gops cried out in this way, Akrura, having at
sunrise performed His morning worship and other duties, began to
drive the chariot.
Visvanatha Cakravarti Thakura: The word strm (women) is in the
genitive case to express disrespect. Akrura disrespected the gopis by
not comforting them and saying, O Mother Yasoda, please forgive
my offense because I am simply the servant of the king. I promise that
with my own hand I will bring Ka back to you. Some expert rasika
Vaisnavas say that because of this disrespect or offense, Akrura was
later separated from Ka during the Syamantaka jewel episode, driven
unhappily from Dvaraka, and forced to take up an ignoble residence in
Varanasi.
Completing his morning duties such as bathing, puja and sandhya
rites, Akrura mounted the chariot. Some authorities say that because
Sukadeva Gosvami was so absorbed in the gopis lamentation at this
time, he could not describe the lamentation of Yasoda. Other authorities
say that Yasoda was repeatedly assured by Nanda, the cowherd men,
and her peers among the Vraja gopis that there was no need to worry
because her son, who was very eager to see the festivities of the
Dhanur-yajna, was going in the company of His father.
They said, When the time comes, Nanda Baba will feed Him, and
then Ka will sleep comfortably in His fathers lap. After a day in
Mathura, Ka will return to Vraja with His father. Why should we be
in anxiety?
Text 33
gops tam anvasajjanta,
nanddy akaais tata,
dyopyana bhri,
kumbhn go-rasa-sambhtn
Led by Nanda Mahrja, the cowherd men followed behind Lord
Ka in their wagons. The men brought along many offerings
for the King, including clay pots filled with ghee and other milk
products.
Text 34
gopya ca dayita kam,
anuvrajynurajit,
pratydea bhagavata,
kkantya cvatasthire
[With His glances] Lord Ka somewhat pacified the gops, and
they also followed behind for some time. Then, hoping He would
give them some instruction, they stood still.
Visvanatha Cakravarti Thakura: Anuranjitah means that Ka made
the gopis somewhat happy by His glances as He turned to face them
while sitting on the chariot. Seeing the life airs of His darlings about to
leave their bodies, Ka spoke to them with His affectionate glances,
O my beloved girls! Do not be sad. After satisfying these people I will
return to you.
The gopis became happy, and as their legs became a little mobile they
began to follow the chariot along with the cowherd boys who were
blissfully walking behind it. Hoping to receive some instruction from
Ka, the gopis suddenly stood still. As Ka had consoled them with
His compassionate glances, the gopis desired that He do so with His
words as well.
Text 35
ts tath tapyatr vkya,
sva-prasthe yadttama,
sntvaym asa sa-premair,
ysya iti dautyakai
As He departed, that best of the Yadus saw how the gops, were
lamenting, and thus He consoled them by sending a messenger with
this loving promise: I will return.
Text 39
tatropaspya pnya,
ptv ma mai-prabham,
vka-aam upavrajya,
sa-rmo ratham viat
The rivers sweet water was more effulgent than brilliant jewels.
After Lord Ka had touched it for purification, He drank some
from His hand. Then He had the chariot moved near a grove of
trees and climbed back on, along with Balarma.
Text 40
akrras tv upmantrya,
niveya ca rathopari,
klindy hradam gatya,
snna vidhi-vad carat
Akrura asked the two Lords to take Their seats on the chariot.
Then, taking Their permission, he went to a pool in the Yamun
and took his bath as enjoined in the scriptures.
Visvanatha Cakravarti Thakura: Akrura kept Ka and Balarama on
the chariot for Their comfort or out of fear of enemies, and then went to
the Yamuna.
Text 41
Texts 4445
bhyas tatrpi so drkt,
styamnam ahvaram,
siddha-craa-gandharvair,
asurair nata-kandharai,
sahasra-irasa deva,
sahasra-phaa-maulinam,
nlmbara visa-veta,
gai vetam iva sthitam
There Akrura now saw Ananta ea, the Lord of the serpents,
receiving praise from Siddhas, Craas, Gandharvas and demons,
who all had their heads bowed. The Personality of Godhead whom
Akrura saw had thousands of heads, thousands of hoods and
thousands of helmets. His blue garment and His fair complexion, as
white as the filaments of a lotus stem, made Him appear like white
Kailsa Mountain with its many peaks.
Visvanatha Cakravarti Thakura: When Akrura submerged himself
a second time in the Yamuna, he saw Kas plenary portion of Sri
Visnu, the worshipable Deity of Akruras own mantra.
In order to fix his mind upon Visnu, Akrura directly meditated upon
the Lords entourage and His form, from His toenails to the top of His
head. At that time Akrura declared, My woshipable Deity, the Lord of
Vaikuntha, has descended in the home of Vasudeva in Mathura.
Akruras Vaikuntha darsana of the Lord is described in thirteen verses
(44-56). Verses 44-45 describe Ananta Sesa, the expansion of Balarama,
and lovely eyebrows, its raised nose and finely formed ears, and its
beautiful cheeks and reddish lips. The Lords broad shoulders and
expansive chest were beautiful, and His arms long and stout. His
neck resembled a conchshell, His navel was deep, and His abdomen
bore lines like those on a banyan leaf
Texts 4950
bhat-kati-tata-roi,
karabhoru-dvaynvitam,
cru-jnu-yuga cru,
jagh-yugala-sayutam,
tuga-gulphrua-nakha,
vrta-ddhitibhir vtam,
navguly-aguha-dalair,
vilasat-pda-pakajam
He had large loins and hips, thighs like an elephants trunk, and
shapely knees and shanks. His raised ankles reflected the brilliant
effulgence emanating from the nails on His petal-like toes, which
beautified His lotus feet.
Visvanatha Cakravarti Thakura: 46-50. Sukadeva Gosvami describes
Kas partial expansion known as Narayana in these verses. From the
beginning of the forty-sixth verse until the verb vilokya (behold) in the
fifty-sixth verse, there is one sentence. Narayana had high shoulders
and a glossy chest, crease lines on His banyan leaf-shaped belly. He
had a large buttock, strong forearms, thighs like the trunk of an elephant
(karabha), and slightly raised ankles. His lotus feet had tender petal-like
toes.
Texts 5152
su-mahrha-mai-vrta,
kira-kaakgadai,
kai-stra-brahma-stra,
hra-npura-kualai,
bhrjamna padma-kara,
akha-cakra-gad-dharam,
rvatsa-vakasa bhrjat,
kaustubha vana-mlinam
Adorned with a helmet, bracelets and armlets, which were all
bedecked with many priceless jewels, and also with a belt, a sacred
thread, necklaces, ankle bells and earrings, the Lord shone with
dazzling effulgence. In one hand He held a lotus flower, in the
others a conchshell, discus and club. Gracing His chest were the
rvatsa mark, the brilliant Kaustubha gem and a flower garland.
Texts 5355
sunanda-nanda-pramukhai,
paradai sanakdibhi,
sureair brahma-rudrdyair,
navabhi ca dvijottamai,
prahrda-nrada-vasu,
pramukhair bhgavatottamai,
styamna pthag-bhvair,
vacobhir amaltmabhi,
riy puy gir knty,
krty tuyelayorjay,
vidyayvidyay akty,
myay ca nievitam
Encircling the Lord and worshiping Him were Nanda, Sunanda
and His other personal attendants; Sanaka and the other
Kumras; Brahm, Rudra and other chief demigods; the nine
chief brhmaas; and the best of the saintly devotees, headed
by Prahlda, Nrada and Uparicara Vasu. Each of these great
personalities was worshiping the Lord by chanting sanctified words
of praise in his own unique mood. Also in attendance were the
Lords principal internal potenciesr, Pui, Gr, Knti, Krti,
Tui, Il and rjas were His material potencies Vidy, Avidy
and My, and His internal pleasure potency, akti.
(Text 53) Each of these exalted personalities was worshiping Narayana
by chanting sanctified words of praise in his own unique mood. The
personal attendants of Narayana addressed Him as their master. The
four Kumaras worshiped Him as Brahman. Brahma and other demigods
worshiped Narayana as the Supreme Controller. Marici and others
worshiped Him as the Lord of the progenitors. Prahlada and others
praised Him as their worshipable Deity.
The associates of Lord Narayana stood around Him in the eight
directions. The four Kumaras stood behind Narayana; Brahma and the
demigods to the right; Marici and the other brahmin sons of Brahma
to the left; Prahlada and other great devotees in front; and Narada and
Uparicara Vasu were almost in front. All the persons mentioned here
are eternally liberated (nitya-paradai) associates of Lord Narayana.
It should be understood that Brahma and the other demigods seen in
this material world are expansions of these transcendental demigods
residing in Vaikuntha. This is stated in the Uttara-khaa of the Padma
Pura:
nity sarve pare dhmi, ye cnye ca divaukasa, te vai prkta-nke
sminn, anitys tridevvar
All the demigods who are in the spiritual domain are eternal, whereas
the demigods in this material sky are not.
(Texts 53-55) Narayana was surrounded by His principal internal
potencies, who were emanations from His svarupa, personal form. r
is the potency of wealth; Pui that of strength; Gr, knowledge; Knti,
beauty; Krti, fame; and Tui, renunciation. These are the Lords six
opulences. Il is Narayanas bh-akti, also known as sandhin, the
internal potency of whom the element earth is an expansion. rj is His
internal potency for performing pastimes, who expands as the tulas
plant in this world. Vidy and Avidy (knowledge and ignorance) are
external potencies who cause the living entities liberation and bondage,
respectively. akti is His internal pleasure potency, hldin, and My
is an internal potency who is the basis of Vidy and Avidy. The word
ca in this verse indicates the jva or tatastha-akti, who is subordinate to
My. The prefix ni in nievitam means nitya-kla, or that the Lord is
eternally served by all these personified potencies.
Texts 5657
vilokya su-bha prto,
bhakty paramay yuta,
hyat-tanruho bhva-,
pariklinntma-locana,
gir gadgadaystaut,
sattvam lambya stvata,
praamya mrdhnvahita,
ktjali-pua anai
As the great devotee Akrura beheld all this, he became extremely
pleased and felt enthused with transcendental devotion. His intense
ecstasy caused His bodily hairs to stand on end and tears to flow
from his eyes, drenching his entire body. Somehow managing
Text 1
r-akrra uvca,
nato smy aha tvkhila-hetu-hetu,
nryaa pruam dyam avyayam,
yan-nbhi-jtd aravinda-kod,
brahmvirsd yata ea loka
r Akrura said: I bow down to You, the cause of all causes, the
original and inexhaustible Supreme Person, Nryaa. From the
whorl of the lotus born from Your navel, Brahm appeared, and by
his agency this universe has come into being.
Visvanatha Cakravarti Thakura: In this chapter, Akrura pays respects
to Ka, and praises the forms in which He is worshiped and the
worshiping process.
Akrura prayed, The cause of everything is Brahma whose cause is
Narayana, the cause of all causes who has the form of an eternal person.
Narayana, who is without beginning or end (dyam avyayam), is the
origin of Brahma.
Text 2
bhs toyam agni pavana kham dir,
mahn ajdir mana indriyi,
sarvendriyrth vibudh ca sarve,
ye hetavas te jagato ga-bht
Earth; water; fire; air; ether and its source, false ego; the mahattattva; the total material nature and her source, the Supreme
Lords purua expansion; the mind; the senses; the sense objects;
and the senses presiding deitiesall these causes of the cosmic
manifestation are born from Your transcendental body.
Visvanatha Cakravarti Thakura: Akrura prayed, Furthermore,
everything that exists is an expansion from the purely conscious and
ecstatic original person (cid-ananda purusa). The earth, water, fire, air,
ether and its origin, false ego, mahat-tattva, maya, pradhana, the living
entities (jiva), time, action (karma), the senses and sense objects all
arise from Your transcendental body (purusa) as stated in the Srimad
Bhagavatam (2.6.1): vc vahner mukha ketra, Lord Brahm
said: The mouth of the vir-purua (the universal form of the Lord) is
the generating center of the voice, and the controlling deity is fire.
Text 3
naite svarpa vidur tmanas te,
hy ajdayo ntmatay ghta,
ajo nubaddha sa guair ajy,
gut para veda na te svarpam
The total material nature and these other elements of creation
certainly cannot know You as You are, for they are manifested in
the realm of dull matter. Since You are beyond the modes of nature,
even Lord Brahma, who is bound up in these modes, does not know
Your true identity.
Visvanatha Cakravarti Thakura: Akrura prayed, The material
ingredients of creation are generated from You, but they do not know
You as the Supersoul because they are covered by matter.
Ka replied, Even if we accept that material things cannot know Me,
the conscious living entities will be able to know Me.
Akrura said, The living entity cannot know You, even if he becomes
Brahma (ajah). Why? Due to being covered by the modes of the unborn
material nature, he cannot know Your real form which is beyond the
three modes of material nature.
Text 4
tv yogino yajanty addh,
mah-puruam varam,
sdhytma sdhibhta ca,
sdhidaiva ca sdhava
Pure yogs worship You, the Supreme Personality of Godhead,
by conceiving of You in the threefold form comprising the living
entities, the material elements that constitute the living entities
bodies, and the controlling deities of those elements.
Visvanatha Cakravarti Thakura: Akrura prayed, Furthermore, although
no one knows You, still, since You are the bestower of all fruitive
results, those who are acquiring these various fruits, even while engaged
in worshiping different objects, are in truth all worshiping You.
Akrura first mentions the paths of Sankhya and yoga. Brahma and
others (yoginah) worship the Lord (varam) as the Paramatma (mahpuruam), the witness of the dhytma, dhibhta and adhidaiva.
Text 5
eke tvkhila-karmi,
sannyasyopaama gat,
jnino jna-yajena,
yajanti jna-vigraham
In pursuit of spiritual knowledge, some persons renounce all
material activities and, having thus become peaceful, perform the
sacrifice of philosophic investigation to worship You, the original
form of all knowledge.
Visvanatha Cakravarti Thakura: This verse describes those following
the path of knowledge (jnana). Akrura prayed, Through samadhi
(jna-yajena) they worship (yajanti) You as the original form of
knowledge (jna-svarpa:jna-vigraham).
Jna-vigraham can also mean the special (vigraham:vieato) taste or
experience (grahaam:avdanam) of Brahman realization.
Text 7
anye ca saskttmno,
vidhinbhihitena te,
yajanti tvan-mays tv vai,
bahu-mrty-eka-mrtikam
And yet othersthose whose intelligence is purefollow the
injunctions of Vaiava scriptures promulgated by You. Absorbing
their minds in thought of You, they worship You as the one Supreme
Lord manifesting in multiple forms.
Visvanatha Cakravarti Thakura: This verse depicts the path of the
Vaisnavas. The word saskttmna, they whose intelligence
Lord according to the path of the various kinds of aivites, such as the
Pupatas. Bhagavantam-upsate (worship the Lord) or bhagavan samupsate are two versions of the last phrase of the verse.
Text 9
sarva eva yajanti tv,
sarva-deva-mayevaram,
ye py anya-devat-bhakt,
yady apy anya-dhiya prabho
But all these people, my Lord, even those who have turned their
attention away from You and are worshiping other deities, are
actually worshiping You alone, O embodiment of all the demigods.
Visvanatha Cakravarti Thakura: Akrura prayed, All of these
worshipers (yogs, karms and aivites), whose characteristics have
been thus described, actually are worshiping You.
Ka replied, How is this?
Akrura: This is because You comprise all the demigods, and also
because You are the Supreme Controller.
Ka: But when asked they will say that they are worshiping Siva,
Surya, Ganesa and so on.
Akrura: Those who worship the demigods indirectly worship You as
the Supersoul in all the demigods, even though that is not the correct
way of worshiping You.
Ka: But if that is so, then how am I being worshiped? They never
for even a moment turn their remembrance toward Me.
Akrura: Though they meditate on the demigods, not You, they are still
worshiping You.
Text 10
yathdri-prabhav nadya,
parjany-prit prabho,
vianti sarvata sindhu,
tadvat tv gatayo ntata
As rivers born from the mountains and filled by the rain flow from
all sides into the sea, so do all these paths in the end reach You, O
master.
Visvanatha Cakravarti Thakura: Ka objects, But if they are
worshiping Me, then they should achieve Me.
Akrura: No, it is not like this. The worship goes to You, but those
worshipers do not attain You. You have stated this Yourself in the
Bhagavad-gita (9.23-25):
ye py anya-devat-bhakt, yajante raddhaynvit, te pi mm eva
kaunteya, yayanty avidhi-prvakam, aha hi sarva-yajn, bhokt
ca prabhur eva ca, na tu mm abhijnanti, tattventa cyavanti te, ynti
deva-vrat devn, pitn ynti pit-vrat bhtni ynti bhtejy, ynti
mad-yjino pi mm
Those who are devotees of other gods and who worship them with
faith actually worship only Me, O son of Kunt, but they do so in
a wrong way. I am the only enjoyer and master of all sacrifices.
Therefore, those who do not recognize My true transcendental nature
fall down. Those who worship the demigods will take birth among the
demigods; those who worship the ancestors go to the ancestors; those
who worship ghosts and spirits will take birth among such beings; and
those who worship Me will live with Me.
Akrura: I am also saying the same thing with an example. The raging
rivers, which are born from the mountains, are formed from the water
raining upon the mountains from the clouds (parjanyena:meghena). The
rivers then flow down in all directions and ultimately enter the sea. Just
as the rivers flow into the ocean, but not the mountains which generate
the rivers, so the worship on different paths goes to You, but not the
worshipers. This means that because You are the Supersoul within
them and the shelter of the demigods, the worship of them goes to You.
Worship of them is worship of You.
As the clouds come from the ocean, so the Vedas come from You.
The various types of worship, coming from the Vedas, are the water,
and the worshiper is the mountain. Just as many rivers flow from many
places to enter the ocean, so the various types of worship of different
worshipers flow from the demigods to Visnu.
Text 11
sattva rajas tama iti,
bhavata prakter gu,
teu hi prkt prot,
-brahma-sthvardaya
Goodness, passion and ignorance, the qualities of Your material
nature, entangle all conditioned living beings, from Brahm down
to the nonmoving creatures.
Visvanatha Cakravarti Thakura: Ka replies, If that is so, then why
doesnt everyone worship Me? Akrura answers in this verse.
Akrura prayed, All living entities are bound by the three modes of
nature. If even Brahma is bewildered by maya, then what to speak of all
the humans? Therefore, how can they worship You?
Text 12
tubhya namas te tv aviakta-daye,
this material world, and these incarnations cleanse away all the
unhappiness of those who joyfully chant Your glories.
Visvanatha Cakravarti Thakura: Ka said, But then which are My
original forms? Akrura answers in this verse: For the sake of playing
and to give mercy to the conditioned souls You appear in this material
world in various forms such as Matsya, who crossed the ocean, or as
Hayagriva, who killed the demons Madhu and Kaitabha. Thus people
glorify these eternal forms of Yours and become free from ignorance,
illusion and sadness.
Texts 1718
nama kraa-matsyya,
pralaybdhi-carya ca,
hayare namas tubhya,
madhu-kaiabha-mtyave,
akprya bhate,
namo mandara-dhrie,
kity-uddhra-vihrya,
nama kara-mrtaye
I offer my obeisances to You, the cause of the creation, Lord
Matsya, who swam about in the ocean of dissolution, to Lord
Hayagrva, the killer of Madhu and Kaiabha, to the immense
tortoise [Lord Kurma], who supported Mandara Mountain, and to
the boar incarnation [Lord Varha], who enjoyed lifting the earth.
Visvanatha Cakravarti Thakura: Anticipating Ka may ask, What are
those forms? Akrura describes those forms in six verses (17-22).
Akrura prayed, I pay my respects to the eternal form of Matsya,
who swam about in the ocean of dissolution enjoying His pastimes.
The word karana, which means whose form is the original cause of
creation implies the eternal nature of Kas form, and should also
apply to all the forms mentioned in the following verses.
After this, You took the form of Hayagriva to kill Madhu and
Kaitabha. I offer respects to the Lord in His form as Kurma, who held
up Mandara Mountain. The Viva-koa dictionary states that the word
akprya indicates the king of tortoises.
Text 19
namas te dbhuta-sihya,
sdhu-loka-bhaypaha,
vmanya namas tubhya,
krnta-tribhuvanya ca
Obeisances to You, the amazing lion [Lord Nsiha], who remove
Your saintly devotees fear, and to the dwarf Vmana, who stepped
over the three worlds.
Text 20
namo bhgu pataye,
dpta-katra-vana-cchide,
namas te raghu-varyya,
rvanta-karya ca
Obeisances to You, Lord of the Bhgus, who cut down the forest of
the conceited royal order, and to Lord Rma, the best of the Raghu
dynasty, who put an end to the demon Rvaa.
Text 21
namas te vsudevya,
nama sakaraya ca,
pradyumnyaniruddhya,
stvat pataye nama
Obeisances to You, Lord of the Stvatas, and to Your forms of
Vsudeva, Sakaraa, Pradyumna and Aniruddha.
Text 22
namo buddhya uddhya,
daitya-dnava-mohine,
mleccha-prya-katra-hantre,
namas te kalki-rpie
Obeisances to Your form as the faultless Lord Buddha, who
will bewilder the Daityas and Dnavas, and to Lord Kalki, the
annihilator of the meat-eaters posing as kings.
Visvanatha Cakravarti Thakura: Akrura glorified the incarnation of
Buddha as uddhya (pure or faultless), even though he promulgated
teachings which contradicted the Vedas.
Text 23
Text 25
anityntma-dukheu,
viparyaya-matir hy aham,
dvandvrmas tamo-vio,
na jne tvtmana priyam
Thus mistaking the temporary for the eternal, my body for my self,
and sources of misery for sources of happiness, I have tried to take
pleasure in material dualities. Covered in this way by ignorance, I
could not recognize You as the real object of my love.
Visvanatha Cakravarti Thakura: Akrura elaborates on his foolishness
in this verse: Those with a backwards (viparyaya) mentality think
the temporary fruits of action are eternal, the body is the soul, and the
miseries of house and home are bliss. Such fools continually suffer the
dualities of happiness and distress in this world. Because I am covered
by ignorance, I cannot realize that You are the dearmost beloved of my
soul (tmana priyam).
Text 26
yathbudho jala hitv,
praticchanna tad-udbhavai,
abhyeti mga-t vai,
tadvat tvha par-mukha
Just as a fool overlooks a body of water covered by the vegetation
growing in it and chases a mirage, so I have turned away from You.
Visvanatha Cakravarti Thakura: Akrura then illustrates the previous
point with an example: A foolish man will give up water which
is covered by grass and run after a mirage. In the same way, due to
ignorance, I abandoned You, who appear covered by maya, turned away
much realization (vijna) You give me. You are the source of all
knowledge (sarva-pratyaya-hetave) as well, and You are the Supersoul
(purua) inspiring all activities. As time You control (ea) everyone and
give the result of action. As maya (pradhana) You bind up the living
entity, and as the Supreme Absolute Truth (brahmae) You liberate
them. As Bhagavan (ananta-aktaye) You give us devotion to Yourself
and thus Your work is complete.
Text 30
namas te vsudevya,
sarva-bhta-kayya ca,
hkea namas tubhya,
prapanna phi m prabho
O son of Vasudeva, obeisances to You, within whom all living
beings reside. O Lord of the mind and senses, again I offer You my
obeisances. O master, please protect me, who am surrendered unto
You.
Visvanatha Cakravarti Thakura: Akrura prayed, O Hrsikesa, please
protect me! Please engage my mind and senses in Your service, so that
they do not become attached to my wife and sons.
Text 1
r-uka uvca,
stuvatas tasya bhagavn,
darayitv jale vapu,
bhya samharat ko,
nao nyam ivtmana
ukadeva Gosvm said: While Akrura was still offering prayers,
the Supreme Lord Ka withdrew His form that He had revealed
in the water, just as an actor winds up his performance.
Visvanatha Cakravarti Thakura: In this chapter Ka goes to Mathura
and enchants the womenfolk. After killing the washerman, Ka
awarded the cloth weaver and the garland maker named Sudama.
After showing His majestic Viu form to Akrra in the Yamuna at
Akrura Ghat and receiving Akrras prayers, Sri Ka withdrew
(samharat) that vision just as an actor winds up his performance.
Ka made that form disappear without asking Akrura. This disregard
for Akrura is expressed by the use of the sixth case (tasya), which
expresses informality, instead of the second case (tam).
Text 2
so pi cntarhita vkya,
jald unmajya satvara,
ktv cvayaka sarva,
Text 3
tam apcchad dhkea,
ki te dam ivdbhutam,
bhmau viyati toye v,
tath tv lakaymahe
Lord Ka asked Akrura: Have you seen something wonderful on
the earth, in the sky or in the water? From your appearance, We
think you have.
Visvanatha Cakravarti Thakura: Seeing the astonishment on Akruras
face and in his eyes, Ka asked him, It appears that you must have
seen something very amazing, for your eyes are wide with wonder and
full of tears.
Text 4
r-akrra uvca,
adbhutnha yvanti,
bhmau viyati v jale,
tvayi vivtmake tni,
ki me da vipayata
on the road, the people could not take their eyes off Them, and they
became stunned.
Text 8
tvad vrajaukasas tatra,
nanda-gopdayo grata,
puropavanam sdya,
pratkanto vatasthire
Nanda Mahrja and the other residents of Vndvana, having
reached Mathur ahead of the chariot, had stopped at a garden on
the outskirts of the city to wait for Ka and Balarma.
Visvanatha Cakravarti Thakura: Nanda Maharaja and the cowherd
men waited for Ka and Balarama in a garden outside the city of
Mathura. Not being able to keep up with the swift chariot of Akrura,
Nanda Maharaja and the cowherd men had given up the main road and
taken a short cut. Thus they arrived earlier. Besides, Akrura was delayed
because of bathing in the Yamuna.
Text 9
tn sametyha bhagavn,
akrra jagad-vara,
ghtv pin pi,
prarita prahasann iva
After joining Nanda and the others, the Supreme Lord Ka, the
controller of the universe, took humble Akruras hand in His own
Text 12
gaccha yma gehn na,
sa-nthn kurv adhokaja,
sahgraja sa-goplai,
suhdbhi ca suhttama
Come, let us go to my house with Your elder brother, the cowherd
men and Your companions. O best of friends, O transcendental
Lord, in this way please grace my house with its master.
Visvanatha Cakravarti Thakura: Akrura said, Ka, come to my
home along with the Vrajavasis. I will not visit Kamsa and inform him
of Your arrival now. How can I announce that he will die the day after
tomorrow? I do not have a speck of fear from him because I have seen
Your powers in the Yamuna. Also, there will be no lack of things in my
house. Therefore let us all go there.
Text 13
punhi pda-rajas,
ghn no gha-medhinm,
yac-chaucennutpyanti,
pitara sgnaya sur
I am simply an ordinary householder attached to ritual sacrifices,
so please purify my home with the dust of Your lotus feet. By that
act of purification, my forefathers, the sacrificial fires and the
demigods will all become satisfied.
Visvanatha Cakravarti Thakura: Akrura said, The purified (chaucen)
water from washing the dust from Your feet, which will fall on my
head and in the courtyard of my house, will satisfy all the demigods,
sacrificial fires and my ancestors.
Text 14
avanijyghri-yugalam,
st lokyo balir mahn,
aivaryam atula lebhe,
gati caikntin tu y
By bathing Your feet, the exalted Bali Mahrja attained not only
glorious fame and unequaled power but also the final destination of
pure devotees.
Visvanatha Cakravarti Thakura: Akrura said, By washing Your feet
Bali Maharaja attained a position of great fame (lokya). He attained
unrivaled power and the destination of the pure devotees.
Text 15
pas te ghry-avanejanyas,
trl lokn ucayo punan,
irasdhatta y arva,
svar yt sagartmaj
The water of the river Ganges has purified the three worlds, having
become transcendental by bathing Your feet. Lord iva accepted
that water on his head, and by that waters grace the sons of King
Sagara attained to heaven.
Visvanatha Cakravarti Thakura: The word pa refers to the water of
the Ganga. Akrura said, That spiritual (ucayo) water of the Ganga,
which washed Your feet, is held upon Sivas head. It purifies the three
worlds and awarded svarga-mukti to the descendants of King Sagara.
Text 16
deva-deva jagan-ntha,
puya-ravaa-krtana,
yadttamottama-loka,
nryaa namo stu te
O Lord of lords, master of the universe, O You whose glories it is
most pious to hear and chant! O best of the Yadus, O You whose
fame is recounted in excellent poetry ! O Supreme Lord Nryaa,
I offer You my obeisances.
Visvanatha Cakravarti Thakura: Akrura said, O Devadeva, You shine
among all the demigods. Today please illuminate my house. You are
the Lord of the universe (jagannatha), so now become the Lord of my
house. You purify anyone who hears and chants Your glories (punyasravana-kirtana), so please purify my house today. O best of the Yadus
(yaduttama), please come to my house, as I am also a Yadu. O Uttamahsloka, famous as the deliverer of the fallen, please purify my fallen
household.
Text 17
r-bhagavan uvca,
ysye bhavato geham,
aham arya-samanvita,
yadu-cakra-druha hatv,
vitariye suht-priyam
The Supreme Lord said: I will come to Your house with My elder
brother, but first I must satisfy My friends and well-wishers by
killing the enemy of the Yadu clan.
Visvanatha Cakravarti Thakura: Ka said, O Akrura, you have
correctly called Me the best of the Yadus. Therefore first I will kill
Kamsa, the enemy of the Yadu clan, and then I will come to your
house.
Text 18
r-uka uvca,
evam ukto bhagavat,
so krro viman iva,
pur pravia kasya,
karmvedya gha yayau
ukadeva Gosvm said: Thus addressed by the Lord, Akrura
entered the city with a heavy heart. He informed King Kasa of the
success of his mission and then went home.
Text 19
athparhne bhagavn,
ka sakaranvita,
mathur prviad gopair,
didku parivrita
Lord Ka desired to see Mathur, so toward evening He took
Lord Balarma and the cowherd boys with Him and entered the
city.
Visvanatha Cakravarti Thakura: In the afternoon, Ka along with
Balarama and a circle (parivaritah) of His cowherd friends entered
Mathura to see the city.
Texts 2023
dadara t sphika-tuga-gopura,
dvr bhad-dhema-kapa-toram,
tmrra-koh parikh-dursadm,
udyna-ramyopavanopaobhitm,
sauvara-gaka-harmya-nikuai,
re-sabhbhir bhavanair upasktm,
vaidrya-vajrmala-nla-vidrumair,
mukt-haridbhir valabhu vediu,
jueu jlmukha-randhra-kuimev,
via-prvata-barhi-nditm,
sasikta-rathypaa-mrga-catvar,
prakra-mlykura-lja-taulm,
pra-kumbhair dadhi-candanokitai,
prasna-dpvalibhi sa-pallavai,
sa-vnda-rambh-kramukai sa-ketubhi,
sv-alakta-dvra-gh sa-paikai
The Lord saw Mathur, with its tall gates and household entrances
made of crystal, its immense archways and main doors of gold,
its granaries and other storehouses of copper and brass, and its
impregnable moats. Beautifying the city were pleasant gardens and
parks. The main intersections were fashioned of gold, and there
were mansions with private pleasure gardens, along with guildhalls
and many other buildings. Mathur resounded with the calls of
peacocks and pet turtledoves, who sat in the small openings of the
lattice windows and on the gem-studded floors, and also on the
columned balconies and on the ornate rafters in front of the houses.
These balconies and rafters were adorned with vaidrya stones,
diamonds, crystal quartz, sapphires, coral, pearls and emeralds.
All the royal avenues and commercial streets were sprinkled with
water, as were the side roads and courtyards, and flower garlands,
newly grown sprouts, parched grains and rice had been scattered
about everywhere. Gracing the houses doorways were elaborately
decorated pots filled with water, which were bedecked with mango
leaves, smeared with yogurt and sandalwood paste, and encircled
by flower petals and ribbons. Near the pots were flags, rows of
lamps, bunches of flowers and the trunks of banana and betel-nut
trees.
Visvanatha Cakravarti Thakura: Four verses (20-23) describe the city
of Mathura. The tall towers and gates as well as the gates of the houses
were made of crystal. The door panels and outer doors were made of
gold. The storerooms (kohm) for grains were made of brass and
copper. Surrounded by moats, the city was difficult to enter.
(Texts 21-22) The intersections were made of gold. There were
mansions with large gardens and buildings for the different craftsmen to
meet, as well as other dwellings. The rafters were inlaid with emeralds
and other jewels. The buildings echoed with the cries of the doves and
peacocks which sat on the rafters, floors and balconies. According to
Kra Swm, valabhu refers to the peak of the roof, and according
to Halyudha valabh refers to the roof. According to Trika esa,
a valabh is a lookout tower. In any case it refers to the top part of the
building.
Vediu refers to a terrace for relaxing made in front of a house out of
bricks and so on. The windows had lattices to let in fresh air. The floors
(kuimeu) were inset with mosaics of precious gems. There were main
roads (rathy), lanes lined with shops (paa), pathways (mrga) and
courtyards.
(Text 23) Ka saw that the doors of the houses were nicely
ornamented with full water pots, decorated with flowers, and smeared
with yogurt and sandalwood paste, and five other auspicious elements.
The full water pots were placed in the following manner: On either side
of each doorway, above piles of raw rice, is a pot. Encircling each pot
are flower petals, on its neck are ribbons and in its mouth are leaves
of mango and other trees. Above each pot, on a gold plate, are rows of
lamps. On either side of each pot are banana tree trunks. In front and
behind each pot is a betel nut tree. Flags are leaning against the pots and
ornamental arches are arrayed here and there.
Text 24
t sampraviau vasudeva-nandanau,
vtau vayasyair naradeva-vartman,
drau samyus tvarit pura-striyo,
harmyi caivruruhur npotsuk
The women of Mathur hurriedly assembled and went forth to see
the two sons of Vasudeva as They entered the city on the Kings
road, surrounded by Their cowherd boyfriends. Some of the
Those who were taking their meals abandoned them, others went
out without finishing their baths or massages, women who were
sleeping at once rose when they heard the commotion, and mothers
breast-feeding their infants simply put them aside.
Visvanatha Cakravarti Thakura: Some women gave up eating their
meals, and some even interrupted ceremonies (sa-utsava) such
as wedding rites and abruptly left without circumambulating their
husbands. Others, being massaged with oil by their maidservants, gave
up the massage. Without even completing their bath, others left while
their bodies were still wet. Women, who were attentively feeding their
newborn babies, immediately gave them up and left.
Text 27
mansi tsm aravinda-locana,
pragalbha-ll-hasitvalokai,
jahra matta-dviradendra-vikramo,
d dadac chr-ramatmanotsavam
The lotus-eyed Lord, smiling as He recalled His bold pastimes,
captivated those ladies minds with His glances. He walked with the
gait of a lordly elephant in rut, creating a festival for their eyes with
His transcendental body, which is the source of pleasure for the
divine goddess of fortune.
Visvanatha Cakravarti Thakura: With that body (tman) which
is radiantly beautiful (r:ry:obhay), Ka gave pleasure
(ramaa:ramayati) and playful enjoyment to the ladies of Mathura.
His handsome body created a festival (utsavam) for their eyes and stole
prty-utphulla-mukhmbuj,
abhyavaran saumanasyai,
pramad bala-keavau
Their lotus faces blooming with affection, the ladies who had
climbed to the roofs of the mansions rained down showers of
flowers upon Lord Balarma and Lord Ka.
Visvanatha Cakravarti Thakura: The women began to shower flowers
(saumanasyai) in the form of their smiles, or they showered flowers
in the form of actions indicating that their minds (su-manasm) were
delighted in love.
Text 30
dadhy-akatai soda-ptrai,
srag-gandhair abhyupyanai,
tv narcu pramudits,
tatra tatra dvijtaya
Brhmaas standing along the way honored the two Lords with
presentations of yogurt, unbroken barleycorns, pots full of water,
garlands, fragrant substances such as sandalwood paste, and other
items of worship.
Text 31
cu paur aho gopyas,
tapa kim acaran mahat,
y hy etv anupayanti,
nara-loka-mahotsavau
The women of Mathur exclaimed: Oh, what severe austerities the
gops must have performed to be able to regularly see Ka and
Balarma, who are the greatest source of pleasure for all mankind!
Visvanatha Cakravarti Thakura: The word (paur) refers to the women
living in the city (pura) of Mathura.
Text 32
rajaka kacid ynta,
raga-kra gadgraja,
dvycata vssi,
dhautny aty-uttamni ca
Seeing a washerman approaching who had been dyeing some
clothes, Ka asked him for the finest laundered garments he had.
Visvanatha Cakravarti Thakura: One who washes clothing is called
rajakah. If he also dyes clothing he is called rangakara.
Text 33
dehy vayo samucitny,
aga vssi crhato,
bhaviyati para reyo,
dtus te ntra saaya
Text 34
sa ycito bhagavat,
pariprena sarvata,
skepa ruita prha,
bhtyo rja su-durmada
Thus requested by the Supreme Lord, who is perfectly complete in
all respects, that arrogant servant of the King became angry and
replied insultingly.
Text 35
dny eva vss,
nitya giri-vane-cara,
paridhatta kim udvtt,
rja-dravyy abhpsatha
[The washerman said:] You impudent boys! Youre accustomed to
roaming the mountains and forests, and yet You would dare put
on such clothes as these! These are the Kings possessions Youre
asking for!
Text 37
eva vikatthamnasya,
kupito devak-suta,
rajakasya kargrea,
ira kyd aptayat
As the washerman thus spoke brazenly, the son of Devak became
angry, and then merely with His fingertips He separated the mans
head from his body.
Text 38
tasynujvina sarve,
vsa-kon visjya vai,
dudruvu sarvato mrga,
vssi jaghe cyuta
The washermans assistants all dropped their bundles of clothes
and fled down the road, scattering in all directions. Lord Ka
then took the clothes.
Visvanatha Cakravarti Thakura: The assistants of the washerman
dropped the bundles of clothing (vsa-kon) and fled.
Text 39
vasitvtma-priye vastre,
ka sakaraas tath,
ey datta gopebhyo,
visjya bhuvi knicit
Ka and Balarma put on pairs of garments that especially
pleased Them, and then Ka distributed the remaining clothes
among the cowherd boys, leaving some scattered on the ground.
Text 40
tatas tu vyaka prtas,
tayor veam akalpayat,
vicitra-varai caileyair,
kalpair anurpata
Thereupon a weaver came forward and, feeling affection for the
Lords, nicely adorned Their attire with cloth ornaments of various
colors.
Visvanatha Cakravarti Thakura: The vyaka is one who weaves using
bamboo. He dressed Ka and Balarama in soft silk cloth of gold color
embedded with jewels and ornaments. The word anurpata indicates
that the colors matched nicely. Anurpata also means that in Ka
and Balaramas pastime of becoming wrestlers, cloth ornaments will be
suitable because they will not pain Their bodies.
Text 41
nn-lakaa-vebhy,
ka-rmau virejatu,
sv-alaktau bla-gajau,
parvava sitetarau
Ka and Balarma looked resplendent, each in His own unique,
wonderfully ornamented outfit. They resembled a pair of young
elephants, one white and the other black, decorated for a festive
occasion.
Visvanatha Cakravarti Thakura: Ka and Balarama were decorated
with cloth suitable for Their different colored bodies. They appeared
like young processional elephants, one white and the other black
(sitetarau) at a festival.
Text 42
tasya prasanno bhagavn,
prdt srpyam tmana,
riya ca param loke,
balaivarya-smtndriyam
Pleased with the weaver, the Supreme Lord Ka blessed him that
after death he would achieve the liberation of attaining a form like
the Lords, and that while in this world he would enjoy supreme
opulence, physical strength, influence, memory and sensory vigor.
Visvanatha Cakravarti Thakura: Ka was very happy so He
immediately blessed the weaver with dexterity of the senses, memory,
power and strength. After death he would attain the spiritual body of a
cowherd.
Text 43
tata sudmno bhavana,
ml-krasya jagmatu,
tau dv sa samutthya,
nanma iras bhuvi
The two Lords then went to the house of the garland-maker
Sudm. When Sudm saw Them he at once stood up and then
bowed down, placing his head on the ground.
Visvanatha Cakravarti Thakura: This verse describes how after dressing
and putting on ornaments, one puts on a garland.
Text 44
tayor sanam nya,
pdya crghyrhadibhi,
pj snugayo cakre,
srak-tmblnulepanai
After offering Them seats and bathing Their feet, Sudm
worshiped Them and Their companions with arghya, garlands, pn,
sandalwood paste and other presentations.
Text 45
Text 46
bhavantau kila vivasya,
jagata kraa param,
avatrv ihena,
kemya ca bhavya ca
You two Lords are the ultimate cause of this entire universe. To
bestow sustenance and prosperity upon this realm, You have
descended with Your plenary expansions.
Text 47
na hi v viam di,
suhdor jagad-tmano,
samayo sarva-bhteu,
bhajanta bhajator api
Because You are the well-wishing friends and Supreme Soul of the
whole universe, You regard all with unbiased vision. Therefore,
although You reciprocate Your devotees loving worship, You always
remain equally disposed toward all living beings.
Visvanatha Cakravarti Thakura: Sudama said, Though You are equal
to all, You show special mercy to Your devotees (bhajanta bhajator
api). Ka confirms this in the Bhagavad-gita (9.29):
samo ha sarva-bhteu, na me dveyo sti na priya, ye bhajanti tu
m bhakty, mayi te teu cpy aham
I envy no one, nor am I partial to anyone. I am equal to all. But
whoever renders service unto Me in devotion is a friend, is in Me, and I
am also a friend to him.
Sudama said, Actually, You are merciful to that person who worships
You, whether he is a brahmana or a dog eater, without regard for his
birth or caste. Because of this You have granted all success to me, a
garland maker, and the weaver.
Text 48
tv ajpayata bhtya,
kim aha karavi vm,
puso ty-anugraho hy ea,
bhavadbhir yan niyujyate
Please order me, Your servant, to do whatever You wish. To be
engaged by You in some service is certainly a great blessing for
anyone.
Text 49
ity abhipretya rjendra,
sudm prta-mnasa,
astai su-gandhai kusumair,
ml viracit dadau
[ukadeva Gosvm continued:] O best of kings, having spoken
these words, Sudm could understand what Ka and Balarma
wanted. Thus with great pleasure he presented Them with garlands
of fresh, fragrant flowers.
Visvanatha Cakravarti Thakura: Ka said, O Sudama, do whatever
you think is right. That is My order. It will be very good if you do
that. Sudama understood Kas command by realizing, I must give
Them garlands since I am a garland maker. Then he gave an excellent,
extremely fragrant garland, which was made of attractive, soft fresh
flowers. The singular word ml (garland) is used to indicate that
though Sudama gave two garlands, one to each brother, he secretly gave
one most beautiful garland to Ka.
Text 50
tbhi sv-alaktau prtau,
ka-rmau sahnugau,
praatya prapannya,
dadatur vara-dau varn
Beautifully adorned with these garlands, Ka and Balarma
were delighted, and so were Their companions. The two Lords then
offered the surrendered Sudm, who was bowing down before
Text 51
so pi vavre cal bhakti,
tasminn evkhiltmani,
tad-bhakteu ca sauhrda,
bhteu ca day parm
Sudm chose unshakable devotion for Ka, the Supreme Soul
of all existence; friendship with His devotees; and transcendental
compassion for all living beings.
Text 52
iti tasmai vara dattv,
riya cnvaya-vardhinm,
balam yur yaa knti,
nirjagma sahgraja
Not only did Lord Ka grant Sudm these benedictions, but
He also awarded him strength, long life, fame, beauty and everincreasing prosperity for his family. Then Ka and His elder
brother took Their leave.
Visvanatha Cakravarti Thakura: Ka gave the garland maker strength,
power, wealth and beauty though he did not desire them. This was a
response to his enthusiastic desire to serve Ka and Balarama. Thus,
Text 1
r-uka uvca,
atha vrajan rja-pathena mdhava,
striya ghtga-vilepa-bhjanm,
vilokya kubj yuvat varnan,
papraccha ynt prahasan rasa-prada
ukadeva Gosvm said: As He walked down the Kings road, Lord
Mdhava then saw a young hunchback woman with an attractive
face, who carried a tray of fragrant ointments as she walked along.
The bestower of the ecstasy of love smiled and inquired from her as
follows.
Visvanatha Cakravarti Thakura: This chapter describes the curing of the
hunchback Kubja, breaking the bow, the slaying of Kamsas soldiers,
Kamsas seeing bad omens and the festivity at the wrestling arena.
Ka is described as rasa-prada, the bestower of ecstatic mellows. To
Kubja, Ka gave madhurya-rasa (conjugal love), to His comrades He
gave hasya-rasa (laughter), and adbhuta-rasa (wonder) to the general
public.
Kubja was carrying various body ointments such as sandalwood
paste. This young hunchbacked girl was actually a partial expansion
of Kas wife Satyabhm. Satyabhm is Kas internal energy
known as Bh-akti, and this expansion of hers, known as Pthiv,
represents the earth, which was bent down by the great burden of
countless wicked rulers. Pthiv, a topmost devotee, showed her
devotion by offering the essence of the earth element, fragrance,
Text 7
padbhym kramya prapade,
dry-aguly-uttna-pin,
praghya cibuke dhytmam,
udannamad acyuta
Pressing down on her toes with both His feet, Lord Acyuta placed
one upward-pointing finger of each hand under her chin and
straightened up her body.
Visvanatha Cakravarti Thakura: Pressing down on the front of Kubjas
feet with His two feet, Ka held her chin with two upward pointing
fingers and pulled her body up.
Text 8
s tadarju-samng,
bhac-chroi-payodhar,
mukunda-sparant sadyo,
babhva pramadottam
Simply by Lord Mukundas touch, Trivakr was suddenly
Text 10
ehi vra gha ymo,
na tv tyaktum ihotsahe,
tvayonmathita-citty,
prasda puruarabha
[Trivakr said:] Come, O hero, let us go to my house. I cannot bear
to leave You here. O best of males, please take pity on me, since You
have agitated my mind.
Text 12
eymi te gha su-bhru,
pusm dhi-vikaranam,
sdhitrtho gh na,
pnthn tva paryaam
[Lord Ka said:] O lady with beautiful eyebrows, as soon as I
fulfill My purpose I will certainly visit your house, where men can
relieve their anxiety. Indeed, you are the best refuge for Us homeless
travelers.
Visvanatha Cakravarti Thakura: Ka then spoke, conveying to Kubja
that He was accepting her, and conveying to Balarama and others that
He was evading a worldly woman. Ka said, O beautiful woman,
by visiting your house all men can get relief from their anxieties.
Ka spoke of all men to joke with her. After doing My work of
killing Kamsa, I will certainly come to your house. In this way Ka
indicated the time that He would come. You are the supreme shelter
of Us (na) unmarried men. Ka, though one person, used the plural
(na) to create respect for Himself as a prince in Kubjas mind.
By saying We are travelers (pnthnm) Ka implies, In My
village of Vrndavana there are many affectionate Vraja-gopis who have
deep love for Me. But I dont know any one in this Mathura city. You
are the only lady I have met who is attracted to Me. Thus Ka hints
that He is attracted to Kubja. By describing Kubja as one who relieves
men of distress (dhi-vikaranam), and by using the plural form of
travelers (pnthnm), Ka deludes Balarama and gopas, so that they
will think He is insulting and putting off this ignorant lady, and not
actually accepting Kubjas advances.
Text 13
visjya mdhvy vy tm,
vrajan mrge vaik-pathai,
nnopyana-tmbla-,
srag-gandhai sgrajo rcita
Leaving her with these sweet words, Lord Ka walked further
down the road. The merchants along the way worshiped Him and
His elder brother by presenting Them with various respectful
offerings, including pn, garlands and fragrant substances.
Visvanatha Cakravarti Thakura: Ka sent Kubja away with sweet
words (mdhvy vy). The merchants along the road worshiped
Ka with various articles.
Text 14
tad-darana-smara-kobhd,
tmna nvidan striya,
visrasta-vsa-kavara,
valay lekhya-mrtaya
The sight of Ka aroused Cupid in the hearts of the city women.
Thus agitated, they forgot themselves. Their clothes, braids and
bangles became disheveled, and they stood as still as figures in a
painting.
Visvanatha Cakravarti Thakura: The wives of the Mathura merchants
were the most advanced devotees in the city because they immediately
experienced symptoms of conjugal attraction when they saw Ka,
which usually develop after some time and association with the object
of love. Theirs was love at first sight.
The ten effects of Cupid are described as follows: First comes attraction
expressed through the eyes (cak-rga prathama), then intense
attachment in the mind and heart (cittsagas tato), then determination
(sakalpa), loss of sleep (nidr-cchedas), becoming emaciated
(tanut), disinterest in external things (viaya-nivttis), shamelessness
(trap-nasa), madness (unmdo), becoming stunned (mrcch) and
death (mtir). These are the ten stages of Cupids effects (smara-da
daaiva syu).
Though these symptoms generally appear in stages, at this time they
manifested all at once by seeing the gorgeous body of Ka. The
phrase tmna nvidan striya means that the Mathura ladies forgot
who they were, where they were and what they were doing. Because
of the impulse of Cupid they became thin, and thus the bangles and
clothing slipped from their bodies. They were trembling, stretching their
limbs, and finally rolling on the ground, which loosened their locks
of hair. These are all signs of madness (unmada), the eighth effect of
Cupid. Standing like painted pictures indicates loss of consciousness,
the ninth stage of Cupids effects. Because the tenth state of Cupid,
death, is inauspicious in relation to Ka, it does not usually manifest
in Kas premi-bhaktas. However, they do manifest the other nine
symptoms, culminating in becoming stunned in ecstasy.
Text 15
tata paurn pcchamno,
dhanua sthnam acyuta,
tasmin pravio dade,
dhanur aindram ivdbhutam
Lord Ka then asked the local people where the arena was in
which the bow sacrifice would take place. When He went there He
saw the amazing bow, which resembled Lord Indras.
Text 16
puruair bahubhir guptam,
arcita paramarddhimat,
vryamo nbhi ka,
prasahya dhanur dade
That most opulent bow was guarded by a large company of men,
who were respectfully worshiping it. Ka pushed His way
forward and, despite the guards attempts to stop Him, picked it up.
Visvanatha Cakravarti Thakura: Ka took the bow with great force
(prasahya).
Text 17
karea vmena sa-llam uddhta,
sajya ca ktv nimiea payatm,
n vikya prababhaja madhyato,
yatheku-daa mada-kary urukrama
Easily lifting the bow with His left hand, Lord Urukrama strung
it in a fraction of a second as the Kings guards looked on. He then
powerfully pulled the string and snapped the bow in half, just as an
excited elephant might break a stalk of sugar cane.
Text 19
tad-rakia snucara,
kupit tatyina,
ghtu-km vavrur,
ghyat vadhyatm iti
The enraged guards then took up their weapons and, wanting to
seize Ka and His companions, surrounded them and shouted,
Grab Him! Kill Him!
Visvanatha Cakravarti Thakura: Wanting to catch Ka and His
friends, the guards surrounded Him saying, Kill Him! Kill Him!
However the same words can mean, Men like us should be killed.
Text 20
atha tn durabhipryn,
vilokya bala-keavau,
kruddhau dhanvana dya,
akale t ca jaghnatu
Seeing the guards coming upon Them with evil intent, Balarma
and Keava took up the two halves of the bow and began striking
them down.
Visvanatha Cakravarti Thakura: Taking the two broken pieces of the
bow, Balarama and Kesava killed the guards.
Text 21
bala ca kasa-prahita,
hatv l-mukht tata,
nikramya ceratur hau,
nirkya pura-sampada
After also killing a contingent of soldiers sent by Kasa, Ka and
Balarma left the sacrificial arena by its main gate and continued
Their walk about the city, happily looking at the opulent sights.
Text 22
Text 23
tayor vicarato svairam,
dityo stam upeyivn,
ka-rmau vtau gopai,
purc chakaam yatu
As They strolled about at will, the sun began to set, so They left the
city with the cowherd boys and returned to the cowherds wagon
encampment.
Visvanatha Cakravarti Thakura: Chakaam: akaam is the place
known as Sriakavamocana, on the outskirts of Mathura, where Nanda
Maharaja was staying.
Text 24
gopyo mukunda-vigame virahtur y,
satia t madhu-pury abhvan,
sampayat purua-bhaa-gtra-lakm,
Text 25
avaniktghri-yugalau,
bhuktv kropasecanam,
atus t sukha rtri,
jtv kasa-cikritam
After Kas and Balarmas feet were bathed, the two Lords ate
rice with milk. Then, although knowing what Kasa intended to
do, They spent the night there comfortably.
Visvanatha Cakravarti Thakura: After having Their feet washed by
some servants, Ka and Balarama ate rice sprinkled with milk. The
milk came from some of Kas favorite cows in Vraja with one-year
old calves, which mother Yasoda had placed on top of the wagon in a
pot meant for the sacrificial fire. Because They were fearless, Ka
and Balarama slept soundly, though knowing that the next day Kamsa
wanted to kill Them. Due to being fast asleep, Ka and Balarama
did not hear the words of Their father, Nanda Maharaja, who could not
sleep the entire night due to fear.
Nanda Maharaja said, O my children what have You foolishly done
today? Why did You break the bow they were worshiping and then kill
the guards? I do not know what angry Kamsa will do tomorrow. Alas,
alas, why have I brought these two young boys here from the cowherd
village?
Texts 2627
kasas tu dhanuo bhaga,
raki sva-balasya ca,
vadha niamya govinda,
rma-vikrita param,
drgha-prajgaro bhto,
durnimittni durmati,
bahny acaobhayath,
mtyor dautya-kari ca
Wicked King Kasa, on the other hand, was terrified, having heard
how Ka and Balarma had broken the bow and killed his guards
and soldiers, all simply as a game. He remained awake for a long
time, and both while awake and while dreaming he saw many bad
omens, messengers of death.
Visvanatha Cakravarti Thakura: After hearing that the killing of his
guards and troops was merely the sport of Ka and Balarama and not
any display of prowess, Kamsa saw many signs like messengers of his
impending death both while waking and sleeping,
Texts 2831
adarana sva-irasa,
pratirpe ca saty api,
asaty api dvitye ca,
dvai-rpya jyoti tath,
chidra-pratti chyy,
pra-ghonuparuti,
svara-prattir vkeu,
sva-padnm adaranam,
svapne preta-parivaga,
khara-yna vidanam,
yyn nalada-mly ekas,
tailbhyakto dig-ambara,
anyni cettha-bhtni,
svapna-jgaritni ca,
payan maraa-santrasto,
nidr lebhe na cintay
When he looked at his reflection he could not see his head; for no
reason the moon and stars appeared double; he saw a hole in his
shadow; he could not hear the sound of his life air; trees seemed
covered with a golden hue; and he could not see his footprints. He
dreamt that he was being embraced by ghosts, riding a donkey and
drinking poison, and also that a naked man smeared with oil was
passing by wearing a garland of nalada flowers. Seeing these and
other such omens both while dreaming and while awake, Kasa
was terrified by the prospect of death, and out of anxiety he could
not sleep.
Visvanatha Cakravarti Thakura: The inauspicious omens are explained
in three verses. Though Kamsa saw his reflection in the mirror, the
reflection was headless. The moon and other planets appeared double
for no apparent reason. There were holes in his shadow. He could not
hear his heart beat (pra-gho) when covering his ears with his
palms, nor see his footprints in the dust or mud. Trees appeared golden
in color. These omens were perceived in Kamsas waking state.
Kamsa saw these omens in his dreams: ghosts embracing him, riding
a donkey, drinking poison and a naked man covered in oil passing
by wearing a garland of java flowers. In this way Kamsa saw many
astonishing things both in waking and sleeping states.
Text 32
vyuy nii kauravya,
srye cdbhya samutthite,
kraym sa vai kaso,
malla-kr-mahotsavam
When the night had finally passed and the sun rose up again from
the water, Kasa set about arranging for the grand wrestling
festival.
Visvanatha Cakravarti Thakura: When the night broke and the
sun rose from the water refers to a Vedic verse: ya udagn mahato
ravd, vibhrajamna salilasya madhyt, sam vabho lohitka,
sryo vipacin manas puntu, May the red-eyed, most excellent,
omniscient sun, rising up from the great ocean, purify the universe.
Text 33
narcu puru raga,
trya-bherya ca jaghnire,
mac clakt sragbhi,
patk-caila-toraai
The Kings men performed the ritual worship of the wrestling
arena, sounded their drums and other instruments and decorated
the viewing galleries with garlands, flags, ribbons and arches.
Visvanatha Cakravarti Thakura: Kamsas servants (puru) decorated
the arena with auspicious pots and other things. They began to beat the
drums with sticks.
Text 34
teu paur jnapad,
brahma-katra-purogam,
yathopajoa vivi,
rjna ca ktsan
The city-dwellers and residents of the outlying districts, led by
brhmaas and katriyas, came and sat down comfortably in the
galleries. The royal guests received special seats.
Visvanatha Cakravarti Thakura: The guests sat down comfortably
(yath-upajoam).
Text 35
kasa parivto mtyai,
rja-maca upviat,
maalevara-madhya-stho,
hdayena vidyat
Surrounded by his ministers, Kasa took his seat on the imperial
dais. But even as he sat amidst his various provincial rulers, his
heart trembled.
Visvanatha Cakravarti Thakura: When Kamsa sat down his heart
trembled (vidyat).
Text 36
vdyamnesu tryeu,
malla-tlottareu ca,
mall sv-alakt dpt,
sopdhyy samsata
While the musical instruments loudly played in the rhythmic
meters appropriate for wrestling matches, the lavishly ornamented
wrestlers proudly entered the arena with their coaches and sat
down.
Visvanatha Cakravarti Thakura: The instruments played music in
rhythms suitable for a wrestling match.
Text 37
cro muika kta,
alas toala eva ca,
ta sedur upasthna,
valgu-vdya-praharit
Enthused by the pleasing music, Canura, Muika, Ka, ala and
Toala sat down on the wrestling mat.
Visvanatha Cakravarti Thakura: The wrestlers sat down on the mat in
the wrestling ring (upasthnam).
Text 38
nanda-gopdayo gop,
bhoja-rja-samhut,
niveditopyans ta,
ekasmin maca vian
Text 1
r-uka uvca,
atha ka ca rma ca,
kta-aucau parantapa,
malla-dundubhi-nirghoa,
rutv draum upeyatu
ukadeva Gosvm said: O chastiser of enemies, Ka and
Balarma, having executed all necessary purification, then heard
the kettledrums resounding at the wrestling arena, and They went
there to see what was happening.
Visvanatha Cakravarti Thakura: This chapter describes Kas killing
of the king of elephants; His causing a downpour of sweetness and
opulence when He entered the wrestling arena; and His discussion with
the wrestler Canura.
Atha (next) signifies that early in the morning Ka and Balarama,
without telling their father and elders, went to the bank of the Yamuna
with Their friends. Before washing Their faces and hands they said, O
friends! Listen to the drums announcing the wrestling match. Let us
now leave here and go to the arena. Then everyone quickly went to see
the wrestling match.
Text 2
raga-dvra samsdya,
sa paryvartamnena,
savya-dakiato cyuta,
babhrma bhrmyamena,
go-vatseneva blaka
As Lord Acyuta held on to the elephants tail, the animal tried to
twist away to the left and to the right, making the Lord swerve in
the opposite direction, as a young boy would swerve when pulling a
calf by the tail.
Visvanatha Cakravarti Thakura: In order to encourage the elephant
to fight, Ka slightly slackened the force of His pulling. When the
elephant regained strength he would turn to the left in order to catch
Ka, who was holding his tail. Ka would then move to the right.
When the elephant would turn to the right, then Ka would go the left,
just as a strong boy is moved about while clutching the tail of a calf.
Text 10
tato bhimakham abhyetya,
pinhatya vraam,
prdravan ptaym sa,
spyamna pade pade
Ka then came face to face with the elephant and slapped him
and ran away. Kuvalaypa pursued the Lord, managing to touch
Him again and again with each step, but Ka outmaneuvered the
elephant and made him trip and fall.
Visvanatha Cakravarti Thakura: In order to play in a different way,
kam abhyadravad ru
His prowess foiled, the lordly elephant Kuvalaypa went into a
frenzied rage out of frustration. But the elephant-keepers goaded
him on, and he furiously charged Ka once again.
Text 13
tam patantam sdya,
bhagavn madhusdana,
nighya pin hasta,
ptaym sa bh-tale
The Supreme Lord, killer of the demon Madhu, confronted the
elephant as he attacked. Seizing his trunk with one hand, Ka
threw him to the ground.
Visvanatha Cakravarti Thakura: Noticing that time was passing, Ka
concluded His sporting with Kuvalayapida. Ka nonchalantly caught
the elephants trunk with His left hand.
Text 14
patitasya padkramya,
mgendra iva llay,
dantam utpya tenebha,
hastip chanad dhari
Lord Hari then climbed onto the elephant with the ease of a mighty
lion, pulled out a tusk, and with it killed the beast and his keepers.
Text 15
mtaka dvipam utsjya,
danta-pi samviat,
asa-nyasta-vio s,
mada-bindubhir akita,
virha-sveda-kaik,
vadanmburuho babhau
Leaving the dead elephant aside, Lord Ka held on to the tusk
and entered the wrestling arena. With the tusk resting on His
shoulder, drops of the elephants blood and sweat sprinkled all
over Him, and His lotus face covered with fine drops of His own
perspiration, the Lord shone with great beauty.
Visvanatha Cakravarti Thakura: With the elephants tusk perched on
His shoulder (asa-nyasta-vio), fine particles of perspiration like
drops of dew on His lotus face, and the drops of blood and ichor from
the elephant, Kas body glistened with beauty and appeared as the
epitome of vira-rasa (chivalry or heroism).
Text 16
vtau gopai katipayair,
baladeva-janrdanau,
raga viviat rjan,
gaja-danta-varyudhau
Text 17
mallnm aanir n nara-vara str smaro mrtimn,
gopn sva-jano sat kiti-bhuj st sva-pitro iu,
mtyur bhoja-pater vir avidu tattva para yogin,
vn para-devateti vidito raga gata sgraja
The various groups of people in the arena regarded Ka in
different ways when He entered it with His elder brother. The
wrestlers saw Ka as a lightning bolt, the men of Mathur as
the best of males, the women as Cupid in person, the cowherd men
as their relative, the impious rulers as a chastiser, His parents as
their child, the King of the Bhojas as death, the unintelligent as the
Supreme Lords universal form, the yogs as the Absolute Truth
and the Vis as their supreme worshipable Deity.
Visvanatha Cakravarti Thakura: This verse shows that Ka is the
personified essential purport of all the Upanisads. Ka, who is
declared in the Sruti to be the great original form of all rasa (mahrasa-svarpa), manifested Himself within the wrestling arena to the
different types of people present in accordance with their particular
mentalities.
In front of the wrestlers like Canura, who had bodies as big as
mountains, Ka was like a thunderbolt. Though Ka has tender, cool
and gentle limbs, He appeared to the envious wrestlers to be extremely
Text 18
hata kuvalaypa,
dv tv api durjayau,
kaso manasy api tad,
bham udvivije npa
When Kasa saw that Kuvalaypa was dead and the two
brothers were invincible, he was overwhelmed with anxiety, O
King.
Visvanatha Cakravarti Thakura: Manasy api means even though
Kamsa was a great hero. Or else, before Kamsa was disturbed with
anxiety, and now he became completely overtaken by anxiety.
Text 19
tau rejat raga-gatau mah-bhujau,
vicitra-vebharaa-srag-ambarau,
yath nav uttama-vea-dhriau,
mana kipantau prabhay nirkatm
Arrayed with variegated ornaments, garlands and garments, just
like a pair of excellently costumed actors, the two mighty-armed
Lords shone splendidly in the arena. Indeed, They overpowered the
minds of all onlookers with Their effulgences.
Visvanatha Cakravarti Thakura: Ka and Balarama touched
(kipantau:spantau) the minds of those who were looking at Them.
Text 20
nirkya tv uttama-pruau jan,
maca-sthit ngara-rrak npa,
prahara-vegotkalitekanan,
papur na tpt nayanais tad-nanam
O King, as the citizens of the city and the people from outlying
districts gazed upon those two Supreme Personalities from their
seats in the galleries, the force of the peoples happiness caused
their eyes to open wide and their faces to blossom. They drank in
the vision of the Lords faces without becoming satiated.
Visvanatha Cakravarti Thakura: The eyes of the people in the galleries
opened like lotuses blossoming at sunrise, to drink the sweetness of the
faces of Ka and Balarama.
Texts 2122
pibanta iva cakurbhy,
lihanta iva jihvay,
jighranta iva nsbhy,
liyanta iva bhubhi,
cu paraspara te vai,
yath-da yath-rutam,
tad-rpa-gua-mdhurya,
prgalbhya-smrit iva
The people seemed to be drinking Ka and Balarma with their
eyes, licking Them with their tongues, smelling Them with their
nostrils and embracing Them with their arms. Reminded of the
Lords beauty, character, charm and bravery, the members of the
audience began describing these features to one another according
to what they had seen and heard.
Visvanatha Cakravarti Thakura: This verse describes how the
Mathura-vasis relished the beauty of Ka. With wide-open eyes
they looked, with thirsty tongues they tasted, with flared nostrils they
smelled, and with open arms they embraced Sri Ka. They began
to speak about what they had seen (breaking the bow) and heard
(lifting Govardhana Hill), but not in any chronological order. Kas
body was very attractive with His bluish-black color mixed with red
blood and the elephant tusk in His hand. They remembered Kas
qualities of heroism, the varieties of His sweetness such as His laughter
and sidelong glances, and His boldness in breaking the bow without
hesitation. Having seen or heard these things, they tried to remember
them (smrit iva), though they were not qualified, and to talk about
them.
Text 23
etau bhagavata skd,
dharer nryaasya hi,
avatrv ihena,
vasudevasya vemani
[The people said:] These two boys are certainly expansions of the
Supreme Lord Nryaa who have descended to this world in the
home of Vasudeva.
Visvanatha Cakravarti Thakura: For the audience, Ka and Balarama
Text 25
ptannena ntnta,
cakravta ca dnava,
arjunau guhyaka ke,
dhenuko nye ca tad-vidh
He made P tan and the whirlwind demon meet with death, pulled
down the twin Arjuna trees and killed akhac a, Ke, Dhenuka
and similar demons.
Visvanatha Cakravarti Thakura: Ka killed many demons such as
Sankhacuda (guhyaka).
Texts 2627
Text 28
gopyo sya nitya-mudita-,
hasita-prekaa mukham,
payantyo vividhs tps,
taranti smrama mud
The gops overcame all kinds of distress and experienced great
happiness by seeing His face, which is always cheerful with smiling
glances and ever free of fatigue.
Visvanatha Cakravarti Thakura: Because of seeing Kas face, the
gopis were easily able to surpass the obstacles and scolding of their
husbands, mothers-in-law and other relatives.
Text 29
vadanty anena vao ya,
yado su-bahu-viruta,
riya yao mahatva ca,
lapsyate parirakita
It is said that under His full protection the Yadu dynasty will
become extremely famous and attain wealth, glory and power.
Visvanatha Cakravarti Thakura: The learned have said that the Yadu
family, being protected by Ka, will attain great power and wealth.
Text 30
aya csygraja rmn,
rma kamala-locana,
pralambo nihato yena,
vatsako ye bakdaya
This lotus-eyed elder brother of His, Lord Balarma, is the
proprietor of all transcendental opulences. He has killed Pralamba,
Vatsaka, Baka and other demons.
Visvanatha Cakravarti Thakura: First Ka killed Vatsasura and then
Bakasura. Later Balarama vanquished Pralambasura. However, the
Mathura-vasis speaking this verse give the wrong sequence and credit
Balarama as the annihilator of all these demons. The reason for the
mistake is that as news of Kas exploits spread among ordinary
people, the facts became somewhat muddled.
Text 31
janev eva bruveu,
tryeu ninadatsu ca,
ka-rmau sambhya,
cro vkyam abravt
While the people talked in this way and the musical instruments
resounded, the wrestler C ra addressed Ka and Balarma
with the following words.
Text 32
he nanda-sno he rma,
bhavantau vra-sammatau,
niyuddha-kualau rutv,
rjhtau didku
[C ra said:l O son of Nanda, O Rma, You two are well
respected by courageous men and are both skillful at wrestling.
Having heard of Your prowess, the King has called You here,
wanting to see for himself.
Visvanatha Cakravarti Thakura: You are skillful in arm-to-arm
wrestling (niyuddha).
Text 33
Text 34
nitya pramudit gop,
vatsa-pl yath-sphuam,
vaneu malla-yuddhena,
kranta crayanti g
It is well known that cowherd boys are always joyful as they tend
their calves, and that the boys playfully wrestle with each other
while grazing their animals in the various forests.
Visvanatha Cakravarti Thakura: Here Cra explains how Ka and
Balarama became expert at wrestling.
Text 35
tasmd rja priya yya,
vaya ca karavma he,
bhtni na prasdanti,
sarva-bhta-mayo npa
Therefore lets do what the King wants. Everyone will be pleased
with us, for the king embodies all living beings.
Text 36
tan niamybravt ko,
dea-klocita vaca,
niyuddham tmano bha,
manyamno bhinandya ca
Hearing this, Lord Ka, who liked to wrestle and welcomed the
challenge, replied with words appropriate to the time and place.
Text 37
praj bhoja-pater asya,
vaya cpi vane-car,
karavma priya nitya,
tan na param anugraha
[Lord Ka said:] Although forest-dwellers, We are also subjects
of the Bhoja king. We must gratify his desires, for such behavior
will confer upon Us the greatest benefit.
Text 38
bl vaya tulya-balai,
kriymo yathocitam,
bhaven niyuddha mdharma,
spen malla-sabh-sada
We are just young boys and should play with those of equal
strength. The wrestling match must go on properly so that irreligion
does not taint the respectable members of the audience.
Visvanatha Cakravarti Thakura: Ka said, We should fight with boys
Our own age so that no irreligion will touch the organizers of the match.
Any other arrangement would be unfair.
Text 39
cra uvca,
na blo na kioras tva,
bala ca balin vara,
llayebho hato yena,
sahasra-dvipa-sattva-bht
C ra said: You arent really a child or even a young man, and
neither is Balarma, the strongest of the strong. After all, You
playfully killed an elephant who had the strength of a thousand
other elephants.
Text 40
tasmd bhavadbhy balibhir,
yoddhavya nnayo tra vai,
mayi vikrama vreya,
balena saha muika
Therefore You two should fight powerful wrestlers. Theres
certainly nothing unfair about that. You, O descendant of Vi,
can show Your prowess against me, and Balarma can fight with
Muika.
Visvanatha Cakravarti Thakura: Canura said, You should fight with
wrestlers who are strong like me, not with boys who do not match Your
strength.
Text 1
r-uka uvca,
eva carcita-sakalpo,
bhagavn madhusdana,
sasdtha cara,
muika rohi-suta
ukadeva Gosvm said: Thus addressed, Lord Ka made up His
mind to accept the challenge. He paired off with C ra, and Lord
Balarma with Muika.
Visvanatha Cakravarti Thakura: This chapter describes the killing
of Kamsa and the wrestlers, the consolation of the Kamsas wives,
and Ka and Balaramas meeting with Their parents. Thinking
with determination (carcita-sakalpo), I will kill Canura, Ka
approached him.
Text 2
hastbhy hastayor baddhv,
padbhym eva ca pdayo,
vicakaratur anyonya,
prasahya vijigay
Seizing each others hands and locking legs with each other, the
Text 3
aratn dve aratnibhy,
jnubhy caiva jnun,
ira rorasoras tv,
anyonyam abhijaghnatu
They each struck fists against fists, knees against knees, head
against head and chest against chest.
Visvanatha Cakravarti Thakura: Aratn refers to making a fist with all
the fingers except the little finger. Wrestling with such a pair of fists
is very difficult and thus unheard of, whereas wrestling is generally
done with open hands. Nevertheless, just as Ka invented new ways
of playing on the flute as stated, veu-vdya urudh nija-ik (SB
10.35.14), He also fought in this novel way with great skill. Though
Canura experienced great difficulty with this, he accepted this style out
of pride in his own ability as a heroic wrestler.
Text 4
paribhrmaa-vikepa,
parirambhva-ptanai,
utsarpapasarpaai,
cnyonya pratyarundhatm
Each fighter contended with his opponent by dragging him about in
circles, shoving and crushing him, throwing him down and running
before and behind him.
Visvanatha Cakravarti Thakura: Paribhrmaa means grabbing the
other by the hands and whirling him around. Vikepa means shoving.
The word parirambha indicates crushing ones opponent with ones
arms. Avaptanai means throwing down the foe. Utsarpaa means
releasing and running in front of the other, and apasarpaai means
going behind him. In this way they countered each others moves.
Text 5
utthpanair unnayanai,
clanai sthpanair api,
paraspara jigantv,
apacakratur tmana
Forcefully lifting and carrying each other, pushing each other away
and holding each other down, the fighters hurt even their own
bodies in their great eagerness for victory.
Visvanatha Cakravarti Thakura: Utthpanam means pressing together
the knees and feet of a fallen opponent and picking him up. Unnayanam
means lifting the opponent with ones hands and carrying him around.
Clanam means pushing away the opponent who is holding onto ones
throat. At other times they would fix themselves firmly (sthpanai)
so that the opponent could not move them. Thus attacking one another,
they injured even their own bodies. Although Ka and Balarma did
not, of course, harm Themselves, it appeared that way to the spectators.
Text 6
the king is watching they follow suit and simply watch. The king
desires to watch and they imitate him.
Text 8
kva vajra-sra-sarvgau,
mallau ailendra-sannibhau,
kva cti-sukumrgau,
kiorau npta-yauvanau
What comparison can there be between these two professional
wrestlers, with limbs as strong as lightning bolts and bodies
resembling mighty mountains, and these two young, immature boys
with exceedingly tender limbs?
Visvanatha Cakravarti Thakura: While describing the soft bodies of
Ka and Balarama, the women pointed with their fingers.
Text 9
dharma-vyatikramo hy asya,
samjasya dhruva bhavet,
yatrdharma samuttihen,
na stheya tatra karhicit
Religious principles have certainly been violated in this assembly.
One should not remain for even a moment in a place where
irreligion is flourishing.
Visvanatha Cakravarti Thakura: The women said, Certainly there is
Text 11
valgata atrum abhita,
kasya vadanmbujam,
vkyat rama-vry-upta,
padma-koam ivmbubhi
Just see the lotus face of Ka as He darts around His foe!
That face, covered with drops of perspiration brought on by the
strenuous fight, resembles a lotus covered with dew.
Visvanatha Cakravarti Thakura: But Ka and Balarama do not
appear to be fatigued. There is no fault in this match since They are
seen to be very strong. Anticipating such an objection, the Mathura
ladies speak this verse. See! Due to being pursued here and there by
His opponent Ka is showing fatigue, and has perspiration all over
His moon-like face. Vadana-ambuja means moon-face, since the world
ambuja means lotus, moon or conch. Later in the verse Kas face is
compared with a lotus.
Text 12
ki na payata rmasya,
mukham tmra-locanam,
muika prati smara,
hsa-sarambha-obhitam
Dont you see the face of Lord Balarma, with its eyes copper-red
from His anger toward Muika and its beauty enhanced by His
laughter and His absorption in the fight?
Texts 2223
ncalat tat-prahrea,
mlhata iva dvipa,
bhvor nighya cra,
bahuo bhrmayan hari,
bh-phe pothaym sa,
taras ka jvitam,
visrastkalpa-kea-srag,
indra-dhvaja ivpatat
No more shaken by the demons mighty blows than an elephant
struck with a flower garland, Lord Ka grabbed C ra by his
arms, swung him around several times and hurled him onto the
ground with great force. His clothes, hair and garland scattering,
the wrestler fell down dead, like a huge festival column collapsing.
Visvanatha Cakravarti Thakura: The word indra-dhvaja means as
follows: In Bengal, on the occasion of a certain festival, people erect a
tall column in the form of a man and decorate it with flags, banners, etc.
Canura collapsed on the ground just as such a pole might fall.
Texts 2425
tathaiva muika prva,
sva-muybhihatena vai,
balabhadrea balin,
talenbhihato bham,
pravepita sa rudhiram,
udvaman mukhato rdita,
vyasu paptorvy-upasthe,
vthata ivghripa
Similarly, Muika struck Lord Balabhadra with his fist and was
slain. Receiving a violent blow from the mighty Lords palm, the
demon trembled all over in great pain, vomited blood and then fell
lifeless onto the ground, like a tree blown down by the wind.
Visvanatha Cakravarti Thakura: Balarama struck Mustika with His
palm and Mustika fell down dead on the earth. Balarama also crushed
him with His embrace and uttered foul words as he lay dying.
Text 26
tata kam anuprpta,
rma praharat vara,
avadhl llay rjan,
svaja vma-muin
Confronted next by the wrestler K a, Lord Balarma, the best of
fighters, playfully and nonchalantly killed him with His left fist, O
King.
Text 27
tarhy eva hi ala ka-,
prapadhata-raka,
dvidh vidras toalaka,
ubhv api nipetatu
Then Ka struck the wrestler ala in the head with His toes and
tore him in half. The Lord dealt with Toala in the same way, and
both wrestlers fell down dead.
Text 28
cre muike ke,
ale toalake hate,
e pradudruvur mall,
sarve pra-parpsava
C ra, Muika, K a, ala and Toala having been killed, the
remaining wrestlers all fled for their lives.
Text 29
gopn vayasyn kya,
tai sasjya vijahratu,
vdyamneu tryeu,
valgantau ruta-npurau
Ka and Balarma then called Their young cowherd boyfriends
to join Them, and in their company the Lords danced about and
sported, Their ankle bells resounding as musical instruments
played.
Text 32
nisrayata durvttau,
vasudevtmajau purt,
dhana harata gopn,
nanda badhnta durmatim
[Kasa said:] Drive the two wicked sons of Vasudeva out of the
city! Confiscate the cowherds property and arrest that fool Nanda!
Visvanatha Cakravarti Thakura: According to the inspiration of
Sarasvat, the goddess of learning, Kamsas statement, Drive the two
wicked sons of Vasudeva out of Mathura can also mean Give these
boys of unattainable qualities the best position in the city. Protect Ka,
the treasure of the cowherd men, who that most intelligent (durmatim)
Nanda Maharaja has tied up (badhnta) with the ropes of love for Ka,
and establish an affectionate relationship with Him.
Text 33
vasudevas tu durmedh,
hanyatm v asattama,
ugrasena pit cpi,
snuga para-paka-ga
Kill that most evil fool Vasudeva! And also kill my father, Ugrasena,
along with his followers, who have all sided with our enemies!
Seeing Lord Ka approaching like death personified, the quickwitted Kasa instantly rose from his seat and took up his sword
and shield.
Text 36
ta khaga-pi vicarantam u,
yena yath dakia-savyam ambare,
samagrahd durviahogra-tej,
yathoraga trkya-suta prasahya
Sword in hand, Kasa moved quickly from side to side like a hawk
in the sky. But Lord Ka, whose fearsome strength is irresistible,
powerfully seized the demon just as the son of Trkya might
capture a snake.
Text 37
praghya keeu calat-kirta,
niptya ragopari tuga-mact,
tasyoparit svayam abja-nbha,
papta vivraya tma-tantra
Grabbing Kasa by the hair and knocking off his crown, the lotusnaveled Lord threw him off the elevated dais onto the wrestling
mat. Then the independent Lord, the support of the entire universe,
threw Himself upon the King.
Text 41
tathti-rabhass ts tu,
sayattn rohi-suta,
ahan parigham udyamya,
pan iva mgdhipa
As they ran swiftly toward the two Lords, ready to strike, the son
of Rohi slew them with His club just as a lion easily kills other
animals.
Text 42
nedur dundubhayo vyomni,
brahmedy vibhtaya,
pupai kirantas ta prt,
aasur nantu striya
Kettledrums resounded in the sky as Brahm, iva and other
demigods, the Lords expansions, rained down flowers upon Him
with pleasure. They chanted His praises, and their wives danced.
Text 43
te striyo mah-rja,
suhn-maraa-dukhit,
tatrbhyur vinighnantya,
ry aru-vilocan
Text 44
aynn vra-ayy,
patn ligya ocat,
vilepu su-svara nryo,
visjantyo muhu uca
Embracing their husbands, who lay on a heros final bed, the
sorrowful women loudly lamented while shedding constant tears.
Visvanatha Cakravarti Thakura: The word socati stands for socantyah
(lamenting).
Text 45
h ntha priya dharma-ja,
karuntha-vatsala,
tvay hatena nihat,
vaya te sa-gha-praj
[The women cried out:] Alas, O master, O dear one, O knower of
religious principles! O kind and compassionate protector of the
shelterless! By your being slain we have also been slain, together
Text 47
angas tva bhtn,
ktavn droham ulbaam,
tenem bho da nto,
bhta-dhruk ko labheta am
O dear one, you have been brought to this state because of the
terrible violence you committed against innocent creatures. How
can one who harms others attain happiness?
Visvanatha Cakravarti Thakura: The ladies now speak practical wisdom
because their minds were purified by Kas association and the agony
of the recent events.
Text 48
sarvem iha bhtnm,
ea hi prabhavpyaya,
gopt ca tad-avadhyy,
na kvacit sukham edhate
Lord Ka causes the appearance and disappearance of all
beings in this world, and He is their maintainer as well. One who
disrespects Him can never prosper happily.
Visvanatha Cakravarti Thakura: The ladies said, He (esah), Ka, is
the source (prabhava) and ultimate resting place (apyaya) of all living
entities. Those who disrespect (tad-avadhyy) Ka never attain
happiness.
Text 49
r-uka uvca,
rja-yoita vsya,
bhagav loka-bhvana,
ym hur laukik sasth,
hatn samakrayat
ukadeva Gosvm said: After consoling the royal ladies, Lord
Ka, sustainer of all the worlds, arranged for the prescribed
funeral rites to be performed.
Text 1
r-uka uvca,
pitarv upalabdhrthau,
viditv puruottama,
m bhd iti nij my,
tatna jana-mohinm
ukadeva Gosvm said: Understanding that His parents were
becoming aware of His transcendental opulences, the Supreme
Personality of Godhead thought that this should not be allowed to
happen. Thus He expanded His Yogamy, which bewilders His
devotees.
Visvanatha Cakravarti Thakura: In this chapter, Ka consoles Devaki
and Vasudeva, sends Nanda and the cowherdmen back to Vraja, installs
Ugrasena as king, and goes to gurukula to absorb Himself in study.
Understanding that His mother and father were endowed with the
treasure of seeing Him as almighty God, Ka began to consider,
Let that perception vanish and let them be covered by the ecstasy of
parental love (vtsalya-rasa), so that both of us will attain supreme
bliss. That is the meaning of upalabdhrthau. Thus thinking, Ka
expanded His internal potency, yogamaya, to cover their awareness of
His godly powers.
The word jana may be translated as devotees, as in the verse
dyamna na ghanti vin mat-sevana jana (SB 3.29.13). Thus
it refers to that maya whose nature is to bewilder the devotees. Jana
may also be translated as parents, since jana is derived from the verb
Text 3
nsmatto yuvayos tta,
nityotkahitayor api,
blya-paugaa-kaior,
putrbhym abhavan kvacit
[Lord Ka said:] Dear Father, because of Us, your two sons, you
and mother Devak always remained in anxiety and could never
enjoy Our childhood, boyhood or youth.
Visvanatha Cakravarti Thakura: Ka said, Because of your anxiety
for Us, you never experienced the happiness of raising Us through the
balya, pauganda and kaisora ages (childhood, boyhood or youth).
It may be objected that the women of Mathura mentioned that Ka
and Balarama were of kaisora age, and had not reached yauvana: kva
cti-sukumrgau kiorau npta-yauvanau: Ka and Balarma
have very tender limbs, being still at the kiora stage, not having
reached adolescence (yauvanam). (SB 10.44.8) Thus the match
between the huge wrestlers and the young boys was unequal. Therefore
it cannot be said that They had finished their kaisora age.
The definition of the different stages of growing up is given as follows:
kaumra pacambdnta, paugaa daamvadhi, kaioram
-pacadad, yauvana tu tata param
The kaumra stage lasts until the age of five, paugaa up to age ten
and kaiora to age fifteen. From then on, one is known as yauvana.
According to this statement, the kaiora period ends at the age of
fifteen. Ka was only eleven years old when He killed Kasa, as
verified by Uddhavas words: ekdaa-sams tatra ghrci sa-balo
vasat. Like a covered flame, Ka remained there incognito with
Balarma for eleven years. (SB 3.2.26) And since Ka and Balarma
never took brahminical initiation in Vraja-bhmi, it was at the time
of Their going to Mathur that Their kaiora stage began rather than
ended.
This objection to Kas statement in the present versethat His
parents could not enjoy His kaiora stageis based on ordinary
measurement of age. Yet we should consider the following statement
from the Bhgavatam (10.8.26):
klenlpena rjare, rma ka ca go-vraje, agha-jnubhi
na labdho daiva-hatayor,
vso nau bhavad-antike,
y bl pit-geha-sth,
vindante llit mudam
Deprived by fate, We could not live with you and enjoy the
pampered happiness most children enjoy in their parents home.
Visvanatha Cakravarti Thakura: Ka said, We also have been
unfortunate (daiva hatayoh). However, the actual meaning of the
words is this: We have attained good fortune (bhgyena prptayo) in
not obtaining the happiness of ordinary children.
Text 5
sarvrtha-sambhavo deho,
janita poito yata,
na tayor yti nirvea,
pitror martya atyu
With ones body one can acquire all goals of life, and it is ones
parents who give the body birth and sustenance. Therefore no
mortal man can repay his debt to his parents, even if he serves them
for a full lifetime of a hundred years.
Visvanatha Cakravarti Thakura: Having stated, Both you and We
have suffered because of Our separation, Ka now states that His
and Balarmas religious principles have been spoiled by Their failure
to satisfy Their parents. Ka said, One cannot repay the debt to the
parents who give birth to the body even with a lifetime of a hundred
years.
Text 6
yas tayor tmaja kalpa,
tman ca dhanena ca,
vtti na dadyt ta pretya,
sva-msa khdayanti hi
A son who, though able to do so, fails to provide for his parents with
his physical resources and wealth is forced after his death to eat his
own flesh.
Visvanatha Cakravarti Thakura: Ka said, Acording to the karmakanda rules of the Vedas, a son who, even though he is able, does not
support his parents, is forced to eat his own flesh after death by the
Yamadtas.
Text 7
mtara pitara vddha,
bhry sdhv sutam ium,
guru vipra prapanna ca,
kalpo bibhrac chvasan-mta
A man who, though able to do so, fails to support his elderly
parents, chaste wife, young child or spiritual master, or who
neglects a brhmaa or anyone who comes to him for shelter, is
considered dead, though breathing.
Visvanatha Cakravarti Thakura: Ka said, One who does not support
Dear Father and Mother, please forgive Us for not serving you.
We are not independent and have been greatly frustrated by cruel
Kasa.
Visvanatha Cakravarti Thakura: Ka said, Please forgive Us for not
serving you, who were under the control of evil-minded Kamsa and
being tormented by him.
Text 10
r-uka uvca,
iti my-manuyasya,
harer vivtmano gir,
mohitv akam ropya,
parivajypatur mudam
ukadeva Gosvm said: Thus beguiled by the words of Lord Hari,
the Supreme Soul of the universe, who by His internal illusory
potency appeared to be a human, His parents joyfully raised Him
up on their laps and embraced Him.
Visvanatha Cakravarti Thakura: Bewildered by the words of Ka,
who was deceptively appearing as a human being (my-manuyasya),
Vasudeva and Devaki embraced Him.
Text 11
sicantv aru-dhrbhi,
sneha-pena cvtau,
na kicid cat rjan,
bpa-kahau vimohitau
Pouring out a shower of tears upon the Lord, His parents, who
were bound up by the rope of affection, could not speak. They were
overwhelmed, O King, and their throats choked up with tears.
Text 12
evam vsya pitarau,
bhagavn devak-suta,
mtmaha tgrasena,
yadnm akaron pam
Thus having comforted His mother and father, the Supreme
Personality of Godhead, appearing as the son of Devak, installed
His maternal grandfather, Ugrasena, as King of the Yadus.
Visvanatha Cakravarti Thakura: Kas comforting Vasudeva and
Devaki occurred out of the sight of Nanda. Nanda Maharaja said, My
son, fatigued from the fight, has retired to the inner chambers where
Vasudeva and others are affectionately feeding Him in great bliss. Since
Ka is with them, I will now go to my own rooms without any fear
for my sons safety. Saying this, Nanda Maharaja went to his quarters
in the cowherds camp outside Mathura, and therefore did not see the
exchange between Ka, Vasudeva and Devaki described in these
verses.
Text 13
ha csmn mah-rja,
Texts 1516
sarvn svn jati-sambandhn,
digbhya kasa-bhaykuln,
yadu-vy-andhaka-madhu,
drha-kukurdikn,
sabhjitn samvsya,
videvsa-karitn,
nyavsayat sva-geheu,
vittai santarpya viva-kt
The Lord then brought all His close family members and other
relatives back from the various places to which they had fled in
fear of Kasa. He received the Yadus, Vis, Andhakas, Madhus,
Drhas, Kukuras and other clans with due honor, and He also
consoled them, for they were weary of living in foreign lands. Then
Lord Ka, the creator of the universe, resettled them in their
homes and gratified them with valuable gifts.
Texts 1718
ka-sakaraa-bhujair,
gupt labdha-manorath,
gheu remire siddh,
ka-rma-gata-jvar,
vkanto har aha prt,
mukunda-vadanmbujam,
nitya pramudita rmat,
sa-daya-smita-vkaam
Text 19
tatra pravayaso py san,
yuvno ti-balaujasa,
pibanto kair mukundasya,
mukhmbuja-sudh muhu
Even the most elderly inhabitants of the city appeared youthful, full
of strength and vitality, for with their eyes they constantly drank
the elixir of Lord Mukundas lotus face.
Visvanatha Cakravarti Thakura: Those who were old (pravayasah)
became strong and energetic.
Text 20
atha nanda samasdya,
bhagavn devak-suta,
sakaraa ca rjendra,
parivajyedam catu
tmajev tmano pi hi
[Ka and Balarma said:] O Father, you and mother Yaod have
affectionately maintained Us and cared for Us so much! Indeed,
parents love their children more than their own lives.
Visvanatha Cakravarti Thakura: Balarama, being elder, spoke first
in two verses. O father! We were cared for and protected by the two
of you (Nanda and Yasoda). Of course, it is natural that mothers and
fathers have greater love for their children than even for their own
bodies. By the dual number of the words poitau (maintained) and
llitau (coddled) Balarama indicates that Nanda and Yasoda felt the
same affection for both children. You were as much My parents as you
were Kas parents.
By this Balarama also hints that, Without you two, My loving parents,
and without My brother Ka, who is millions of times dearer to
Me than My own life, I cannot remain in this city in the house of My
unknown parents, Vasudeva and Devaki.
Text 22
sa pit s ca janan,
yau put sva-putra-vat,
in bandhubhir utsn,
akalpai poa-rakae
They are the real father and mother who care for, as they would
their own sons, children abandoned by relatives unable to maintain
and protect them.
Visvanatha Cakravarti Thakura: Nanda may say, But, my dear
so He may be able to abandon His father and stay in Mathura. But how
could Nanda abandon Ka and go back to Vraja alone? How could
Nanda Maharaja give up Ka, who is millions of times more dear to
him than his own life, for the cows in Vraja? Why did he not take up
residence on the outskirts of Mathura instead?
Furthermore, the reasons given in the verses for Ka and Balaramas
staying in Mathura are weak, only meant to pacify Nanda. Even Ka
and Balarama were not convinced in their minds of what They spoke.
After all, the Tenth Canto only describes that Balarama returned to
Vraja (Ch. 65) and not Ka. However, the Padma Purana, Uttara
khanda states that after killing all the demons that He had to, up to
Dantavakra, Ka returned to Vraja. There is also evidence in the
Bhagavatam (1.11.9): yarhy ambujkpasasra bho bhavn, kurn
madhn vtha suhd-didkay,tatrbda-koi-pratima kao bhaved,
The residents of Dvaraka said, O lotus-eyed Lord, whenever You go
away to Mathur, Vndvana or Hastinpura to meet Your friends and
relatives, every moment of Your absence seems like a million years.
However these scriptural references do not clearly show the presence of
their prema. Nevertheless, just consider the statement of Sri Sukadeva
Gosvami in the Srimad Bhagavatam (10.39.35): ts tath tapyatr
vkya, sva-prasthe yadttama, sntvaym asa sa-premair, ysya
iti dautyakai, As Ka departed, that best of the Yadus saw how
the gops were lamenting, and thus He consoled them by sending a
messenger with this loving promise: I will return.
The word dautyakai (messenger) is in the plural to indicate that
Ka sent many messengers, or one messenger who repeated the same
message, I will return, I will return, I will return. What type of words
did Ka use in His message? He used words full of love (sa premaih).
Ka said, O gopis ! I am leaving you today only because of King
Kamsas invitation to the Dhanur-yajna, which is difficult to refuse. It is
not at all by My own desire. After seeing the Dhanur-yajna, I will return
the next day. If some other work comes, I will also finish that tomorrow
and quickly return the next day. If these words were really what Ka
was thinking, then they can be called sa-premaih, filled with love. But if
as well. For one who has tasted the narrations of the infinite Lord, what
is the use of taking birth as a high-class brhmaa, or even as Lord
Brahm himself? (SB 10.47.58)
nya riyo ga u nitnta-rate prasda, svar-yoit nalinagandha-ruc kuto ny, rsotsave sya bhuja-daa-ghta-kaha,
labdhi ya udagd vraja-vallabhnm
When Lord r Ka was dancing with the gops in the rsa-ll, the
gops were embraced by the arms of the Lord. This transcendental favor
was never bestowed upon the goddess of fortune or other consorts in
the spiritual world. Indeed, never was such a thing even imagined by
the most beautiful girls in the heavenly planets, whose bodily luster and
aroma resemble the lotus flower. What to speak of worldly women who
are very beautiful according to material estimation? (SB 10.47.60)
sm aho caraa-reu-jum aha sy, vndvane kim api gulmalatauadhnm, y dustyaja sva-janam rya-patha ca hitv, bhejur
mukunda-padav rutibhir vimgym
The gops of Vndvana have given up the association of their
husbands, sons and other family members, who are very difficult to
give up, and they have forsaken the path of chastity to take shelter of
the lotus feet of Mukunda, Ka, which one should search for by Vedic
knowledge. Oh, let me be fortunate enough to be one of the bushes,
creepers or herbs in Vndvana, because the gops trample them and
bless them with the dust of their lotus feet. (SB 10.47.61)
When these manifested forms of Kas devotees in separation later
went to Kuruksetra and showed themselves to Vasudeva, Devaki,
Rukmini and others, they made them also attain this wonder of mahprema. When Balarama went to Vraja He also became astonished upon
seeing the madness of pure love in the devotees manifesting separation
from Ka.
In order to make it known that the prema of gopis and the other
Vrajavasis, which has Ka as its object, is permanent and unchanging,
Ka shows the second manifestation of Himself with His devotees
in the mood of direct association. Thus by the dual usage of the word
ahan (days and nights) in the verse viok ahan ninyur gyantya
priya-ceitam (SB 10.39.37), the gopis express that they were separated
from Ka only for the duration of two days and not longer than that.
It should be understood from this that after Ka left for Mathura, the
gopis specifically attained Kas association by singing about His
pastimes for two days. On going to Vraja, Uddhava as well uses the
present tense in his statement to Nanda and Yasoda:
hatv kasa raga-madhye, pratpa sarva-stvatm, yad ha va
samgatya, ka satya karoti tat
Having killed Kasa, the enemy of all the Yadus, in the wrestling
arena, Ka will now surely fulfill His promise to you by coming
back. (SB 10.46.35) And thus we find in the Srimad Bhagavatam
(10.46.9-13) when Uddhava first entered Vraja, he saw the forms of the
devotees manifesting direct association with Ka. When Uddhava
approached Nanda, the cows were mooing loudly with full milk bags
and chasing their calves, and the bulls were mooing loudly as they
engaged in fighting with each other for enjoying the cows. There
was the sound of milking cows and the flute. The cowherd men and
women appeared splendid with all their ornaments. As they pulled on
the churning ropes with their arms, the women of Vraja shone with the
splendor of their jingling bangles and their jewels, which reflected the
lamps light. Their hips, breasts and necklaces moved about, and their
faces, anointed with reddish kunkuma, glowed radiantly with the luster
of their earrings reflecting from their cheeks (10.46.45). As the ladies of
Vraja loudly sang the glories of lotus-eyed Ka, their songs blended
with the sound of their churning, ascended to the sky and dissipated all
inauspiciousness in every direction (10.46.46). By such statements as
these, characterizing the ecstasy of direct association with Ka, we
understand the purpose of the second manifestation of Ka and attain
scriptural proof of this.
Text 26
atha ra-suto rjan,
putrayo samakrayat,
purodhas brhmaai ca,
yathvad dvija-sasktim
My dear King, then Vasudeva, the son of rasena, arranged for a
priest and other brhmaas to perform his two sons second-birth
initiation.
Visvanatha Cakravarti Thakura: Vasudeva arranged to have the
upanayana samskara (brahminical initiation) performed by Garga Muni
(purosadha) and other brahmanas.
Text 27
tebhyo dd daki gvo,
rukma-ml sv-alakt,
sv-alaktebhya sampjya,
sa-vats kauma-mlin
Vasudeva honored these brhmaas by worshiping them and giving
them fine ornaments and well-ornamented cows with their calves.
All these cows wore gold necklaces and linen wreaths.
Visvanatha Cakravarti Thakura: The cows wore garlands of linen cloth
as well as gold garlands.
Text 28
y ka-rma-janmarke,
mano-datt mah-mati,
t cdadd anusmtya,
kasendharmato ht
The magnanimous Vasudeva then remembered the cows he had
mentally given away on the occasion of Kas and Balarmas
birth. Kasa had stolen those cows, and Vasudeva now recovered
them and gave them away in charity also.
Visvanatha Cakravarti Thakura: At the time of Kas appearance
Vasudeva was locked in the prison of Kasa, who had stolen all of
Vasudevas cows. Still, Vasudeva was so jubilant over Kas birth that
he mentally donated ten thousand of his cows to the brhmaas. Now
upon Kasas death, Vasudeva went to Kamsas goshala, took back his
cows, and gave ten thousand of them to worthy brahmanas.
Text 29
tata ca labdha-saskrau,
dvijatva prpya su-vratau,
gargd yadu-kulcryd,
gyatra vratam sthitau
After attaining twice-born status through initiation, the Lords,
sincere in Their vows, took the further vow of celibacy from Garga
Muni, the spiritual master of the Yadus.
Visvanatha Cakravarti Thakura: The term gyatra vratam means that
Ka and Balarama were following the vow of celibacy in student life
(brahmacarya).
Texts 3031
prabhavau sarva-vidyn,
sarva-jau jagad-varau,
nnya-siddhmala jna,
ghamnau narehitai,
atho guru-kule vsam,
icchantv upajagmatu,
kya sndpani nma,
hy avanti-pura-vsinam
Concealing Their innately perfect knowledge by Their humanlike
activities, those two omniscient Lords of the universe, Themselves
the origin of all branches of knowledge, next desired to reside at
the school of a spiritual master. Thus They approached Sndpani
Muni, a native of Ks living in the city of Avant.
Visvanatha Cakravarti Thakura: Since Ka and Balarama were
covering Their innate (nnya-siddh:svbhvikam) knowledge by Their
human-like behavior, They went to the gurukula to acquire knowledge.
Text 32
yathopasdya tau dntau,
gurau vttim aninditm,
grhayantv upetau sma,
bhakty devam ivdtau
Sndpani thought very highly of these two self-controlled disciples,
whom he had obtained so fortuitously. By serving him as devotedly
as one would serve the Supreme Lord Himself, They showed others
Text 34
sa-rahasya dhanur-veda,
dharmn nyya-paths tath,
tath cnvkik vidy,
rja-nti ca a-vidhm
He also taught Them the Dhanur-veda, with its most confidential
secrets; the standard books of law; the methods of logical reasoning
and philosophical debate; and the sixfold science of politics.
Text 39
tam ha bhagavn u,
guru-putra pradyatm,
yo sv iha tvay grasto,
blako mahatormi
The Supreme Lord Ka addressed the lord of the ocean: Let the
son of My guru be presented at oncethe one you seized here with
your mighty waves.
Text 40
r-samudra uvca,
na chram aha deva,
daitya pacajano mahn,
antar-jala-cara ka,
akha-rpa-dharo sura
The ocean replied: O Lord Ka, it was not I who abducted him,
but a demonic descendant of Diti named Pacajana, who travels in
the water in the form of a conch.
Visvanatha Cakravarti Thakura: The ocean said, I have not taken the
boy. The demon named Pancajana has taken the boy. He is so powerful
I cannot defeat him.
Text 41
ste tenhto nna,
tac chrutv satvara prabhu,
jalam viya ta hatv,
npayad udare rbhakam
Indeed, the ocean said, that demon has taken him away.
Hearing this, Lord Ka entered the ocean, found Pacajana and
killed him. But the Lord did not find the boy within the demons
belly.
Visvanatha Cakravarti Thakura: The ocean said, Pancajana is present
moving about in the water. Such is the implied completion of the
thought.
Texts 4244
tad-aga-prabhava akham,
dya ratham gamat,
tata sayaman nma,
yamasya dayit purm,
gatv janrdana akha,
pradadhmau sa-halyudha,
akha-nirhrdam karya,
praj-sayamano yama,
within the demons body, and it merely came out of the demons body
(tad-aga-prabhava) when Ka killed him.
Ka loudly blew the conch (janrdana akha pradadhmau) and
all the inhabitants of hell were delivered on hearing the sound. The
Skanda Pura, Avanti-khaa, describes the wonderful things that
happened when Ka sounded His conchshell:
asipatra-vana nma, ra-patram ajyata raurava nma narakam,
arauravam abht tada, abhairava bhairavkhya, kumbh-pkam
apcakam
The hell known as Asipatra-vana lost the sharp, sword-like leaves on
its trees, and the hell named Raurava became free of its ruru beasts.
The Bhairava hell lost its fearfulness, and all cooking stopped in the
Kumbhpka hell.
The Skanda Pura further states, ppa-kayt tata sarve, vimukt
nrak nar,padam avyayam sdya, All the inhabitants of hell were
purified of their sins and attained Vaikuntha in the spiritual world.
For the phrase ll-manuyayor vio, we also have the second reading
ll-manuya he vio. The sentence can mean, What service can I do
for You two forms of Visnu playing the roles of humans? Or O Visnu
who plays the pastimes of a human, what service can I do for You two?
Text 45
r-bhagavn uvca,
guru-putram ihnta,
nija-karma-nibandhanam,
nayasva mah-rja,
mac-chsana-puraskta
The Supreme Personality of Godhead said: Suffering the bondage
of his past activity, My spiritual masters son was brought here to
you. O great King, obey My command and bring this boy to Me
without delay.
Visvanatha Cakravarti Thakura: Ka said, Though in most cases
a person must endure the effects of his past deeds (nija-karmanibandhanam:prarabdha), you should return the son of My guru.
According to the Srimad Bhagavatam (11.31.12): martyena yo gurusuta yama-loka-nta: Sri Ka brought the son of His guru back
from the planet of the lord of death in the boys selfsame body. The
commentary of Sridhara Swami also mentions this. Ka said to
Yamaraja, There will be no fault in your giving first priority to My
order (mac-chsana-puraskta) and bringing him.
Text 46
tatheti tenopnta,
guru-putra yadttamau,
dattv sva-gurave bhyo,
vveti tam catu
Yamarja said, So be it, and brought forth the gurus son. Then
those two most exalted Yadus presented the boy to Their spiritual
master and said to him, Please select another boon.
Text 47
r-gurur uvca,
samyak sampdito vatsa,
bhavadbhy guru-nikraya,
ko nu yumad-vidha-guro,
kmnm avaiyate
The spiritual master said: My dear boys, You two have completely
fulfilled the disciples obligation to reward his spiritual master.
Indeed, with disciples like You, what further desires could a guru
have?
Visvanatha Cakravarti Thakura: Sandipani Muni said, What desires
remain for the guru with disciples like You?
Text 48
gacchata sva-gha vrau,
krtir vm astu pvan,
chandsy ayta-ymni,
bhavantv iha paratra ca
O heroes, now please return home. May Your fame sanctify the
world, and may the Vedic hymns be ever fresh in Your minds, both
in this life and the next.
Text 49
guruaivam anujtau,
rathennila-rahas,
ytau sva-pura tta,
parjanya-ninadena vai
Thus receiving Their gurus permission to leave, the two Lords
Text 50
samanandan praj sarv,
dv rma-janrdanau,
apayantyo bahv ahni,
naa-labdha-dhan iva
All the citizens rejoiced upon seeing Ka and Balarma, whom
they had not seen for many days. The people felt just like those who
have lost their wealth and then regained it.
Text 1
r-uka uvca,
vn pravaro mantr,
kasya dayita sakh,
iyo bhaspate skd,
uddhavo buddhi-sattama
ukadeva Gosvm said: The supremely intelligent Uddhava was
the best counselor of the Vi dynasty, a beloved friend of Lord r
Ka and a direct disciple of Bhaspati.
Visvanatha Cakravarti Thakura: In this chapter Uddhava visits Vraja
and observes that which caused great joy (uddhavam) for Ka
and Balarama, and also the unhappiness (anuddhavam) felt by the
Vrajavasis in separation from Them.
Remembering the sorrow of the Vrajavasis who were afflicted with
separation from Him, Ka Himself became full of anxiety and
reflected, Who is there in this city of Mathura qualified to deliver My
message, which will relieve their suffering, and make known to the
world the supreme position of the Vrajavasis prema? Who is there who
has performed thousands of austerities in order to delight in the sweet
ocean of the Vrajavasis prema?
The present verse singles out Uddhava, who had by chance just
appeared before Ka to render some service, and designates him
as the right person to do the needful. Vn pravaro means that
Uddhava was respected by all the members of the V clan for
his exemplary words and deeds. Thus, when Uddhava returns from
the young women of Vraja, the cowherd boys and even the aborigine
Pulinda women desirethe touch of the dust He leaves on the plants
and grass as He tends His cows.
r Hari-vaa states that Uddhava is the son of Vasudevas brother
Devabhga: uddhavo devabhgasya mah-bhga suto bhavat. In
other words, he is Kas cousin-brother. In reference to this statement,
Nanda addresses Uddhava as mah-bhga (greatly fortunate) in
verse sixteen of this chapter. The word uddhava literally means a
festival of joy. The words skd uddhavo can be taken as one phrase,
meaning that Uddhava was actually festivity personified. Thus when the
Vrajavasis see him they will become blissful.
Text 2
tam ha bhagavn preha,
bhaktam ekntina kvacit,
ghtv pin pi,
prapannrti-haro hari
The Supreme Lord Hari, who relieves the distress of all who
surrender to Him, once took the hand of His fully devoted,
dearmost friend Uddhava and addressed him as follows.
Visvanatha Cakravarti Thakura: Uddhava was not only Kas devotee
but an exclusive devotee (ekantinam). The quality of the ekanta-bhakta
is mentioned in this verse:
vihya pit-devdn, parinihgato harau tad-gha-premabhi
pra, ekntti nigadyate
He is an ekanta-bhakta who gives up father, mother and other
attachments, fixes his mind only on Ka and is filled with deep prema
for the Lord.
Furthermore, Uddhava is preham (most dear), even among these
Text 4
t man-manask mat-pr,
mad-arthe tyakta-daihik,
mm eva dayita preham,
tmna manas gat,
ye tyakta-loka-dharm ca,
mad-arthe tn bibharmy aham
The minds of those gops are always absorbed in Me, and their very
lives are ever devoted to Me. For My sake they have abandoned
everything related to their bodies, renouncing ordinary happiness
in this life, as well as religious duties necessary for such happiness
in the next life. I alone am their dearmost beloved and, indeed, their
very Self. Therefore I take it upon Myself to sustain them in all
circumstances.
Visvanatha Cakravarti Thakura: Ka said, The minds (mat manaska)
of the Vraja-gopis are fixed on Me alone. I am their very life (mat
prana). They have given up (tyakta) all bodily connections (daihik)
such as husbands, sons, mothers, fathers, eating, drinking and sleeping.
The reason for all this is stated: They have understood (manas
gat) that I alone am dear (dayitam:priyam) to them, and not any
other husband of their own. Not only am I dear but I am the dearest
(preham) of all. Not only I am the dearmost, but they think of Me as
their very selves and as the Supersoul. Since I, their soul, am living here
in Mathura, they believe that their souls have left their bodies, and only
by My inconceivable yogamaya potency are they still living. I sustain
the neophyte sadhakas who renounce this world and its mundane
religiosity for My sake, then what to speak of these gopis?
Text 5
mayi t preyas prehe,
dra-sthe gokula-striya,
smarantyo ga vimuhyanti,
virahautkahya-vihval
My dear Uddhava, for those women of Gokula I am the most
cherished object of love. Thus when they remember Me, who am so
far away, they are overwhelmed by the anxiety of separation.
Visvanatha Cakravarti Thakura: But, someone may object, If You are
the dearmost to the gopis minds and life airs, and their very Self, then
why havent they come here to Mathura? How can they stay there in
Vraja? This verse answers the question.
Ka said, The minds of the women in Gokula are fixed in meditation
upon Me in the dress of a cowherd boy, adorned with gunja berries,
colored oxides, flute and peacock feathers, and engaged in playing with
them in Gokula. Why should they come to Mathura? Besides, I do not
desire to bring them here.
Furthermore, whatever is dear to us becomes an object of our
possessiveness. Ultimately the dearest object is the soul or our self.
Thus things in a favorable relationship to our self also become dear to
us, and we try to possess them. Among countless millions of such dear
things, I am the dearest of all, even dearer than ones own self. The
Vraja-gopis have realized this fact, and thus they have become stunned
in separation from Me due to their intense love for Me. Although
they would have given up their lives, they are being kept alive by My
inconceivable potency.
Text 6
dhrayanty ati-kcchrea,
prya prn kathacana,
pratygamana-sandeair,
ballavyo me mad-tmik
Simply because I have promised to return to them, My fully
devoted cowherd girlfriends struggle to maintain their lives
somehow or other.
Visvanatha Cakravarti Thakura: Ka said, With great difficulty the
gopis are somehow maintaining their lives because of My promise to
return. It would be much easier to simply give up their lives.
But then, someone may question, How are the gopis maintaining their
lives?
Ka answers in this verse, It was by My statement, I will quickly
return (pratygamana), made while leaving Gokula, that the gopis have
strong hope that I will return. This is all that is maintaining their life
airs, which are about to leave their bodies.
What is their relation to You?
This Ka answers with the word ballavya, meaning that, Even
though they are women of the cowherd community, still they belong
to Me. Their husbands actually have no contact whatsoever with their
supremely attractive qualities of form, taste, fragrance, sound and touch.
Rather, their husbands merely presume, These are our wives. In order
to nourish the taste of rasa, the Vraja-gopis have always been, from the
very beginning, in a self-sustaining conjugal relation with Me as their
paramour (parakiya-bhava).
They are to be enjoyed by Me alone because they are manifestations of
My own form (mad atmika) as incarnations of supreme bliss. They are
My own internal energy (svarupa-sakti) appearing as the essence of My
pleasure potency (hladini-sakti). Though I am atma-rama, I derive more
pleasure from them. For this reason I consider them more deserving of
My mercy than even My own self. (The suffix ka in atmika, expresses
compassion)
Another meaning of mad-atmikah: These gopis are Mine because they
are the objects of My enjoyment. Or the gopis very selves are absorbed
in Me, in the sense of their always hankering to give pleasure to My
mind.
Text 7
r-uka uvca,
ity ukta uddhavo rjan,
sandea bhartur dta,
dya ratham ruhya,
prayayau nanda-gokulam
ukadeva Gosvm said: Thus addressed, O King, Uddhava
respectfully accepted his masters message, mounted his chariot
and set off for Nanda-gokula.
Text 8
prpto nanda-vraja rmn,
nimlocati vibhvasau,
channa-yna praviat,
pan khura-reubhi
The fortunate Uddhava reached Nanda Mahrjas pastures just as
the sun was setting, and since the returning cows and other animals
were raising dust with their hooves, his chariot passed unnoticed.
homes of the Vrajavasis were left unswept and dirty, filled with leaves,
grass, dust and spider webs. The Vrajavasis were kept alive only by
the milk, yogurt and buttermilk brought by people from neighboring
villages. They simply lamented, Alas! Alas! We have died.
But on this day, one particular brahmana in Nandas entourage
understood that the King of Vraja was thinking, Ah, ah, when Uddhava
comes to my house today he should not suffer from hunger. Thus that
brahmana took some chipped rice and cooked just enough sweet rice
to feed one person. Massaging Uddhavas feet was performed by a
servant, since Uddhava was Nanda Maharajas nephew and therefore an
inferior.
Text 16
kaccid aga mah-bhga,
sakh na ra-nandana,
ste kualy apatydyair,
yukto mukta suhd-vrata
[Nanda Mahrja said:] My dear most fortunate one, does the son
of ra fare well, now that he is free and has rejoined his children
and other relatives?
Visvanatha Cakravarti Thakura: Fearing that if he asked about Ka,
his throat would choke up and tears would come to his eyes, Nanda first
asked about the welfare of Vasudeva. Vasudeva was now freed from
Kamsas prison and all sorts of dangers.
Text 17
diy kaso hata ppa,
Text 18
api smarati na ko,
mtara suhda sakhn,
gopn vraja ctma-ntha,
gvo vndvana girim
Does Ka remember us? Does He remember His mother and
His friends and well-wishers? Does He remember the cowherds
and their village of Vraja, of which He is the master? Does He
remember the cows, Vndvana forest and Govardhana Hill?
Visvanatha Cakravarti Thakura: Then with tears in his eyes and a
choked voice Nanda Maharaja inquired about Ka. Pointing with
his forefinger, he said, Just see the unfortunate condition of Kas
mother. Just see how Vraja, whose very soul and master (atma-natham)
was Ka, is now deprived of a master and devoid of beauty.
Text 19
apy ysyati govinda,
Text 20
dvgner vta-varc ca,
va-sarpc ca rakit,
duratyayebhyo mtyubhya,
kena su-mahtman
We were saved from the forest fire, the wind and rain, the bull and
serpent demonsfrom all such insurmountable, deadly dangers
by that very great soul, Ka.
Visvanatha Cakravarti Thakura: Uddhava said, But you will not die.
You will live a long time raising your son with affection.
Nanda Maharaja replied, Unlike before, we will not be saved from the
hands of death. In saying this, Nanda recounted the previous threats of
death: Ka saved us from the forest fire and Indras torrential rains
because of His natural affection (su-mahatmana:mah-sneha-maya) for
us. But why is He not saving us now from the terrible fire of separation?
I cannot understand this.
Text 21
smarat ka-vryi,
llpga-nirkitam,
hasita bhita cga,
sarv na ithil kriy
As we remember the wonderful deeds Ka performed, His playful
sidelong glances, His smiles and His words, O Uddhava, we forget
all our material engagements.
Text 23
manye ka ca rma ca,
prptv iha surottamau,
sur mahad-arthya,
gargasya vacana yath
In my opinion, Ka and Balarma must be two exalted demigods
who have come to this planet to fulfill some great mission of the
demigods. Such was foretold by Garga i.
Visvanatha Cakravarti Thakura: By the sudden recollection of Ka
as the Lord, in contrast to his natural mood of affection in separation,
Nanda speaks with a sense of discrimination in this verse: It was due to
the good fortune of me and of Vasudeva that They became our sons and
appeared in my house. Ka and Balarama have come to benefit the
demigods (suranam arthaya) by killing Kamsa and other demons. This
is according to the prophetic words of Garga Rsi.
Text 24
kasa ngyuta-pra,
mallau gaja-pati yath,
avadhi llayaiva,
pan iva mgdhipa
After all, Ka and Balarma killed Kasa, who was as strong
as ten thousand elephants, as well as the wrestlers Cra and
Muika and the elephant Kuvalaypa. They killed them all
sportingly, as easily as a lion disposes of small animals.
Text 25
tla-traya mah-sra,
dhanur yaim ivebha-r,
babhajaikena hastena,
saptham adadhd girim
With the ease of a royal elephant breaking a stick, Ka broke a
powerful, giant bow three tlas long. He also held a mountain aloft
for seven days with just one hand.
Visvanatha Cakravarti Thakura: Nanda Maharaja said, Ka broke
a bow three tlas long! And with one hand, just His left hand, Ka
held up Govardhana Hill for seven days! A tla palm tree is a
measurement of ninety feet. Thus the great bow Ka broke was two
hundred seventy feet long.
Text 26
pralambo dhenuko rias,
tvarto bakdaya,
daity sursura-jito,
hat yeneha llay
Here in Vndvana, Ka and Balarma easily destroyed demons
like Pralamba, Dhenuka, Arista, Tvarta and Baka, who had
themselves defeated both demigods and other demons.
Text 27
r-uka uvca,
iti sasmtya sasmtya,
nanda knurakta-dh,
aty-utkaho bhavat t,
prema-prasara-vihvala
ukadeva Gosvm said: Thus intensely remembering Ka again
and again, Nanda Mahrja, his mind completely attached to the
Lord, felt extreme anxiety and fell silent, overcome by the strength
of his love.
Visvanatha Cakravarti Thakura: Becoming completely attached to
Ka by remembering the Lords majesty (aivarya), Nanda Maharaja
thought, Oh, by misfortune, I have been separated from my son, who is
the ocean of powerful qualities! Nandas attachment to Ka was such
that even in appreciating Kas great powers as the Lord, his personal
relationship with Ka did not weaken as it did with Vasudeva.
Nandas mind remained attached to Ka with undiminished firmness.
With his mind attracted to Ka in this way Nanda Maharaja became
overcome by the sway of paternal affection (prema-prasara-vihvala).
In the presence of the supreme prema of Nanda, who like Agastya,
swallowed the whole ocean, what is the significance of a whole ocean
of opulences (aivarya)?
Text 28
yaod varyamnni,
putrasya caritni ca,
the almighty Viu and time are not different from Me, the Supreme
Absolute Truth.
Uddhava said, Entering as the indwelling Supersoul within all beings,
They control the living entity, whose knowledge is separate. They
mercifully grant knowledge of the Personality of Godhead (bhagavan)
to the devotees and knowledge of Brahman (vilakaasya-jnasya) to
the jnanis.
This point is confirmed in the Bhagavad-gita (10.10):
te satata-yuktn, bhajat prti-prvakam, dadmi buddhiyoga ta, yena mm upaynti te
To those who are constantly devoted to serving Me with love, I give
the understanding by which they can come to Me.
And in the Srimad Bhagavatam (8.24.38):
madya mahimna ca, para brahmeti abditam, vetsyasy
anughta me, sampranair vivta hdi
You will be thoroughly advised and favored by Me, and because
of your inquiries, everything about My glories, which are known as
para brahma, will be manifest within your heart. Thus you will know
everything about Me.
The word ca implies that Ka also gives mundane knowledge of how
to attain heaven (Svargaloka), and other material destinations to the
karmis.
Texts 3233
yasmin jana pra-viyoga-kle,
kana samveya mano viuddham,
nirhtya karmayam u yti,
par gati brahma-mayo rka-vara,
tasmin bhavantv akhiltma-hetau,
nryae kraa-martya-mrtau,
bhva vidhatt nitar mahtman,
ki vvaia yuvayo su-ktyam
that you are very intelligent, but now I see that you are actually foolish
because you are praising us. Alas, alas, who else would let such a
wonderful son full of good qualities leave His home and go elsewhere?
Who is there in the three worlds more unfortunate, degraded and
miserable than us? We are to be condemned by everyone!
Anticipating this statement, Uddhava speaks consolingly in this verse.
Uddhava said, Acyuta (one who never falls or breaks His promise),
will come very soon to Vraja. Acting as the master and protector of the
Yadus (satvanam patih), Ka will stay here and fulfill (priyam:manobham) all of your desires.
Text 35
hatv kasa raga-madhye,
pratpa sarva-stvatm,
yad ha va samgatya,
ka satya karoti tat
Having killed Kasa, the enemy of all the Yadus, in the wrestling
arena, Ka will now surely fulfill His promise to you by coming
back.
Visvanatha Cakravarti Thakura: After killing Kamsa and meeting you
at the edge of Mathura, Ka said, You return to Vraja and We will
also quickly come there, (10.45.23) Ka is certainly doing (karoti)
that.
The present tense (karoti) is used to indicate that Ka is fulfilling His
promise at this very moment. In fact, in another manifestation Ka
was actually present in Vraja at that moment, being attentively cared for
by Nanda and Yasoda, though unseen by Uddhava. By the influence of
Vg-dev (Sarasvati) Uddhavas words were actually true.
Text 36
m khidyata mah-bhgau,
drakyatha kam antike,
antar hdi sa bhtnm,
ste jyotir ivaidhasi
O most fortunate ones, do not lament. You will see Ka again very
soon. He is present in the hearts of all living beings, just as fire lies
dormant in wood.
Visvanatha Cakravarti Thakura: Nanda Maharaja said, Oh, how great
is our misfortune that our son, who would never abandon us and always
tells the truth, is delayed in returning to Vraja. Uddhava speaks this
verse to console Kas lamenting parents.
Uddhava said, You should not lament. Very soon you will be able to
see Ka.
Nanda said, You say we will see Ka but when will that be,
tomorrow, the next day or ten days from now? With some consolation
we will keep our life airs from leaving our bodies till that day. But if
Ka is not coming, you should tell us truthfully. Let our life airs leave
us, for we cannot stand the pain of repressing them.
Hearing Nanda speak like this, Uddhava considered, Alas, what advice
can I give them? If they were suffering in separation from an ordinary,
mundane son I could enlighten them by saying: Why are you immersed
in the illusion of family attachment like this? False attachment to wife
and sons is a cause of trouble. Give that up and attach yourself to the
Lord.
But how can I give this advice to Nanda, who is attached to Ka as
his son? He is not like Vasudeva who, on seeing the godly powers of
Ka, weakened his attachment to Ka as his son. Rather, by seeing
Kas majestic powers Nanda and Yasodas attachment to their son
becomes even stronger and they think: Alas, even the parents of an
ordinary son die out of misery if they can no longer see him playing in
their house. By our good fortune the Lord Himself played about in our
house as our son. We lament bitterly if we cannot coddle Ka for even
a moment. How will we live without seeing that child in our home? We
are most unfortunate, having been separated from such a child.
But on the other hand, upon realizing the godly powers of Ka,
Vasudeva and Devaki think: Ka is the worshipable Lord; He is not
our son. Thus they refrain from embracing and fondling Him. Not only
is the knot of possessiveness tied tightly for Nanda and Yasoda, but
Ka has strong possessiveness of them as well, even though He is
the Supreme Lord. I have seen Kas concern for their sake when He
said, Go to Vraja and make My father and mother happy. And remove
the pain of separation from the Vraja-gopis by giving them news about
Me. (SB 10.46.3) I also recall the words of the cowherd men which I
previously heard: dustyaja cnurgo smin, sarve no vrajaukasm,
nanda te tanaye smsu, tasypy autpattika katham, Dear Nanda,
how is it that we and all the other residents of Vraja cannot give
up our constant affection for your son? And how is it that He is so
spontaneously attracted to us? (SB 10.26.13)
But if I go to Mathura and bring Ka here tomorrow, Jarasandha,
angered over Kamsas wives becoming widows, will come and destroy
Mathura. Who then will protect Vasudeva and the other Yadavas? If
Ka leaves Vraja again and goes to Mathura to protect them, however,
then the Vrajavasis will certainly die. If I tell the Vrajavasis that Ka
will come in four or five years, it will be very hard for them to hold on
for that long. If I lie, telling them that Ka will come after four or five
days, when the time expires and they discover I lied, then also they will
die.
Alas! As there is no other means, I will now weaken their prema
by discoursing on spiritual knowledge. I will tell them that as the
Supersoul, Ka is indifferent to everything, and as the formless,
impersonal Brahman Ka has no relationships with birth, father,
mother, material activities or the material body. To realize all this I
will teach them how to meditate on the soul. However, if Nanda and
Yasodas unlimited and unfathomable pure love for Ka not only
remains unchecked but rather increases after hearing my discourse, then
I will return to Mathura and simply glorify their incomparable prema
again and again in the grand assembly of Ka, Vasudeva, Ugrasena
and the others. Having decided thus, Uddhava meditated on Ka and
spoke about Ka as the Supersoul.
Uddhava said, As fire lies dormant within wood, Ka is present
within the hearts of all living beings. Just as the fire within wood is
not visible without friction, similarly, Ka is not visible without
devotion.
Hearing this, Nanda and Yasoda thought, Uddhava is telling us if we
do not perform devotional activities as the Vaisnavas do for Ka, our
son, why should He appear in our house? If that is the case, we must
perform devotional service for our son, so that somehow or other He
will appear in our house.
After Uddhava returned to Mathura, Nanda and the cowherd men, their
eyes brimming with tears, said:
manaso vttayo na syu, ka pdmbujray, vco bhidhyinr
nmn, kyas tat-prahvadiu
O fortunate one, may our minds rest on Kas lotus feet, may our
voices always sing His names, and may our bodies offer Him respects.
(SB 10.47.66)
Text 37
na hy asysti priya kacin,
npriyo vsty amnina,
nottamo ndhamo vpi,
sa-mnasysamo pi v
For Him no one is especially dear or despicable, superior or
paritrya kalpate
He has no work to do in this world that would oblige Him to take
birth in pure, impure or mixed species of life. Yet to enjoy His
pastimes and deliver His saintly devotees, He manifests Himself.
Visvanatha Cakravarti Thakura: Uddhava said, That Brahman does
not take birth in wombs of goodness, passion or ignorance, because it
is without birth, and it has no karma nor a material body. Consequently
it does not have material activities or material goals. Ka, however,
takes birth from those whose natures are purely spiritual, beyond the
material modes, such as Yasoda, Devaki and Kausalya. Afterwards, He
appears with a body, has a mother and father, performs activities, fulfills
responsibilities and has goals.
However, Uddhava did not want to directly reveal this to Nanda, so he
concealed it by saying, Though Ka is the original form of Brahman,
out of His own compassion, He appears in a way suitable to deliver His
devotees from suffering.
Text 40
sattva rajas tama iti,
bhajate nirguo gun,
krann atto pi guai,
sjaty avan hanty aja
Although beyond the three modes of material naturegoodness,
passion and ignorancethe transcendental Lord accepts
association with them as His play. Thus the unborn Supreme Lord
utilizes the material modes to create, maintain and destroy.
the creator of the universe either, since even that is executed by the
modes of nature. Due to a defect in the bodily functions, a person may
perceive that the earth is turning around (bhramarik) like a potters
wheel. Similarly, though the mind is the doer, the living entity perceives
the soul as the doer due to identification with the mind. In the same
way, the living entity perceives the universe as the creation of the Lord,
though it is actually the creation of the modes of nature (gunas). It
should be understood however, that though the material universe is not
a direct creation of Ka, it is a creation of Kas maya-sakti, coming
from the Lord. As Ka and His energy are nondifferent, one can say
that the Lord in the form of His maya-sakti creates the world.
Text 42
yuvayor eva naivyam,
tmajo bhagavn hari,
sarvem tmajo hy tm,
pit mt sa vara
The Supreme Lord Hari is certainly not your son alone. Rather,
being the Lord, He is the son, Soul, father and mother of everyone.
Visvanatha Cakravarti Thakura: Uddhava said, You should not think
of the creator of the whole universe as your son, or the source of your
happiness and suffering. Though Ka is the Supreme Lord, if you
still think of Him as your son, then listen as I speak the truth. Then
Uddhava speaks this verse: Ka is not just your son, but whoever
cultivates a sentiment for Him as their son will have Him as a son.
Anyone who thinks of Ka as the most beloved of their souls (tmapreha) will achieve Him as their dearmost. For those who think of
Ka as father, He is their father. Because Ka is the controller
(isvarah) nothing is impossible for Him.
Text 43
da ruta bhta-bhavad-bhaviyat,
sthsnu cariur mahad alpaka ca,
vincyutd vastu tar na vcya,
sa eva sarva paramtma-bhta
Nothing can be said to exist independent of Lord Acyutanothing
heard or seen, nothing in the past, present or future, nothing
moving or unmoving, great or small. He indeed is everything, for
He is the Supreme Soul.
Visvanatha Cakravarti Thakura: Uddhava said, Actually, O King of
Vraja, you should know that since the whole universe is created by
Kas energy, it is nondifferent from Him. Therefore, you should bear
this in mind whenever you speak about Him. There is nothing in this
universe that can be said to exist independently of Lord Acyuta.
Text 44
eva ni s bruvator vyatt,
nandasya knucarasya rjan,
gopya samutthya nirpya dpn,
vstn samabhyarcya dadhny amanthan
While Kas messenger continued speaking with Nanda, the night
ended, O King. The women of the cowherd village rose from bed
and, lighting lamps, worshiped their household deities. Then they
began churning the yogurt into butter.
At last, Nanda Maharaja forgot all these deliberations and did not send
any message to Ka, due to the influence of the sancari-bhava of
humility (dainya). Now, to continue the text: Rising during the brahmamuhurta period, the Vraja-gopis lit lamps and worshiped the entrances
(vstn samabhyarcya) of their homes, churned yogurt and performed
other domestic duties.
Text 45
t dpa-dptair maibhir virej,
rajjr vikarad-bhuja-kakaa-sraja,
calan-nitamba-stana-hra-kuala-,
tviat-kapolrua-kukumnan
As they pulled on the churning ropes with their bangled arms, the
women of Vraja shone with the splendor of their jewels, which
reflected the lamps light. Their hips, breasts and necklaces moved
about, and their faces, anointed with reddish kukuma, glowed
radiantly with the luster of their earrings reflecting from their
cheeks.
Visvanatha Cakravarti Thakura: The gopis gem-studded armlets,
anklets and rows of bangles glittered in the lamp light. As they pulled
the churning ropes their breasts, hips and necklaces trembled. Their
jeweled earrings lit up their cheeks, and their faces shone with kunkuma
from the province of Bahlika.
Text 46
udgyatnm aravinda-locana,
vrajgann divam aspad dhvani,
dadhna ca nirmanthana-abda-mirito,
nirasyate yena dim amagalam
As the ladies of Vraja loudly sang the glories of lotus-eyed Ka,
their songs blended with the sound of their churning, ascended to
the sky and dissipated all inauspiciousness in every direction.
Visvanatha Cakravarti Thakura: The word udgyatnm (loudly
singing) indicates that the gopis were absorbed in thinking of lotuseyed (aravinda-locana) Ka and feeling His presence. Thus they
sang loudly in great bliss. Dressing nicely with colorful clothing
and ornaments, smearing kunkuma on oneself, and singing sweetly
do not occur in the state of separation and lamentation. Therefore
it is understood that at the end of night Uddhava was seeing the
manifestation of Vraja with Ka present there, just as he had seen at
the end of the previous day upon arriving in Vraja.
Text 47
bhagavaty udite srye,
nanda-dvri vrajaukasa,
dv ratha takaumbha,
kasyyam iti cbruvan
When the godly sun had risen, the people of Vraja noticed the
golden chariot in front of Nanda Mahrjas doorway. Who does
this belong to? they asked.
Visvanatha Cakravarti Thakura: Vraja-okasa (residents of Vraja)
refers to the gopis who were feeling separation upon seeing the chariot
of Uddhava. Here the manifestation of Vraja in separation from Ka
again appears.
Text 48
akrra gata ki v,
ya kasasyrtha-sdhaka,
yena nto madhu-pur,
ka kamala-locana
Perhaps Akr ra has returnedhe who fulfilled Kasas desire by
taking lotus-eyed Ka to Mathur.
Visvanatha Cakravarti Thakura: The gopis angrily said, Perhaps
Akrura, who took Ka to Mathura to fulfill the purposes of Kamsa,
has returned to Vraja.
Text 49
ki sdhayiyaty asmbhir,
bhartu prtasya niktim,
tata str vadantnm,
uddhavo gt kthnika
Is he going to use our flesh to offer funeral oblations for his master,
who was so satisfied with his service? As the women were speaking
in this way, Uddhava appeared, having finished his early-morning
duties.
Visvanatha Cakravarti Thakura: For what purpose has Akrura come
again, now that Kamsa has been killed? Considering this, the gopis
Texts 12
r-uka uvca,
ta vkya knucara vraja-striya,
pralamba-bhu nava-kaja-locanam,
ptmbara pukara-mlina lasan,
mukhravinda parima-kualam,
su-vismit ko yam apvya-darana,
kuta ca kasycyuta-vea-bhaa,
iti sma sarv parivavrur utsuks,
tam uttama-loka-padmbujrayam
ukadeva Gosvm said: The young women of Vraja became
astonished upon seeing Lord Kas servant, who had long arms,
whose eyes resembled a newly grown lotus, who wore a yellow
garment and a lotus garland, and whose lotuslike face glowed with
brightly polished earrings. Who is this handsome man? the gops
asked. Where has he come from, and whom does he serve? Hes
wearing Kas clothes and ornaments! Saying this, the gops
eagerly crowded around Uddhava, whose shelter was the lotus feet
of Lord Uttamaloka, r Ka.
Visvanatha Cakravarti Thakura: In this chapter Uddhava hears the ten
types of citra-jalpa [Radhas surprising talk or prattling, symptomatic
of the highest stage of divine love madness, mahbhva]. He then gives
Kas message to the gopis, praises them and returns to Mathura to
report to Ka.
The word su-vismit (very astonished) means that the gopis were
Sri Sukadeva Gosvami, siding with the gopis, showed some jealousy
towards Ka by addressing Him as ram-pate, the husband of
Laksmi. By this phrase Sukadeva Gosvami implies the following: The
goddess of fortune herself is coming soon to Mathura to make Ka
happy. So what purpose could Ka have in making a pretense of
sending messages to the cowherd girls?
Text 4
jnmas tv yadu-pate,
prada samupgatam,
bhartreha preita pitror,
bhavn priya-cikray
[The gops said:] We know that you are the personal servant of
Ka, the chief of the Yadus, and that you have come here on
the order of your good master, who desires to give pleasure to His
parents.
Visvanatha Cakravarti Thakura: The gopis said, We know who you
are, so we do not have to ask. You are a follower of the Lord of the
Yadus. By the word yadu-pate (chief of the Yadus) the gopis imply
that, Even though Ka is of the cowherd community, He is now
living as the king of the Yadus. Having attained such a big post, why
would He want to come back here? Therefore it seems, O Uddhava, that
Ka has sent you, not for us, but to pacify His mother and father. In
other words, we think Ka has sent you out of fear of criticism from
the public who might say, What use has Ka for His parents who are
cowherd people? Nanda and Yasoda may cry themselves to death, but
Ka will simply stay here in Mathura and rule as King.
O charming fellow! The crest jewel of intelligent persons has sent
you to satisfy His parents. Having come here, you should go to Nanda
and Yasoda. Upon receiving you, they will forget about Ka in their
ecstasy. Indeed, the sharpness of Kas intelligence has come in
handy!
In this way, there are many such implications of criticism hidden in the
gopis words of false praise, which arise as the subtle, new buds on the
tree of their words.
Text 5
anyath go-vraje tasya,
smaraya na cakmahe,
snehnubandho bandhn,
muner api su-dustyaja
We see nothing else He might consider worth remembering in these
cow pastures of Vraja. Indeed, the bonds of affection for ones
family members are difficult to break, even for a sage.
Visvanatha Cakravarti Thakura: The gopis said, We do not see anyone
else worthy of remembrance in Vraja. In other words, if Ka has in
this way disregarded even His parents Yasoda and Nanda, whom He
remembers, then how is it possible for such persons like us to have a
place in His memory at all? Even those who take sannyasa find it hard
to give up the relationship with their father and mother. But Ka has
very easily given up His relationship with countless wives of others
whom He enjoyed. Ah, just see the severity of Kas renunciation!
Text 6
anyev artha-kt maitr,
yvad-artha-viambanam,
Kas pastimes in childhood and youth, the gopis forgot all external
considerations and wept openly before Kas messenger, Uddhava.
Of His childhood and youth (kaiora-blyayo) indicates that ever
since their childhood, the gopis love for Ka had been unconditional
(nirupadhika). It is not the case that in youth the gopis love became
conditionally motivated by lusty desires (kamopadhika).
Text 11
kcin madhukara dv,
dhyyant ka-sagamam,
priya-prasthpita dta,
kalpayitvedam abravt
One of the gops, while meditating on Her previous association
with Ka, saw a honeybee before Her and imagined it to be a
messenger sent by Her beloved. Thus She spoke as follows.
Visvanatha Cakravarti Thakura: According to Sanatana Gosvamis
Sri Vaisnava-tosani, this gopi (kcit) is the embodiment of the seventh
stage of ka-prema, pure love of Godhead, known as mahbhva
[sneha, mna, pranaya, rga, anurga, bhva, mahbhva], which
itself is the essence of Kas pleasure potency (hladini-sakti). In
other words, this gopi is Vrsabhanunandini Sri Radha. Imagining in
Her meditation how Ka is associating with the women of Mathura,
Radhika experiences the rise of jealous anger (mna) within Herself and
thinks, My beloved Sri Ka has sent this messenger to pacify Me.
Thinking in this way, Radha addresses one bumblebee, which had just
flown in front of Her. Or else, on the pretense of speaking to the bee,
Radha was actually directing her words to Uddhava.
Text 12
gopy uvca,
madhupa kitava-bandho m spaghri sapatny,
kuca-vilulita-ml-kukuma-marubhir na,
vahatu madhu-patis tan-mninn prasda,
yadu-sadasi viambya yasya dtas tvam dk
The gop said: O honeybee, O friend of a cheater, dont touch My
feet with your whiskers, which are smeared with the kukuma that
rubbed onto Kas garland when it was crushed by the breasts
of a rival lover! Let Ka satisfy the women of Mathur. One who
sends a messenger like you will certainly be ridiculed in the Yadus
assembly.
Visvanatha Cakravarti Thakura: Seeing the bee buzzing around
greedy for the fragrance of Her lotus feet, Sri Radha spoke impulsively
(prajalpa) due to the influence of divine madness (divyonmda):
O bee, friend of a wicked cheater (kitava bandho)! Radha then
enumerates the reasons why Ka should be called a cheater: Ka
said, For My sake (mad-arthojjhita) You all have given up everything
to come here filled with loving attraction, yet I have given You up.
Please forgive Me for this injustice I have done. (SB 10.32.21) Ka
also said, You have surrendered yourselves to Me with the highest
attraction, and it is impossible for Me to repay You (na parye ham).
(SB 10.32.22) And while sitting on Akruras chariot Ka sent a
message to us gopis, who were pained by the impending separation
from Him, saying, I will quickly come back from Mathura. (SB
10.39.35)
Because these statements are false Ka can rightly be called a
cheater. O bee, as a friend of that cheater you are playing the role of a
messenger. Dont touch My feet!
The bee, making a buzzing sound, seemed to say, What is this? Will
This and the following nine verses exemplify ten varieties of mad
emotional talks (citra-jalpa) spoken impulsively by a lover. This verse
illustrates the qualities of prajalpa, as described by rla Rpa Gosvm
in his Ujjvala-nlamai (14.182):
asyery-mada-yuj, yo vadhraa-mudray, priyasykaualodgra,
prajalpa sa tu krtyate
Prajalpa is speech that denigrates the tactlessness of ones lover with
expressions of disrespect. It is spoken in a mood of envy, jealousy and
pride.
Text 13
sakd adhara-sudh sv mohin pyayitv,
sumanasa iva sadyas tatyaje smn bhavdk,
paricarati katha tat-pda-padma nu padm,
hy api bata hta-cet hy uttama-loka-jalpai
After making us drink the enchanting nectar of His lips only once,
Ka suddenly abandoned us, just as you might quickly abandon
some flowers. How is it, then, that Goddess Padm willingly serves
His lotus feet? Alas! The answer must certainly be that her mind
has been stolen away by His deceitful words.
Visvanatha Cakravarti Thakura: The bee seemed to say, This yellow
color of my whiskers is only natural since I am a bee. It is not the
kunkuma from Kas association with another woman. What offense
has Ka committed? He thinks only of You, and never looks at any of
the women in Mathura, even while dreaming. Why have You become so
angry?
Radha replies, After making us drink the nectar of His lips just once,
Ka has given us up. That is His offense. Though Ka had actually
kissed the gopis many times, by saying that Ka kissed them only
O bee, why do you sing here so much about the Lord of the
Yadus, in front of us homeless people? These topics are old news
to us. Better you sing about that friend of Arjuna in front of His
new girlfriends, the burning desire in whose breasts He has now
relieved. Those ladies will surely give you the charity you are
begging.
Visvanatha Cakravarti Thakura: Seeing the bee constantly buzzing due
to his nature, Radha thought, Agitated by My criticism of him, he is
singing his own glories.
Radha then said, Why are you singing in this place, the assembly
of cowherd women? The songs of an ignorant bee will not please
the gopis. Nevertheless you keep on singing! Not only that, but in
those songs you are publicizing the glories of the leader of the Yadus
(yadnm adhipatim). Moreover, you are doing this right in front of us,
who were made by Ka to give up our homes and are now sitting at
the edge of the forest. We will not give you even a handful of chickpeas
in charity.
If the bee replies, Then just give me some old clothing or garlands You
have worn.
Radha replied, I will not give these to a complete fool like you.
Reciting the Puranas, you are trying to prove that Ka is the Lord
of the Yadus. O six-legged creature! (a-aghre) An animal at least
has four legs, but you have six so you are an animal-and-a-half! Thus
being so ignorant, you dont know where or what to sing. And being
an animal, how would you know the Puranas? So how do you expect
to receive any charity? But since you are merely an animal, We wont
become angry with you. Rather, We will advise you where you should
sing in order to support yourself. You should sing in front of the
girlfriends of that friend of yours who is preeminently victorious (vijaya
sakha) or defeated by them in the battle of love. You should sing all
about those victories and defeats in love.
Vijaya-sakha can also mean the friend of Arjuna who is also known as
Vijaya, the victor. Previously Ka was known as the friend of Subala,
but after He left Vraja He became known as the friend of Arjuna. This
pronouncement of things yet to come has spontaneously emanated from
Radhas mouth.
Radha said, Furthermore, the women of Mathura, now relieved of
the burning pain in their breasts (kapita-kuca-rujas), will fulfill your
desires (am:vachitam), and they will be honored (i:pjit) by
hearing your song about Ka.
In this verse we observe in Radhas mood the seed of jealous anger,
which arises from an apparent disdain for Ka, accompanied by a
sarcastic, sidelong glance directed toward Him. This verse fits the
following description of vijalpa from the Ujjvala-nlamai (14.186):
vyaktaysyay gha- mna-mudrntarlay, agha-dvii
kakoktir,vijalpo vidu mata
According to learned authorities, vijalpa is sarcastic speech criticizing
Ka, the killer of Agha. Such speech openly expresses jealousy while
at the same time concealing the angry pride in ones heart.
Text 15
divi bhuvi ca rasy k striyas tad-durp,
kapaa-rucira-hsa-bhr-vijmbhasya y syu,
caraa-raja upste yasya bhtir vaya k,
api ca kpaa-pake hy uttama-loka-abda
In heaven, on earth or in the subterranean sphere, what women
are unavailable to Him? He simply arches His eyebrows and smiles
with deceptive charm, and they all become His. The supreme
goddess herself worships the dust of His feet, so what is our position
in comparison? But at least those who are wretched can chant His
name, Uttamaloka.
Visvanatha Cakravarti Thakura: Hearing the buzzing of the bee, Radha
means: In spite of seeing their wife cry, they are unmoved or hardhearted.
But it may be questioned, How do they maintain their lives?
Radha answers, Like (iva) birds (vihag), they live by begging, just
collecting small amounts of wheat and other grains, rather than taking
substantial charity from one person. The word iha is often used instead
of iva. In that case it means: They come begging here in Vrndavana,
the place of suffering, and suffer even more in our association.
But someone may object, Ka-lila is like a poisonous mixture of
sugarcane juice and powdered seeds of the dhatura plant. The speaker
of Kas pastimes is a murderer in the dress of a saint. The Puranas
are a net. The speaker may be seen wandering from forest to forest with
the Puranas tucked under his arm. Vyasa and others are the makers
of this net, which teaches that Ka is the Supreme Personality of
Godhead.
Radha replies, For this reason Ka has accepted the role of the
Supreme thinking, Just like the gopis, I will make all people fall into
the ocean of suffering. Indeed, seeing others suffering is Kas only
happiness. As a result, Ka must bear the consequence of giving such
misery to others, not Vyasa and other sages.
As we can see there are thousands of implications in this verse. Through
condemnation Radha is indirectly praising Ka, and thus establishing
the superexcellence of suddha-bhakti, pure devotional service. By
mentioning the example of the birds Radha shows that it is appropriate
to leave Ka because He inflicts pain on innocent people. Such
remorseful statements constitute abhijalpa, as defined by Sri Rupa
Gosvami in Ujjvala-nlamai 14.194:
bhagy tygaucit tasya, khagnm api khedant yatra snuaya
prokt, tad bhaved abhijalpitam
When a lover indirectly states with remorse that her beloved is fit to be
given up because he is so cruel that he tortures even the innocent birds,
such speech is called abhijalpa.
Text 19
vayam tam iva jihma-vyhta raddadhn,
kulika-rutam ivj ka-vadhvo hariya,
dadur asakd etat tan-nakha-spara-tvra,
smara-ruja upamantrin bhayatm anya-vrt
Faithfully taking His deceitful words as true, we became just like
the black deers foolish wives, who trust the cruel hunters song.
Thus we repeatedly felt the sharp pain of lust caused by the touch
of His nails. O messenger, please talk about something besides
Ka.
Visvanatha Cakravarti Thakura: The bee seemed to say, Why did
such intelligent ladies as You establish friendship with such a person as
Ka?
Radha said, We were so foolish to accept as true (tam:satyam) such
lying words of His as na praye ha iravadya-sayujm, I can never
repay My debt to You. (SB 10.32.22) This is just like the wives of
the black deer (ka-vadhvo), who by having faith in the song of the
hunter see the result of his song by feeling the striking of his arrow.
Similarly, we also experienced the sharp pangs of lust (smara-ruja) with
the touch of Kas fingernails.
We have been extremely foolish, since even after once seeing its
consequence, we repeatedly (asakt) trusted Ka and had to again
experience the result. This applies to the does as well as to ourselves,
who in both cases have had to suffer repeatedly a distressful condition
because of their jealous pride. Therefore O jester! Speak of other things
which will make Us happy, for news of Ka simply makes Us suffer.
The word upamantrin can mean messenger or jester (vidaka).
This verse is an example of jalpa, which SriRupa Gosvami defines
thus:
jaihmya tasyrti-datva ca, nirvedd yatra krtitam bhagynya-
Text 23
r-uddhava uvca,
aho yya sma prrth,
bhavatyo loka-pjit,
vsudeve bhagavati,
ysm ity arpita mana
r Uddhava said: Certainly you gops are all-successful and are
universally worshiped because you have dedicated your minds in
this way to the Supreme Personality of Godhead, Vsudeva.
Visvanatha Cakravarti Thakura: Uddhava said, Indeed you, whose
minds are offered in this way to the Lord, are certainly successful. Other
devotees also offer their minds to the Lord, but we do not see their
minds offered in this way.
Text 24
dna-vrata-tapo-homa,
japa-svdhyya-sayamai,
reyobhir vividhai cnyai,
ke bhaktir hi sdhyate
Devotional service unto Lord Ka is attained by charity, strict
You have rightfully claimed the privilege of unalloyed love for the
transcendental Lord, O most glorious gops. Indeed, by exhibiting
your love for Ka in separation from Him, you have shown me
great mercy.
Visvanatha Cakravarti Thakura: The gopis replied to Uddhava, How
is it fortunate for you that we have given up wealth and family to accept
Ka, the supreme male?
Uddhava answers in this verse: Pure love for Ka, who cannot be
perceived by the material senses (adhoksaje), is very rarely attained.
You, however, have whole-hearted love (sarvtma-bhvo) for Ka,
which is perfectly complete and manifest in all its true aspects. In
other words, you possess mahbhva. Just as the sun spreads to all
by transference of heat and the moon spreads itself to all people by
transference of coolness, so mahbhva spreads itself to all people by
transference of its own nature.
In this verse, the combination of the words sarvatma (complete) and
bhva (emotion) reveals the characteristics of mahbhva. Ujjvalanilamani defines mahbhva thus: When anuraga (fifth stage of
ka-prema) attains states of being conscious of only itself, of its own
taste while clearly manifesting various sattvika-bhavas, and reaches its
maximum possible state, it is called mahbhva.
Uddhava said, Mahbhva is the seventh level of ka-prema, and
it manifests in you gopis and in no one else, not even Laksmi. What is
it like? It is a special privilege (kta:adhikara) which has been given
by Ka to you women alone and no one else. By your manifestation
of love in separation, you have mercifully shown me all the various
aspects of mahabhava, such as citra jalpa and divyonmada. If you
had not experienced separation from Ka, He would have never sent
me here, and I would never have seen this great wonder. In this way
Uddhava describes the extent of his good fortune.
Text 28
ryat priya-sandeo,
bhavatn sukhvaha,
yam dygato bhadr,
aha bhart rahas-kara
My good ladies, now please hear your beloveds message, which I,
the confidential servant of my master, have come here to bring you.
Visvanatha Cakravarti Thakura: The gopis replied, O Uddhava! In
speaking about mahabhava what is the use of praising us and yourself?
You came here to pacify us, so do you have some message from Ka
which can remove our sorrow? If you have, please tell us.
Uddhava replies in this verse: As the executor of confidential duties
(rahas-kara) for my master, I have brought a message from your
beloved which will bring you happiness. So please listen!
Text 29
r-bhagavn uvca,
bhavatn viyogo me,
na hi sarvtman kvacit,
yath bhtni bhteu,
kha vyv-agnir jala mah,
tathha ca mana-pra,
bhtendriya-guraya
The Supreme Lord said: You are never actually separated from Me,
for I am the Soul of all creation. Just as the elements of nature
ether, air, fire, water and earthare present in every created thing,
so I am present within everyones mind, life air and senses, and also
and hypothesized in our acts of seeing and taking help from the
intelligence. (SB 2.2.35)
The meaning for the gopis is as follows: Though residing in Mathura,
I (tm), being full of knowledge (jnana-maya), am always conscious
of you and never forget you. Even though present here, I am free from
any fault (suddha) of associating with the women of Mathura, because I
remain aloof (vyatirikta). I am severely pained by My separation from
you, so how could I get pleasure from any other women? I continually
dwell on your qualities (gua-nvaya) such as your tender beauty and
sweet sidelong glances.
Similarly, you can also always perceive Me with your mental faculties
during the three states of sleeping, dreaming and waking. In deep
sleep (suupti) you can perceive My general form and qualities as
the Paramatma. In dreams (svapna) You can perceive My particular
form and qualities. And in waking consciousness (jgradbhir) you
can perceive Me directly with the full manifestation of My laughing,
dancing and other characteristics of the sweet pleasures of union
(sambhoga-mdhuryam).
Text 32
yenendriyrthn dhyyeta,
m svapna-vad utthita,
tan nirundhyd indriyi,
vinidra pratyapadyata
As a person just arisen from sleep may continue to meditate on a
dream even though it is illusory, so by the agency of the mind one
meditates on the sense objects, which the senses can then obtain.
Therefore one should become fully alert and bring the mind under
control.
your minds are drawn to Me. Therefore, now I am very close to your
minds.
The following is also implied simultaneously: You gopis are also
extremely attractive to My eyes, and thus since you are now far from
My eyes, please remain near to My mind. Thus it is deduced that an
object of attraction is far from the mind when it is in the vicinity of
ones eyes and near the mind when it is far from the eyes. Of the two,
the mind is more important. Therefore, I desire that you remain close to
My mind. May that be your desire as well.
Text 35
yath dra-care prehe,
mana viya vartate,
str ca na tath ceta,
sannike ki-gocare
When her lover is far away, a woman thinks of him more than when
he is present before her.
Visvanatha Cakravarti Thakura: This verse considers the relative
importance of feeling with the heart and seeing with the eyes. Ca (and)
indicates that this example holds true for men as well as women. Like
women, men become more absorbed in thinking of a beloved woman
when she is far away than when she is present before their eyes.
Text 36
mayy veya mana ktsna,
vimuktea-vtti yat,
anusmarantyo m nityam,
acirn mm upaiyatha
Because your minds are totally absorbed in Me and free from all
other engagement, you remember Me always, and so you will very
soon have Me again in your presence.
Visvanatha Cakravarti Thakura: The gopis said, O Uddhava, this
message also you should keep in the treasure box of your heart. Though
now Ka is enjoying the women of Mathura, sometime in the future
He will be far from their eyes. At that time you can give this message
to them. But right now, this message is unacceptable to the women of
Vraja. Previously, even when Ka was present here and visible to
our eyes, and then was absent for a moment, that moment felt like a
hundred yugas. During each minute of that period of absence the gopis
would have drawn Ka into their minds with thousand-fold feelings of
separation.
When the gopis spoke sarcastically in this way, Uddhava replied, O
women, if this message does not appeal to you, then hear another
message from me. I have brought many messages.
Again Uddhava delivered Kas words to them as mentioned in this
verse. Uddhava said, As you have completely rejected (vimukta)
objects like house and husband, and absorbed your minds in constant
remembrance of Me, very soon you will attain My personal presence.
Text 37
y may krat rtry,
vane smin vraja sthit,
alabdha-rs kalyyo,
mpur mad-vrya-cintay
of bliss. If there were some woman in Mathura like us who could please
Ka, then He could enjoy dancing with her, playing His flute and
other pastimes. If we heard that such a woman existed, then we could
remain in Vrndavana happily, even though separate from Ka.
Text 44
apy eyatha drhas,
tapt sva-ktay uc,
sajvayan nu no gtrair,
yathendro vanam ambudai
Will that descendant of Darha return here and by the touch of
His limbs bring back to life those who are now burning with the
grief He Himself has caused? Will He save us in that way, just
as Lord Indra brings a forest back to life with his water-bearing
clouds?
Visvanatha Cakravarti Thakura: One gopi said, O sakhis! Because
Ka is unhappy, He will immediately return here.
Believing this, another gopi said, Will Ka really come to Vraja and
bring us, who are burning up with grief because of Him, back to life
with the touch of His beautiful hand?
Text 45
kasmt ka ihyti,
prpta-rjyo hathita,
narendra-kany udvhya,
prta sarva-suhd-vta
kriyetrtha kttmana
The great soul Ka is the Lord of the goddess of fortune, and He
automatically achieves whatever He desires. How can we forestdwellers or any other women fulfill His purposes when He is
already fulfilled within Himself?
Visvanatha Cakravarti Thakura: O sakhis! Give up this jealousy and
enmity toward Ka, who is completely devoid of love for us. One
gopi thus spoke about Kas indifference towards everything.
It may be questioned, Since Ka is the master of the goddess of
fortune, doesnt He in fact have love for her? No, because Ka is
pta-kmasya (fulfilled in all desires) and kttmana (self-complete);
for Him who is complete by nature what need does He have for
Laksmi? Therefore there is no princess in Mathura suitable to marry
Him. This confidential truth is being subtly implied to Uddhava.
Text 47
para saukhya hi nairya,
svairiy apy ha pigal,
taj jnatn na ke,
tathpy duratyay
Indeed, the greatest happiness is to renounce all desires, as even the
prostitute Pigal has declared. Yet even though we know this, we
cannot give up our hopes of attaining Ka.
Visvanatha Cakravarti Thakura: One gopi replied, Therefore you
should give up all hopes of attaining Ka.
Another gopi said, But we cannot give Him up (duratyay) under any
circumstance.
First gopi: It is difficult for anyone to give up hope concerning Ka.
Pingala had desires for men other than Ka, and therefore she could
give up those desires
Text 48
ka utsaheta santyaktum,
uttamaloka-savidam,
anicchato pi yasya rr,
agn na cyavate kvacit
Who can bear to give up intimate talks with Lord Uttamaloka?
Although He shows no interest in her, Goddess r never moves
from her place on His chest.
Visvanatha Cakravarti Thakura: One gopi said, Though a greedy
man may not attain his desired object, he does not give up the desire
for the object. Who can bear to give up the experience of Kas
(Uttamahsloka) beauty and sweetness (savidam: saundaryamdhurydy-upalabdhim)? No one at all! Though Laksmi, the goddess
of fortune, is ignored by Ka, she does not give up His chest, but
remains there always in the form of a golden line.
Text 49
saric-chaila-vanodde,
gvo veu-rav ime,
sakaraa-sahyena,
kencarit prabho
Text 50
puna puna smrayanti,
nanda-gopa-suta bata,
r-niketais tat-padakair,
vismartu naiva aknuma
All these remind us constantly of Nandas son. Indeed, because we
see Kas footprints, which are marked with divine symbols, we
can never forget Him.
Visvanatha Cakravarti Thakura: One gopi said, When the memory of
a desired object vanishes, the hopes for it also vanish. However, that
will never happen with us, because we can never forget Ka. This is
expressed in three verses (49-51).
A gopi said, The rivers, hills, forests, cows and flute were resorted
to or utilized regularly (carit) by Ka. We cannot forget Ka
because we see His footprints marked with the divine symbols of a flag
and a thunderbolt remaining in the earth and stones.
Text 51
gaty lalitayodra,
hsa-llvalokanai,
mdhvy gir hta-dhiya,
katha ta vismarma he
O Uddhava, how can we forget Him when our hearts have been
stolen away by the charming way He walks, His generous smile and
playful glances, and His honeylike words?
Visvanatha Cakravarti Thakura: Uddhava suggested, If you keep
remembering Ka by looking at the rivers, mountains and forests of
Vraja, then bind a cloth around your eyes, use your intelligence to lead
your minds to some other thought, and thus forget Ka.
A gopi replies, O Uddhava! It is not possible to forget Ka because
we no longer possess our intelligence, since Ka has taken it away by
His supreme beauty, charm, and honey-sweet words (mdhvy gir).
Text 52
he ntha he ram-ntha,
vraja-nthrti-nana,
magnam uddhara govinda,
gokula vjinravt
O master, O master of the goddess of fortune, O master of Vraja !
O destroyer of all suffering, Govinda, please lift Your Gokula out of
the ocean of distress in which it is drowning!
Visvanatha Cakravarti Thakura: In this verse the gopis feelings
become so strong that they disregard Uddhava and, turning toward
Mathur, call out to Ka in pitiful voices: O Ka (in this text the
first phrase is he ntha he ram-ntha), You attract our minds, even
though we are unworthy! O lord of Laksmi (ram-ntha), we also need
to be mastered. O great reservoir of amazing sweetness and tasteful
Text 54
uvsa katicin msn,
gopn vinudan uca,
ka-ll-kath gyan,
ramaym sa gokulam
not right, or else because the love the Mathura-vasis have for Me is an
obstacle.
By such messages the gopis fever of separation (viraha-jvar) caused
by their thinking that Ka had no love for them was completely
dispelled (vyapeta). Thinking that adhoksaja Ka was afflicted by
the pain of separation like themselves (tmnam:tma-tulyam), or
else thinking that Ka was their very life (tmnam:atma:sv:own,
anam:prana:breath), the gopis then worshiped Uddhava.
The gopis said, O Uddhava, you have spoken well. Now even at the
cost of suffering the greatest pain we will remain alive. If you had not
given this message we would have certainly died, and everything would
have been destroyed. Therefore by saving us you have fulfilled our
desire to protect everyone involved, and thus we worship you.
The external meaning that the gopis recognized their own souls
(tmnam) as one with the transcendental Lord, the Supersoul, is
simply a meaning to bewilder the asuras. This is not the real meaning.
Indeed, this scriptural passage is just like the Mohini incarnation in its
effect. For the prema-bhakta, oneness of the Lord and the jiva is insipid.
What to speak then how repulsive it would be for the gopis, who are the
crest jewel of all unalloyed pure devotees, to think such a thing?
Indeed, Sridhara Svami, who knows best the purport of advanced
scriptures, has stated:
tat-kathmta-pthodhau, viharanto mah-muda kurvanti ktina
kecic, catur-varga topamam
Any person who has become mad with bliss by sporting in the
nectarean ocean of topics of Ka thinks of the four goals of human
life as insignificant as a blade of grass.
It can be seen that even the most potent knowledge of the soul (tmjna) can never cover one who has fully developed ka-prema.
When Vasudeva and Arjuna saw the mahivarya aspect (supreme
opulence) of Ka, their parental and friendly relationships became
covered by dasya-bhakti (devotion in the mood of servitude), but not
by brahma-jna, knowledge of Brahman. It has been seen that the
Vrajavasis were merged in brahma-jnana, but this was only to show
Text 57
dvaivam-di gopn,
kvetma-viklavam,
uddhava parama-prtas,
t namasyann ida jagau
Thus seeing how the gops were always disturbed because of
on end.
Uddhava sang, These gopis are considered lowly on account of their
being women, their birth as cowherds and their behavior. Since it is
their nature to wander about the forests (vana-carr), they are naturally
contaminated by improper behavior. So where (kva) have these women
attained mahbhva (rha-bhva) for Ka, the Supreme Soul, who
is the source of all other souls, and superior (parama) to all His other
forms such as the Lord of Vaikuntha?
The use of the word kva (where) in the first two lines indicates the
impossibility of its existence. In other words, where else have such
persons as these apparently insignificant and impure gops attained the
highest perfection of life, namely unalloyed pure love for Ka? It
seems most astonishing that they could be so spiritually elevated. But
on thinking a moment, Uddhava decided, Ah, it is not so amazing!
Uddhava continued thinking, Certainly (nanu) the Supreme Lord
(isvarah:bhagavan) can give this most auspicious thing to such
persons as this, who are without philosophical knowledge (avidua)
of atma and Brahman, and not just to perfected persons. To devotees
like the gopis Ka gave liberation from samsara and the pure
ecstatic taste of His love, which is difficult to attain even for liberated
souls. Nectar (amta), the king of medicines (agada-rja), gives
substantial benefits (chreyas:reya) by bestowing a unique sweet
taste along with dispelling a persons disease, even to one ignorant
of its identity. Similarly, why then should Ka not give that most
exalted mahabhava, which even devotees like Narada cannot attain, to
these gopis who are perfect in devotion (bhakti-siddha) and eternally
liberated (nitya-siddha)? Besides that, these gopis are in full knowledge
of Kas personal form and identity, qualities, opulences and
sweetness. And they have engaged their intelligence in Kas service,
as well as all the limbs of their bodies, their youth, feminine charms and
all their ornaments.
There are three types of adulterous women (vyabhicra-du:
corrupted by deviation). The first is a woman who enjoys both her
husband and a lover, being faithful to neither. Both ordinary society
and the scriptures condemn this conduct. The second type of adulterous
woman is she who abandons her husband to enjoy only with her
lover. Society and the scriptures also condemn this behavior, although
such a fallen woman may be said to at least have the good quality of
dedicating herself to a single man. The last kind of adulterous woman
is she who abandons her husband and enjoys in the attitude of being a
lover of Ka. Although foolish, common people criticize this position,
such behavior is glorified by those who are wise in spiritual science.
Therefore learned members of society and the revealed scriptures praise
such single-minded devotion to the Lord. Such was the gops behavior.
Thus the term vyabhicra-du, corrupted by deviation, indicates
the apparent resemblance between the gops behavior and that of
ordinary adulterous women.
The characteristics of rha-bhva or mahbhva are described in
Ujjvala-nilamani.
Text 60
nya riyo ga u nitnta-rate prasda,
svar-yoit nalina-gandha-ruc kuto ny,
rsotsave sya bhuja-daa-ghta-kaha,
labdhi ya udagd vraja-vallabhnm
When Lord r Ka was dancing with the gops in the rsall, the gops were embraced by the arms of the Lord. This
transcendental favor was never bestowed upon the goddess of
fortune or other consorts in the spiritual world. Indeed, never
was such a thing even imagined by the most beautiful girls in the
heavenly planets, whose bodily luster and aroma resemble the lotus
flower. And what to speak of worldly women who are very beautiful
according to material estimation?
of the lotus feet of Mukunda, Ka, which one should search for by
Vedic knowledge. Oh, let me be fortunate enough to be one of the
bushes, creepers or herbs in Vndvana, because the gops trample
them and bless them with the dust of their lotus feet.
Visvanatha Cakravarti Thakura: Uddhava said, As it has been proved
that the gopis love is the most rare to attain, it would be improper to
desire it. Therefore it was with lack of judgment that I have said that
mahabhava which those desiring liberation, the liberated and devotees
like me hanker after (v. 58). But now with proper consideration, let
me correctly express my desire. I want to be born as some low shrub,
creeper or grass upon which the gopis will place their feet (sm aho
caraa-reu).
One may question: But what is that supreme excellence of the gopis
worship, that you desire their foot dust, rather than that of such exalted
personalities as Laksmi?
Uddhava replies, I have never seen such intense worship where one
can break all the mundane principles of religiosity, shyness and sense
control. Every night, the Vraja-gopis give up all shame, their respectable
upbringing and religious codes, which are as hard as thunderbolts to
break, and run off to meet Ka. At the time of returning home, they
are completely oblivious as to whether they are following the right
footpath or not. Then they will place their blessed feet upon my head,
which will be present there in the form of some blade of grass. As
for now, even though I pitifully beg for it millions of times over, they
are not willing to put their feet on my head. Therefore my life will be
successful only if I am born as a blade of grass in Vrndavana!
Text 62
y vai riyrcitam ajdibhir pta-kmair,
yogevarair api yad tmani rsa-gohym,
kasya tad bhagavata cararavinda,
kyas tat-prahvadiu
[Nanda and the other cowherds said:] May our mental functions
always take shelter of Kas lotus feet, may our words always
chant His names, and may our bodies always bow down to Him and
serve Him.
Text 67
karmabhir bhrmyamn,
yatra kvpvarecchay,
magalcaritair dnai,
ratir na ka vare
Wherever we are made to wander about this world by the Supreme
Lords will, in accordance with the reactions to our fruitive work,
may our good works and charity always grant Us love for Lord
Ka.
Visvanatha Cakravarti Thakura: Nanda Maharaja said, Our dear longlived Uddhava, we, Kas mother and father, have been most hardhearted toward our son, even though He is a great ocean of beauty, good
qualities and character, and we remain so even now. We understand
that the abundant affection and care we previously showed Ka now
appear to have been artificial, since even in His absence we remain
alive.
King Dasaratha was actually the only real father in this world
because he immediately died upon hearing that his son Rma had gone
away. We, on the other hand, do not have even a trace of love for our
son Ka. Therefore this omniscient son of ours has rejected us as
Text 1
r-uka uvca,
atha vijya bhagavn,
sarvtm sarva-darana,
sairandhry kma-tapty,
priyam icchan gha yayau
ukadeva Gosvm said: Next, after assimilating Uddhavas report,
Lord Ka, the Supreme Personality of Godhead, the omniscient
Soul of all that be, desired to satisfy the serving girl Trivakr, who
was troubled by lust. Thus He went to her house.
Visvanatha Cakravarti Thakura: In this chapter Ka gratifies Kujba,
visits Akrura and sends him to Hastinapura after hearing his praises.
Understanding in detail (vijya:vieo jtva) what was spoken by
Uddhava, Ka had actually already reconciled everything in that
regard. The word bhagavn (Supreme Lord) indicates that Ka, by
His inconceivable powers and opulences, had already gone to Vraja in
a separate manifestation even while continuing to live in Mathura. It is
implied that Ka did this to satisfy everyones desires, since He is the
Supreme Soul of all (sarvtm). To reconcile the situation for Uddhava,
Ka appeared as omniscient (sarva-darana), explaining to Him
the confidential mystery of His dual manifestations while appearing
to Uddhava in His manifestation of separation. Then, in order to keep
the promise He had previously made, Ka went with Uddhava to the
house of Kubja, as stated in the words beginning with sairandhry
(serving girl).
Text 2
mahrhopaskarair hya,
kmopyopabhitam mukt-dma-patkbhir,
vitna-ayansanai,
dhpai surabhibhir dpai,
srag-gandhair api maitam
Trivakrs home was opulently appointed with expensive
furnishings and replete with sensual accoutrements meant to
inspire sexual desire. There were banners, rows of strung pearls,
canopies, fine beds and sitting places, and also fragrant incense, oil
lamps, flower garlands and aromatic sandalwood paste.
Visvanatha Cakravarti Thakura: Kubjas house was filled with abundant
paraphernalia appropriate for sexual enjoyment including explicit
sexual pictures and herbal aphrodisiacs to excite lust (kma-upya).
Text 3
gha tam yntam avekya ssant,
sadya samutthya hi jta-sambhram,
yathopasagamya sakhbhir acyuta,
sabhjaym sa sad-sandibhi
When Trivakr saw Him arriving at her house, she at once rose
from her seat in a flurry. Coming forward graciously with her
girlfriends, she respectfully greeted Lord Acyuta by offering Him
an excellent seat and other articles of worship.
Text 9
sahoyatm iha preha,
dinni katicin may,
ramasva notsahe tyaktu,
saga te mburuhekaa
[Trivakr said:] O beloved, please stay here with me for a few days
more and enjoy. I cannot bear to give up Your association, O lotuseyed one!
Visvanatha Cakravarti Thakura: Trivakra said, Please stay for some
days in my inner chambers and do not go out. All arrangements have
been made in this house for drinking and eating. There are two
readings saha-uyatm (stay with me) and aho usyatam (O please stay).
Text 10
tasyai kma-vara dattv,
mnayitv ca mna-da,
sahoddhavena sarvea,
sva-dhmgamad ddhimat
Promising her the fulfillment of this lusty desire, considerate Ka,
Lord of all beings, paid Trivakr His respects and then returned
with Uddhava to His own supremely opulent residence.
Visvanatha Cakravarti Thakura: The words kma-vara dattv indicate
that Ka promised Trivakr He would fulfill her lusty desires even
though she was a common woman.
akrra-bhavana ka,
saha-rmoddhava prabhu,
kicic cikrayan prgd,
akrra-prya-kmyay
Then Lord Ka, wanting to have some things done, went to
Akruras house with Balarma and Uddhava. The Lord also
desired to please Akrura.
Visvanatha Cakravarti Thakura: Ka went to Akruras house with a
desire to please Akrura and engage him in service (kicic cikrayan),
since the order of the master is pleasing to the servant.
Texts 1314
sa tn nara-vara-rehn,
rd vkya sva-bndhavn,
pratyutthya pramudita,
parivajybhinandya ca,
nanma ka rma ca,
sa tair apy abhivdita,
pjaym sa vidhi-vat,
ktsana-parigrahn
Akrura stood up in great joy when he saw them, his own relatives
and the greatest of exalted personalities, coming from a distance.
After embracing them and greeting them, Akr ra bowed down
to Ka and Balarma and was greeted by Them in return.
Then, when his guests had taken their seats, he worshiped them in
accordance with scriptural rules.
Texts 1516
pdvanejanr po,
dhrayan iras npa,
arhaenmbarair divyair,
gandha-srag-bhaottamai,
arcitv irasnamya,
pdv aka-gatau mjan,
prarayvanato krra,
ka-rmv abhata
O King, Akrura bathed the feet of Lord Ka and Lord Balarma
and then poured the bath water on his head. He presented Them
with gifts of fine clothing, aromatic sandalwood paste, flower
garlands and excellent jewelry. After thus worshiping the two
Lords, he bowed his head to the floor. He then began to massage
Lord Kas feet, placing them on his lap, and with his head
bowed in humility he addressed Ka and Balarma as follows.
Visvanatha Cakravarti Thakura: Akrura put all the water (:sarva:pa)
that he used to wash Their feet on his head. Then with both hands he
gently massaged (mjan) Their feet.
Text 17
diy ppo hata kasa,
snugo vm ida kulam,
bhavadbhym uddhta kcchrd,
durantc ca samedhitam
[Akrura said:] It is our good fortune that You two Lords have killed
the evil Kasa and his followers, thus delivering Your dynasty from
endless suffering and causing it to flourish.
Text 18
yuv pradhna-puruau,
jagad-dhet jagan-mayau,
bhavadbhy na vin kicit,
param asti na cparam
You both are the original Supreme Person, the cause of the universe
and its very substance. Not the slightest subtle cause or manifest
product of creation exists apart from You.
Visvanatha Cakravarti Thakura: Akrura said, Why say, this dynasty
of Yours (vm ida kulam, v.17), when You are the cause of the whole
universe (jagad-het)? Because the one Lord is appearing in two
forms, He is addressed in the dual form (yuv).
Akrura said, Thus, You alone are the pradhna and You alone are the
purua. You alone are the cause (jagad-dhet) and the effect (jaganmayau). By negation Akrura expresses the same idea. Without You,
there is no cause and no effect.
Text 19
tma-sam ida vivam,
anvviya sva-aktibhi,
You are that very same Supreme Person, my Lord, and You have
now appeared in the home of Vasudeva with Your plenary portion.
You have done this to relieve the earths burden by killing hundreds
of armies led by kings who are expansions of the demigods
enemies, and also to spread the fame of our dynasty.
Visvanatha Cakravarti Thakura: You have appeared along with Your
expansion Balarama (svamsena) in the house of Vasudeva to relieve the
burden of the earth by killing the hundreds of demoniac kings, who are
expansions of the enemies of the demigods (suretara-rjm).
Text 25
adyea no vasataya khalu bhri-bhg,
ya sarva-deva-pit-bhta-n-deva-mrti,
yat-pda-auca-salila tri-jagat punti,
sa tva jagad-gurur adhokaja y pravia
Today, O Lord, my home has become most fortunate because You
have entered it. As the Supreme Truth, You embody the forefathers,
ordinary creatures, human beings and demigods, and the water
that has washed Your feet purifies the three worlds. Indeed, O
transcendent one, You are the spiritual master of the universe.
Visvanatha Cakravarti Thakura: Akrura said, Now that You, the
Supreme Lord and embodiment of all the demigods, have entered our
home it has become blessed.
Text 26
ka paitas tvad apara araa samyd,
r-bhagavn uvca,
tva no guru pitvya ca,
lghyo bandhu ca nityad,
vaya tu raky poy ca,
anukampy praj hi va
The Supreme Lord said: You are Our spiritual master, paternal
uncle and praiseworthy friend, and We are like your sons, always
dependent on your protection, sustenance and compassion.
Visvanatha Cakravarti Thakura: Ka said, We are like your sons
(prajah).
Text 30
bhavad-vidh mah-bhg,
nievy arha-sattam,
reyas-kmair nbhir nitya,
dev svrth na sdhava
Exalted souls like you are the true objects of service and the most
worshipable authorities for those who desire the highest good in
life. Demigods are generally concerned with their own interests, but
saintly devotees never are.
Visvanatha Cakravarti Thakura: Ka said, O Akrura, even from
the ordinary point of view (v. 29) you deserve Our honor. But from the
transcendental perspective You are most worshipable because You are a
first-class Vaisnava. This is stated in this verse.
Ka said, Among those worthy of worship, you are most worshipable
(arha-sattama).
Text 35
gaccha jnhi tad-vttam,
adhun sdhv asdhu v,
vijya tad vidhsymo,
yath a suhd bhavet
Go and see whether Dhtarra is acting properly or not. When
We find out, We will make the necessary arrangements to help Our
dear friends.
Text 36
ity akrra samdiya,
bhagavn harir vara,
sakaraoddhavbhy vai,
tata sva-bhavana yayau
[ukadeva Gosvm continued:] Thus fully instructing Akrura,
the Supreme Personality of Godhead Hari then returned to His
residence, accompanied by Lord Sakaraa and Uddhava.
Texts 12
r-uka uvca,
sa gatv hstinapura,
pauravendra-yao-kitam,
dadara tatrmbikeya,
sa-bhma vidura pthm,
saha-putra ca bhlka,
bhradvja sa-gautamam,
karna suyodhana draui,
pavn suhdo parn
ukadeva Gosvm said: Akr ra went to Hastinpura, the city
distinguished by the glory of the Paurava rulers. There he saw
Dhtarra, Bhma, Vidura and Kunti, along with Bhlika and
his son Somadatta. He also saw Drocrya, Kpcrya, Kara,
Duryodhana, Avatthm, the Pavas and other close friends.
Visvanatha Cakravarti Thakura: This chapter describes Akruras visit to
Hastinapura and his return to Mathura, after learning about Dhtarras
ill treatment of the Pandavas.
The phrase marked with the fame (yao-akitam) means that the
rulers of the Puru dynasty had constructed many temples and homes for
the brahmanas. Akrura saw Dhtarra (ambikeyah), Bahlika with his
son Somadatta, Drona (bhradvja), Krpa (gautamam) and the rest.
Text 3
yathvad upasagamya,
bandhubhir gndin-suta,
sampas tai suhd-vrt,
svaya cpcchad avyayam
After Akr ra, the son of Gndin, had appropriately greeted all
his relatives and friends, they asked him for news of their family
members, and he in turn asked about their welfare.
Visvanatha Cakravarti Thakura: Akrura asked about their welfare
(avyayam).
Text 4
uvsa katicin msn,
rjo vtta-vivitsay,
duprajasylpa-srasya,
khala-cchandnuvartina
He remained in Hastinpura for several months to scrutinize the
conduct of the weak-willed King, who had bad sons and who was
inclined to give in to the whims of mischievous advisers.
Visvanatha Cakravarti Thakura: Akrura wanted to observe the behavior
of the king, who had wicked sons (duprajasya:asat-putrasya), who
was weak-willed (lpa-srasya:manda-dhte), and whose nature was
to follow the desires (chanda) of mischievous men (khala) like Karna.
Texts 56
Text 15
sama-dukha-sukho krro,
vidura ca mah-ya,
sntvaym satu kunt,
tat-putrotpatti-hetubhi
Both Akr ra, who shared Queen Kunts distress and happiness,
and the illustrious Vidura consoled the Queen by reminding her of
the extraordinary way her sons had taken birth.
Visvanatha Cakravarti Thakura: Vidura and Akrra, who shared Queen
Kunts distress and happiness, consoled Queen Kunti by reminding her
of the extraordinary way her sons took birth as expansions of Dharma,
Vayu, Indra and the Asvini Kumaras. They told Kunti, No ordinary
mortal can possibly vanquish your powerful sons, the Pandavas, since
they were fathered by such exalted demigods.
Text 16
ysyan rjnam abhyetya,
viama putra-llasam,
avadat suhd madhye,
bandhubhi sauhdoditam
The ardent affection King Dhtarra felt for his sons had made
him act unjustly toward the Pavas. Just before leaving, Akr
ra approached the King, who was seated among his friends and
supporters, and related to him the message that his relativesLord
your noble character, and treating all your relatives equally, you
will surely achieve success and glory.
Visvanatha Cakravarti Thakura: Akrura said, Even though you have
usurped the throne unjustly, if you now rule according to the principles
of dharma and behave properly, you will attain perfection.
Text 19
anyath tv cara loke,
garhito ysyase tama,
tasmt samatve vartasva,
pavev tmajeu ca
If you act otherwise, however, people will condemn you in this
world, and in the next life you will enter the darkness of hell.
Remain equally disposed, therefore, toward Pus sons and your
own.
Visvanatha Cakravarti Thakura: Akrura said, But if you act otherwise
you will go to hell (tamah).
Text 20
neha ctyanta-savsa,
kasyacit kenacit saha,
rjan svenpi dehena,
kim u jytmajdibhi
In this world no one has any permanent relationship with anyone
else, O King. We cannot stay forever even with our own body, what
to speak of our wife, children and the rest.
Visvanatha Cakravarti Thakura: Akrura said, Even your dear sons,
such as Duryodhana, will not remain here forever.
Text 21
eka prasyate jantur,
eka eva pralyate,
eko nubhukte suktam,
eka eva ca duktam
Every creature is born alone and dies alone, and alone one
experiences the just rewards of his good and evil deeds.
Visvanatha Cakravarti Thakura: Akrura said, At the time of birth and
death, happiness and distress, one has no real connection with others; he
is alone.
Text 22
adharmopacita vitta,
haranty anye lpa-medhasa,
sambhojanypadeair,
jalnva jalaukasa
In the guise of dear dependents, strangers steal the sinfully acquired
wealth of a foolish man, just as the offspring of a fish drink up the
water that sustains the fish.
Text 25
tasml lokam ima rjan,
svapna-my-manoratham,
vkyyamytmantmna,
sama nto bhava prabho
Therefore, O King, looking upon this world as a dream, a
magicians illusion or a flight of fancy, please control your mind
with intelligence and become equipoised and peaceful, my lord.
Visvanatha Cakravarti Thakura: Akrura said, O King! See this world
as an illusion, a deception and a dream. It is insubstantial. Use your
intelligence to control (ayamya) your mind, and you will become
peaceful and equal to all.
Text 26
dhtarra uvca,
yath vadati kaly,
vca dna-pate bhavn,
tathnay na tpymi,
martya prpya yathmtam
Text 28
varasya vidhi ko nu,
vidhunoty anyath pumn,
bhmer bhrvatrya,
yo vatro yado kule
Who can defy the injunctions of the Supreme Lord, who has now
descended in the Yadu dynasty to diminish the earths burden?
Visvanatha Cakravarti Thakura: Dhtarra said, Who can transgress
the arrangements (vidhi) of the Lord by any method (anyatha)? No
one can. You are the proof of this. You could not make me have proper
judgment, despite all of your instructions.
Akrura replied, But that same Supreme Lord is now present in your
own dynasty!
Dhtarra answered with the word bhmer (earth). That Lord is
present in your house, and has been born in the Yadu family to relieve
the burden of the earth. Therefore you should simply go back to
Ka, and inform Him that you tried to impress my mind but were
unsuccessful.
Text 29
yo durvimara-pathay nija-myayeda,
sv gun vibhajate tad-anupravia,
tasmai namo duravabodha-vihra-tantra-,
sasra-cakra-gataye paramevarya
I offer my obeisances to Him, the Supreme Personality of Godhead,
who creates this universe by the inconceivable activity of His
Text 1
r-uka uvca,
asti prpti ca kasasya,
mahiyau bharatarabha,
mte bhartari dukhrte,
yatu sma pitur ghn
ukadeva Gosvm said: When Kasa was killed, O heroic
descendant of Bharata, his two queens, Asti and Prpti, went to
their fathers house in great distress.
Visvanatha Cakravarti Thakura: I offer respects to my guru, so that
I may use my intelligence to explain the second half of the Tenth
Canto as I did the first part. In this chapter, Ka defeats Jarasandha
seventeen times. Then supposedly out of fear of having to fight with
him an eighteenth time, Ka brought His subjects to Dvaraka.
Text 2
pitre magadha-rjya,
jarsandhya dukhite,
veday cakratu sarvam,
tma-vaidhavya-kraam
The sorrowful queens told their father, King Jarsandha of
Text 3
sa tad apriyam karya,
okmara-yuto npa,
aydav mah kartu,
cakre paramam udyamam
Hearing this odious news, O King, Jarsandha was filled with
sorrow and anger, and he began the greatest possible endeavor to
rid the earth of the Ydavas.
Text 4
akauhibhir viaty,
tisbhi cpi savta,
yadu-rjadhn mathur,
nyarudhat sarvato diam
With a force of twenty-three akauhi divisions, he laid siege to the
Yadu capital, Mathur, on all sides.
Texts 56
nirkya tad-bala ka,
bhava-ratha-kujarai,
mgadhas tu na hantavyo,
bhya kart balodyamam
[The Supreme Lord thought:] Since it is such a burden on the
earth, I will destroy Jarsandhas army, consisting of akauhis
of foot soldiers, horses, chariots and elephants, which the King of
Mgadha has assembled from all subservient kings and brought
together here. But Jarsandha himself should not be killed, since in
the future he will certainly assemble another army.
Visvanatha Cakravarti Thakura: Ka thought, I will destroy
Jarasandhas army which is a burden to the earth. Jarasandha, however,
should not be killed because he will enthusiastically bring another army
(balam:sainyam) of demons for Me to annihilate.
Text 9
etad-artho vatro ya,
bh-bhra-haraya me,
sarakaya sdhn,
kto nye vadhya ca
This is the purpose of My present incarnationto relieve the earth
of its burden, protect the pious and kill the impious.
Visvanatha Cakravarti Thakura: Ka thought, I have come as the
Ka avatara to relieve the burden of the earth, to protect the devotees
and to kill the demons.
Text 10
anyo pi dharma-rakyai,
deha sabhriyate may,
virmypy adharmasya,
kle prabhavata kvacit
I also assume other bodies to protect religion and to end irreligion
whenever it flourishes in the course of time.
Visvanatha Cakravarti Thakura: Ka thought, I also assume other
bodies such as Varaha to protect religion and destroy irreligion.
Text 11
eva dhyyati govinda,
kt srya-varcasau,
rathv upasthitau sadya,
sa-stau sa-paricchadau
[ukadeva Gosvm continued:] As Lord Govinda was thinking in
this way, two chariots as effulgent as the sun suddenly descended
from the sky. They were complete with drivers and equipment.
Visvanatha Cakravarti Thakura: As Govinda was thinking in this way,
suddenly by His desire two chariots came from Vaikuntha (kt) and
stood near (upasthitau) Him.
Text 12
yudhni ca divyni,
purni yadcchay,
dv tni hkea,
sakaraam athbravt
The Lords eternal divine weapons also appeared before Him
spontaneously. Seeing these, r Ka, Lord of the senses,
addressed Lord Sakaraa.
Texts 1314
payrya vyasana prpta,
yadn tvvat prabho,
ea te ratha yto,
dayitny yudhni ca,
etad-artha hi nau janma,
sdhnm a arma-kt,
trayo-viaty-ankkhya,
bhmer bhram apkuru
[The Supreme Lord said:] My respected elder brother, see this
danger which has beset Your dependents, the Yadus! And see, dear
master, how Your personal chariot and favorite weapons have come
before You. The purpose for which We have taken birth, My Lord,
is to secure the welfare of Our devotees. Please now remove from
the earth the burden of these twenty-three armies.
Visvanatha Cakravarti Thakura: Ka said, My respected elder
brother, You are the Lord of the Yadus who are protected (avatm) by
You (tva). Now just see what has beset Your dependents, the Yadus.
Text 15
eva sammantrya drhau,
daitau rathinau purt,
nirjagmatu svyudhhyau,
balenlpyas vtau
After Lord Ka had thus invited His brother, the two Drhas,
Ka and Balarma, wearing armor and displaying Their
resplendent weapons, drove out of the city in Their chariots. Only a
very small contingent of soldiers accompanied Them.
Text 16
akha dadhmau vinirgatya,
harir druka-srathi,
tato bht para-sainyn,
hdi vitrsa-vepathu
As Lord Ka came out of the city with Druka at the reins of His
chariot, He blew His conchshell, and the enemy soldiers hearts
began to tremble with fear.
Text 17
tv ha mgadho vkya,
he ka purudhama,
na tvay yoddhum icchmi,
blenaikena lajjay,
guptena hi tvay manda,
na yotsye yhi bandhu-han
Jarsandha looked at the two of Them and said: O Ka, lowest
of men! I do not wish to fight alone with You, since it would be a
shame to fight with a mere boy. You fool who keep Yourself hidden,
O murderer of Your relatives, go away! I will not fight with You.
Visvanatha Cakravarti Thakura: Taking the external meaning,
Jarasandha said, O Ka, lowest of men (purusa adhama)! I am
ashamed (lajjay) to fight with You, a mere boy (balena) who hides
(guptena) Himself in Gokula as a vaisya. O fool (manda)! O killer of
Your uncle (bandu han)! I will not fight with You. Go away!
There is another meaning skillfully contained in the same words:
Jarasandha said, O great personality to whom all others are inferior
(purusadhama)! [In other words, Jarasandha is saying, Ka is the
puruottama, best of all living beings.] I will not fight with You, whose
child (balena) is Brahma (ka); for You are the Lord of all lords. I am
ashamed (lajjay) to fight with You because I, having lived a sinful life,
am unqualified. You are hidden (guptena) in everyones heart, and are
therefore invisible to material vision, so I do not desire to fight with
You.
According to Sanskrit grammar, the words tvay manda can also be
divided as tvaya manda. In this case Jarsandha is indicating that
Ka is not foolish but rather most alert. The word bandhu was used
by Jarsandha in the sense of relative, since Lord Ka killed His
maternal uncle, Kasa. However, bandhu comes from the verb bandh,
to bind, and therefore bandhu-han can be understood as one who
destroys the bondage of ignorance.
Text 18
tava rma yadi raddh,
yudhyasva dhairyam udvaha,
hitv v mac-charai chinna,
deha svar yhi m jahi
You, Rma, should gather Your courage and fight with me, if You
think You can do it. You may either give up Your body when it is cut
to pieces by my arrows, and thus attain to heaven, or else kill me.
Visvanatha Cakravarti Thakura: Jarsandha suspected that Balarmas
body was invincible, and thus he offered what might be a more practical
alternative, that Balarma kill Jarsandha. Another meaning is: Go
away from me since I am so sinful and go to Vaikuntha, having left
aside my body cut by arrows.
Text 19
r-bhagavn uvca,
na vai r vikatthante,
darayanty eva pauruam,
na ghmo vaco rjann,
turasya mumrata
The Supreme Lord said: Real heroes do not simply boast but rather
show their prowess in action. We cannot take seriously the words of
one who is full of anxiety and who wants to die.
Text 20
r-uka uvca,
jar-sutas tv abhistya mdhavau,
mah-balaughena balyasvnot,
sa-sainya-yna-dhvaja-vji-srath,
srynalau vyur ivbhra-reubhi
ukadeva Gosvm said: Just as the wind covers the sun with
clouds or a fire with dust, the son of Jar marched toward the two
descendants of Madhu and with his huge assemblage of armies
surrounded Them and Their soldiers, chariots, flags, horses and
charioteers.
Visvanatha Cakravarti Thakura: As the wind covers the sun with
clouds or a fire with dust, Jarasandha covered the two Madhavas, who
appeared in the Madhu dynasty (madhavau), by surrounding Them with
his armies. However, this was just an apparent covering; for nothing can
cover the sun.
Text 21
supara-tla-dhvaja-cihitnau rathv,
alakayantyo hari-rmayor mdhe,
striya purlaka-harmya-gopura,
samrit sammumuhu ucrdita
The women stood in the watchtowers, palaces and high gates of
the city. When they could no longer see Kas and Balarmas
chariots, identified by banners marked with the emblems of Garua
and a palm tree, they were struck with grief and fainted.
Visvanatha Cakravarti Thakura: This verse particularly mentions that
the women (striya) were filled with intense grief (ucrdita). This
is because of their extraordinary attachment to Ka and Balarama,
which far exceeded that of the men.
Text 22
hari parnka-payomuc muhu,
ilmukhty-ulbaa-vara-pitam,
sva-sainyam lokya sursurrcita,
vyasphrjayac chrga-arsanottamam
Seeing His army tormented by the relentless and savage rain of
arrows from the massive opposing forces gathered like clouds about
Him, Lord Hari twanged His excellent bow, rga, which both
gods and demons worship.
Text 23
ghan niagd atha sandadhac charn,
vikya mucan ita-ba-pgn,
nighnan rathn kujara-vji-pattn,
nirantara yadvad alta-cakram
Lord Ka took arrows from His quiver, fixed them on the
bowstring, pulled back, and released endless torrents of sharp
shafts, which struck the enemys chariots, elephants, horses and
Texts 2528
sachidyamna-dvipadebha-vjinm,
aga-prast atao sg-pag,
bhujhaya prua-ra-kacchap,
hata-dvipa-dvpa-haya grahkul,
karoru-mn nara-kea-aival,
dhanus-taragyudha-gulma-sakul,
acchrikvarta-bhaynak mah,
mai-pravekbharama-arkar,
pravartit bhru-bhayvah mdhe,
manasvin hara-kar parasparam,
vinighnatrn mualena durmadn,
sakaraenparmeya-tejas,
bala tad agrava-durga-bhairava,
duranta-pra magadhendra-plitam,
kaya prata vasudeva-putrayor,
vikrita taj jagad-ayo param
On the battlefield, hundreds of rivers of blood flowed from the
limbs of the humans, elephants and horses who had been cut to
pieces. In these rivers arms resembled snakes; human heads,
turtles; dead elephants, islands; and dead horses, crocodiles. Hands
and thighs appeared like fish, human hair like waterweeds, bows
like waves, and various weapons like clumps of bushes. The rivers
of blood teemed with all of these.
Chariot wheels looked like terrifying whirlpools, and precious
gems and ornaments resembled stones and gravel in the rushing
red rivers, which aroused fear in the timid, joy in the wise. With
the blows of His plow weapon the immeasurably powerful Lord
Balarma destroyed Magadhendras military force. And though
Text 31
badhyamna hatrti,
pair vrua-mnuai,
vraym sa govindas,
tena krya-cikray
With the divine noose of Varua and other, mortal ropes, Balarma
began tying up Jarsandha, who had killed so many foes. But Lord
Govinda still had a purpose to fulfill through Jarsandha, and thus
He asked Balarma to stop.
Visvanatha Cakravarti Thakura: Govinda prevented Balarama from
tying up Jarasandha, who was almost dead, because He desired that
Jarasandha should repeatedly gather together the demoniac armies who
were a burden to the earth and needed to be killed. The word hatrtim
means who has killed his enemies, or through whom his enemies
would be killed.
Texts 3233
s mukto loka-nthbhy,
vrito vra-sammata,
tapase kta-sakalpo,
vrita pathi rjabhi,
vkyai pavitrrtha-padair,
nayanai prktair api,
sva-karma-bandha-prpto ya,
yadubhis te parbhava
hateu sarvnkeu,
npo brhadrathas tad,
upekito bhagavat,
magadhn durman yayau
All of his armies having been killed, and himself neglected by the
Personality of Godhead, King Jarsandha, son of Bhadratha, then
sadly returned to the kingdom of the Magadhas.
Visvanatha Cakravarti Thakura: The son of Brhadratha, Barhadratha or
Jarasandha, went to Magadha.
Texts 3536
mukundo py akata-balo,
nistrri-balrava,
vikryama kusumais,
trdaair anumodita,
mthurair upasagamya,
vijvarair mudittmabhi,
upagyamna-vijaya,
sta-mgadha-vandibhi
Lord Mukunda had crossed the ocean of His enemys armies
with His own military force completely intact. He received
congratulations from the denizens of heaven, who showered Him
with flowers. The people of Mathur, relieved of their feverish
anxiety and filled with joy, came out to meet Him as professional
bards, heralds and panegyrists sang in praise of His victory.
Visvanatha Cakravarti Thakura: Although not written in the verse, it
tvaty akauhi-bala,
yuyudhe mgadho rj,
yadubhi ka-plitai
Seventeen times the King of Magadha met defeat in this very way.
And yet throughout these defeats he fought on with his akauhi
divisions against the forces of the Yadu dynasty who were protected
by r Ka.
Visvanatha Cakravarti Thakura: Jarasandha had a vast army of twenty
three akauhis.
Text 42
akivas tad-bala sarva,
vaya ka-tejas,
hateu svev ankeu,
tyakto gd aribhir npa
By the power of Lord Ka, the Vis would invariably annihilate
all of Jarsandhas forces, and when all his soldiers had been killed,
the King, released by his enemies, would again go away.
Visvanatha Cakravarti Thakura: The Vrsnis destroyed (aksinvan) his
army.
Text 43
adaama sagrma,
gmini tad-antar,
nrada-preito vro,
yavana pratyadyata
Just as the eighteenth battle was about to take place, a barbarian
warrior named Klayavana, sent by Nrada, appeared on the
battlefield.
Text 44
rurodha mathurm etya,
tisbhir mleccha-koibhi,
n-loke cpratidvandvo,
vn rutvtma-sammitn
Arriving at Mathur, this Yavana laid siege to the city with thirty
million barbarian soldiers. He had never found a human rival
worth fighting, but he had heard that the Vis were his equals.
Visvanatha Cakravarti Thakura: The demon Kalayavana was sent by
Narada (nrada-preito). The story of this is told in the Visnu Purana
as follows: Once Gargya, the son of Garga Muni, was ridiculed by His
brother-in-law as a eunuch, and when the Yadavas heard this they
laughed heartily. Gargya was infuriated by their laughter. He set out
to the South, thinking, May I have a son who will bring terror to the
Ydavas. He ate powered iron and worshiped Siva for twelve years.
Obtaining the boon from Siva, he returned home satisfied, and gave
birth to a son through the wife of the childless king of the Yavanas.
Kalayavana was the son born to him. Kalayavana, who was as ferocious
as Siva the destroyer, inquired from Narada, Presently on this earth
who are most powerful kings? Narada said, The Yadavas are the most
Text 47
vayo yudhyator asya,
yady gant jar-suta,
bandhn haniyaty atha v,
neyate sva-pura bal
If powerful Jarsandha comes while We two are busy fighting
Klayavana, Jarsandha may kill Our relatives or else take them
away to his capital.
Visvanatha Cakravarti Thakura: Ka thought, If Jarasandha comes
while We two are fighting with Kalayavana (asya), he may kill our
relatives or take them away to his city.
Text 48
tasmd adya vidhsymo,
durga dvipada-durgamam,
tatra jtn samdhya,
yavana ghtaymahe
Therefore We will immediately construct a fortress that no human
force can penetrate. Let Us settle our family members there and
then kill the barbarian king.
Text 49
iti sammantrya bhagavn,
durga dvdaa-yojanam,
anta-samudre nagara,
ktsndbhutam ackarat
After thus discussing the matter with Balarma, the Supreme
Personality of Godhead had a fortress twelve yojanas in
circumference built within the sea. Inside that fort He had a city
built containing all kinds of wonderful things.
Visvanatha Cakravarti Thakura: Ka built a fortress within the ocean
measuring twelve yojanas. Eight barleycorns (yavas) make one thumblength (angula), twelve of which make one palm. Three palms are one
hand, and two hands are called a kisku. Two kiskus are called a bowlength (dhanu), and two thousand bow-lengths make one krosa. Two
krosas are one gavyti, and two gavytis are one yojana. Ka built a
city within the fort.
Texts 5053
dyate yatra hi tvra,
vijna ilpa-naipuam,
rathy-catvara-vthbhir,
yath-vstu vinirmitam,
sura-druma-latodyna,
vicitropavannvitam,
hema-gair divi-spgbhi,
sphaikla-gopurai,
rjatrakuai kohair,
hema-kumbhair alaktai,
ratna-ktair ghair hemair,
mah-mrakata-sthalai,
vstopatn ca ghair,
vallabhbhi ca nirmitam,
ctur-varya-jankra,
yadu-deva-ghollasat
In the construction of that city could be seen the full scientific
knowledge and architectural skill of Vivakarm. There were wide
avenues, commercial roads and courtyards laid out on ample plots
of land; there were splendid parks, and also gardens stocked with
trees and creepers from the heavenly planets. The gateway towers
were topped with golden turrets touching the sky, and their upper
levels were fashioned of crystal quartz. The gold-covered houses
were adorned in front with golden pots and on top with jeweled
roofs, and their floors were inlaid with precious emeralds. Beside
the houses stood treasury buildings, warehouses, and stables for
fine horses, all built of silver and brass. Each residence had a
watchtower, and also a temple for its household deity. Filled with
citizens of all four social orders, the city was especially beautified by
the palaces of r Ka, the Lord of the Yadus.
Visvanatha Cakravarti Thakura: The wisdom of Visvakarma (tvra),
manifest as his skill in architecture (ilpa-naipuam), was seen in
the city of Dvaraka. Three and a half verses describe that Dvaraka
was constructed with main roads, side roads, yards and houses not
extending beyond their designated areas. There were beautiful gardens
and parks full of celestial trees and creepers. The horse stables were
made of silver, brass and iron, and the houses had gold kalasas and
spires of rubies and other jewels. It had temples (vastospatinam grha)
with golden towers (valabhi) touching the sky. The city was especially
beautified with the palaces of Ka (yadudeva).
Text 54
Text 57
tatra yoga-prabhvena,
ntv sarva-jana hari,
praj-plena rmea,
ka samanumantrita,
nirjagma pura-dvrt,
padma-ml niryudha
After transporting all His subjects to the new city by the power of
His mystic Yogamy, Lord Ka consulted with Lord Balarma,
who had remained in Mathur to protect it. Then, wearing a
Texts 16
r-uka uvca,
ta vilokya vinikrntam,
ujjihnam ivoupam,
daranyatama yma,
pta-kaueya-vsasam,
rvatsa-vakasa bhrjat,
kaustubhmukta-kandharam,
pthu-drgha-catur-bhu,
nava-kajruekaam,
nitya-pramudita rmat,
su-kapola uci-smitam,
mukhravinda bibhra,
sphuran-makara-kualam,
vsudevo hy ayam iti,
pumn rvatsa-lchana,
catur-bhujo ravindko,
vana-mly ati-sundara,
lakaair nrada-proktair,
nnyo bhavitum arhati,
niryudha calan padbhy,
yotsye nena niryudha,
iti nicitya yavana,
prdravad ta par-mukham,
anvadhvaj jighkus ta,
durpam api yoginm
ukadeva Gosvm said: Klayavana saw the Lord come out from
Mathur like the rising moon. The Lord was most beautiful to
behold, with His dark-blue complexion and yellow silk garment.
Upon His chest He bore the mark of rvatsa, and the Kaustubha
gem adorned His neck. His four arms were sturdy and long. He
displayed His ever-joyful lotuslike face, with eyes pink like lotuses,
beautifully effulgent cheeks, a pristine smile and glittering sharkshaped earrings. The barbarian thought, This person must
indeed be Vsudeva, since He possesses the characteristics Nrada
mentioned: He is marked with rvatsa, He has four arms, His eyes
are like lotuses, He wears a garland of forest flowers, and He is
extremely handsome. He cannot be anyone else. Since He goes on
foot and unarmed, I will fight Him without weapons. Resolving
thus, he ran after the Lord, who turned His back and ran away.
Klayavana hoped to catch Lord Ka, though great mystic yogs
cannot attain Him.
Visvanatha Cakravarti Thakura: In this chapter Mucukunda burns up
Kalayavana with his glance and satisfies Ka with his prayers. Ka
in turn grants a benediction to Mucukunda. Those who are qualified by
devotion can appreciate the beauty of Ka. The demons, however,
because of their inimical attitude, cannot taste that beauty even if the
Lord appears before their eyes. To show that fact, this verse describes
the beauty of Ka as He stood before Kalayavana.
Text 7
hasta-prptam ivtmna,
har sa pade pade,
nto darayat dra,
yavaneo dri-kandaram
Text 9
eva kipto pi bhagavn,
prviad giri-kandaram,
so pi pravias tatrnya,
ayna dade naram
Although insulted in this way, the Supreme Lord entered the
mountain cave. Klayavana also entered, and there he saw another
Text 11
sa utthya cira supta,
anair unmlya locane,
dio vilokayan prve,
tam adrkd avasthitam
The man awoke after a long sleep and slowly opened his eyes.
Looking all about, he saw Klayavana standing beside him.
Text 12
Text 13
r-rjovca,
ko nma sa pumn brahman,
kasya ki-vrya eva ca,
kasmd guh gata iye,
ki-tejo yavanrdana
King Parkit said: Who was that person, O brhmaa? To which
family did he belong, and what were his powers? Why did that
destroyer of the barbarian lie down to sleep in the cave, and whose
son was he?
Visvanatha Cakravarti Thakura: Pariksit Maharaja asked, Whose
family (kasya) did that destroyer of the Yavana (yavana-rdana)
belong to? Where did he get his power (ki-vrya) from? Whose son
(kim tejah:tejas:semen) was he?
Text 14
r-uka uvca,
sa ikvku-kule jto,
mndht-tanayo mahn,
mucukunda iti khyto,
brahmaya satya-sagara
ukadeva Gosvm said: Mucukunda was the name of this great
personality, who was born in the Ikvku dynasty as the son of
Mndht. He was devoted to brahminical culture and always true
to his vow in battle.
Text 15
sa ycita sura-gaair,
indrdyair tma-rakae,
asurebhya paritrastais,
tad-rak so karoc ciram
Begged by Indra and the other demigods to help protect them when
they were terrorized by the demons, Mucukunda defended them for
a long time.
Text 16
labdhv guha te sva-pla,
mucukundam athbruvan,
rjan viramat kcchrd,
bhavn na pariplant
When the demigods obtained Krttikeya as their general, they told
Mucukunda, O King, you may now give up your troublesome duty
of guarding us.
Visvanatha Cakravarti Thakura: When the demigods obtained
Karttikeya (guham) to protect them, they addressed Mucukunda.
Text 17
nara-loka parityajya,
rjya nihata-kaakam,
asmn playato vra,
kms te sarva ujjhit
Abandoning an unopposed kingdom in the world of men, O
valiant one, you neglected all your personal desires while engaged
in protecting us.
Text 18
sut mahiyo bhavato,
jtayo mtya-mantrina,
praj ca tulya-kln,
ndhun santi klit
The children, queens, relatives, ministers, advisers and subjects
who were your contemporaries are no longer alive. They have all
been swept away by time.
Visvanatha Cakravarti Thakura: The demigods said, Furthermore,
your contemporaries have moved on by the force of time (kalitah).
Text 19
klo balyn balin,
bhagavn varo vyaya,
praj klayate kran,
Text 22
yavane bhasma-sn nte,
bhagavn stvatarabha,
tmna daraym sa,
mucukundya dhmate
After the Yavana was burnt to ashes, the Supreme Lord, chief of the
Stvatas, revealed Himself to the wise Mucukunda.
Texts 2326
tam lokya ghana-yma,
pta-kaueya-vsasam,
rvatsa-vakasa bhrjat,
kaustubhena virjitam,
catur-bhuja rocamna,
vaijayanty ca mlay,
cru-prasanna-vadana,
sphuran-makara-kualam,
prekaya n-lokasya,
snurga-smitekaam,
apvya-vayasa matta,
mgendrodra-vikramam,
paryapcchan mah-buddhis,
tejas tasya dharita,
akita anakai rj,
durdharam iva tejas
As he gazed at the Lord, King Mucukunda saw that He was dark
blue like a cloud, had four arms, and wore a yellow silk garment.
On His chest He bore the rvatsa mark and on His neck the
brilliantly glowing Kaustubha gem. Adorned with a Vaijayant
garland, the Lord displayed His handsome, peaceful face, which
attracts the eyes of all mankind with its shark-shaped earrings and
affectionately smiling glance. The beauty of His youthful form was
unexcelled, and He moved with the nobility of an angry lion. The
highly intelligent King was overwhelmed by the Lords effulgence,
which showed Him to be invincible. Expressing his uncertainty,
Mucukunda hesitantly questioned Lord Ka as follows.
Visvanatha Cakravarti Thakura: The word akita, having some
doubt, indicates that Mucukunda was thinking, Is this indeed the
Supreme Lord? The Lord was unconquerable (durdharsam). Iva in this
case is only a verbal ornament.
Text 27
r-mucukunda uvca,
ko bhavn iha samprpto,
vipine giri-gahvare,
padbhy padma-palbhy,
vicarasy uru-kaake
r Mucukunda said: Who are You who have come to this mountain
cave in the forest, having walked on the thorny ground with feet as
soft as lotus petals?
Visvanatha Cakravarti Thakura: Mucukunda said, You are walking on
the thorny ground with Your tender lotus petal feet.
Text 28
ki svit tejasvin tejo,
bhagavn v vibhvasu,
srya somo mahendro v,
loka-plo paro pi v
Perhaps You are the potency of all potent beings. Or maybe You are
the powerful god of fire, or the sun-god, the moon-god, the King of
heaven or the ruling demigod of some other planet.
Text 29
manye tv deva-devn,
tray puruarabham,
yad bdhase guh-dhvnta,
pradpa prabhay yath
I think You are the Supreme Personality among the three chief
gods, since You drive away the darkness of this cave as a lamp
dispels darkness with its light.
Visvanatha Cakravarti Thakura: Mucukunda said, With Your
effulgence You dispel the darkness of this mountain cave, and with
Your jewel-like knowledge You destroy the darkness of ignorance in my
heart. In Sanskrit, the heart is sometimes metaphorically referred to as
guha, cavern, a deep and secret place.
Text 30
uratm avyalkam,
asmka nara-pugava,
sva-janma karma gotra v,
kathyat yadi rocate
O best among men, if You like, please truly describe Your birth,
activities and lineage to us, who are eager to hear.
Visvanatha Cakravarti Thakura: Mucukunda said, Please tell us who
want to hear. The plural usage of the word uratm, to us, who are
sincerely eager to hear, indicates Mucukundas noble position and his
qualification to hear from Ka. Otherwise, Ka would not speak if
He thought that Mucukunda was a low class, unqualified person.
Text 31
vaya tu purua-vyghra,
aikvk katra-bandhava,
mucukunda iti prokto,
yauvanvtmaja prabho
As for ourselves, O tiger among men, we belong to a family of fallen
katriyas, descendants of King Ikvku. My name is Mucukunda,
Text 33
so pi bhasm-kto nnam,
tmyenaiva ppman,
anantara bhavn rml,
lakito mitra-sana
The man who woke me was burned to ashes by the reaction of his
sins. Just then I saw You, possessing a glorious appearance and the
power to chastise Your enemies.
Text 35
eva sambhito rj,
bhagavn bhta-bhvana,
pratyha prahasan vy,
megha-nda-gabhray
[ukadeva Gosvm continued:] Thus addressed by the King, the
Supreme Personality of Godhead, origin of all creation, smiled and
then replied to him in a voice as deep as the rumbling of clouds.
Text 36
r-bhagavn uvca,
janma-karmbhidhnni,
santi me ga sahasraa,
na akyante nusakhytum,
anantatvn maypi hi
The Supreme Lord said: My dear friend, I have taken thousands of
births, lived thousands of lives and accepted thousands of names.
In fact My births, activities and names are limitless, and thus even I
cannot count them.
Visvanatha Cakravarti Thakura: Though Mucukunda is completely
devoid of pride, he showed his position in order to hear My words.
Therefore, although I am also prideless, I will now pronounce My own
superiority in accordance with My words: As they surrender to Me, I
reward them accordingly. Thinking thus, Ka spoke this verse.
Text 37
kvacid rajsi vimame,
prthivny uru-janmabhi,
gua-karmbhidhnni,
na me janmni karhicit
After many lifetimes someone might count the dust particles on the
earth, but no one can ever finish counting My qualities, activities,
names and births.
Visvanatha Cakravarti Thakura: Someone may count (vimame) all the
Texts 3940
tathpy adyatanny aga,
nuva gadato mama,
vijpito viricena,
purha dharma-guptaye,
bhmer bhryamnm,
asur kayya ca,
avatro yadu-kule,
gha nakadundubhe,
vadanti vsudeveti,
vasudeva-suta hi mm
Nonetheless, O friend, I will tell you about My current birth, name
and activities. Kindly hear. Some time ago, Lord Brahm requested
Me to protect religious principles and destroy the demons who
Text 41
klanemir hata kasa,
pralambdy ca sad-dvia,
aya ca yavano dagdho,
rjas te tigma-caku
I have killed Klanemi, reborn as Kasa, as well as Pralamba and
other enemies of the pious. And now, O King, this barbarian has
been burnt to ashes by your piercing glance.
Text 42
so ha tavnugrahrtha,
guhm etm upgata,
prrthita pracura prva,
tvayha bhakta-vatsala
Since in the past you repeatedly prayed to Me, I have personally
come to this cave to show you mercy, for I am affectionately
inclined to My devotees.
Text 43
varn vva rjare,
sarvn kmn dadmi te,
m prasanno jana kacin,
na bhyo rhati ocitum
Now choose some benedictions from Me, O saintly King. I will fulfill
all your desires. One who has satisfied Me need never again lament.
Visvanatha Cakravarti Thakura: We lament when we feel incomplete,
when we have lost something or when we fail to achieve something
desirable. In this verse Ka reassures his devotee, The person who
has satisfied Me does not have to lament. The benedictions given by
others are perishable, and therefore the benefactor laments when the
boon disappears. But for one who surrenders to Me, I give benedictions
which are imperishable, and therefore he need not lament.
Text 44
r-uka uvca,
ity uktas ta praamyha,
mucukundo mudnvita,
jtv nryaa deva,
garga-vkyam anusmaran
ukadeva Gosvm said: Mucukunda bowed down to the Lord
when he heard this. Remembering the words of the sage Garga, he
joyfully recognized Ka to be the Supreme Lord, Nryaa. The
King then addressed Him as follows.
Text 51
nirjitya dik-cakram abhta-vigraho,
varsana-stha sama-rja-vandita,
gheu maithunya-sukheu yoit,
kr-mga prua a nyate
Having conquered the entire circle of directions and being thus free
of conflict, a man sits on a splendid throne, receiving praise from
leaders who were once his equals. But when he enters the womens
chambers, where sex pleasure is found, he is led about like a pet
animal, O Lord.
Visvanatha Cakravarti Thakura: The previous verse stated that a person
who achieves kingly status among his peers ends up as stool and worms
by the force of time at the end of his life. This verse describes that even
while living a king becomes a mere plaything in the hands of women.
Having conquered his enemies, the king is worshiped by those who
were once his equals. But in the private chambers of the queen, he is
made to move about like a pet animal for sexual pleasure.
Text 52
karoti karmi tapa-sunihito,
nivtta-bhogas tad-apekaydadat,
puna ca bhysam aha sva-r iti,
pravddha-taro na sukhya kalpate
A king who desires even greater power than he already has strictly
performs his duties, carefully practicing austerity and forgoing
sense enjoyment. But he whose urges are so rampant, thinking I
Text 58
r-bhagavn uvca,
srvabhauma mah-rja,
matis te vimalorjit,
varai pralobhitasypi,
na kmair vihat yata
The Supreme Lord said: O emperor, great ruler, your mind is pure
and potent. Though I enticed You with benedictions, your mind was
not overcome by material desires.
Visvanatha Cakravarti Thakura: Ka said, Your intelligence is strong
(urjjita), not moving here and there.
Text 59
pralobhito varair yat tvam,
apramdya viddhi tat,
na dhr eknta-bhaktnm,
rbhir bhidyate kvacit
Understand that I enticed you with benedictions just to prove
that you would not be deceived. The intelligence of My unalloyed
devotees is never diverted by material blessings.
Visvanatha Cakravarti Thakura: Ka said, Know that by offering
you benedictions, I am showing other worshipers how you will not be
bewildered (apramadaya) by such things. Or another meaning is: You
will not be distracted because the intelligence of My devotee is never
attracted to material enjoyment.
Text 60
yujnnm abhaktn,
prymdibhir mana,
aka-vsana rjan,
dyate punar utthitam
The minds of nondevotees who engage in such practices as
pryama are not fully cleansed of material desires. Thus, O King,
material desires are again seen to arise in their minds.
Visvanatha Cakravarti Thakura: Those who worship other objects are
attracted to material enjoyment. That is illustrated in this verse. For the
nondevotee jnanis and yogis practicing pranayama, sama and dama
attraction to material enjoyment awakens (uthitam) again.
Text 61
vicarasva mah kma,
mayy veita-mnasa,
astv eva nityad tubhya,
bhaktir mayy anapyin
Wander this earth at will, with your mind fixed on Me. May you
always possess such unfailing devotion for Me.
Visvanatha Cakravarti Thakura: Ka said, I have already given you
pure bhakti, but today I am giving it to you again.
Text 62
ktra-dharma-sthito jantn,
nyavadhr mgaydibhi,
samhitas tat tapas,
jahy agha mad-uprita
Because you followed the principles of a katriya, you killed living
beings while hunting and performing other duties. You must
vanquish the sins thus incurred by carefully executing penances
while remaining surrendered to Me.
Visvanatha Cakravarti Thakura: Mucukunda thought, Alas, alas,
Ka wants to separate me from His association from now on. This
cant be! It just cant be!
Noticing Mucukundas great anxiety, Ka then thought as follows:
In this incarnation, he should not associate with Me directly. All
the personal assistants in My pastimes have taken birth in Dvaparayuga such as Uddhava, Akrura, Arjuna and Yudhisthira. Mucukunda,
however, is extremely old having taken birth at the very beginning of
this manvantara. When people see him they will laugh and say, Aha,
who is this very tall and stout man who is such a poor match for the
Lord?
Even now, during the pastime of fleeing from Jarasandha, as well as
in later pastimes such as the kidnapping of Rukmini, it will not be at
all fitting for this person to be associated with Me while I am fighting
the likes of Salva and others. He will take these opponents of Mine
and crush them in hands like mosquitoes. What excuse can I make up,
therefore, to separate him from My association?
After thinking like this, Ka decided that the only means to
accomplish this would be to speak some false words in order to mislead
Mucukunda. Thus He spoke this verse.
Text 63
janmany anantare rjan,
sarva-bhta-suhttama,
bhtv dvija-varas tva vai,
mm upaiyasi kevalam
O King, in your very next life you will become an excellent
brhmaa, the greatest well-wisher of all creatures, and certainly
come to Me alone.
Visvanatha Cakravarti Thakura: Mucukunda asks, When will I
become Your associate?
Ka answers in this verse. After leaving this body you will go
to My abode in Vaikuntha. I give liberation and also residence in
Vaikuntha even to My enemies in this incarnation, so what then to
speak of an exalted devotee like you? In My pastimes in a future
incarnation (janmany anantare) you will associate with Me as an
essential participant. In your very next birth you will be the best friend
of all living entities (sarva-bhta-suhttama). At that time you and I
will act for their benefit by giving them transcendental knowledge as
suits the circumstances. Becoming a universally respected and learned
brahmana (dvija-vara), you will attain Me alone due to your lack of
possessiveness and mood of renunciation. In other words, you will
remain in My association.
Text 1
r-uka uvca,
ittha so nagrahto nga,
kenekvku nandana,
ta parikramya sannamya,
nicakrma guh-mukht
ukadeva Gosvm said: My dear King, thus graced by Lord
Ka, Mucukunda circumambulated Him and bowed down to
Him. Then Mucukunda, the beloved descendant of Ikvku, exited
through the mouth of the cave.
Visvanatha Cakravarti Thakura: This chapter describes how Ka
became invisible to His enemies, caused a mountain to be burned and
went to Dvrak. Ka then heard the message of Rukmi from the
mouth of a brhmaa and accepted her as His wife.
Text 2
savkya kullakn martyn,
pan vrud-vanaspatn,
matv kali-yuga prpta,
jagma diam uttarm
Seeing that the size of all the human beings, animals, trees and
plants was severely reduced, and thus realizing that the age of Kali
was at hand, Mucukunda left for the north.
Visvanatha Cakravarti Thakura: Seeing that Kali-yuga had almost
arrived (kali-yuga prpta), Mucukunda departed for the North.
Text 3
tapa-raddh-yuto dhro,
nisago mukta-saaya,
samdhya mana ke,
prviad gandhamdanam
The sober King, beyond material association and free of doubt, was
convinced of the value of austerity. Absorbing his mind in Lord
Ka, he came to Gandhamdana Mountain.
Text 4
badary-ramam sdya,
nara-nryalayam,
sarva-dvandva-saha ntas,
tapasrdhayad dharim
There he arrived at Badarikrama, the abode of Lord NaraNryaa, where, remaining tolerant of all dualities, he peacefully
worshiped the Supreme Lord Hari by performing severe austerities.
Text 5
bhagavn punar vrajya,
pur yavana-veitm,
hatv mleccha-bala ninye,
tadya dvrak dhanam
The Lord returned to Mathur, which was still surrounded by
Yavanas. Then He destroyed the army of barbarians and began
taking their valuables to Dvrak.
Visvanatha Cakravarti Thakura: Ka annihilated the enemy army, and
then took (ninye) the booty to Dvaraka.
Text 6
nyamne dhane gobhir,
nbhi ccyuta-coditai,
jagma jarsandhas,
trayo-viaty-anka-pa
As the wealth was being carried by oxen and men under Lord
Kas direction, Jarsandha appeared at the head of twenty-three
armies.
Text 7
vilokya vega-rabhasa,
ripu-sainyasya mdhavau,
manuya-cem pannau,
rjan dudruvatur drutam
O King, seeing the fierce waves of the enemys army, the two
Mdhavas, imitating human behavior, ran swiftly away.
Visvanatha Cakravarti Thakura: Behaving like human beings, Ka
and Balarama quickly fled upon seeing the great speed (vega rabhasam)
of the advancing enemy troops.
Text 8
vihya vitta pracuram,
abhtau bhru-bhta-vat,
padbhy padma-palbhy,
celatur bahu-yojanam
Abandoning the abundant riches, fearless but feigning fear, They
went many yojanas on Their lotuslike feet.
Visvanatha Cakravarti Thakura: This verse describes the nature of
Their assuming the behavior of humans (manuya-cem pannau).
This is not the ultimate siddhnta of Ka-Balaramas fleeing. Even
though They exhibit human behavior, in many instances They exhibit
Their omniscience and omnipotence. Neither can the explanation be
given that this was some immature display due to prema, since none
of Their loving devotees were present there. Nor can it be explained
that Ka and Balarama were simply pretending to be afraid. Sri
Uddhava describes the inconceivable nature of Sri Ka in the Srimad
Bhagavatam (SB 3.4.16):
Text 11
girau nilnv jya,
ndhigamya pada npa,
dadha girim edhobhi,
samantd agnim utsjan
Although he knew They were hiding on the mountain, Jarsandha
could find no trace of Them. Therefore, O King, he placed firewood
on all sides and set the mountain ablaze.
Text 12
tata utpatya taras,
dahyamna-tad ubhau,
daaika-yojant tugn,
nipetatur adho bhuvi
The two of Them then suddenly jumped from the burning
mountain, which was eleven yojanas high, and fell to the ground.
Visvanatha Cakravarti Thakura: Ka and Balarama jumped off a
mountain (tatah), which was eleven yojanas (88 miles) high, and landed
at a distant place beyond the location of Jarasandhas troops.
Text 13
alakyamau ripu,
snugena yadttamau,
sva-pura punar ytau,
samudra-parikh npa
Unseen by Their opponent or his followers, O King, those two most
exalted Yadus returned to Their city of Dvrak, which had the
ocean as a protective moat.
Text 14
so pi dagdhv iti m,
manvno bala-keavau,
balam kya su-mahan,
magadhn mgadho yayau
Jarsandha, moreover, mistakenly thought that Balarma and
Keava had burned to death in the fire. Thus he withdrew his vast
military force and returned to the Magadha kingdom.
Text 15
nartdhipati rmn,
raivato raivat sutm,
brahma codita prdd,
balyeti puroditam
As ordered by Lord Brahm, Raivata, the opulent ruler of narta,
gave Lord Balarma his daughter Raivat in marriage. This has
already been discussed.
Visvanatha Cakravarti Thakura: Before describing Kas marriage,
a brief mention is made of Baladevas marriage to Revati, the daughter
of Raivata or Kakudmi. This marriage was alluded to in the Srimad
Bhagavatam 9.3.33-36.
Texts 1617
bhagavn api govinda,
upayeme kurdvaha,
vaidarbh bhmaka-sut,
riyo mtr svaya-vare,
pramathya taras rja,
lvd caidya-paka-gn,
payat sarva-lokn,
trkya-putra sudhm iva
O hero among the Kurus, the Supreme Lord Himself, Govinda,
married Bhmakas daughter, Vaidarbh, who was a direct
expansion of the goddess of fortune. The Lord did this by her
desire, and in the process He beat down lva and other kings who
took iuplas side. Indeed, as everyone watched, r Ka took
Rukmi just as Garua boldly stole nectar from the demigods.
Text 20
brahman ka-kath puy,
mdhvr loka-malpah,
ko nu tpyeta vna,
ruta-jo nitya-ntan
What experienced listener, O brhmaa, could ever grow satiated
while listening to the pious, charming and ever-fresh topics of Lord
Ka, which cleanse away the worlds contamination?
Visvanatha Cakravarti Thakura: Sukadeva Gosvami said, Who could
be satiated hearing (srnavana) the sweet (madhvi: madhur) topics of
Ka?
Text 21
r-bdaryair uvca,
rjsd bhmako nma,
vidarbhdhipatir mahn,
tasya pancbhavan putr,
kanyaik ca varnan
Text 22
rukmy agrajo rukmaratho,
rukmabhur anantara,
rukmakeo rukmaml,
rukmiy e svas sat
Rukm was the first-born son, followed by Rukmaratha,
Rukmabhu, Rukmakea and Rukmaml. Their sister was the
exalted Rukmi.
Text 23
soparutya mukundasya,
rpa-vrya-gua-riya,
ghgatair gyamns,
ta mene sada patim
Hearing of the beauty, prowess, transcendental character and
opulence of Mukunda from visitors to the palace who sang His
praises, Rukmi decided that He would be the perfect husband for
her.
Text 24
t buddhi-lakaaudrya-,
rpa-la-guraym,
ka ca sad bhry,
samudvohu mano dadhe
Lord Ka knew that Rukmi possessed intelligence, auspicious
bodily markings, beauty, proper behavior and all other good
qualities. Concluding that she would be an ideal wife for Him, He
made up His mind to marry her.
Text 25
bandhnm icchat dtu,
kya bhagin npa,
tato nivrya ka-dvi,
rukm caidyam amanyata
Because Rukm envied the Lord, O King, he forbade his family
members to give his sister to Ka, although they wanted to.
Instead, Rukm decided to give Rukmi to iupla.
Visvanatha Cakravarti Thakura: Rukmi disregarded his parents and
other relatives, who wanted to give his sister Rukmini to Ka in
marriage. He took it upon himself to prevent her from marrying Ka
by giving her to Sisupala instead.
Text 26
tad avetysitpg,
vaidarbh durman bham,
vicintypta dvija kacit,
kya prhiod drutam
Dark-eyed Vaidarbh was aware of this plan, and it deeply upset
her. Analyzing the situation, she quickly sent a trustworthy
brhmaa to Ka.
Visvanatha Cakravarti Thakura: Rukmini sent a brahmana to bring
Ka there.
Text 27
dvrak sa samabhyetya,
prathrai praveita,
apayad dya puruam,
sna kcansane
Upon reaching Dvrak, the brhmaa was brought inside by the
gatekeepers and saw the primeval Personality of Godhead sitting on
a golden throne.
Visvanatha Cakravarti Thakura: The gatekeepers (prathrai) brought
the brahmana inside the palace.
Text 28
dv brahmaya-devas tam,
avaruhya nijsant,
upaveyrhay cakre,
yathtmna divaukasa
Seeing the brhmaa, r Ka, Lord of the brhmaas, came
down from His throne and seated him. Then the Lord worshiped
him just as He Himself is worshiped by the demigods.
Visvanatha Cakravarti Thakura: Ka worshiped the brahmana just as
the demigods worship Him (tmnam:svam).
Text 29
ta bhuktavanta virntam,
upagamya sat gati,
pinbhiman pdv,
avyagras tam apcchata
After the brhmaa had eaten and rested, r Ka, the goal
of saintly devotees, came forward, and while massaging the
brhmaas feet with His own hands, He patiently questioned him
as follows.
Visvanatha Cakravarti Thakura: Ka appeared calm (avyagrah),
though He was anxious over the marriage. While massaging
(abhiman) the brahmanas feet, Ka inquired from him.
Text 30
kaccid dvija-vara-reha,
dharmas te vddha-sammata,
vartate nti-kcchrea,
santua-manasa sad
[The Supreme Lord said:] O best of exalted brhmaas, are your
religious practices, sanctioned by senior authorities, proceeding
without great difficulty? Is your mind always fully satisfied?
Text 31
santuo yarhi varteta,
brhmao yena kenacit,
ahyamna svad dharmt,
sa hy asykhila-kma-dhuk
When a brhmaa is satisfied with whatever comes his way and
does not fall away from his religious duties, those very religious
principles become his desire cow, fulfilling all his wishes.
Visvanatha Cakravarti Thakura: If a brahmana is unwavering in his
dharma (ahyamna svad dharmt), that dharma (sah) yields all
desires.
Text 32
asantuo sakl lokn,
pnoty api surevara,
akicano pi santua,
ete sarvga-vijvara
An unsatisfied brhmaa wanders restlessly from one planet
to another, even if he becomes King of heaven. But a satisfied
brhmaa, though he may possess nothing, rests peacefully, all his
limbs free of distress.
Visvanatha Cakravarti Thakura: The unsatisfied brahmana wanders
from planet to planet but never exhausts his thirst for enjoyment, even
if he becomes Indra. There is an alternate reading: Even though he
becomes Indra, he does not attain the higher worlds. In other words,
even though attaining the supreme planets, he suffers as if not having
attained them.
Text 33
viprn sva-lbha-santun,
sdhn bhta-suhttamn,
nirahakria ntn,
namasye irassakt
I repeatedly bow My head in respect to those brhmaas who are
satisfied with their lot. Saintly, prideless and peaceful, they are the
best well-wishers of all living beings.
Visvanatha Cakravarti Thakura: A genuine brahmana is satisfied with
whatever he obtains by gathering abandoned grains in the fields (uchavtti). He does not yearn for anything else.
Text 34
Text 36
eva sampa-samprano,
brhmaa paramehin,
ll-ghta-dehena,
Text 38
k tv mukunda mahat kula-la-rpa,
vidy-vayo-dravia-dhmabhir tma-tulyam,
dhr pati kulavat na vta kany,
kle n-siha nara-loka-mano-bhirmam
O Mukunda, You are equal only to Yourself in lineage, character,
beauty, knowledge, youthfulness, wealth and influence. O
lion among men, You delight the minds of all mankind. What
aristocratic, sober-minded and marriageable girl of a good family
would not choose You as her husband when the proper time has
come?
Visvanatha Cakravarti Thakura: Granted, I may be the most
incomparable man in the universe, but are you the only girl in the whole
universe with eyes and ears? I do not see any other maidens with such
shamelessness.
Rukmini responds to this in this verse: O Mukunda, whose face
(mukhe) beams with a smile like jasmine flowers (kunda-vat). The
word Mukunda implies the idea, You have given me an opportunity to
smile too.
What intelligent, sober girl, endowed with beauty and good qualities
coming from a respectable family, would not choose You as her
husband? This implies that only an ugly, ill-natured and unintelligent
woman of bad lineage who has not heard about You would not choose
You.
Those with good qualities accept You, who are incomparable in
attributes, beauty, knowledge, youth, wealth and power. There are many
young marriageable women like me who will accept You when their
time comes. But now it is my time. O lion among men (nr-simha)! You
are as uncontrollable as a lion! But I have no desire to control You. Your
or not.
Sisupala should not take the share meant for You. If Sisupala suddenly
comes and touches this body, my hope of attaining You will be
destroyed, and this body will burn to ashes in the fire of separation from
You. My fear, however, is that You will lose Your prestige if Sisupala
comes and takes Your share, like a jackal stealing from a lion. His
impudence towards You will be broadcast everywhere.
The address O lotus-eyed one (ambuja-aka) implies At that time,
even though my body is on fire, I will not experience any pain because I
will be meditating on Your lotus eyes.
Text 40
prtea-datta-niyama-vrata-deva-vipra,
gurv-arcandibhir ala bhagavn parea,
rdhito yadi gadgraja etya pi,
ghtu me na damaghoa-sutdayo nye
If I have sufficiently worshiped the Supreme Personality of
Godhead by pious works, sacrifices, charity, rituals and vows, and
also by worshiping the demigods, brhmaas and gurus, then may
Gadgraja come and take my hand, and not Damaghoas son or
anyone else.
Visvanatha Cakravarti Thakura: Rukmini said, O most difficult to
attain person! You cannot be obtained simply by the good acts of
one birth. Therefore, if I have performed pious acts in previous lives,
whether with a desire to attain You or without a desire to attain You,
let the results come now in the form of attaining You. This is my only
prayer. If I have worshiped the Lord profusely by digging wells (purta),
by sacrifices (ista), by giving charity (dna), by regulations (niyama)
such as bathing in holy places, observing vows like Ekadasi, and by
yasyghri-pakaja-raja-snapana mahnto,
vchanty um-patir ivtma-tamo-pahatyai,
yarhy ambujka na labheya bhavat-prasda,
jahym asn vrata-kn ata-janmabhi syt
O lotus-eyed one, great souls like Lord iva hanker to bathe in
the dust of Your lotus feet and thereby destroy their ignorance.
If I cannot obtain Your mercy, I shall simply give up my vital
force, which will have become weak from the severe penances I
will perform. Then, after hundreds of lifetimes of endeavor, I may
obtain Your mercy.
Visvanatha Cakravarti Thakura: Ka said, Princess, you may say
that, but how can you get My mercy without having performed pious
acts in the past to attain Me?
To this Rukmini replies, In order to attain You in a future life, in
this life I will practice celibacy and austerities. If after one lifetimes
penances I do not attain You, then I will continue doing penances
for even ten million lifetimes. I can never give up my desire to attain
You. And if You tell me that there are many contaminations in me
that prevent my attaining You, then let me dispel these with the dust
particles of Your lotus feet, which are obtainable by performance of
austerities.
Great devotees like Siva desire to bathe in the dust of Your lotus feet
in order to destroy the root of their ignorance. I will also destroy all my
contaminations by bathing in the dust of Your lotus feet, which I will
attain by austerities. If I do not attain Your mercy, then I will give up
my life by fasting.
Ka: What will you accomplish by that?
Rukmini: I will give up my life time after time for hundreds of births
until I attain Your mercy.
By saying O lotus-eyed one, Rukmini implies, It is my eagerness to
see Your beautiful lotus eyes which is the cause of these difficulties I
am suffering.
Text 44
brhmaa uvca,
ity ete guhya-sande,
yadu-deva mayht,
vimya kartu yac ctra,
kriyat tad anantaram
The brhmaa said: This is the confidential message I have brought
with me, O Lord of the Yadus. Please consider what must be done
in these circumstances, and do it at once.
Visvanatha Cakravarti Thakura: The brahmana said, O Lord, I swear
that I have not revealed this message (guhya-sande) to anyone, since
that would embarrass Rukmini. It is not necessary to consult with the
Yadus, because You are their Lord (yadu-deva), and the source of their
intelligence. After considering the matter You should immediately
(anantaram) do the needful.
Text 1
r-uka uvca,
vaidarbhy sa tu sandea,
niamya yadu-nandana,
praghya pin pi,
prahasann idam abravt
ukadeva Gosvm said: Thus hearing the confidential message of
Princess Vaidarbh, Lord Yadunandana took the brhmaas hand
and, smiling, spoke to him as follows.
Visvanatha Cakravarti Thakura: In this chapter, Krsna goes to Kundina
city, is worshiped by Bhismaka and steals Rukmini when she leaves the
city to worship Durga.
Rukmini was disturbed internally and externally by her attachment
to the Lord. Ka however, though attached to Rukmini and moved
internally, did not show that and instead smiled as He spoke.
Text 2
r-bhagavn uvca,
tathham api tac-citto,
nidr ca na labhe nii,
vedham rukmi dven,
mamodvho nivrita
drukety ha srathim
ukadeva Gosvm said: Lord Madhus dana also understood the
exact lunar time for Rukmis wedding. Thus He told His driver,
Druka, ready My chariot immediately.
Visvanatha Cakravarti Thakura: Ka understood through the mouth
of a brahmana that the auspicious star for marriage would occur two
nights in the future, so He called His charioteer.
Text 5
sa cvai aibya-sugrva-,
meghapupa-balhakai,
yukta ratham upnya,
tasthau prjalir agrata
Druka brought the Lords chariot, yoked with the horses named
aibya, Sugrva, Meghapupa and Balhaka. He then stood before
Lord Ka with joined palms.
Visvanatha Cakravarti Thakura: The Padma Pura describes the
colors of Kas horses:
aibyas tu uka-patrbha, sugrvo hema-pigala meghapupas tu
meghbha, puro hi balhaka
aibya was green like a parrots wings, Sugrva yellow-gold,
Meghapupa the color of a cloud, and Balhaka whitish.
Text 6
pura samma-sasikta,
mrga-rathy-catupatham,
citra-dhvaja-patkbhis,
toraai samalaktam,
srag-gandha-mlybharaair,
virajo-mbara-bhitai,
jua str-puruai rmad,
ghair aguru-dhpitai
The king had the main avenues, commercial roads and intersections
thoroughly cleaned and then sprinkled with water, and he also had
the city decorated with triumphant archways and multicolored
banners on poles. The men and women of the city, arrayed in
spotless raiment and anointed with fragrant sandalwood paste,
wore precious necklaces, flower garlands and jeweled ornaments,
and their opulent homes were filled with the aroma of aguru.
Visvanatha Cakravarti Thakura: The men and women wore spotless
clothing, necklaces, scents and garlands, and covered their bodies with
sandalwood paste. The main roads were cleaned, sprinkled with water,
and decorated with various kinds of banners on flagpoles.
Text 10
pitn devn samabhyarcya,
vipr ca vidhi-van npa,
bhojayitv yath-nyya,
vcaym sa magalam
O King, in accordance with prescribed rituals, Mahrja Bhmaka
worshiped the forefathers, demigods and brhmaas, feeding them
all properly. Then He had the traditional mantras chanted for the
well-being of the bride.
Text 11
su-snt su-dat kany,
kta-kautuka-magalm,
hatuka-yugmena,
bhit bhaottamai
The bride cleaned her teeth and bathed, after which she put on the
auspicious wedding necklace. Then she was dressed in brand-new
upper and lower garments and adorned with most excellent jeweled
ornaments.
Visvanatha Cakravarti Thakura: Rukmini wore two pieces of new cloth
fresh from the loom (hatuka). Lord Brahma states in the Smrti
scriptures that only spotless clothing fresh off the loom should be worn
during auspicious ceremonies.
Text 12
cakru sma-rg-yajur-mantrair,
vadhv rak dvijottam,
purohito tharva-vid vai,
juhva graha-ntaye
The best of brhmaas chanted mantras of the g, Sma and
Yajur Vedas for the brides protection, and the priest learned in the
Text 14
eva cedi-pat rj,
damaghoa sutya vai,
kraym sa mantra-jai,
sarvam abhyudayocitam
Rj Damaghoa, lord of Cedi, had also engaged brhmaas expert
Text 17
tatra lvo jarsandho,
dantavakro vidratha,
jagmu caidya-paky,
paurakdy sahasraa
iuplas supporterslva, Jarsandha, Dantavakra and
Vidrathaall came, along with Pauraka and thousands of other
kings.
Texts 1819
ka-rma-dvio yatt,
kany caidyya sdhitum,
yady gatya haret kno,
rmdyair yadubhir vta,
yotsyma sahats tena,
iti nicita-mnas,
jagmur bh-bhuja sarve,
samagra-bala-vhan
To secure the bride for iupla, the kings who envied Ka and
Balarma came to the following decision among themselves: If
Ka comes here with Balarma and the other Yadus to steal the
bride, we shall band together and fight Him. Thus those envious
kings went to the wedding with their entire armies and a full
bhma-kany varroh,
kkanty gamana hare,
pratypattim apayant,
dvijasycintayat tad
The lovely daughter of Bhmaka anxiously awaited the arrival of
Ka, but when she did not see the brhmaa return she thought
as follows.
Text 23
aho tri-ymntarita,
udvho me lpa-rdhasa,
ngacchaty aravindko,
nha vedmy atra kraam,
so pi nvartate dypi,
mat-sandea-haro dvija
[Princess Rukmi thought:] Alas, my wedding is to take place
when the night ends! How unlucky I am! Lotus-eyed Ka does
not come. I dont know why. And even the brhmaa messenger has
not yet returned.
Visvanatha Cakravarti Thakura: Even before sunrise Rukmini felt
anxious because of fear and eagerness. Rukmini thought, This night of
three yamas (nine hours) has finished. Tomorrow night is the fixed time
for the wedding of this most unfortunate woman.
Text 24
api mayy anavadytm,
dv kicij jugupsitam,
mat-pi-grahae nna,
nyti hi ktodyama
Perhaps the faultless Lord, even while preparing to come here, saw
something contemptible in me and therefore has not come to take
my hand.
Visvanatha Cakravarti Thakura: Rukmini expressed doubt with the
word api (perhaps). Rukmini thought, At first Ka was ready to
come, and because the brahmana would accompany Him, He did not
send the brahmana. However at the time of leaving, Ka saw some
fault in my body or character, so He gave up His plan to come here.
It would be improper for Him, who is faultless (anavadya) in body
and mind to marry me who am full of faults. Being unsuccessful, the
brahmana has not come to see me, out of fear that I would give up my
body upon hearing the bad news.
Text 25
durbhagy na me dht,
nnuklo mahevara,
dev v vimukh gaur,
rudr girij sat
I am extremely unfortunate, for the creator is not favorably
disposed toward me, nor is the great Lord iva. Or perhaps ivas
wife, Dev, who is known as Gaur, Rudr, Girij and Sat, has
of the palace.
Visvanatha Cakravarti Thakura: The brahmana was especially ordered
(ka-vinirdia) by Ka: Go quickly and tell Rukmini that I have
reached the city gardens. The word dev means that in the rapture of
seeing Ka in her meditation, Rukmini was glowing (dyotamnm).
Due to her extreme absorption in meditation on Ka, Rukmini was
walking inside her chambers with the purpose of going to Ka.
Text 29
s ta praha-vadanam,
avyagrtma-gati sati,
lakya lakabhij,
samapcchac chuci-smit
Noting the brhmaas joyful face and serene movements, saintly
Rukmi, who could expertly interpret such symptoms, inquired
from him with a pure smile.
Visvanatha Cakravarti Thakura: I, Sunanda brahmana, have come
now from the side of your beloved. Please cast your glance upon me,
said the brahmana in a loud voice. Thus roused from her meditation,
Rukmini looked at the brahmana as described in this verse.
Noticing his serenity and the joy in his face, Rukminis anxiety
disappeared. Rukmini was expert in reading omens (lakaa-abhij),
so she understood that the brahmana was successful in his mission
because of his blissful countenance and the twitching of her left eye.
Rukmini then smiled slightly (uci-smit), indicating her genuine joy.
Previously she had been falsely smiling to hide her inner suffering.
Text 30
tasy vedayat prpta,
aasa yadu-nandanam,
ukta ca satya-vacanam,
tmopanayana prati
The brhmaa announced to her the arrival of Lord Yadunandana
and relayed the Lords promise to marry her.
Visvanatha Cakravarti Thakura: He announced to her that Yadunandana
had arrived. He described how Ka had promised to marry her,
relating His words such as tm nayiya, I will bring Rukmini here [to
Dvaraka]. (SB 10.53.3)
Text 31
tam gata samjya,
vaidarbh ha-mnas,
na payant brhmaya,
priyam anyan nanma s
Princess Vaidarbh was overjoyed to learn of Kas arrival. Not
finding anything at hand suitable to offer the brhmaa, she simply
bowed down to him.
Visvanatha Cakravarti Thakura: What can I give to this brahmana
to satisfy him as remuneration? Thinking like this, Rukmini simply
bowed down, since she did not see any dear thing (priya) to express
her indebtedness, even the offering of her own self. But at that very
moment, the house of the brahmana became filled with all sorts of
Text 33
madhu-parkam upnya,
vssi virajsi sa,
upyanny abhni,
vidhi-vat samapjayat
Presenting Them with madhu-parka, new clothing and other
desirable gifts, he worshiped Them according to standard rituals.
Text 34
tayor niveana rmad,
upkalpya mah-mati,
sa-sainyayo snugayor,
tithya vidadhe yath
Generous King Bhmaka arranged opulent accommodations for
the two Lords, and also for Their army and entourage. In this way
he afforded Them proper hospitality.
Visvanatha Cakravarti Thakura: Bhismaka is described as generous
(mah-mati) because he was contented in his heart, knowing
that Ka had come to marry his qualified daughter. Therefore he
elaborately worshiped Ka.
Text 35
eva rj sametn,
yath-vrya yath-vaya,
yath-bala yath-vitta,
sarvai kmai samarhayat
Thus it was that Bhmaka gave all desirable things to the kings
who had assembled for the occasion, honoring them as befitted their
political power, age, physical prowess and wealth.
Text 36
kam gatam karya,
vidarbha-pura-vsina,
gatya netrjalibhi,
papus tan-mukha-pakajam
eva prema-kal-baddh,
vadanti sma puraukasa,
kany cnta-purt prgd,
bhaair guptmbiklayam
Bound by their swelling love, the citys residents spoke in this way.
Then the bride, protected by guards, left the inner palace to visit
the temple of Ambik.
Visvanatha Cakravarti Thakura: The citizens spoke out due to their
deep love (prema-kal-baddh) for Rukmini. The Medin dictionary
defines the word kal as follows: kal mle pravddhau syc childv
aa-mtrake. The word kal means a root, increase, a stone or
a mere part.
Texts 4041
padbhy viniryayau drau,
bhavny pda-pallavam,
s cnudhyyat samya,
mukunda-carambujam,
yata-v mtbhi srdha,
sakhbhi parivrit,
gupt rja-bhaai rai,
sannaddhair udyatyudhai,
maga-akha-paavs,
trya-bherya ca jaghnire
Rukmi silently went out on foot to see the lotus feet of the
deity Bhavn. Accompanied by her mothers and girlfriends and
protected by the Kings valiant soldiers, who held their upraised
weapons at the ready, she simply absorbed her mind in the lotus
feet of Ka. And all the while mdagas, conchshells, paavas,
horns and other instruments resounded.
Texts 4243
nnopahra balibhir,
vramukhy sahasraa,
srag-gandha-vastrbharaair,
dvija-patnya sv-alakt,
gyantya ca stuvanta ca,
gyak vdya-vdak,
parivrya vadh jagmu,
sta-mgadha-vandina
Behind the bride followed thousands of prominent courtesans
bearing various offerings and presents, along with well-adorned
brhmaas wives singing and reciting prayers and bearing gifts of
garlands, scents, clothing and jewelry. There were also professional
singers, musicians, bards, chroniclers and heralds.
Visvanatha Cakravarti Thakura: Rukmini was carried in a palanquin
from the city palace to the temple complex of Durga. Then she walked
the fifteen foot distance into the temple, while surrounded by guards.
Mrdangas and conches resounded auspiciously.
Text 44
sdya dev-sadana,
dhauta-pda-karmbuj,
way as the citizens did previously, May the results of our pious acts be
given to Rukmini.
Text 46
namasye tvmbike bhka,
sva-santna-yut ivm,
bhyt patir me bhagavn,
kas tad anumodatm
[Princess Rukmi prayed:] O mother Ambik, wife of Lord Siva,
I repeatedly offer my obeisances unto you, together with your
children. May Lord Ka become my husband. Please grant this!
Visvanatha Cakravarti Thakura: The elderly wives of the brahmanas
led her in chanting the mantra mentioned in this verse: May Ganesa
remove all the obstacles now facing me. May you consent that Ka
will become my husband.
Durga answered, So be it! May Ka be your husband!
Texts 4748
adbhir gandhkatair dhpair,
vsa-sra-mlya bhaai,
nnopahra-balibhi,
pradpvalibhi pthak,
vipra-striya patimats,
tath tai samapjayat,
lavappa-tmbla-,
kaha-stra-phalekubhi
ratna-mudropaobhin
The princess then gave up her vow of silence and left the Ambik
temple, holding on to a maidservant with her hand, which was
adorned with a jeweled ring.
Visvanatha Cakravarti Thakura: Muni-vratam means vow of silence.
Texts 5155
t deva-mym iva dhra-mohin,
su-madhyam kuala-maitnanm,
ym nitambrpita-ratna-mekhal,
vyajat-stan kuntala-akitekam,
uci-smit bimba-phaldhara-dyuti,
oyamna-dvija-kunda-kumalm,
pad calant kala-hasa-gmin,
sijat-kal-npura-dhma-obhin,
vilokya vr mumuhu samgat,
yaasvinas tat-kta-hc-chayrdit,
y vkya te npatayas tad udra-hsa,
vrdvaloka-hta-cetasa ujjhitstr,
petu kitau gaja-rathva-gat vimh,
ytr-cchalena haraye rpayat sva-obhm,
saiva anai calayat cala-padma-koau,
prpti tad bhagavata prasamkam,
utsrya vma-karajair alakn apagai,
prptn hriyaikata npn dade cyuta ca,
t rja-kany ratham rurakat,
jahra ko dviat samkatm
A woman is called ym when her breasts are very firm and when
someone in her presence feels warm in the winter and cool in the
summer. The warriors became overcome with lust on seeing Rukminis
prominent breasts, and her unsteady eyes moving about as if afraid of
her locks of hair.
(52-53) Rukminis teeth were finely shaped like jasmine buds and tinted
red from the reflection of her bimba-fruit lips. Her moving feet were
beautified by the glow of her skillfully crafted, tinkling ankle bells.
The warriors were tormented by the lust (ht-aya:kma) generated
by seeing Rukmini as my. This resembles Pururava, who became
afflicted by lust when he saw Urvasi in the firey image produced by
the Gandharvas. Pururava became lusty, not by the fiery image, but the
thought that it was Urvasi.
Similarly, the heroes lusty agitation was due to their perception of
my and not due to perceiving Rukmini. Nondevotees can never
perceive the beautiful form of Rukmi, because she is a manifestation
of Kas internal energy. Thus the heroic kings assembled in Vidarbha
became agitated with lust upon seeing the Lords illusory potency, an
expansion of Rukmini. This explanation refutes any other contrary
interpretation.
(54) The warriors became so bewildered that they fainted on seeing
Rukmini, who had offered her beauty to Ka and no one else.
(55) Rukmini was walking slowly (anai-calayat) because she was
searching for Ka. Upon seeing the other men present, however, she
felt shy. But she would not show such bashfulness on seeing Ka.
Then she saw Acyuta, who, it is implied, never left (cyuta) her heart.
Text 56
ratha samropya supara-lakaa,
rjanya-cakra paribhya mdhava,
tato yayau rma-purogama anai,
gla-madhyd iva bhga-hd dhari
Lifting the princess onto His chariot, whose flag bore the emblem
of Garua, Lord Mdhava drove back the circle of kings. With
Balarma in the lead, He slowly exited, like a lion removing his prey
from the midst of jackals.
Text 57
ta mnina svbhibhava yaa-kaya,
pare jarsandha-mukh na sehire,
aho dhig asmn yaa tta-dhanvan,
gopair hta keari mgair iva
The kings inimical to the Lord, headed by Jarsandha, could not
tolerate this humiliating defeat. They exclaimed, Oh, damn us!
Though we are mighty archers, mere cowherds have stolen our
honor, just as puny animals might steal the honor of lions!
Visvanatha Cakravarti Thakura: Finding the defeat intolerable, the
angry kings abused the Yadavas, We are unfortunate because our fame
has been stolen by cowherd men.
Text 1
r-uka uvca,
iti sarve su-sarabdh,
vhn ruhya dait,
svai svair balai parikrnt,
anvyur dhta-krmuk
ukadeva Gosvm said: Having thus spoken, all those infuriated
kings donned their armor and mounted their conveyances. Each
king, bow in hand, was surrounded by his own army as he went
after Lord Ka.
Visvanatha Cakravarti Thakura: This chapter describes Kas
defeating Jarasandha and others, the disfiguring of Rukmi, the
consolation of Rukmini, and the wedding of Ka and Rukmini in
Dvaraka.
Text 2
tn patata lokya,
ydavnka-ythap,
tasthus tat-sammukh rjan,
visphrjya sva-dhani te
The commanders of the Ydava army, seeing the enemy racing to
attack, turned to face them and stood firm, O King, twanging their
bows.
Visvanatha Cakravarti Thakura: Seeing the enemy pursuing them, the
Yadava army turned to face them and stood firm, twanging (visphrjya)
their bows.
Text 3
ava-phe gaja-skandhe,
rathopasthe stra kovid,
mumucu ara-vari,
megh adriv apo yath
Mounted on the backs of horses, the shoulders of elephants and
the seats of chariots, the enemy kings, expert with weapons,
rained down arrows upon the Yadus like clouds pouring rain on
mountains.
Visvanatha Cakravarti Thakura: The shower of Jarasandhas arrows
was totally insignificant, like rain falling on a mountain.
Text 4
patyur bala arsrai,
channa vkya su-madhyam,
sa-vrm aikat tad-vaktra,
bhaya-vihvala-locan
Slender-waisted Rukmi, seeing her Lords army covered by
Text 8
hast ssi-gadev-s,
karabh ravo ghraya,
avvatara-ngora-,
khara-martya-irsi ca
Lying all around were thighs, legs and fingerless hands, along with
hands clutching swords, clubs and bows, and also the heads of
horses, donkeys, elephants, camels, wild asses and humans.
Visvanatha Cakravarti Thakura: Karabh is defined in the Amarakosa dictionary: The portion of the hand from the wrist to the base
of the fingers. The same word may also indicate an elephants trunk,
and thus in this verse the implication is that the thighs lying on the
battlefield resembled the trunks of elephants.
Text 9
hanyamna-balnk,
vibhir jaya-kkibhi,
rjno vimukh jagmur,
jarsandha-pura-sar
Seeing their armies being struck down by the Vis, who were
eager for victory, the kings headed by Jarsandha were discouraged
and left the battlefield.
Text 10
iupla samabhyetya,
hta-dram ivturam,
naa-tvia gatotsha,
uyad-vadanam abruvan
The kings approached iupla, who was disturbed like a man
who has lost his wife. His complexion was drained of color, his
enthusiasm was gone, and his face appeared dried up. The kings
spoke to him as follows.
Text 11
bho bho purua-rdla,
daurmanasyam ida tyaja,
na priypriyayo rjan,
nih dehiu dyate
[Jarsandha said:] Listen, iupla, O tiger among men, give
up your depression. After all, embodied beings happiness and
unhappiness is never seen to be permanent, O King.
Visvanatha Cakravarti Thakura: One does not see any permanence
(nih) of happiness and distress.
Text 12
yath dru-may yoit,
ntyate kuhakecchay,
evam vara-tantro yam,
hate sukha-dukhayo
Just as a puppet in the form of a woman dances by the desire of the
puppeteer, so this world, controlled by the Supreme Lord, struggles
in both happiness and misery.
Visvanatha Cakravarti Thakura: Just as puppets are controlled by the
puppeteer (kuhaka), so the living entities receive happiness and distress
under the direction of the Lord. Thus we see that even though the
demons accept the power of God, they are demoniac because of being
inimical to Ka.
Text 13
aure sapta-daha vai,
sayugni parjita,
trayo-viatibhi sainyair,
jigye ekam aha param
In battle with Ka I and my twenty-three armies lost seventeen
times; only once did I defeat Him.
Visvanatha Cakravarti Thakura: Jarasandha said, I have been defeated
in seventeen battles with Ka using twenty-three armies. Finally in
one battle I was victorious.
Text 14
tathpy aha na ocmi,
na prahymi karhicit,
klena daiva-yuktena,
jnan vidrvita jagat
But still I never lament or rejoice, because I know this world is
driven by time and fate.
Visvanatha Cakravarti Thakura: Under the direction of fate, time moves
and agitates everyone in this world.
Text 15
adhunpi vaya sarve,
vra-ythapa-ythap,
parjit phalgu-tantrair,
yadubhi ka-plitai
And now all of us, great commanders of military leaders, have been
defeated by the Yadus and their small entourage, who are protected
by Ka.
Visvanatha Cakravarti Thakura: Jarasandha said, I was defeated by the
meager entourage (phalgu-tantrai) of the Yadus.
Text 16
ripavo jigyur adhun,
kla tmnusrii,
tad vaya vijeymo,
yad kla pradakia
Now our enemies have conquered because time favors them, but in
the future, when time is auspicious for us, we shall conquer.
Visvanatha Cakravarti Thakura: Jarasandha said, When time becomes
favorable (pradakia:anukla) to us, then we win.
Text 17
r-uka uvca,
eva prabodhito mitrai,
caidyo gt snuga puram,
hata-e punas te pi,
yayu sva sva pura np
ukadeva Gosvm said: Thus persuaded by his friends, iupla
took his followers and went back to his capital. The surviving
warriors also returned to their respective cities.
Text 18
rukm tu rkasodvha,
ka-dvi asahan svasu,
phato nvagamat kam,
akauhiy vto bal
Powerful Rukm, however, was especially envious of Ka. He
could not bear the fact that Ka had carried off his sister to
marry her in the Rkasa style. Thus he pursued the Lord with an
entire military division.
Texts 1920
rukmy amar su-sarabdha,
vat sarva-bhbhujm,
pratijaje mah-bhur,
daita sa-arsana,
Text 22
adyha niitair bair,
goplasya su-durmate,
neye vrya-mada yena,
svas me prasabha ht
This wicked-minded cowherd boy, infatuated with His prowess,
has violently abducted my sister. But today I will remove His pride
with my sharp arrows.
Visvanatha Cakravarti Thakura: Rukmi said, Today with my sharp
arrows I will remove (nesye) the heroic pride of that stupid cowherd
boy who has forcibly abducted my sister. From the viewpoint of
goddess Sarasvati the meaning is: Today the intoxication of pride I
have in my own prowess will be removed by the sharp arrows of the
cowherd boy whose beautiful mind is compassionate even toward the
wicked (durmate).
Text 23
vikatthamna kumatir,
varasyprama-vit,
rathenaikena govinda,
tiha tihety athhvayat
Boasting thus, foolish Rukm, ignorant of the true extent of the
Supreme Lords power, approached Lord Govinda in his lone
chariot and challenged Him, Just stand and fight!
Text 24
dhanur vikya su-dha,
jaghne ka tribhi arai,
ha ctra kaa tiha,
yadn kula-psana
Rukm drew his bow with great strength and struck Lord Ka
with three arrows. Then he said, Stand here for a moment, O
defiler of the Yadu dynasty!
Visvanatha Cakravarti Thakura: Kula-psana can mean O defiler
of Your dynasty. But according to the inspiration of Sarasvat, kulapsana may be understood as a combination of the words kula-pa,
O protector of the Yadu dynasty, and asana, O expert killer of
enemies. tra kaa tiha can mean Stand here a moment. It can
also mean: ara iksanam tistha, Stand so that I may glance upon You.
Text 25
yatra ysi svasra me,
muitv dhvka-vad dhavi,
hariye dya mada manda,
myina ka-yodhina
Wherever You go, carrying off my sister like a crow stealing
sacrificial butter, I will follow. This very day I shall relieve You of
Your false pride, You fool, You deceiver, You cheater in battle!
Visvanatha Cakravarti Thakura: Rukmi said, You are taking my
mention it.
Text 27
aabhi caturo vhn,
dvbhy sta dhvaja tribhi,
sa cnyad dhanur dhya,
ka vivydha pacabhi
The Lord struck Rukms four horses with eight arrows, his chariot
driver with two, and the chariots flag with three. Rukm grabbed
another bow and struck Lord Ka with five arrows.
Text 28
tais tdita araughais tu,
ciccheda dhanur acyuta,
punar anyad updatta,
tad apy acchinad avyaya
Although hit by these many arrows, Lord Acyuta again broke
Rukms bow. Rukm picked up yet another bow, but the infallible
Lord broke that one to pieces as well.
Text 29
parigha paia la,
carms akti-tomarau,
yad yad yudham datta,
tat sarva so cchinad dhari
Iron bludgeon, three-pointed spear, sword and shield, pike,
javelinwhatever weapon Rukm picked up, Lord Hari smashed it
to bits.
Text 30
tato rathd avaplutya,
khaga-pir jighsay,
kam abhyadravat kruddha,
pataga iva pvakam
Then Rukm leaped down from his chariot and, sword in hand,
rushed furiously toward Ka to kill Him, like a bird flying into
the wind.
Text 31
tasya cpatata khaga,
tilaa carma ceubhi,
chittvsim dade tigma,
rukmia hantum udyata
As Rukm attacked Him, the Lord shot arrows that broke Rukms
sword and shield into small pieces. Ka then took up His own
sharp sword and prepared to kill Rukm.
Text 32
dv bhrt-vadhodyoga,
rukmi bhaya-vihval,
patitv pdayor bhartur,
uvca karua sat
Seeing Lord Ka ready to kill her brother, saintly Rukmi was
filled with alarm. She fell at her husbands feet and piteously spoke
as follows.
Visvanatha Cakravarti Thakura: Rukmini thought, What will people
think if they know that my brother was killed before my eyes? She was
filled with fear because of this, not out of affection for her brother. The
prema of the queens of Dvaraka, known as samanjasa-prema (proper
love), is dependent on public opinion, whereas the prema of the Vrajagopis, known as samartha-prema, is much stronger because it is not
dependent at all on the opinion of the public.
However, one should not think that the general characteristic of prema,
namely exclusive possessiveness of Visnu in a loving relationship, is
lacking in Rukmini, since within herself she actually had no affection at
all for Rukmi and other demons like him. This will be described later in
detail. Exclusive possessiveness is explained in Bhakti-rasamrta sindhu
IV 2.2:
ananya-mamat viau, mamat prema-sagat bhaktir ity ucyate
bhma, prahldoddhava-nradai, When one is completely apathetic
to all other objects, and has developed an exclusive sense of ownership
or possessiveness in relation to Lord Viu, thinking of Viu and no
ktarya-visrasita-hema-mlay,
ghta-pda karuo nyavartata
ukadeva Gosvm said: Rukmis utter fear caused her limbs to
tremble and her mouth to dry up, while her throat choked up out
of sorrow. And in her agitation her golden necklace scattered. She
grasped Kas feet, and the Lord, feeling compassionate, desisted.
Visvanatha Cakravarti Thakura: Out of fear of the worldly rule that
ones sister is the personification of mercy (dayy bhagin mrti),
Rukmini was compassionate toward Rukmi, even though Rukmi was
wicked, opposed to her, and would have been the cause of her giving
up her life if she had been forced to marry Sisupala. Ka shared
Rukminis compassion.
Text 35
cailena baddhv tam asdhu-kra,
sa-maru-kea pravapan vyarpayat,
tvan mamardu para-sainyam adbhuta,
yadu-pravr nalin yath gaj
Lord Ka tied up the evil-doer with a strip of cloth. He then
proceeded to disfigure Rukm by comically shaving him, leaving
parts of his mustache and hair. By that time the Yadu heroes
had crushed the extraordinary army of their opponents, just as
elephants crush a lotus flower.
Visvanatha Cakravarti Thakura: Rukmi should never come and do
mischief again. Thinking thus, Ka showed his contempt for Rukmi
by marking his body with some ugly features to let him remember his
defeat and dissolve his pride. Ka tied him up by the neck with a
strip of cloth using His left hand. While holding up the two ends of that
cloth, Ka took His sword in His right hand, knocked off Rukmis
turban, and then shaved off bits of his moustache, beard and hair at
the root, drawing blood. With scraps of hair remaining here and there
Rukmi looked completely disfigured.
Text 36
kntikam upavrajya,
dadus tatra rukmiam,
tath-bhta hata-prya,
dv sakarao vibhu,
vimucya baddha karuo,
bhagavn kam abravt
As the Yadus approached Lord Ka, they saw Rukm in this sorry
condition, practically dying of shame. When the all-powerful Lord
Balarma saw Rukm, He compassionately released him and spoke
the following to Lord Ka.
Visvanatha Cakravarti Thakura: Out of compassion, Balarama took the
cloth that Ka was holding in His left hand and released Rukmi from
the noose.
Text 37
asdhv ida tvay ka,
ktam asmaj-jugupsitam,
vapana maru-ken,
vairpya suhdo vadha
person who acts against your own husband? Balarama gently scolded
Rukmini.
Text 39
bandhur vadhrha-doo pi,
na bandhor vadham arhati,
tyjya svenaiva doea,
hata ki hanyate puna
[Again addressing Ka, Balarma said:] A relative should not be
killed even if his wrongdoing warrants capital punishment. Rather,
he should be thrown out of the family. Since he has already been
killed by his own sin, why kill him again?
Visvanatha Cakravarti Thakura: In order to satisfy Rukmini, Balarama
instructs Ka in morality in this verse: A relative should not be killed
by a relative, and a brother-in-law should not be killed by the sisters
husband.
Text 40
katriym aya dharma,
prajpati-vinirmita,
bhrtpi bhrtara hanyd,
yena ghoratamas tata
[Turning to Rukmi, Balarma continued: ] The code of sacred
duty for warriors established by Lord Brahm enjoins that one may
have to kill even his own brother. That is indeed a most dreadful
law.
Visvanatha Cakravarti Thakura: Balarama speaks again to Rukmini,
who was saying in her mind, Your younger brother does not know this
rule. Balarama said, The scriptures order that one should even kill
ones brother. What to speak then of a brother-in-law who is so vile?
Text 41
rjyasya bhmer vittasya,
striyo mnasya tejasa,
mnino nyasya v heto,
r-madndh kipanti hi
[Again Balarma addressed Ka:] Blinded by conceit with their
personal opulences, proud men offend others for the sake of such
things as kingdom, land, wealth, women, honor and power.
Visvanatha Cakravarti Thakura: But, Rukmini is thinking to herself,
A ksatriya may have to kill his relative, but he should not disfigure him
in such a ghastly way. To satisfy her, Balarama then spoke to Ka:
O Ka! Proud fellows abuse others in order to get land, money and
power. But We should not do this.
Text 42
taveya viam buddhi,
sarva-bhteu durhdm,
yan manyase sadbhadra,
suhd bhadram aja-vat
Text 44
eka eva paro hy tm,
sarvem api dehinm,
nneva ghyate mhair,
yath jyotir yath nabha
Those who are bewildered perceive the one Supreme Soul, who
resides in all embodied beings, as many, just as one may perceive
the light in the sky, or the sky itself, as many.
Visvanatha Cakravarti Thakura: In two verses Balarama refutes the
misconception of those who think the body is the self. First He states
that the body is not the Supersoul. The Supreme Soul is certainly the
only mover of the embodied souls. Two examples are given to show that
one is the basis of many. It is like fire within wood and ether in a pot.
The rmad-Bhgavatam (1.2.32) gives a similar analogy concerning
fire and wood:
yath hy avahito vahnir, druv eka sva-yoniu nneva bhti vivtm,
bhteu ca tath pumn
The Lord, as the Supersoul, pervades all things, just as fire permeates
wood, and so He appears to be of many varieties, though He is the
absolute one without a second.
Text 45
deha dy-antavn ea,
dravya-pra-gutmaka,
tmany avidyay kpta,
sasrayati dehinam
body.
First this verse can be explained as referring to the soul (jivatma) and
matter. There is no contact of the soul with the material body which is
impermanent, having a beginning and end. Because there is no contact
there is no separation. How does this take place?
The soul is the cause of matter assembling itself into a material body.
Although the soul (jivatma) manifests the material body, it is not
contaminated by it. How can the producer be contaminated by that
which it manifests?
The explanation is then given in regard to the Supersoul, Paramtm.
The Paramtm (tmano) has no contact with the individual soul
(anyena:jiva) or his impermanent body (asata) because the Paramatma
is the source of the jiva and his body by His very nature as God.
Therefore, the Paramatma is never contaminated by either the jiva or
the body manifested from Him. The producer is never touched by that
which is manifested from it.
The example of the sun applies in both cases. For the sun, situated
in one place, there is no contact with the eye or the visible form
manifested by that eye, which are both made manifest by itself. In this
context the sun represents the Paramtm, the sense of sight represents
the jva and the body represents visible form.
Text 47
janmdayas tu dehasya,
vikriy ntmana kvacit,
kalnm iva naivendor,
mtir hy asya kuhr iva
Birth and other transformations are undergone by the body but
never by the self, just as change occurs for the moons phases but
never for the moon, though the new-moon day may be called the
moons death.
Visvanatha Cakravarti Thakura: The soul has no connection with the
body because it also has no birth or death. Balarama states this in this
verse. Then how does the self experience, I am born, I am a child, I
am an old man? This is explained with an example. Just as there is
birth for the moons phases, but not for the moon itself, similarly, due to
the demise of phases, khu or the new moon day (amavasy) is called
the death of the moon. In the same way, when the material body is
destroyed the term death is conventionally applied to the self.
Text 48
yath ayna tmna,
viayn phalam eva ca,
anubhukte py asaty arthe,
tathpnoty abudho bhavam
As a sleeping person perceives himself, the objects of sense
enjoyment and the fruits of his acts within the illusion of a dream,
so one who is unintelligent undergoes material existence.
Visvanatha Cakravarti Thakura: From the ruti statement, asago hy
aya purua: The living being has no intimate connection with the
material world, it is understood that the self is never in contact with the
body. But by the inconceivable potency of ignorance he imagines his
connection with the body and experiences material life.
This is exemplified by an analogy in this verse. Although present within
something which is unreal, a person who is dreaming experiences
himself conquering countries with a vast army, and enjoying the fruits
of victory such as garlands, sandalwood paste and beautiful women.
Sometimes he also experiences defeat, bondage, beating and abuse. In
the same way, the unintelligent person experiences in an unreal way the
world of happiness and distress due to his association with the material
body.
A similar statement is found in the rmad-Bhgavatam (11.22.56):
arthe hy avidyamne pi, sastir na nivartate dhyyato viayn asya,
svapne narthgamo yath
Although material life has no factual existence, it does not go away
for one who is meditating on sense enjoyment, just as the unpleasant
experiences of a dream do not disappear.
Text 49
tasmd ajna-ja okam,
tma-oa-vimohanam,
tattva-jnena nirhtya,
sva-sth bhava uci-smite
Therefore, with transcendental knowledge dispel the grief that is
weakening and confounding your mind. Please resume your natural
mood, O princess of the pristine smile.
Visvanatha Cakravarti Thakura: Balarama said, Because this is so,
please become well-composed and resume your natural mood (svasth:svabhva-sth). Please smile and show the natural blossoming of
your face, rather than grieving like an ordinary material bride.
Text 50
r-uka uvca,
eva bhagavat tanv,
rmea pratibodhit,
vaimanasya parityajya,
mano buddhy samdadhe
ukadeva Gosvm said: Thus enlightened by Lord Balarma,
slender Rukmi forgot her depression and steadied her mind by
spiritual intelligence.
Visvanatha Cakravarti Thakura: Rukmini composed herself by giving
up the depression (vaimanasyam:cintm) of thinking, What will people
say about me?
Text 51
prvaea utso,
dvibhir hata-bala-prabha,
smaran virpa-karaa,
vitathtma-manoratha,
cakre bhojakaa nma,
nivsya mahat puram
Left with only his life air, cast out by his enemies and deprived of
his strength and bodily radiance, Rukm could not forget how he
had been disfigured. In frustration he constructed for his residence
a large city, which he called Bhojakaa.
Visvanatha Cakravarti Thakura: Expelled by his enemies (utso
dvibhir) means that Rukmi was insulted by the Yadu soldiers with
abuses, curses and chastisement as he walked away from Ka.
Text 52
Text 54
tad mahotsavo n,
yadu-pury ghe,
ghe abhd ananya-bhvn,
ke yadu-patau npa
At that time, O King, there was great rejoicing in all the homes of
Yadupur, whose citizens loved only Ka, chief of the Yadus.
Visvanatha Cakravarti Thakura: The Dvarakavasis, who had exclusive
love (ananya-bhvn) for Ka, began celebrating.
Text 55
nar nrya ca mudit,
prama-mai-kual,
pribarham upjahrur,
varayo citra-vsaso
All the men and women, full of joy and adorned with shining jewels
and earrings, brought wedding presents, which they reverently
offered to the exquisitely dressed groom and bride.
Visvanatha Cakravarti Thakura: They offered worthy gifts such as
household utensils to the bride and groom (varayo).
Text 56
s vi-pury uttambhitendra-ketubhir,
vicitra-mlymbara-ratna-toraai,
babhau prati-dvry upakpta-magalair,
pra-kumbhguru-dhpa-dpakai
The city of the Vis appeared most beautiful: there were tall,
festive columns, and also archways decorated with flower garlands,
cloth banners and precious gems. Arrangements of auspicious, full
waterpots, aguru-scented incense, and lamps graced every doorway.
Visvanatha Cakravarti Thakura: There were tall flag poles erected in
the city which appeared like architectural columns. They are called
indra-ketubhir because the banners attached to them reached upward to
the city of Lord Indra.
Text 57
sikta-mrg mada-cyudbhir,
hta-preha-bhbhujm,
gajair dvsu parma-,
rambh-pgopaobhit
The citys streets were cleansed by the intoxicated elephants
belonging to the beloved kings who were guests at the wedding, and
these elephants further enhanced the beauty of the city by placing
trunks of plantain and betel-nut trees in all the doorways.
Visvanatha Cakravarti Thakura: The streets were sprinkled with the
mada from the elephants of the friendly kings attending the wedding.
The doorways were ornamented with tall banana and betel nut trees.
Text 58
kuru-sjaya-kaikeya,
vidarbha-yadu-kuntaya,
mitho mumudire tasmin,
sambhramt paridhvatm
Those who belonged to the royal families of the Kuru, Sjaya,
Kaikeya, Vidarbha, Yadu and Kunti clans joyfully met one another
in the midst of the crowds of people excitedly running here and
there.
Visvanatha Cakravarti Thakura: Gathering together (paridhvatm)
they rejoiced.
Text 59
rukmiy haraa rutv,
gyamna tatas tata,
rjno rja-kany ca,
babhvur bha-vismit
The kings and their daughters were totally astonished to hear the
story of Rukmis abduction, which was being glorified in song
everywhere.
Text 60
dvrakym abhd rjan,
mah-moda puraukasm,
rukmiy ramayopeta,
dv ka riya patim
Dvraks citizens were overjoyed to see Ka, the Lord of all
opulence, united with Rukmi, the goddess of fortune.
Text 1
r-uka uvca,
kmas tu vsudevo,
dagdha prg rudra-manyun,
dehopapattaye bhyas,
tam eva pratyapadyata
ukadeva Gosvm said: Kmadeva [Cupid], an expansion of
Vsudeva, had previously been burned to ashes by Rudras anger.
Now, to obtain a new body, he merged back into the body of Lord
Vsudeva.
Visvanatha Cakravarti Thakura: In this chapter, Pradyumna, the son of
Rukmini, is stolen by Sambara. Later Pradyumna kills him and returns
with His wife. We should understand the sequence of events to be that
Pradyumna was born prior to Kas marriages to Jambavati and the
other queens. Then the marriages took place, and after that Pradyumna
returned home. In this context, however, while the birth of Pradyumna
is being described all of His activities are also recounted, since they
deserve being related.
It is seen that when the eternal associates of the Supreme Lord (svayam
bhagavan) appear in this world, by the Lords own desire they assume
the reputations of the opulent potencies (vibhutis) Ka contains within
Himself, rather than appearing according to their own reputations. This
is done so that the materialistic men do not raise doubts and in order to
protect the confidential nature of bhakti. This is stated by Ka Himself
to Uddhava in the Eleventh Canto: paroka-vd aya paroka
mama ca priyam, The Vedic seers and mantras deal in esoteric terms,
and I also am pleased by such confidential descriptions. (SB 11.21.35)
In this way the Vasu named Drona (Kas vibhuti) was merged into
Nanda and Dronas wife Dhara merged into Yasoda; the demigod
named Vasu became Uddhava; Indra became Arjuna; Yamaraja became
Vidura and
Kartikeya became Samba. Even the Supreme Lord Himself appears
through the celebrity of His plenary portions (amsas), which actually
merge within Him when He appears. For example, sometimes the
Lord of Vaikuntha comes and takes birth in the home of Vasudeva,
and sometimes it is Lord Vamana, or sometimes Rsi Narayana or
Ksirodakasayi Visnu.
In this way Pradyumna, who is the third member of Kas eternal
fourfold plenary expansion, the catur-vyha, appeared according to the
reputation of the mundane Cupid (Kamadeva), who is contained within
Himself (Pradyumna) and is an expansion of His own opulence as
stated in this verse.
This verse describes Kamadeva as an expansion or vibhuti of Ka or
Vasudeva (vsudevo). In the Bhagavad-gt, Ka confirms that
He is Kamadeva: prajana csmi kandarpa, Of progenitors I am
Kandarpa (Cupid). (Bg. 10.28) Kamadeva attained another body by
entering into the body of Pradyumna. This he attained, not by his own
powers, but by the will of the Lord, the ocean of variegated pastimes.
Text 2
sa eva jto vaidarbhy,
ka-vrya-samudbhava,
pradyumna iti vikhyta,
sarvato navama pitu
He took birth in the womb of Vaidarbh from the seed of Lord
upjahrur upyanam,
sd mahnasa ntv-,
vadyan sudhitindbhutam
The fishermen presented that extraordinary fish to ambara, who
had his cooks bring it to the kitchen, where they began cutting it up
with a butcher knife.
Visvanatha Cakravarti Thakura: The cooks cut open the fish with a big
knife.
Text 6
dv tad-udare blam,
myvatyai nyavedayan,
nrado kathayat sarva,
tasy akita-cetasa,
blasya tattvam utpatti,
matsyodara-niveanam
Seeing a male child in the belly of the fish, the cooks gave the infant
to Myvat, who was astonished. Nrada Muni then appeared and
explained to her everything about the childs birth and His entering
the fishs abdomen.
Visvanatha Cakravarti Thakura: Told her everything (akathayatsarvam) means Narada said, Myvat, this child is Cupid
(Kamadeva), your husband!
Texts 78
sa kri rha-yauvana,
janaym sa nr,
vkantn ca vibhramam
After a short time, this son of KaPradyumnaattained His
full youth. He enchanted all women who gazed upon Him.
Text 10
s tam pati padma-dalyatekaa,
pralamba-bhu nara-loka-sundaram,
sa-vra-hsottabhita-bhruvekat,
prtyopatasthe ratir aga sauratai
My dear King, with a bashful smile and raised eyebrows, Myvat
exhibited various gestures of conjugal attraction as she lovingly
approached her husband, whose eyes were broad like the petals of a
lotus, whose arms were very long and who was the most beautiful of
men.
Visvanatha Cakravarti Thakura: Rati expressed conjugal attraction to
Pradyumna by the dancing movements of her upraised eyebrows. Here
is the truth about this: Intending to inform him of the entire truth of
his identity either that very day or else the next day, she was thinking,
Then I will display full conjugal love for him. But by the whim of
destiny Myvat came under the sway of lust even before revealing
the truth to Him in private, and spontaneously exhibited her conjugal
feelings.
Text 11
tm aha bhagavn krir,
mtas te matir anyath,
mt-bhvam atikramya,
vartase kmin yath
Lord Pradyumna told her, O mother, your attitude has changed.
You are overstepping the proper feelings of a mother and behaving
like a lover.
Visvanatha Cakravarti Thakura: The word bhagavn (Supreme
Lord) implies that even though Pradyumna (krir) was endowed
with qualities of omniscience, nevertheless by the will of Ka, the
treasure house of transcendental pastimes, Pradyumnas omniscience
became covered and He spoke in this manner. The real meaning of His
words is: You should not have any other tendency than this ecstatic
loving attraction you are displaying. After all, you have quite rightly
transgressed the mood of a mother (vatsalya-bhava), and are actually
my lover (kmin) in conjugal rasa.
Text 12
ratir uvca,
bhavn nryaa-suta,
ambarea hto ght,
aha te dhikt patn,
rati kmo bhavn prabho
Rati said: You are the son of Lord Nryaa and were kidnapped
from Your parents home by ambara. I, Rati, am Your legitimate
Text 14
tam ima jahi durdhara,
durjaya atrum tmana,
my-ata-vida ta ca,
mybhir mohandibhi
Now kill this dreadful ambara, Your formidable enemy. Although
Text 15
parocati te mt,
kurarva gata-praj,
putra-snehkul dn,
vivats gaur ivtur
Your poor mother, having lost her son, cries for You like a kurar
bird. She is overwhelmed with love for her child, just like a cow
that has lost its calf.
Text 16
prabhyaiva dadau vidy,
pradyumnya mahtmane,
myvat mah-my,
sarva-my-vininm
[ukadeva Gosvm continued:] Speaking thus, Myvat gave to
the great soul Pradyumna the mystic knowledge called Mahmy,
which vanquishes all other deluding spells.
Text 17
sa ca ambaram abhyetya,
sayugya samhvayat,
aviahyais tam kepai,
kipan sajanayan kalim
Pradyumna approached ambara and called him to battle, hurling
intolerable insults at him to foment a conflict.
Text 18
so dhikipto durvcobhi,
padhata ivoraga,
nicakrma gad-pir,
amart tmra-locana
Offended by these harsh words, ambara became as agitated as a
kicked snake. He came out, club in hand, his eyes red with rage.
Text 19
gadm vidhya taras,
pradyumnya mahtmane,
prakipya vyanadan nda,
vajra-nipea-nihuram
ambara whirled his club swiftly about and then hurled it at the
Text 21
sa ca my samritya,
daitey maya-daritam,
mumuce stra-maya vara,
krau vaihyaso sura
Resorting to the black magic of the Daityas taught to him by Maya
Dnava, ambara suddenly appeared in the sky and released a
downpour of weapons upon Kas son.
Text 24
nitam asim udyamya,
sa-kira sa-kualam,
ambarasya ira kyt,
tmra-marv ojasharat
Drawing His sharp-edged sword, Pradyumna forcefully cut off
ambaras head, complete with red mustache, helmet and earrings.
Text 25
kryamo divi-jai,
stuvadbhi kusumot,karai bhryaymbara-criy,
pura nto vihyas
As the residents of the higher planets showered Pradyumna with
flowers and chanted His praises, His wife appeared in the sky and
transported Him through the heavens, back to the city of Dvrak.
Text 26
anta-pura-vara rjan,
lalan-ata-sakulam,
vivea patny gagand,
vidyuteva balhaka
Texts 2728
ta dv jalada-yma,
pta-kaueya-vsasam,
pralamba-bhu tmrka,
su-smita rucirnanam,
sv-alakta-mukhmbhoja,
nla-vakrlaklibhi,
ka matv striyo hrt,
nililyus tatra tatra ha
The women of the palace thought He was Lord Ka when they
saw His dark-blue complexion the color of a rain cloud, His yellow
silk garments, His long arms and red-tinged eyes, His charming
lotus face adorned with a pleasing smile, His fine ornaments and
His thick, curly blue hair. Thus the women became bashful and hid
themselves here and there.
Visvanatha Cakravarti Thakura: Pradyumna looked like Ka with his
abundant hair (laka-libhi), which was both dark-blue and curly.
Text 29
avadhrya anair ad,
vailakayena yoita,
upajagmu pramudit,
sa-str ratna su-vismit
Gradually, from the slight differences between His appearance and
Kas, the ladies realized He was not the Lord. Delighted and
astonished, they approached Pradyumna and His consort, who was
a jewel among women.
Visvanatha Cakravarti Thakura: Understanding (avadhrya) that
Pradyumna was not Ka by his differing characteristics, the queens
approached him and his consort Rati, who is described as the jewel
among women (str ratna).
Text 30
atha tatrsitpg,
vaidarbh valgu-bhi,
asmarat sva-suta naa,
sneha-snuta-payodhar
Seeing Pradyumna, sweet-voiced, dark-eyed Rukmi remembered
her lost son, and her breasts became moist out of affection.
Text 31
ko nv ayam nara-vaidrya,
kasya v kamalekaa,
dhta kay v jahare,
But how is it that this young man so much resembles my own Lord,
Ka, the wielder of rga, in His bodily form and His limbs, in
His gait and the tone of His voice, and in His smiling glance?
Text 34
sa eva v bhaven nna,
yo me garbhe dhto rbhaka,
amumin prtir adhik,
vma sphurati me bhuja
Yes, He must be the same child I bore in my womb, since I feel great
affection for Him and my left arm is quivering.
Text 35
eva mmsamay,
vaidarbhy devak-suta,
devaky-nakadundubhym,
uttama-loka gamat
As Queen Rukmi conjectured in this way, Lord Ka, the son of
Devak, arrived on the scene with Vasudeva and Devak.
Text 36
vijtrtho pi bhagavs,
tm sa janrdana,
nrado kathayat sarva,
ambarharadikam
Although Lord Janrdana knew perfectly well what had
transpired, He remained silent. The sage Nrada, however,
explained everything, beginning with ambaras kidnapping of the
child.
Text 37
tac chrutv mahad carya,
knta-pura-yoita,
abhyanandan bahn abdn,
naa mtam ivgatam
When the women of Lord Kas palace heard this most amazing
account, they joyfully greeted Pradyumna, who had been lost for
many years but who had now returned as if from the dead.
Text 38
devak vasudeva ca,
ka-rmau tath striya,
dampat tau parivajya,
Text 39
naa pradyumnam ytam,
karya dvrakaukasa,
aho mta ivyto,
blo diyeti hbruvan
Hearing that lost Pradyumna had come home, the residents of
Dvrak declared, Ah, providence has allowed this child to return
as if from death!
Text 40
ya vai muhu pit-sarpa-nijea-bhvs,
tan-mtaro yad abhajan raha-rha-bhv,
citra na tat khalu ramspada-bimba-bimbe,
kme smare ka-viaye kim utnya-nrya
It is not astonishing that the palace women, who should have felt
maternal affection for Pradyumna, privately felt ecstatic attraction
for Him as if He were their own Lord. After all, the son exactly
Text 1
r-uka uvca,
satrjita sva-tanay,
kya kta-kilbia,
syamantakena main,
svayam udyamya dattavn
ukadeva Gosvm said: Having offended Lord Ka, Satrjit
tried as best he could to atone by presenting Him with his daughter
and the Syamantaka jewel.
Visvanatha Cakravarti Thakura: In this chapter Ka gets a bad
reputation due to a false rumor, collects the Syamantaka jewel and
Jambavati, the daughter of Jambavan, whom He marries upon returning
to Dvaraka. The name Satrjit sometimes ends in akra (a) and
sometimes in takra (ta).
Text 2
r-rjovca,
satrjita kim akarod,
brahman kasya kilbia,
syamantaka kutas tasya,
kasmd datt sut hare
Text 6
nryaa namas te stu,
akha-cakra-gad-dhara,
dmodarravindka,
govinda yadu-nandana
[The residents of Dvrak said:] Obeisances unto You, O Nryaa,
O holder of the conch, disc and club, O lotus-eyed Dmodara, O
Govinda, O cherished descendant of Yadu!
Text 10
satrjit sva-gha rmat,
kta-kautuka-magalam,
praviya deva-sadane,
mai viprair nyaveayat
King Satrjit entered his opulent home, festively executing
auspicious rituals. He had qualified brhmaas install the
Syamantaka jewel in the houses temple room.
Text 11
dine dine svara-bhrn,
aau sa sjati prabho,
durbhika-mry-arini,
sarpdhi-vydhayo ubh,
na santi myinas tatra,
yatrste bhyarcito mai
Each day the gem would produce eight bhras of gold, my dear
Prabhu, and the place in which it was kept and properly worshiped
would be free of calamities such as famine or untimely death, and
also of evils like snake bites, mental and physical disorders and the
presence of deceitful persons.
Visvanatha Cakravarti Thakura: Everyday the Syamantaka jewel
produced eight bhras of gold (svara-bhrn aau). The measurement
of a bhra is defined as follows:
caturbhir vrhibhir guj, guj paca paa paean aau
dharaam aau ca, kara t catura palam tul pala-ata
prhur, bhra syd viatis tul
Four rice grains are called one guj; five gujs, one paa; eight
paas, one kara; four karas, one pala; and one hundred palas, one
tul. Twenty tuls make up one bhra. Since there are about 3,700
grains of rice in an ounce, the Syamantaka jewel was producing
approximately 170 pounds (78 kgs.) of gold every day. There can be
no untimely death (mari) where this jewel is situated.
Text 12
(pratimucya) the jewel around his neck and went hunting. This verse
introduces a series of verses which describe the inauspicious results of
Satrjits refusal of Kas request.
Text 14
prasena sa-haya hatv,
maim cchidya kear,
giri vian jmbavat,
nihato maim icchat
A lion killed Prasena and his horse and took the jewel. But when
the lion entered a mountain cave he was killed by Jmbavn, who
wanted the jewel.
Visvanatha Cakravarti Thakura: After killing Prasena, the lion seized
(cchidya) the jewel.
Text 15
so pi cakre kumrasya,
mai kranaka bile,
apayan bhrtara bhrt,
satrjit paryatapyata
Within the cave Jmbavn let his young son have the Syamantaka
jewel as a toy to play with. Meanwhile Satrjit, not seeing his
brother return, became deeply troubled.
Text 16
prya kena nihato,
mai-grvo vana gata,
bhrt mameti tac chrutv,
kare kare japan jan
He said, Ka probably killed my brother, who went to the forest
wearing the jewel on his neck. The general populace heard this
accusation and began whispering it in one anothers ears.
Visvanatha Cakravarti Thakura: Those people who were of a similar
evil nature heard this and whispered about it to each other (ajapan).
Text 17
bhagavs tad uparutya,
duryao liptam tmani,
mru prasena-padavm,
anvapadyata ngarai
When Lord Ka heard this rumor, He wanted to remove the stain
on His reputation. So He took some of Dvraks citizens with Him
and set out to retrace Prasenas path.
Text 18
hata prasena ava ca,
Text 19
ka-rja-bila bhmam,
andhena tamasvtam,
eko vivea bhagavn,
avasthpya bahi praj
The Lord stationed His subjects outside the terrifying, pitch-dark
cave of the king of the bears, and then He entered alone.
Text 20
tatra dv mai-preha,
bla-kranaka ktam,
hartu kta-matis tasminn,
avatasthe rbhakntike
There Lord Ka saw that the most precious of jewels had been
made into a childs plaything. Determined to take it away, He
master.
Visvanatha Cakravarti Thakura: Ka never experienced the
satisfaction of a good fight with such weaklings as Canura, Kamsa
and Jarasandha. Therefore the Lord desired to fight with one of His
own servants having similar strength as Himself, and thus achieve the
happiness of battle. Ka also wanted to please His devotee, Jambavan,
who had not attained a full taste of vira-rasa (heroism) even by fighting
with the armies of Ravana. To fulfill His and Jambavans desires, Ka
ordered yogamaya to use His lila-sakti to cover His sweet (madhurya)
aspect from Jambavan. Thus Jambavan thought of Ka as an ordinary
human.
Text 23
dvandva-yuddha su-tumulam,
ubhayor vijigato,
yudhma-drumair dorbhi,
kravyrthe yenayor iva
The two fought furiously in single combat, each determined to win.
Contending against each other with various weapons and then with
stones, tree trunks and finally their bare arms, they struggled like
two hawks battling over a piece of flesh.
Visvanatha Cakravarti Thakura: They fought like two hawks fighting
for flesh (kravya).
Text 24
st tad a-vimham,
itaretara-muibhi,
vajra-nipea-paruair,
aviramam ahar-niam
The fight went on without rest for twenty-eight days, the two
opponents striking each other with their fists, which fell like the
cracking blows of lightning.
Visvanatha Cakravarti Thakura: They fought continuously for twentyeight days and nights (ahar-niam) without a moments rest; with blows
(nipea) as hard as the striking of thunderbolts.
Text 25
ka-mui-vinipta,
nipigoru bandhana,
ka-sattva svinna-gtras,
tam htva vismita
His bulging muscles pummeled by the blows of Lord Kas fists,
his strength faltering and his limbs perspiring, Jmbavn, greatly
astonished, finally spoke to the Lord.
Visvanatha Cakravarti Thakura: As Jambavans huge muscles were
being beaten by Ka, he considered, Who can be stronger than me
except Rama? Remembering those old thoughts, Jambavan became
astonished and concluded that this must be his Lord.
Text 26
jne tv sava-bhtn,
pra oja saho balam,
viu pura-purua,
prabhavium adhvaram
[Jmbavn said:] I know now that You are the life air and the
sensory, mental and bodily strength of all living beings. You
are Lord Viu, the original person, the supreme, all-powerful
controller.
Visvanatha Cakravarti Thakura: Jambavan said, If all the prana of
the countless living entities in all the billions of universes were brought
together, and if all the strengths of all the senses (oja), minds (saha) and
bodies (bala) were brought together in one place, still I understand that
all this would be You alone, since all these are Your vibhtis. Thus how
can Your strength be countered by the strength of one entity like me?
It is like a butterfly trying to defeat Garuda. You are the all-pervading
Lord Visnu and I am a single localized individual. You are the primeval
person and I am a recently manifest person. You are all-powerful
(prabhavium) and I am powerless. You are the supreme controller of
all (adhvaram) and I am the controlled.
Text 27
tva hi viva-sjm sra,
snm api yac ca sat,
kla kalayatm a,
para tm tathtmanm
You are the ultimate creator of all creators of the universe, and of
everything created You are the underlying substance. You are the
subduer of all subduers, the Supreme Lord and Supreme Soul of all
souls.
Visvanatha Cakravarti Thakura: Jambavan said, You are the creator of
all creators of the universe, and I am only the creation of Brahma. You
alone are the cause (sat) of all the entities created within the universe.
Brahma and other creators are merely secondary creators. Of destroyers
You are time, the ultimate destroyer (kala) capable of doing it, whereas
I am subject to annihilation. You are the Supreme Soul of all living
entities (jvas), whereas I am only one of the jvas.
Text 28
yasyead-utkalita-roa-kaka-mokair,
vartmdiat kubhita-nakra-timigalo bdhi,
setu kta sva-yaa ujjvalit ca lak,
raka-irsi bhuvi petur iu-katni
You are He who impelled the ocean to give way when His sidelong
glances, slightly manifesting His anger, disturbed the crocodiles
and timigila fish within the watery depths. You are He who built
a great bridge to establish His fame, who burned down the city of
Lak, and whose arrows severed the heads of Rvaa, which then
fell to the ground.
Visvanatha Cakravarti Thakura: Jambavan said, Since all these things
are true, I know You are my worshipable Lord Ramacandra. By casting
a slight glance of anger, You made the ocean, which was filled with
agitated crocodiles and timigila fish, give You passage to Lanka. You
built a bridge as well, which is Your very fame, and Lanka was burned
down. Your arrows severed Ravanas ten heads, which then fell to the
ground.
Texts 2930
iti vijta-viijnam,
ka-rjnam acyuta,
vyjahra mah-rja,
bhagavn devak-suta,
abhimyravindka,
pin a-karea tam,
kpay paray bhakta,
megha-gambhray gir
[ukadeva Gosvm continued:] O King, Lord Ka then
addressed the king of the bears, who had understood the truth.
The lotus-eyed Personality of Godhead, the son of Devak, touched
Jmbavn with His hand, which bestows all blessings, and spoke
to His devotee with sublime compassion, His grave voice deeply
resounding like a cloud.
Visvanatha Cakravarti Thakura: Jambavan personally realized (vijnata)
the knowledge (vijnam:visistha-jna) of Bhagavan, so Ka
touched him with His hand to relieve His devotee of his bodily pains.
Text 31
mai-hetor iha prpt,
vayam ka-pate bilam,
mithybhipa pramjann,
tmano mainmun
had accompanied Him had waited twelve days without seeing Him
come out again. Finally they had given up and returned to their city
in great sorrow.
Text 34
niamya devak dev,
rakmiy nakadundubhi,
suhdo jtayo ocan,
bilt kam anirgatam
When Devak, Rukmi-dev, Vasudeva and the Lords other
relatives and friends heard that He had not come out of the cave,
they all lamented.
Text 35
satrjita apantas te,
dukhit dvrakaukasa,
upatasthu candrabhg,
durg kopalabdhaye
Cursing Satrjit, the sorrowful residents of Dvrak approached
the Durg deity named Candrabhg and prayed to her for Kas
return.
Text 36
te tu devy-upasthnt,
pratydii sa ca,
prdurbabhva siddhrtha,
sa-dro harayan hari
When the citizens had finished worshiping the demigoddess, she
spoke to them in response, promising to grant their request. Just
then Lord Ka, who had achieved His purpose, appeared before
them in the company of His new wife, filling them with joy.
Visvanatha Cakravarti Thakura: When the Dvarakavasis finished
worshiping Devi, she gave (pratydia:datt) a blessing, You will
see Ka. However, if we substitute the word sav (senses) for
i (benediction), the verse means, Ka, who is the dearmost
object of everyones senses, appeared.
Text 37
upalabhya hkea,
mta punar ivgatam,
saha patny mai-grva,
sarve jta-mahotsav
Seeing Lord Hkea return as if from death, accompanied by His
new wife and wearing the Syamantaka jewel on His neck, all the
people were roused to jubilation.
Visvanatha Cakravarti Thakura: Ka was wearing the jewel which
Jmbavn had placed on His neck when offering his daughter in
marriage.
Text 38
satrjita samhya,
sabhy rja-sannidhau,
prpti ckhyya bhagavn,
mai tasmai nyavedayat
Lord Ka summoned Satrjit to the royal assembly. There, in the
presence of King Ugrasena, Ka announced the recovery of the
jewel and then formally presented it to Satrjit.
Text 39
sa cti-vrito ratna,
ghtvv-mukhas tata,
anutapyamno bhavanam,
agamat svena ppman
Hanging his head in great shame, Satrjit took the gem and
returned home, all the while feeling remorse for his sinful behavior.
Visvanatha Cakravarti Thakura: Satrajit was repentent
(anutapyamna) for his offensive behavior.
Texts 4042
kyopajahra ha
Having thus intelligently made up his mind, King Satrjit
personally arranged to present Lord Ka with his fair daughter
and the Syamantaka jewel.
Text 44
t satyabhm bhagavn,
upayeme yath-vidhi,
bahubhir ycit la-,
rpaudrya-gunvitm
The Lord married Satyabhm in proper religious fashion.
Possessed of excellent behavior, along with beauty, broadmindedness and all other good qualities, she had been sought by
many men.
Text 45
bhagavn ha na mai,
pratcchmo vaya npa,
tavst deva-bhaktasya,
vaya ca phala-bhgina
The Supreme Personality of Godhead told Satrjit: We do not care
to take this jewel back, O King. You are the sun-gods devotee, so let
Text 1
r-bdaryair uvca,
vijtrtho pi govindo,
dagdhn karya pavn,
kunt ca kulya-karae,
saha-rmo yayau kurn
r Bdaryai said: Although Lord Govinda was fully aware
of what had actually occurred, when He heard reports that the
Pavas and Queen Kunt had burned to death, He went with
Lord Balarma to the kingdom of the Kurus to fulfill the family
obligations expected of Him.
Visvanatha Cakravarti Thakura: In this chapter Satrajit is murdered,
Ka kills Satadhanva and receives the Syamantaka jewel from Akrura.
Since the jewel was the cause of Satrajits death, one learns that the
object which ordinarily protects one can also kill him, if one offends
Ka. Ka was quite aware that the Pavas had escaped the
assassination plot of Duryodhana. Yet upon hearing that Kunti and
the Pandavas were burned, Ka and Balarama went to the Kurus to
perform the necessary rites.
Text 2
bhma kpa sa vidura,
gndhr droam eva ca,
tulya-dukhau ca sagamya,
h kaam iti hocatu
The two Lords met with Bhma, Kpa, Vidura, Gndhr and
Droa. Showing sorrow equal to theirs, They cried out, Alas, how
painful this is!
Text 3
labdhvaitad antara rjan,
atadhanvnam catu,
akrra-ktavarmau,
mani kasmn na ghyate
Taking advantage of this opportunity, O King, Akr ra and
Ktavarm went to atadhanv and said, Why not take the
Syamantaka jewel?
Visvanatha Cakravarti Thakura: Taking advantage of Ka and
Balaramas absence from Dvaraka, Akrura and Krtavarma went to
Satadhanva and flattered him saying, You are much braver than we are,
so you should kill Satrajit.
Text 4
yo smabhya sampratirutya,
kany-ratna vigarhya na,
kydn na satrjit,
kasmd bhrtaram anviyt
Text 6
str vikroamnn,
krandantnm antha-vat,
hatv pan saunika-van,
maim dya jagmivn
As the women of Satrjits palace screamed and helplessly wept,
atadhanv took the jewel and left, like a butcher after he has
killed some animals.
Text 7
satyabhm ca pitara,
hata vkya ucrpit,
vyalapat tta tteti,
h hatsmti muhyat
When Satyabhm saw her dead father, she was plunged into
grief. Lamenting My father, my father! Oh, I am killed! she fell
unconscious.
Text 8
taila-droy mta prsya,
jagma gajashvayam,
kya viditrthya,
taptcakhyau pitur vadham
Queen Satyabhm put her fathers corpse in a large vat of oil and
went to Hastinpura, where she sorrowfully told Lord Ka, who
was already aware of the situation, about her fathers murder.
Visvanatha Cakravarti Thakura: Why did Satyabhama go to
Hastinapura? People said that since her husband was the Supreme
Lord, she could have Him bring her father back to life. For that reason
Satyabhama went to Hastinapura, and not out of affection for her father,
because her father disliked Ka. By her grieving (tapta) Satyabhama
was encouraging Ka to appear to show grief as well.
Text 9
tad karyevarau rjann,
anustya n-lokatm,
aho na parama kaam,
ity asrkau vilepatu
When Lord Ka and Lord Balarma heard this news, O King,
They exclaimed, Alas! This is the greatest tragedy for Us! Thus
imitating the ways of human society, They lamented, Their eyes
brimming with tears.
Visvanatha Cakravarti Thakura: After hearing her words, Ka and
Balarama made a show of lamentation just to satisfy the public, but
They did not shed any real tears.
Text 10
gatya bhagavs tasmt,
sa-bhrya sgraja puram,
atadhanvnam rebhe,
hantu hartu mai tata
The Supreme Lord returned to His capital with His wife and elder
brother. After arriving in Dvrak, He readied Himself to kill
atadhanv and retrieve the jewel from him.
Visvanatha Cakravarti Thakura: When Satyabhama returned to Dvaraka
she told her relatives that Ka and Balarama had tearfully lamented,
We cannot bring Satrajit back to life.
Text 11
so pi ktodyama jtv,
bhta pra-parpsay,
shyye ktavarmam,
aycata sa cbravt
Upon learning that Lord Ka was preparing to kill him,
atadhanv was struck with fear. To save his life he approached
Ktavarm and begged him for help, but Ktavarm replied as
follows.
Texts 1213
Text 15
ya ida llay viva,
sjaty avati hanti ca,
ce viva-sjo yasya,
na vidur mohitjay
It is the Supreme Lord who creates, maintains and destroys this
universe simply as His pastime. The cosmic creators cannot even
understand His purpose, bewildered as they are by His illusory
My.
Visvanatha Cakravarti Thakura: Akruras use of the singular ya, He
who, indicates that the frequent references to the two Lords, Ka
and Rma, do not compromise the fact there is one Supreme Godhead,
one Absolute Truth, who appears in His original form as Ka. The
irregular connection (sandhi) of the phrase mohita jay to mohitjay
is poetic license.
Text 16
ya sapta-hyana ailam,
utpyaikena pin,
dadhra llay bla,
ucchilndhram ivrbhaka
Text 17
namas tasmai bhagavate,
kydbhuta-karmae,
anantydi-bhtya,
ka-sthytmane nama
I offer my obeisances to that Supreme Personality of Godhead,
Ka, whose every deed is amazing. He is the Supreme Soul, the
unlimited source and fixed center of all existence.
Text 18
pratykhyta sa tenpi,
atadhanv mah-maim,
tasmin nyasyvam ruhya,
ata-yojana-ga yayau
His appeal thus rejected by Akr ra also, atadhanv placed the
precious jewel in Akr ras care and fled on a horse that could
travel one hundred yojanas [eight hundred miles].
Visvanatha Cakravarti Thakura: The term nyasya leaving in the care
of implies atadhanv now believed the jewel was his; thus he left it
in the care of his friend, Akrura. The special quality of the horse was its
ability to run for hundreds of miles in an emergency. It will be stated
that the horse went with great difficulty all the way from Dvaraka to a
garden on the outskirts of Mithila and then died of exhaustion.
Text 19
garua-dhvajam ruhya,
ratha rma-janrdanau,
anvayt mah-vegair,
avai rjan guru-druham
My dear King, Ka and Balarma mounted Kas chariot,
which flew the flag of Garua and was yoked with tremendously
swift horses, and pursued Their elders murderer.
Visvanatha Cakravarti Thakura: Ka and Balarama pursued
Satadhanva, the killer of Their father-in-law (guru).
Text 20
mithilym upavane,
visjya patita hayam,
padbhym adhvat santrasta,
ko py anvadravad ru
In a garden on the outskirts of Mithil, the horse atadhanv was
riding collapsed. Terrified, he abandoned the horse and began to
flee on foot, with Ka in angry pursuit.
Text 21
padter bhagavs tasya,
padtis tigma-nemin,
cakrea ira utktya,
vsasor vyacinon maim
As atadhanv fled on foot, the Supreme Lord, also going on foot,
cut off his head with His sharp-edged disc. The Lord then searched
atadhanvs upper and lower garments for the Syamantaka jewel.
Visvanatha Cakravarti Thakura: Though Ka, being omniscient, knew
that Akrura had the jewel, He made a show of searching for it in order
to confuse Balarama who was observing from a distance. By doing this
Ka was able to separate Himself from Balarama, so that Balarama
could give mercy to His pure devotee King Bahulasva in Mitihila.
Text 22
alabdha-mair gatya,
ka hgrajntikam,
vth hata atadhanur,
mais tatra na vidyate
Not finding the jewel, Lord Ka went to His elder brother and
said, We have killed atadhanv uselessly. The jewel isnt here.
Text 23
tata ha balo nna,
sa mai atadhanvan,
kasmicit purue nyastas,
tam anvea pura vraja
To this Lord Balarma replied, Indeed, atadhanv must have
placed the jewel in the care of someone. You should return to Our
city and find that person.
Text 24
aha vaideham icchmi,
drau priyatama mama,
ity uktv mithil rjan,
vivea yada-nandana
I wish to visit King Videha, who is most dear to Me. O King,
having said this, Lord Balarma, the beloved descendant of Yadu,
entered the city of Mithil.
Visvanatha Cakravarti Thakura: Thinking that Even though Ka is
omniscient, He is acting like this to fool Me, Balarama concealed His
anger because He was supposed to be bewildered by Ka, and spoke
this verse. Balarama said, Now I would like to visit Mithila. You return
to Dvaraka and give the jewel to Your beloved, but I will stay here.
Text 25
ta dv sahasotthya,
maithila prta-mnasa,
arhay sa vidhi-vad,
arhaya samarhaai
The King of Mithil immediately rose from his seat when he saw
Lord Balarma approaching. With great love the King honored the
supremely worshipable Lord by offering Him elaborate worship, as
stipulated by scriptural injunctions.
Visvanatha Cakravarti Thakura: Balarama was respected by the king.
Text 26
uvsa tasy katicin,
mithily sam vibhu,
mnita prti-yuktena,
janakena mahtman,
tato ikad gad kale,
dhrtarra suyodhana
The almighty Lord Balarma stayed in Mithil for several years,
honored by His affectionate devotee Janaka Mahrja. During that
time Dhtarras son Duryodhana learned from Balarma the art
of fighting with a club.
Text 27
Text 31
ity agopadianty eke,
Text 34
The inheritance goes first to the wife, then [if the wife has passed
away] to the daughters, then to the parents, then to the brothers, then
to the brothers sons, then to family members of the same gotra as the
deceased, and then to his disciples, including brahmacrs.
Texts 3839
tathpi durdharas tv anyais,
tvayy st su-vrate mai,
kintu mm agraja samya,
na pratyeti mai prati,
darayasva mah-bhga,
bandhn ntim vaha,
avyucchinn makhs te dya,
vartante rukma-vedaya
Nevertheless, the jewel should remain in your care, O trustworthy
Akrura, because no one else can keep it safely. But please show the
jewel just once, since My elder brother does not fully believe what I
have told Him about it. In this way, O most fortunate one, you will
pacify My relatives. [Everyone knows you have the jewel, for] you
are now continually performing sacrifices on altars of gold.
Visvanatha Cakravarti Thakura: Ka said, All the Dvarakavasis
know that you have the jewel. The evidence is your constant
performance of sacrifices in Kasi on altars of gold.
Text 40
eva smabhir labdha,
vaphalka-tanayo maim,
dya vsascchanna,
dadau srya-sama-prabham
Thus shamed by Lord Kas conciliatory words, the son of
vaphalka brought out the jewel from where he had concealed it in
his clothing and gave it to the Lord. The brilliant gem shone like the
sun.
Visvanatha Cakravarti Thakura: Being gently scolded by Ka,
Akrura then gave the jewel to Ka, who touched it with His hand and
returned it to him.
Text 41
syamantaka darayitv,
jtibhyo raja tmana,
vimjya main bhyas,
tasmai pratyarpayat prabhu
After the almighty Lord had shown the Syamantaka jewel to His
relatives, thus dispelling the false accusations against Him, He
returned it to Akr ra.
Text 42
yas tv etad bhagavata varasya vior,
vryhya vjina-hara su-magala ca,
khyna pahati oty anusmared v,
dukrti duritam apohya yti ntim
Text 1
r-uka uvca,
ekad pavn drau,
prattn puruottama,
indraprastha gata mn,
yuyudhndibhir vta
ukadeva Gosvm said: Once, the supremely opulent Personality
of Godhead went to Indraprastha to visit the Pavas, who had
again appeared in public. Accompanying the Lord were Yuyudhna
and other associates.
Visvanatha Cakravarti Thakura: In this chapter, Ka visits the
Pandavas in Indraprastha and marries five brides: Kalindi, Mitravinda,
Satya, Bhadra and Laksmana. Seeing that the Pandavas had reappeared
in the house of Drupada, Ka visited them with Satyaki and
others.Actually Ka visited His beloved devotees in Indraprastha for
the purpose of marrying Kalindi, who had performed severe austerities
to attain Him.
Text 2
dv tam gata prth,
mukundam akhilevaram,
uttasthur yugapad vr,
pr mukhyam ivgatam
When the Pavas saw that Lord Mukunda had arrived, those
heroic sons of Pth all stood up at once, like the senses responding
to the return of the life air.
Visvanatha Cakravarti Thakura: When consciousness returns to the
unconscious body, the five senses spring to life and start functioning.
Similarly, the five Pavas (five senses:pranas) all stood up at once,
enlivened at the return of their Lord Sri Ka (pr mukhyam).
Text 3
parivajycyuta vr,
aga-saga-hatainasa,
snurga-smita vaktra,
vkya tasya muda yayu
The heroes embraced Lord Acyuta, and the touch of His body freed
them of sin. Looking at His affectionate, smiling face, they were
overwhelmed with joy.
Text 4
yudhihirasya bhmasya,
ktv pdbhivandanam,
phlguna parirabhytha,
yambhy cbhivandita
After the Lord bowed down at the feet of Yudhihira and Bhma
and firmly embraced Arjuna, He accepted obeisances from the twin
brothers, Nakula and Sahadeva.
Visvanatha Cakravarti Thakura: The twins Nakula and Sahadeva
offered obeisances while Ka stood. Sometimes the word
abhivandita is used in place of abhivandanam (obeisances).
Text 5
paramsana sna,
k kam anindit,
navoh vrit kicic,
chanair etybhyavandata
Faultless Draupad, the Pavas newly married wife, slowly and
somewhat timidly approached Lord Ka, who sat on an exalted
seat, and offered Him her obeisances.
Visvanatha Cakravarti Thakura: Queen Draupad, who was so devoted
to Ka that she herself was called K (the feminine form of the
name), also greeted Ka.
Text 6
tathaiva styaki prthai,
pjita cbhivandita,
niasdsane nye ca,
pjit paryupsata
Text 8
tam ha prema-vaiklavya-,
ruddha-kahru-locan,
smarant tn bahn klen,
klepytma-daranam
So overcome by love that her throat choked up and her eyes filled
with tears, Queen Kunt remembered the many troubles she and
her sons had endured. Thus she addressed Lord Ka, who
appears before His devotees to drive away their distress
Visvanatha Cakravarti Thakura: Kunti spoke to Ka, the sight
of whose body (tma-daranam:anga-daranena) extinguishes
(apya:na) all misery.
Text 9
tadaiva kuala no bht,
sa-nths te kt vayam,
jatn na smarat ka,
bhrt me preitas tvay
[Queen Kunt said:l My dear Ka, our welfare was assured
only when You remembered us, Your relatives, and gave us Your
protection by sending my brother to visit us.
Visvanatha Cakravarti Thakura: My brother (bhrt) refers to
Akrura.
Text 10
na te sti sva-para-bhrntir,
vivasya suhd-tmana,
tathpi smarat avat,
klen hasi hdi sthita
For You, the well-wishing friend and Supreme Soul of the universe,
there is never any illusion of us and them. Yet even so, residing
within the hearts of all, You eradicate the sufferings of those who
remember You constantly.
Visvanatha Cakravarti Thakura: Kunti recollected the majesty
(aivarya) of Ka, realizing her own insignificance: Being the wellwishing Soul of the universe, You do not think in terms of self and
others, friends and enemies. Though this is true, from within the heart
You destroy the miseries of those who always remember You.
Text 11
yudhihira uvca,
ki na carita reyo,
na vedham adhvara,
yogevar durdaro,
yan no da ku-medhasm
King Yudhihira said: O supreme controller, I do not know what
pious deeds we fools have done so that we can see You, whom the
masters of yogic perfection rarely see.
Text 12
iti vai vrikn msn,
rj so bhyarthita sukham,
janayan nayannandam,
indraprasthaukas vibhu
Requested by the King to stay with them, the almighty Lord
remained happily in Indraprastha during the months of the rainy
season, giving joy to the eyes of the citys residents.
Visvanatha Cakravarti Thakura: Ka stayed there happily.
Texts 1314
ekad ratham ruhya,
vijayo vnara-dhvajam,
gva dhanur dya,
tau ckaya-syakau,
ska kena sannaddho,
vihartu vipina mahat,
bahu-vyla-mgkra,
prviat para-vra-h
Once Arjuna, the slayer of powerful enemies, donned his armor,
mounted his chariot flying the flag of Hanumn, took up his bow
and his two inexhaustible quivers, and went to sport with Lord
Ka in a large forest filled with fierce animals.
Text 16
tn ninyu kikar rje,
medhyn parvay upgate,
t-parta parirnto,
bibhatsur yamunm agt
A crew of servants carried to King Yudhihira the slain animals
fit to be offered in sacrifice on some special occasion. Then, feeling
thirsty and tired, Arjuna went to the bank of the Yamun.
Visvanatha Cakravarti Thakura: They presented the slain animals to
Text 18
tm sdya varroh,
su-dvij rucirnanm,
papraccha preita sakhy,
phlguna pramadottamm
Sent by his friend, Arjuna approached the exceptional young
woman, who possessed beautiful hips, fine teeth and a lovely face,
and inquired from her as follows.
Visvanatha Cakravarti Thakura: Arjuna was sent by Ka to inquire
from Kalindi about her attachment to the Lord.
Text 19
Text 20
r-klindy uvca,
aha devasya savitur,
duhit patim icchat,
viu vareya vara-da,
tapa paramam sthita
r Klind said: I am the daughter of the sun-god. I desire to get as
my husband the most excellent and munificent Lord Viu, and to
that end I am performing severe penances.
Visvanatha Cakravarti Thakura: The word vareyam (most choice)
implies that, I am doing penance because I want the very beautiful
Visnu, who can fulfill all my desires, as my husband.
Text 21
Text 23
tathvadad gukeo,
vsudevya so pi tm,
ratham ropya tad-vidvn,
dharma-rjam upgamat
[ukadeva Gosvm continued:l Arjuna repeated all this to Lord
Vsudeva, who was already aware of it. The Lord then took Klind
onto His chariot and went back to see King Yudhihira.
Visvanatha Cakravarti Thakura: Ka said to Kalindi, Ah, my
dear beautiful one, I am your most desirable Lord Visnu. You should
recognize Me from the descriptions of Visnu taught by your father, and
by the ecstatic loving feelings (bhva) arising within your pure heart.
After saying this, Ka lifted Kalindi onto His chariot because He
knew (tad-vidvan) her mind right from the beginning.
Text 24
yadaiva ka sandia,
prthn paramdbutam,
kraym sa nagara,
vicitra vivakarma
[Describing a previous incident, ukadeva Gosvm said:] Upon the
request of the Pavas, Lord Ka had Vivakarm build them a
most wonderful and amazing city.
Text 29
athopayeme klind,
su-puya-rtv-ka rjite,
vitanvan paramnanda,
svn parama-magala
The supremely auspicious Lord then married Klind on a day
when the season, the lunar asterism and the configurations of the
sun and other heavenly bodies were all propitious. In this way He
brought the greatest pleasure to His devotees.
Text 30
vindynuvindyv vantyau,
duryodhana-vanugau,
svaya-vare sva-bhagin,
ke sakt nyaedhatm
Vindya and Anuvindya, who shared the throne of Avant, were
followers of Duryodhanas. When the time came for their sister
[Mitravind] to select her husband in the svayavara ceremony,
they forbade her to choose Ka, although she was attracted to
Him.
Visvanatha Cakravarti Thakura: Two verses describe Kas marriage
to Mitravinda, His fifth wife. Vinda and Anuvinda were two kings of
Avanti.
Text 31
rjdhidevys tanay,
mitravind pit-vasu,
prasahya htavn ko,
rjan rj prapayatm
My dear King, Lord Ka forcibly took away Princess Mitravind,
the daughter of His aunt Rjdhidev, before the eyes of the rival
kings.
Text 32
nagnajin nma kaualya,
sd rjti-dhrmika,
tasya satybhavat kany,
dev ngnajit npa
O King, Nagnajit, the very pious King of Kaualya, had a lovely
daughter named Saty, or Ngnajit.
Visvanatha Cakravarti Thakura: The sixth marriage is described.
Nagnajit was the king of Ayodhya (Kausalya). His daughter was called
Satya.
Text 33
na t ekur np vohum,
ajitv sapta-go-vn,
tka-gn su-durdharn,
vrya-gandhsahn khaln
The kings who came as suitors were not allowed to marry her
unless they could subdue seven sharp-horned bulls. These bulls
were extremely vicious and uncontrollable, and they could not
tolerate even the smell of warriors.
Visvanatha Cakravarti Thakura: Vohum means to marry.
Text 34
t rutv va-jil-labhy,
bhagavn stvat patio,
jagma kaualya-pura,
sainyena mahat vta
When the Supreme Personality of Godhead, the master of the
Vaiavas, heard of the princess who was to be won by the
conqueror of the bulls, He went to the capital of Kaualya with a
large army.
Visvanatha Cakravarti Thakura: No one could marry Satya without
taming seven ferocious bulls.
Text 35
sa koala-pati prta,
pratyutthnsandibhi,
arhaenpi guru,
pjayan pratinandita
The King of Koala, pleased to see Lord Ka, worshiped Him
by rising from his throne and offering Him a seat of honor and
substantial gifts. Lord Ka also greeted the King respectfully.
Visvanatha Cakravarti Thakura: The king worshiped Ka and He
greeted him respectfully in return.
Text 36
vara vilokybhimata samgata,
narendra-kany cakame ram-patim,
bhyd aya me patir io nala,
karotu saty yadi me dhto vrata
When the Kings daughter saw that most agreeable suitor arrive,
she immediately desired to have Him, the Lord of Goddess Rma.
She prayed, May He become my husband. If I have kept my vows,
may the sacred fire bring about the fulfillment of my hopes.
Visvanatha Cakravarti Thakura: Satya saw (vilokya) Ka through the
lattice windows of the palace watch tower.
Text 37
yat-pda-pakaja-raja iras bibharti,
r abya-ja sa-giria saha loka-plai,
Text 39
r-uka uvca,
Text 40
r-bhagavn uvca,
narendra yc kavibhir vigarhit,
rjanya-bandhor nija-dharma-vartina,
tathpi yce tava sauhdecchay,
kany tvady na hi ulka-d vayam
The Supreme Lord said: O ruler of men, learned authorities
condemn begging for a person in the royal order who is executing
his religious duties. Even so, desiring your friendship, I ask you for
your daughter, though We offer no gifts in exchange.
Visvanatha Cakravarti Thakura: Ka said, Even one who is an
inferior ksatriya (rjanya-bandhor) should not beg from another
ksatriya. Though I am the best of the royal order, I am asking for your
daughter without offering a dowry (ulka-d:dravydi-dyina) in
exchange.
Text 41
r-rjovca,
ko nyas te bhyadhiko ntha,
kany-vara ihepsita,
guaika-dhmno yasyge,
rr vasaty anapyin
The King said: My Lord, who could be a better husband for my
daughter than You, the exclusive abode of all transcendental
qualities? On Your body the goddess of fortune herself resides,
never leaving You for any reason.
Text 42
kintv asmbhi kta prva,
samaya stvatarabha,
pus vrya-parkrtha,
kany-vara-parpsay
But to ascertain the proper husband for my daughter, O chief of
the Stvatas, we previously set a condition to test the prowess of her
suitors.
Visvanatha Cakravarti Thakura: Here the king replies to Kas
statement, We have no payment to give for the bride. The king said,
But I have made a rule (samayah:niyama) to test the strength of any
groom desiring my daughter as his bride. Otherwise all the kings would
ask for her and how could I agree to all of them? The actual purpose
in setting up this test, however, is to attain You as my son-in-law, for
only You can subdue these wild bulls. Besides, without any doubt, You,
whose outstanding beauty and character my daughter has already heard
about, are the only desirable candidate for marrying her.
Text 43
saptaite go-v vra,
durdnt duravagrah,
etair bhagn su-bahavo,
bhinna-gtr nptmaj
These seven wild bulls are impossible to tame, O hero. They have
defeated many princes, breaking their limbs.
Text 44
yad ime night syus,
tvayaiva yadu-nandana,
varo bhavn abhimato,
duhitur me riya-pate
If You can subdue them, O descendant of Yadu, You will certainly
be the appropriate bridegroom for my daughter, O Lord of r.
Visvanatha Cakravarti Thakura: In this sentence yad means if but the
true meaning is because (yasmt). Because You controlled the seven
bulls, You can marry my daughter. By addressing Ka as the husband
of Laksmi (riya-pate), the king indicates, This subduing of the bulls
is not at all impossible for You. Thus You are already ascertained as the
suitable groom. These bulls are enemies of Yours and have been put
here for their being killed.
Text 45
eva samayam karya,
baddhv parikara prabhu,
tmna saptadh ktv,
nyaghl llayaiva tn
Upon hearing these terms, the Lord tightened His clothing,
expanded Himself into seven forms and easily subdued the bulls.
Visvanatha Cakravarti Thakura: Ka expanded Himself into seven
forms (tmna saptadh ktv) not only to playfully defeat the
seven bulls but also to show Princess Satya that she would not have to
compete with His other queens, since He could enjoy with all of them
simultaneously.
Text 46
baddhv tn dmabhi aurir,
bhagna-darpn hataujasa,
vyakarsal llay baddhn,
blo dru-mayn yath
Lord auri tied up the bulls, whose pride and strength were now
broken, and pulled them with ropes just as a child playfully pulls
wooden toy bulls.
Text 47
tata prta sut rj,
dadau kya vismita,
t pratyaghd bhagavn,
vidhi-vat sad prabhu
Then King Nagnajit, pleased and astonished, presented his
daughter to Lord Ka. The Supreme Personality of Godhead
accepted this suitable bride in the proper Vedic fashion.
Text 48
rja-patnya ca duhitu,
ka labdhv priya patim,
lebhire paramnanda,
jta ca paramotsava
The Kings wives felt the greatest ecstasy upon attaining Lord
Ka as the dear husband of the royal princess, and a mood of
great festivity arose.
Text 49
akha-bhery-nak nedur,
gta-vdya-dvijia,
Texts 5051
daa-dhenu-sahasri,
pribarham add vibhu,
yuvatn tri-shasra,
nika-grva-suvsasam,
nava-nga-sahasri,
ngc chata-gun rathn,
rathc chata-gun avn,
avc chata-gun narn
As the dowry, powerful King Nagnajit gave ten thousand cows,
three thousand young maidservants wearing golden ornaments on
their necks and bedecked in fine clothing, nine thousand elephants,
a hundred times as many chariots as elephants, a hundred times as
many horses as chariots, and a hundred times as many manservants
as horses.
Visvanatha Cakravarti Thakura: The king gave Ka three thousand
young women (yuvatnm) as maidservants, who wore gold ornaments
on their necks and beautiful clothing. In addition, he gave 9,000
elephants, 900,000 chariots, 90 million horses and 9 billion soldiers!
Text 52
dampat ratham ropya,
mahaty senay vtau,
sneha-praklinna-hdayo,
ypaym sa koala
The King of Koala, his heart melting with affection, had the bride
and groom seated on their chariot, and then he sent them on their
way surrounded by a great army.
Text 53
rutvaitad rurudhur bhp,
nayanta pathi kanyakm,
bhagna-vry su-durmar,
yadubhir go-vai pur
When the intolerant kings who had been rival suitors heard what
had happened, they tried to stop Lord Ka on the road as He took
His bride home. But just as the bulls had broken the kings strength
before, the Yadu warriors broke it now.
Visvanatha Cakravarti Thakura: Previously those kings had been
defeated by the bulls. Now they were defeated by the Yadus.
Text 54
tn asyata ara-vrtn,
bandhu-priya-kd arjuna,
gv klaym sa,
siha kudra-mgn iva
Arjuna, wielder of the Gva bow, was always eager to please his
friend Ka, and thus he drove back those opponents, who were
shooting torrents of arrows at the Lord. He did this just as a lion
drives away insignificant animals.
Visvanatha Cakravarti Thakura: Arjuna easily (klaym sa)
dispatched them.
Text 55
pribarham upghya,
dvrakm etya satyay,
reme yadnm abho,
bhagavn devak-suta
Lord Devak-suta, the chief of the Yadus, then took His dowry and
Saty to Dvrak and continued to live there happily.
Text 56
rutakrte sut bhadr,
upayeme pit-vasu,
kaikey bhrtbhir datt,
ka santardandibhi
Bhadr was a princess of the Kaikeya kingdom and the daughter of
Lord Kas paternal aunt rutakrti. The Lord married Bhadr
when her brothers, headed by Santardana, offered her to Him.
Visvanatha Cakravarti Thakura: The seventh marriage is described.
Bhadra was the daughter of Srutakirti.
Text 57
sut ca madrdhipater,
lakma lakaair yatm,
svaya-vare jahraika,
sa supara sudhm iva
Then the Lord married Lakma, the daughter of the King of
Madra. Ka appeared alone at her svayavara ceremony and
took her away, just as Garua once stole the demigods nectar.
Text 58
any caiva-vidh bhry,
kasysan sahasraa,
bhauma hatv tan-nirodhd,
ht cru-daran
Lord Ka also acquired thousands of other wives equal to these
Text 1
r-rjovca,
yath hato bhagavat,
bhaumo yena ca t striya,niruddh etad cakva,
vikrama rga-dhanvana
[King Parkit said:] How was Bhaumsura, who kidnapped so
many women, killed by the Supreme Lord? Please narrate this
adventure of Lord rgadhanvs.
Visvanatha Cakravarti Thakura: In this chapter, Ka kills the demon
Narakasura (Bhaumasura), the son of Bhumi, at the request of Indra,
and marries the 16,000 daughters of kings who were held captive by
Narakasura. Ka also brings the parijata tree from Svargaloka.
Texts 23
r-uka uvca,
indrea hta-chatrea,
hta-kuala-bandhun,
htmardri-sthnena,
jpito bhauma-ceitam,
sa-bhryo garurha,
prg-jyotia-pura yayau,
giri-durgai astra-durgair,
jalgny-anila-durgamam,
mura-pyutair ghorair,
dhai sarvata vtam
ukadeva Gosvm said: After Bhauma had stolen the earrings
belonging to Indras mother, along with Varuas umbrella and
the demigods playground at the peak of Mandara mountain,
Indra went to Lord Ka and informed Him of these misdeeds.
The Lord, taking His wife Satyabhm with Him, then rode on
Garua to Prgjyotia-pura, which was surrounded on all sides by
fortifications consisting of hills, unmanned weapons, water, fire and
wind, and by obstructions of mura-pa wire.
Visvanatha Cakravarti Thakura: The umbrella actually belonged to
Varuna, but because of Indras superior position as the king of the
demigods, the verse mentioned that it was stolen from Indra. Being
informed about the activities of Bhauma by Indra, whose umbrella,
mothers earrings and jewel mountain were stolen, Ka went to
Prgjyotia-pura, Bhaumas capital, with His wife Satyabhama.
[Bhaumas capital still exists today as Tejpur in Assam.]
Why did Ka bring His wife along? Ka had promised Bhumi that
He would not kill her demoniac son without her permission. Since
Bhmi is an expansion of Satyabhm, the latter could authorize Ka
to kill the unusually nasty Bhaumsura if necessary during the heat of
the battle. Ka took Satyabhama along for this purpose. In addition,
Satyabhm had been miffed when Nrada Muni brought a heavenly
prijta flower to Queen Rukmi. At that time Ka promised
Satyabhama, I will give you a whole tree of these flowers. Therefore
Ka brought Satyabhama along to show her that He could take the
tree from Indra.
Text 4
gaday nirbibheddrn,
astra-durgi syakai,
cakregni jala vyu,
mura-ps tathsin
With His club the Lord broke through the rock fortifications; with
His arrows, the weapon fortifications; with His disc, the fire, water
and wind fortifications; and with His sword, the mura-pa cables.
Visvanatha Cakravarti Thakura: Ka used His cakra to destroy the
walls of water, fire and wind.
Text 5
akha-ndena yantri,
hdayni manasvinm,
prkra gaday gurvy,
nirbibheda gaddhara
With the sound of His conchshell Lord Gaddhara then shattered
the magic seals of the fortress, along with the hearts of its brave
defenders, and with His heavy club He demolished the surrounding
earthen ramparts.
Visvanatha Cakravarti Thakura: With the sound of His conch Ka
pierced the mystic armor (yantrani) protecting the hearts of the
warriors.
Text 6
pcajanya-dhvani rutv,
yugntaani-bhaam,
mura ayna uttasthau,
daitya paca-ir jalt
The five-headed demon Mura, who slept at the bottom of the
citys moat, awoke and rose up out of the water when he heard
the vibration of Lord Kas Pcajanya conchshell, a sound as
terrifying as the thunder at the end of the cosmic age.
Visvanatha Cakravarti Thakura: The word aani (thunderbolt)
compares the sound of Kas conchshell, which woke up the sleeping
demon Mura, with the fearful sound of the thunderbolts at the time
of universal devastation. The word aani was also used earlier to
describe how the wrestlers at Kamsas arena saw Ka as a terrifying
thunderbolt: mallnm aanir (10.43.17).
Text 7
tri-lam udyamya su-durnirkao,
yugnta-srynala-rocir ulbaa,
grasas tri-lokm iva pacabhir mukhair,
abhyadravat trkya-suta yathoraga
Shining with the blinding, terrible effulgence of the suns fire at the
end of a millennium, Mura seemed to be swallowing up the three
worlds with his five mouths. He lifted up his trident and fell upon
Garua, the son of Trkya, like an attacking snake.
Text 8
vidhya la taras garutmate,
nirasya vaktrair vyanadat sa pacabhi,
sa rodas sarva-dio mbara mahn,
prayann aa-kaham vot
Mura whirled his trident and then hurled it fiercely at Garua,
roaring from all five mouths. The sound filled the earth and sky, all
directions and the limits of outer space, until it reverberated against
the very shell of the universe.
Visvanatha Cakravarti Thakura: The Mura demon waved his trident
and made ferocious sounds (vyanada) that filled the universe.
Text 9
tadpatad vai tri-ikha garutmate,
hari arbhym abhinat tridhojas,
mukheu ta cpi arair atayat,
tasmai gad so pi ru vyamucata
Then with two arrows Lord Hari struck the trident flying toward
Garua and broke it into three pieces. Next the Lord hit Muras
faces with several arrows, and the demon angrily hurled his club at
the Lord.
Visvanatha Cakravarti Thakura: Ka broke the trident, which was
approaching Garuda, into three pieces with two arrows. Mura then
threw a club at Ka.
Text 10
tm patant gaday gad mdhe,
gadgrajo nirbibhide sahasradh,
udyamya bhn abhidhvato jita,
irsi cakrea jahra llay
As Muras club sped toward Him on the battlefield, Lord
Gadgraja intercepted it with His own and broke it into thousands
of pieces. Mura then raised his arms high and rushed at the
unconquerable Lord, who easily sliced off his heads with His disc
weapon.
Visvanatha Cakravarti Thakura: Mura raised his arms and ran towards
Ka.
Text 11
vyasu paptmbhasi ktta-ro,
niktta-go drir ivendra-tejas,
tasytmaj sapta pitur vadhtur,
pratikriymara-jua samudyat
Lifeless, Muras decapitated body fell into the water like a
mountain whose peak has been severed by the power of Lord
Indras thunderbolt. The demons seven sons, enraged by their
fathers death, prepared to retaliate.
Visvanatha Cakravarti Thakura: Mura fell like a mountain top cut off
by Indras thunderbolt (indra tejasa). Filled with anger to avenge their
Text 14
tn pha-mukhyn anayad yama-kaya,
niktta-roru-bhujghri-varmaa,
svnka-pn acyuta-cakra-syakais,
tath nirastn narako dhar-suta,
nirkya durmaraa sravan-madair,
gajai payodhi-prabhavair nirkramt
The Lord severed the heads, thighs, arms, legs and armor of these
opponents led by Pha and sent them all to the abode of Yamarja.
Naraksura, the son of the earth, could not contain his fury when
he saw the fate of his military leaders. Thus he went out of the
citadel with elephants born from the Milk Ocean who were exuding
mada from their foreheads out of excitement.
Visvanatha Cakravarti Thakura: Yama-kaya means that Ka sent
them all to the abode of Yamaraja (death). The real meaning is that
Ka gave them liberation, for yama means the yoga process starting
with yama and niyama and ending with liberation. Narakasura came out
with elephants that were exuding mada [a viscous secretion produced
from the foreheads of excited elephants].
Text 15
dv sa-bhrya garuopari sthita,
sryoparit sa-taid ghana yath,
ka sa tasmai vyasjac chata-ghn,
yodh ca sarve yugapac ca vivyadhu
Lord Ka and His wife, mounted upon Garua, looked like a
cloud with lightning sitting above the sun. Seeing the Lord, Bhauma
released his ataghn weapon at Him, whereupon all of Bhaumas
soldiers simultaneously attacked with their weapons.
Visvanatha Cakravarti Thakura: Narakasura threw his ataghn (name
of his akti spear) weapon at Ka.
Text 16
tad bhauma-sainya bhagavn gadgrajo,
vicitra-vjair niitai ilmukhai,
niktta-bhru-irodhra-vigraha,
cakra tarhy eva hatva-kujaram
At that moment Lord Gadgraja shot His sharp arrows at
Bhaumsuras army. These arrows, displaying variegated feathers,
soon reduced that army to a mass of bodies with severed arms,
thighs and necks. The Lord similarly killed the opposing horses and
elephants.
Visvanatha Cakravarti Thakura: Ka decimated the enemy troops
with colorfully feathered arrows (vicitra-vjair).
Texts 1719
yni yodhai prayuktni,
astrstri kurdvaha,
haris tny acchinat tkai,
arair ekaikaas trbhi,
uhyamna suparena,
pakbhy nighnat gajn,
gurutmat hanyamns,
tua-paka-nakher gaj,
puram evviann rt,
narako yudhy ayudhyata
Lord Hari then struck down all the missiles and weapons the
enemy soldiers threw at Him, O hero of the Kurus, destroying each
and every one with three sharp arrows. Meanwhile Garua, as
he carried the Lord, struck the enemys elephants with his wings.
Beaten by Garuas wings, beak and talons, the elephants fled back
into the city, leaving Naraksura alone on the battlefield to oppose
Ka.
Visvanatha Cakravarti Thakura: Having described the cutting off of the
enemies arms, now the cutting to pieces of their swords, hand weapons
(astrs), arrows and missiles (astri) is described. One by one Ka
shot down each weapon with three arrows. Even before the weapons
shot by the warriors reached their target, Ka first killed the throwers
of the weapons and then destroyed the missiles while they were still in
the air, each with three arrows. Kas arrows were shot one after the
other, not three at once.
Ka shot so rapidly that Sukadeva Gosvami cried out in extreme
amazement, O kuru-udvaha! (O hero of the Kurus, King Parkit) By
this expression Sukadeva Gosvami implies that even among the Kurus,
such personalities as Bhisma and Arjuna were not capable of knowing
such swiftness in using weapons, in spite of the fact that Sri Ka
Himself had taught them.
Text 20
dv vidrvita sainya,
garuenrdita svaka,
gold inlaid with shining jewels. She also gave Him a Vaijayant
flower garland, Varuas umbrella and the peak of Mandara
Mountain.
Visvanatha Cakravarti Thakura: Bhumi returned everything stolen by
her son, including the peak of Mandara Mountain (mah-maim:Maiparvata).
Text 24
astaud atha vivea,
dev deva-varrcitam,
prjali praat rjan,
bhakti-pravaay dhiy
O King, after bowing down to Him and then standing with joined
palms, the goddess, her mind filled with devotion, began to praise
the Lord of the universe, whom the best of demigods worship.
Text 25
bhmir uvca,
namas te deva-devea,
akha-cakra-gad-dhara,
bhaktecchoptta-rpya,
paramtman namo stu te
Goddess Bh mi said: Obeisances unto You, O Lord of the chief
demigods, O holder of the conchshell, disc and club. O Supreme
Soul within the heart, You assume Your various forms to fulfill Your
devotees desires. Obeisances unto You.
Visvanatha Cakravarti Thakura: Bhumi addressed Ka as O
Supreme Soul! (parama-tman) which implies, You know the
sincerity of my heart, even though I am the mother of Your enemy.
Text 26
nama pakaja-nbhya,
nama pakaja-mline,
nama pakaja-netrya,
namas te pakajghraye
My respectful obeisances are unto You, O Lord, whose abdomen
is marked with a depression like a lotus flower, who are always
decorated with garlands of lotus flowers, whose glance is as cool as
the lotus and whose feet are engraved with lotuses.
Visvanatha Cakravarti Thakura: By describing the sweet beauty
(mdhuryam) of Ka, Bhumi indicated that just by His darsana her
senses had attained perfection.
Text 27
namo bhagavate tubhya,
vsudevya viave,
puruydi-bjya,
pra-bodhya te nama
sakti) You are separate and distinct (para:anya) from these above
mentioned entities.
Text 30
aha payo jyotir athnilo nabho,
mtri dev mana indriyi,
kart mahn ity akhila carcara,
tvayy advitye bhagavan aya bhrama
This is illusion: that earth, water, fire, air, ether, sense objects,
demigods, mind, the senses, false ego and the total material energy
exist independent of You. In fact, they are all within You, my Lord,
who are one without a second.
Visvanatha Cakravarti Thakura: But, Ka may object, you say
that this very body of Mine is composed of the material elements. Thus,
since My eyes and other senses are expansions of false ego in the mode
of goodness, I am called Brahman mixed with Maya (my-sabala
brahma). How then am I distinct from these material elements?
Bhumi replies in this verse. Those people who say that earth and all
the other elements, the senses, the sense objects (mtri), mind, false
ego (kart:the doer), consciousness (mahn), and the moving (mind
and senses) and non-moving (dull matter and prana) exist in You are
mistaken, because in You there is no difference (advitiye). Your body
and senses are all spiritual. It cannot be that matter is the same as You.
Text 31
tasytmajo ya tava pda-pakaja,
bhta prapannrti-haropasdita,
Text 33
tatra rjanya-kanyn,
a-sahasrdhikyutam,
bhaumhtn vikramya,
rjabhyo dade hari
There Lord Ka saw sixteen thousand royal maidens, whom
Bhauma had taken by force from various kings.
Visvanatha Cakravarti Thakura: There were actually 16,100 royal
maidens imprisoned in Bhaumas palace according to the Visnu Purana
(5.29.31):
kany-pure sa kanyn, oatulya-vikrama atdhikni dade,
sahasri mah-mate
Bhauma had stolen 16,100 women not only from kings (rjabhya),
but he also kidnapped the unmarried daughters of demigods, sages and
demons as well.
Text 34
tam pravia striyo vkya,
nara-varya vimohit,
manas vavrire bha,
pati daivopasditam
The women became enchanted when they saw that most excellent of
males enter. In their minds they each accepted Him, who had been
brought there by destiny, as their chosen husband.
Text 35
Text 36
t prhiod dvravat,
su-ma-virajo-mbar,
nara-ynair mah-kon,
rathvn dravia maht
The Lord had the princesses arrayed in clean, spotless garments
and then sent them in palanquins to Dvrak, together with great
treasures of chariots, horses and other valuables.
Visvanatha Cakravarti Thakura: Ka sent the women to Dvaraka in
palanquins (nara yanaih).
Text 37
airvata-kulebh ca,
catur-dants tarasvina,
pur ca catu-ai,
preraym sa keava
Texts 3839
gatv surendra-bhavana,
dattvdityai ca kuale,
pjitas tridaendrea,
mahendryy ca sa-priya,
codito bhryayotpya,
prjta garutmati,
ropya sendrn vibudhn,
nirjityopnayat puram
The Lord then went to the abode of Indra, the demigods king,
and gave mother Aditi her earrings; there Indra and his wife
worshiped Ka and His beloved consort Satyabhm. Then, at
Satyabhms behest the Lord uprooted the heavenly prijta tree
and put it on the back of Garua. After defeating Indra and all the
other demigods, Ka brought the prijta to His capital.
Visvanatha Cakravarti Thakura: Instigated (codita) by Satyabhama,
Ka took the parijata tree.
Text 40
sthpita satyabhmy,
ghodynopaobhana,
Text 1
r-bdaryair uvca,
karhicit sukham sna,
sva-talpa-stha jagad-gurum,
pati paryacarad bhaim,
vyajanena sakh-janai
r Bdaryai said: Once, in the company of her maidservants,
Queen Rukmi was personally serving her husband, the spiritual
master of the universe, by fanning Him as He relaxed on her bed.
Visvanatha Cakravarti Thakura: In this chapter Ka grinds the
fragrant camphor-like heart of Rukmini with the pestle of His words.
In other words, the lovely, chaste qualities of Rukmini will become
manifest as a result of Kas apparently insensitive words, just as
camphors fragrance becomes manifest when crushed on a grinding
stone. Rukmini is personally serving Ka for two reasons: Ka
is her husband (patim), and He is the spiritual master of the universe
(jagad-gurum).
Text 2
yas tv etal llay viva,
sjaty atty avatvara,
sa hi jta sva-setn,
gopthya yaduv aja
Text 8
sopcyuta kvaayat mai-npurbhy,
reje gulya-valaya-vyajangra-hast,
vastrnta-gha-kuca-kukuma-oa-hra,
bhs nitamba-dhtay ca parrdhya-kcy
Her hand adorned with rings, bangles and the cmara fan, Queen
Rukmi looked resplendent standing near Lord Ka. Her
jeweled ankle-bells tinkled, and her necklace glittered, reddened by
the kukuma from her breasts, which were covered by the end of
her sri. On her hips she wore a priceless belt.
Visvanatha Cakravarti Thakura: Rukmini appeared most attractive with
her jeweled ankle bells as she stood next to Ka (upa-acyutam). She
held a camara whisk in her hand which was adorned with golden rings
and bracelets. As she fanned Ka with broad strokes, her jeweled
bangles, waist bells and ankle bells tinkled sweetly. Rukmini looked
extremely beautiful with her necklace glittering red from the kukuma
on her breasts, which were covered by the end of her sri. She wore a
priceless belt around her hips.
Text 9
t rpi ryam ananya-gati nirkya,
r-bhagavn uvca,
rja-putrpsit bhpair,
loka-pla-vibhtibhi,
mahnubhvai rmadbh,
rpaudrya-balorjitai
The Supreme Lord said: My dear princess, you were sought after
by many kings as powerful as the rulers of planets. They were
all abundantly endowed with political influence, wealth, beauty,
generosity and physical strength.
Text 11
tn prptn arthino hitv,
caidydn smara-durmadn,
datt bhrtr sva-pitr ca,
kasmn no vave samn
Since your brother and father offered you to them, why did you
reject the King of Cedi and all those other suitors, who stood before
you, maddened by Cupid? Why, instead, did you choose Us, who
are not at all your equal?
Text 12
rjabhyo bibhyata su-bhru,
samudra araa gatn,
balavadbhi kta-dven,
pryas tyakta-npsann
Terrified of these kings, O lovely-browed one, We took shelter in
the ocean. We have become enemies of powerful men, and We
practically abandoned Our royal throne.
Visvanatha Cakravarti Thakura: By seeing Kas statements later
on, His mentality here can be understood as follows: When I gave
Rukmini one flower from the heavenly prijta tree, Satyabhama
became so full of anger and pride, that I could not pacify her even by
falling at her feet. Only when I gave her a whole prijta tree was she
satisfied. Rukmini, however, did not show any anger even when she
saw Me give Satyabhama a whole tree. So how will I be able to taste
the sweetness of Rukminis anger, when anger is not possible in her,
because she is always sober and speaks sweet words?
Thus considering, Ka decided, If I speak like this to Rukmini, I will
be able to provoke her anger. This is how some authorities explain
Kas speech to Rukmi. Others explain that Ka spoke as He did
to see how His beloved Rukmini would respond if He tried to uproot
the tree of her prema. Thus Ka said, My dear beloved, you think
that you are very intelligent. Despite your being completely endowed
with all transcendental qualities, actually you are ignorant of your own
welfare. Therefore you are not intelligent. Now just listen as I explain
this.
Ka then speaks eleven verses (10-21). O princess (verse 11), you
are the daughter of a king and I am the penniless son of Vasudeva. Why
did you choose Me as your husband? You cannot say that you accepted
Me because there was no alternative, for many kings wanted you as
their wife. Nor can you say that those kings were inferior in wealth,
beauty and qualities to Me, for they were endowed with fabulous
wealth, power, beauty and courage like the lokapalas, planetary rulers.
They were not devoid of wealth and enjoyment like Rantideva and
others. You cannot say that they were far away (prptn:nearby, verse
11) because they came to your place to request you. Nor can you say
that your relatives were opposed, for your brother and father wanted
to give you to them. You also failed to notice my cowardly nature, a
great fault in one born as a ksatriya. I fled from the kings out of fear and
now live in the ocean. You cannot say that though I showed fear, I have
proper conduct, for I made enemies with many strong kings, and have
only a few friends like Arjuna. Moreover, being a Yadava, it was not
proper for Me to be a king. Although I was entitled to the throne after
killing Kamsa, I abandoned that status (tyakta-npsann) and gave the
royal throne to My grandfather Ugrasena.
Text 13
aspaa-vartmanm pusm,
aloka-patham yum,
sthit padav su-bhru,
prya sdanti yoita
O fine-browed lady, women are usually destined to suffer when they
stay with men whose behavior is uncertain and who pursue a path
not approved by society.
Visvanatha Cakravarti Thakura: Ka said, Pious women who
follow the path of men like us, whose course of action is unclear
(aspaa-vartmanm); who are not strictly religious or irreligious; who
sometimes steal others wives; who at other times follow the rules of
Vedic conduct; and who do not follow even common social behavior,
since I insulted your brother even in your presence, must almost always
(prayah) suffer. If some do not suffer, that is to their credit.
Text 14
nikican vaya avan,
nikicana-jana-priy,
tasmt pryea na hy hy,
m bhajanti su-madhyame
We have no material possessions, and We are dear to those who
similarly have nothing. Therefore, O slender one, the wealthy
hardly ever worship Me.
Visvanatha Cakravarti Thakura: By using the word nikican (having
no possessions) Ka is saying, I have no interest at all in material
sense gratification.
Text 15
yayor tma-sama vitta,
janmaivaryktir bhava,
tayor vivho maitr ca,
nottamdhamayo kvacit
Marriage and friendship are proper between two people who are
equal in terms of their wealth, birth, influence, physical appearance
and capacity for good progeny, but never between a superior and
an inferior.
Visvanatha Cakravarti Thakura: Ka said, Furthermore, according
to Niti-sastra it is not proper that you are My wife. Since your father
and grandfather are very wealthy, you have abundant personal wealth,
whereas my father Vasudeva has no wealth. The only wealth I have is
what little I have been able to earn on My own. You hail from a great
dynasty, whereas I do not have a good family background, being a
Yadava. You have jurisdiction over many towns such as Kundina in the
Vidarbha state, whereas I have only Dvaraka in the Anarta state. You are
fair-complexioned and I am black. Your prosperity (bhava) is assured,
whereas Mine is uncertain because I have many enemies. Those who
are equal in wealth, birth, beauty, power and prosperity should marry
and not those who are unequal in these matters.
Text 16
vaidarbhy etad avijya,
tvaydrgha-samkay,
vt vaya guair hn,
bhikubhi lghit mudh
O Vaidarbh, not being farsighted, you didnt realize this, and
therefore you chose Us as your husband, even though We have no
good qualities and are glorified only by deluded beggars.
Visvanatha Cakravarti Thakura: Ka said, You have accepted Me as
your husband because you are short-sighted (drgha-samkay) and
have not considered the overall picture.
Text 17
athtmano nurpa vai,
bhajasva katriyarabham,
yena tvam ia saty,
ihmutra ca lapsyase
Now you should definitely accept a more suitable husband, a firstclass man of the royal order who can help you achieve everything
you want, both in this life and the next.
Visvanatha Cakravarti Thakura: Ka said, Moreover, whatever has
happened has happened. But since you are still in the prime of youth,
there is no loss for you even now. Indeed now (atha) you should use
your intelligence and choose a suitable ksatriya husband.
Text 18
caidya-lva-jarsandha,
dantavakrdayo np,
mama dvianti vmoru,
rukm cpi tavgraja
Kings like iupla, lva, Jarsandha and Dantavakra all hate
Me, O beautiful- thighed one, and so does your elder brother
Rukm.
Visvanatha Cakravarti Thakura: Rukmini may ask, Then why did
You take me as Your wife? Ka therefore says, I took you because
Sisupala, Salva, Jarasandha, Dantavakra and your brother Rukmi were
My enemies.
Text 19
te vrya-madndhn,
dptn smaya-nuttaye,
nitsi may bhadre,
tejopaharatsatm
It was to dispel the arrogance of these kings that I carried you
away, My good woman, for they were blinded by the intoxication of
power. My purpose was to curb the strength of the wicked.
Visvanatha Cakravarti Thakura: Ka said, I kidnapped you just to
dispel the ignorance (smaya-nuttaye) of those conceited kings who were
intoxicated with their power.
Text 20
udsn vaya nna,
na stry-apatyrtha-kmuk,
tma-labdhysmahe pr,
gehayor jyotir-akriy
We care nothing for wives, children and wealth. Always satisfied
within Ourselves, We do not work for body and home, but like a
light, We merely witness.
Visvanatha Cakravarti Thakura: Ka said, You shouldnt worry that
I will be unhappy if You accept another man as your husband. I am
indifferent to both the body and home (gehayo). Therefore I remain
just as witness without action, like a flaming lamp (jyotir-akriy).
Text 21
r-uka uvca,
etvad uktv bhagavn,
began to cry.
Text 23
pad su-jtena nakhrua-ry,
bhuva likhanty arubhir ajansitai,
sicat kukuma-ritau stanau,
tasthv adho-mukhy ati-dukha-ruddha-vk
With her tender foot, effulgent with the reddish glow of her nails,
she scratched the ground, and tears darkened by her eye makeup
sprinkled her kukuma-reddened breasts. There she stood, face
downward, her voice choked up by extreme sorrow.
Visvanatha Cakravarti Thakura: This verse describes the symptoms of
Rukminis anxiety. She scratched the ground with her extremely tender
(su-jtena:su-komalena) foot, which shone with the reddish glow of her
nails.
Text 24
tasy su-dukha-bhaya-oka-vinaa-buddher,
hastc chlathad-valayato vyajana papta,
deha ca viklava-dhiya sahasaiva muhyan,
rambheva vyu-vihato pravikrya ken
Rukmis mind was overwhelmed with unhappiness, fear and
grief. Her bangles slipped from her hand, and her fan fell to
the ground. In her bewilderment she suddenly fainted, her hair
scattering all about as her body fell to the ground like a plantain
tree blown over by the wind.
Visvanatha Cakravarti Thakura: Rukmini became very unhappy (sudukha) from hearing these unpleasant words. She became fearful
(bhaya) that Ka might leave her. Due to this fear and sadness,
Rukmini then became remorseful (oka). Her intelligence thus
destroyed (vinaa-buddher), Rukmini could not understand that Ka
was only joking.
Her bracelets slipped off her hands (hastc chlathad-valayato) because
her body became thin due to the pain of impending separation. Then
she lost consciousness (viklava-dhiya), fainted (muhyan) and fell on
the floor. Thus Rukmini attained the ninth state of bhva, ecstatic love.
In this pastime Rukmini experienced the sattvika-bhvas (devotional
ecstasies) ranging from becoming stunned (stambha) to dissolution
or fainting (pralaya).
Text 25
tad dv bhagavn ka,
priyy prema-bandhanam,
hsya-prauhim ajnanty,
karua so nvakampata
Seeing that His beloved was so bound to Him in love that she could
not understand the full meaning of His teasing, merciful Lord
Ka felt compassion for her.
Visvanatha Cakravarti Thakura: Due to ignorance the materialist is
bound in the cycle of birth and death. Similarly, Rukmini could not
understand the depth of Kas joking because she was bound by pure
love of God (prema-bandhanam). As ka-prema increases to anurga
(intense attraction), the devotee, who is the shelter of that anurga, feels
more and more humble and wretched at every moment. Overwhelmed
by delusion, he thinks, I am not worthy of Ka, and therefore I
deserve to be rejected by Him.
Text 26
paryakd avaruhyu,
tm utthpya catur-bhuja,
ken samuhya tad-vaktra,
prmjat padma-pin
The Lord quickly got down from the bed. Manifesting four arms,
He picked her up, gathered her hair and caressed her face with His
lotus hand.
Visvanatha Cakravarti Thakura: Ka manifested four hands to
simultaneously lift Rukmini, embrace her, wipe her face and retie her
hair.
Texts 2728
pramjyru-kale netre,
stanau copahatau uc,
liya bhun rjan,
ananya-viay satm,
sntvaym sa sntva-ja,
kpay kpa prabhu,
hsya-prauhi-bhramac-cittm,
atad-arh sat gati
Wiping her tear-filled eyes and her breasts, which were stained by
tears of grief, the Supreme Lord, the goal of His devotees, embraced
His chaste wife, who desired nothing but Him, O King. Expert
in the art of pacification, r Ka tenderly consoled pitiable
Rukmi, whose mind was bewildered by His clever joking and who
did not deserve to suffer so.
Visvanatha Cakravarti Thakura: Ka wiped Rukminis tear-filled eyes
(asru-kale) and her breasts, which were stained with tears of sorrow
(uc).
Text 29
r-bhagavn uvca,
m m vaidarbhy asyeth,
jne tv mat-paryam,
tvad-vaca rotu-kmena,
kvelycaritam agane
The Supreme Lord said: O Vaidarbh, do not be displeased with
Me. I know that you are fully devoted to Me. I only spoke in jest,
dear lady, because I wanted to hear what you would say.
Visvanatha Cakravarti Thakura: Ka said, If you give up your body
how will I be able to bear such a great burden? I will then have to give
up My body too.
Having already created problems for me while making such false
displays of love by embracing me and wiping away my tears, do You
now want to cause me further suffering?
Fearing such a response from Rukmini, Ka spoke this verse: O
Vaidarbhi, do not be displeased with Me.
Rukmini might have replied, Oh, I am not displeased with You, who
are the most merciful. But upon hearing You say that I should go to
another man for my own benefit, after having suffered sorrow by
staying beside You, I fainted in bliss. Why did You wake me from that
swoon? If I had remained in that state a moment longer both You and I
could have attained the supreme nirvna.
Fearing such sarcastic words from Rukmini, Ka then said, I know
that You are fully dedicated to Me, having no other goal than Me.
Rukmini: Then why did You speak such cruel words?
Ka: Desiring to hear some crooked words from you, O beautiful
one, I spoke some joking, untrue words.
Text 30
mukha ca prema-sarambha,
sphuritdharam kitum,
ka-keprupga,
sundara-bhru-ku-taam
I also wanted to see your face with lips trembling in loving anger,
the reddish corners of your eyes throwing sidelong glances and the
line of your beautiful eyebrows knit in a frown.
Visvanatha Cakravarti Thakura: In this verse Ka gives other
reasons for joking with Rukmini. Ka said, I wanted to see your
face with lips trembling (sphurita:kampita) in loving anger (prema
samrambha:praaya-kopena), your eyebrows furrowed, and your
reddish eyes throwing angry sidelong (ka:kaka) glances.
If that was Kas desire then why did Rukmini not comply and show
anger? Kas iccha-sakti (desire potency) is under His control, but
prema controls Ka. Consequently next to prema, His iccha-sakti has
no power. In order to increase Kas ecstasy, prema sometimes goes
I give up those services and speak angry words to You. You are not
pleased to see my smiling face, but are pleased to see my face dried
up in extreme misery, discolored by anger and displaying horrible
grimaces. Why do You act like this? Ka answers with this verse.
Householders derive the greatest pleasure from joking like this with
their beloved wives.
Text 32
r-uka uvca,
saiva bhagavat rjan,
vaidarbh parisntvit,
jtv tat-parihsokti,
priya-tyga-bhaya jahau
ukadeva Gosvm said: O King, Queen Vaidarbh was fully
pacified by the Supreme Personality of Godhead and understood
that His words had been spoken in jest. Thus she gave up her fear
that her beloved would reject her.
Text 33
babha abha pus,
vkant bhagavan-mukham,
sa-vra-hsa-rucira-,
snigdhpgena bhrata
Smiling bashfully as she cast charming, affectionate glances upon
the face of the Lord, the best of males, Rukmi spoke the following,
O descendant of Bharata.
Text 34
r-rukmiy uvca,
nanv evam etad aravinda-vilocanha,
yad vai bhavn bhagavato sad vibhmna,
kva sve mahimny abhirato bhagavs try-adha,
kvha gua-praktir aja-ghta-pd
r Rukmi said: Actually, what You have said is true, O lotuseyed one. I am indeed unsuitable for the almighty Personality of
Godhead. What comparison is there between that Supreme Lord,
who is master of the three primal deities and who delights in His
own glory, and myself, a woman of mundane qualities whose feet
are grasped by fools?
Visvanatha Cakravarti Thakura: Taking the same statements by which
Ka previously denigrated Himself and praised her, Rukmini now
praises Ka by giving an opposite meaning to those arguments. First
Rukmini responds to Kas statement in Text 11 of this chapter:
kasmn no vave samn, Why did you select Us, who are not equal to
you?
Rukmini said, O lotus-eyed Lord! It is true that I can never be equal to
You. You are the Supreme Lord endowed with six opulences, and You
are the controller of the three supreme deities (tryadhisa). Whereas, I
am a mundane woman (gua-praktir) controlled by the three gunas.
Therefore, I am vastly inferior to You, so how can I be even imagined as
equal to You?
Although Rukmi is the goddess of fortune, due to her extreme
humility she is identifying herself with Kas external energy, which
separated from the lotus of their hearts. (SB 3.9.5) Also Navayogendra
Havi Rsi said: praaya-rasanay dhtghri-padma sa bhavati
bhgavata-pradhna ukta, The devotees bind Your lotus feet in their
hearts with the ropes of love. (SB 11.2.55)
Rukmini continued, As the Supersoul (atma:paramatma) You are
perceived in terms of the matras (sense objects) namely taste, form,
sound and touch. Your transcendental beauty and other qualities are
perceived by Your devotees through meditation. In other words
upalambhana-mtra also indicates that Ka is the sole object of
meditation for His devotees.
In Text 12 Ka also said, balavadbhi kta-dven: We created
enmity with the powerful. Rukmini replies, It is the material senses
which are actually powerful in this world. You take up the battle (ktavigrahas) against sense gratification (indriya-gaai) on the part of
Your devotees, and thus You constantly try to help them in their struggle
for spiritual purity. In the beginning the sadhaka realizes a little of Your
sweetness through meditation, but does not see You directly. It appears
that You enter their hearts and go to sleep as if out of fear of the sense
objects. When the devotees attachment to You matures and he conquers
the enemy senses, he loses his attraction for the sense objects. Then
You manifest Yourself, as if rising up from sleep. You become directly
visible to the devotee and give him Your full sweetness. At that time,
the eternal loving relationship between You and Your devotees becomes
an irrevocable fact.
In the same verse Ka stated, tyakta-npsann: We renounced the
royal throne. Rukmini responds saying, Yes that is quite proper. Your
servants (sevakai) also give up royal positions and political posts
because it gives rise to complete loss of discrimination. If they do so,
what to speak of You?By the reference to the servants (sevakai) here,
it can be understood that the previous statements of this verse are in
relation to Kas devotees, not the Lord. For Ka does not fear or
battle with the senses, but He does so in relation to His devotee.
Text 36
tvat-pda-padma-makaranda-ju munn,
vartmsphua nr-paubhir nanu durvibhvyam,
yasmd alaukikam ivehitam varasya,
bhmas tavehitam atho anu ye bhavantam
Your movements, inscrutable even for sages who relish the honey
of Your lotus feet, are certainly incomprehensible for human
beings who behave like animals. And just as Your activities are
transcendental, O all-powerful Lord, so too are those of Your
followers.
Visvanatha Cakravarti Thakura: Here Rukmini replies to Kas
statement in Text 13: aspaa-vartman pusm, aloka-patham
yum, sthit padav su-bhru, prya sdanti yoita, O finebrowed lady, women are usually destined to suffer when they stay with
men whose behavior is uncertain and who pursue a path not approved
by society.
Rukmini said, Yes it is true, because Your activities are always
transcendental, they are unfathomable (aspaa) even to the sages.
And certainly (nanu) they are incomprehensible to the animalistic men
entangled in worldly behavior. It is true that You do not follow the
customary path (aloka-patham). Your endeavors transcend (alaukikam)
this world, therefore the endeavors even of those who follow You are
also transcendental.
Text 37
nikicano nanu bhavn na yato sti kicid,
yasmai bali bali-bhujo pi haranty ajdy,
na tv vidanty asu-tpo ntakam hyatndh,
and other demigods, who are the wealthiest persons in the universe,
regularly offer tribute to You. Since You are the dearmost of the mixed
devotees (sakma-bhaktas) like Brahma, what to speak of the devotees
devoid of material desires (niskma-bhaktas).
Those who do not desire to engage in anything else, acquire anything
else or inquire into anything else other than the worship of the Lord
are called niskincana by the wise. According to the statements of the
Puranas, the word niskincana means the devotee of the Lord.
Text 38
tva vai samasta-pururtha-maya phaltm,
yad-vchay su-matayo visjanti ktsnam,
te vibho samucito bhavata samja,
pusa striy ca ratayo sukha-dukhinor na
You are the embodiment of all human goals and are Yourself
the final aim of life. Desiring to attain You, O all-powerful Lord,
intelligent persons abandon everything else. It is they who are
worthy of Your association, not men and women absorbed in the
pleasure and grief resulting from their mutual lust.
Visvanatha Cakravarti Thakura: Here Rukmini refutes Kas
statement in Text 15: yayor tma-sama vitta, janmaivaryktir
bhava, tayor vivho maitr ca, nottamdhamayo kvacit, Marriage
and friendship are proper between two people who are equal in terms of
their wealth, birth, influence, physical appearance and capacity for good
progeny, but never between a superior and an inferior.
Rukmini said, You have said that one should marry only a person
equal in wealth. That is possible for others, but not for You. You are the
end goal (phaltm) of all human endeavors. The association (samja)
or relation is between the served and servitor, between Narayana and
Laksmi, between You and myself, not between a mundane man and
woman who are attracted in mutual lust.
Text 39
tva nyasta-daa-munibhir gaditnubhva,
tmtma-da ca jagatm iti me vto si,
hitv bhavad-bhruva udrita-kla-vega,
dhvastio bja-bhava-nka-patn kuto nye
Knowing that great sages who have renounced the sannyss daa
proclaim Your glories, that You are the Supreme Soul of all the
worlds, and that You are so gracious that You give away even Your
own self, I chose You as my husband, rejecting Lord Brahm, Lord
iva and the rulers of heaven, whose aspirations are all frustrated
by the force of time, which is born from Your eyebrows. What
interest, then, could I have in any other suitors?
Visvanatha Cakravarti Thakura: In this verse Rukmini refutes Kas
statement in Text 16: bhikubhi lghit mudh, O fool, I am praised
only by beggars, by explaining the superexcellence of being praised by
beggars (bhiksus).
Rukmini said, Those so-called beggars (bhiksus) are actually sages
in the paramahasa stage of life who have reached the highest
level of spiritual advancement and thus given up the sannys rod
(danda). Your powers are glorified (gaditnubhva) by such bhiksus
or paramahamsas. Everything becomes auspicious by praising You,
the Soul of all souls (tmtma:paramatma). Therefore, praising You
is not foolish (mudh). Rather if You say it is foolish, You are foolish
(mudh)!
Knowing that You give Yourself to those in the universe (tma-da
ca jagatm) who worship You, I have chosen You as my husband.
Rukmini said, Your words are foolish (jya vacas tava). Like a
lion You defeated all the other kings and took me away as Your prize.
Therefore, it is simply foolishness to say that out of fear of those same
kings You went to the ocean.
But, Ka may object, earlier (verse 35) you said that it was true
that I took shelter of the ocean out of fear.
Rukmini, Yes, but that was my foolishness.
Text 41
yad-vchay npa-ikhmaayo nga-vainya,
jyanta-nhua-gaydaya aikya-patyam,
rjya visjya viviur vanam ambujka,
sdanti te nupadav ta ihsthit kim
Wanting Your association, the best of kingsAga, Vainya,
Jyanta, Nhua, Gaya and othersabandoned their absolute
sovereignty and entered the forest to seek You out. How could those
kings suffer frustration in this world, O lotus-eyed one?
Visvanatha Cakravarti Thakura: In this verse Rukmini intends to tell
Ka, You said that, Women who follow My path generally suffer
(sthit padav su-bhru prya sdanti yoita, text 13). That is also
a foolish statement. You have also said that I, a kings daughter, am
unintelligent and frustrated because I married You. But how can You
accuse all the great enlightened kings like Jyanta (Bharata) of being
unintelligent? They were the wisest of men, yet they gave up everything
to follow You and were certainly not frustrated by the result. Indeed,
they achieved the perfection of Your association.
Text 42
His lotus face, because that face, with His mouth and words, sometimes
emanates poison, even death-inflicting poison. At other times Kas
face gives life-restoring nectar.
Text 44
tasy syur acyuta np bhavatopadi,
str gheu khara-go-va-vila-bhty,
yat-kara-mlam ari-karaa nopayyd,
yumat-kath ma-virica-sabhsu gt
O infallible Ka, let each of the kings You named become the
husband of a woman whose ears have never heard Your glories,
which are sung in the assemblies of iva and Brahm. After all, in
the households of such women these kings live like asses, oxen, dogs,
cats and slaves.
Visvanatha Cakravarti Thakura: Pointing her index finger at Ka with
jealous anger, Rukmini spoke fiery words to condemn the kings whom
Ka had praised in verse ten of this chapter. Rukmini said, These
so-called great kings are like asses because their wives sometimes
kick them. They resemble dogs because they behave inimically toward
outsiders in order to protect their home. They are like cats because they
eat the remnants of their wives, and resemble slaves because they are
servile in family affairs. Such kings may appear desirable to a foolish
woman who has not heard or understood Your unlimited glories. O
destroyer of enemies (an-karaa:ari-karaa), You drag my enemies
like Sisupala to the kingdom of death.
Text 45
tvak-maru-roma-nakha-kea-pinaddham antar,
mssthi-rakta-kmi-vi-kapha-pitta-vtam,
jvac-chava bhajati knta-matir vimh,
y te padbja-makarandam ajighrat str
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.
Visvanatha Cakravarti Thakura: Rukmini said, On the authority of
the scriptural statement sa vai pati syd akuto-bhaya svayam: He
indeed should become ones husband who can remove all fear, You
alone qualify as the real husband for all women at all times. An ordinary
husbands body is covered on the outside by skin and hair. Otherwise
it would become overwhelmed with flies and millions of other insects
and vermin attracted by its foul smell and other offensive qualities. And
inside the husbands body is filled with blood, bones, feces, flesh, bile,
worms and phlegm.
She who thinks of this living corpse as my husband and worships him
is simply a fool. Why are they so foolish? The honey sweetness of Your
lotus feet, and the fact that You possess an eternal transcendental body,
full of knowledge and bliss is well known. Yet due to being whipped
up into a tempest by the reciters of the Puranas, foolish women reject
You.
Text 46
astv ambujka mama te caranurga,
tman ratasya mayi cnatirikta-de,
yarhy asya vddhaya uptta-rajo-ti-mtro,
t bibhrad ubhaya-cyuta
The mind of a promiscuous woman always hankers for new lovers,
even if she is married. An intelligent man should not keep such an
unchaste wife, for if he does he will lose his good fortune both in
this life and the next.
Visvanatha Cakravarti Thakura: Rukmini said, Even married women
may desire newer and newer lovers. An intelligent man will not marry
such a woman, for he will suffer in this life and the next. You, being
omniscient, would have rejected me already if You had known me to be
like this.
Text 49
r-bhagavn uvca,
sdhvy etac-chrotu-kmais tva,
rja-putr pralambhit,
mayodita yad anvttha,
sarva tat satyam eva hi
The Supreme Lord said: O saintly lady, O princess, We deceived
you only because We wanted to hear you speak like this. Indeed,
everything you said in reply to My words is most certainly true.
Visvanatha Cakravarti Thakura: Ka said, We joked with you,
wanting to hear (chrotu:rotu-kmais) your words. rotu-kmais is
in the plural to indicate that not only Ka, but some of Rukminis
maidservants also wanted to hear. The plural can also indicate that
all the functions of Kas sense of hearing desired to enjoy the fun
(pralambhit:upahasit) of hearing Rukminis statements.
O sinless one, I have now seen firsthand the pure love and chaste
attachment you have for your husband. Even though shaken by My
words, your mind could not be pulled away from Me.
Visvanatha Cakravarti Thakura: Ka said, Even though you were
somewhat disturbed by My words meant to break your love, your heart,
which is filled with the most intense love for Me, did not decrease
even a little in its love, what to speak of getting destroyed. Thus I
have directly seen the sterling quality of your pure love. O sinless one
(anaghe), who have committed no offense even through your servitors,
please forgive Me for the offense I committed to you.
The scriptures describe the pure love between Rukmi and Ka as
follows:
sarvath dhvasa-rahita, saty api dhvasa-krae yad bhvabandhana yno, sa prem parikrtita
When the love between a young man and a young woman can never
be destroyed, even when there is every cause for the destruction of that
love, that pure love is known as prema.
Text 52
ye m bhajanti dmpatye,
tapas vrata-caryay,
kmtmno pavargea,
mohit mama myay
Although I have the power to award spiritual liberation, lusty
persons worship Me with penance and vows in order to get
My blessings for their mundane family life. Such persons are
bewildered by My illusory energy.
Out of fear of separation from Me, you did not express your sorrow or
say You should not have done that. However, for the sake of common
opinion you did display slight sadness. Great joy arose from that sorrow
because violence was wreaked on Rukmi, My enemy.
From this verse it is understood that Kas talks with Rukmi must
have taken place after the marriage of Aniruddha.
Text 57
dtas tvaytma-labhane su-vivikta-mantra,
prasthpito mayi ciryati nyam etat,
matv jihsa ida agam ananya-yogya,
tiheta tat tvayi vaya pratinandayma
When you sent the messenger with your most confidential plan and
yet I delayed going to you, you began to see the whole world as void
and wanted to quit your body, which could never have been given
to anyone but Me. May this greatness of yours remain with you
always; I can do nothing to reciprocate except joyfully thank you
for your devotion.
Visvanatha Cakravarti Thakura: Ka said, When the messenger
sent by you for obtaining Me was delayed, you considered the whole
universe vacant and thought of giving up your life since your body
was not meant for anyone else. This is what you said in your message
to Me: yarhy ambujka na labheya bhavat-prasda/ jahym asn
vrata-kn ata-janmabhi syt, If I cannot obtain Your mercy, I shall
simply give up my vital force, which will have become weak from the
severe penances I will perform. Then, after hundreds of lifetimes of
endeavor, I may obtain Your mercy. (SB 10.52.43)
That action remains with you, and I cannot repay you in any way for it.
I can simply rejoice (pratinanda-yma:harayma).
Text 58
r-uka uvca,
eva saurata-salpair,
bhagavn jagad-vara,
sva-rato ramay reme,
nara-loka viambayan
ukadeva Gosvm said: And so the self-satisfied Supreme Lord of
the universe enjoyed with the goddess of fortune, engaging her in
lovers talks and thus imitating the ways of human society.
Visvanatha Cakravarti Thakura: In this way the self-satisfied (svarato) Lord enjoyed through joking conjugal (saurata) conversations
(salpair) with His wife (ramay reme), His personal expansion.
The word viambayan means imitating and also ridiculing. Thus
Ka played like a husband of this world, but by His transcendental
pastimes He condemned material life by showing its inferiority to His
transcendental happiness.
Text 59
tathnysm api vibhur,
ghesu ghavn iva,
sthito gha-medhyn,
dharmn loka-gurur hari
The almighty Lord Hari, preceptor of all the worlds, similarly
behaved like a conventional householder in the palaces of His other
Text 1
r-uka uvca,
ekaikaas t kasya,
putrn daa-dabal,
ajjanann anavamn,
pitu sarvtma-sampad
ukadeva Gosvm said: Each of Lord Kas wives gave birth to
ten sons, who were not less than their father, having all His personal
opulence.
Visvanatha Cakravarti Thakura: This chapter describes the sons and
grandsons of Ka, and Balaramas killing of Rukmi at the dice game
during the marriage of Aniruddha. This verse indicates that Sri Ka
had 16,108 wives and begot 161,080 sons. These sons were not less
than Ka in terms of their personal powers and qualities.
Text 2
ghd anapaga vkya,
rja-putryo cyuta sthitam,
preha nyamasata sva sva,
na tat-tattva-vida striya
Because each of these princesses saw that Lord Acyuta never left
her palace, each thought herself the Lords favorite. These women
did not understand the full truth about Him.
Visvanatha Cakravarti Thakura: Ka would leave the palaces only
with the permission of His queens, and thus each one considered herself
His favorite. By Kas inconceivable yogamaya potency the queens
did not know the full truth about how He creates the good fortune of all
His beloved devotees.
Text 3
crv-abja-koa-vadanyata-bhu-netra,
sa-prema-hsa-rasa-vkita-valgu-jalpai,
sammohit bhagavato na mano vijetu,
svair vibhramai samaakan vanit vibhmna
The Supreme Lords wives were fully enchanted by His lovely,
lotus-like face, His long arms and large eyes, His loving glances
imbued with laughter, and His charming talks with them. But with
all their charms these ladies could not conquer the mind of the allpowerful Lord.
Visvanatha Cakravarti Thakura: Kas wives, who were controlled
just by His spectacular beauty, had two types of conjugal affection:
prema-maya (full of love) and kma-maya (full of lust). Two verses
(3-4) describe how they could not bring Ka under their control
with their kama-maya affection. The queens were totally enchanted by
Kas face, which was as charming as the whorl of a lotus, His long
arms, elongated eyes, loving smile and His charming conversations. But
none of the queens, even with all their seductive beauty, could conquer
Kas mind. The reason for this is stated by the word vibhmna,
which means that by His very nature Ka, and not them, is the most
Texts 1012
bhnu subhnu svarbhnu,
prabhnur bhnums tath,
candrabhnur bhadbhnur,
atibhnus tathama,
rbhnu pratibhnu ca,
satyabhmtmaj daa,
smba sumitra purujic,
chatajic ca sahasrajit,
viyaya citraketu ca,
vasumn dravia kratu,
jmbavaty sut hy ete,
smbdy pit-sammat
Text 13
vra candro vasena ca,
citragur vegavn va,
ma akur vasu rmn,
kuntir ngnajite sut
The sons of Ngnajit were Vra, Candra, Avasena, Citragu,
Vegavn, Va, ma, aku, Vasu and the opulent Kunti.
Text 14
ruta kavir vo vra,
subhur bhadra ekala,
ntir dara pramsa,
klindy somako vara
ruta, Kavi, Va, Vra, Subhu, Bhadra, nti, Dara and P
ramsa were sons of Klind. Her youngest son was Somaka.
Text 17
sagrmajid bhatsena,
ra praharao rijit,
jaya subhadro bhadry,
vma yu ca satyaka
Sagrmajit, Bhatsena, ra, Praharaa, Arijit, Jaya and
Subhadra were the sons of Bhadr, together with Vma, yur and
Satyaka.
Text 18
dptims tmrataptdy,
rohiys tanay hare,
pradyumnc cniruddho bhd,
rukmavaty mah-bala,
putry tu rukmio rjan,
nmn bhojakae pure
Dptimn, Tmratapta and others were the sons of Lord Ka and
Rohi. Lord Kas son Pradyumna fathered the greatly powerful
Aniruddha in the womb of Rukmavat, the daughter of Rukm. O
King, this took place while they were living in the city of Bhojakaa.
Visvanatha Cakravarti Thakura: Having named the sons of the principal
eight queens, Sukadeva Gosvami now mentions the sons of Rohini, the
foremost of the remaining 16,100 queens.
Text 19
Text 26
tasminn abhyudaye rjan,
rukmi rma-keavau,
pura bhojakaa jagmu,
smba-pradyumnakdaya
On the joyous occasion of that marriage, O King, Queen Rukmi,
Lord Balarma, Lord Ka and several of the Lords sons, headed
by Smba and Pradyumna, went to the city of Bhojakaa.
Texts 2728
tasmin nivtta udvhe,
kliga-pramukh np,
dpts te rukmia procur,
balam akair vinirjaya,
anaka-jo hy aya rjann,
api tad-vyasana mahat,
ity ukto balam hya,
tenkair rukmy advyata
After the wedding, a group of arrogant kings headed by the King
of Kaliga told Rukm, You should defeat Balarma at dice. Hes
not expert at dice, O King, but still Hes quite addicted to it. Thus
advised, Rukm challenged Balarma and began a gambling match
with Him.
Visvanatha Cakravarti Thakura: Deciding that it would be difficult to
Text 35
naivka-kovid yya,
gopl vana-gocar,
akair dvyanti rjno,
bai ca na bhavd
[Rukm said:] You cowherds who wander about the forests know
nothing about dice. Playing with dice and sporting with arrows are
only for kings, not for the likes of You.
Text 36
rukmiaivam adhikipto,
rjabhi copahsita,
kruddha parigham udyamya,
jaghne ta nma-sasadi
Thus insulted by Rukm and ridiculed by the kings, Lord Balarma
was provoked to anger. In the midst of the auspicious wedding
assembly, He raised His club and struck Rukm dead.
Visvanatha Cakravarti Thakura: In the auspicious wedding assembly
(nma-sasadi:magala-sabhym) Balarama raised his club and
struck Rukmi dead.
Text 37
kaliga-rja taras,
ghtv daame pade,
dantn aptayat kruddho,
yo hasad vivtair dvijai
The King of Kaliga, who had laughed at Lord Balarma and
shown his teeth, tried to run away, but the furious Lord quickly
seized him on his tenth step and knocked out all his teeth.
Text 38
anye nirbhinna-bhru-,
iraso rudhirokit,
rjno dudravar bht,
balena paghrdit
Tormented by Lord Balarmas club, the other kings fled in fear,
their arms, thighs and heads broken and their bodies drenched in
blood.
Text 39
nihate rukmii yle,
nbravt sdhv asdhu v,
rakmi-balayo rjan,
sneha-bhaga-bhayd dhari
Text 40
tato niruddha saha sryay vara,
ratha samropya yayu kuasthalm,
rmdayo bhojakad darh,
siddhkhilrth madhusdanray
Then the descendants of Darha, headed by Lord Balarma,
seated Aniruddha and His bride on a fine chariot and set off from
Bhojakaa for Dvrak. Having taken shelter of Lord Madhus
dana, they had fulfilled all their purposes.
Visvanatha Cakravarti Thakura: With all their desires fulfilled, they
put Aniruddha on a chariot with his new bride (sryay) and departed
for Dvaraka. Even though Rukmi was very dear to all the Drhas,
they were extremely satisfied with Rukmis sudden death. Rukmini was
also happy within, since her affection for Rukmi was only external.
The statement in verse thirty-nine that Ka was silent out of fear of
breaking His affectionate ties with Balarama and Rukmini is based on
the fact that Rukmini had affection for Rukmi only externally.
Text 1
r-rjovca,
basya tanaym m,
upayeme yadttama,
tatra yuddham abhd ghora,
hari-akarayor mahat,
etat sarva mah-yogin,
samkhytu tvam arhasi
King Parkit said: The best of the Yadus married Bsuras
daughter, , and as a result a great, fearsome battle occurred
between Lord Hari and Lord akara. Please explain everything
about this incident, O most powerful of mystics.
Visvanatha Cakravarti Thakura: This chapter discusses the affair
between Usa and Aniruddha, who was brought to her by Citralekha, and
how Banasura arrested Aniruddha.
Text 2
r-uka uvca,
ba putra-ata-jyeho,
baler sn mahtmana,
yena vmana-rpya,
haraye dyi medin,
tasyaurasa suto bna,
iva-bhakti-rata sad,
mnyo vadnyo dhm ca,
satya-sandho dha-vrata,
oitkhye pure ramye,
sa rjyam akarot pur,
tasya ambho prasdena,
kikar iva te mar,
sahasra-bhur vdyena,
tdave toayan mam
ukadeva Gosvm said: Ba was the oldest of the hundred sons
fathered by the great saint Bali Mahrja, who gave the whole
earth in charity to Lord Hari when He appeared as Vmanadeva.
Bsura, born from Balis semen, became a great devotee of Lord
iva. His behavior was always respectable, and he was generous,
intelligent, truthful and firm in his vows. The beautiful city of
oitapura was under his dominion. Because Lord iva had
favored him, the very demigods waited on Bsura like menial
servants. Once, when iva was dancing his tava-ntya, Ba
especially satisfied the lord by playing a musical accompaniment
with his one thousand arms.
Text 3
bhagavn sarva-bhtea,
arayo bhakta-vatsala,
varea chandaym sa,
sa ta vavre purdhipam
The lord and master of all created beings, the compassionate
Text 5
namasye tv mah-deva,
lokn gurum varam,
pusm apra-kmn,
kma-prmarghripam
[Bsura said:] O Lord Mahdeva, I bow down to you, the
spiritual master and controller of the worlds. You are like the
heavenly tree that fulfills the desires of those whose desires are
unfulfilled.
Visvanatha Cakravarti Thakura: Banasura said, I offer respects to you
who are just like a desire tree fulfilling all desires.
Text 6
do-sahasra tvay datta,
para bhrya me bhavat,
tri-loky pratiyoddhra,
na labhe tvad te samam
These one thousand arms you bestowed upon me have become
merely a heavy burden. Besides you, I find no one in the three
worlds worthy to fight.
Visvanatha Cakravarti Thakura: Banasura said, Since you can fulfill
all desires, you should dissipate my sorrow. Except for you, there is
no one suitable for me to fight with. The implied meaning is: If you
mercifully fight with me, then I will be freed of my sorrow from my
unfulfilled urge to fight. Defeating you, I will become world-famous as
the conqueror of all directions.
Text 7
katy nibhtair dorbhir,
yuyutsur dig-gajn aham,
dyy crayann adrn,
bhts te pi pradudruvu
Text 11
s tatra tam apayant,
kvsi knteti vdin,
sakhn madhya uttasthau,
vihval vrit bham
Losing sight of Him in her dream, suddenly sat up in the midst
of her girlfriends, crying out Where are You, my lover? She was
greatly disturbed and embarrassed.
Text 12
basya mantr kumbha,
citralekh ca tat-sut,
sakhy apcchat sakhm ,
kauthala-samanvit
Bsura had a minister named Kumbha, whose daughter was
Citralekh. A companion of s, she was filled with curiosity, and
thus she inquired from her friend.
Text 13
ka tva mgayase su-bhru,
kdas te manoratha,
hasta-grha na te dypi,
rja-putry upalakaye
[Citralekh said:] Who are you searching for, O fine-browed one?
What is this hankering youre feeling? Until now, O princess, I
havent seen any man take your hand in marriage.
Visvanatha Cakravarti Thakura: Citralekha said, I do not see your
husband (hasta graham) now, since you are not married.
Text 14
da kacin nara svapne,
yma kamala-locana,
pta-vs bhad-bhur,
yoit hdaya-gama
[ said:] In my dream I saw a certain man who had a dark blue
complexion, lotus eyes, yellow garments and mighty arms. He was
the kind who touches womens hearts.
Text 15
tam aha mgaye knta,
pyayitvdhara madhu,
kvpi yta sphayat,
kiptv m vjinrave
It is that lover I search for. After making me drink the honey of His
lips, He has gone elsewhere, and thus He has thrown me, hankering
fervently for Him, into the ocean of distress.
Text 16
citralekhovca,
vyasana te pakarmi,
tri-loky yadi bhvyate,
tam neye vara yas te,
mano-hart tam dia
Citralekh said: I will remove your distress. If He is to be found
anywhere in the three worlds, I will bring this future husband of
yours who has stolen your heart. Please show me who He is.
Visvanatha Cakravarti Thakura: Citralekha said, I will relieve your
distress if he is to be found (bhavyate) in the three worlds.
Text 17
ity uktv deva-gandharva,
siddha-craa-pannagn,
daitya-vidydharn yakn,
manuj ca yathlikhat
Saying this, Citralekh proceeded to draw accurate pictures of
various demigods, Gandharvas, Siddhas, Craas, Pannagas,
Daityas, Vidydharas, Yakas and humans.
Texts 1819
manujeu ca s vnn,
ram nakadundubhim,
vyalikhad rma-kau ca,
pradyumna vkya lajjit,
aniruddha vilikhita,
vkyov-mukh hriy,
so sv asv iti prha,
smayamn mah-pate
O King, among the humans, Citralekh drew pictures of the
Vis, including rasena, nakadundubhi, Balarma and Ka.
When saw the picture of Pradyumna she became bashful,
and when she saw Aniruddhas picture she bent her head down in
embarrassment. Smiling, she exclaimed, Hes the one! Its Him!
Visvanatha Cakravarti Thakura: Citralekha asked, Who among these
men is yours?
Seeing the picture of Pradyumna, Usa became embarrassed,
understanding that he was her father-in-law. When she saw the picture
of his son Aniruddha, her lover, she said twice, This is him, this is
him! Her repeating these words is due to the manifestation of extreme
surprise and joy in her heart. It is understood that Usa then wrote the
words Aniruddha, the son of Pradyumna above the picture.
Text 20
citralekh tam jya,
pautra kasya yogin,
Text 21
tatra supta su-paryake,
prdyumni yogam sthit,
ghtv oita-pura,
sakhyai priyam adarayat
There she found Pradyumnas son Aniruddha sleeping upon a fine
bed. With her yogic power she took Him away to oitapura, where
she presented her girlfriend with her beloved.
Visvanatha Cakravarti Thakura: When Citralekha found it impossible
to enter Dvaraka, Narada Muni instructed her in the mystic art (yogam
sthit) of entering Kas city. Some authorities also say that
Citralekh is herself an expansion of Yogamy. Citralekha returned to
Sonitapura and presented Aniruddha to Usa.
Text 22
s ca ta sundara-vara,
vilokya muditnan,
Texts 2930
kmtmaja ta bhuvanaika-sundara,
yma piagmbaram ambujekaam,
bhad-bhuja kuala-kuntala-tvi,
smitvalokena ca maitnanam,
dvyantam akai priyaybhinmay,
tad-aga-saga-stana-kukuma-srajam,
bhvor dadhna madhu-mallikrit,
tasygra snam avekya vismita
Bsura saw before him Cupids own son, possessed of unrivaled
beauty, with dark-blue complexion, yellow garments, lotus eyes
and formidable arms. His face was adorned with effulgent earrings
and hair, and also with smiling glances. As He sat opposite His most
auspicious lover, playing with her at dice, there hung between His
arms a garland of spring jasmines that had been smeared with
kukuma powder from her breasts when He had embraced her.
Bsura was astonished to see all this.
Visvanatha Cakravarti Thakura: The word abhinmay means with
Usa who was all-auspicious. Banasura was amazed, thinking, Ah,
how audaciously this very bold one acts with her!
Text 31
sa ta pravia vtam tatyibhir,
bhaair ankair avalokya mdhava,
udyamya maurva parigha vyavasthito,
yathntako daa-dharo jighsay
Seeing Bsura enter with many armed guards, Aniruddha
raised His iron club and stood resolute, ready to strike anyone who
attacked Him. He resembled death personified holding his rod of
punishment.
Visvanatha Cakravarti Thakura: Aniruddha (madhva) raised his club
made of a special kind of iron called muru (maurvam).
Text 32
jighkay tn parita prasarpata,
uno yath kara-ythapo hanat,
te hanyamn bhavand vinirgat,
nirbhinna-mrdhoru-bhuj pradudruvu
As the guards converged on Him from all sides, trying to capture
Him, Aniruddha struck them just as the leader of a pack of boars
strikes back at dogs. Hit by His blows, the guards fled the palace,
running for their lives with shattered heads, thighs and arms.
Text 33
ta nga-pair bali-nandano bal,
ghnanta sva-sainya kupito babandha ha,
bha oka-vida-vihval,
baddha niamyru-kalky arautst
But even as Aniruddha was striking down the army of Ba, that
powerful son of Bali angrily caught Him with the mystic ngapa ropes. When heard of Aniruddhas capture, she was
overwhelmed with grief and depression; her eyes filled with tears,
and she wept.
Visvanatha Cakravarti Thakura: Usa cried (arautst) torrents of tears.
Banasura was able to capture Aniruddha, the Supersoul of all living
entities, whose expansion is the Lord of Svetadvipa, only by the
Text 1
-uka uvca,
apayat cniruddha,
tad-bandhn ca bhrata,
catvro vrik ms,
vyatyur anuocatm
ukadeva Gosvm said: O descendant of Bharata, the relatives of
Aniruddha, not seeing Him return, continued to lament as the four
rainy months passed.
Visvanatha Cakravarti Thakura: In this chapter, Ka is praised by
Jvara and Rudra after defeating them. Ka then cuts off the arms of
Banasura and returns to Dvaraka with Aniruddha. Starting from the
month of Jyestha, Aniruddha disappeared for six months. Even after
the four months of the monsoon season had passed, he still had not
returned.
Text 2
nradt tad upkarya,
vrt baddhasya karma ca,
prayayu oita-pura,
vaya ka-daivat
After hearing from Nrada the news of Aniruddhas deeds and His
capture, the Vis, who worshiped Lord Ka as their personal
Deity, went to oitapura.
Visvanatha Cakravarti Thakura: Hearing news of Aniruddha and his
activities, the Vrsnis went to oitapura.
Texts 34
pradyumno yuyudhna ca,
gada smbo tha sraa,
nandopananda-bhadrdy,
rma-knuvartina,
akauhibhir dvdaabhi,
samet sarvato diam,
rurudhur ba-nagara,
samantt stvatarabh
With Lord Balarma and Lord Ka in the lead, the chiefs of
the Stvata clanPradyumna, Styaki, Gada, Smba, Sraa,
Nanda, Upananda, Bhadra and othersconverged with an army
of twelve divisions and laid siege to Basuras capital, completely
surrounding the city on all sides.
Text 5
bhajyamna-purodyna-,
prkrla-gopuram,
prekamo ruvias,
tulya-sainyo bhiniryayau
Bsura became filled with anger upon seeing them destroy his
citys suburban gardens, ramparts, watchtowers and gateways, and
thus he went out to confront them with an army of equal size.
Text 6
brthe bhagavn rudra,
sa-suta pramathair vta,
ruhya nandi-vabha,
yuyudhe rma-kayo
Lord Rudra, accompanied by his son Krtikeya and the Pramathas,
came riding on Nandi, his bull carrier, to fight Balarma and Ka
on Bas behalf.
Visvanatha Cakravarti Thakura: Rudra fought on behalf (ba-arthe)
of Banasura just to show Banasura his faults by making him experience
suffering. Siva is addressed as bhagavan to indicate that by nature he
is all-knowing and thus well aware of Kas greatness. Still, although
Siva knew Ka would defeat him, he joined the battle against Him
to demonstrate the glories of Ka. This is the opinion of ancient
authorities.
Siva entered the battle for two reasons: first, to increase Kas
pleasure and enthusiasm; and second, to demonstrate that Ka,
although enacting human-like pastimes, is superior to other avatras,
such as Lord Rama. Kas internal potency, yogamaya, bewildered
Lord Siva just as she had bewildered Brahm. This is confirmed in the
Bhakti-rasmta-sindhu: brahma-rudrdi-mohanam.
Text 7
st su-tumula yuddham,
adbhuta roma-haraam,
ka-akarayo rjan,
pradyumna-guhayor api
A most astonishing, tumultuous and hair-raising battle then
commenced, with Lord Ka matched against Lord akara, and
Pradyumna against Krtikeya.
Text 8
kumbha-kpakarbhy,
balena saha sayuga,
smbasya ba-putrea,
bena saha styake
Lord Balarma fought with Kumbhda and K pakara, Smba
with Bas son, and Styaki with Ba.
Text 9
brahmdaya surdh,
munaya siddha-cra,
gandharvpsaraso yak,
vimnair draum gaman
Texts 1011
akarnucarn aurir,
bhta-pramatha-guhyakn,
kinr ytudhn ca,
vetln sa-vinyakn,
preta-mt-pic ca,
kumn brahma-rkasn,
drvaym sa tkgrai,
arai rga-dhanu-cyutai
With sharp-pointed arrows discharged from His bow rga, Lord
Ka drove away the various followers of Lord ivaBh tas,
Pramathas, Guhyakas, kins, Ytudhnas, Vetlas, Vinyakas,
Pretas, Mts, Picas, Kumas and Brahma-rkasas.
Text 12
pthag-vidhni pryukta,
piky astri rgie,
praty-astrai amaym sa,
rga-pir avismita
Text 13
brahmstrasya ca brahmstra,
vyavyasya ca prvatam,
gneyasya ca prjanya,
naija pupatasya ca
Lord Ka counteracted a brahmstra with another brahmstra,
a wind weapon with a mountain weapon, a fire weapon with a rain
weapon, and Lord ivas personal pupatstra weapon with His
own personal weapon, the nryastra.
Visvanatha Cakravarti Thakura: The counteracting of Sivas weapons
is described in this verse. One brahmstra was countered with another
brahmstra. The verb released is understood from the previous
verse. Ka countered the pupatstra weapon with His own weapon
(naijam), the nryastra.
Text 14
mohayitv tu giria,
jmbhastrea jmbhitam,
basya ptan aurir,
jaghnsi-gadeubhi
Text 15
skanda pradyumna-baughair,
ardyamna samantata,
asg vimucan gtrebhya,
ikhinpakramad rat
Lord Krtikeya was distressed by the flood of Pradyumnas arrows
raining down from all sides, and thus he fled the battlefield on his
peacock as blood poured from his limbs.
Visvanatha Cakravarti Thakura: Kartikeya (Skanda) left the battlefield
on his peacock-carrier (ikhin:myrea saha).
Text 16
kumbha-kpakara ca,
petatur mualrditau,
dudruvus tad-ankani,
hata-nthni sarvata
Kumbha and K pakara, tormented by Lord Balarmas club,
fell down dead. When the soldiers of these two demons saw that
Text 17
viryamam sva-bala,
dv bo ty-amarita,
kam abhyadravat sakhye,
rath hitvaiva styakim
Bsura was furious to see his entire military force being torn
apart. Leaving his fight with Styaki, he charged across the
battlefield on his chariot and attacked Lord Ka.
Text 18
dhany kya yugapad,
ba paca-atni vai,
ekaikasmin arau dvau dvau,
sandadhe raa-durmada
Excited to a frenzy by the fighting, Ba simultaneously pulled taut
all the strings of his five hundred bows and fixed two arrows on
each string.
Text 19
Text 20
tan-mt koar nma,
nagn makta-iroruh,
puro vatasthe kasya,
putra-pra-rirakay
Just then Bsuras mother, Koar, desiring to save her sons life,
appeared before Lord Ka naked and with her hair undone.
Visvanatha Cakravarti Thakura: Banas mother, Kotar, sometimes
called Kotar, is a form of Parvati worshiped by the demons. She
appeared naked before Ka with a desire to save her son (riraksaya).
Text 21
tatas tirya-mukho nagnm,
anirkan gadgraja,
ba ca tvad viratha,
chinna-dhanvviat puram
ta dv vyasjaj jvaram,
mhevaro vaiava ca,
yuyudhte jvarv ubhau
Seeing this personified weapon approach, Lord Nryaa then
released His own personified fever weapon, the Viu-jvara. The
iva-jvara and Viu-jvara thus battled each other.
Visvanatha Cakravarti Thakura: Ka sent forth the cold fever
weapon.
Text 24
mhevara samkrandan,
vaiavena balrdita,
alabdhvbhayam anyatra,
bhto mhevaro jvara,
ararth hkea,
tuva prayatjali
The iva-jvara, overwhelmed by the strength of the Viu-jvara,
cried out in pain. But finding no refuge, the frightened iva-jvara
approached Lord Ka, the master of the senses, hoping to attain
His shelter. Thus with joined palms he began to praise the Lord.
Visvanatha Cakravarti Thakura: The iva-jvara (fever weapon) cried
out (samkrandan) in pain. He could not find relief even after going
to his own master Siva. Then he left Lord Sivas side and directly took
shelter of Sri Ka. Greatly frightened (bhita), iva-jvara fell to the
ground to offer his respects to Ka, and folding his hands praised the
Lord with devotion.
Text 25
jvara uvca,
nammi tvnanta-akti paream,
sarvtmna kevala japti-mtram,
vivotpatti-sthna-sarodha-hetu,
yat tad brahma brahma-ligam prantam
The iva-jvara said: I bow down to You of unlimited potencies,
the Supreme Lord, the Supersoul of all beings. You possess pure
and complete consciousness and are the cause of cosmic creation,
maintenance and dissolution. Perfectly peaceful, You are the
Absolute Truth to whom the Vedas indirectly refer.
Visvanatha Cakravarti Thakura: Siva-jvara said, You have unlimited
powers (ananta-akti). I have understood that Your powers are greater
than even those of Siva, my master.
Siva-jvara then explains how this is true: Siva is a controller, but You
are the supreme controller (parea). You are the Supersoul of every
living entity (sarvtmnam) including Lord Siva. You are composed
of pure spiritual consciousness (kevala japti-mtram) without any
mixture of material maya, but my master Siva is mixed with maya. You
are the creator, maintainer and destroyer (vivotpatti-sthna-sarodhahetu), whereas my master Siva is only the destroyer. You are indicated
by the Vedas and thus You are called brahma lingam, whereas Siva is
represented merely by the sounds such as dentals and gutturals. You are
the perfectly peaceful Brahman (prantam brahman), whereas Siva is
the ferocious Brahman (ugra-brahma).
Text 26
existence, because when a person acts with the body he creates further
reactions (karma) which grow (roha) into the obligation to accept
another material body. In other words, material life is a chain of actions
and reactions. Therefore, I take shelter of You, the limit of negation.
Your body and senses (tan-niedham) are non-different from Your pure
spiritual existence and are not maya.
Text 27
nn-bhvair llayaivopapannair,
devn sdhn loka-setn bibhari,
hasy unmrgn hisay vartamnn,
janmaitat te bhra-hrya bhme
With various intentions, You perform pastimes to maintain the
demigods, the saintly persons and the codes of religion for this
world. By these pastimes You also kill those who stray from the
right path and live by violence. Indeed, your present incarnation is
meant to relieve the earths burden.
Visvanatha Cakravarti Thakura: Ka may object, But if I am like
this, then why is there seen in Me the material qualities of attachment
and hatred revealed by My showing favor?
Siva-jvara responds, You desire, Let Me protect the devotees who are
favorable to Me and kill the demons who are inimical to My devotees.
You accept such intentions out of affection for Your devotees. In Your
pastimes, You protect the demigods such as Indra, the devotees and
saintly persons, who act as the shelter for the people of the world (loka
setn: lokraya-bhtn), and You destroy those who transgress the
path of religion. Therefore, Your liking and disliking, being aspects of
Your quality of affection for Your devotees, are not products of my.
Thus I have understood that You have appeared to relieve the burden of
Text 32
tasysyato stry asakc,
cakrea kura-nemin,
ciccheda bhagavn bhn,
kh iva vanaspate
As Ba continued hurling weapons at Him, the Supreme Lord
began using His razor-sharp cakra to cut off Bsuras arms as if
they were tree branches.
Visvanatha Cakravarti Thakura: As Bana (tasya) was throwing
weapons (asyatah), Ka cut off his arms.
Text 33
bhuu chidyamneu,
basya bhagavn bhava,
bhaktnakampy upavrajya,
cakryudham abhata
Lord iva felt compassion for his devotee Bsura, whose arms
were being cut off, and thus he approached Lord Cakryudha
effulgence.
Anticipating that Ka may ask If you know that I am the Supreme
Brahman then why did you fight with Me? Siva replied, This
Brahman is disguised even in the sound manifestation of Brahman, the
Vedas (brahmai v-maye). So how can You be directly recognized as
Brahman itself?
Ka replied, Then can no one know Me?
Siva answered, Only pure souls free from the contamination of maya
can see You. Therefore, how can I, who am filled with ignorance, see
You, who are just like the sky that contains the ether. Though You are
the shelter of maya, You are not tainted by maya.
Texts 3536
nbhir nabho gnir mukham ambu reto,
dyau ram rutir aghrir urv,
candro mano yasya dg arka tm,
aha samudro jahara bhujendra,
romi yasyauadhayo mbu-vh,
ke virico dhia visarga,
praj-patir hdaya yasya dharma,
sa vai bhavn puruo loka-kalpa
The sky is Your navel, fire Your face, water Your semen, and heaven
Your head. The cardinal directions are Your sense of hearing,
herbal plants the hairs on Your body, and water-bearing clouds the
hair on Your head. The earth is Your foot, the moon Your mind,
and the sun Your vision, while I am Your ego. The ocean is Your
abdomen, Indra Your arm, Lord Brahm Your intelligence, the
progenitor of mankind Your genitals, and religion Your heart. You
are indeed the original purua, creator of the worlds.
verse.
Siva continued, Though You are the Supreme Brahman, You reveal
Yourself to us because it is impossible to grasp Your powers by logical
arguments (akuha-dhman:kuh-kartum). You appear in this world
to protect dharma in the form of devotion to You, to destroy opposing
philosophies, and to liberate even such materialists as the karmis, jnanis
and sinners. You appear not just for the ordinary protection of the
universe. This is being done by the ten rulers of the directions (vayam),
who are authorized by You to protect the seven worlds. So what need is
there for You to appear in this world for this purpose?
Text 38
tvam eka dya puruo dvityas,
turya sva-dg dhetur ahetur a,
pratyase thpi yath-vikra,
sva-myay sarva-gua-prasiddhyai
You are the original person, one without a second, transcendental
and self-manifesting. Uncaused, you are the cause of all, and You
are the ultimate controller. You are nonetheless perceived in terms
of the transformations of matter effected by Your illusory energy
transformations You sanction so that the various material qualities
can fully manifest.
Visvanatha Cakravarti Thakura: Ka replied, Since you are all My
expansions (vibhutis), you are non-different from Me. In this verse
Siva answers, No no! You are one (tvam ekah) devoid of distinctions
of similarity, since there is no other supreme controller than You.
Even among the incarnations of Matsya and others, who are identical
with You, You are the origin although appearing in a human-like form
(puruo). Though You are different from the jiva-sakti and maya-sakti,
One who has attained this human form of life as a gift from God,
yet who fails to control his senses and honor Your feet, is surely to
be pitied, for he is only cheating himself.
Visvanatha Cakravarti Thakura: In this verse Siva condemns those who
do not worship Ka: Having attained a human body given by You
(deva dattam imam), the living entity absorbs himself in sense-pleasure
and disrespects Your feet.
Text 42
yas tv visjate martya,
tmna priyam varam,
viparyayendriyrthrtha,
viam atty amta tyajan
That mortal who rejects Youhis true Self, dearmost friend,
and Lordfor the sake of sense objects, whose nature is just the
opposite, refuses nectar and instead consumes poison.
Visvanatha Cakravarti Thakura: Siva said, He is most pitiable who
rejects (visrjate:tyajati) You for the sake of sense objects such as
children, which are just the opposite (viparyay:vipart); not spiritual
(antma), not dear (apriya) and ungodly (anvara).
Text 43
aha brahmtha vibudh,
munaya cmalay,
Text 47
avadhyo ya mampy ea,
vairocani-suto sura,
prahrdya varo datto,
na vadhyo me tavnvaya
I will not kill this demonic son of Vairocani, for I gave Prahlda
Mahrja the benediction that I would not kill any of his
descendants.
Text 48
darpopaamanysya,
pravk bhavo may,
sdita ca bala bhri,
yac ca bhryita bhuva
It was to subdue Bsuras false pride that I severed his arms.
And I slew his mighty army because it had become a burden upon
the earth.
Text 49
catvro sya bhuj i,
bhaviyaty ajarmara,
prada-mukhyo bhavato,
na kutacid-bhayo sura
This demon, who still has four arms, will be immune to old age and
death, and he will serve as one of your principal attendants. Thus
he will have nothing to fear on any account.
Text 50
iti labdhvbhaya ka,
praamya irassura,
prdyumni ratham ropya,
sa-vadhvo samupnayat
Thus attaining freedom from fear, Bsura offered obeisances to
Lord Ka by touching his head to the ground. Ba then seated
Aniruddha and His bride on their chariot and brought them before
the Lord.
Visvanatha Cakravarti Thakura: Banasura put Aniruddha on a chariot
with his bride (sa vadhva).
Text 51
akauhiy parivta,
su-vsa-samalaktam,
sa-patnka puras-ktya,
yayau rudrnumodita
At the front of the party Lord Ka then placed Aniruddha
and His bride, both beautifully adorned with fine clothes and
ornaments, and surrounded them with a full military division. Thus
Lord Ka took His leave of Lord iva and departed.
Text 52
sva-rjadhn samalakt dhvajai,
sa-toraair ukita-mrga-catvarm,
vivea akhnaka-dundubhi-svanair,
abhyudyata paura-suhd-dvijtibhi
The Lord then entered His capital. The city was lavishly decorated
with flags and victory arches, and its avenues and crossways were
all sprinkled with water. As conchshells, nakas and dundubhi
drums resounded, the Lords relatives, the brhmaas and the
general populace all came forward to greet Him respectfully.
Visvanatha Cakravarti Thakura: Ka entered the city of Dvaraka.
Text 53
ya eva ka-vijaya,
akarea ca sayugam,
sasmaret prtar utthya,
na tasya syt parjaya
Whoever rises early in the morning and remembers Lord Kas
victory in His battle with Lord iva will never experience defeat.
Text 1
r-bdaryair uvca,
ekadopavana rjan,
jagmur yadu-kumrak,
vihartu smba-pradyumna,
cru-bhnu-gaddaya
r Bdaryai said: O King, one day Smba, Pradyumna, Cru,
Bhnu, Gada and other young boys of the Yadu dynasty went to a
small forest to play.
Visvanatha Cakravarti Thakura: In this chapter, Ka rescues King
Nrga from a well, and hears about his giving charity. In this way Ka
instructed His duly frightened devotees about charity and devotion to
brahmanas.
Text 2
kritv su-cira tatra,
vicinvanta pipsit,
jala nirudake kpe,
dadu sattvam adbhutam
After playing for a long time, they became thirsty. As they searched
for water, they looked inside a dry well and saw a peculiar creature.
Text 3
kkalsa giri-nibha,
vkya vismita-mnas,
tasya coddharae yatna,
cakrus te kpaynvit
The boys were astonished to behold this creature, a lizard who
looked like a hill. They felt sorry for it and tried to lift it out of the
well.
Visvanatha Cakravarti Thakura: The boys were astonished upon seeing
such a huge lizard.
Text 4
carma-jais tntavai pair,
baddhv patitam arbhak,
naknuran samuddhartu,
kycakhyur utsuk
They caught on to the trapped lizard with leather thongs and then
with woven ropes, but still they could not lift it out. So they went to
Lord Ka and excitedly told Him about the creature.
Visvanatha Cakravarti Thakura: The boys tied the lizard with ropes
made of leather and threads, and tried to lift it out of the well.
Text 5
tatrgatyravindko,
bhagavn viva-bhvana,
vkyojjahra vmena,
ta karea sa llay
The lotus-eyed Supreme Lord, maintainer of the universe, went to
the well and saw the lizard. Then with His left hand He easily lifted
it out.
Text 6
sa uttama-loka-karbhimo,
vihya sadya kkalsa-rpam,
santapta-cmkara-cru-vara,
svargy adbhutlakarambara-srak
Touched by the hand of the glorious Supreme Lord, the being
at once gave up its lizard form and assumed that of a resident
of heaven. His complexion was beautifully colored like molten
gold, and he was adorned with wonderful ornaments, clothes and
garlands.
Visvanatha Cakravarti Thakura: After giving up the lizard body he
assumed the form of a demigod (svargy:deva) with a molten gold
complexion cmkara:suvaram), dazzling ornaments, dress and
garlands.
Text 7
papraccha vidvn api tan-nidna,
janeu vikhypayitu mukunda,
kas tva mah-bhga vareya-rpo,
devottama tv gaaymi nnam
Lord Ka understood the situation, but to inform people in
general He inquired as follows: Who are you, O greatly fortunate
one? Seeing your excellent form, I think you must surely be an
exalted demigod.
Text 8
dam im v katamena karma,
samprpito sy atad-arha su-bhadra,
tmnam khyhi vivitsat no,
yan manyase na kamam atra vaktum
By what past activity were you brought to this condition? It seems
you did not deserve such a fate, O good soul. We are eager to know
about you, so please inform us about yourselfif, that is, you think
this the proper time and place to tell us.
Visvanatha Cakravarti Thakura: Ka asked, If you think it fitting,
then please tell us about yourself because we are eager to know
(vivitsatam).
Text 9
r-uka uvca,
iti sma rj sampa,
kennanta-mrtin,
mdhava praipatyha,
kirenrka-varcas
ukadeva Gosvm said: Thus questioned by Ka, whose forms
are unlimited, the King, his helmet as dazzling as the sun, bowed
down to Lord Mdhava and replied as follows.
Text 10
nga uvca,
ngo nma narendro ham,
ikvku-tanaya prabho,
dniv khyyamneu,
yadi te karam aspam
King Nga said: I am a king known as Nga, the son of Ikvku.
Perhaps, Lord, You have heard of me when lists of charitable men
were recited.
Visvanatha Cakravarti Thakura: The word yadi (perhaps) in this
case indicates there is no doubt as in the usage, If the Vedas are
authoritative evidence which means Since the Vedas are authoritative
evidence.
Text 11
ki nu te vidita ntha,
sarva-bhttma-skia,
klenvyhata-do,
vakye thpi tavjay
What could possibly be unknown to You, O master? With vision
undisturbed by time, You witness the minds of all living beings.
Nevertheless, on Your order I will speak.
Visvanatha Cakravarti Thakura: King Nrga said, What is unknown to
You? Rather, You know everything!
Text 12
yvatya sikat bhmer,
yvatyo divi trak,
yvatyo vara-dhr ca,
tvatr adada sma g
I gave in charity as many cows as there are grains of sand on the
earth, stars in the heavens, or drops in a rain shower.
Visvanatha Cakravarti Thakura: According to the previous authorities,
these phrases indicate only that the King gave innumerable cows in
charity. Others say that Nrgas statements about the number of cows
donated are exactly true because a single cow given in charity at such
a sacred place as Kuruksetra or at such times as an eclipse of the sun is
equivalent to giving ten million cows in charity.
Text 13
payasvins taru la-rpa,
guopapann kapil hema-sg,
nyyrjit rpya-khur sa-vats,
dukla-mlbhara dadv aham
Young, brown, milk-laden cows, who were well behaved, beautiful
and endowed with good qualities, who were all acquired honestly,
and who had gilded horns, silver-plated hooves and decorations of
fine ornamental cloths and garlandssuch were the cows, along
with their calves, that I gave in charity.
Visvanatha Cakravarti Thakura: In this verse the king describes the
particulars of the cows he gave in charity.
Texts 1415
sv-alaktebhyo gua-lavadbhya,
sdat-kuumbebhya ta-vratebhya,
tapa-ruta-brahma-vadnya-sadbhya,
prd yuvabhyo dvija-pugavebhya,
go-bh-hirayyatanva-hastina,
kany sa-dss tila-rpya-ayy,
vssi ratnni paricchadn rathn,
ia ca yajai carita ca prtam
I first honored the brhmaas who were recipients of my charity
by decorating them with fine ornaments. Those most exalted
brhmaas, whose families were in need, were young and possessed
Text 17
t nyamn tat-svm,
drovca mameti tam,
mameti parigrhy ha,
ngo me dattavn iti
When the cows first owner saw her being led away, he said, She
is mine! The second brhmaa, who had accepted her as a gift,
replied, No, shes mine! Nga gave her to me.
Text 18
viprau vivadamnau mm,
catu svrtha-sdhakau,
bhavn dtpaharteti,
tac chrutv me bhavad bhrama
As the two brhmaas argued, each trying to fulfill his own
purpose, they came to me. One of them said, You gave me this
cow, and the other said, But you stole her from me. Hearing this,
I was bewildered.
Visvanatha Cakravarti Thakura: The second brahmana who had
accepted the gift said, You have given the cow to me. The first owner
said, You took her away from me. Hearing that, I was put in extreme
perplexity (bhrama).
Texts 1920
anuntv ubhau viprau,
dharma-kcchra-gatena vai,
gav laka prakn,
dsymy e pradyatm,
bhavantv anught,
kikarasyvijnata,
samuddharata m kcchrt,
patanta niraye ucau
Finding myself in a terrible dilemma concerning my duty in the
situation, I humbly entreated both the brhmaas: I will give one
hundred thousand of the best cows in exchange for this one. Please
give her back to me. Your good selves should be merciful to me,
your servant. I did not know what I was doing. Please save me from
this difficult situation, or Ill surely fall into a filthy hell.
Text 21
nha pratcche vai rjann,
ity uktv svmy apkramat,
nnyad gavm apy ayutam,
icchmty aparo yayau
The present owner of the cow said, I dont want anything
in exchange for this cow, O King, and went away. The other
brhmaa declared, I dont want even ten thousand more cows
[than you are offering], and he too went away.
results of your sins first, or those of your piety? Indeed, I see no end
to the dutiful charity you have performed, or to your consequent
enjoyment in the radiant heavenly planets.
Visvanatha Cakravarti Thakura: Yamaraja said, Do you first want
to experience the sinful reaction for unknowingly taking away the
brahmanas cow, or the pious reactions of your charities? I do not see an
end to the results of your charity. Nor do I see an end to your living in
Svargaloka (bhasvatah lokasya).
Text 24
prva devubha bhuja,
iti prha pateti sa,
tvad adrkam tmna,
kkalsa patan prabho
I replied, First, my lord, let me suffer my sinful reactions, and
Yamarja said, Then fall! At once I fell, and while falling I saw
myself becoming a lizard, O master.
Visvanatha Cakravarti Thakura: King Nrga said, First I will
experience the results of my sins. Yamaraja said, Then fall.
Text 25
brahmayasya vadnyasya,
tava dsasya keava,
smtir ndypi vidhvast,
bhavat-sandaranrthina
Text 32
durjara bata brahma-sva,
bhuktam agner mang api,
tejyaso pi kim uta,
rj vara-mninm
[Lord Ka said:] How indigestible is the property of a brhmaa,
even when enjoyed just slightly and by one more potent than
fire! What then to speak of kings who try to enjoy it, presuming
themselves lords.
Visvanatha Cakravarti Thakura: Sri Ka said, The property of
Text 40
na me brahma-dhana bhyd,
yad gdhvlpyuo nar,
parjit cyut rjyd,
bhavanty udvejino haya
I do not desire brhmaas wealth. Those who lust after it become
short-lived and are defeated. They lose their kingdoms and become
snakes, who trouble others.
Visvanatha Cakravarti Thakura: Ka said, One loses life-span
just by hankering after a brahmanas property, then what to speak of
actually taking it.
Text 41
vipra ktgasam api,
naiva druhyata mmak,
ghnanta bahu apanta v,
namas-kuruta nityaa
My dear followers, never treat a learned brhmaa harshly, even if
he has sinned. Even if he attacks you physically or repeatedly curses
you, always continue to offer him obeisances.
Visvanatha Cakravarti Thakura: But, Kas followers might
question, if a brahmana steals our property or is inimical without
cause, what is to be done? Ka answers in two verses: O My
followers (mmak), I am instructing anyone who is My devotee, not
just you. Otherwise such persons should no longer think of themselves
as My followers.
Text 42
yathha praame viprn,
anukla samhita,
tath namata yya ca,
yo nyath me sa daa-bhk
Text 1
r-uka uvca,
balabhadra kuru-reha,
bhagavn ratham sthita,
suhd-didkur utkaha,
prayayau nanda-gokulam
ukadeva Gosvm said: O best of the Kurus, once Lord Balarma,
eager to visit His well-wishing friends, mounted His chariot and
traveled to Nanda Gokula.
Visvanatha Cakravarti Thakura: In this chapter Balarama visits
Vrndavana, associates with His friends, plays with His gopis, and drags
the River Yamuna. Why did Ka, the great ocean of prema, not go to
Vraja? This is answered as follows:
preyas prema-vikhyt, pitarv ati-vatsalau prema-vaya ca kas
ts, tyaktv na katham eyati iti matvaiva ydava, pratyabadhnan
harer gatau vraja-prema-pravardhi sva-, lldhnatvam yua
The Yadus thought, The gopis are famous for their pure, ecstatic love,
and Kas parents have intense love for Him. Ka is controlled
by pure love, so if He goes to see the Vrajavasis, how will He be able
to leave them and come back to us? With this in mind, the Yadus
prevented Ka from going, knowing that He becomes subservient to
the pastimes in which He reciprocates the ever-increasing love of the
Vrajavasis.
But then neither should Baladeva be able to leave His brother Ka,
who is dearer to Him than His own life. This argument is settled
seat, and they all gathered around Him. With voices faltering out
of love for Him, those cowherds, who had dedicated everything
to lotus-eyed Ka, asked about the health of their dear ones
[in Dvrak], and Balarma in turn asked about the cowherds
welfare.
Visvanatha Cakravarti Thakura: After greeting the elder cowherd
men, Balarama was welcomed by the younger men, according to
proper order. According to age, friendship and relationship Balarama
associated intimately with them with smiles, handshakes and embraces.
Having rested after eating, Balarama again sat down comfortably, and
they asked about His welfare. Balaramas voice choked with prema for
His beloved cowherd friends as He asked about their welfare in return.
The cowherd men had completely renounced (sannyasta) their daily
bodily functions. In other words, beginning from the very day Ka left
Vrndavana, they no longer carried out the natural activities of dressing,
eating and sleeping.
Text 7
kaccin no bndhav rma,
sarve kualam sate,
kaccit smaratha no rma,
yya dra-sutnvit
[The cowherds said:] O Rma, are all our relatives doing well? And
Rma, do all of you, with your wives and children, still remember
us?
Visvanatha Cakravarti Thakura: The elder cowherd men asked, Are
our friends the Yadavas well?
The men of the same age asked, Do You remember us (kaccit smaratha
na)?
Text 8
diy kaso hata ppo,
diy mukt suhj-jan,
nihatya nirjitya ripn,
diy durga samrt
It is our great fortune that sinful Kasa has been killed and
our dear relatives freed. And it is also our good fortune that our
relatives have killed and defeated their enemies and found complete
security in a great fortress.
Text 9
gopyo hasantya papracch,
rma-sandarandt,
kaccid ste sukha ka,
pura-str-jana-vallabha
[ukadeva Gosvm continued:] Honored to have the personal
audience of Lord Balarma, the young gops, smiled and asked
Him, Is Ka, the darling of the city women, living happily?
Visvanatha Cakravarti Thakura: The smiling (hasantya) of the
gopis was a sign of their unmada, transcendental madness in prema.
Otherwise how would it be possible for such extremely shy girls
suffering such intense pain of separation from Ka to smile in front
making fans, beds and canopies of flowers and young leaves. With this
in mind the gopis asked, Does Ka sometimes remember the services
(smarate smkam anusev) we did for Him? We do not know if
Kas strong arms (mah-bhuja) are still smeared with kunkuma and
unguents now that He is no longer devoted to us.In other words, the
gopis are saying, We cannot imagine to what extent Ka is involved
in conjugal dealings now that He is separated from us.
Texts 1112
mtara pitara bhrtn,
patn putrn svasn api,
yad-arthe jahima drha,
dustyajn sva-jann prabho,
t na sadya parityajya,
gata sachinna-sauhda,
katha nu tda strbhir,
na raddhyeta bhitam
For Kas sake, O descendant of Drha, we abandoned our
mothers, fathers, brothers, husbands, children and sisters, even
though these family relations are difficult to give up. But now, O
Lord, that same Ka has suddenly abandoned us and gone away,
breaking off all affectionate ties with us. And yet how could any
woman fail to trust His promises?
Visvanatha Cakravarti Thakura: Balarama said, But, most beloved
gopis of Ka! Ka is full of love for you and always remembers
you.
Denying this the gopis replied, No, we do not have faith in Kas
love, since He rejected us, who were solely devoted to Him. They
express this in a verse and a half. The gopis continued, Though we
sweet aroma.
Visvanatha Cakravarti Thakura: The presiding goddess of that liquor,
Vrun, the daughter of Varuna, flowed luxuriantly from a hole in the
trunk of a kadamba tree (vka-koart). According to r Hari-vaa,
Varuni said to Balarama: sampa preit pitr varuena tavnagha,
My father, Varua, has sent me to You, O sinless one.
Sridhara Swami says that varuni, a type of liquor distilled from honey,
arose along with the nectar of the demigods. The sweet aroma of the
varuni made the entire forest even more fragrant (adhyavsayat).
Text 20
ta gandha madhu-dhry,
vyunopahta bala,
ghryopagatas tatra,
lalanbhi sama papau
The wind carried to Balarma the fragrance of that flood of sweet
liquor, and when He smelled it He went [to the tree]. There He and
His female companions drank.
Text 21
upagyamno gandharvair,
vanit-obhi-maale,
reme kareu-ytheo,
mhendra iva vraa
Text 22
nedur dundubhayo vyomni,
vavu kusumair mud,
gandharv munayo rma,
tad-vryair ire tad
At that time kettledrums resounded in the sky, the Gandharvas
joyfully rained down flowers, and the great sages praised Lord
Balarmas heroic deeds.
Text 23
upagyamna-carito,
vanitbhir halyudha,
vaneu vyacarat kvo,
mada-vihvala-locana
As His deeds were sung, Lord Halyudha wandered as if inebriated
among the various forests with His girlfriends. His eyes rolled from
the effects of the liquor.
Texts 2425
sragvy eka-kualo matto,
vaijayanty ca mlay,
bibhrat smita-mukhmbhoja,
sveda-prleya-bhitam,
sa juhva yamun,
jala-krrtham vara,
nija vkyam andtya,
matta ity pag bala,
angat halgrea,
kupito vicakara ha
Intoxicated with joy, Lord Balarma sported flower garlands,
including the famous Vaijayant. He wore a single earring,
and beads of perspiration decorated His smiling lotus face like
snowflakes. The Lord then summoned the Yamun River so that
He could play in her waters, but she disregarded His command,
thinking He was drunk. This angered Balarma, and He began
dragging the river with the tip of His plow.
Visvanatha Cakravarti Thakura: Beads of perspiration decorated
Balaramas smiling lotus face like snowflakes (praleya). Yamuna did
not respect Balaramas words because she thought that the words of an
intoxicated (matta) person have no authority. Therefore, she disregarded
Him and did not come, thinking, If Balarama calls me, wanting to
enjoy in my water, then let Him come to me.
Text 26
ppe tva mm avajya,
Text 28
rma rma mah-bho,
na jne tava vikramam,
yasyaikena vidht,
jagat jagata pate
[Goddess Yamun said:] Rma, Rma, 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.
Visvanatha Cakravarti Thakura: Goddess Yamuna said, With a single
portion of Your self (ea) You hold up the earth. The phrase ekena
(with a single portion) refers to the Balaramas expansion as ea.
Text 29
para bhva bhagavato,
bhagavan mm ajnatm,
moktum arhasi vivtman,
prapann bhakta-vatsala
My Lord, please release me. O soul of the universe, I didnt
understand Your position as the Supreme Godhead, but now I have
surrendered unto You, and You are always kind to Your devotees.
Visvanatha Cakravarti Thakura: Yamuna said, You should release
me as I was ignorant of Your supreme status (para bhva). Para
bhva refers to Balaramas original identity as Mah-Sankaraa.
Text 30
tato vyamucad yamun,
ycito bhagavn bala,
vijagha jala strbhi,
kareubhir ivebha-r
[ukadeva Gosvm continued:] Thereupon Lord Balarma
released the Yamun and, like the king of the elephants with his
entourage of she-elephants, entered the rivers water with His
female companions.
Text 31
kma vihtya salild,
uttrystmbare,
bhani mahrhi,
dadau knti ubh srajam
The Lord played in the water to His full satisfaction, and when
He came out Goddess Knti presented Him with blue garments,
precious ornaments and a brilliant necklace.
Visvanatha Cakravarti Thakura: Kanti is a particular form of Goddess
Laksmi, the consort of Balaramas plenary expansion Sakaraa who
belongs to the second catur-vyha expansion. The Viu Pura states:
varua-prahit csmai, mlm amlna-pakajm samudrbhe tath
vastre, nle lakmr ayacchata
Sent by Varuna, Goddess Lakm then presented Balarama with a
garland of unfading lotuses and a pair of garments colored blue like the
sea.
Text 32
vasitv vsas nle,
ml mucya kcanm,
reye sv-alakto lipto,
mhendra iva vraa
Lord Balarma dressed Himself in the blue garments and put
on the gold necklace. Anointed with fragrances and beautifully
adorned, He appeared as resplendent as Indras royal elephant.
Visvanatha Cakravarti Thakura: Anointed with sandalwood paste and
other pure, fragrant substances, Balarma resembled Airvata, the great
elephant (vraa) of Lord Indra.
Text 33
adypi dyate rjan,
yamunka-vartman,
balasynanta-vryasya,
vrya scayatva hi
Even today, O King, one can see how the Yamun flows through
the many channels created when it was dragged by the unlimitedly
powerful Lord Balarma. Thus she demonstrates His prowess.
Visvanatha Cakravarti Thakura: Even today Yamuna is marked with
Text 1
r-uka uvca,
nanda-vraja gate rme,
kardhipatir npa,
vsudevo ham ity ajo,
dta kya prhiot
ukadeva Gosvm said: O King, while Lord Balarma was away
visiting Nandas village of Vraja, the ruler of Kara, foolishly
thinking I am the Supreme Lord, Vsudeva, sent a messenger to
Lord Ka.
Visvanatha Cakravarti Thakura: In this chapter, Paundraka, the king of
Karusa, shows his powers in the name of Vasudeva to cheat the people
and sends a messenger to Dvaraka. Ka then annihilates Paundraka,
kills his friend and his friends son, and burns down the city of Kasi
with His disc.
Since Balarama had gone to Vraja, Pauraka stupidly thought that
Ka would be alone and therefore easy to challenge. Thus he dared to
send the Lord his crazy message, I am Vasudeva.
Text 2
tva vsudevo bhagavn,
avatno jagat-pati,
iti prastobhito blair,
Text 5
vsudevo vatrno ham,
eka eva na cpara,
bhtnm anukamprtha,
tva tu mithybhidh tyaja
[On Paurakas behalf, the messenger said:] I am the one and only
Lord Vsudeva, and there is no other. It is I who have descended
to this world to show mercy to the living beings. Therefore give up
Your false name.
Visvanatha Cakravarti Thakura: These verses relaying the message
of Paundraka have another true meaning as revealed by Sarasvat, the
goddess of learning. In the word avatra (descend) the prefix a
has been deleted in accordance with a grammatical rule as pointed out
by the authority named Bhguri. Therefore, the negative na can also
be omitted. Thus the meaning of Paundrakas statement is, I am not
Vsudeva incarnate, but rather You alone and no one else are Vsudeva.
Since You have descended to show mercy to the living beings, please
make me give up my false designation, which is like that of an oyster
Text 8
uvca dta bhagavn,
parihsa-kathm anu,
utsrakye mha cihnni,
yais tvam eva vikatthase
The Personality of Godhead, after enjoying the jokes of the
assembly, told the messenger [to relay a message to his master:]
You fool, I will indeed let loose the weapons you boast of in this
way.
Visvanatha Cakravarti Thakura: Ka said, O fool, I will indeed let
loose these weapons when we meet on the battlefield, and make you
give up those symbols (utsraksye) by which you falsely glorify yourself.
Or I will throw (utsraksya) My weapons such as the Sudarsana disc
at you and at those with whom you are talking. The Sanskrit word
utsrakye means I will hurl, throw, let loose and abandon.
Text 9
mukha tad apidhyja,
kaka-gdhra-vaair vta,
ayiyase hatas tatra,
bhavit araa unm
When you lie dead, O fool, your face covered by vultures, herons
and vaa birds, you will become the shelter of dogs.
Visvanatha Cakravarti Thakura: Ka said, That face from which
you are now speaking will be covered by meat-eating herons, vultures
and vaas (birds similar to herons). At that time, instead of becoming
My shelter as you have demanded, you will be eaten by these low-born
birds, and then your body will become the shelter of dogs who will eat
it with great pleasure.
Text 10
iti dtas tam kepa,
svmine sarvam harat,
ko pi ratham sthya,
km upajagma ha
When the Lord had thus spoken, the messenger conveyed His
insulting reply to his master in its entirety. Lord Ka then
mounted His chariot and went to the vicinity of K.
Text 11
paurako pi tad-udyogam,
upalabhya mah-ratha,
akauhibhy sayukto,
nicakrma purd drutam
Texts 1214
tasya k-patir mitra,
pri-grho nvayn npa,
akauhibhis tisbhir,
apayat pauraka hari,
akhry-asi-gad-rga,
rvatsdy-upalakitam,
bibhra kaustubha-mai,
vana-ml-vibhitam,
kaueya-vsas pte,
vasna garua-dhvajam,
amlya-mauly-bharaa,
sphuran-makara-kualam
Paurakas friend, the King of K, followed behind, O King,
leading the rear guard with three akauhi divisions. Lord Ka
saw that Pauraka was carrying the Lords own insignia, such as
the conchshell, disc, sword and club, and also an imitation rga
bow and rvatsa mark. He wore a mock Kaustubha gem, was
decorated with a garland of forest flowers and was dressed in upper
and lower garments of fine yellow silk. His banner bore the image of
Garua, and he wore a valuable crown and gleaming, shark-shaped
earrings.
Visvanatha Cakravarti Thakura: Ka saw that Paundraka was wearing
Text 16
ulair gadbhi parighai,
akty-i-prsa-tomarai,
asibhi paiair bai,
prharann arayo harim
The enemies of Lord Hari attacked Him with tridents, clubs,
bludgeons, pikes, tis, barbed darts, lances, swords, axes and
arrows.
Text 17
Text 19
athha pauraka aurir,
bho bho pauraka yad bhavn,
dta-vkyena mm ha,
tny astray utsjmi te
Lord Ka then addressed Pauraka: My dear Pauraka, the
very weapons you spoke of through your messenger, I now release
unto you.
Text 20
tyjayiye bhidhna me,
yat tvayja m dhtam,
vrajmi arana te dya,
yadi necchmi sayugam
O fool, now I shall make you renounce My name, which you have
falsely assumed. And I will certainly take shelter of you if I do not
wish to fight you.
Text 21
iti kiptv itair bair,
virath-ktya paurakam,
iro vcad rathgena,
Text 22
tath k-pate kyc,
chira utktya patribhi,
nyaptayat k-pury,
padma-koam ivnila
With His arrows, Lord Ka similarly severed Kirjas head
from his body, sending it flying into K city like a lotus flower
thrown by the wind.
Visvanatha Cakravarti Thakura: Why did Ka throw Kasirajas head
into the city? The reason is as follows: As he went off to battle, the
King of K had promised the citizens: My dear residents of K,
today I will bring the enemys head into the midst of the city. Have no
doubt of this. The Kings sinful, proud queens had also boasted to their
maidservants: Today our master will certainly bring the head of the
Lord of Dvrak. For this reason the playful Lord Sri Ka threw the
Kings head into the city of Kasi to astonish the inhabitants.
Text 23
Text 24
sa nitya bhagavad-dhyna-,
pradhvastkhila-bandhana,
bibhra ca hare rjan,
svarpa tan-mayo bhavat
By constantly meditating upon the Supreme Lord, Pauraka
shattered all his material bonds. Indeed, by imitating Lord Kas
appearance, O King, he ultimately became Ka conscious.
Visvanatha Cakravarti Thakura: By continually meditating (nitya
bhagavad-dhyna) on the four-handed form of the Lord, Paundraka
achieved srpya-mukti (svarpa) and was promoted to the Vaikuha
planets, where the devotees have the same bodily features as Viu with
four hands holding the four symbols (sankha, gada, padma, cakra).
Text 25
ira patitam lokya,
rja-dvre sa-kualam,
kim ida kasya v vaktram,
iti saiire jan
Seeing a head decorated with earrings lying at the gate of the royal
palace, the people present were puzzled. Some of them asked,
What is this? and others said, It is a head, but whose is it?
Visvanatha Cakravarti Thakura: First they asked What is this? and
then they doubted, Whose head is it?
Text 26
rja k-pater jtv,
mahiya putra-bndhav,
paur ca h hat rjan,
ntha ntheti prrudan
My dear King, when they recognized it as the head of their King
the lord of Kihis queens, sons and other relatives, along with all
the citizens of the city, began to cry pitifully: Alas, we are killed! O
my lord, my lord!
Texts 2728
sudakias tasya suta,
ktv sasth-vidhi pate,
nihatya pit-hantra,
ysymy apaciti pitu,
ity tmanbhisandhya,
sopdhyyo mahevaram,
su-dakio rcaym sa,
paramea samdhin
After the Kings son Sudakia had performed the obligatory
funeral rituals for his father, he resolved within his mind: Only
by killing my fathers murderer can I avenge his death. Thus the
charitable Sudakia, together with his priests, began worshiping
Lord Mahevara with great attention.
Text 29
prto vimukte bhagavs,
tasmai varam add vibhu,
pit-hant-vadhopya,
sa vavre varam psitam
Satisfied by the worship, the powerful Lord iva appeared in the
sacred precinct of Avimukta and offered Sudakia his choice of
benedictions. The prince chose as his benediction a means to slay
his fathers killer.
Visvanatha Cakravarti Thakura: Mahadeva Siva (avimukta) asked
Sudaksina, the kings son, to choose a boon (vavre varam).
Texts 3031
dakigni paricara,
agrodgri-locana,
darogra-bhru-ku-daa,
kahorsya sva-jihvay,
lihan skva nagno,
vidhunvas tri-ikha jvalat
Thereupon the fire rose up out of the altar pit, assuming the form
of an extremely fearsome, naked person. The fiery creatures beard
and tuft of hair were like molten copper, and his eyes emitted
blazing hot cinders. His face looked most frightful with its fangs
and terrible arched and furrowed brows. As he licked the corners of
his mouth with his tongue, the demon shook his flaming trident.
Text 34
padbhy tla-prambhy,
kampayann avan-talam,
so bhyadhvad vto bhtair,
dvrak pradahan dia
On legs as tall as palm trees, the monster raced toward Dvrak in
the company of ghostly spirits, shaking the ground and burning the
world in all directions.
Visvanatha Cakravarti Thakura: Turning towards Dvaraka, the fiery
demon ran forward burning up the directions.
Text 35
tam bhicra-dahanam,
ynta dvrakaukasa,
vilokya tatrasu sarve,
vana-dhe mg yath
Seeing the approach of the fiery demon created by the abhicra
ritual, the residents of Dvrak were all struck with fear, like
animals terrified by a forest fire.
Visvanatha Cakravarti Thakura: Seeing him approaching from a
distance, the residents of Dvaraka became frightened, like animals
terrified by a forest fire.
Text 36
akai sabhy kranta,
bhagavanta bhaytur,
trhi trhi tri-lokea,
vahne pradahata puram
Distraught with fear, the people cried out to the Supreme
Personality of Godhead, who was then playing at dice in the royal
court: Save us! Save us, O Lord of the three worlds, from this fire
burning up the city!
Visvanatha Cakravarti Thakura: They cried out, Please save us! Please
save us!
Text 37
Text 39
tat srya-koi-pratima sudarana,
jjvalyamna pralaynala-prabham,
sva-tejas kha kakubho tha rodas,
cakra mukundstra athgnim rdayat
That Sudarana, the disc weapon of Lord Mukunda, blazed forth
like millions of suns. His effulgence blazed like the fire of universal
annihilation, and with his heat he pained the sky, all the directions,
heaven and earth, and also the fiery demon.
Visvanatha Cakravarti Thakura: Spreading out through heaven and
earth, Kas Sudarsana cakra tormented (rdayat) the fiery demon
(agnim).
Text 40
ktynala pratihata sa rathnga-per,
astraujas sa npa bhagna-mukho nivtta,
vras parisametya sudakia ta,
sartvig-jana samadahat sva-kto bhicra.
Frustrated by the power of Lord Kas weapon, O King, the
fiery creature produced by black magic turned his face away
and retreated. Created for violence, the demon then returned to
Vras, where he surrounded the city and then burned Sudakia
and his priests to death, even though Sudakia was his creator.
Text 41
cakra ca vios tad-anupravia,
vrnas sa-sabhlaypam,
sa-gopurlaka-koha-sakul,
sa-koa-hasty-ava-rathnna-linm
Lord Vius disc also entered Vras, in pursuit of the fiery
demon, and proceeded to burn the city to the ground, including all
its assembly halls and residential palaces with raised porches, its
numerous marketplaces, gateways, watchtowers, warehouses and
treasuries, and all the buildings housing elephants, horses, chariots
and grains.
Text 42
dagdhv vras sarv,
vio cakra sudaranam,
bhya prvam uptihat,
kasyklia-karmaa
After burning down the entire city of Vras, Lord Vius
Sudarana cakra returned to the side of r Ka, whose actions
are effortless.
Text 43
ya ena rvayen martya,
uttama-loka-vikramam,
samhito v uyt,
sarva-ppai pramucyate
Any mortal who recounts this heroic pastime of Lord Uttamalokas, or who simply hears it attentively, will become freed from
all sins.
Text 1
r-rjovca,
bhuyo ha rotum icchmi,
rmasydbhuta-karmaa,
anantasyprameyasya,
yad anyat ktavn prabhu
The glorious King Parkit said: I wish to hear further about r
Balarma, the unlimited and immeasurable Supreme Lord, whose
activities are all astounding. What else did He do?
Visvanatha Cakravarti Thakura: In this chapter, Baladeva enjoys with
the Vraja-gopis on Raivataka Mountain. When Dvivida disturbs this,
Baladeva kills him.
Being fully absorbed in ka-lila, Sukadeva Gosvami had skipped over
some of Balaramas pastimes. Therefore, Pariksit Maharaja asked him
this question hinting that he not proceed so fast. Balaramas astonishing
activities (dbhuta-karmaa) were such incidents as pulling the
Yamuna River in order to take bath. Who else could do that? Because
Balarama is unlimited (anantasya), even Sukadeva cannot know His
activities completely. Balarama is called aprameyasya (immeasurable)
because it is impossible for persons like Pariksit to fully know Him with
their finite intelligence.
Text 2
r-uka uvca,
narakasya sakh kacid,
dvivido nma vnara,
sugrva-saciva so tha,
bhrt maindasya vryavn
r ukadeva Gosvm said: There was an ape named Dvivida who
was a friend of Naraksuras. This powerful Dvivida, the brother of
Mainda, had been instructed by King Sugrva.
Visvanatha Cakravarti Thakura: Narakasura is described as the friend
(narakasya sakh) of Dvivida to show that though Dvivida was
the minister of the great devotee Sugriva and an associate of Lord
Rmacandra, he became corrupted by the bad association of Naraka
and this caused anarthas to arise in him. This bad association was the
reaction for an offense Dvivida had committed when he disrespected
Lakmaa, due to being proud of his strength.
The Mainda and Dvivida mentioned here are actually the eternally
liberated devotees addressed as attendant deities during the worship of
Lord Rmacandra. The Lord arranged their degradation to show the evil
of the bad association that results from offending great personalities.
Thus the falldown of Dvivida and Mainda can be compared to that of
Jaya and Vijaya.
Text 3
sakhyu so paciti kurvan,
vnaro rra-viplavam,
pura-grmkarn ghon,
adahad vahnim utsjan
Text 5
kvacit samudra-madhya-stho,
dorbhym utkipya taj-jalam,
den ngyuta-pro,
vel-kle nyamajjayat
Another time he entered the ocean and, with the strength of ten
thousand elephants, churned up its water with his arms and thus
submerged the coastal regions.
Text 7
purun yoito dpta,
kmbhd-dron-guhsu sa,
nikipya cpyadhc chailai,
peakrva kakam
Just as a wasp imprisons smaller insects, he arrogantly threw both
men and women into caves in a mountain valley and sealed the
caves shut with boulders.
Visvanatha Cakravarti Thakura: He sealed (apyadht) the opening of
the caves with stones.
Text 8
eva den viprakurvan,
daya ca kula-striya,
rutv su-lalita gta,
giri raivataka yayau
Once, while Dvivida was thus engaged in harassing the neighboring
kingdoms and polluting women of respectable families, he heard
very sweet singing coming from Raivataka Mountain. So he went
there.
Texts 910
tatrpayad yadu-pati,
rma pukara-mlinam,
sudaranya-sarvga,
lalan-ytha-madhya-gam,
gyanta vru ptv,
mada-vihvala-locanam,
vibhrjamna vapu,
prabhinnam iva vraam
There he saw r Balarma, the Lord of the Yadus, adorned with
a garland of lotuses and appearing most attractive in every limb.
He was singing amidst a crowd of young women, and since He had
drunk vru liquor, His eyes rolled as if He were intoxicated. His
body shone brilliantly as He behaved like an elephant in rut.
Text 12
tasya dhrya kaper vkya,
taruyo jti-cpal,
hsya-priy vijahasur,
baladeva-parigrah
When Lord Baladevas consorts saw the apes impudence, they
began to laugh. They were, after all, young girls who were fond of
joking and prone to silliness.
Visvanatha Cakravarti Thakura: By nature (jti:svabhvena) the young
ladies accompanying Balarama were not very serious (cpal). Being
fond of joking, they laughed loudly at the monkeys impudence.
Text 13
t helaym sa kapir,
bhr-kepair sammukhdibhi,
darayan sva-guda ts,
rmasya ca nirkita
Even as Lord Balarma looked on, Dvivida insulted the girls by
making odd gestures with his eyebrows, coming right in front of
them, and showing them his anus.
Visvanatha Cakravarti Thakura: He ridiculed (helaym sa) the ladies
by walking in a funny way, moving his eyebrows, making odd gestures,
standing directly in front of them and urinating. He disrespected
Balarama by not even glancing at Him.
Texts 1415
ta grv prharat kruddho,
bala praharat vara,
sa vacayitv grva,
madir-kalaa kapi,
ghtv helaym sa,
dhrtas ta kopayan hasan,
nirbhidya kalaa duo,
vssy sphlayad balam,
kadarth-ktya balavn,
vipracakre madoddhata
Angered, Lord Balarma, the best of fighters, hurled a rock at him,
but the cunning ape dodged the rock and grabbed the Lords pot
Text 17
dvivido pi mah-vrya,
lam udyamya pin,
abhyetya taras tena,
bala mrdhany atayat
Mighty Dvivida also came forward to do battle. Uprooting a la
tree with one hand, he rushed toward Balarma and struck Him on
Text 18
ta tu sakarao mrdhni,
patantam acalo yath,
pratijagrha balavn,
sunandenhanac ca tam
But Lord Sakaraa remained as motionless as a mountain and
simply grabbed the log as it fell upon His head. He then struck
Dvivida with His club, named Sunanda.
Visvanatha Cakravarti Thakura: Balarama struck him with His musala
(pestle or club) called Sunanda.
Texts 1921
malhata-mastiko,
vireje rakta-dhray,
girir yath gairikay,
prahra nnucintaya,
punar anya samutkipya,
ktv nipatram ojas,
tenhanat su-sakruddhas,
ta bala atadhcchinat,
tato nyena ru jaghne,
ta cpi atadhcchinat
Text 23
tato mucac chil-vara,
balasyopary amarita,
tat sarva cray sa,
llay mualyudha
The angry ape then released a rain of stones upon Lord Balarma,
but the wielder of the club easily pulverized them all.
Text 24
sa bh tla-sakau,
mu-ktya kapvara,
sdya rohi-putra,
tbhy vakasy arrujat
Dvivida, the most powerful of apes, now clenched his fists at the end
of his palm-tree-sized arms, came before Lord Balarma and beat
his fists against the Lords body.
Visvanatha Cakravarti Thakura: Dvivida beat (arurujat) Balarama with
his fists (mu-ktya).
Text 25
ydavendro pi ta dorbhy,
tyaktv muala-lgale,
jatrv abhyardayat kruddha,
so patad rudhira vaman
The furious Lord of the Ydavas then threw aside His club and
plow and with His bare hands hammered a blow upon Dvividas
collarbone. The ape collapsed, vomiting blood.
Text 28
eva nihatya dvivida,
jagad-vyatikarvaham,
sastyamno bhagavn,
janai sva-puram viat
Having thus killed Dvivida, who had disturbed the whole world, the
Supreme Lord returned to His capital as the people along the way
chanted His glories.
Text 1
r-uka uvca,
duryodhana-sut rjan,
lakma samiti-jaya,
svayavara-sthm aharat,
smbo jmbavat-suta
ukadeva Gosvm said: O King, Jmbavats son Smba, ever
victorious in battle, kidnapped Duryodhanas daughter Lakma
from her svaya-vara ceremony.
Visvanatha Cakravarti Thakura: In this chapter, Samba abducts
Laksmana, the daughter of Duryodhana, during her marriage ceremony.
When the Kurus arrest Samba, Balarama becomes angered by their
harsh words, and drags the city of Hastinapura toward the Ganga.
Text 2
kaurav kupit cur,
durvinto yam arbhaka,
kadarth-ktya na kanym,
akmm aharad balt
The angry Kurus said: This ill-behaved boy has offended us,
forcibly kidnapping our unmarried daughter against her will.
Text 3
badhntema durvinta, ki kariyanti vaya, ye smatprasdopacit, datt no bhujate mahm
Arrest this ill-behaved Smba! What will the Vis do? By our
grace they are ruling land that we have granted them.
Visvanatha Cakravarti Thakura: The Yadavas enjoy the land given by
us. They are not kings.
Text 4
nighta suta rutv,
yady eyantha vaya,
bhagna-darp ama ynti,
pr iva su-sayat
If the Vis come here when they learn that their son has been
captured, we will break their pride. Thus theyll become subdued,
like bodily senses brought under strict control.
Visvanatha Cakravarti Thakura: They will become peaceful like
controlled senses (prana).
Text 5
Text 7
ta te jighkava kruddhs,
tiha tiheti bhia,
sdya dhanvino bai,
kargraya samkiran
Determined to capture him, the angry bowmen led by Kara
shouted at Smba, Stand and fight! Stand and fight! They came
straight for him and showered him with arrows.
Visvanatha Cakravarti Thakura: Samba was covered completely
(samakiran) with arrows.
Text 8
so paviddha kuru-reha,
kurubhir yadu-nandana,
nmyat tad acintyrbha,
siha kudra-mgair iva
O best of the Kurus, as Kas son Smba was being unjustly
harassed by the Kurus, that darling of the Yadu dynasty did not
tolerate their attack, any more than a lion would tolerate an attack
by puny animals.
Visvanatha Cakravarti Thakura: The child of the Supreme Lord
(acintaysa arbhah) did not tolerate being struck so unjustly
(apaviddha).
Texts 910
Text 12
ta baddhv virath-ktya,
kcchrea kuravo yudhi,
kumra svasya kany ca,
sva-pura jayino vian
Having deprived Smba of his chariot during the fight, the Kuru
warriors tied him up with great difficulty and then returned
victorious to their city, taking the young boy and their princess.
Visvanatha Cakravarti Thakura: They entered the city after seizing the
boy and the girl.
Text 13
tac chrutv nradoktena,
rjan sajta-manyava,
kurn praty udyama cakrur,
ugrasena-pracodit
O King, when the Ydavas heard news of this from r Nrada,
they became angry. Urged on by King Ugrasena, they prepared for
war against the Kurus.
Texts 1415
sntvayitv tu tn rma,
sannaddhn vi-pugavn,
naicchat kur vn,
kali kali-malpaha,
jagma hstina-pura,
rathenditya-varcas,
brhmaai kula-vddhai ca,
vta candra iva grahai
Lord Balarma, however, cooled the tempers of the Vi heroes,
who had already put on their armor. He who purifies the age of
quarrel did not want a quarrel between the Kurus and Vis.
Thus, accompanied by brhmaas and family elders, He went to
Hastinpura on His chariot, which was as effulgent as the sun.
As He went, He appeared like the moon surrounded by the ruling
planets.
Visvanatha Cakravarti Thakura: Having pacified the Vrsnis, Balarama
along with a group of brahmanas and elders went to Hastinapura
because He did not want a quarrel between the Kauravas and Vrsnis.
Text 16
gatv gajhvaya rmo,
bhyopavanam sthita,
uddhava preaym sa,
dhtarra bubhutsay
Upon arriving at Hastinpura, Lord Balarma remained in a
garden outside the city and sent Uddhava ahead to probe King
Dhtarras intentions.
others welfare.
Text 21
ugrasena kiteeo,
yad va jpayat prabhu,
tad avyagra-dhiya rutv,
kurudhvam avilambitam
[Lord Balarma said:] King Ugrasena is our master and the ruler
of kings. With undivided attention you should hear what he has
ordered you to do, and then you should do it at once.
Visvanatha Cakravarti Thakura: Balarama said, You are kings but
Ugrasena is the ruler of everyone (kita-a). Why? Because he is the
master (prabhu), whose order even Indra and others carry out, offering
him tribute in the form of the Sudharma hall and the parijata tree.
Yayati forbade the Yadus from being kings, but he did not forbid them
from being rulers of kings. You should listen carefully to his order,
otherwise he will punish you.
Text 22
yad yya bahavas tv eka,
jitvdharmea dhrmikam,
abadhnttha tan mye,
bandhnm aikya-kmyay
[King Ugrasena has said:] Even though by irreligious means
several of you defeated a single opponent who follows the religious
codes, still I am tolerating this for the sake of unity among family
members.
Visvanatha Cakravarti Thakura: Ugrasena speaks in this verse. I
am tolerating that you unjustly defeated Samba. His meaning is:
Therefore you should immediately bring him forward and give him
back. He did not complete this statement however, because just on
hearing it the opposing side would utter foul words.
Text 23
vrya-aurya-balonnaddham,
tma-akti-sama vaca,
kuravo baladevasya,
niamyocu prakopit
Upon hearing these words of Lord Baladevas, which were full
of potency, courage and strength and were appropriate to His
transcendental power, the Kauravas became furious and spoke as
follows.
Visvanatha Cakravarti Thakura: They became angry upon hearing
Balaramas words, which were filled with influence (virya), courage
(saurya) and strength (balam), befitting His transcendental position.
Text 24
aho mahac citram ida,
kla-gaty duratyay,
rurukaty upnad vai,
iro mukua-sevitam
[The Kuru nobles said:] Oh, how amazing this is! The force of time
is indeed insurmountable: a lowly shoe now wants to climb on the
head that bears the royal crown.
Visvanatha Cakravarti Thakura: The Kuru leaders said, How
astonishing! Just see the insurmountable movement of time (kla-gaty
duratyay)! Now the shoe wants to climb on the head that bears the
royal crown. In other words, they thought that the lowly Yadus now
wanted to rise above the royal Kurus.
Text 25
ete yaunena sambaddh,
saha-ayysanan,
vayas tulyat nt,
asmad-datta-npsan
It is because these Vis are bound to us by marital ties that we
have granted them equality, allowing them to share our beds, seats
and meals. Indeed, it is we who have given them their royal thrones.
Visvanatha Cakravarti Thakura: They are related to us only by the
marriage of Kunti to Pandu. Therefore, they are only brothers-in-law.
Text 26
cmara-vyajane akham,
tapatra ca puram,
kiram sana ayy,
bhujate smad-upekay
Only because we looked the other way could they enjoy the pair of
yak-tail fans and the conchshell, white umbrella, throne, and royal
bed.
Visvanatha Cakravarti Thakura: The Kurus thought, Showing concern
about their use of these items of royalty would have been a sign of
respect, but in fact we do not have such respect for them. Since they are
of inferior families, they are not to be respected, and therefore we pay
no regard to them.
Text 27
ala yadn naradeva-lchanair,
dtu pratpai phainm ivmtam,
ye smat-prasdopacit hi ydav,
jpayanty adya gata-trap bata
No longer should the Yadus be allowed to use these royal symbols,
which now cause trouble for those who gave them, like milk fed to
poisonous snakes. Having prospered by our grace, these Ydavas
have now lost all shame and are daring to command us!
Visvanatha Cakravarti Thakura: In this verse they state that they
should no longer ignore their offenses. We shall take away their royal
symbols.
Text 28
Text 30
dv kurn daulya,
rutvvcyni ccyuta,
avocat kopa-sarabdho,
duprekya prahasan muhu
Seeing the bad character of the Kurus and hearing their nasty
words, the infallible Lord Balarma became filled with rage. His
countenance frightful to behold, He laughed repeatedly and spoke
as follows.
Visvanatha Cakravarti Thakura: In this circumstance Balarama thought,
Let them say and do what they want but remained silent. After the
Kauravas left however, Balarama, in the presence of the city people,
said and did what He wanted by showing His anger (kopa-sarabdho).
Text 31
nna nn-madonnaddh,
nti necchanty asdhava,
te hi praamo daa,
pan laguo yath
[Lord Balarma said:] Clearly the many passions of these
scoundrels have made them so proud that they do not want peace.
Then let them be pacified by physical punishment, as animals are
with a stick.
Visvanatha Cakravarti Thakura: Balarama said, Because the Kauravas
[Kurus] are puffed-up due to their wealth and other assets, only physical
Text 37
yasyghri-pakaja-rajo khila-loka-plair,
mauly-uttamair dhtam upsita-trtha-trtham,
brahm bhavo ham api yasya kal kaly,
r codvahema ciram asya npsana kva
The dust of Kas lotus feet, which is the source of holiness for
all places of pilgrimage, is worshiped by all the great demigods. The
principal deities of all planets are engaged in His service, and they
consider themselves most fortunate to take the dust of the lotus feet
of Ka on their crowns. Great demigods like Lord Brahm and
Lord iva, and even the goddess of fortune and I, are simply parts
of His spiritual identity, and we also carefully carry that dust on
our heads. And still Ka is not fit to use the royal insignia or even
sit on the royal throne?
Visvanatha Cakravarti Thakura: Balarama said, The dust of Kas
feet, which is a place of pilgrimage (tirtha) for the masters of yoga who
themselves are personified tirthas, is held on the costly crowns of all
the planetary rulers. Brahma, your creator, whose power is greater than
Indra and Siva, and even I, what to speak of Laksmi, the Lords internal
potency who possesses more opulence than all of us put together, are all
just expansions of Ka or expansions of His expansions. Yet all of us
carefully carry the dust of Kas feet on our heads. Still to obtain His
throne Ka must beg the Kauravas for their mercy. This is a sarcastic
statement.
Text 38
bhujate kurubhir datta,
bh-khaa vaya kila,
upnaha kila vaya,
svaya tu kurava ira
We Vis enjoy only whatever small parcel of land the Kurus
allow us? And we are indeed shoes, whereas the Kurus are the
head?
Text 39
aho aivarya-mattn,
mattnm iva mninm,
asambaddh gio ruk,
ka sahetnust
Just see how these puffed-up Kurus are intoxicated with their socalled power, like ordinary drunken men! What actual ruler, with
the power to command, would tolerate their foolish, nasty words?
Visvanatha Cakravarti Thakura: Having joked with sarcastic words,
Balarama now speaks the facts in one and a half verses: What punisher
such as Myself can tolerate such rough, inappropriate words from proud
people bewildered by their power as if intoxicated with wine? Others
may tolerate, but not Me.
Text 40
adya nikaurava pthv,
kariymty amarita,
ghtv halam uttasthau,
dahann iva jagat-trayam
Today I shall rid the earth of the Kauravas! declared the furious
Balarma. Thus He took His plow weapon and rose up as if to set
the three worlds ablaze.
Text 41
lgalgrea nagaram,
udvidrya gajhvayam,
vicakara sa gagy,
prahariyann amarita
The Lord angrily dug up Hastinpura with the tip of His plow and
began to drag it, intending to cast the entire city into the Ganges.
Visvanatha Cakravarti Thakura: By Balaramas desire His plow had
increased in size. As He dragged Hastinpura toward the water, He
ordered the Ganges, Except for Smba, you should attack and kill
everyone in the city with your water. Thus Balarama would fulfill His
promise to rid the earth of the Kauravas while making sure that nothing
bad would happen to Smba.
Texts 4243
jala-ynam ivghra,
gagy nagara patat,
kyamam lokya,
kaurav jta-sambhram,
tam eva araa jagmu,
sa-kuumb jijviava,
sa-lakmaa puras-ktya,
smba prjalaya prabhum
Seeing that their city was tumbling about like a raft at sea as it was
being dragged away, and that it was about to fall into the Ganges,
the Kauravas became terrified. To save their lives they approached
the Lord for shelter, taking their families with them. Placing Smba
and Lakma in front, they joined their palms in supplication.
Visvanatha Cakravarti Thakura: Seeing their city rolling about like
a boat and about to fall into the Ganga, the Kauravas became fearful.
To quickly appease Balarama, they immediately brought Smba and
Lakma and placed them in front. The extra syllable in the word
jijviava is not a mistake, since there is a statement in the Bhvtti, a commentary on Pinis grammar written by Puruottama in the
twelfth century: navkaraika-pdo vtti-bhedo sti, It is an acceptable
variation of meter for one line to have nine syllables instead of the usual
eight.
Text 44
rma rmkhildhra,
prabhva na vidma te,
mhn na ku-buddhn,
kantum arhasy atikramam
[The Kauravas said:] O Rma, Rma, foundation of everything! We
know nothing of Your power. Please excuse our offense, for we are
ignorant and misguided.
Text 45
sthity-utpatty-apyayn tvam,
eko hetur nirraya,
lokn kranakn a,
kratas te vadanti hi
You alone cause the creation, maintenance and annihilation of
the cosmos, and of You there is no prior cause. Indeed, O Lord,
authorities say that the worlds are mere playthings for You as You
perform Your pastimes.
Text 46
tvam eva mrdhndam ananta llay,
bh-maala bibhari sahasra-mrdhan,
ante ca ya svtma-niruddha-viva,
ee dvitya pariiyama
O unlimited one of a thousand heads, as Your pastime You
carry this earthly globe upon one of Your heads. At the time of
annihilation You withdraw the entire universe within Your body
and, remaining all alone, lie down to rest.
Visvanatha Cakravarti Thakura: The Kurus said, As You sleep on the
bed of Sesa, You are one without a second (advitya), since at that time
there is no one else but You existing within the three worlds.
Text 47
kopas te khila-ikrtha,
na dven na ca matsart,
bibhrato bhagavan sattva,
sthiti-plana-tatpara
Your anger is meant for instructing everyone; it is not a
manifestation of hatred or envy. O Supreme Lord, You sustain the
pure mode of goodness, and You become angry only to maintain
and protect this world.
Visvanatha Cakravarti Thakura: The Kurus meant to say, The anger
which You, who protect (planrthakam) the world by sustaining the
mode of goodness, are now exhibiting is simply for the purpose of
instructing everyone by maintaining the principles of civilized conduct.
Your display of anger has now made us civilized, whereas previously
we were wicked and blinded by pride. If we read tatpara as not
having a visarga, it would make the phrase vocative: O Lord whose
object is maintenance of correct behavior!
Text 48
namas te sarva-bhttman,
sarva-akti-dharvyaya,
viva-karman namas te stu,
tv vaya araa gat
We bow down to You, O Soul of all beings, O wielder of all
potencies, O tireless maker of the universe! Offering You
obeisances, we take shelter of You.
Visvanatha Cakravarti Thakura: In case Balarama says, I will kill you
evil people, the Kurus reply, O holder of all potencies, You have the
power to either kill us or protect us. In either case, O inexhaustible one,
whether we live or die there is no loss for You. But this universe is a
result of Your actions, and therefore You should let us live.
Text 49
r-uka uvca,
eva prapannai savignair,
vepamnyanair bala,
prasdita su-prasanno,
m bhaiety abhaya dadau
ukadeva Gosvm said: Thus propitiated by the Kurus, whose city
was trembling and who were surrendering to Him in great distress,
Lord Balarma became very calm and kindly disposed toward
them. Do not be afraid, He said, and took away their fear.
Visvanatha Cakravarti Thakura: Balarama was pleased by the
Kauravas, whose city (ayanai) was trembling (vepamana).
Texts 5051
duryodhana pribarha,
kujarn ai-hyann,
dadau ca dvdaa-atny,
ayutni turagamn,
rathn a-sahasri,
raukm srya-varcasm,
dsn nika-kahn,
sahasra duhit-vatsala
Duryodhana, being very affectionate to his daughter, gave as her
dowry 1,200 sixty-year-old elephants, 120,000 horses, 6,000 golden
chariots shining like the sun, and 1,000 maidservants with jeweled
lockets on their necks.
Visvanatha Cakravarti Thakura: Duryodhana gave 1,200 elephants and
120,000 horses.
Text 52
pratighya tu tat sarva,
bhagavn stvatarabha,
sa-suta sa-snua pryt,
suhdbhir abhinandita
The Supreme Lord, chief of the Ydavas, accepted all these gifts
and then departed with His son and daughter-in-law as His wellwishers bid Him farewell.
Text 53
tata pravia sva-pura halyudha,
sametya bandhn anurakta-cetasa,
aasa sarva yadu-pugavn,
madhye sabhy kuruu sva-ceitam
Then Lord Halyudha entered His city [Dvrak] and met His
relatives, whose hearts were all bound to him in loving attachment.
In the assembly hall He reported to the Yadu leaders everything
about His dealings with the Kurus.
Text 54
adypi ca pura hy etat,
scayad rma-vikramam,
samunnata dakiato,
gagym anudyate
Even today the city of Hastinpura is visibly elevated on its
southern side along the Ganges, thus showing the signs of Lord
Balarmas prowess.
Texts 1 6
r-uka uvca,
naraka nihata rutv,
tathodvha ca yoitm,
kenaikena bahvn,
tad-didku sma nrada,
citra bataitad ekena,
vapu yugapat pthak,
gheu dvy-aa-shasra,
striya eka udvahat,
ity utsuko dvravat,
devarir draum gamat,
pupitopavanrma,
dvijli-kula-nditm,
utphullendvarmbhoja,
kahlra-kumudotpalai,
churiteu sarasccai,
kjit hasa-srasai,
prsda-lakair navabhir,
ju sphika-rjatai,
mah-marakata-prakhyai,
svara-ratna-paricchadai,
vibhakta-rathy-patha-catvarpaai,
l-sabhbh rucir surlayai,
sasikta-mrggana-vthi-dehal,
patat-patka-dhvaja-vrittapm
jewels. The city was charming with wide roads, lanes, intersections,
marketplaces, assembly halls and temples. It was shaded by the many
colorful flags flapping in the wind.
Texts 78
tasym anta-pura rmad,
arcita sarva-dhiya-pai,
hare sva-kauala yatra,
tvar krtsnyena daritam,
tatra oaabhi sadma,
sahasrai samalaktam,
viveaikatoma aure,
patnn bhavana mahat
In the city of Dvrak was a beautiful private quarter worshiped by
the planetary rulers. This district, where the demigod Vivakarm
had shown all his divine skill, was the residential area of Lord
Hari, and thus it was gorgeously decorated by the sixteen thousand
palaces of Lord Kas queens. Nrada Muni entered one of these
immense palaces.
Visvanatha Cakravarti Thakura: Dvaraka was beautified with thousands
of ornately decorated palaces. Narada entered one of the queens
palaces.
Texts 912
viabdha vidruma-stambhair,
vaid rya-phalakottamai,
indranla-mayai kuyair,
jagaty chata-tvi,
vitnair nirmitais tvar,
mukt-dma-vilambibhi,
dntair sana-paryakair,
may-uttama-pariktai,
dsbhir nika-kahbhi,
su-vsobhir alaktam,
pumbhi sa-kacukoa,
su-vastra-mai-kualai,
ratna-pradpa-nikara-dyutibhir nirasta,
dhvnta vicitra-valabhu ikhaino ga,
ntyanti yatra vihitguru-dhpam akair,
niryntam kya ghana-buddhaya unnadanta
Supporting the palace were coral pillars decoratively inlaid with
vaid rya gems. Sapphires bedecked the walls, and the floors
glowed with perpetual brilliance. In that palace Tva had
arranged canopies with hanging strands of pearls; there were also
seats and beds fashioned of ivory and precious jewels. In attendance
were many well-dressed maidservants bearing lockets on their
necks, and also armor-clad guards with turbans, fine uniforms
and jeweled earrings. The glow of numerous jewel-studded lamps
dispelled all darkness in the palace. My dear King, on the ornate
ridges of the roof danced loudly crying peacocks, who saw the
fragrant aguru incense escaping through the holes of the latticed
windows and mistook it for a cloud.
Visvanatha Cakravarti Thakura: The palace is described in four verses.
It had coral pillars supporting roofs of lapis lazuli, walls covered with
sapphires, and floors inlaid with so many sapphires that they always
sparkled with radiance. Seeing the smoke of aguru incense streaming
through the lattice windows, the peacocks mistook it for clouds.
Text 13
tasmin samna-gua-rpa-vaya-su-vea,
ds-sahasra-yutaynusava ghiy,
vipro dadara camara-vyajanena rukma,
daena stvata-pati parivjayanty
In that palace the learned brhmaa saw the Lord of the Stvatas,
r Ka, together with His wife, who fanned Him with a goldhandled yak-tail fan. She personally served Him in this way, even
though she was constantly attended by a thousand maidservants
equal to her in personal character, beauty, youth and fine dress.
Visvanatha Cakravarti Thakura: Narada saw Ka in the palace along
with His wife, who was continuously (anusavam) fanning Him with a
camara.
Text 14
ta sannirkya bhagavn sahasotthita-r,
paryakata sakala-dharma-bht variha,
namya pda-yugala iras kira,
juena sjalir avviad sane sve
The Supreme Lord is the greatest upholder of religious principles.
Thus when He noticed Nrada, He rose at once from Goddess rs
bed, bowed His crowned head at Nradas feet and, joining His
palms, had the sage sit in His own seat.
Visvanatha Cakravarti Thakura: Ka sat (avviat) Narada on His
own seat.
Text 15
tasyvanijya caraau tad-apa sva-mrdhn,
bibhraj jagad-gurutamo pi sat patir hi,
brahmaya-deva iti yad gua-nma yukta,
tasyaiva yac-caraa-aucam aea-trtham
The Lord bathed Nradas feet and then put the water on His own
head. Although Lord Ka is the supreme spiritual authority of
the universe and the master of His devotees, it was proper for Him
to behave in this way, for His name is Brahmaya-deva, the Lord
who favors the bhmaas. Thus r Ka honored the sage
Nrada by bathing his feet, even though the water that bathes the
Lords own feet becomes the Ganges, the ultimate holy shrine.
Visvanatha Cakravarti Thakura: Ka, the master of the devotees
(sat patir), bathed Naradas feet and then addressed him. The
main verb spoke is in verse sixteen. Someone may protest that it
is not proper for Ka to wash the feet of His servant. But Ka is
called brahmaya-deva, indicating His quality of being respectful to
the brahmanas. Thus, since Narada is a brahmana, it is appropriate
that Ka bathed his feet. It should not be said that Ka behaved
like this to purify Himself, since the Ganges, which is the ultimate
purifying place (aea-trtham), bathes His feet. Even though Narada is
Kas servant, it should be understood that he did not reveal Kas
superiority in order not to obstruct the Lords desire to serve the
brahmanas.
Text 16
Texts 2022
dvyantam akais tatrpi,
priyay coddhavena ca,
pjita paray bhakty,
pratyutthnsandibhi,
pa cviduevsau,
kadyto bhavn iti,
kriyate ki nu prnm,
aprair asmad-dibhi,
athpi brhi no brahman,
janmaitac chobhana kuru,
sa tu vismita utthya,
tm anyad agd gham
There he saw the Lord playing at dice with His beloved consort and
His friend Uddhava. Lord Ka worshiped Nrada by standing
up, offering him a seat, and so on, and then, as if He did not know,
asked him, When did you arrive? What can needy persons like
Us do for those who are full in themselves? In any case, My dear
brhmaa, please make My life auspicious. Thus addressed,
Nrada was astonished. He simply stood up silently and went to
another palace.
Visvanatha Cakravarti Thakura: At Satyabhamas palace, Narada saw
Ka playing dice. Ka spoke to Narada who was standing silently in
great astonishment.
Text 23
tatrpy acaa govinda,
llayanta sutn in,
In one place the Lord was offering oblations into the sacrificial
fires; in another, worshiping through the five mah-yajas;
in another, feeding brhmaas; and in yet another, eating the
remnants of food left by brhmaas.
Visvanatha Cakravarti Thakura: All the different times of the day
were occurring simultaneously in Kas palaces. Thus in one palace
Narada saw Ka offering oblations into the sacrificial fires (vitnaagnn), a morning ritual. In another palace Ka was performing the
five mah-yajas, or great sacrifices compulsory for a householder:
reciting the Vedas; offering oblations into the sacrificial fire; waiting on
guests; making offerings to the forefathers; and offering a share of ones
food to living entities in general. In that palace it was noon. In another
palace Narada saw Ka feeding the brhmaas and accepting their
remnantsan afternoon activity.
Text 25
kvpi sandhym upsna,
japanta brahma vg-yatam,
ekatra csi-carmbhy,
carantam asi-vartmasu
Somewhere Lord Ka was observing the rituals for worship at
sunset by refraining from speech and quietly chanting the Gyatr
mantra, and elsewhere He was moving about with sword and shield
in the areas set aside for sword practice.
Visvanatha Cakravarti Thakura: Elsewhere, Ka was performing
sunset rites (sandhym upsnam). In another palace it was dawn, and
Ka was moving about with His sword and shield (asi-carmbhy
carantam).
Text 26
avair gajai rathai kvpi,
vicaranta gadgrajam,
kvacic chayna paryake,
styamna ca vandibhi
In one place Lord Gadgraja was riding on horses, elephants and
chariots, and in another place He was resting on His bed while
bards recited His glories.
Visvanatha Cakravarti Thakura: Riding on horses and elephants is a
noon activity, whereas one lies down during the latter part of night.
Text 27
mantrayanta ca kasmicin,
mantribhi coddhavdibhi,
jala-kr-rata kvpi,
vramukhybalvtam
Somewhere He was consulting with royal ministers like Uddhava,
and somewhere else He was enjoying in the water, surrounded by
many society girls and other young women.
Visvanatha Cakravarti Thakura: Ka met with Uddhava and His
counselors around dusk and enjoyed water sports in the afternoon.
Text 28
kutracid dvija-mukhyebhyo,
dadata g sv-alakt,
itihsa-purni,
vanta magalni ca
Somewhere He was giving well-decorated cows to exalted
brhmaas, and elsewhere He was listening to the auspicious
narration of epic histories and Puras.
Visvanatha Cakravarti Thakura: Giving cows in charity occurs in
the morning. The Smti sastras say, itihaa-purbhy ahasaptamakau nayet, One should pass the sixth and seventh parts of the
day (afternoon and evening) in hearing the histories (Itihasas) and the
Puranas.
Text 29
hasanta hsa-kathay,
kadcit priyay ghe,
kvpi dharma sevamnam,
artha-kmau ca kutracit
Somewhere Lord Ka was found enjoying the company of a
particular wife by exchanging joking words with her. Somewhere
else He was found engaged, along with His wife, in religious
ritualistic functions. Somewhere Ka was found engaged in
matters of economic development, and somewhere else He was
found enjoying family life according to the regulative principles of
the stras.
Visvanatha Cakravarti Thakura: Joking conversations (hsa-kathay)
take place during the night-time, whereas religious rituals, economic
development and family enjoyment (dharma artha-kmau) occur
during both the day and the night.
Text 30
dhyyantam ekam sna,
purua prakte param,
uranta gurn kvpi,
kmair bhogai saparyay
Somewhere He was sitting alone, meditating on the Supreme
Personality of Godhead, who is transcendental to material nature,
and somewhere He was rendering menial service to His elders,
offering them desirable things and reverential worship.
Visvanatha Cakravarti Thakura: The activity of meditation indicates the
brhma-muhrta (dhyyantam), the early morning hours before sunrise.
Text 31
kurvanta vigraha kaicit,
sandhi cnyatra keavam,
kutrpi saha rmea,
cintayanta sat ivam
In one place He was planning battles in consultation with some
Text 32
putr duhit ca,
kle vidhy-upaypanam,
drair varais tat-sadai,
kalpayanta vibhtibhi
Nrada saw Lord Ka engaged in getting His sons and daughters
married to suitable brides and bridegrooms at the appropriate
time, and the marriage ceremonies were being performed with
great pomp.
Visvanatha Cakravarti Thakura: Ka married His sons and daughters
according to religious principles (vidhy-upaypanam) using many
opulent materials (vibhtibhi).
Text 33
prasthpanopanayanair,
apatyn mahotsavn,
vkya yogevareasya,
ye lok visismire
Nrada observed how r Ka, the master of all yoga masters,
arranged to send away His daughters and sons-in-law, and also to
athovca hkea,
nrada prahasann iva,
yoga-myodaya vkya,
mnum yuo gatim
Having thus seen this display of the Lords Yogamy, Nrada
mildly laughed and then addressed Lord Hkea, who was
adopting the behavior of a human being.
Visvanatha Cakravarti Thakura: Nrada fully understood Kas
omniscience, so when he saw Ka trying to detect the mood of His
ministers by moving about in disguise, he could not help laughing
(prahasann). But remembering Kas majesty (aivarya), he
somewhat restrained his laughter. The phrase seeing the rise of Kas
yogamaya (yoga-myodaya vkya) as Ka was absorbed in His
own human-like pastimes (mnum yuo gatim) indicates Naradas
astonishment.
Text 38
vidma yoga-mys te,
durdar api myinm,
yogevartman nirbht,
bhavat-pda-nievay
[Nrada said:] Now we understand Your mystic potencies, which
are difficult to comprehend, even for great mystics, O Supreme
Soul, master of all mystic power. Only by serving Your feet have I
been able to perceive Your powers.
Text 41
r-uka uvca,
ity caranta sad-dharmn,
pvann gha-medhinm,
tam eva sarva-geheu,
santam eka dadara ha
ukadeva Gosvm said: Thus in every palace Nrada saw the Lord
in His same personal form, executing the transcendental principles
of religion that purify those engaged in household affairs.
Visvanatha Cakravarti Thakura: This verse summarizes the ideas which
were previously discussed. As stated in Text 2 of this chapter, all of
Kas activities in the many palaces were performed by Kas single
spiritual form (ekena vapu), which manifested in each of the sixteen
thousand palaces. This vision was revealed to Nrada because of his
desire to see it and Kas desire to show it to him. The other residents
of Dvrak could see Ka only in the particular part of the city
they themselves occupied, and not anywhere else, even if they would
sometimes go to another precinct on some business. Thus the Lord gave
a special view of His pastimes to His beloved devotee Nrada Muni.
Text 42
kasynanta-vryasya,
yoga-my-mahodayam,
muhur dv ir abhd,
vismito jta-kautuka
Text 43
ity artha-kma-dharmeu,
kena raddhittman,
samyak sabhjita prtas,
tam evnusmaran yayau
Lord Ka greatly honored Nrada, faithfully presenting him
with gifts related to economic prosperity, sense gratification and
religious duties. Thus fully satisfied, the sage departed, constantly
remembering the Lord.
Visvanatha Cakravarti Thakura: Narada was worshiped with devotion
by Ka, whose mind was filled with faith (raddhittman) in
economic development, sense gratification and religious duties (arthakma-dharmeu).
Text 44
eva manuya-padavm anuvartamno,
nryao khila-bhavya ghta-akti,
reme ga oaa-sahasra-vargann,
sa-vra-sauhda-nirkaa-hsa-jua
In this way Lord Nryaa imitated the ways of ordinary humans,
manifesting His divine potencies for the benefit of all beings. Thus
He enjoyed, dear King, in the company of His sixteen thousand
exalted consorts, who served the Lord with their shy, affectionate
glances and laughter.
Visvanatha Cakravarti Thakura: Someone may object, Why should
Ka have any faith in economic development and sense gratification
(artha and kama)? And why does Ka imitate the ways of human
beings? This verse answers these questions.
Kas human-like activities are meant for the welfare of all people
(akhila-bhavya). By remembering His pastimes people become free
from the cycle of material existence.
But why should Ka care to stop their material existence?
Because Ka is endowed with mercy (krpa-akti:ghta-akti). But
this is not the only purpose for Kas permanently engaging in human
activities. Ka engages in blissful pastimes with His beloved humanlike consorts who comprise His internal energy and are superior even to
Laksmi, the goddess of fortune. Or else Ka performs these activities
to eternally enjoy (reme) with His unalloyed devotees who worship His
human form, the original source of all the Visnu forms in Vaikuntha.
Text 45
ynha viva-vilayodbhava-vtti-hetu,
karmy ananya-viayi har cakra,
yas tv aga gyati oty anumodate v,
bhaktir bhaved bhagavati hy apavarga-mrge
Lord Hari is the ultimate cause of universal creation, maintenance
and destruction. My dear King, anyone who chants about, hears
about or simply appreciates the extraordinary activities He
performed in this world, which are impossible to imitate, will surely
Text 1
r-uka,
uvca athoasy upavtty,
kukkun kjato apan,
ghta-kahya patibhir,
mdhavyo virahtur
ukadeva Gosvm said: As dawn approached, the wives of Lord
Mdhava, each embraced around the neck by her husband, cursed
the crowing roosters. The ladies were disturbed that now they
would be separated from Him.
Visvanatha Cakravarti Thakura: This chapter describes Kas early
morning activities as well as consideration of the business presented
to Him in the Sudharma assembly by Narada and a messenger. In
the previous chapter it was stated that Ka faithfully observed the
principles of economic development, religion and sense gratification.
This verse explains how Ka carried out the principles of religion. As
sunrise approached (upavtty) the roosters began crowing. Kas
wives (madhavyah) such as Rukmini, who were embraced by their
husbands, cursed the roosters: O roosters! For announcing the arrival
of the sun, which brings separation from our beloved Ka, you should
die immediately!The word patibhi is plural because Ka was
appearing in multiple forms.
Text 2
Texts 45
brhme muhrta utthya,
vry upaspya mdhava,
dadhyau prasanna-karaa,
tmna tamasa param,
eka svaya-jyotir ananyam avyaya,
sva-sasthay nitya-nirasta-kalmaam,
brahmkhyam asyodbhava-na-hetubhi,
sva-aktibhir lakita-bhva-nirvtim
Lord Mdhava would rise during the brahma-muhrta period
and touch water. With a clear mind He would then meditate upon
Himself, the single, self-luminous, unequaled and infallible Supreme
Truth, known as Brahman, who by His very nature ever dispels
all contamination, and who through His personal energies, which
cause the creation and destruction of this universe, manifests His
own pure and blissful existence.
Visvanatha Cakravarti Thakura: Just as some other person meditates
during the brahma-muhurta period, Ka also meditated on Himself
(tmnam:svam), as the one Supreme Lord who reveals Himself
(svaya-jyotir) beyond the darkness of material nature (tamasah
param). But, it may be objected that others such as Sankarsana are also
the Lord. Yes, but there is no other (ananyam) avatara compared to
Ka. Moreover, since Kas plenary avataras such as Sankarsana
and others are each individually and eternally present within Him,
Ka is perfectly complete (avyayam:paripram). The reason,
however, for Kas appearance is His mercy. By making Himself
directly visible to all persons, Ka removes their ignorance. The
impersonal Brahman (brahmkhyam) also comes from Ka. This is
stated in the Srimad Bhagavatam (8.24.38):
Text 12
avekyjya tathdara,
go-va-dvija-devat,
km ca sarva-varn,
paurnta-pura-crim,
pradpya prakt kmai,
pratoya pratyanandata
He would then look at ghee, a mirror, the cows and bulls, the
brhmaas and the demigods and see to it that the members of
all the social classes living in the palace and throughout the city
were satisfied with gifts. After this He would greet His ministers,
gratifying them by fulfilling all their desires.
Visvanatha Cakravarti Thakura: Ka greeted His ministers (prakt).
Text 13
savibhajygrato viprn,
srak-tmblnulepanai,
suhda praktr drn,
upyukta tata svayam
After first distributing flower garlands, pn and sandalwood
paste to the brhmaas, He would give these gifts to His friends,
ministers and wives, and finally He would partake of them Himself.
Text 15
ghtv pin p,
srathes tam athruhat,
styaky-uddhava-sayukta,
prvdrim iva bhskara
Holding on to His charioteers hands, Lord Ka would mount the
chariot, together with Styaki and Uddhava, just like the sun rising
over the easternmost mountain.
Visvanatha Cakravarti Thakura: Daruka (Kas driver) stood beside
the chariot with joined palms. Ka held his joined hands with His
right hand and mounted the chariot.
Text 16
kito nta-pura-str,
sa-vra-prema-vkitai,
kcchrd viso niragj,
jta-hso haran mana
The palace women would look upon Lord Ka with shy, loving
glances, and thus He would get free from them only with difficulty.
He would then set off, His smiling face captivating their minds.
Visvanatha Cakravarti Thakura: Though Ka was accompanied
by Satyaki, Uddhava and others, the queens glanced at Him with shy
loving glances hinting at their agitation. Their glances implied, How
can we tolerate the torment of being separated from You? Captivated
by their affection, Ka smiled, indicating My dear restless ladies,
why are you so overwhelmed by this little bit of separation? I am
coming back later today to enjoy with you. Enchanting their minds
with His sweet smile, Ka somehow freed Himself from the bondage
of their loving glances with great difficulty.
Text 17
sudharmkhy sabh sarvair,
vibhi parivrita,
prviad yan-nivin,
na santy aga a rmaya
The Lord, attended by all the Vis, would enter the Sudharm
assembly hall, which protects those who enter it from the six waves
of material life, dear King.
Visvanatha Cakravarti Thakura: When Ka would exit separately
from each of His many palaces, each individual form would be visible
to the persons present on those particular palace grounds and to the
neighboring residents, but not to others. Coming along the main road
up to the entrance of the Sudharma assembly hall, all the forms of
Ka would merge into a single form, and thus He would enter the hall
surrounded (parivrita) by the Vrsnis.
Text 18
tatropavista paramsane vibhur,
babhau sva-bhs kakubho vabhsayan,
vto n-sihair yadubhir yadttamo,
yathou-rjo divi trak-gaai
As the almighty Supreme Lord would seat Himself upon His
exalted throne there in the assembly hall, He shone with His unique
effulgence, illuminating all the quarters of space. Surrounded by
the Yadus, lions among men, that best of the Yadus appeared like
the moon amidst many stars.
Visvanatha Cakravarti Thakura: Ka was attended by the Yadus, who
were lions among men (n-sihair).
Text 19
tatropamantrio rjan,
nn-hsya-rasair vibhum,
upatasthur nacry,
nartakyas tavai pthak
And there, O King, jesters would entertain the Lord by displaying
various comic moods, expert entertainers would perform for Him,
and female dancers would dance energetically.
Visvanatha Cakravarti Thakura: Separate groups of jesters
(upamantria), dancers and magicians (nacry) performed one
after the other for Kas pleasure in the assembly of great kings.
Text 20
mdaga-v-muraja,
veu-tla-dara-svanai,
nantur jagus tuuvu ca,
sta-mgadha-vandina
These performers would dance and sing to the sounds of mdagas,
vs, murajas, flutes, cymbals and conchshells, while professional
poets, chroniclers and panegyrists would recite the Lords glories.
Visvanatha Cakravarti Thakura: Some groups danced and others sang.
The professional poets (stas) offered praises.
Text 21
tatrhur brhma kecid,
sn brahma-vdina,
prve puya-yaas,
rj ckathayan kath
Some brhmaas sitting in that assembly hall would fluently chant
Vedic mantras, while others recounted stories of past kings of pious
renown.
Visvanatha Cakravarti Thakura: The brahmanas recited (brhma
hur) Vedic mantras and those expert at speaking (vdina) related
stories of pious kings.
Text 22
tatraika puruo rjann,
gato prva-darana,
vijpito bhagavate,
prathrai praveita
Once a certain person arrived in the assembly, O King, who had
never been seen there before. The doorkeepers announced him to
the Lord and then escorted him inside.
Text 23
sa namasktya kya,
pareya ktjali,
rjm vedayad dukha,
jarsandha-nirodha-jam
Text 24
ye ca dig-vijaye tasya,
sannati na yayur np,
prasahya ruddhs tensann,
ayute dve girivraje
Twenty thousand kings who had refused to submit absolutely
to Jarsandha during his world conquest had been forcibly
imprisoned by him in the fortress named Girivraja.
Visvanatha Cakravarti Thakura: This verse says that Jarasandha
imprisoned twenty-thousand kings in the Girivraja fort because they
did not submit (sannatim) to him by paying taxes. The Mahabharata
explains that Jarsandha wanted to please Mah-bhairava by offering
him 100,000 kings in a human sacrifice.
Text 25
rjna cu ka kprameytman,
prapanna-bhaya-bhajana,
vaya tv araa ymo,
bhava-bht pthag-dhiya
filled with constant fear. Alas! How miserable we are because of not
becoming free from material desires by taking shelter of You!
We gave up that happiness which is forever praised by all saintly
persons, and not condemned by them like our kingly happiness.
Spiritual happiness is innate within the self and not dependent on
others. Such transcendental joy comes from You alone, not from gross
material objects. It is obtained (labhya) by Your selfless devotees
(anha:akicana-bhaktai), but not by those who are full of lust.
Abandoning that happiness, we wretched persons experience intense
suffering (kliymahe).
Text 29
tan no bhavn praata-oka-harghri-yugmo,
baddhn viyukva magadhhvaya-karma-pt,
yo bh-bhujo yuta-matagaja-vryam eko,
bibhrad rurodha bhavane mga-r ivv
Therefore, since Your feet relieve the sorrow of those who surrender
to them, please release us prisoners from the shackles of karma,
manifest as the King of Magadha. Wielding alone the prowess of ten
thousand maddened elephants, he has locked us up in his house just
as a lion captures sheep.
Visvanatha Cakravarti Thakura: In this verse the kings pray that Ka
will release them from the bondage of karma created by His maya. The
kings said, Please release (viyukva:vimocaya) us from the bondage
of karma in the form of Jarasandha.
If Ka counters, But you can get out of this bondage of Jarasandha
by yourselves, the kings reply, Having the power of ten thousand
maddened elephants, Jarasandha alone has imprisoned all of us kings,
as a lion catches sheep.
Text 30
yo vai tvay dvi-nava-ktva udtta-cakra,
bhagno mdhe khalu bhavantam ananta-vryam,
jitv n-loka-nirata sakd ha-darpo,
yumat-praj rujati no jita tad vidhehi
O wielder of the disc! Your strength is unlimited, and thus
seventeen times You crushed Jarsandha in battle. But then,
absorbed in human affairs, You allowed him to defeat You once.
Now he is so filled with pride that he dares to torment us, Your
subjects. O unconquerable one, please rectify this situation.
Visvanatha Cakravarti Thakura: Your enemy, Jarasandha, knowing
that we have surrendered to You, now persecutes us even more day by
day. That is expressed in this verse.
The kings said, O you who hold the Sudarsana cakra high! In the
eighteen battles Jarasandha fought with You, he was defeated seventeen
times. Only once he defeated You, who were absorbed in playing within
the world of human beings (n-loka-nirata). Then he swelled with
pride and began persecuting us who are Your subjects. Therefore please
do the needful in this matter.
Text 31
dta uvca,
iti mgadha-saruddh,
bhavad-darana-kakia,
prapann pda-mla te,
dnn a vidhyatm
Text 33
ta dv bhagavn ka,
sarva-lokevarevara,
vavanda utthita r,
sa-sabhya snugo mud
Text 34
sabhjayitv vidhi-vat,
ktsana-parigraham,
babhe suntair vkyai,
raddhay tarpayan munim
After Nrada had accepted the seat offered to him, Lord Ka
honored the sage according to scriptural injunctions and, gratifying
him with His reverence, spoke the following truthful and pleasing
words.
Text 35
api svid adya lokn,
traym akuto-bhayam,
nanu bhyn bhagavato,
lokn paryaato gua
[Lord Ka said:] It is certain that today the three worlds have
attained freedom from all fear, for that is the influence of such
a great personality as you, who travel at will throughout all the
worlds.
Visvanatha Cakravarti Thakura: Ka said, Since it is impossible for
you to suffer any misfortune, it would be improper to ask about your
well-being. Therefore, I will ask you if the three worlds are now free
from fear.
But, Narada might object, how would I know this?
Ka replied, Your great quality as a powerful personality
(bhagavata) is that you wander everywhere. Thus from you one can
obtain knowledge of the all the planets.For that reason I am inquiring
from you.
Text 36
na hi te vidita kicil,
lokev vara-kartu,
atha pcchmahe yumn,
pavn cikritam
There is nothing unknown to you within Gods creation. Therefore
please tell Us what the Pavas intend to do.
Visvanatha Cakravarti Thakura: Ka said, Nothing is unknown to
you in all the worlds created by the Lord. That being so, I asked you
what the Pandavas desire to do, since you know how Jarasandha can be
killed by Bhima.
Text 37
r-nrada uvca,
d my te bahuo duratyay,
body. Therefore I surrender unto You (tva). I see many people in this
world bewildered by Your maya and afflicted by fear. There are also
many people who have become fearless by hearing and chanting about
Your glories. This was hinted at in the above three verses.
Text 40
athpy rvaye brahma,
nara-loka-viambanam,
rja pait-vasreyasya,
bhaktasya ca cikritam
Nonetheless, O Supreme Truth playing the part of a human being,
I shall tell You what Your devotee Yudhihira Mahrja, the son of
Your fathers sister, intends to do.
Visvanatha Cakravarti Thakura: Now Narada answers Kas second
question about the intentions of the Pandavas in five verses (4145). Narada said, O Supreme Truth! O form of Brahman! (Both
brahma and Brahman readings are correct as they are alternatives
of the vocative case). Even though You know everything, I will tell
(rvaye), since You are imitating the characteristics of an ordinary
human being (nara-loka-viambanam).
This is an example of the literary ornament called (vyatireka), which
means comparison of contrasting things. Thus, Narada praises Kas
expertise by citing the low qualities of the human being.
Text 41
yakyati tv makhendrea,
rjasyena pava,
pramehya-kmo npatis,
tad bhavn anumodatm
Desiring unrivaled sovereignty, King Yudhihira intends to
worship You with the greatest fire sacrifice, the Rjas ya. Please
bless his endeavor.
Text 42
tasmin deva kratu-vare,
bhavanta vai surdaya,
didkava sameyanti,
rjna ca yaasvina
O Lord, exalted demigods and glorious kings, eager to see You, will
all come to that best of sacrifices.
Visvanatha Cakravarti Thakura: Narada said, You should not just give
Your approval for the ceremony and remain here, but You should go
there so they can see You.
Text 43
ravat krtand dhynt,
pyante nte-vasyina,
tava brahma-mayasyea,
kim utekbhimarina
The Personality of Godhead said: You are indeed Our best eye and
closest friend, for you know perfectly the relative value of various
kinds of counsel. Therefore please tell Us what should be done in
this situation. We trust your judgment and shall do as you say.
Text 47
ity upmantrito bhartr,
sarva-jenpi mugdha-vat,
nidea irasdhya,
uddhava pratyabhata
[ukadeva Gosvm continued:] Thus requested by his master, who,
though omniscient, acted as if perplexed, Uddhava took this order
upon his head and replied as follows.
Text 1
r-uka uvca,
ity udritam karya,
devaer uddhavo bravt,
sabhyn matam jya,
kasya ca mah-mati
ukadeva Gosvm said: Having thus heard the statements of
Devari Nrada, and understanding the opinions of both the
assembly and Lord Ka, the great-minded Uddhava began to
speak.
Visvanatha Cakravarti Thakura: In this chapter, Ka accepts
Uddhavas advice, and goes with His army and His beloved queens to
Indraprastha [part of New Delhi], where He delights all the inhabitants.
Uddhava heard the statements and spoke after understanding the wishes
of Ka, Narada Muni, the assembly members, and the messenger
from the imprisoned kings. Uddhava is very intelligent (mah-mati)
because he could satisfy everyone by keeping their wishes intact.
Specifically, Narada wanted Ka to go to Indraprastha to perform the
Rjasya sacrifice. The assembly and the messenger wanted Ka to
kill Jarasandha, and Ka wanted both.
Text 2
r-uddhava uvca,
all, without conquering all the directions the Rjasya sacrifice cannot
occur, and without killing Jarasandha one cannot conquer the directions.
First You should accept the invitation to the Rjasya sacrifice. The
request to protect the kings, on the other hand, will be fulfilled as a
secondary result of fulfilling that first request. In this way two aims will
be achieved by a single act.
Text 4
asmka ca mahn artho,
hy etenaiva bhaviyati,
yaa ca tava govinda,
rjo baddhn vimucata
By this decision there will be great gain for us, and You will save the
kings. Thus, Govinda, You will be glorified.
Visvanatha Cakravarti Thakura: Uddhava said, For us members of the
assembly there is great gain in Your going to the Rjasya sacrifice for
Jarasandha will be killed.
Text 5
sa vai durviaho rj,
ngyuta-samo bale,
balinm api cnye,
bhma sama-bala vin
The invincible King Jarsandha is as strong as ten thousand
elephants. Indeed, other powerful warriors cannot defeat him. Only
brahma-vea-dharo gatv,
ta bhiketa vkodara,
haniyati na sandeho,
dvai-rathe tava sannidhau
Bhma should go to him disguised as a brhmaa and beg charity.
Thus he will obtain single combat with Jarsandha, and in Your
presence Bhma will no doubt kill him.
Visvanatha Cakravarti Thakura: Uddhava said, Bhma should beg as
charity a one-to-one fight with Jarsandha.
Ka objected, But since they are equal in strength, they are evenly
matched and thus neither is likely to win over the other.
Uddhava replied, Therefore, if Bhima fights in Your presence, he will
be able to kill Jarasandha.
Text 8
nimitta param asya,
viva-sarga-nirodhayo,
hirayagarbha arva ca,
klasyrpias tava
Even Lord Brahm and Lord iva act only as Your instruments in
cosmic creation and annihilation, which are ultimately done by You,
the Supreme Lord, in Your invisible aspect of time.
Visvanatha Cakravarti Thakura: Ka said, But what will be the
effect of My merely being present without doing anything?
Uddhava replied, Just as time alone creates and destroys the universe
with Brahma and Siva merely acting as instruments, so You alone will
Text 15
n-vji-kcana-ibikbhir acyuta,
sahtmaj patim anu su-vrat yayu,
varmbarbharaa-vilepana-sraja,
su-savt nbhir asi-carma-pibhi
Lord Acyutas faithful wives, along with their children, followed the
Lord on golden palanquins carried by powerful men. The queens
were adorned with fine clothing, ornaments, fragrant oils and
flower garlands, and they were surrounded on all sides by soldiers
carrying swords and shields in their hands.
Visvanatha Cakravarti Thakura: The faithful queens followed their
husband in golden palanquins carried by powerful men (nvji).
Text 16
narora-go-mahia-kharvatary-ana,
kareubhi parijana-vra-yoita,
sv-alakt kaa-kui-kambalmbardy,
upaskar yayur adhiyujya sarvata
On all sides proceeded finely adorned womenattendants of the
royal household, as well as courtesans. They rode on palanquins
and camels, bulls and buffalo, donkeys, mules, bullock carts and
elephants. Their conveyances were fully loaded with grass tents,
blankets, clothes and other items for the trip.
Visvanatha Cakravarti Thakura: The term parijana-vra-yoita,
meeting with Lord Ka. Thus, having heard the decision of the
Lord and having been worshiped by Him, Nrada placed Him
firmly within his heart and departed through the sky.
Visvanatha Cakravarti Thakura: Narada departed by the path of the sky
(vihyas). Although the verb is missing, it is understood.
Text 19
rja-dtam uvceda,
bhagavn prayan gir,
m bhaia dta bhadra vo,
ghtayiymi mgadham
With pleasing words the Lord addressed the messenger sent by the
kings: My dear messenger, I wish all good fortune to you. I shall
arrange for the killing of King Magadha. Do not fear.
Visvanatha Cakravarti Thakura: Ka said to the messenger, Do not
fear. I will kill Jarasandha. The phrase ma bhaia, do not fear, is
in the plural because Ka is addressing both the messenger and the
kings.
Text 20
ity ukta prasthito dto,
yath-vad avadan npn,
te pi sandarana aure,
pratyaikan yan mumukava
Text 23
tam upgatam karya,
prto durdarana nnm,
ajta-atrur niragt,
sopadhyya suhd-vta
King Yudhihira was delighted to hear that the Lord, whom
human beings rarely see, had now arrived. Accompanied by his
priests and dear associates, the King came out to meet Lord Ka.
Text 24
gta-vditra-ghoea,
brahma-ghoea bhyas,
abhyayt sa hkea,
pr pram ivdta
As songs and musical instruments resounded along with the loud
vibration of Vedic hymns, the King went forth with great reverence
to meet Lord Hkea, just as the senses go forth to meet the
consciousness of life.
Visvanatha Cakravarti Thakura: As the senses (pr:indriyi)
follow the life airs, Yudhisthira went out to meet Ka (hkea, the
Lord of the senses).
Text 25
dv viklinna-hdaya,
ka snehena pava,
cird da priyatama,
sasvaje tha puna puna
The heart of King Yudhihira melted with affection when he saw
his dearmost friend, Lord Ka, after such a long separation, and
he embraced the Lord again and again.
Text 26
dorbhy parivajya rammallaya,
mukunda-gtra n-patir hatubha,
lebhe par nirvtim aru-locano,
hyat-tanur vismta-loka-vibhrama
The eternal form of Lord Ka is the everlasting residence of the
goddess of fortune. As soon as King Yudhihira embraced Him,
the King became free of all the contamination of material existence.
He immediately felt transcendental bliss and merged in an ocean
of happiness. There were tears in his eyes, and his body shook due
to ecstasy. He completely forgot that he was living in this material
world.
Visvanatha Cakravarti Thakura: He embraced the limbs of Mukunda,
which are the faultless (amala) shelter of all beauty (ram). By this
he submerged in the bliss of prema, forgot all worldly pleasure (lokavibhrama:loka-vilsa), and crossed the ocean of birth and death.
Text 27
ta mtuleya parirabhya nirvto,
bhma smayan prema-jalkulendriya,
yamau kir ca suhttama mud,
pravddha-bp parirebhire cyutam
Then Bhma, his eyes brimming with tears, laughed with joy as
he embraced his maternal cousin, Ka. Arjuna and the twins
Nakula and Sahadevaalso joyfully embraced their dearmost
friend, the infallible Lord, and they cried profusely.
Text 28
arjunena parivakto,
yambhym abhivdita,
brhmaebhyo namasktya,
vddhebhya ca yathrhata,
mnino mnaym sa,
kuru-sjaya-kaikayn
After Arjuna had embraced Him once more and Nakula and
Sahadeva had offered Him their obeisances, Lord Ka bowed
down to the brhmaas and elders present, thus properly honoring
the respectable members of the Kuru, Sjaya and Kaikaya clans.
Text 29
sta-mgadha-gandharv,
vandina copamantria,
mdaga-akha-paaha,
v-paava-gomukhai,
brhma cravindka,
tuuvur nantur jagu
Sutas, Mgadhas, Gandharvas, Vands, jesters and brhmaas
all glorified the lotus-eyed Lordsome reciting prayers, some
dancing and singingas mdagas, conchshells, kettledrums, vs,
paavas and gomukhas resounded.
Text 30
eva suhdbhi paryasta,
puya-loka-ikhmai,
sastyamno bhagavn,
vivelakta puram
Thus surrounded by His well-wishing relatives and praised on all
sides, Lord Ka, the crest jewel of the justly renowned, entered
the decorated city.
Texts 3132
Text 34
tasmin su-sakula ibhva-ratha-dvipadbhi,
kam sa-bhryam upalabhya ghdhirh,
nryo vikrya kusumair manasopaguhya,
su-svgata vidadhur utsmaya-vkitena
The royal road being quite crowded with elephants, horses, chariots
and foot soldiers, the women climbed to the top of their houses,
where they caught sight of Lord Ka and His queens. The city
ladies scattered flowers upon the Lord, embraced Him in their
minds and expressed their heartfelt welcome with broadly smiling
glances.
Text 35
cu striya pathi nirkya mukunda-patns,
tr yathoupa-sah kim akry ambhi,
yac caku purua-maulir udra-hsa,
llvaloka-kalayotsavam tanoti
Observing Lord Mukundas wives passing on the road like stars
accompanying the moon, the women exclaimed, What have these
ladies done so that the best of men bestows upon their eyes the joy
of His generous smiles and playful sidelong glances?
Visvanatha Cakravarti Thakura: The women are like stars
accompanying the moon (uu-pa-sah). What piety has been
performed by them?
Text 36
tatra tatropasagamya,
paur magala-paya,
cakru sapary kya,
re-mukhy hatainasa
In various places citizens of the city came forward holding
auspicious offerings for Lord Ka, and sinless leaders of
occupational guilds came forward to worship the Lord.
Visvanatha Cakravarti Thakura: The heads of the various communities
(re-mukhy), who earn their livings by particular arts, worshiped
Ka.
Text 37
anta-pura-janai prty,
mukunda phulla-locanai,
sa-sambhramair abhyupeta,
prviad rja-mandiram
With wide-open eyes, the members of the royal household came
forward in a flurry to lovingly greet Lord Mukunda, and thus the
Lord entered the royal palace.
Text 38
pth vilokya bhrtreya,
ka tri-bhuvanevaram,
prttmotthya paryakt,
sa-snu pariasvaje
When Queen Pth saw her nephew Ka, the master of the three
worlds, her heart became filled with love. Rising from her couch
with her daughter-in-law, she embraced the Lord.
Text 39
govinda gham nya,
deva-deveam dta,
pjy nvidat ktya,
pramodopahato npa
King Yudhihira respectfully brought Lord Govinda, the Supreme
God of gods, to his personal quarters. The King was so overcome
with joy that he could not remember all the rituals of worship.
Visvanatha Cakravarti Thakura: Overcome with joy, Yudhisthira forgot
the proper details (ktyam) of worshiping Ka.
Text 40
pit-svasur guru-str,
ka cakre bhivdanam,
svaya ca kay rjan,
bhaginy cbhivandita
Lord Ka bowed down to His aunt and the wives of His elders, O
King, and then Draupad and the Lords sister bowed down to Him.
Visvanatha Cakravarti Thakura: Draupadi (kay) and Subhadra then
welcomed Ka.
Texts 4142
vav sacodit k,
ka-patn ca sarvaa,
narca rukmi saty,
bhadr jmbavat tath,
klind mitravind ca,
aiby ngnajit satm,
any cbhygat ys tu,
vsa-sra-maandibhi
Encouraged by her mother-in-law, Draupad worshiped all of
Texts 12
r-uka uvca,
ekad tu sabh-madhya,
sthito munibhir vta,
brhmaai katriyair vaiyair,
bhrtbhi ca yudhihira,
cryai kula-vddhai ca,
jti-sambandhi-bndhavai,
vatm eva caitem,
bhyedam uvca ha
ukadeva Gosvm said: One day, as King Yudhihira sat in the
royal assembly surrounded by eminent sages, brhmaas, katriyas
and vaiyas, and also by his brothers, spiritual masters, family
elders, blood relations, in-laws and friends, he addressed Lord
Ka as everyone listened.
Visvanatha Cakravarti Thakura: In this chapter, Ka approves of
Yudhisthiras plans, and deliberately taking his permission has Bhima
kill Jarasandha. After sitting properly (sthita) Yudhisthira inquired
from Ka while others listened. The locative case is used for the
listeners (vatm) to emphasize that Yudhisthira was absorbed in
speaking to
Ka.
Text 3
r-yudhihira uvca,
kratu-rjena govinda,
rjasyena pvan,
yakye vibhtr bhavatas,
tat sampdaya na prabho
r Yudhihira said: O Govinda, I desire to worship Your
auspicious, opulent expansions by the Rjas ya sacrifice, the king
of Vedic ceremonies. Please make our endeavor a success, my Lord.
Visvanatha Cakravarti Thakura: Yudhisthira said, I want to worship
Your opulent expansions in this world like the demigods and other
empowered beings (vibhutis). This statement hints that Yudhisthira
is exclusively devoted to Ka, just like the great King Bharata. The
word pvan (purifying) means that by seeing Ka the demigods and
sages being worshiped in the sacrifice will become purified. Yudhisthira
implies by this that the Rjasya should be performed so that they too
can become all-successful.
Text 4
tvat-pduke avirata pari ye caranti,
dhyyanty abhadra-naane ucayo ganti,
vindanti te kamala-nbha bhavpavargam,
sate yadi ta ia a nnye
Purified persons who constantly serve, meditate upon and glorify
Your shoes, which destroy everything inauspicious, are sure to
obtain freedom from material existence, O lotus-naveled one.
Even if they desire something in this world, they obtain it, whereas
Therefore, O Lord of lords, let the people of this world see the
power of devotional service rendered to Your lotus feet. Please show
them, O almighty one, the position of those Kurus and Sjayas
who worship You, and the position of those who do not.
Visvanatha Cakravarti Thakura: Yudhisthira said, Therefore, when
Your status as the Supreme Godhead has been established by the
distinguished assembly headed by Brahma, the people of earth will
understand the power of serving Your lotus feet. Then to dispel their
illusion, please show the positions of those Kurus and Sjayas who
worship You as God and those who do not worship You, thinking You
to be a human being. If You give Your consent, this will be shown at the
proposed sacrifice.
Text 6
na brahmaa sva-para-bheda-matis tava syt,
sarvtmana sama-da sva-sukhnubhte,
sasevat sura-taror iva te prasda,
sevnurpam udayo na viparyayo tra
Within Your mind there can be no such differentiation as This
one is mine, and that is anothers, because You are the Supreme
Absolute Truth, the Soul of all beings, always equipoised and
enjoying transcendental happiness within Yourself. Just like the
heavenly desire tree, You bless all who properly worship You,
granting their desired fruits in proportion to the service they render
You. There is nothing wrong in this.
Visvanatha Cakravarti Thakura: If Ka were to ask, But will I not be
lokn anubhaviyati
The Supreme Personality of Godhead said: Your decision is perfect,
O King, and thus your noble fame will spread to all the worlds, O
tormentor of your enemies.
Visvanatha Cakravarti Thakura: Sri Ka said, O great cloud
showering the nectar of My glories! O king! Certainly you have My
permission to perform the sacrifice. Ka says this in the mood of
being a normal human being. By addressing King Yudhihira as atrukarana, tormentor of enemies, Ka is imparting to him the potency
to conquer all the enemy kings and become world-famous.
Text 8
pit-devn,
suhdm api na prabho,
sarvem api bhtnm,
psita kratu-r ayam
Indeed, My lord, for the great sages, the forefathers and the
demigods, for Our well-wishing friends and, indeed, for all living
beings, the performance of this king of Vedic sacrifices is desirable.
Text 9
vijitya npatn sarvn,
ktv ca jagat vae,
sambhtya sarva-sambhrn,
harasva mah-kratum
First conquer all kings, bring the earth under your control and
collect all the required paraphernalia; then execute this great
sacrifice.
Visvanatha Cakravarti Thakura: Ka said, What do I or anyone else
need to do in this connection, since you yourself can easily arrange
everything for the Rajasuya? After collecting the items you can perform
(aharasva) the sacrifice.
Text 10
ete te bhrtaro rjal,
loka-pla-sambhav,
jito smy tmavat te ha,
durjayo yo kttmabhi
These brothers of yours, O King, have taken birth as partial
expansions of the demigods ruling various planets. And you are
so self-controlled that you have conquered even Me, who am
unconquerable for those who cannot control their senses.
Visvanatha Cakravarti Thakura: tmavat means who has conquered
his senses, or else it means for whom I Myself (tm:aham) am
always present as his all-in-all. Thus Ka is saying, By such a
person I have been conquered and brought under his control. I cannot
be conquered by those who have not controlled their senses (aktatmabhi).
Text 11
na kacin mat-para loke,
tejas yaas riy,
vibhtibhir vbhibhaved,
devo pi kim u prthiva
No one in this world, even a demigodwhat to speak of an earthly
kingcan defeat My devotee with his strength, beauty, fame or
riches.
Visvanatha Cakravarti Thakura: Sri Ka said, With great confidence
I declare that you should not fear defeat by the other side. Even if he is
lacking some power, My devotee cannot be conquered by anyone; what
then to speak of you?
Text 12
r-uka uvca,
niamya bhagavad-gta,
prta phulla-mukhmbuja,
bhrtn dig-vijaye yukta,
viu-tejopabhitn
ukadeva Gosvm said: Upon hearing these words sung by the
Supreme Lord, King Yudhihira became joyful, and his face
blossomed like a lotus. Thus he sent forth his brothers, who were
empowered with Lord Vius potency, to conquer all directions.
Visvanatha Cakravarti Thakura: The sandhi of teja (potency) and
upabhitn (fortified) is poetic license. Otherwise, the word can be
Text 17
te gatvtithya-vely,
gheu gha-medhinam,
brahmaya samayceran,
rjany brahma-ligina
Disguised as brhmaas, the royal warriors approached
Jarsandha at home during the appointed hour for receiving guests.
They submitted their entreaty to that dutiful householder, who was
especially respectful to the brahminical class.
Visvanatha Cakravarti Thakura: They begged from Jarasandha at the
time meant for ritual hospitality.
Text 18
rjan viddhy atithn prptn,
arthino dram gatn,
tan na prayaccha bhadra te,
yad vaya kmaymahe
[Ka, Arjuna and Bhma said:] O King, know us to be needy
guests who have come to you from afar. We wish all good unto you.
Please grant us whatever we desire.
Text 19
ki durmara titik,
kim akryam asdhubhi,
ki na deya vadnyn,
ka para sama-darinm
What can the tolerant not bear? What will the wicked not do?
What will the generous not give in charity? And who will those of
equal vision see as an outsider?
Visvanatha Cakravarti Thakura: Jarsandha might be thinking, What if
you request my son, from whom separation would be intolerable?
To this possible objection, Ka and the Pavas reply, Nothing
is intolerable for a tolerant person. We see the example of Dasaratha
giving his son Rama to Visvamitra.
But if the householder refuses you, then what is the result?
They reply, What cannot be done (kim akryam) by one without
principles?
Similarly, Jarsandha could object, What if you ask me to give my
body or my precious jewels and other ornaments, which are meant to be
given to my sons, not to ordinary beggars?
To this they reply, For the generous, what is not to be donated in
charity? In other words, everything is to be given. There are examples
of such persons as Dadhci, who gave his own body when requested by
the demigods.
Jarsandha might also object that he could be giving charity to his
enemies. To this his guests counter with the statement ka para samadarinm: For those with equal vision, who is a stranger?
Text 20
yo nityena arrea,
sat geya yao dhruvam,
ncinoti svaya kalpa,
sa vcya ocya eva sa
He indeed is to be censured and pitied who, though able to do so,
fails to achieve with his temporary body the lasting fame glorified
by great saints.
Visvanatha Cakravarti Thakura: One is despicable if he does not gain
(na acinoti) fame with this temporary body.
Text 21
haricandro rantideva,
uchavtti ibir bali,
vydha kapoto bahavo,
hy adhruvea dhruva gat
Haricandra, Rantideva, Uchavtti Mudgala, ibi, Bali, the
legendary hunter and pigeon, and many others have attained the
permanent by means of the impermanent.
Visvanatha Cakravarti Thakura: To pay off his debts to Vivmtra,
Haricandra sold everything he had, including his wife and children.
Yet even after attaining the status of a cala, he did not become
discouraged. Thus he went to heaven, together with all the inhabitants
of Ayodhy. After going without even water for forty-eight days
Rantideva somehow obtained some food and water. But when some
beggars suddenly appeared, he gave it all to them. In this way Rantideva
attained Brahmaloka. Mudgala followed the practice of gathering grains
left behind in the fields (ucha-vtti) after the harvest. Yet still he
was hospitable toward uninvited guests, even after his family had been
suffering in poverty for six months. Thus he also went to Brahmaloka.
King ibi attained heaven by giving his own flesh to a hawk in order to
protect a pigeon who had taken shelter of him. Bali Mahrja gained the
Lords personal association by giving all his property to Vamanadeva
when the Lord disguised Himself as a dwarf brhmaa. A pigeon
and his mate gave their own flesh to a hunter as a show of hospitality,
and thus they were taken to heaven in a celestial airplane. Rising to
the mode of goodness, the hunter understood their situation. He then
became renounced, gave up hunting and went off to perform severe
austerities. Becoming freed of all sins, he was promoted to heaven
after he burned to death in a forest fire. Thus many personalities have
attained enduring life (dhruva gat) on higher planets by sacrificing
their temporary material bodies.
Text 22
r-uka uvca,
svarair ktibhis ts tu,
prakohair jy-hatair api,
rjanya-bandhn vijya,
da-prvn acintayat
ukadeva Gosvm said: From the sound of their voices, their
physical stature and the marks of bowstrings on their forearms,
Jarsandha could tell that his guests were of the royal order. He
began to think he had seen them somewhere before.
Visvanatha Cakravarti Thakura: From the calluses on their forearms
(jy-hatair) caused by drawing bowstrings, as well as their deep voices
and strong statures, Jarasandha recognized them as ksatriyas or rather
Texts 2425
baler nu ryate krtir,
vitat dikv akalma,
aivaryd bhraitasypi,
vipra-vyjena viun,
riya jihratendrasya,
viave dvija-rpie,
jnann api mahm prdd,
vryamo pi daitya-r
Indeed, the spotless glories of Bali Mahrja are heard throughout
the world. Lord Viu, wishing to recover Indras opulence from
Bali, appeared before him in the guise of a brhmaa and made
him fall from his powerful position. Though aware of the ruse and
forbidden by his guru, Bali, king of the demons, still gave Viu the
whole earth in charity.
Visvanatha Cakravarti Thakura: But what is to be gained by giving
charity to cheaters? This verse answers.
Jarasandha thought, Indeed (nu), the fame of Bali, who lost everything
to Visnu disguised as a dwarf brahmana, is heard and spread throughout
the world.
Na is sometimes seen instead of nu. In that case the meaning is Is not
the fame of Bali heard and spread everywhere? Bali Maharaja gave the
earth to Vamanadeva even though he knew He was Visnu, and even
though he was forbidden by Sukracarya.
Text 26
jvat brhmarthya,
ko nv artha katra-bandhun,
dehena patamnena,
nehat vipula yaa
What is the use of an unqualified katriya who goes on living but
fails to gain everlasting glory by working with his perishable body
for the benefit of brhmaas?
Visvanatha Cakravarti Thakura: Jarasandha thought, Of what use is
the life of a fallen ksatriya if he does not desire fame by donating his
perishable (patamnena) body to the brahmanas? Such a ksatriya is
useless.
Text 27
Text 29
asau vkodara prthas,
tasya bhrtrjuno hy ayam,
anayor mtuleya m,
ka jnhi te ripum
Over there is Bhma, son of Pth, and this is his brother Arjuna.
Know Me to be their maternal cousin, Ka, your enemy.
Text 30
evam vedito rj,
jahsoccai sma mgadha,
ha cmarito mand,
yuddha tarhi dadmi va
[ukadeva Gosvm continued:] Thus challenged, Magadharja
laughed out loud and contemptuously said, All right, you fools, Ill
give you a fight!
Visvanatha Cakravarti Thakura: Jarasandha laughed because he felt
satisfied within by seeing the humiliation of his enemies, who had come
in the dress of brhmaas. Jarasandha said, O fools (mand)! You
weaklings! Why should you fight at all? I will give you my head. Your
bravery is already destroyed by your dressing as brahmanas begging
charity. However, if you still have any courage, I will gladly fight with
you.
Sarasvati, the goddess of learning, intends the phrase amarito mand
to read amarito amand, which means that Ka and the Pavas
are amand, never foolish. For that reason, they chose the best tactic
for doing away once and for all with the cruel Jarsandha.
Text 31
na tvay bhru yotsye,
yudhi viklava-tejas,
mathur sva-pur tyaktv,
samudra araa gata
But I will not fight with You, Ka, for You are a coward. Your
strength abandoned You in the midst of battle, and You fled Your
own capital of Mathur to take shelter in the sea.
Visvanatha Cakravarti Thakura: The actual meaning is: I will not fight
with You, who are fearless and very strong (tvay abhru), as my
heart is now distressed (viklava-tejas:vihvala-cetasa). By Your own
will You left Mathura and went to live in Your house by the sea.
Text 32
aya tu vayastulyo,
nti-sattvo na me sama,
arjuno na bhaved yoddh,
bhmas tulya-balo mama
As for this one, Arjuna, he is not as old as I, nor is he very strong.
Since he is no match for me, he should not be the contender. Bhma,
however, is as strong as I am.
Text 33
anyonyato sa-kai-pda-karoru-jatrum,
cr-babhvatur upetya yathrka-khe,
sayudhyator dviradayor iva dpta-manvyo
They swung their clubs at each other with such speed and force that
as the clubs struck their shoulders, hips, feet, hands, thighs and
collarbones, the weapons were crushed and broken like branches of
arka trees with which two enraged elephants furiously attack each
other.
Visvanatha Cakravarti Thakura: Their anger was totally inflamed
(dpta-manvyo:uddpta-kopayo). When the clubs contacted the
opponents shoulder or waist, they became crushed to powder.
Text 38
ittha tayo prahatayor gadayor n-vrau,
kruddhau sva-muibhir aya-sparaair apim,
abdas tayo praharator ibhayor ivsn,
nirghta-vajra-paruas tala-tanottha
Their clubs thus ruined, those great heroes among men angrily
pummeled each other with their iron-hard fists. As they slapped
each other, the sound resembled the crash of elephants colliding or
harsh thunderclaps.
Visvanatha Cakravarti Thakura: After breaking their clubs they
pounded each other with their fists.
Text 39
Text 40
atror janma-mt vidv,
jvita ca jar-ktam,
prtham pyyayan svena,
tejascintayad dhari
Lord Ka knew the secret of His enemy Jarsandhas birth and
death, and also how he had been given life by the demoness Jar.
Considering all this, Lord Ka imparted His special power to
Bhma.
Visvanatha Cakravarti Thakura: Ka knew that Jarasandha was born
in two pieces, and that he could be killed by separating the pieces.
Ka also knew that the witch named Jar had given Jarasandha life
by joining the two pieces. Empowering Bhima with His own potency,
Ka thought how to inform Bhima that Jarasandha was joined in two
parts.
Text 41
sacintyr-vadhopya,
bhmasymogha-darana,
daraym sa viapa,
payann iva sajay
Having determined how to kill the enemy, that Lord of infallible
vision made a sign to Bhma by tearing in half a small branch of a
tree.
Visvanatha Cakravarti Thakura: Ka took a branch in His hand
within the vision of Bhima and made a gesture suggesting, Just as I am
tearing apart this branch, so should you tear him apart. Iva here means
eva certainly.
Text 42
tad vijya mah-sattvo,
bhma praharat vara,
ghtv pdayo atru,
ptaym sa bh-tale
Understanding this sign, mighty Bhma, the best of fighters, seized
his opponent by the feet and threw him to the ground.
Text 43
ekam pda padkramya,
Text 44
eka-pdoru-vaa,
kai-pha-stansake,
eka-bhv-aki-bhr-kare,
akale dadu praj
The Kings subjects then saw him lying in two separate pieces, each
with a single leg, thigh, testicle, hip, shoulder, arm, eye, eyebrow
and ear, and with half a back and chest.
Visvanatha Cakravarti Thakura: The citizens saw the two parts each
with one leg, one arm and one ear.
Text 45
hh-kro mahn sn,
nihate magadhevare,
pjaym satur bhma,
parirabhya jaycyatau
Text 46
sahadeva tat-tanaya,
bhagavn bhta-bhvana,
abhyaicad ameytm,
magadhn pati prabhu,
mocaym sa rjanyn,
saruddh mgadhena ye
The immeasurable Supreme Personality of Godhead, the sustainer
and benefactor of all living beings, coronated Jarsandhas son,
Sahadeva, as the new ruler of the Magadhas. The Lord then freed
all the kings Jarsandha had imprisoned.
Texts 16
r-uka uvca,
ayute dve atny aau,
niruddh yudhi nirjit,
te nirgat giridroy,
malin mala-vsasa,
kut-km uka-vadan,
sarodha-parikarit,
dadus te ghana-yma,
pta-kaueya-vsasam,
rvatska catur-bhu,
padma-garbhruekaam,
cru-prasanna-vadana,
sphuran-makara-kualam,
padma-hasta gad-akha,
rathgair upalakitam,
kira-hra-kaaka,
kai-strgadcitam,
bhrjad-vara-mai-grva,
nivta vana-mlay,
pibanta iva cakurbhy,
lihanta iva jihvay,
jighranta iva nsbhy,
rambhanta iva bhubhi,
praemur hata-ppmno,
mrdhabhi pdayor hare
Text 7
ka-sandaranhlda,
dhvasta-sarodhana-klam,
praaasur hkea,
grbhi prjalayo np
The ecstasy of beholding Lord Ka having dispelled the weariness
of their imprisonment, the kings stood with joined palms and
offered words of praise to that supreme master of the senses.
Text 8
rjna cu,
namas te deva-devea,
prapannrti-harvyaya,
prapannn phi na ka,
nirvin ghora-saste
The kings said: Obeisances to You, O Lord of the ruling demigods,
O destroyer of Your surrendered devotees distress. Since we have
surrendered to You, O inexhaustible Ka, please save us from this
terrible material life, which has made us so despondent.
Visvanatha Cakravarti Thakura: Deva-devea indicates Kas
supreme position as the Lord. The phrase prapannrti-har (remover
of the distress of the surrendered) indicates Kas affection for
His devotees. Avyaya (inexhaustible) expresses Kas unchanging,
transcendental nature.
Text 9
naina nthnusymo,
mgadha madhusdana,
anugraho yad bhavato,
rj rjya-cyutir vibho
O master, Madhus dana, we do not blame this King of Magadha,
since it is actually by Your mercy that kings fall from their royal
position, O almighty Lord.
Visvanatha Cakravarti Thakura: The kings said, We do not find fault
(na anusymo) with Jarasandha for usurping our kingdoms, because
by this we have obtained Your mercy.
Text 10
rjyaivarya-madonnaddho,
na reyo vindate npa,
tvan-my-mohito nity,
manyate sampado cal
Infatuated with his opulence and ruling power, a king loses all
self-restraint and cannot obtain his true welfare. Thus bewildered
by Your illusory energy, he imagines his temporary assets to be
permanent.
Visvanatha Cakravarti Thakura: In three verses the kings prove how
losing a kingdom is due to the mercy of Ka. With unrestrained
(unnaddha) pride in his wealth and power, the king thinks his
and nose in order to give the nectar of His beauty, fragrance and sweetsounding voice.
Text 17
r-uka uvca,
sastyamno bhagavn,
rjabhir mukta-bandhanai,
tn ha karuas tta,
araya lakay gir
ukadeva Gosvm said: Thus the kings, now freed from bondage,
glorified the Supreme Lord. Then, my dear Parkit, that merciful
bestower of shelter spoke to them in a gentle voice.
Text 18
r-bhagavn uvca,
adya prabhti vo bhp,
mayy tmany akhilevare,
su-dh jyate bhaktir,
bham asita tath
The Supreme Personality of Godhead said: From now on, my dear
kings, you will have firm devotion to Me, the Supreme Self and the
Lord of all that be. I assure you this will come to pass, just as you
desire.
Visvanatha Cakravarti Thakura: By addressing the kings as bhp,
Text 20
haihayo nahuo veo,
rvao narako pare,
r-madd bhrait sthnd,
deva-daitya-narevar
Haihaya, Nahua, Vea, Rvaa, Naraka and many other rulers
of demigods, men and demons fell from their elevated positions
because of infatuation with material opulence.
Visvanatha Cakravarti Thakura: Ka said, Many kings have fallen
from their positions (sthnt:sva-padt) due to the intoxication of
wealth.
Text 21
bhavanta etad vijya,
dehdy utpdyam anta-vat,
m yajanto dhvarair yukt,
praj dharmea rakyatha
Understanding that this material body and everything connected
with it have a beginning and an end, worship Me by Vedic
sacrifices, and with clear intelligence protect your subjects in
accordance with the principles of religion.
Visvanatha Cakravarti Thakura: Sri Ka said, You should observe
the customs of ordinary society in accordance with My order.
Text 22
santanvanta praj-tantn,
sukha dukha bhavbhavau,
prpta prpta ca sevanto,
mac-citt vicariyatha
As you live your lives, begetting generations of progeny and
encountering happiness and distress, birth and death, always keep
your minds fixed on Me.
Visvanatha Cakravarti Thakura: Sri Ka said, You should spend
your time producing sons (praja-tantun), tolerating happiness and
distress and encountering birth and death (bhava-abhava). Prptam
(encountered) is not in the dual form because of the abundance of terms,
so only one form remains according to the rule (eka-esa).
Text 23
udsn ca dehdv,
tmrm dhta-vrat,
mayy veya mana samya,
mm ante brahma ysyatha
Be detached from the body and everything connected to it.
Remaining self-satisfied, steadfastly keep your vows while
concentrating your minds fully on Me. In this way you will
ultimately attain Me, the Supreme Absolute Truth.
Text 24
r-uka uvca,
ity diya npn ko,
bhagavn bhuvanevara,
te nyayukta purun,
striyo majjana-karmai
ukadeva Gosvm said: Having thus instructed the kings, Lord
Ka, the supreme master of all the worlds, engaged male and
female servants in bathing and grooming them.
Visvanatha Cakravarti Thakura: Ka engaged men and women in
rubbing oil on the kings bodies, bathing them and other services.
Text 25
sapary kraym sa,
sahadevena bhrata,
naradevocitair vastrair,
bhaai srag-vilepanai
O descendant of Bharata, the Lord then had King Sahadeva honor
them with offerings of clothing, jewelry, garlands and sandalwood
paste, all suitable for royalty.
Text 26
bhojayitv varnnena,
su-sntn samalaktn,
bhogai ca vividhair yukts,
tmbldyair npocitai
After they had been properly bathed and adorned, Lord Ka saw
to it that they dined on excellent food. He also presented them with
various items befitting the pleasure of kings, such as betel nut.
Text 27
te pjit mukundena,
rjno ma-kual,
virejur mocit klet,
prv-ante yath grah
Honored by Lord Mukunda and freed from tribulation, the kings
shone splendidly, their earrings gleaming, just as the moon and
other celestial bodies shine brilliantly in the sky at the end of the
rainy season.
Visvanatha Cakravarti Thakura: Now that they were relieved of their
distress, the kings appeared resplendent like the moon and other planets
(grahah) after the rainy season.
Text 28
rathn sad-avn ropya,
mai-kcana-bhitn,
Text 29
ta eva mocit kcchrt,
kena su-mahtman,
yayus tam eva dhyyanta,
ktni ca jagat-pate
Thus liberated from all difficulty by Ka, the greatest of
personalities, the kings departed, and as they went they thought
only of Him, the Lord of the universe, and of His wonderful deeds.
Text 30
jagadu praktibhyas te,
mah-purua-ceitam,
yathnvasad bhagavs,
tath cakrur atandrit
The kings told their ministers and other associates what the
Text 31
jarsandha ghtayitv,
bhmasenena keava,
prthbhy sayuta pryt,
sahadevena pjita
Having arranged for Bhmasena to kill Jarsandha, Lord Keava
accepted worship from King Sahadeva and then departed with the
two sons of Pth.
Text 32
gatv te khava-prastha,
akhn dadhmur jitraya,
harayanta sva-suhdo,
durhd csukhvah
When they arrived at Indraprastha, the victorious heroes blew their
conchshells, bringing joy to their well-wishing friends and sorrow to
their enemies.
Text 33
Text 34
abhivandytha rjna,
bhmrjuna-janrdan,
sarvam rvay cakrur,
tman yad anuhitam
Bhma, Arjuna and Janrdana offered their respects to the King
and informed him fully about what they had done.
Text 35
niamya dharma-rjas tat,
keavennukampitam,
nandru-kal mucan,
prem novca kicana
Upon hearing their account of the great favor Lord Keava had
mercifully shown him, King Dharmarja shed tears of ecstasy. He
felt such love that he could not say anything.
Visvanatha Cakravarti Thakura: Stunned in bliss, Yudhisthira could not
speak.
Text 1
r-uka uvca,
eva yudhihiro rj,
jarsandha-vadha vibho,
kasya cnubhva ta,
rutv prtas tam abravt
ukadeva Gosvm said: Having thus heard of the killing of
Jarsandha, and also of almighty Kas wonderful power, King
Yudhihira addressed the Lord as follows with great pleasure.
Visvanatha Cakravarti Thakura: In this chapter the brahmanas worship
Ka with the agra-pj during the Rjasya sacrifice, Ka beheads
Sisupala, and Duryodhanas pride is injured. Hearing about the killing
of Jarasandha and the power of Ka, King Yudhisthira was pleased
and spoke.
Text 2
r-yudhihira uvca,
ye syus trai-lokya-gurava,
sarve lok mahevar,
vahanti durlabha labdv,
irasaivnusanam
na hy ekasydvityasya,
brahmaa paramtmana,
karmabhir vardhate tejo,
hrasate ca yath rave
But of course the power of the Absolute Truth, the Supreme
Soul, the primeval one without a second, is neither increased nor
diminished by His activities, any more than the suns power is by its
movements.
Visvanatha Cakravarti Thakura: Even though You execute the
orders of jivas like us, You do not suffer any loss of position. That is
expressed in this verse.
Yudhisthira said, Because all Your forms are only the Lord with similar
quality You are called one, eka. Because maya and the jivas are Your
energies (saktis) there is nothing different from You. Therefore You are
called dvityasya, without a second. Therefore, how is it possible for
You to lose Your exalted position? Moreover though You are the allpervading Absolute Truth (brahmaa), there is no reduction in Your
position. Since You are the Supersoul (paramtmana) controlling all
jivas, You cannot possibly come under the regulation of such a jiva as
myself.
Yudhisthira makes this statement out of humility. In fact Ka is
controlled by His devotees, but this does not diminish the Lords
position in the least. Rather this is Kas greatest exaltation because it
reveals the profound mercy of the Lord which He is always exhibiting.
This is seen in such statements as darayas tad-vid loka, tmano
bhtya-vayatm, The Supreme Lord exhibited how much He can be
subdued by His devotees. (SB 10.11.9) Yudhisthiras words, He is like
the sun (yatha raveh), implies that God never decreases His power,
just as the sun shines on earth on the home of the dog-eater as well as
illuminating the home of the supreme demigod, Brahma, on the top of
Sumeru Mountain.
Text 5
na vai te jita bhaktn,
mamham iti mdhava,
tva taveti ca nn-dh,
panm iva vaikt
O unconquerable Mdhava, even Your devotees make no
distinctions of I and mine, you and yours, for this is the
perverted mentality of animals.
Visvanatha Cakravarti Thakura: Ka said, Why are you not thinking
that since I am thus the Supreme Lord, it is improper for Me to be
engaging in such low activities?
Yudhisthira answers in this verse: O unconquerable one! Even Your
devotees do not have the perverted (vaikt) intelligence of ignorant
men, who think like animals (panm) in terms of I and mine,
You and yours, and Being vastly learned, I am the best and need
not follow anyones order. Nor do they think, Because you have
no scriptural knowledge you are a fool, and must render service to
everyone else.
Avaikt is sometimes seen in the text instead of vaikt. By this word
Yudhisthira says, Your devotees have no material mentality of making
distinctions, and so their mentality is purely spiritual (cin-may). What
then to speak of Your mentality?
Text 6
r-uka uvca,
Texts 1011
upahts tath cnye,
droa-bhma-kpdaya,
dhtarra saha-suto,
vidura ca mah-mati,
brhma katriy vaiy,
dr yaja-didkava,
tatreyu sarva-rjno,
rj praktayo npa
O King, others who were invited included Droa, Bhma, Kpa,
Dhtarra with his sons, the wise Vidura, and many other
brhmaas, katriyas, vaiyas and dras, all eager to witness the
sacrifice. Indeed, all the kings came there with their entourages.
Text 12
tatas te deva-yajana,
brhma svara-lgalai,
kv tatra yathmnya,
dkay cakrire npam
Text 19
arhati hy acyuta raihya,
bhagavn stvat pati,
ea vai devat sarv,
dea-kla-dhandaya
[Sahadeva said:] Certainly it is Acyuta, the Supreme Personality
of Godhead and chief of the Ydavas, who deserves the highest
position. In truth, He Himself comprises all the demigods
worshiped in sacrifice, along with such aspects of the worship as the
sacred place, the time and the paraphernalia.
Visvanatha Cakravarti Thakura: Sahadeva said, Acyuta factually
possesses supremacy (raihya) in both the absolute and relative
sense. It goes without saying that Ka is supreme among all
demigods, sacred places, time and wealth.
Texts 2021
yad-tmakam ida viva,
kratava ca yad-tmak,
agnir hutayo mantr,
skhya yoga ca yat-para,
eka evdvityo sv,
aitad-tmyam ida jagat,
tmantmraya sabhy,
sjaty avati hanty aja
This entire universe is founded upon Him, as are the great
Text 24
sarva-bhttma-bhtya,
kynanya-darine,
deya ntya prya,
dattasynantyam icchat
Anyone who wishes the honor he gives to be reciprocated infinitely
should honor Ka, the perfectly peaceful and perfectly complete
Soul of all beings, the Supreme Lord, who views nothing as separate
from Himself.
Visvanatha Cakravarti Thakura: Sahadeva said, This principle applies
not only to this time in this kingdom, but for all times in all places.
Text 26
rutv dvijerita rj,
jtv hrda sabh-sadm,
samarhayad dhkea,
prta praaya-vihvala
The King was delighted to hear this pronouncement of the
brhmaas, from which he understood the mood of the entire
assembly. Overwhelmed with love, he fully worshiped Lord Ka,
the master of the senses.
Visvanatha Cakravarti Thakura: Hearing the brahmanas
pronouncement (dvija-ritam) sdhu sdhu iti, excellent, excellent,
Text 29
ittha sabhjita vkya,
sarve prjalayo jan,
namo jayeti nemus ta,
nipetu pupa-vaya
When they saw Lord Ka thus honored, nearly all who were
present joined their palms reverentially, exclaiming Obeisances
to You! All victory to You! and then bowed down to Him. Flowers
rained down from above.
Text 30
ittha niamya damaghoa-suta sva-phd,
utthya ka-gua-varana-jta-manyu,
utkipya bhum idam ha sadasy amar,
sarvayan bhagavate paruy abhta
The intolerant son of Damaghoa became infuriated upon hearing
the glorification of Lord Kas transcendental qualities. He stood
up from his seat and, angrily waving his arms, fearlessly spoke to
the entire assembly the following harsh words against the Supreme
Lord.
Visvanatha Cakravarti Thakura: Sisupalas intention in keeping quiet
during the worship and speaking only afterwards is herein revealed:
Sisupala thought, If I object before the worship and give many reasons
why Ka is ineligible, I certainly cannot be defeated in argument.
Upon hearing my points the assembly will stop worshiping Ka and
Text 32
yya ptra-vid reh,
m mandhva bla-bhtam,
sadasas-pataya sarve,
ko yat sammato rhae
O leaders of the assembly, you know best who is a fit candidate for
being honored. Therefore you should not heed the words of a child
when he claims that Ka deserves to be worshiped.
Visvanatha Cakravarti Thakura: Sisupala said, O leaders of the
assembly! Do not accept the words of a child by which Ka was
selected for the first worship. According to the inspiration of Sarasvat,
the goddess of learning, there is another meaning to Sisupalas
statement. Speaking to Duryodhana and other members of the
opposition, Sisupala said, Do not regard these as a childs words. They
are factually the words of the Vedas.
Texts 3334
tapo-vidy-vrata-dharn,
jna-vidhvasta-kalman,
paraman brahma-nihl,
loka-plai ca pjitn,
sadas-patn atikramya,
gopla kula-psana,
yath kka puroa,
sapary katham arhati
How can you pass over the most exalted members of this
assemblytopmost sages dedicated to the Absolute Truth endowed
with powers of austerity, divine insight and strict adherence to
severe vows, sanctified by knowledge and worshiped even by the
rulers of the universe? How does this cowherd boy, the disgrace of
His family, deserve your worship, any more than a crow deserves to
eat the sacred puroa rice cake?
Visvanatha Cakravarti Thakura: (Text 33) Sisupala is trying to win the
assembly members over to his side by flattering them with words like
tapo-vidy.
(Text 34) Sisupala calls Ka a disgrace to His dynasty (kulapsana) because Ka killed His uncle Kamsa. But the word
may also be analyzed as ku-lapm asana, giving a totally different
meaning. Ku-lap means those who criticize or engage in harmful
gossip. The word asana, derived from the verb asayati, means
destroyer. Therefore ku-lapm asana means Ka destroys those
who speak ill words.
Similarly, Sisupala compared Ka to a crow with the words
yath kka. But these words may also be divided yath a-kka.
Then the meaning is that Ka, who is forever situated on the pure
transcendental platform, is beyond all material happiness (ka) and
misery (ka). Finally, iupla was right in saying that Ka, who is
completely transcendental to all material dualities, does not deserve
merely the puroa rice cake offered to lesser demigods like Indra.
Rather, Ka deserves the offering of ones very life and soul.
Text 35
varrama-kulpeta,
sarva-dharma-bahi-kta,
svaira-vart guair hna,
sapary katham arhati
How does one who follows no principles of the social and spiritual
orders or of family ethics, who has been excluded from all religious
duties, who behaves whimsically, and who has no good qualities
bhartsayan ka-pakyn,
rja sadasi bhrata
Undaunted, iupla then took up his sword and shield in the midst
of all the assembled kings, O Bhrata, and hurled insults at those
who sided with Lord Ka.
Text 43
tvad utthya bhagavn,
svn nivrya svaya ru,
ira kurnta-cakrea,
jahra patato ripo
At that point the Supreme Lord stood up and checked His devotees.
He then angrily sent forth His razor-sharp disc and severed the
head of His enemy as he was attacking.
Visvanatha Cakravarti Thakura: Kas intention was as follows:
If I remain silent, then they will fight amongst each other and fill the
sacrificial arena with blood. And if I mount My chariot and fight him
with My army, then also this place will become contaminated by blood.
Either way, the Rjasya sacrifice of My dear most Yudhisthira will
be spoiled. Reconciliation at this point is too difficult. Therefore this
must be done. Deciding thus, Ka immediately stood up and cut off
Sisupalas head with His razor-sharp disc in such a way that not a drop
of blood fell within the sacrificial arena.
Text 44
Text 45
caidya-dehotthita jyotir,
vsudevam upviat,
payat sarva-bhtnm,
ulkeva bhuvi khc cyut
An effulgent light rose from iuplas body and, as everyone
watched, entered Lord Ka just like a meteor falling from the sky
to the earth.
Visvanatha Cakravarti Thakura: That effulgent light, containing
the eternal spiritual body within it, rose in the sky all the way up to
Vaikuntha. After appreciating the non-difference of Vaikuntha-natha
and Sri Ka, it again merged with Ka, like a comet falling from the
sky. iupla remained within Ka until the end of the Lords earthly
pastimes at Prabhasa-ksetra, and then returned to the side of his master,
the Supreme Lord of Vaikuntha. The popular view however is that
iupla achieved impersonal liberation by merging into Kas bodily
effulgence (sayujya-mukti).
Text 46
janma-traynuguita-,
vaira-sarabdhay dhiy,
dhyyas tan-mayat yto,
bhvo hi bhava-kraam
Obsessed with hatred of Lord Ka throughout three lifetimes,
iupla attained the Lords transcendental nature. Indeed, ones
consciousness determines ones future birth.
Visvanatha Cakravarti Thakura: This verse answers the question, How
could such a blasphemer enter into Lord Vasudeva? By absorbing
his thoughts in enmity of the Lord for three births, Sisupala attained a
similar form as the Lord. This means that he regained his position as a
personal associate of the Lord in Vaikuntha. The reason is given: ones
thoughts (bhva) are the cause of attaining (bhava-kraam) the next
body. In this connection, the Srimad Bhagavatam (SB 7.1.47) states:
vairnubandha-tvrea, dhynencyuta-stmatm ntau punar hare
prva, jagmatur viu-pradau
These two associates of Lord ViuJaya and Vijayamaintained a
feeling of enmity for a very long time. Because of always thinking of
Ka in this way, they regained the shelter of the Lord, having returned
home, back to Godhead.
Text 47
tvigbhya sa-sadasyebhyo,
dakin vipulm adt,
Text 48
sdhayitv kratu rja,
ko yogevarevara,
uvsa katicin msn,
suhdbhir abhiycita
Thus r Ka, the Lord of all masters of mystic yoga, saw to
the successful execution of this great sacrifice on behalf of King
Yudhihira. Afterwards, the Lord stayed with His intimate friends
for a few months at their earnest request.
Visvanatha Cakravarti Thakura: Ka is the Lord of all lords of yoga
(yogevarevara) such as Siva. Out of great love for Yudhisthira,
however, Ka became controlled by him and thus obeyed his
command. Ka personally arranged all the details of the Rjasya
sacrifice.
Text 49
tato nujpya rjnam,
anicchantam apvara,
Text 50
varita tad upkhyna,
may te bahu-vistaram,
vaikuha-vsinor janma,
vipra-pt puna puna
I have already described to you in detail the history of the two
residents of Vaikuha who had to undergo repeated births in the
material world because of being cursed by brhmaas.
Text 51
rjasyvabhthyena,
snto rj yudhihira,
brahma-katra-sabh-madhye,
uubhe sura-r iva
Purified in the final, avabhthya ritual, which marked the
successful completion of the Rjas ya sacrifice, King Yudhihira
shone among the assembled brhmaas and katriyas like the King
Text 52
rj sabhjit sarve,
sura-mnava-khecar,
ka kratu ca asanta,
sva-dhmni yayur mud
The demigods, humans and residents of intermediate heavens, all
properly honored by the King, happily set off for their respective
domains while singing the praises of Lord Ka and the great
sacrifice.
Text 53
duryodhanam te ppa,
kali kuru-kulmayam,
yo na sehe rya spht,
dv pu-sutasya tm
[All were satisfied] except sinful Duryodhana, the personification
of the age of quarrel and the disease of the Kuru dynasty. He could
not bear to see the flourishing opulence of the son of Pu.
Text 54
Texts 12
r-rjovca,
ajta-atros tam dv,
rjasya-mahodayam,
sarve mumudire brahman,
n-dev ye samgat,
duryodhana varjayitv,
rjna saraya sur,
iti ruta no bhagavas,
tatra kraam ucyatm
Mahrja Parkit said: O brhmaa, according to what I have
heard from you, all the assembled kings, sages and demigods were
delighted to see the wonderful festivities of King Ajtaatrus
Rjasuya sacrifice, with the sole exception of Duryodhana. Please
tell me why this was so, my lord.
Visvanatha Cakravarti Thakura: This chapter describes the details
of the Rjasya sacrifice. After the sacrifice Yudhisthira took the
avabhtha bath with Draupadi. At that time Duryodhana, being the
object of joking, felt offended and became angry.
Pariksit Maharaja said, Please tell me why everyone except
Duryodhana was pleased? Sukadeva already mentioned that
Duryodhana was envious (yo na sehe rya spht SB 10.74.53).
That was one reason why he was not pleased. Sukadeva wanted to
describe another reason as it arose in his mind which he had not
previously mentioned. Now he describes the supplementary part of the
hrdikyo vidurdaya,
bhlka-putr bhry-dy,
ye ca santardandaya,
nirpit mah-yaje,
nn-karmasu te tad,
pravartante sma rjendra,
rja priya-cikrava
Bhma supervised the kitchen, Duryodhana looked after the
treasury, while Sahadeva respectfully greeted the arriving guests.
Nakula procured needed items, Arjuna attended the respectable
elders, and Ka washed everyones feet, while Draupad served
food, and generous Kara gave out the gifts. Many others, such as
Yuyudhna; Vikara, Hrdikya; Vidura; Bhurirav and other
sons of Bhlka; and Santardana, similarly volunteered for various
duties during the elaborate sacrifice. They did so because of their
eagerness to please Mahrja Yudhihira, O best of kings.
Visvanatha Cakravarti Thakura: Ka engaged Himself in washing
feet because those who had pride could not do so.
Text 8
tvik-sadasya-bahu-vitsu suhttameu,
sv-ieu snta-samarhaa-dakibhi,
caidye ca stvata-pate caraa pravie,
cakrus tatas tv avabhtha-snapana dyu-nadym
After the priests, the prominent delegates, the greatly learned saints
and the Kings most intimate well-wishers had all been properly
honored with pleasing words, auspicious offerings and various gifts
as remuneration, and after the King of Cedi had entered the lotus
feet of the Lord of the Stvatas, the avabhtha bath was performed
in the divine river Yamun.
Text 9
mdaga-akha-paava-,
dhundhury-naka-gomukh,
vditri vicitri,
nedur vabhthotsave
During the avabhtha celebration, the music of many kinds of
instruments resounded, including mdagas, conchshells, panavas,
dhundhuris, kettledrums and gomukha horns.
Text 10
nrtakyo nantur h,
gyak ythao jagu,
v-veu-talonndas,
te sa divam aspat
Female dancers danced with great joy, and choruses sang, while the
loud vibrations of vns, flutes and hand cymbals reached all the
way to the heavenly regions.
Text 11
citra-dhvaja-patkgrair,
ibhendra-syandanrvabhi,
sv-alaktair bhaair bhp,
niryay rukma-mlina
All the kings, wearing gold necklaces, then set off for the
Yamun. They had flags and banners of various colors and were
accompanied by infantrymen and well-adorned soldiers riding
lordly elephants, chariots and horses.
Visvanatha Cakravarti Thakura: The kings went out with four parts
of the army: elephants, horses, chariots and foot soldiers preceeded by
flagbearers carrying colorful banners on poles.
Text 12
yadu-sjaya-kmboja-,
kuru-kekaya-koal,
kampayanto bhuva sainyair,
yajamna-pura-sar
The massed armies of the Yadus, Sjayas, Kmbojas, Kurus,
Kekayas and Koalas made the earth tremble as they followed
Yudhihira Mahrja, the performer of the sacrifice, in procession.
Text 13
sadasyartvig-dvija-reh,
brahma-ghoea bhyas,
devari-pit-gandharvs,
tuuvu pupa-varia
The assembly officials, the priests and other excellent brhmaas
resoundingly vibrated Vedic mantras, while the demigods, divine
sages, Pits and Gandharvas sang praises and rained down flowers.
Text 14
sv-alakt nar nryo,
gandha-srag-bhambarai,
vilimpantyo bhisicantyo,
vijahrur vividhai rasai
Men and women, all adorned with sandalwood paste, flower
garlands, jewelry and fine clothing, sported by smearing and
sprinkling one another with various liquids.
Text 15
taila-gorasa-gandhoda-,
haridr-sndra-kukumai,
pumbhir lipt pralimpantyo,
vijahrur vra-yoita
Text 16
gupt nbhir niragamann upalabdhum etad,
devyo yath divi vimna-varair n-devyo,
t mtuleya-sakhibhi pariicyamn,
sa-vra-hsa-vikasad-vadan vireju
Surrounded by guards, King Yudhihiras queens came out on
their chariots to see the fun, just as the demigods wives appeared
in the sky in celestial airplanes. As maternal cousins and intimate
friends sprinkled the queens with liquids, the ladies faces bloomed
with shy smiles, enhancing the queens splendid beauty.
Visvanatha Cakravarti Thakura: The wives (nr devya) of Yudhisthira
such as Draupadi went out of the city on chariots to take part in the
fun, just as the wives of the demigods enjoy riding in their celestial
airplanes. Mtuleya, maternal cousins, refers to the cousins on the
husbands side (though commonly it refers to those on the wifes side)
such as the sons of Vasudeva, the brother of Kunti. The wives actually
joked and played with their husbands, as will be seen in the next verse,
because that would be proper. It would be improper for them to joke
with even Ka, the most famous of the cousins. Therefore the wives
joked with the friends of their cousins, meaning Bhima, Arjuna and
others who were their husbands. Thus matuleya refers to Ka, Gada
and Sraa, and sakhibhi (friends) refers to Bhima and
Arjuna.
Text 17
t devarn uta sakhn siicur dtbhi,
klinnmbar vivta-gtra-kucoru-madhy,
autsukya-mukta-kavarc cyavamna-mly,
kobha dadhur mala-dhiy rucirair vihrai
As the queens squirted water from syringes at their brothers-in-law
and other male companions, their own garments became drenched,
revealing their arms, breasts, thighs and waists. In their excitement,
the flowers fell from their loosened braids. By these charming
pastimes they agitated those with contaminated consciousness.
Visvanatha Cakravarti Thakura: They sprinkled water on their brothersin-law using leather bags (dtbhi) filled with water. These actions
generated lusty thoughts in persons with impure minds (mala-dhiy)
like Duryodhana, but not in pure persons.
Text 18
sa samr ratham ruha,
sad-ava rukma-mlinam,
vyarocata sva-patnbhi,
kriybhi kratu-r iva
The emperor, mounted upon his chariot drawn by excellent horses
wearing golden collars, appeared splendid in the company of his
wives, just like the brilliant Rjas ya sacrifice surrounded by its
various rituals.
Text 21
sasnus tatra tata sarve,
varrama-yut nar,
mah-ptaky api yata,
sadyo mucyeta kilbit
All the citizens belonging to the various orders of vara and rama
then bathed in that place, where even the most grievous sinner can
immediately be freed from all sinful reactions.
Text 22
atha rjhate kaume,
paridhya sv-alakta,
tvik-sadasya-viprdn,
narcbharambarai
Next the King put on new silken garments and adorned himself
with fine jewelry. He then honored the priests, assembly officials,
learned brhmaas and other guests by presenting them with
ornaments and clothing.
Text 23
bandh jtn npn mitra-,
suhdo ny ca sarvaa,
abhkna pjaym sa,
nryaa-paro npa
In various ways King Yudhihira, who had totally dedicated his
life to Lord Nryaa, continuously honored his relatives, his
immediate family, the other kings, his friends and well-wishers, and
all others present as well.
Text 24
sarve jan sura-ruco mai-kuala-srag-,
ua-kacuka-dukla-mahrghya-hr,
nrya ca kuala-yuglaka-vnda-jua-,
vaktra-riya kanaka-mekhalay vireju
All the men there shone like demigods. They were adorned with
jeweled earrings, flower garlands, turbans, waistcoats, silk dhots
and valuable pearl necklaces. The lovely faces of the women were
beautified by their matched earrings and locks of hair, and they all
wore golden belts.
Texts 2526
athartvijo mah-l,
sadasy brahma-vdina,
brahma-katriya-vi-udr,
rjno ye samgat,
devari-pit-bhtni,
loka-pl sahnug,
pjits tam anujpya,
sva-dhmni yayur npa
Then the highly cultured priests, the great Vedic authorities who
had served as sacrificial witnesses, the specially invited kings, the
brhmaas, katriyas, vaiyas, udras, demigods, sages, forefathers
and mystic spirits, and the chief planetary rulers and their
followersall of them, having been worshiped by King Yudhihira,
took his permission and departed, O King, each for his own abode.
Visvanatha Cakravarti Thakura: Yudhisthira worshiped the priests of
exalted character (mah-l) and others.
Text 27
hari-dsasya rjare,
rjasya-mahodayam naivtpyan praasanta,
piban martyo mta yath
As they all glorified the wonderful Rjas ya-yaja performed by
that great saintly King and servant of Lord Hari, they were not
satiated, just as an ordinary man is never satiated when drinking
nectar.
Text 28
tato yudhihiro rj,
suht-sambandhi-bndhavn,
prem nivraym sa,
ka ca tyga-ktara
At that time Rj Yudhihira stopped a number of his friends,
immediate family members and other relatives from departing,
among them Lord Ka. Out of love Yudhihira could not let
them go, for he felt the pain of imminent separation.
Text 29
bhagavn api tatrga,
nyvtst tat-priya-kara,
prasthpya yadu-vr ca,
smbd ca kuasthalm
My dear Parkit, the Supreme Lord remained there for some time
to please the King, after first sending Smba and the other Yadu
heroes back to Dvrak.
Text 30
ittha rj dharma-suto,
manoratha-mahravam,
su-dustara samuttrya,
kensd gata-jvara
Thus King Yudhihira, the son of Dharma, was at last relieved
of his burning ambition, having by the grace of Lord Ka
successfully crossed the vast and formidable ocean of his desires.
Text 31
ekadnta-pure tasya,
vkya duryodhana riyam,
atapyad rjasyasya,
mahitva ccyuttmana
One day Duryodhana, while observing the riches of King
Yudhihiras palace, felt greatly disturbed by the magnificence of
both the Rjas ya sacrifice and its performer, the King, whose life
and soul was Lord Acyuta.
Visvanatha Cakravarti Thakura: This verse describes how
Duryodhanas pride was broken. Duryodhana became disturbed by
seeing the greatness of the Rjasya sacrifice and the opulent palace of
Yudhisthira, who was completely attached to Ka (acyuta-tmana).
Text 32
yasmis narendra-ditijendra-surendra-lakmr,
nn vibhnti kila viva-sjopakpt,
Text 1
r-uka uvca,
athnyad api kasya,
u karmdbhuta npa,
kr-nara-arrasya,
yath saubha-patir hata
ukadeva Gosvm said: Now please hear, O King, another
wondrous deed performed by Lord Ka, who appeared in His
human-like body to enjoy transcendental pastimes. Hear how He
killed the master of Saubha.
Visvanatha Cakravarti Thakura: In this chapter, Salva obtains a
boon from Siva and enters a battle with the Yadus. Dyuman strikes
Pradyumna so that he must leave the battlefield.
O king! Just hear the exploits of Ka, who takes a human form and
engages mainly in playing (krid pradhna). The compound krnara-arrasya is analyzed in the same way as such compounds as kaprthiva, which means a king who enjoys vegetables.
Text 2
iupla-sakha lvo,
rukmiy-udvha gata,
yadubhir nirjita sakhye,
jarsandhdayas tath
Text 3
lva pratijm akaroc,
chvat sarva-bhbhujm,
aydav km kariye,
paurua mama payata
lva swore in the presence of all the kings: I will rid the earth of
Ydavas. Just see my prowess!
Text 4
iti mha pratijya,
deva pau-pati prabhum,
rdhaym sa npa,
pu-mui sakd grasan
Having thus made his vow, the foolish King proceeded to worship
Lord Paupati [iva] as his deity by eating a handful of dust each
day, and nothing more.
Text 5
savatsarnte bhagavn,
u-toa um-pati,
varea cchandaym sa,
lva araam gatam
The great Lord Umpati is known as he who is quickly
pleased, yet only at the end of a year did he gratify lva, who
had approached him for shelter, by offering him a choice of
benedictions.
Visvanatha Cakravarti Thakura: After a year, Siva offered Salva the
boon that he intended (cchandaym sa) to give, and thus brought the
demon under control. The Amara-koa dictionary gives the definition
abhiprya-vaau chandau, The verb chand can indicate intention or
subordination.
Text 6
devsura-manuy,
gandharvoraga-rakasm,
abhedya kma-ga vavre,
sa yna vi-bhaam
lva chose a vehicle that could be destroyed by neither demigods,
demons, humans, Gandharvas, Uragas nor Rkasas, that could
travel anywhere he wished to go, and that would terrify the Vis.
Text 7
tatheti giridio,
maya para-pura-jaya,
pura nirmya lvya,
prdt saubham ayas-mayam
Lord iva said, So be it. On his order, Maya Dnava, who
conquers his enemies cities, constructed a flying iron city named
Saubha and presented it to lva.
Visvanatha Cakravarti Thakura: Maya Danava gave Salva a flying city
made out of iron (ayas-mayam) called Saubha.
Text 8
sa labdhv kma-ga yna,
tamo-dhma dursadam,
yayau dvravat lvo,
vaira vi-kta smaran
This unassailable vehicle was filled with darkness and could go
anywhere. Upon obtaining it, lva went to Dvrak, remembering
the Vis enmity toward him.
Texts 911
nirudhya senay lvo,
mahaty bharatarabha,
pur babhajopavann,
udynni ca sarvaa,
sa-gopuri dvri,
prsdla-tolik,
vihrn sa vimngryn,
nipetu astra-vaya,
il-drum canaya,
sarp sra-arkar,
pracaa cakravto bhd,
rajascchdit dia
lva besieged the city with a large army, O best of the Bharatas,
decimating the outlying parks and gardens, the mansions along
with their observatories, towering gateways and surrounding walls,
and also the public recreational areas. From his excellent airship
he threw down a torrent of weapons, including stones, tree trunks,
thunderbolts, snakes and hailstones. A fierce whirlwind arose and
blanketed all directions with dust.
Visvanatha Cakravarti Thakura: Salvas ground troops destroyed the
walls (tolik) and recreational parks (vihrn), while Salva bombarded
the city with various weapons from his excellent Saubha aircraft.
Text 12
ity ardyamn saubhena,
kasya nagar bham,
nbhyapadyata a rjas,
tri-purea yath mah
Text 13
pradyumno bhagavn vkya,
bdhyamn nij praj,
ma bhaiety abhyadhd vro,
rathrho mah-ya
Seeing His subjects so harassed, the glorious and heroic Lord
Pradyumna told them, Do not fear, and mounted His chariot.
Visvanatha Cakravarti Thakura: Though Balarama wanted to go out
and fight, Pradyumna said, We will kill Salva. You should remain
inside comfortably. Saying this, he went out with Samba and others.
Texts 1415
styaki crudea ca,
smbo krra sahnuja,
hrdikyo bhnuvinda ca,
gada ca uka-sraau,
apare ca mahev-s,
ratha-ythapa-ythap,
niryayur dait gupt,
rathebhva-padtibhi
Text 16
tata pravavte yuddha,
lvn yadubhi saha,
yathsur vibudhais,
tumula loma-haraam
A tumultuous, hair-raising battle then commenced between lvas
forces and the Yadus. It equaled the great battles between the
demons and demigods.
Text 17
t ca saubha-pater my,
divystrai rukmi-suta,
kaena naym sa,
naia tama ivoa-gu
With His divine weapons Pradyumna instantly destroyed all of
lvas magic illusions, in the same way that the warm rays of the
sun dissipate the darkness of night.
pradyumnasya mahtmana,
dv ta pjaym su,
sarve sva-para-sainik
When they saw the glorious Pradyumna perform that amazing and
mighty feat, all the soldiers on both sides praised Him.
Text 21
bahu-rpaika-rpa tad,
dyate na ca dyate,
my-maya maya-kta,
durvibhvya parair abht
At one moment the magic airship built by Maya Dnava appeared
in many identical forms, and the next moment it was again only
one. Sometimes it was visible, and sometimes not. Thus lvas
opponents could never be sure where it was.
Visvanatha Cakravarti Thakura: In one form or many forms the Saubha
aircraft (tad) was sometimes visible and sometimes not.
Text 22
kvacid bhmau kvacid vyomni,
giri-mrdhni jale kvacit,
alta-cakra-vad bhrmyat,
saubha tad duravasthitam
Text 23
yatra yatropalakyeta,
sa-saubha saha-sainika,
lvas tatas tato muca,
charn stvata-ythap
Wherever lva would appear with his Saubha ship and his army,
there the Yadu commanders would shoot their arrows.
Text 24
arair agny-arka-sasparair,
-via-dursadai,
pyamna-purnka,
lvo muhyat pareritai
lva became bewildered upon seeing his army and aerial city thus
harassed by his enemys arrows, which struck like fire and the sun
and were as intolerable as snake venom.
Visvanatha Cakravarti Thakura: Both the flying city of Saubha and
the troops of Salva were severely afflicted by the Yadus arrows which
burned like fire, struck simultaneously from all sides like the suns
rays, and, like snake venom, were lethal by a single touch. Thus Salva
became bewildered.
Text 25
lvnkapa-astraughair,
vi-vr bhrdit,
na tatyaj raa sva sva,
loka-dvaya-jigava
Because the heroes of the Vi clan were eager for victory in this
world and the next, they did not abandon their assigned posts on
the battlefield, even though the downpour of weapons hurled by
lvas commanders tormented them.
Text 26
lvmtyo dyumn nma,
pradyumna prak prapita,
sdya gaday maurvy,
vyhatya vyanadad bal
lvas minister Dyumn, previously wounded by r Pradyumna,
now ran up to Him and, roaring loudly, struck Him with his club of
black steel.
Visvanatha Cakravarti Thakura: Having been first struck by a hand
weapon of Pradyumna, Dyuman attacked Pradyumna with a club made
Visvanatha Cakravarti Thakura: Pradyumna said, My sisters-inlaw (bhrt-jmaya) will ask while laughing, O warrior, please tell
us how you became so cowardly in fighting with others? The word
katha (please) is repeated twice to show their astonishment.
Text 32
srathir uvca,
dharma vijnatyuman,
ktam etan may vibho,
sta kcchra-gata raked,
rathina srathi rath
The driver replied: O long-lived one, I have done this knowing
full well my prescribed duty. O my Lord, the chariot driver must
protect the master of the chariot when he is in danger, and the
master must also protect his driver.
Text 33
etad viditv tu bhavn,
maypovhito rat,
upasa pareeti,
mrcchito gaday hata
With this rule in mind, I removed You from the battlefield, since
You had been struck unconscious by Your enemys club and I
thought You were seriously injured.
Text 1
r-uka uvca,
sa upaspya salila,
daito dhta-krmuka,
naya m dyumata prva,
vrasyety ha srathim
ukadeva Gosvm said: After refreshing Himself with water,
putting on His armor and picking up His bow, Lord Pradyumna
told His driver, Take Me back to where the hero Dyumn is
standing.
Visvanatha Cakravarti Thakura: In this chapter, Ka returns to
Dvaraka from Indraprastha and quickly kills Salva, who was flying
in his magical vehicle. Pradyumna, who was well-versed in ksatriyadharma, sipped acamana (upaspya salila) and then put on his
armor. Then he returned to the battlefield in order to correct the fault of
fleeing from the battlefield incurred by his charioteer while executing
his duty of protecting him.
Text 2
vidhamanta sva-sainyni,
dyumanta rukmi-suta,
pratihatya pratyavidhyn,
nrcair aabhi smayan
Gada, Styaki, Smba and others began killing lvas army, and
thus all the soldiers inside the airship began falling into the ocean,
their necks severed.
Visvanatha Cakravarti Thakura: The soldiers riding in the Saubha
aircraft (saubheyah) fell in the ocean with their heads cut off.
Text 5
eva yadn lvn,
nighnatm itaretaram,
yuddha tri-nava-rtra tad,
abht tumulam ulbaam
As the Yadus and lvas followers thus went on attacking one
another, the tumultuous, fearsome battle continued for twentyseven days and nights.
Visvanatha Cakravarti Thakura: The amalgamation of nine nights
is called nava-rtra, and three such nava-rtras is called tri-navartra. In other words, they fought for twenty seven days and nights.
Tumulam means tumultuous, and ulbaam means terrible.
Texts 67
indraprastha gata ka,
hto dharma-snun,
rjasye tha nivtte,
iuple ca sasthite,
kuru-vddhn anujpya,
mun ca sa-sut pthm,
nimittny ati-ghori,
payan dvravat yayau
Invited by Yudhihira, the son of Dharma, Lord Ka had gone to
Indraprastha. Now that the Rjas ya sacrifice had been completed
and iupla killed, the Lord began to see inauspicious omens. So
He took leave of the Kuru elders and the great sages, and also of
Pth and her sons, and returned to Dvrak.
Text 8
ha cham ihyta,
rya-mirbhisagata,
rjany caidya-paky,
nna hanyu pur mama
The Lord said to Himself: Because I have come here with My
respected elder brother, kings partial to iupla may well be
attacking My capital city.
Visvanatha Cakravarti Thakura: This verse expresses Kas thoughts:
I have come here with Balarama, My most respected and worshipable
(mira:pjya) elder (arya) brother. This statement is not the opinion
of Sukadeva, but rather expresses the opinions of others, as Sukadeva
explains in verse thirty.
Text 9
Text 11
tm patant nabhasi,
maholkm iva rahas,
bhsayant dia auri,
syakai atadhcchinat
lvas hurtling spear lit up the whole sky like a mighty meteor, but
Lord auri tore the great weapon into hundreds of pieces with His
arrows.
Text 14
ta ca oaabhir viddhv,
bnai saubha ca khe bhramat,
avidhyac chara-sandohai,
kha srya iva ramibhi
Lord Ka then pierced lva with sixteen arrows and struck
the Saubha airship with a deluge of arrows as it darted about the
sky. Firing His arrows, the Lord appeared like the sun flooding the
heavens with its rays.
Visvanatha Cakravarti Thakura: With its dark blue color and rapid
movements the Saubha aircraft appeared like the sky (kham). Kas
arrows are compared to the suns rays in terms of their being countless
and creating unbearably scorching heat. Ka Himself is compared to
the sun, in terms of His being all-potent and victorious over opponents.
Text 15
Texts 1718
yat tvay mha na sakhyur,
bhrtur bhry htekatm,
pramatta sa sabh-madhye,
The Supreme Lord said: O dullard, you boast in vain, since you fail
to see death standing near you. Real heroes do not talk much but
rather show their prowess in action.
Text 20
ity uktv bhagav chlva,
gaday bhma-vegay,
tata jatrau sarabdha,
sa cakampe vamann ask
Having said this, the furious Lord swung His club with frightening
power and speed and hit lva on the collarbone, making him
tremble and vomit blood.
Text 21
gady sannivtty,
lvas tv antaradhyata,
tato muhrta gatya,
purua irascyutam,
devaky prahito smti,
natv prha vaco rudan
But as soon as Lord Acyuta withdrew His club, lva disappeared
from sight, and a moment later a man approached the Lord.
Bowing his head down to Him, he announced, Devak has sent
me, and, sobbing, spoke the following words.
Text 23
niamya vipriya ko,
mnus prakti gata,
vimanasko gh snehd,
babhe prkto yath
When He heard this disturbing news, Lord Ka, who was playing
the role of a mortal man, showed sorrow and compassion, and
out of love for His parents He spoke the following words like an
ordinary conditioned soul.
Visvanatha Cakravarti Thakura: Gh means compassionate.
Text 24
katha rmam asambhrnta,
jitvjeya sursurai,
lvenlpyas nta,
pit me balavn vidhi
[Lord Ka said:] Balarma is ever vigilant, and no demigod or
demon can defeat Him. So how could this insignificant lva defeat
Him and abduct My father? Indeed, fate is all-powerful!
Text 25
iti bruve govinde,
saubha-r pratyupasthita,
vasudevam ivnya,
ka cedam uvca sa
After Govinda spoke these words, the master of Saubha again
appeared, apparently leading Vasudeva before the Lord. lva then
spoke as follows.
Text 26
ea te janit tto,
yad-artham iha jvasi,
vadhiye vkatas te mum,
Text 28
tato muhrta praktv upapluta,
sva-bodha ste sva-jannuagata,
mahnubhvas tad abudhyad sur,
my sa lva-prast mayoditm
hinvanty andytma-viparyaya-graham,
labhanta tmyam anantam aivara,
kuto nu moha paramasya sad-gate
By virtue of self-realization fortified by service rendered to His feet,
devotees of the Lord dispel the bodily concept of life, which has
bewildered the soul since time immemorial. Thus they attain eternal
glory in His personal association. How, then, can that Supreme
Truth, the destination of all genuine saints, be subject to illusion?
Visvanatha Cakravarti Thakura: The impossibility of Kas being
fooled by Salvas tricks is further explained in this verse, which states
that Kas devotees can never be bewildered, so what to speak of the
Lord. Therefore, how was it possible for Salva, a mundane mortal, to
bewilder Ka, the Supreme Personality of Godhead? Sri Ka is the
goal of the saintly devotees, who remove the endless delusion of being
happy or sad by knowledge of the Lord nourished (rjitay:pu) by
service to His lotus feet. Such devotees attain the opulence of having
an eternal personal relationship (labhanta tmyam anantam aivara)
with Ka in the spiritual world. How could any type of illusion
possibly affect the Supreme Personality of Godhead at any time?
Therefore these statements are not true.
Text 33
ta astra-pgai praharantam ojas,
lva arai aurir amogha-vikrama,
viddhvcchinad varma dhanu iro-mai,
saubha ca atror gaday ruroja ha
While lva continued to hurl torrents of weapons at Him with
great force, Lord Ka, whose prowess never fails, shot His arrows
at lva, wounding him and shattering his armor, bow and crest
jewel. Then with His club the Lord smashed His enemys Saubha
airship.
Visvanatha Cakravarti Thakura: After defeating the opinion of others,
Sukadeva continues the story. Ka broke (ruroja) Salvas aircraft with
His club.
Text 34
tat ka-hasteritay vicrita,
papta toye gaday sahasradh,
visjya tad bh-talam sthito gadm,
udyamya lvo cyutam abhyagd drutam
Shattered into thousands of pieces by Lord Kas club, the
Saubha airship plummeted into the water. lva abandoned it,
stationed himself on the ground, took up his club and rushed
toward Lord Acyuta.
Visvanatha Cakravarti Thakura: The Saubha craft (tat) fell into the
water after being smashed into a thousand pieces by Kas club.
Text 35
dhvata sa-gada tasya bhu,
bhallena chittvtha rathgam adbhutam,
vadhya lvasya layrka-sannibha,
bibhrad babhau srka ivodaycala
As lva rushed at Him, the Lord shot a bhalla dart and cut off his
arm that held the club. Having finally decided to kill lva, Ka
then raised His Sudarana disc weapon, which resembled the sun
at the time of universal annihilation. The brilliantly shining Lord
appeared like the easternmost mountain bearing the rising sun.
Text 36
jahra tenaiva ira sa-kuala,
kira-yukta puru-myino hari,
vajrea vtrasya yath purandaro,
babhva hheti vacas tad nm
Employing His disc, Lord Hari removed that great magicians
head with its earrings and crown, just as Purandara had used
his thunderbolt to cut off Vtras head. Seeing this, all of lvas
followers cried out, Alas, alas!
Text 37
tasmin nipatite ppe,
saubhe ca gaday hate,
nedur dundubhayo rjan,
divi deva-gaerit,
sakhnm apaciti kurvan,
dantavakro rubhyagt
With the sinful lva now dead and his Saubha airship destroyed,
the heavens resounded with kettledrums played by groups of
demigods. Then Dantavakra, wanting to avenge the death of his
friends, furiously attacked the Lord.
Visvanatha Cakravarti Thakura: After performing the last rites for his
friends like Sisupala, Dantavakra took revenge by angrily attacking
Ka.
Texts 12
r-uka uvca,
iuplasya lvasya,
paurakasypi durmati,
para-loka-gatn ca,
kurvan prokya-sauhdam,
eka padti sakruddho,
gad-pi prakampayan,
padbhym im mah-rja,
mah-sattvo vyadyata
ukadeva Gosvm said: Acting out of friendship for iupla,
lva and Pauraka, who had all passed on to the next world, the
wicked Dantavakra appeared on the battlefield in a great rage, O
King. All alone, on foot and wielding a club in his hand, the mighty
warrior shook the earth with his footsteps.
Visvanatha Cakravarti Thakura: In this chapter, Ka kills Dantavakra
and Viduratha, and Balarama kills the son of Romaharsana during His
pilgrimage. These two verses describe how Dantavakra took revenge for
the death of his friends. Though they were not present, out of friendship
Dantavakra wanted to complete their death rites by killing Ka.
Text 3
ta tathyntam lokya,
gadm dya satvara,
avaplutya ratht ka,
sindhu veleva pratyadht
Seeing Dantavakra approach, Lord Ka quickly picked up His
club, jumped down from His chariot and stopped His advancing
opponent just as the shore holds back the ocean.
Visvanatha Cakravarti Thakura: Seeing His opponent on foot, Ka
dismounted (avaplutya) from His chariot. Ka stopped Dantavakra
just as the shore checks (vela) the ocean waves.
Text 4
gadm udyamya kro,
mukunda prha durmada,
diy diy bhavn adya,
mama di-patha gata
Raising his club, the reckless King of Kar a said to Lord
Mukunda, What luck! What luckto have You come before me
today!
Visvanatha Cakravarti Thakura: Dantavakra, who was born in Karusa
(kro), raised his club. Goddess Sarasvati has revealed the following
hidden meaning of this verse: Being freed of false pride (durmada),
Dantavakra spoke to Mukunda, who had come in his third lifetime
to give him liberation (mukti-dnrtham). Dantavakra said, After
waiting three lifetimes for the brahmanas curse to run its course,
today (adya) I am seeing my master who gives liberation. This is very
Text 9
gad-nirbhinna-hdaya,
udvaman rudhira mukht,
prasrya kea-bhv-aghrn,
dharay nyapatad vyasu
His heart shattered by the clubs blow, Dantavakra vomited blood
and fell lifeless to the ground, his hair disheveled and his arms and
legs sprawling.
Text 10
tata skmatara jyoti,
kam viad adbhutam,
payat sarva-bhtn,
yath caidya-vadhe npa
A most subtle and wondrous spark of light then [rose from the
demons body and] entered Lord Ka while everyone looked on,
O King, just as when iupla was killed.
Text 11
vidrathas tu tad-bhrt,
bhrt-oka-paripluta,
gacchad asi-carmbhym,
ucchvasas taj-jighsay
But then Dantavakras brother Viduratha, immersed in sorrow
over his brothers death, came forward breathing heavily, sword
and shield in hand. He wanted to kill the Lord.
Text 12
tasya cpatata ka,
cakrea kura-nemin,
iro jahra rjendra,
sa-kira sa-kualam
O best of kings, as Viduratha fell upon Him, Lord Ka used His
razor-edged Sudarana disc to remove his head, complete with its
helmet and earrings.
Texts 1315
eva saubha ca lva ca,
dantavakra sahnujam,
hatv durviahn anyair,
ita sura-mnavai,
munibhi siddha-gandharvair,
vidydhara-mahoragai,
apsarobhi pit-gaair,
yakai kinnara-craai,
upagyamna-vijaya,
kusumair abhivarita,
vta ca vi-pravarair,
vivelakt purm
Having thus destroyed lva and his Saubha airship, along
with Dantavakra and his younger brother, all of whom were
invincible before any other opponent, the Lord was praised by
demigods, human beings and great sages, by Siddhas, Gandharvas,
Vidydharas and Mahoragas, and also by Apsars, Pits, Yakas,
Kinnaras and Craas. As they sang His glories and showered Him
with flowers, the Supreme Lord entered His festively decorated
capital city in the company of the most eminent Vis.
Text 16
eva yogevara ko,
bhagavn jagad-vara,
yate pau-dn,
nirjito jayatti sa
Thus Lord Ka, the Supreme Personality of Godhead, the master
all mystic power and Lord of the universe, is ever victorious. Only
those of beastly vision think He sometimes suffers defeat.
Visvanatha Cakravarti Thakura: Kas victories were not amazing
for materialists like Duryodhana, who was inimical to the Lord. To
those whose vision is like that of animals (pau-dn), Ka
seems to have abandoned Mathura and then been defeated two or three
times by Jarasandha and others. Specific details about the killing of
Dantavakra are found in the Uttara-khaa (279) of the Padma Pura:
atha iupla nihata rutv dantavakra kena saha yoddhu
mathurm jagma. kas tu tac chrutv ratham ruhya mathurm
yayau. Upon hearing that iupla had been killed, Dantavakra
went to Mathur to fight Ka. Hearing about this, Ka mounted his
chariot and went to Mathura.
Tayor dantavakra-vsudevayor aho-rtra mathur-dvri sagrma
samavartata. kas tu gaday ta jaghna. sa tu crita-sarvgo
vajra-nirbhinno mahdhara iva gatsur avani-tale nipapta. so pi
hare srpyea yogi-gamya nitynanda-sukha-da vata
parama padam avpa: Day and night Ka and Dantavakra fought
at the gate of Mathura. Ka beat Dantavakra with His club until
he fell lifeless to the ground, all his limbs smashed like a mountain
shattered by a lightning bolt. Dantavakra received an eternal blissful
form similar to Haris, and thus he also achieved the abode of the Lord
astonished.
ukadeva thought that Parkit Mahrja might think, How is it
that the same Ka who caused the cowherds to attain Vaikuha in
their self-same bodies also caused the residents of Dvrak to attain
such an inauspicious condition in the course of His mauala-ll?
Understanding that this would upset Pariksit because he identified
with the Yadus, Sukadeva Gosvami did not tell him this story from
the Padma Purana. However, Sukadeva Gosvami vaguely suggests
the story by using the verb vive (entered) in verse 15, which means,
Ka finally entered Dvaraka with His associates after having
performed other pastimes that are already known, so I will not mention
them.
Since Srimad Bhagavatam does not describe how Kas vraja-lila
ended, the account given in the Padma Purana should be accepted as
true by all. Thus r Vaiava-toa, Santana Gosvms commentary
on the Tenth Canto, gives the following sequential list of pastimes:
First was the journey on the occasion of the solar eclipse, then the
Rjasya assembly, then the gambling match and attempted disrobing
of Draupad, then the Pavas exile to the forest, then the killing of
lva and Dantavakra, then Kas visit to Vndvana and His winding
up of the Vndvana pastimes.
Text 17
rutv yuddhodyama rma,
kur saha pavai,
trthbhieka-vyjena,
madhya-stha prayayau kila
Lord Balarma then heard that the Kurus were preparing for war
with the Pavas. Being neutral, He departed on the pretext of
going to bathe in holy places.
Text 22
so rcita sa-parvra,
ktsana-parigraha,
romaharaam sna,
mahare iyam aikata
After being thus worshiped along with His entourage, the Lord
accepted a seat of honor. Then He noticed that Romaharaa,
Vysadevas disciple, had remained seated.
Visvanatha Cakravarti Thakura: Balarama saw Romaharsana, the
disciple of the Vyasadeva (mahare), the greatest of sages.
Text 23
apratyutthyina s tam,
akta-prahvajalim,
adhysna ca tn vipr,
cukopodvkya mdhava
Lord Balarma became extremely angry upon seeing how this
member of the s ta caste had failed to stand up, bow down or
join his palms, and also how he was sitting above all the learned
brhmaas.
Visvanatha Cakravarti Thakura: Due to arrogance, Romaharsana sat
higher than the assembly of learned brahmanas.
Text 24
yasmd asv imn viprn,
adhyste pratiloma-ja,
dharma-pls tathaivsmn,
Text 30
asya brahmsana dattam,
asmbhir yadu-nandana,
yu ctmklama tvad,
yvat satra sampyate
O favorite of the Yadus, we gave him the seat of the spiritual
master and promised him long life and freedom from physical pain
for as long as this sacrifice continues.
The Supreme Lord said: The Vedas instruct us that ones own self
takes birth again as ones son. Thus let Romaharaas son become
the speaker of the Puras, and let him be endowed with long life,
strong senses and stamina.
Visvanatha Cakravarti Thakura: In this verse Balarama fulfills their
request by saying, The Vedas say:
agd agt sambhavasi, hdayd abhijyase tm vai putra-nmsi,
sajva arada atam
You have taken birth from my various limbs and have arisen from my
very heart. You are my own self in the form of my son. May you live
through a hundred autumns. (Bhad-rayaka Upaniad 6.4.8)
Therefore Romaharsanas son, Ugrasrava, will recite the Puranas for
you, and he will be blessed with long life and energy. Thus the weapon
and Romaharsanas death will remain true. Yet at the same time in the
form of his son, Romaharsanas long life and energy are assured and
your promise will remain intact.
Text 37
ki va kmo muni-reh,
brtha karavy atha,
ajnatas tv apaciti,
yath me cintyat budh
Please tell Me your desire, O best of sages, and I shall certainly
fulfill it. And, O wise souls, please carefully determine My proper
atonement, since I do not know what it might be.
Visvanatha Cakravarti Thakura: Balarama said, First I should give
some gift to you wise brahmanas who will instruct Me on atonement.
After that, you should think carefully and establish the proper
Text 40
Text 1
r-uka uvca,
tata parvay upvtte,
pracaa pu-varaa,
bhmo vyur abhd rjan,
pya-gandhas tu sarvaa
ukadeva Gosvm said: Then, on the new-moon day, O King, a
fierce and frightening wind arose, scattering dust all about and
spreading the smell of pus everywhere.
Visvanatha Cakravarti Thakura: In this chapter, Balarama kills
Balvala, goes on pilgrimage and returns to see the fighting of Bhima
and Duryodhana. Afterwards, He returns to Dvaraka. When the dark
moon arrived (upavrtte) there was a strong wind filled with dust and the
stench of pus.
Text 2
tato medhya-maya vara,
balvalena vinirmitam,
abhavad yaja-ly,
so nvadyata la-dhk
Next, onto the sacrificial arena came a downpour of abominable
Texts 34
ta vilokya bhat-kya,
bhinnjana-cayopamam,
tapta-tmra-ikh-maru,
darogra-bhru-ku-mukham,
sasmra mala rma,
para-sainya-vidraam,
hala ca daitya-damana,
te tram upatasthatu
The immense demon resembled a mass of black carbon. His topknot
and beard were like molten copper, and his face had horrible fangs
and furrowed eyebrows. Upon seeing him, Lord Balarma thought
of His club, which tears to pieces His enemies armies, and His plow
weapon, which punishes the demons. Thus summoned, His two
weapons appeared before Him at once.
Text 5
tam kya halgrea,
balvala gagane-caram,
malenhanat kruddho,
mrdhni brahma-druha bala
With the tip of His plow Lord Balarma caught hold of the demon
Balvala as he flew through the sky, and with His club the Lord
angrily struck that harasser of brhmaas on the head.
Text 6
so patad bhuvi nirbhinna-,
lalo sk samutsjan,
mucann rta-svara ailo,
yath vajra-hato rua
Balvala cried out in agony and fell to the ground, his forehead
cracked open and gushing blood. He resembled a red mountain
struck by a lightning bolt.
Visvanatha Cakravarti Thakura: The demon appeared reddish with
blood, like a mountain red with oxide.
Text 7
sastutya munayo rma,
prayujyvitathia,
abhyaican mah-bhg,
vtra-ghna vibudh yath
The exalted sages honored Lord Rma with sincere prayers and
awarded Him infallible blessings. Then they performed His ritual
bath, just as the demigods had formally bathed Indra when he
killed Vtra.
Text 8
vaijayant dadur ml,
r-dhmmlna-pakaj,
rmya vsas divye,
divyny bharani ca
They gave Lord Balarma a Vaijayant garland of unfading lotuses
in which resided the goddess of fortune, and they also gave Him a
set of divine garments and jewelry.
Visvanatha Cakravarti Thakura: They gave Balarama a Vaijayanti
garland of unfading lotuses in which resided the goddess of fortune (rdhma amlna-pakaj).
Text 9
atha tair abhyanujta,
kauikm etya brhmaai,
sntv sarovaram agd,
yata sarayr sravat
Then, given leave by the sages, the Lord went with a contingent of
brhmaas to the Kauik River, where He bathed. From there He
went to the lake from which flows the river Saray.
Visvanatha Cakravarti Thakura: Balarama went to the lake from which
the river Sarayu flows.
Text 10
anu-srotena saray,
praygam upagamya sa,
sntv santarpya devdn,
jagma pulahramam
The Lord followed the course of the Saray until He came to
Prayga, where He bathed and then performed rituals to propitiate
the demigods and other living beings. Next He went to the rama
of Pulaha i.
Visvanatha Cakravarti Thakura: By following the course (anu-srotena)
of the Sarayu, Balarama eventually arrived in Prayaga.
Texts 1115
gomat gaak sntv,
vip oa pluta,
gay gatv pitn iv,
gag-sgara-sagame,
upaspya mahendrdrau,
rma dvbhivdya ca,
sapta-godvar ve,
pamp bhmarath tata,
skanda dv yayau rma,
r-aila girilayam,
dravieu mah-puya,
dvdri vekaa prabhu,
kma-ko pur kc,
kver ca sarid-varm,
r-rangkhya mah-puya,
yatra sannihito hari,
abhdri hare ketra,
daki mathur tath,
smudra setum agamat,
mah-ptaka-nanam
Lord Balarma bathed in the Gomat, Gaak and Vip rivers,
and also immersed Himself in the oa. He went to Gay, where
He worshiped His forefathers, and to the mouth of the Ganges,
where He performed purifying ablutions. At Mount Mahendra
He saw Lord Paraurma and offered Him prayers, and then He
bathed in the seven branches of the Godvar River, and also in
the rivers Ve, Pamp and Bhmarath. Then Lord Balarma met
Lord Skanda and visited r-aila, the abode of Lord Giria. In
the southern provinces known as Dravia-dea the Supreme Lord
saw the sacred Vekaa Hill, as well as the cities of Kmako and
Kc, the exalted Kver River and the most holy r-raga, where
Lord Ka has manifested Himself. From there He went to abha
Mountain, where Lord Ka also lives, and to the southern
Mathur. Then He came to Setubandha, where the most grievous
sins are destroyed.
Visvanatha Cakravarti Thakura: Balarama visited and bathed in each
of the rivers such as the Gomati, Gandaki and Vipasa. Although His
father and grandfather were still alive, it was on His fathers order that
Balarama carefully worshiped (pitn iv) His forefathers at Gay.
After bathing (upaspya) at Ganga Sagara, Balarama should have
gone to Sri Purusottama-ksetra [Jagannatha Puri], which is nearby. But
Balarama did not go there. According to Vaiava-toa, Balarama
wanted to avoid the embarrassment of having to worship Himself
among the forms of Sri Ka, Balabhadra and Subhadr. At Mahendra
Text 18
tata phlgunam sdya,
pacpsarasam uttamam,
viu sannihito yatra,
sntvsparad gavyutam
Text 22
rutv dvijai kathyamna,
kuru-pava-sayuge,
sarva-rjanya-nidhana,
bhra mene hta bhuva
The Lord heard from some brhmaas how all the kings involved
in the battle between the Kurus and Pavas had been killed.
From this He concluded that the earth was now relieved of her
burden.
Text 23
sa bhma-duryodhanayor,
gadbhy yudhyator mdhe,
vrayiyan vinaana,
jagma yadu-nandana
Wanting to stop the club fight then raging between Bhma and
Duryodhana on the battlefield, Lord Balarma went to Kuruketra.
Visvanatha Cakravarti Thakura: Balarama went to the battlefield
(vinaanam) of Kuruksetra to prevent Bhima and Duryodhana from
fighting.
Text 24
yudhihiras tu ta dv,
yamau krjunv api,
abhivdybhavas tu,
ki vivakur ihgata
When Yudhihira, Lord Ka, Arjuna and the twin brothers
Nakula and Sahadeva saw Lord Balarma, they offered Him
respectful obeisances but said nothing, thinking What has He
come here to tell us?
Visvanatha Cakravarti Thakura: They remained silent, worried about
what Balarama had come there to say.
Text 25
gad-p ubhau dv,
sarabdhau vijayaiiau,
maalni vicitri,
carantv idam abravt
Lord Balarma found Duryodhana and Bhma with clubs in their
hands, each furiously striving for victory over the other as they
circled about skillfully. The Lord addressed them as follows.
Text 26
yuv tulya-balau vrau,
he rjan he vkodara,
eka prdhika manye,
utaika ikaydhikam
[Lord Balarma said:] King Duryodhana! And Bhma! Listen!
You two warriors are equal in fighting prowess. I know that one of
you has greater physical power, while the other is better trained in
technique.
Visvanatha Cakravarti Thakura: Balarama said, Bhima is greater
in physical strength and Duryodhana is greater in knowledge of club
fighting.
Text 27
tasmd ekatarasyeha,
yuvayo sama-vryayo,
na lakyate jayo nyo v,
viramatv aphalo raa
Since you are so evenly matched in fighting prowess, I do not see
how either of you can win or lose this duel. Therefore please stop
this useless battle.
Visvanatha Cakravarti Thakura: Balarama said, Because you are
equally matched, neither of you can win this battle (raa).
Text 28
na tad-vkya jaghatur,
baddha-vairau nprthavat,
anusmarantv anyonya,
durukta duktni ca
[ukadeva Gosvm continued:] They did not accept Lord
Balarmas request, O King, although it was logical, for their
mutual enmity was irrevocable. Each of them constantly
remembered the insults and injuries he had suffered from the other.
Visvanatha Cakravarti Thakura: However, they did not listen to
Balaramas meaningful (artha-vat) words.
Text 29
dia tad anumanvno,
rmo dvravat yayau,
ugrasendibhi prtair,
jtibhi samupgata
Concluding that the battle was the arrangement of fate, Lord
Balarma went back to Dvrak. There He was greeted by
Ugrasena and His other relatives, who were all delighted to see
Him.
Visvanatha Cakravarti Thakura: The word diam, fate, indicates that
the battle between Bhma and Duryodhana had been enjoined by Ka
and set into motion by Him.
Text 30
sva-patyvabhtha-snto,
jti-bandhu-suhd-vta,
reje sva-jyotsnayevendu,
su-vs suhv alakta
After executing with His wife the avabhtha ablutions, the
beautifully dressed and ornamented Lord Balarma, encircled by
His immediate family and other relatives and friends, looked as
splendid as the moon surrounded by its effulgent rays.
Text 33
dg-vidhny asakhyni,
balasya bala-lina,
anantasyprameyasya,
my-martyasya santi hi
Countless other such pastimes were performed by mighty
Balarma, the unlimited and immeasurable Supreme Lord, whose
mystic Yogamy power makes Him appear to be a human being.
Visvanatha Cakravarti Thakura: There are many stories about Balarama
whose human form was His svarupa (my-martyasya). Svarupa can
be equated with the word maya because the ruti, or Vedic mantras,
state: svarpa-bhtay nitya-akty mykhyay, The Supreme Lord
possesses His own eternal potency known as my, which manifests
from His own transcendental form.
Text 34
yo nusmareta rmasya,
karmy adbhuta-karmaa,
sya prtar anantasya,
vio sa dayito bhavet
All the activities of the unlimited Lord Balarma are amazing.
Anyone who regularly remembers them at dawn and dusk will
become very dear to the Supreme Personality of Godhead, r
Viu.
Visvanatha Cakravarti Thakura: One who regularly remembers the
amazing pastimes of Balarama at dawn and dusk will become very dear
to Ka (visnoh), the younger brother of Balarama.
Text 1
r-rjovca,
bhagavan yni cnyni,
mukundasya mahtmana,
vryy ananta-vryasya,
rotum icchmi he prabho
King Parkit said: My lord, O master, I wish to hear about other
valorous deeds performed by the Supreme Personality of Godhead,
Mukunda, whose valor is unlimited.
Visvanatha Cakravarti Thakura: In this chapter, Sudama comes to
Dvaraka and is worshiped by Ka. After questioning him lovingly,
Ka reminisces about their life together in gurukula.
Pariksit Maharaja said, O master, I want to hear other exploits of
Mukunda.
Text 2
ko nu rutvsakd brahmann,
uttamaloka-sat-kath,
virameta viea-jo,
viaa kma-mrgaai
O brhmaa, how could anyone who knows the essence of life and
is disgusted with endeavoring for sense gratification give up the
transcendental topics of Lord Uttamaloka after hearing them
repeatedly?
Visvanatha Cakravarti Thakura: We see many persons who, even
after hearing the topics of Ka repeatedly, nevertheless cease from
hearing. The jnanis fixed on the impersonal Brahman are an example
of those who give up those topics. But one who has realized that the
essence of life (viea-jo) is to constantly relish Kas transcendental
form, qualities and pastimes never gives up those topics. One who
experiences the taste of hearing about Kas fascinating pastimes
automatically becomes disgusted with the inferior taste of material
pleasure (viaa kma-mrgaai). Hearing anything other than
topics of Ka is useless.
Text 3
s vg yay tasya gun gte,
karau ca tat-karma-karau mana ca,
smared vasanta sthira-jagameu,
oti tat-puya-kath sa kara
Actual speech is that which describes the qualities of the Lord,
real hands are those that work for Him, a true mind is that which
always remembers Him dwelling within everything moving and
nonmoving, and actual ears are those that listen to sanctifying
topics about Him.
Visvanatha Cakravarti Thakura: Pariksit Maharaja said, Not only the
ears, but all organs of the body become useless without a connection
with Ka. In the Second Canto, Third Chapter, verse 20 aunaka i
vsudeve bhagavati,
nimagna-hdayo bravt
Suta Gosvm said: Thus questioned by King Viurta, the
powerful sage Bdaryai replied, his heart fully absorbed in
meditation on the Supreme Personality of Godhead, Vsudeva.
Text 6
r-uka uvca,
kasyst sakh kacid,
brhmao brahma-vittama,
virakta indriyrtheu,
pranttm jitendriya
ukadeva Gosvm said: Lord Ka had a certain brhmaa
friend [named Sudm] who was most learned in Vedic knowledge
and detached from all sense enjoyment. Furthermore, his mind was
peaceful and his senses subdued.
Text 7
yadcchayopapannena,
vartamno ghram,
tasya bhry ku-cailasya,
kut-km ca tath-vidh
bhagavn stvatarabha
[Sudms wife said:] O brhmaa, isnt it true that the husband
of the goddess of fortune is the personal friend of your exalted
self? That greatest of Ydavas, the Supreme Lord Ka, is
compassionate to brhmaas and very willing to grant them His
shelter.
Visvanatha Cakravarti Thakura: From her statements quoted here one
can see that Sudamas wife anticipated every possible objection her
husband might make to her request that he go to Ka to beg charity. If
Sudama might say, How could the husband of the goddess of fortune
befriend a fallen soul like myself? his wife replies by saying, Sri
Ka is brahmaya, very favorably disposed toward the brhmaas.
Sudama: But I do not have the qualities of such a brahmana.
Wife: Ka gives shelter (araya) to anyone who surrenders to
Him.
Sudama: Since I have no devotion, I do not even have the quality of
surrender.
Wife: Ka is the omniscient Bhagavan, therefore, He will take note
of your unhappiness and be merciful to you.
Sudama: Ka is equally disposed to all the countless unhappy
conditioned souls suffering the fruits of their own karma, so why should
He give wealth to me?
Wife: Ka is the master (abha:pati) of the devotees (stvatas).
He may not give but the devotees who serve Him by fanning and other
actions will mercifully give you some charity. Since Ka maintains
the Yadus (stvatarabha), what burden or fault is it for Him to
maintain you?
Text 10
Text 15
sa tn dya viprgrya,
prayayau dvrak kila,
ka-sandarana mahya,
katha syd iti cintayan
Taking the flat rice, the saintly brhmaa set off for Dvrak,
all the while wondering How will I be able to have Kas
audience?
Visvanatha Cakravarti Thakura: Sudama thought, How will I enter,
since I will be stopped by the gatekeepers?
Texts 1617
tri gulmny atyya,
tisra kak ca sa-dvija,
vipro gamyndhaka-vn,
ghev acyuta-dharmim,
gha dvy-aa-sahasr,
mahi harer dvija,
viveaikatama rmad,
brahmnanda gato yath
The learned brhmaa, joined by some local brhmaas, passed
three guard stations and went through three gateways, and then
he walked by the homes of Lord Kas faithful devotees, the
Andhakas and Vis, which ordinarily no one could do. He then
entered one of the opulent palaces belonging to Lord Haris sixteen
thousand queens, and when he did so he felt as if he were attaining
the bliss of liberation.
Visvanatha Cakravarti Thakura: Sudama passed through three
encampments of soldiers (gulmani) protecting the outer gates, and three
tall tower houses at the inner gates (kak) of the city. Accompanied
by local brahmanas (sa-dvija), Sudama passed near the houses of
The lotus-eyed Supreme Lord felt intense ecstasy upon touching the
body of His dear friend, the wise brhmaa, and thus He shed tears
of love.
Texts 2022
athopaveya paryake,
svayam sakhyu samarhaam,
upahtyvanijysya,
pdau pdvanejan,
agrahc chiras rjan,
bhagavl loka-pvana,
vyalimpad divya-gandhena,
candanguru-kukamai,
dhpai surabhibhir mitra,
pradpvalibhir mud,
arcitvvedya tmbla,
g ca svgatam abravt
Lord Ka seated His friend Sudm upon the bed. Then the
Lord, who purifies the whole world, personally offered him
various tokens of respect and washed his feet, O King, after
which He sprinkled the water on His own head. He anointed him
with divinely fragrant sandalwood, aguru and kukuma pastes
and happily worshiped him with aromatic incense and arrays of
lamps. After finally offering him betel nut and the gift of a cow, He
welcomed him with pleasing words.
Visvanatha Cakravarti Thakura: Ka sprinkled the water that He used
to wash Sudamas feet (pda-avanejan) on His head.
Text 23
ku-caila malina kma,
dvija dhamani-santatam,
dev paryacarat skc,
cmara-vyajanena vai
By fanning him with her cmara, the divine goddess of fortune
personally served that poor brhmaa, whose clothing was torn and
dirty and who was so thin that veins were visible all over his body.
Visvanatha Cakravarti Thakura: Rukmini personally (dev skc)
fanned Sudama with a camara. In another version of the text the word
skc is replaced by the word Saibya, which would mean that another
queen [Saibya] fanned Sudama. But this does not agree with the Padma
Purana, Uttara-khaa.
Text 24
anta-pura-jano dv,
kenmala-krtin,
vismito bhd ati-prty,
avadhta sabhjitam
The people in the royal palace were astonished to see Ka, the
Lord of spotless glory, so lovingly honor this shabbily dressed
brhmaa.
Visvanatha Cakravarti Thakura: The word amala-krtin (spotless
fame) implies that henceforth Kas fame, which personally attends
Him, would assume the form of the glories of His having delivered
Sudama from poverty. Avadhta means whose clothes were
unclean.
Texts 2526
kim anena kta puyam,
avadhtena bhiku,
riy hnena loke smin,
garhitendhamena ca,
yo sau tri-loka-guru,
r-nivsena sambhta,
paryaka-sth riya hitv,
parivakto gra-jo yath
[The residents of the palace said:] What pious acts has this
unkempt, impoverished brhmaa performed? People regard him
as lowly and contemptible, yet the spiritual master of the three
worlds, the abode of Goddess r, is serving him reverently. Leaving
the goddess of fortune sitting on her bed, the Lord has embraced
this brhmaa as if he were an older brother.
Visvanatha Cakravarti Thakura: These two verses describe the
astonishment of the Dvarakavasis. Sudama was lowly (adhamena) in
the sense that he was dressed in shabby clothes.
Text 27
kathay cakratur gth,
prv guru-kule sato,
tmanor lalit rjan,
kmair ahata-cetasa,
tyajanta praktr daivr,
yathha loka-sagraham
Having renounced all material propensities, which spring from the
Lords illusory energy, some people execute worldly duties with
their minds undisturbed by mundane desires. They act as I do, to
instruct the general populace.
Visvanatha Cakravarti Thakura: Ka said, I know very well that
you did not take sannyasa like others, even though you are renounced.
Those who are detached engage in work even though their minds are
not attracted by material desires. By working in this way they give
up the perverted propensity of the mind to create desires for material
enjoyment. As a
householder, I act according to the scriptural injunctions in order to
teach the people in general.
Text 31
kaccid guru-kule vsa,
brahman smarasi nau yata,
dvijo vijya vijeya,
tamasa pram anute
My dear brhmaa, do you remember how we lived together in our
spiritual masters school? When a twice-born student has learned
from his guru all that is to be learned, he can enjoy spiritual life,
which lies beyond all ignorance.
Visvanatha Cakravarti Thakura: In his mind, Sudama doubted,
Text 33
nanv artha-kovid brahman,
varrama-vatm iha,
ye may guru vc,
taranty ajo bhavravam
Certainly, O brhmaa, of all the followers of the varrama
system, those who take advantage of the words I speak in My
form as the spiritual master and thus easily cross over the ocean of
material existence best understand their own true welfare.
Visvanatha Cakravarti Thakura: In this verse Ka describes how the
third guru delivers his student from the material world. Ka said,
Certainly (nanu:nicitam eva), among those following the varnasrama
system, they who know the highest truth easily cross the ocean of
material existence by hearing from a bona fide guru who teaches about
Me and initiates them into My mantra. Such a guru is My very form
(may guru).
Text 34
nham ijy-prajtibhy,
tapasopaamena v,
tuyeya sarva-bhttm,
guru-uray yath
I, the Soul of all beings, am not as satisfied by ritual worship,
brahminical initiation, penances or self-discipline as I am by
faithful service rendered to ones spiritual master.
Text 38
vaya bham tatra mahnilmbubhir,
nihanyamn mahur ambu-samplave,
dio vidanto tha paraspara vane,
ghta-hast paribabhrimtur
Constantly besieged by the powerful wind and rain, we lost our way
amidst the flooding waters. We simply held each others hands and,
in great distress, wandered aimlessly about the forest.
Visvanatha Cakravarti Thakura: The verb paribabhrima may be
understood to be the prefix pari with either the verb bh or bhram. The
word bhram indicates that Ka and Sudm wandered all about. The
prefix bh, which means to carry, indicates that while wandering
about, the two boys continued carrying the wood they had collected for
their spiritual master.
Text 39
Text 40
aho he putrak yyam,
asmad-arthe ti-dukhit,
tm vai prinm prehas,
tam andtya mat-par
[Sndpani said:] O my children, you have suffered so much for my
sake! The body is most dear to every living creature, but you are so
dedicated to me that you completely disregarded your own comfort.
Visvanatha Cakravarti Thakura: Sandipani Muni speaks three verses
(40-42).
Text 41
etad eva hi sac-chiyai,
kartavya guru-niktam,
yad vai viuddha-bhvena,
sarvrthtmrpaa gurau
This indeed is the duty of all true disciples: to repay the debt to
their spiritual master by offering him, with pure hearts, their
wealth and even their very lives.
Visvanatha Cakravarti Thakura: Sandipani Muni said, All true
disciples (sat iyai) should repay the debt to their guru by offering
their body (tm), which is the basis of the material conception of I,
and all their assets (sarvrth), which is the basis of the conception of
mine.
Text 42
tuo ha bho dvija-reh,
saty santu manorath,
chandsy ayta-ymni,
bhavantv iha paratra ca
You boys are first-class brhmaas, and I am satisfied with you.
May all your desires be fulfilled, and may the Vedic mantras you
have learned never lose their meaning for you, in this world or the
next.
Visvanatha Cakravarti Thakura: Sandipani Muni said, Your
knowledge of scriptures will remain ever fresh in your minds and never
grow old (ayta-ymni) in this life or the next. The Amara-kosa
dictionary says, jra ca paribhukta ca yta-ymam ida dvayam:
yta-ymm means worn out or used up.
Text 43
ittha-vidhny anekni,
vasat guru-vemani,
guror anugraheaiva,
pumn pra prantaye
[Lord Ka continued:] We had many similar experiences while
living in our spiritual masters home. Simply by the grace of the
spiritual master a person can fulfill lifes purpose and attain eternal
peace.
Visvanatha Cakravarti Thakura: Sri Ka said, Many such incidents
happened to us while living in gurukula.
Text 44
r-brhmaa uvca,
kim asmbhir anirvtta,
deva-deva jagad-guro,
bhavat satya-kmena,
ye vso guror abht
The brhmaa said: What could I possibly have failed to achieve,
O Lord of lords, O universal teacher, since I was able to personally
live with You, whose every desire is fulfilled, at the home of our
spiritual master?
Visvanatha Cakravarti Thakura: Sudama said, What lack of bliss was
there for us? It was completely blissful for us to live in the gurukula
with You, whose every desire becomes fulfilled (satya-kmena). Living
in the gurukula was by Your wish alone. The difficulties of wind and
rain we encountered while fetching wood were due to Your own desire,
since You wanted to teach devotion to the spiritual master. Other than
that, what power do the wind and rain have over You? The Taittirya
Upaniad (2.8) says: bhsmd vta pavate, The wind blows out of
fear of You. It was my great fortune to have lived there with You.
Text 45
yasya cchando-maya brahma,
deha vapana vibho,
reyas tasya guruu,
vso tyanta-viambanam
O almighty Lord, Your body comprises the Absolute Truth in the
form of the Vedas and is thus the source of all auspicious goals of
life. That You took up residence at the school of a spiritual master is
simply one of Your pastimes in which You play the role of a human
being.
Visvanatha Cakravarti Thakura: Sudama said, Your body comprises
the Absolute Truth in the form of the Vedas, and it is the source
(vapanam:ketram) of all auspicious goals. You lived in the gurukula
only to teach others.
Texts 12
r-uka uvca,
sa ittha dvija-mukhyena,
saha sakathayan hari,
sarva-bhta-mano-bhija,
smayamna uvca tam,
brahmayo brhmaa ko,
bhagavn prahasan priyam,
prem nirkaenaiva,
prekan khalu sat gati
[ukadeva Gosvm said:] Lord Hari, Ka, perfectly knows
the hearts of all living beings, and He is especially devoted to
the brhmaas. While the Supreme Lord, the goal of all saintly
persons, conversed in this way with the best of the twice-born, He
laughed and spoke the following words to that dear friend of His,
the brhmaa Sudm, all the while smiling and looking upon him
with affection.
Visvanatha Cakravarti Thakura: In this chapter Ka takes food from
Sudama and, without Sudamas knowledge, rewards him with unlimited
treasure to repay His debt to him. The words sarva-bhta-mano-abhija
indicate that since Ka knows the minds of everyone, He immediately
knew that His friend Sudm had brought some flat rice for Him and
was ashamed to present it. Ka smiled (smayamna) at this moment,
thinking Yes, I am going to make you show what you brought for Me.
Kas smile then turned to laughter (prahasan) as He thought, How
long are you going to keep this precious gift hidden in your cloth?
Ka looked at the bundle hidden under Sudamas garment. Then with
His loving glance (prem nirkaena) Ka conveyed, The veins
showing through your emaciated skin and your ragged clothes astonish
everyone in Dvaraka. However, these symptoms of poverty will last
only until tomorrow morning.
Although Bhagavan Sri Ka (ko bhagavn) is the supreme
independent Lord, He happily reciprocates with those who are priyam,
His cherished servants. Being devoted to the brhmaas (brahmaya),
Ka especially enjoys favoring them because they possess
unconditional devotion to Him.
Text 3
r-bhagavn uvca,
kim upyanam nta,
brahman me bhavat ght,
av apy uphta bhaktai,
prem bhury eva me bhavet,
bhry apy abhaktopahta,
na me toya kalpate
The Supreme Lord said: O brhmaa, what gift have you brought
Me from home? I regard as great even the smallest gift offered by
My devotees in pure love, but even great offerings presented by
nondevotees do not please Me.
Visvanatha Cakravarti Thakura: Ka asked, Have you brought
anything for Me? I surmise that you, having such affection for Me,
would not come empty-handed so far from your house to see Me, who
have such affection for you.
Sudama replied, I am very embarrassed to show it because it is
meager.
Ka responded, Even if My devotee offers only a little (au) with
pure love, it becomes plenty for Me.
Text 4
patra pupa phala toya,
yo me bhakty prayacchati,
tad aha bhakty-upahtam,
anmi prayattmana
If one offers Me with love and devotion a leaf, a flower, a fruit or
water, I will accept it.
Visvanatha Cakravarti Thakura: Sudama said, When I took this from
my house to present to You, I did not think about it at all. But now I
think that it is unsuitable for You to eat, so I am not giving it.
The present verse, which Sri Ka spoke in the Bhagavad-gt (9.26)
is Kas reply to Sudms anxiety that his bringing such an unfit
offering was ill-considered. The phrases bhakty prayacchati and
bhakty-upahtam may seem redundant, since they both mean offered
with devotion. The word bhakty can indicate how Ka reciprocates
the devotional mood of whoever offers Him something with love. In
other words, Ka emphasizes here that His reciprocation in pure love
is not dependent on the external quality of what is offered.
Ka said, Something may or may not be tasty and pleasing in its
own right. However, if My devotee offers it to Me in love with the
expectation that I will enjoy it, I eat it with great pleasure without
thinking twice about it. The verb anmi, I eat, implies that Ka
eats even a flower, which though acceptable is not edible, bewildered as
He is by the ecstatic love He feels for His devotee.
Someone might question, Ka, will You refuse an offering made to
tasygamana-kraam,
vijycintayan nya,
r-kmo mbhajat pur,
patny pati-vratys tu,
sakh priya-cikray,
prpto mm asya dsymi,
sampado martya-durlabh
Being the direct witness in the hearts of all living beings, Lord
Ka fully understood why Sudm had come to see Him. Thus
He thought, In the past My friend has never worshiped Me out of
a desire for material opulence, but now he comes to Me to satisfy
his chaste and devoted wife. I will give him riches that even the
immortal demigods cannot obtain.
Visvanatha Cakravarti Thakura: Sri Ka, the direct witness in the
hearts of all living beings (sarva-bhttma-dk skt) or the seer of
all souls, overwhelmed with love, momentarily wondered, Though I
know everything, how has My devotee become so poor? Then, quickly
understanding the situation, Ka spoke to Himself the words related in
this verse.
The result of performing bhakti without material desires is spiritual
enjoyment. This point is explained in the Srimad Bhagavatam (SB
1.2.9):
dharmasya hy pavargyasya, nrtho arthyopakalpate nrthasya
dharmaikntasya, kmo lbhya hi smta
All occupational engagements are certainly meant for ultimate
liberation. They should never be performed for material gain.
Furthermore, according to sages, one who is engaged in the ultimate
occupational service should never use material gain to cultivate sense
gratification. There are two types of renounced devotees (nikma
bhaktas): one kind is inimical to sense gratification, and the other is
indifferent to it. According to the different natures of these nikma
bhaktas, there are two kinds of results. The devotee who is extremely
averse to worldly enjoyments will not get such enjoyments from
Ka. Jada Bharata is an example of this type of a renounced devotee.
On the other hand, Ka may give limitless wealth and power to a
devotee who is neither repelled nor attracted by material things, such as
Prahlda Mahrja. Up to this point in his life, Sudm Brhmaa was
totally averse to sense gratification. But now, out of compassion for his
faithful wife, and also because he hankered to see his dear friend Ka,
he went to beg from the Lord.
Then again Ka thought to Himself. Even the desire of Sudamas
wife was motivated by loyalty to her husband (pati-vratys) alone.
Thus she is also without personal desire at all. Therefore I will give
them riches that even the immortal demigods cannot obtain.
Text 8
ittha vicintya vasanc,
cra-baddhn dvi-janmana,
svaya jahra kim idam,
iti pthuka-tauln
Thinking like this, the Lord snatched from the brhmaas
garment the grains of flat rice tied up in an old piece of cloth and
exclaimed, What is this?
Visvanatha Cakravarti Thakura: Ka snatched the flat rice which
Sudama had hidden in a strip of old cloth tied around his waist.
Text 9
nanv etad upanta me,
parama-prana sakhe,
tarpayanty aga m vivam,
ete pthuka-taul
My friend, have You brought this for Me? It gives Me extreme
pleasure. Indeed, these few grains of flat rice will satisfy not only
Me but also the entire universe.
Visvanatha Cakravarti Thakura: Ka said, Do not think that this flat
rice is unsuitable for Me because it is stale and tasteless. I like it very
much. Moreover do not think it is not enough, for it will satisfy not only
Me but the entire universe.
Text 10
iti mui sakj jagdhv,
dvity jagdhum dade,
tvac chrr jaghe hasta,
tat-par paramehina
After saying this, the Supreme Lord ate one palmful and was about
to eat a second when the devoted goddess Rukmi took hold of His
hand.
Visvanatha Cakravarti Thakura: By grabbing Kas hand, Rukmi
implied, If You eat all of this wonderful treat Your friend brought from
his house, what will remain for my friends, co-wives, sisters-in-law,
servants and myself? There will not be enough left to distribute even
one grain to each of us. Even if I distribute one particle of rice to each
person, it will not be sufficient.
This was Rukminis indication for Sudama. To her personal
maidservants Rukmini said by her gesture, This hard rice will upset
my Lords tender stomach.
Text 11
etvatla vivtman,
sarva-sampat-samddhaye,
asmin loke tha vmumin,
pusas tvat-toa-kraam
[Queen Rukmi said:] This is more than enough, O Soul of the
universe, to secure him an abundance of all kinds of wealth in this
world and the next. After all, ones prosperity depends simply on
Your satisfaction.
Visvanatha Cakravarti Thakura: Through her eyes Rukmini conveyed
her intentions to Ka: You have eaten enough (etvatla), so be
satisfied with that and do not eat any more. O Soul of the universe
(viva-tman)! If You are satisfied, the whole universe will be satisfied.
Ka spoke through His eyes, In order to give My dear friend great
wealth, I must eat more than one handful.
Rukmini replied, Your satisfaction alone is the cause of ones
increasing his wealth in this life and the next. Therefore You need
not chew much of this hard, tasteless rice. Rukminis statement was
communicated internally. It was not spoken externally, because if it
were, then Sudama would understand her words and not speak verse
twenty.
Text 12
brhmaas t tu rajanm,
uitvcyuta-mandire,
bhuktv ptv sukha mene,
tmna svar-gata yath
[ukadeva Gosvm continued:] The brhmaa spent that night
in Lord Acyutas palace after eating and drinking to his full
satisfaction. He felt as if he had gone to the spiritual world.
Visvanatha Cakravarti Thakura: Eating and drinking sufficiently,
Sudama felt as if he had attained the heavenly planets (svar-gata).
Text 13
vo-bhte viva-bhvena,
sva-sukhenbhivandita,
jagma svlaya tta,
pathy anavrajya nandita
The next day, Sudm set off for home while being honored by
Lord Ka, the self-satisfied maintainer of the universe. The
brhmaa felt greatly delighted, my dear King, as he walked along
the road.
Visvanatha Cakravarti Thakura: The word abhivandita, honored
means that Sri Ka honored or respected Sudama by accompanying
him on the road for a short distance. Ka is perfectly complete in His
own bliss (sva-sukhena) and He is the maintainer of the universe (vivabhvena). Therefore, since Ka can create the whole universe by His
mere wish, what endeavor is it for Him to create a luxurious palace for
Sudama? Ka abounds in bliss, so how difficult is it for Him to fill the
heart of Sudama with unlimited joy (nandita)?
Text 14
sa clabdhv dhana kn,
na tu ycitavn svayam,
sva-ghn vrito gacchan,
mahad-darana-nirvta
Although he had apparently received no wealth from Lord Ka,
Sudm was too shy to beg for it on his own. He simply returned
home, feeling perfectly satisfied to have had the Supreme Lords
audience.
Text 15
aho brahmaya-devasya,
d brahmayat may,
yad daridratamo lakmm,
lio bibhratorasi
[Sudm thought:] Lord Ka is known to be devoted to the
brhmaas, and now I have personally seen this devotion. Indeed,
He who carries the goddess of fortune on His chest has embraced
the poorest beggar.
Visvanatha Cakravarti Thakura: Sudama expresses his bliss in four
verses (15-18). Sudama said, I have directly seen Kas affection
for the brahmanas because He embraced me to His chest, the residence
place of Laksmi-devi.
Text 16
kvha daridra ppyn,
kva ka r-niketana,
brahma-bandhur iti smha,
bhubhy parirambhita
Who am I? A sinful, poor friend of a brhmaa. And who is
Ka? The Supreme Personality of Godhead, full in six opulences.
Nonetheless, He has embraced me with His two arms.
Visvanatha Cakravarti Thakura: Sudama said, Though I am so fallen
that I am not even fit to be called a brhmaa (brahma-bandhu), I was
embraced by Kas arms.
Text 17
nivsita priy-jue,
paryake bhrtaro yath,
mahiy vjita rnto,
bla-vyajana-hastay
He treated me just like one of His brothers, making me sit on the
bed of His beloved consort. And because I was fatigued, His queen
personally fanned me with a yak-tail cmara.
Text 18
uray paramay,
pda-savhandibhi,
pjito deva-devena,
vipra-devena deva-vat
Although He is the Lord of all demigods and the object of worship
for all brhmaas, He worshiped me as if I were a demigod myself,
massaging my feet and rendering other humble services.
Text 19
svargpavargayo pus,
rasy bhuvi sampadm,
sarvsm api siddhn,
mla tac-cararcanam
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.
Text 20
adhano ya dhana prpya,
mdyann uccair na m smaret,
iti kruiko nna,
dhana me bhri ndadt
Text 27
from Him. Thus even though He said nothing about it when I stood
before Him, He actually bestowed upon me the most abundant
riches. In this way He acted just like a merciful rain cloud.
Visvanatha Cakravarti Thakura: Sudama thought, If Ka has
bestowed this wealth upon me, then why did He not tell me about it
when we met in Dvaraka? Certainly my friend directly speaks and gives
abundant wealth to beggars like myself. I surmise that Ka did not
mention how He was going to fulfill my unspoken request because at
that time He was thinking, My dear friend has given Me these grains
of rice, which are greater than all the treasures I own. Even though in
his own house he had no such gift to bring Me, he took the trouble of
begging it from a neighbor. Therefore it is only proper that I give him
something more valuable than all My possessions. But nothing is equal
to or greater than what I possess, so all I can do is give him such meager
things as the treasures of Indra, Brahm and other demigods.
Embarrassed at being unable to properly reciprocate Sudamas offering,
Sri Ka bestowed His favor on him silently. Ka acted just like
a magnanimous rain cloud which provides the necessities of life for
everyone near and far but feels ashamed that its rain is too insignificant
a gift to give in return for the abundant offerings that farmers make to it.
Out of shame the cloud may wait until night-time when the farmers are
asleep before watering their fields. This is the position of Ka, the best
of the generous dynasty of Yadus (drhakm abha).
Text 35
kicit karoty urv api yat sva-datta,
suht-kta phalgv api bhri-kr,
mayopata pthukaika-mui,
pratyagraht prti-yuto mahtm
bubhuje nti-lampaa
[ukadeva Gosvm continued:] Thus firmly fixing his
determination by means of his spiritual intelligence, Sudm
remained absolutely devoted to Lord Ka, the shelter of all living
beings. Free from avarice, he enjoyed, together with his wife, the
sense pleasures that had been bestowed upon him, always with the
idea of eventually renouncing all sense gratification.
Text 39
tasya vai deva-devasya,
harer yaja-pate prabho,
brhma prabhavo daiva,
na tebhyo vidyate param
Lord Hari is the God of all gods, the master of all sacrifices, and
the supreme ruler. But He accepts the saintly brhmaas as His
masters, and so there exists no deity higher than them.
Visvanatha Cakravarti Thakura: Though Ka is affectionate to His
devotees, He is famous for being affectionate to the brahmanas. Ka
is the supreme master (prabhoh) of everyone, yet He accepts the
brhmaas as His masters (prabhava). Even though Ka is the God
of all gods (deva-devasya), the brhmaas are His deities. Ka is
the master of all sacrifices (yaja-pate), but He happily worships the
brahmanas.
Text 40
Text 1
r-uka uvca,
athaikad dvravaty,
vasato rma-kayo,
sryoparga su-mahn,
st kalpa-kaye yath
ukadeva Gosvm said: Once, while Balarma and Ka were
living in Dvrak, there occurred a great eclipse of the sun, just as
if the end of Lord Brahms day had come.
Visvanatha Cakravarti Thakura: In this chapter there is a meeting of
friends at Kuruksetra during a solar eclipse, and Ka immerses the
Vrajavasis in an ocean of prema.
The words atha (then) and ekad (on one occasion) are commonly used
in Sanskrit literature to introduce a new topic. Here they especially
indicate that the reunion of the Yadus and Vis at Kuruketra is
being narrated out of chronological sequence. rla Santana Gosvm
explains in his Vaiava-toa commentary that the events of this
chapter occur after Balaramas visit to Vraja (Chapter 65) and before
Mahrja Yudhihiras Rjasya sacrifice (Chapter 74). This must be
so because at Kuruksetra, Dhrtarastra, Vidura, Yudhisthira, Bhisma
and Drona were still on friendly terms and happy to see Ka. At the
Rjasya-yaja, on the other hand, Duryodhana became extremely
jealous of the Pandavas and afterwards challenged them to a gambling
match. By cheating, Duryodhana exiled the Pandavas to the forest.
yathnyo ghpanuttaye,
mahaty trtha-ytry,
tatrgan bhrat praj,
vaya ca tathkrra,
vasudevhukdaya,
yayur bhrata tat ketra,
svam agha kapayiava,
gada-pradyumna-smbdy,
sucandra-uka-sraai,
ste niruddho raky,
ktavarm ca ytha-pa
After ridding the earth of kings, Lord Paraurma, the foremost of
warriors, created huge lakes from the kings blood at Samantakapacaka. Although he is never tainted by karmic reactions, Lord
Paraurma performed sacrifices there to instruct people in
general; thus he acted like an ordinary person trying to free himself
of sins. From all parts of Bhrata-vara a great number of people
now came to that Samanta-pacaka on pilgrimage. O descendant of
Bharata, among those arriving at the holy place were many Vis,
such as Gada, Pradyumna and Smba, hoping to be relieved of
their sins; Akr ra, Vasudeva, huka and other kings also went
there. Aniruddha remained in Dvrak with Sucandra, uka and
Sraa to guard the city, together with Ktavarm, the commander
of their armed forces.
Visvanatha Cakravarti Thakura: (Text 3) This verse indicates the great
deeds of Parasurama at Samanta-pancaka, which rids one of sin. People
came there from all parts of Bharata-varsa. Kas grandson Aniruddha
remained in Dvrak to protect the city because He is Lord Vius
original manifestation as the guardian of the spiritual planet vetadvpa.
Texts 78
te rathair deva-dhiybhair,
hayai ca tarala-plavai,
gajair nadadbhir abhrbhair,
nbhir vidydhara-dyubhi,
vyarocanta mah-tej,
pathi kcana-mlina,
divya-srag-vastra-sannh,
kalatrai khe-car iva
The mighty Ydavas passed with great majesty along the road.
They were attended by their soldiers, who rode on chariots rivaling
the airplanes of heaven, on horses moving with a rhythmic gait,
and on bellowing elephants as huge as clouds. Also with them
were many infantrymen as effulgent as celestial Vidydharas.
The Ydavas were so divinely dressedbeing adorned with gold
necklaces and flower garlands and wearing fine armorthat as
they proceeded along the road with their wives they seemed to be
demigods flying through the
sky.
Visvanatha Cakravarti Thakura: Shining like the airplanes of the
demigods (deva dhiya), the Yadavas chariots appeared very effulgent
(mah-tej) while moving in procession.
Text 9
tatra sntv mah-bhg,
upoya su-samhit,
brhmaebhyo dadur dhenr,
vsa-srag-rukma-mlin
Text 10
rma-hradeu vidhi-vat,
punar plutya vaya,
dada sv-anna dvijgryebhya,
ke no bhaktir astv iti
In accordance with scriptural injunctions, the descendants of Vi
then bathed once more in Lord Paraurmas lakes and fed firstclass brhmaas with sumptuous food. All the while they prayed,
May we be granted devotion to Lord Ka.
Visvanatha Cakravarti Thakura: After the eclipse was over, they bathed
again (punar aplutya) on the following day to complete their fast.
Text 11
svaya ca tad-anujt,
vaya ka-devat,
bhuktvopaviviu kma,
snigdha-cchyghripghriu
Text 14
anyonya-sandarana-hara-rahas,
protphulla-hd-vaktra-saroruha-riya,
liya gha nayanai sravaj-jal,
hyat-tvaco ruddha-giro yayur mudam
As the great joy of seeing one another made the lotuses of their
hearts and faces bloom with fresh beauty, the men embraced one
another enthusiastically. With tears pouring from their eyes, the
hair on their bodies standing on end and their voices choked up,
they all felt intense bliss.
Text 15
striya ca savkya mitho ti-sauhda-,
smitmalpga-do bhirebhire,
stanai stann kukuma-paka-ritn,
nihatya dorbhi praayru-locan
The women glanced at one another with pure smiles of loving
friendship. And when they embraced, their breasts, smeared with
saffron paste, pressed against one another as their eyes filled with
tears of affection.
Text 16
tato bhivdya te vddhn,
yavihair abhivdit,
Text 17
pth bhrtn svasr vkya,
tat-putrn pitarv api,
bhrt-patnr mukunda ca,
jahau sakathay uca
Queen Kunt met with her brothers and sisters and their children,
and also with her parents, her brothers wives and Lord Mukunda.
While talking with them she forgot her sorrow.
Text 18
kunty uvca rya bhrtar aha manye,
tmnam aktiam,
yad v patsu mad-vrt,
nnusmaratha sattam
Queen Kunt said: My dear, respectable brother, I feel that my
desires have been frustrated, because although all of you are most
saintly, you forgot me during my calamities.
Visvanatha Cakravarti Thakura: Queen Kunti said, I think myself
devoid of pious acts (aktiam:akta-suktam), since you my dear
brother (Vasudeva), though so proper in conduct, did not remember me
when I was in difficulty. It was my bad fortune; it was not your fault.
Text 19
suhdo jtaya putr,
bhrtara pitarv api,
nnusmaranti sva-jana,
yasya daivam adakiam
Friends and family memberseven children, brothers and
parentsforget a dear one whom Providence no longer favors.
Visvanatha Cakravarti Thakura: Kunt did not blame her relatives for
her suffering. Thus she addressed them as most saintly persons (sattam) in verse eighteen, and here alludes to her own bad fortune as the
cause of her unhappiness.
Text 20
r-vasudeva uvca,
amba msmn asyeth,
daiva-kranakn narn,
asya hi vae loka,
kurute kryate tha v
vasudevograsendyair,
yadubhis te rcit np,
sann acyuta-sandara-,
paramnanda-nirvt
ukadeva Gosvm said: Vasudeva, Ugrasena and the other Yadus
honored the various kings, who became supremely blissful and
content upon seeing Lord Acyuta.
Texts 2326
bhmo droo mbik-putro,
gndhr sa-sut tath,
sa-dr pav kunt,
sajayo vidura kpa,
kuntbhojo vira ca,
bhmako nagnajin mahn,
purujid drupada alyo,
dhaketu sa ki-r,
damaghoo vilko,
maithilo madra-kekayau,
yudhmanyu suarm ca,
sa-sut bhlikdaya,
rjno ye ca rjendra,
yudhihiram anuvrat,
r-niketa vapu aure,
sa-strka vkya vismit
All the royalty present, including Bhma, Droa, Dhtarra,
Gndhr and her sons, the Pavas and their wives, Kunt,
Text 28
aho bhoja-pate yya,
janma-bhjo nm iha,
yat payathsakt ka,
durdaram api yoginm
[The kings said:] O King of the Bhojas, you alone among men have
achieved a truly exalted birth, for you continually behold Lord
Ka, who is rarely visible even to great yogs.
Texts 2930
yad-viruti ruti-nutedam ala punti,
pdvanejana-paya ca vaca ca stram,
bh kla-bharjita-bhagpi yad-aghri-padma,
sparottha-aktir abhivarati no khilrthn,
tad-darana-sparannupatha-prajalpa,
ayysanana-sayauna-sapia-bandha,
ye ghe niraya-vartmani vartat va,
svargpavarga-virama svayam sa viu
His fame, as broadcast by the Vedas, the water that has washed
His feet, and the words He speaks in the form of the revealed
scripturesthese thoroughly purify this universe. Although the
earths good fortune was ravaged by time, the touch of His lotus
feet has revitalized her, and thus she is raining down on us the
fulfillment of all our desires. The same Lord Viu who makes
one forget the goals of heaven and liberation has now entered into
marital and blood relationships with you, who otherwise travel on
the hellish path of family life. Indeed, in these relationships you see
and touch Him directly, walk beside Him, converse with Him, and
together with Him lie down to rest, sit at ease and take your meals.
Visvanatha Cakravarti Thakura: (Text 29) Furthermore, not only do
you regularly see Ka, but due to your piety you have His constant
Text 33
vasudeva parivajya,
samprta prema-vihvala,
smaran kasa-ktn klen,
putra-nysa ca gokule
Vasudeva embraced Nanda Mahrja with great joy. Beside himself
with ecstatic love, Vasudeva remembered the troubles Kasa had
caused him, forcing him to leave his sons in Gokula for Their safety.
Text 34
ka-rmau parivajya,
pitarv abhivdya ca,
na kicanocatu prem,
sru-kahau kurdvaha
O hero of the Kurus, Ka and Balarma embraced Their foster
parents and bowed down to them, but Their throats were so choked
up with tears of love that the two Lords could say nothing.
Visvanatha Cakravarti Thakura: The word parivajya, embracing
implies that Ka and Balarama were first embraced by Their parents,
and then They embraced Their parents in return. After Nanda and
Yasoda released Ka and Balarama from their loving embrace, the
brothers offered obeisances to them. Ka and Balarama could not
say anything because Their throats were choked up with tears of love
(prem-ru).
Text 35
tv tmsanam ropya,
bhubhy parirabhya ca,
yaod ca mah-bhg,
sutau vijahatu uca
Raising their two sons onto their laps and holding Them in their
arms, Nanda and saintly mother Yaod forgot their sorrow.
Visvanatha Cakravarti Thakura: Vasudeva led Nanda and Yaod into
his tent as they held the hands of Ka and Balarma. Following them
inside were Rohi, other women and men of Vraja, and a number of
attendants. Then what did Nanda and Yasoda do? This verse answers.
First Nanda and then Yasoda eagerly welcomed their sons. How was it
possible for them to offer their own seats to their sons who now showed
such opulence? This is answered by the word sutau (sons), which
implies that Nanda and Yasoda, due to their spontaneous parental love,
always thought of Ka and Balarama as their eight-year-old sons,
even though they had heard about and seen their opulences and powers.
While sitting with Nanda and Yasoda and being embraced by them,
Ka fully transformed into a cowherd boy. Thus it is stated that Nanda
and Yasoda gave up (vijahatu) their sorrow (uca) in separation.
Text 36
rohi devak ctha,
parivajya vrajevarm,
smarantyau tat-kt maitr,
bpa-kahyau samcatu
Then Rohi and Devak both embraced the Queen of Vraja,
remembering the faithful friendship she had shown them. Their
throats choking with tears, they addressed her as follows.
Visvanatha Cakravarti Thakura: At this time, Vasudeva called Nanda
outside to meet Ugrasena and the other elder Yadus. Taking this
opportunity, Rohi and Devak talked with Queen Yaod.
Text 37
k vismareta v maitrm,
anivtt vrajevari,
avpypy aindram aivarya,
yasy neha pratikriy
[Rohi and Devak said:] What woman could forget the unceasing
friendship you and Nanda have shown us, dear Queen of Vraja?
There is no way to repay you in this world, even with the wealth of
Indra.
Visvanatha Cakravarti Thakura: While keeping Ka and Balarama
on her lap and embracing them, Yasodas mind became completely
bewildered and stunned in bliss. Tears and milk poured from her eyes
and breasts in continuous streams like the rivers Ganga and Yamuna.
Of the two ladies seated before her, Rohini spoke first: Even if
we attain the wealth of Indra, there is no way to repay you for your
friendship. The opulence of Dvaraka far exceeded that of Indra, but
since this expression is for the common man, Rohini only mentioned
Indras wealth.
Text 38
etv ada-pitarau yuvayo sma pitro,
sampranbhyudaya-poaa-planni,
prpyoatur bhavati pakma ha yadvad akor,
nyastv akutra ca bhayau na sat para sva
Before these two boys had ever seen Their real parents, you acted
as Their parents and gave Them all affectionate care, training,
nourishment and protection. They were never afraid, good lady,
because you protected Them just as eyelids protect the eyes. Indeed,
saintly persons like you never discriminate between outsiders and
their own kin.
Visvanatha Cakravarti Thakura: Before speaking this verse, Devaki
thought, Alas, for so long these two sons of mine had Yaod as Their
guardian and mother. Because They were immersed in such a vast ocean
of ecstatic loving dealings with her, now that she is here They do not
even look at us, even though we are standing before Them. Blinded by
her love for Ka and Balarama, Yasoda is behaving as if insane. She
is showing millions of times more motherly affection than I could ever
possess. Thus Yasoda simply keeps staring at us, her friends, without
even recognizing us. So let me bring her back to reality on the pretext of
some affectionate words.
Devaki then spoke in a somewhat loud voice: Having not seen their
real parents (ada-pitarau) these two boys received great affection
from you two as parents. I placed Them safely with you and They lived
there without fear. You protected Them, just as the eyelids protect the
eye, because great devotees do not distinguish between their own or
other children (nas satam parah svah).
The actual fact, however, is that Ka and Balarama had not seen
Their parents (ada-pitarau) for two reasons: because of Their
exile in Vraja, and also because They are never actually born and
therefore have no parents. When Devak failed to get any response from
Yaod even after addressing her, Rohi said, My dear Devak, it is
impossible just now to rouse Yasoda out of this ecstatic trance. We are
crying in the wilderness, as her two sons are also bound up by the ropes
of affection for her. Let us now go outside to meet with Kunti, Draupad
and other friends who are very eager to see us. Because of having to
meet with so many people on this pilgrimage, we simply do not have
enough time to stay long in only one place. After saying this, Rohini
went outside with Devaki.
Text 39
r-uka uvca gopya ca kam upalabhya cird abha,
yat-prekae diu pakma-kta apanti,
dgbhir hd-ktam ala parirabhya sarvs,
doorway of their eyes. They wrapped Him in a tight embrace, and then
attained a rare state of mahbhva, ecstatic absorption in Ka (tadbhvam). Overwhelmed with a sense of oneness with Ka, the gopis
then made such statements as ko ha payata gati, I am Ka!
Just see how gracefully I move! (SB 10.30.19)
Another meaning: The gopis achieved a state that is rarely (durpam)
attained even by the crest jewel of self-satisfied sages (nitya-yuj) and
the great masters of yoga such as Siva. This statement, together with
the idea that even though the gopis are of such a status, Ka will now
teach them adhytma-jna (knowledge of the self), as He did in His
message sent through Uddhava, is a further expression of Sukadeva
Gosvamis jealousy.
Or else the meaning is: The gopis attained mahbhva, which is rarely
achieved even by the nitya-yujm, which can refer to Kas principal
queens in Dvaraka like Rukmini, who tend to be proud of their constant
association with Him.
Text 40
bhagavs ts tath-bht,
vivikta upasagata,
liynmaya pv,
prahasann idam abravt
The Supreme Lord approached the gops in a secluded place as they
stood in their ecstatic trance. After embracing each of them and
inquiring about their well-being, He laughed and spoke as follows.
Visvanatha Cakravarti Thakura: Then getting up from Yasodas lap,
Ka went to a secluded place to talk and mingle freely with the gopis,
who were stunned in ecstasy as described in the previous verse. Ka
expanded Himself by His vibhti-akti to embrace each of the gops
amtatvya kalpate,
diy yad sn mat-sneho,
bhavatn mad-pana
Rendering devotional service to Me qualifies any living being for
eternal life. But by your good fortune you have developed a special
loving attitude toward Me, by which you have obtained Me.
Visvanatha Cakravarti Thakura: The gopis replied, O crest jewel of
clever speakers! That Supreme Lord You are blaming is none other
than Yourself. Everyone in the world knows this! Why should we be
ignorant of this fact?
But My dear girlfriends, Ka replied, if this is true, I must be God,
but still I am conquered by your loving affection.
Thus Ka speaks this verse: Just by devotion to Me, one can achieve
liberation (amtatvya). But that you have attained affection for Me
is My good fortune (diy), since it causes you to attain Me (mad
apanah). The hidden meaning of Kas words is as follows: Your
affection drags Me to you by force. It brings Me close to you, and it
assures that very soon I will come to remain permanently with you.
Text 45
aha hi sarva-bhtnm,
dir anto ntara bahi,
bhautikn yath kha vr,
bhr vyur jyotir agan
Dear ladies, I am the beginning and end of all created beings and
exist both within and without them, just as the elements ether,
water, earth, air and fire are the beginning and end of all material
r-uka uvca,
adhytma-ikay gopya,
eva kena ikit,
tad-anusmaraa-dhvasta-,
jva-kos tam adhyagan
ukadeva Gosvm said: Having thus been instructed by Ka
in spiritual matters, the gops were freed of all tinges of false ego
because of their incessant meditation upon Him. And with their
deepening absorption in Him, they came to understand Him fully.
Text 48
hu ca te nalina-nbha padravinda,
yogevarair hdi vicintyam agdha-bodhai,
sasra-kpa-patitottaravalamba,
geha jum api manasy udiyt sad na
The gops spoke thus: Dear Lord, whose navel is just like a lotus
flower, Your lotus feet are the only shelter for those who have fallen
into the deep well of material existence. Your feet are worshiped
and meditated upon by great mystic yogs and highly learned
philosophers. We wish that these lotus feet may also be awakened
within our hearts, although we are only ordinary persons engaged
in household affairs.
Visvanatha Cakravarti Thakura: hu ca, the gopis said implies that
these seemingly reverential words were actually spoken by the gopis
in the following mood of anger: O Supreme Lord, O directly manifest
Supersoul, O crest jewel of teachers of philosophical knowledge!
My pure devotees regard heaven and hell as one and the same.
(SB 6.17.28) Kas devotees never accept liberation, which is the
result of jnana, even if it is offered by the Supreme Lord Himself.
How then could the gopis, the crest jewels of all devotees, accept this
knowledge? Thus it is appropriate that they express anger in this verse
(Text 48) upon hearing the unbearable teachings of spiritual knowledge
(adhyatma-jna) from the mouth of their most beloved. It is clear that
such interpretations of this verse, which come through oral tradition, are
valid for this scripture which is full of double meanings.
The words the gopis speak in this verse may also be interpreted as
follows: O sun who directly destroys the darkness of ignorance, we are
scorched by the heat of this philosophical knowledge. We are cakora
birds who live only on the moonlight radiating from the moon of Your
beautiful face. Therefore come back to Vrndavana and bring us to life
with Your pastimes such as rasa-lila.
The masters of yoga meditate upon Your lotus feet within their hearts,
but we hold them above our hearts, upon our breasts. Only by holding
them are we able to maintain our lives and not otherwise. Those with
deep intelligence (agdha-bodhai:gambhra-buddhibhi) meditate on
Your feet, but we have shallow intelligence. Therefore, as soon as we
start meditating on Your lotus feet we drown in the ocean of swooning,
so what is the question of meditating? Furthermore, meditation upon
them is the means of upliftment from the well of material existence.
But such meditation cannot uplift us who have fallen into an ocean of
separation from You. Certainly we gopis have not fallen in the well of
material life, having renounced the happiness of husband, home and
children from an early age.
If Ka says, Come to Dvaraka and I will enjoy with you there, the
gopis reply, r Vndvana is our home, and we are too attached to it to
take up residence anywhere else.It is there alone that You attract us by
wearing peacock feathers in Your turban and playing enchanting music
on Your flute. We can be saved only by seeing You in Vraja, and not by
any other kind of meditation or theoretical knowledge of the self (tmjna).
Text 1
r-uka uvca,
tathnughya bhagavn,
gopn sa gurur gati,
yudhihiram athpcchat,
sarv ca suhdo vyayam
ukadeva Gosvm said: Thus Lord Ka, the spiritual master
of the gops and the very purpose of their life, showed them His
mercy. He then met with Yudhihira and all His other relatives and
inquired from them about their welfare.
Visvanatha Cakravarti Thakura: In this chapter Ka is praised by His
relatives. On inquiry from Draupadi, the queens of Ka describe how
He married them. Just as Ka satisfied the gopis, He was also merciful
to others. Ka inquired from Yudhisthira and all His relatives about
their welfare (avyayam: kualam). The words gurur gati (spiritual
master and goal) means that Ka is the guru and goal for all devotees,
but for the gops specifically Ka is the greatest (guru) object (gatih)
of love.
Text 2
ta eva loka-nthena,
parip su-sat-kt,
pratycur ha-manasas,
tat-pdek-hathasa
Feeling greatly honored, King Yudhihira and the others, freed of
all sinful reactions by seeing the feet of the Lord of the universe,
gladly answered His inquiries.
Text 3
kuto iva tvac-carambujsava,
mahan-manasto mukha-nista kvacit,
pibanti ye kara-puair ala prabho,
deha-bht deha-kd-asmti-cchidam
[Lord Kas relatives said:] O master, how can misfortune arise
for those who have even once freely drunk the nectar coming from
Your lotus feet? This intoxicating liquor pours into the drinking
cups of their ears, having flowed from the minds of great devotees
through their mouths. It destroys the embodied souls forgetfulness
of the creator of their bodily existence.
Visvanatha Cakravarti Thakura: Kas relatives said, What can be
inauspicious for those with material bodies who drink through their
ears the nectar of Your lotus feet, which flows from the minds of great
devotees (mahan-manasto) out through their mouths to destroy the
ignorance (asmti:avidy) which produced our bodies?
Text 4
hi tvtma dhma-vidhuttma-kta-try-avasthm,
Text 12
r-mitravindovca,
yo m svaya-vara upetya vijitya bh-pn,
ninye va-ytha-ga ivtma-bali dvipri,
bhrt ca me pakuruta sva-pura riyaukas,
tasystu me nu-bhavam aghry-avanejanatvam
r Mitravind said: At my svaya-vara ceremony He came
forward, defeated all the kings presentincluding my brothers,
who dared insult Himand took me away just as a lion removes
his prey from amidst a pack of dogs. Thus Lord Ka, the shelter
of the goddess of fortune, brought me to His capital city. May I be
allowed to serve Him by washing His feet, life after life.
Visvanatha Cakravarti Thakura: Mitravinda said, As a lion (dvipaari:siha) takes his share from a pack of dogs, Ka defeated the
kings and my offensive brothers and carried me, the abode of Laksmi
(sriyaukah:lakm-nivsa), off to His city. Life after life (anubhavam:prati-janma) may I attain the service of washing His lotus
feet.
Texts 1314
r-satyovca,
saptokao ti-bala-vrya-su-tka-gn,
pitr ktn kitipa-vrya-parkaya,
tn vra-durmada-hanas taras nighya,
kran babandha ha yath iavo ja-tokn ya,
ittha vrya-ulk m,
dsbhi catur-angim,
pathi nirjitya rjanyn,
ninye tad-dsyam astu me
r Saty said: My father arranged for seven extremely powerful
and vigorous bulls with deadly sharp horns to test the prowess of
the kings who desired my hand in marriage. Although these bulls
destroyed the false pride of many heroes, Lord Ka subdued
them effortlessly, tying them up in the same way that children
playfully tie up a goats kids. He thus purchased me with His valor.
Then He took me away with my maidservants and a full army of
four divisions, defeating all the kings who opposed Him along the
road. May I be granted the privilege of serving that Lord.
Visvanatha Cakravarti Thakura: Sri Satya said, Seven strong bulls
that had power, vitality and very sharp horns were arranged by my
father for testing the prowess of the kings so that he could give me to
the strongest suitor. Ka, however, destroyed the false pride of those
heroes by quickly binding those bulls as easily as children tie up baby
goats.
(Text 14) Having paid the price with His courage (vrya-ulk),
Ka took me to His city along with my maidservants and a full army
consisting of four divisions: chariots, horses, elephants and infantry
(catu-agim).
Texts 1516
r-bhadrovca,
pit me mtuleyya,
svayam hya dattavn,
ke kya tac-cittm,
akauhiy sakh-janai,
asya me pda-sasparo,
bhavej janmani janmani,
karmabhir bhrmyamy,
yena tac chreya tmana
r Bhadr said: My dear Draupad, of his own free will my father
invited his nephew Ka, to whom I had already dedicated my
heart, and offered me to Him as His bride. My father presented me
to the Lord with an akauhii military guard and a retinue of my
female companions. My ultimate perfection is this: to always be
allowed to touch Lord Kas lotus feet as I wander from life to
life, bound by my karma.
Visvanatha Cakravarti Thakura: Queen Bhadra said, O Draupadi
(ke), my father offered me to Ka, the son of my maternal uncle.
[Bhadra was the daughter of Jayasena and Rajadhidevi, the sister of
Vasudeva.]
Although I am rotating in the samsara birth after birth due to my
karma (karmabhi), may I receive the touch of Kas lotus feet by
which I will attain my ultimate perfection (chreya tmana). Since
Bhadra actually had no karma, this was merely an expression of her
humility in playing the part of a human being.
Text 17
r-lakmaovca,
mampi rjy acyuta-janma-karma,
rutv muhur nrada-gtam sa ha,
citta mukunde kila padma-hastay,
vta su-sammya vihya loka-pn
Text 19
yath svaya-vare rji,
matsya prthepsay kta,
aya tu bahir cchanno,
dyate sa jale param
Just as a fish was used as a target in your svaya-vara ceremony,
Text 21
pitr sampjit sarve,
yath-vrya yath-vaya,
dadu sa-ara cpa,
veddhu paradi mad-dhiya
My father properly honored each king according to his strength
and seniority. Then those whose minds were fixed on me took up
the bow and arrow and one by one tried to pierce the target in the
midst of the assembly.
Visvanatha Cakravarti Thakura: Laksmana said, Hoping to attain
(dhiya:prpty-) me, the kings took up the bow and arrow in that
assembly (paradi).
Text 22
dya vyasjan kecit,
sajya kartum anvar,
-koha jy samutkya,
petur eke munhat
Some of them picked up the bow but could not string it, and so they
threw it aside in frustration. Some managed to pull the bowstring
toward the tip of the bow, only to have the bow spring back and
knock them to the ground.
Visvanatha Cakravarti Thakura: Laksmana said, Some were able to
pull the string to the tip of the bow, but being unable to tie it, they were
hit by the bow and fell to the ground.
Text 23
sajya ktvpare vr,
mgadhmbaha-cedip,
bhmo duryodhana karo,
nvidas tad-avasthitim
A few heroesnamely Jarsandha, iupla, Bhma, Duryodhana,
Kara and the King of Ambahasucceeded in stringing the bow,
but none of them could find the target.
Visvanatha Cakravarti Thakura: Laksmana said, Jarasandha and other
kings had the power to string the bow, but they were not skillful enough
to find the target.
Text 24
matsybhsa jale vkya,
jtv ca tad-avasthitim,
prtho yatto sjad ba,
ncchinat paspe param
Then Arjuna looked at the reflection of the fish in the water and
determined its position. When he carefully shot his arrow at it,
however, he did not pierce the target but merely grazed it.
Visvanatha Cakravarti Thakura: Laksmana said, With great
Text 28
tad ragam viam aha kala-npurbhy,
padbhy praghya kanakoijvala-ratna-mlm,
ntne nivya paridhya ca kauikgrye,
sa-vra-hsa-vadan kavar-dhta-srak
Just then I walked onto the ceremonial ground, the ankle bells on
my feet gently tinkling. I was wearing new garments of the finest
silk, tied with a belt, and I carried a brilliant necklace fashioned of
gold and jewels. There was a shy smile on my face and a wreath of
flowers in my hair.
Visvanatha Cakravarti Thakura: Remembering her joy on that occasion,
Queen Laksmana describes her choosing Ka at that time in two
verses. She said, I carried a brilliant necklace fashioned of gold and
jewels. A belt was tied around my upper and lower garments, which
were of excellent silk.
Text 29
Text 31
decorated with wonderful arches and banners that blocked the rays of
the sun. The abode (ketanam) of the sun is in the western mountains
where he sets each evening.
Text 37
pit me pjaym sa,
suht-sambandhi-bndhavn,
mahrha-vso-lakrai,
ayysana-paricchadai
My father honored his friends, family and in-laws with priceless
clothing and jewelry and with royal beds, thrones and other
furnishings.
Text 38
dsbhi sarva-sampadbhir,
bhaebha-ratha-vjibhi,
yudhni mahrhi,
dadau prasya bhaktita
With devotion he presented the perfectly complete Lord with
a number of maidservants bedecked with precious ornaments.
Accompanying these maidservants were guards walking on foot
and others riding elephants, chariots and horses. He also gave the
Lord extremely valuable weapons.
Visvanatha Cakravarti Thakura: Laksmana said, Out of love
rmat-pda-raja riya,
kuca-kukuma-gandhhya,
mrdhn vohu gad-bhta
O saintly lady, we do not desire dominion over the earth, the
sovereignty of the King of heaven, unlimited facility for enjoyment,
mystic power, the position of Lord Brahm, immortality or even
attainment of the kingdom of God. We simply desire to carry on
our heads the glorious dust of Lord Kas feet, enriched by the
fragrance of kukuma from His consorts bosom.
The queens said, We do not want lordship of the earth, of Indraloka
(sva rajyam), nor the enjoyment of all material pleasures (bhaujyam)
or mystic powers (vividha virjate), nor the position of Lord Brahma
(pramehyam), nor immortality (nantyam), nor any type of liberation
such as living on the same planet as Hari (hari padam).
Then what do you desire?
We want the dust of Kas (etasya) lotus feet, enriched with the
fragrance of kunkuma from the breast of the goddess of fortune
(riya).
The goddess of fortune mentioned here is not Lakm, the consort of
Nryaa. For Laksmi-devi also desired to attain Ka as stated by the
wives of Kaliya: yad-vchay rr lalancarat tapo, To attain the
dust of Kas lotus feet the goddess of fortune performed austerities
for centuries, giving up all other desires and taking austere vows.
(SB 10.16.36) Uddhava has said: nya riyo ga u nitnta-rate
prasda, The gops received benedictions from Ka that neither
Laksmi-devi nor the most beautiful dancers in the heavenly planets
could attain. (SB 10.47.60) From this we can understand that Laksmidevi never received that benediction.
Text 43
Text 1
r-uka uvca,
rutv pth subala-putry atha yjasen,
mdhavy atha kitipa-patnya uta sva-gopya,
ke khiltmani harau praaynubandha,
sarv visismyur alam aru-kalkulkya
ukadeva Gosvm said: Pth, Gndhr, Draupad, Subhadr,
the wives of other kings and the Lords cowherd girlfriends were
all amazed to hear of the queens deep love for Lord Ka, the
Supreme Personality of Godhead and Soul of all beings, and their
eyes filled with tears.
Visvanatha Cakravarti Thakura: In this chapter Ka and the sages
praise one another, Vasudeva asks questions and performs sacrifices,
and Nanda Maharaja departs for Vraja.
Though Gandhari (subala-putry), Draupadi (yjasen) and Subhadra
(mdhavy) all heard the discussions of the queens, those such as
Gandhari did not hear directly since it would have been inappropriate
in their presence for Draupadi and Kas queens to have freely
indulged in such joking, questions and answers. However, Draupadi and
Subhadra were intimate friends of the same age as the queens, so it was
proper that they heard directly. The Vraja-gopis, whose attitude toward
the queens of Dvaraka was not particularly sympathetic, heard even
more indirectly. The word (uta) indicates this separation of distance.
By the word sva in sva-gopya (own gopis) we can understand that
because the Vraja-gopis identified themselves as Kas intimate
associates, they normally would have gone off secretly each night to
enjoy with Ka in pastimes of conjugal pleasure. But since Kuruksetra
is a holy place of pilgrimage, one should understand that the Vrajagopis were obliged to observe celibacy and did not engage in such
activities. The gopis were also astonished and shed tears (aru) on
hearing the queens pastimes because they were reminded of Kas
pastimes. The gopis saw there a very slight similarity to their own
emotions. But we should not think that there was any loving affinity
(anurga) shared between the queens of Dvaraka and the Vraja-gopis.
Texts 25
iti sambhamsu,
strbhi stru nbhir nu,
yayur munayas tatra,
ka-rma-didkay,
dvaipyano nrada ca,
cyavano devalo sita,
vivmitra atnando,
bharadvjo tha gautama,
rma sa-iyo bhagavn,
vasiho glavo bhgu,
pulastya kayapo tri ca,
mrkaeyo bhaspati,
dvitas trita caikata ca,
brahma-putrs tathgir,
agastyo yjavalkya ca,
vmadevdayo pare
As the women thus talked among themselves and the men among
themselves, a number of great sages arrived there, all of them eager
to see Lord Ka and Lord Balarma. They included Dvaipyana,
Text 7
tn narcur yath sarve,
saha-rmo cyuto rcayat,
svgatsana-pdyrghya-,
mlya-dhpnulepanai
Lord Ka, Lord Balarma and the other kings and leaders
properly worshiped the sages by offering them words of greeting,
sitting places, water for washing their feet, drinking water, flower
garlands, incense and sandalwood paste.
Text 8
uvca sukham snn,
bhagavn dharma-gup-tanu,
sadasas tasya mahato,
yata-vco nuvata
After the sages were comfortably seated, the Supreme Lord Ka,
whose transcendental body protects religious principles, addressed
them in the midst of that great assembly. Everyone listened silently
with rapt attention.
Visvanatha Cakravarti Thakura: Ka sat in the assembly
(sadasa:sadasi) of sages and began speaking. The use of the genitive
case in the word sadasa is with the meaning of the locative case.
Text 9
r-bhagavn uvca,
aho vaya janma-bhto,
labdha krtsnyena tat-phalam,
devnm api duprpa,
yad yogevara-daranam
The Supreme Lord said: Now our lives are indeed successful, for
we have obtained lifes ultimate goal: the audience of great yoga
masters, which even demigods only rarely obtain.
Visvanatha Cakravarti Thakura: Ka said, Now Our birth has
become successful (janma-bhta), for We are seeing the masters of
yoga, which is rare even for the demigods, what to speak of humans.
Text 10
ki svalpa-tapas nm,
arcy deva-cakum,
darana-sparana-prana-,
prahva-pdrcandikam
How is it that people who are not very austere and who recognize
God only in His Deity form in the temple can now see you, touch
you, inquire from you, bow down to you, worship your feet and
serve you in other ways?
Visvanatha Cakravarti Thakura: Verse eight mentioned Ka as the
protector of religion (dharma-gup-tanu). Beginning with verse nine,
Kas words illustrate His upholding of dharma by praising the sages
as if He were an ordinary human being.
Ka said, For men of little intelligence who see God only in the
Deity form, and not in you saintly persons, it is your mercy alone that
they get the opportunity to see you.
Text 11
na hy am-mayni trthni,
na dev mc-chil-may,
te punanty uru-klena,
darand eva sdhava
Mere bodies of water are not the real sacred places of pilgrimage,
nor are mere images of earth and stone the true worshipable deities.
These purify one only after a long time, but saintly sages purify one
immediately upon being seen.
Text 12
ngnir na sryo na ca candra-trak,
na bhr jala kha vasano tha v mana,
upsit bheda-kto haranty agha,
vipacito ghnanti muhrta-sevay
Neither the demigods controlling fire, the sun, the moon and the
stars nor those in charge of earth, water, ether, air, speech and
mind actually remove the sins of their worshipers, who continue
to see in terms of dualities. But wise sages destroy ones sins when
respectfully served for even a few moments.
Visvanatha Cakravarti Thakura: That speech and the mind are also not
fit objects of worship is stated in the Chandogya Upanisad (7.2.13):
yo vca brahmety upste mano brahmety upste, He who worships
the voice as Brahman is free to speak as he wishes within the realms
reached by speech, and He who worships the mind as Brahman is free
to act in the realms reached by the mind.
Ka said, One who sees difference (bheda-kto) between himself
and others, who are actually similar, because of urges like hunger,
thirst, and the desire for honor cannot destroy his sins (agham) such as
envy, disrespect, and contempt arising from seeing difference by such
worship. But he can destroy those sins by serving great devotees.
Text 13
yasytma-buddhi kuape tri-dhtuke,
sva-dh kalatrdiu bhauma ijya-dh,
yat-trtha-buddhi salile na karhicij,
janev abhijeu sa eva go-khara
One who identifies his self as the inert body composed of mucus,
bile and air, who assumes his wife and family are permanently
his own, who thinks an earthen image or the land of his birth is
worshipable, or who sees a place of pilgrimage as merely the water
there, but who never identifies himself with, feels kinship with,
worships or even visits those who are wise in spiritual truthsuch a
person is no better than a cow or an ass.
Visvanatha Cakravarti Thakura: This verse states that one who avoids
saintly persons and instead identifies his self with other objects is very
foolish.
Ka said, He who thinks that the corpse-like body (kuape),
composed of mucus, bile and air (tridhatuke) is the object of love
(atma), who thinks that his wife and children are his own (sva-dh), or
that images made of earth (bhauma) are worthy of worship (ijya dhih),
and who sees a holy place (tirtha buddhih) as merely the water there,
but never associates with self-realized (abhijeu) men is equal to a cow
or an ass (go-khara).
Cows and asses are classed as one object because of their similarity. Or
go-khara can mean the asses that carry grass and other items for the
service of cows. In the Bhaspati-sahit, it is said:
r-munaya cu,
yan-myay tattva-vid-uttam vaya,
vimohit viva-sjm adhvar,
yad itavyyati gha hay,
aho vicitram bhagavad-viceitam
The great sages said: Your power of illusion has totally bewildered
us, the most exalted knowers of the truth and leaders among the
universal creators. Ah, how amazing is the behavior of the Supreme
Lord! He covers Himself with His humanlike activities and
pretends to be subject to superior control.
Visvanatha Cakravarti Thakura: The sages said, Although You are
none other than the Supreme Lord, You act as if You were a controlled
living entity, hidden by Your human-like behavior. Such pastimes result
in Your being supremely glorified (bhaga-vat:parama-yaas-karam).
The Amara-koa dictionary says: bhaga r-kma-mhtmyavrya-yatnrka-krtiu, Bhaga means wealth, desire, glory, courage,
endeavor, fame and the sun.
Text 17
anha etad bahudhaika tman,
sjaty avaty atti na badhyate yath,
bhaumair hi bhmir bahu-nma-rpi,
aho vibhmna carita viambanam
Indeed, the human-like pastimes of the Almighty are simply a
pretense! Effortlessly, He alone sends forth from His Self this
variegated creation, maintains it and then swallows it up again,
all without becoming entangled, just as the element earth takes on
Text 28
tad vkya tn upavrajya,
vasudevo mah-ya,
praamya copasaghya,
babheda su-yantrita
Seeing that they were about to leave, the renowned Vasudeva
approached the sages. After bowing down to them and touching
their feet, he spoke to them with carefully chosen words.
Visvanatha Cakravarti Thakura: Grasping their feet, Vasudeva spoke.
The sandhi of babhe with idam (babheda) is poetic license.
Vasudeva thought, Such sages are difficult to bring, even if invited.
Without their help, I will never be able to destroy the doubts in my
heart. Therefore now I should ask some questions to keep them from
leaving.
Text 29
r-vasudeva uvca,
namo va sarva-devebhya,
aya rotum arhatha,
karma karma-nirhro,
yath syn nas tad ucyatm
r Vasudeva said: Obeisances to you, the residence of all the
demigods. Please hear me, O sages. Kindly tell us how the reactions
of ones work can be counteracted by further work.
Visvanatha Cakravarti Thakura: Here Vasudeva addresses the sages
as sarva-devebhya, the residence of all the demigods. His statement
is confirmed in the rutis, which declare, yvatr vai devats t sarv
veda-vidi brhmae vasanti: All the demigods reside in a brhmaa
who knows the Vedas.
Vasudeva said, Please tell me how can I destroy the bondage of
Text 34
athocur munayo rjann,
bhynakadundubhim,
sarve vat rj,
tathaivcyuta-rmayo
[ukadeva Gosvm continued:l The sages then spoke again, O
King, addressing Vasudeva while all the kings, along with Lord
Acyuta and Lord Rma, listened.
Visvanatha Cakravarti Thakura: The sages spoke again to Vasudeva
while Ka, Balarama and the kings listened.
Text 35
karma karma-nirhra,
ea sdhu-nirpita,
yac chraddhay yajed viu,
sarva-yajevara makhai
[The sages said:] It has been definitely concluded that work is
counteracted by further work when one executes Vedic sacrifices as
a means of worshiping Viu, the Lord of all sacrifices, with sincere
faith.
Visvanatha Cakravarti Thakura: In this verse the sages reply to
Vasudevas question about eliminating karma. Without understanding
that fire sacrifices are meant for worshiping Visnu, it is not possible to
eradicate karma.
Text 36
cittasyopaamo ya vai,
kavibhi stra-cakus,
darita su-gamo yogo,
dharma ctma-mud-vaha
Learned authorities who see through the eye of scripture have
demonstrated that this is the easiest method of subduing the
agitated mind and attaining liberation, and that it is a sacred duty
which brings joy to the heart.
Visvanatha Cakravarti Thakura: The sages said, The worship of Visnu
pacifies the heart (cittasyopaamo), and it is easily performed (su-gamo)
because it is based on material inclinations. It is both liberation (yogo)
and dharma, sacred duty, in the sense that it is obligatory, because
otherwise one would incur contamination due to not doing what is
prescribed. And it pleases the mind (tma-mud-vaha).
Text 37
aya svasty-ayana panth,
dvi-jter gha-medhina,
yac chraddhaypta-vittena,
uklenejyeta prua
This is the most auspicious path for a religious householder of the
twice-born ordersto selflessly worship the Personality of Godhead
Text 43
ta enam ayo rjan,
vt dharmea dhrmikam,
Texts 4445
tad-dky pravtty,
vaya pukara-sraja,
snt su-vsaso rjan,
rjna suhv-alakt,
tan-mahiya ca mudit,
nika-kahya su-vsasa,
dk-lm upjagmur,
lipt vastu-paya
When Mahrja Vasudeva was about to be initiated for the
sacrifice, O King, the Vis came to the initiation pavilion after
bathing and putting on fine clothes and garlands of lotuses. The
other kings also came, elaborately ornamented, as well as all their
joyful queens, who wore jeweled lockets around their necks and
were also clad in fine garments. The royal wives were anointed with
sandalwood paste and carried auspicious items for the worship.
Visvanatha Cakravarti Thakura: Carrying various auspicious items in
their hands (vastu-paya), the queens (mahiya) entered the arena.
Text 46
nedur mdaga-paaha-,
akha-bhery-nakdaya,
nantur naa-nartakyas,
tuuvu sta-mgadh,
jagu su-kahyo gandharvya,
sagta saha-bhartk
Mdagas, paahas, conchshells, bhers, nakas and other
instruments resounded, male and female dancers danced, and s
tas and mgadhas recited glorifications. Sweet-voiced Gandharvs
sang, accompanied by their husbands.
Text 47
tam abhyaican vidhi-vad,
aktam abhyaktam tvija,
patnbhir a-daabhi,
soma-rjam ivoubhi
After Vasudevas eyes had been decorated with black cosmetic
and his body smeared with fresh butter, the priests initiated him
according to scriptural rules by sprinkling him and his eighteen
wives with sacred water. Encircled by his wives, he resembled the
regal moon encircled by stars.
Visvanatha Cakravarti Thakura: With his eyes anointed with mascara
and his body smeared with newly-churned butter, Vasudeva along with
His eighteen wives appeared like the king of moons (soma rajam)
encircled by the stars.
Text 48
tbhir dukla-valayair,
hra-npura-kualai,
sv-alaktbhir vibabhau,
dkito jina-savta
Vasudeva received initiation along with his wives, who wore silk
srs and were adorned with bangles, necklaces, ankle bells and
earrings. With his body wrapped in a deerskin, Vasudeva shone
splendidly.
Text 49
tasyartvijo mah-rja,
ratna-kaueya-vsasa,
sa-sadasy virejus te,
yath vtra-hao dhvare
My dear Mahrja Parkit, Vasudevas priests and the officiating
members of the assembly, dressed in silk dhots and jeweled
ornaments, looked so effulgent that they seemed to be standing in
the sacrificial arena of Indra, the killer of Vtra.
Text 50
tad rma ca ka ca,
svai svair bandhubhir anvitau,
rejatu sva-sutair drair,
jveau sva-vibhtibhi
At that time Balarma and Ka, the Lords of all living entities,
shone forth with great majesty in the company of Their respective
sons, wives and other family members, who were expansions of
Their opulences.
Visvanatha Cakravarti Thakura: Ka and Balarama, the Lords of all
living entities (jveau), appeared.
Text 51
je nu-yaja vidhin,
agni-hotrdi-lakaai,
prktair vaiktair yajair,
dravya-jna-kriyevaram
Performing various kinds of Vedic sacrifice according to the
proper regulations, Vasudeva worshiped the Lord of all sacrificial
paraphernalia, mantras and rituals. He executed both primary
and secondary sacrifices, offering oblations to the sacred fire and
carrying out other aspects of sacrificial worship.
Visvanatha Cakravarti Thakura: Vasudeva worshiped Visnu, the Lord
of all sacrificial paraphernalia (dravya), mantras (jnana) and rituals
(kriy) by primary sacrifices such as Jyotioma and Dara-pramsa,
r-niketam anujpya,
asanta prayayu kratum
With opulent gifts he honored his relatives, including all their
wives and children; the royalty of the Vidarbha, Kosala, Kuru,
K, Kekaya and Sjaya kingdoms; the officiating members of
the assembly; and also the priests, witnessing demigods, humans,
spirits, forefathers and Craas. Then, taking permission from
Lord Ka, the shelter of the goddess of fortune, the various guests
departed as they all chanted the glories of Vasudevas sacrifice.
Visvanatha Cakravarti Thakura: Vasudeva worshiped everyone from
his relatives to the Caranas, a class of minor demigods, with gifts
(pribarhea:prti-dnena) as tokens of his affection, and then they all
departed (prayayu).
Texts 5758
dhtarro nuja prth,
bhmo droa pth yamau,
nrado bhagavn vysa,
suht-sambandhi-bndhav,
bandhn parivajya yadn,
sauhdklinna-cetasa,
yayur viraha-kcchrea,
sva-de cpare jan
The Yadus were all embraced by their friends, close family
members and other relatives, including Dhtarra and his
younger brother, Vidura; Pth and her sons; Bhma; Droa;
the twins Nakula and Sahadeva; Nrada; and Vedavysa, the
na nivarteta karhicit
Indeed, the Supreme Lord must have created the bonds of
affection, for such exalted saints as you have never stopped showing
matchless friendship toward us ingrates, although it has never been
properly reciprocated.
Visvanatha Cakravarti Thakura: Vasudeva said, This friendship which
has been offered by such exalted saints as you, by bestowing the great
treasure of firm affection for Rama and Ka is incomparable and will
certainly never cease. Who are we? We are ungrateful (kta-ajeu), not
acknowledging the help you rendered to us. Hence, how can we, who
are so wicked, be so shameless to even speak this to you, who are the
most saintly?
Text 63
prg akalpc ca kuala,
bhrtar vo ncarma hi,
adhun r-madndhk,
na payma pura sata
Previously, dear brother, we did nothing to benefit you because we
were unable to, yet even now that you are present before us, our
eyes are so blinded by the intoxication of material good fortune that
we continue to ignore you.
Visvanatha Cakravarti Thakura: In this verse Vasudeva explains his
failure to show gratitude. Vasudeva said, Previously, because of being
imprisoned by Kamsa I did nothing to help you. Now even though
Kamsa has been killed and I am free, still due to the intoxication of
Text 66
nandas tu sakhyu priya-kt,
prem govinda-rmayo,
adya va iti mss trn,
yadubhir mnito vasat
And on his part, Nanda was also full of affection for his friend
Vasudeva. Thus during the following days Nanda would repeatedly
announce, I will be leaving later today and I will be leaving
tomorrow. But out of love for Ka and Balarma he remained
there for three more months, honored by all the Yadus.
Visvanatha Cakravarti Thakura: Tu indicates Nandas different
intention. Vasudevas intention was different from Nandas. The phrase
adya va today, tomorrow means that even after settling in the night
that he would leave first thing in the morning after breaking Vasudevas
misconception that Ka was his son, Nanda would then decide, Ill
go later today, and then, when the afternoon came, he would say, Ill
just stay until tomorrow and take my son and go back to Vraja.
Nanda Maharaja was procrastinating due to his affection (priya-kt)
for Vasudeva because he did not want to break his heart. Thus Nanda
Maharaja stayed there for three months sharing his ecstatic love
(prem) with Ka and Balarama (govinda-rmayo).
Texts 6768
tata kmai pryama,
sa-vraja saha-bndhava,
parrdhybharaa-kauma,
nnnarghya-paricchadai,
vasudevo-grasenbhy,
koddhava-baldibhi,
dattam dya pribarha,
ypito yadubhir yayau
Then, after Vasudeva, Ugrasena, Ka, Uddhava, Balarma
and others had fulfilled his desires and presented him with
precious ornaments, fine linen and varieties of priceless household
furnishings, Nanda Mahrja accepted all these gifts and took
his leave. Seen off by all the Yadus, he departed with his family
members and the residents of Vraja.
Visvanatha Cakravarti Thakura: Then, after three months, Vrajaraja
Nanda declared, O Ka, for one drop of the perspiration from Your
divine face I am ready to give up millions of lives. Let us leave now for
Vraja; I cannot stay here any longer.
Nanda continued, My dear friend Vasudeva, please send Ka off
to Vraja. O King Ugrasena, please order my dear friend to do this.
Otherwise, before your very eyes we will give up our lives in this holy
place of Kuruksetra by drowning ourselves in Parasuramas lake. We
did not come here on the occasion of the solar eclipse to gain some
pious credits. Rather, we Vrajavasis came here with the conviction in
our hearts that if we cannot get Ka back we will die. Hearing these
desperate words from Nanda, Vasudeva and the others tried to pacify
him with costly jewelry and valuable gifts.
Well-versed in the arts of diplomacy, Vasudeva consulted with his most
trustworthy friends and then satisfied Nanda by telling him, My dearest
friend, O Vrajaraja, it is true that none of you can live without Ka.
And how can we allow you to kill yourselves? Therefore, by all means
I must send Ka back to Vraja. I will do so right after we accompany
Him and His relatives, helpless wives and friends back to Dvrak.
Then, the very next day, without obstructing Him in any way, I will let
Ka leave for Vraja at an auspicious time of the day. This I swear to
you a thousand times over. After all, how can we who came here with
Ka go home without Him? What will people say about us? You are
vastly learned in all these matters, so please forgive this offense of mine
for making this request of you.
Ugrasena said, O king of Vraja, I vouch for the surety of this. I
solemnly vow to send Ka back to Vraja even if I have to do it by
force.
Then Ka, accompanied by Uddhava and Balarama, spoke to Nanda
in private. Ka said, Dear father, if I go directly to Vraja today,
leaving aside all these Vis, they will die from the pain of separation
from Me. Then thousands of enemies stronger than Kesi or Arista will
kill these kings. Being omniscient, I know My own future. Please listen
while I describe it to you. After returning to Dvrak, I will receive
an invitation from Yudhihira and go to Indraprastha to participate
in his Rjasya sacrifice. There I will kill iupla, after which I will
again return to Dvrak and kill lva. Next I will travel to a place just
south of Mathur to save you by killing Dantavakra. I will then return
to Vraja, see all My old friends and again sit on your lap with great
pleasure. Indeed, with great happiness I will spend the rest of My life
with you. The creator has written this fate on My forehead, and it has
been written on your foreheads that until the day I return you must
tolerate separation from Me. Neither of our destinies can possibly be
changed, so give up your stubbornness and return to Vraja.
If in the meantime, you, My dear parents and My beloved friends, are
distressed by the pain of separation from Me, then whenever you wish
to feed Me some delicacy or play some game with Me or simply see
Me, just close your eyes and I will appear before you to make all your
difficulties insignificant and to fulfill all your desires. I promise you
this, and the young friends of Mine whose lives I saved in a forest fire
can vouch for it.
Convinced by all these arguments that his sons happiness was of prime
Text 69
nando gops ca gopya ca,
govinda-carambuje,
Text 70
bandhuu pratiyteu,
vaya ka-devat,
vkya prvam sannd,
yayur dvravat puna
Their relatives having thus departed, and seeing that the rainy
season was approaching, the Vis, whose only Lord was Ka,
went back to Dvrak.
Text 71
janebhya kathay cakrur,
yadu-deva-mahotsavam,
yad st trtha-ytry,
suht-sandarandikam
They told the people of the city about the festive sacrifices
performed by Vasudeva, lord of the Yadus, and about everything
else that had happened during their pilgrimage, especially how they
had met with all their loved ones.
Text 1
r-bdaryair uvca,
athaikadtmajau prptau,
kta-pdbhivandanau,
vasudevo bhinandyha,
prty sakaracyutau
r Bdaryai said: One day the two sons of Vasudeva
Sakaraa and Acyutacame to pay him respects, bowing down
at his feet. Vasudeva greeted Them with great affection and spoke
to Them.
Visvanatha Cakravarti Thakura: In this chapter Ka instructs His
father Vasudeva on jna and brings back Devakis six sons. Ka and
Balarama visit Balis home and receive praises.
Text 2
munn sa vaca rutv,
putrayor dhma-scakam,
tad-vryair jta-virambha,
paribhybhyabhata
Having heard the great sages words concerning the power of his
two sons, and having seen Their valorous deeds, Vasudeva became
convinced of Their divinity. Thus, addressing Them by name, he
spoke to Them as follows.
Text 3
ka ka mah-yogin,
sakaraa santana,
jne vm asya yat skt,
pradhna-puruau parau
[Vasudeva said:] O Ka, Ka, best of yogs, O eternal
Sakaraa! I know that You two are personally the source of
universal creation and the ingredients of creation as well.
Visvanatha Cakravarti Thakura: Vasudeva said, I know You two to be
the Supreme Personalities of Godhead who (yat) are superior (parau) to
the pradhana and purusa that cause this universe (asya). Or, I know
that You, Vsudeva and Sankarsana, are the two original purusas of the
universe who are producing the pradhana.
Text 4
yatra yena yato yasya,
yasmai yad yad yath yad,
syd ida bhagavn skt,
pradhna-puruevara
You are the Supreme Personality of Godhead, who manifest as
pra and jva are subordinate to their own presiding deities, why must
we necessarily conclude that they are subordinate to a Supreme Lord,
the Supersoul?
Vasudeva answers with the words vaisdyd: Certainly (vai:nicitam)
they are similar because each of these material elements are just like the
particular demigods who rule over them. In the same way as the active
and perceiving senses, designated respectively by the terms pra
and jva are non-living matter, so the demigods who regulate them are
also material because their bodies and minds are material. Therefore,
since the Personality of Godhead is purely spiritual whereas the deities
presiding over these various elements are all material, and since we can
clearly see that nonliving things must be subordinate to a living force,
we conclude that these potencies must all belong to the Supreme Lord.
Such is the proper logical sequence of the statement.
Text 7
kntis teja prabh satt,
candrgny-arkarka-vidyutm,
yat sthairya bh-bht bhmer,
vttir gandho rthato bhavn
The glow of the moon, the brilliance of fire, the radiance of the sun,
the twinkling of the stars, the flash of lightning, the permanence of
mountains and the aroma and sustaining power of the earthall
these are actually You.
Visvanatha Cakravarti Thakura: In this verse Vasudeva cites the
ruti and smti to show that whatever potencies belong to any sort of
existing entity actually belong to Ka. The word kantis means that
Ka is the essence of the attractive radiance of the moon, stars and
lightning. It also applies to the sun and fire during the cold season and
indriy ca taijasa,
vaikriko vikalpn,
pradhnam anuyinam
You are false ego in the mode of ignorance, which is the source of
the physical elements; false ego in the mode of passion, which is the
source of the bodily senses; false ego in the mode of goodness, which
is the source of the demigods; and the unmanifest, total material
energy, which underlies everything.
Visvanatha Cakravarti Thakura: Vasudeva said, You are the tamasika
ahankara, false ego in the mode of ignorance, which causes the five
physical elements. You are the rajasika ahankara, false ego in the mode
of passion, which causes the senses, and also the sattvika ahankara,
false ego in the mode of goodness, which produces the creative
demigods (vikalpanam). As the pradhna, the unmanifest, total material
energy, You are the underlying (anuyinam) cause of the living
entities material existence.
Text 12
navarev iha bhveu,
tad asi tvam anavaram,
yath dravya-vikreu,
dravya-mtra nirpitam
You are the one indestructible entity among all the destructible
things of this world, like the underlying substance that is seen
to remain unchanged while the things made from it undergo
transformations.
Text 15
gua-pravha etasminn,
abudhs tv akhiltmana,
gati skmm abodhena,
sasarantha karmabhi
They are truly ignorant who, while imprisoned within the ceaseless
flow of this worlds material qualities, fail to know You, the
Supreme Soul of all that be, as their ultimate, sublime destination.
Because of their ignorance, the entanglement of material work
forces such souls to wander in the cycle of birth and death.
Visvanatha Cakravarti Thakura: Vasudeva said, Therefore, in this flow
of the three modes of material life, those who are ignorant of the subtle
goal, characterized by liberation described above by You, the Supreme
Soul of all, take birth repeatedly in this world impelled by their material
activities.
Text 16
yadcchay nt prpya,
su-kalpm iha durlabhm,
svrthe pramattasya vayo,
gata tvan-myayevara
By good fortune a soul may obtain a healthy human lifean
opportunity rarely achieved. But if he is nonetheless deluded about
what is best for him, O Lord, Your illusory My will cause him to
waste his entire life.
Text 18
yuv na na sutau skt,
pradhna-puruevarau,
bh-bhra-katra-kapaa,
avatrau tathttha ha
You are not our sons but the very Lords of both material nature
and its creator [Mah-Viu]. As You Yourself have told us, You
have descended to rid the earth of the rulers who are a heavy
burden upon her.
ime ca dvrakukasa,
sarve py eva yadu-reha,
vimgy sa-carcaram
Not only I, but also you, along with My respected brother and
these residents of Dvrak, should all be considered in this same
philosophical light, O best of the Yadus. Indeed, we should include
all that exists, both moving and nonmoving.
Visvanatha Cakravarti Thakura: Ka said, One should only consider
ones son such as Me to be the Paramatma. You should see everyone
as such. Everyone should be considered (vimrgyah) by his quality as
the Paramatma. An alternate version of this verse substitutes the word
drastavyah for vimrgyah. Having received your teachings, we should
see everywhere, in persons such as Pradyumna, the Paramatma.
Text 24
tm hy eka svaya-jyotir,
nityo nyo nirguo guai,
tma-sais tat-kteu,
bhteu bahudheyate
The supreme spirit, Paramtm, is indeed one. He is self-luminous
and eternal, transcendental and devoid of material qualities. But
through the agency of the very modes He has created, the one
Supreme Truth manifests as many among the expansions of those
modes.
Text 25
kha vyur jyotir po bhs,
tat-kteu yathayam,
vis-tiro-lpa-bhry eko,
nntva yty asv api
The elements of ether, air, fire, water and earth become visible,
invisible, minute or extensive as they manifest in various objects.
Similarly, the Paramtm, though one, appears to become many.
Visvanatha Cakravarti Thakura: Verses twenty-four and twenty-five
can be understood as follows: Ka said, The one Paramtm appears
to be many by the influence of the modes of nature that He Himself
creates. How is that? Though the Soul is self-illuminating, he appears
as an object of vision; though he is eternal, he appears temporary;
though he is transcendent to matter, he joins with it; though he is
without material qualities, he appears as covered by the modes. Just
as the five elements like ether, when manifesting in forms like a pot,
have a beginning and end in that limited condition, so similarly the one
Paramatma assumes the statuses of manifestation and non-manifestation
although He is always in the same changeless status (eka-raso pi).
Similarly, although the Paramatma is all-pervading, He assumes the
relative statuses of smallness and greatness, and although He is one, He
becomes many.
Text 26
r-uka uvca,
eva bhagavat rjan,
vasudeva udhta,
rutv vinaa-nn-dhs,
t prta-man abht
ukadeva Gosvm said: O King, hearing these instructions spoken
to him by the Supreme Lord, Vasudeva became freed from all ideas
of duality. Satisfied at heart, he remained silent.
Visvanatha Cakravarti Thakura: The phrase vinaa-nn-dhs, His
dualistic mentality destroyed means that Vasudeva thought, Yes, the
entire universe is one Brahman. So in that way my two sons are also the
Supreme Absolute Truth. Upon realizing this Vasudeva fell silent.
Texts 2728
atha tatra kuru-reha,
devak sarva-devat,
rutvnta guro putram,
tmajbhy su-vismit,
ka-rmau samrvya,
putrn kasa-vihisitn,
smarant kpaa prha,
vaiklavyd aru-locan
At that time, O best of the Kurus, the universally worshiped Devak
took the opportunity to address her two sons, Ka and Balarma.
Previously she had heard with astonishment that They had brought
Their spiritual masters son back from death. Now, thinking of her
own sons who had been murdered by Kasa, she felt great sorrow,
and thus with tear-filled eyes she beseeched Ka and Balarma.
Text 29
r-devaky uvca,
rma rmprameytman,
ka yogevarevara,
vedha v viva-sjm,
varv di-pruau
r Devak said: O Rma, Rma, immeasurable Supreme Soul!
O Ka, Lord of all masters of yoga! I know that You are the
ultimate rulers of all universal creators, the primeval Personalities
of Godhead.
Text 30
kala-vidhvasta-sattvn,
rjm ucchstra-vartinm,
bhmer bhryamnm,
avatrau kildya me
Taking birth from me, You have now descended to this world in
order to kill those kings whose good qualities have been destroyed
by the present age, and who thus defy the authority of revealed
scriptures and burden the earth.
Visvanatha Cakravarti Thakura: Devaki said, You two appeared in
my womb for killing the kings whose good qualities (sattvnm:sattvaguam) had been destroyed by the influence of the age (kala).
Text 31
yasya-bhgena,
vivotpatti-layoday,
bhavanti kila vivtmas,
ta tvdyha gati gat
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.
Visvanatha Cakravarti Thakura: Devaki said, Today I take shelter of
You, whose portion is the great Lord of Vaikuha, the portion of whom
is the Mah-purua (Mah-Viu), the portion of whom is the total
material nature (prakti), which is divided into the three divisions of
sattva, raja and tama.
Texts 3233
cirn mta-sutdne,
guru kila coditau,
ninyathu pit-sthnd,
gurave guru-dakim,
tath me kuruta kma,
yuv yogevarevarau,
bhoja-rja-hatn putrn,
kmaye draum htn
It is said that when Your spiritual master ordered You to retrieve
his long-dead son, You brought him back from the forefathers
Text 35
tasmin praviv upalabhya daitya-r,
vivtma-daiva sutar tathtmana,
tad-daranhlda-pariplutaya,
sadya samutthya nanma snvaya
When the King of the Daityas, Bali Mahrja, noticed the arrival of
the two Lords, his heart overflowed with joy, since he knew Them to
be the Supreme Soul and worshipable Deity of the entire universe,
and especially of himself. He immediately stood up and then bowed
down to offer respects, along with his entire entourage.
Visvanatha Cakravarti Thakura: Seeing the entrance of Ka and
Balarama, who are the Supreme Soul and also the worshipable Deity of
the universe (vivtma-daiva), Bali Maharaja, the king of the demons
(daitya-r), offered respects. Vivtma-daiva is in the singular form
to express that Ka and Balarama are one in the sense of Their both
being the Supreme Lord.
Text 36
tayo samnya varsana mud,
niviayos tatra mahtmanos tayo,
dadhra pdv avanijya taj jala,
sa-vnda -brahma punad yad ambu ha
Bali took pleasure in offering Them elevated seats. After They sat
down, he washed the feet of the two Supreme Personalities. Then
he took that water, which purifies the whole world even up to Lord
Brahm, and poured it upon himself and his followers.
Visvanatha Cakravarti Thakura: Bali poured the caranamrta from
Ka and Balarama, which purifies the whole world up to Brahmaloka,
on his head and on the heads of his followers.
Text 37
samarhaym sa sa tau vibhtibhir,
mahrha-vastrbharanulepanai,
tmbla-dpmta-bhakadibhi,
sva-gotra-vitttma-samarpaena ca
He worshiped Them with all the riches at his disposalpriceless
clothing, ornaments, fragrant sandalwood paste, betel nut, lamps,
sumptuous food and so on. Thus he offered Them all his familys
wealth, and also his own self.
Text 38
sa indraseno bhagavat-padmbuja,
bibhran muhu prema-vibhinnay dhiy,
uvca hnanda-jalkulekaa,
praha-rom npa gadgadkaram
Taking hold of the Lords lotus feet again and again, Bali, the
conqueror of Indras army, spoke from his heart, which was
melting out of his intense love. O King, as tears of ecstasy filled his
eyes and the hair on his limbs stood on end, he began to speak with
faltering words.
Visvanatha Cakravarti Thakura: Bali (indrasena) then spoke in a
choked voice.
Text 39
balir uvca namo nantya bhate,
nama kya vedhase,
skhya-yoga-vitnya,
brahmae paramtmane
King Bali said: Obeisances to the unlimited Lord, Ananta, the
greatest of all beings. And obeisances to Lord Ka, the creator
of the universe, who appears as the impersonal Absolute and the
Supersoul in order to disseminate the principles of skhya and
yoga.
Visvanatha Cakravarti Thakura: Obeisances to Ananta (namo
nantya bhate) refers to the supreme Ananta, Balarama, from whom
expands the divine serpent Ananta ea. Vedhase refers to Ka, the
creator and original cause of everything. Impersonal Brahman is the
source of the jna-stras, the texts of the skhya philosophers, while
the Paramtm disseminates the yoga-stras, the textbooks of yoga.
Text 40
darana v hi bhtn,
duprpa cpy adurlabham,
rajas-tama-svabhvn,
yan na prptau yadcchay
Seeing You Lords is a rare achievement for most living beings.
But even persons like us, situated in the modes of passion and
ignorance, can easily see You when You reveal Yourself by Your own
sweet will.
Visvanatha Cakravarti Thakura: Bali said, Although it is difficult
for living beings in general to attain, Your darsana is easily obtained
(adurlabham) even for demons situated in the modes of passion and
Bali Maharaja said, The demigods endowed with goodness (sattvasarabdh) have not attained such attraction to You, who are the
eternal embodiment of transcendental knowledge and bliss (viuddhasattva-dhmny), and whose body comprises the revealed scriptures
about devotion (stra-arrii). The phrase stra-arrii is in
accordance with the Srimad Bhagavatam (6.16.33): stvata-stravigraham, who is the personified form of the holy scriptures on
devotional service. Ka replied, But Bali, you are one of My
greatest devotees .
Bali: No, we and our sons such as Bana, who are well known as
descendants of Hiranyakasipu, are on the side of the Daityas, Your
eternal sworn enemies. There are also other extremely envious persons
such as the Danavas and Raksasas, and the Gandhavras who are Your
sakma bhaktas, devotees filled with material desires. Balis ascribing
demoniac qualities to himself is a characteristic of the most elevated
devotion.
The word sannik, attracted implies, By Your mercy You always
give us Your darsana by remaining as our doorkeeper in Sutala-loka.
To others You grant Your darsana by killing and liberating them, and to
the Gandharvas You give Your darsana by allowing them to sing Your
glories in order to please You and Your devotees. To the lusty demigods,
however, You give sense gratification, which makes them forget You,
and thus they fail to become attracted to You.
Text 44
idam ittham iti pryas,
tava yogevarevara,
na vidanty api yoge,
yoga-my kuto vayam
What to speak of ourselves, O Lord of all perfect yogs, even the
Visvanatha Cakravarti Thakura: By that improper act (avadyakarma) they were immediately (dhuna) put in the womb of a
demon (surm agan yonim). They were taken from Hiranyakasipu and
then born to Klanemis wife. Hirayakaipor jt, meaning born of
Hiranyakasipu is used in this case to indicate closeness of relationship
rather than as direct sons, since they were born as the sons of the wife
of Kalanemi.
The purport of Sri Jiva Gosvami to Srimad Bhagavatam (10.2.4-5)
makes this clear because it refers to this verse. He gives an alternate
explanation as well: being born of Hiranyapakasipu means they were
born as his sons in another kalpa. He also mentions Kalanemi as the son
of Hiranyakasipu, but the Bhagavatam only mentions four sons and not
him. The translator has put him as the son of Hiranyaksa. The Vaisnavaabhidana mentions him as son of Hiranyakasipu. Other sources say
that Kalanemi was the son of Virocana, the son of Prahlada, who was
the grandson of Hiranyakasipu. Who is right? Yogamy first made
them pass through one more life as children of another great demon,
Klanemi, and then she finally transferred them to the womb of Devak.
Devaki lamented for her sons, while Bali, the most glorious of Kas
bhaktas to see the Lord, pointed them out individually with His
forefinger. The idea is that Bali Maharaja brought the sons there to be
seen by Sri Ka.
Text 50
ita etn praeymo,
mt-okpanuttaye,
tata pd vinirmakt,
loka ysyanti vijvar
We wish to take them from this place to dispel their mothers
sorrow. Then, released from their curse and free from all suffering,
they will return to their home in heaven.
Visvanatha Cakravarti Thakura: Ka said, Being freed from the
curse of Hiranyakasipu that they would be killed by their father,
and brought back by Me, they then will go to the heavenly planets
(lokam:deva-lokam).
Text 51
smarodgtha parivaga,
pataga kudrabhd gh,
a ime mat-prasdena,
punar ysyanti sad-gatim
By My grace these sixSmara, Udgtha, Parivaga, Pataga,
Kudrabht and Ghwill return to the abode of pure saints.
Visvanatha Cakravarti Thakura: Ka names the sons according to the
names they had as sons of Marici.
Text 52
ity uktv tn samdya,
indrasenena pjitau,
punar dvravatm etya,
mtu putrn ayacchatm
[ukadeva Gosvm continued:] After saying this, Lord Ka and
Lord Balarma, having been duly worshiped by Bali Mahrja,
took the six sons and returned to Dvrak, where They presented
them to Their mother.
Text 53
tn dv blakn dev,
putra-sneha-snuta-stan,
parivajykam ropya,
mrdhny ajighrad abhkaa
When she saw her lost children, Goddess Devak felt such affection
for them that milk flowed from her breasts. She embraced them and
took them onto her lap, smelling their heads again and again.
Text 54
apyayat stana prt,
suta-spara-parisnutam,
mohit myay vior,
yay si pravartate
Lovingly she let her sons drink from her breast, which became
wet with milk just by their touch. She was entranced by the same
illusory energy of Lord Viu that initiates the creation of the
universe.
Visvanatha Cakravarti Thakura: Being bewildered by the yogamaya of
Visnu (myay vior) by which the enactment of the Lords spiritual
pastimes and associates takes place, Devaki fed them her breast milk. In
other words, it was not the maya by which the creation of Brahma takes
place.
Texts 5556
ptvmta payas tasy,
pta-ea gad-bhta,
nryaga-saspara,
pratilabdhtma-daran,
te namasktya govinda,
devak pitara balam,
miat sarva-bhtn,
yayur dhma divaukasm
By drinking her nectarean milk, the remnants of what Ka
Himself had previously drunk, the six sons touched the
transcendental body of the Lord, Nryaa, and this contact
awakened them to their original identities. They bowed down to
Govinda, Devak, their father and Balarma, and then, as everyone
looked on, they left for the abode of the demigods.
Visvanatha Cakravarti Thakura: Devakis milk is described as nectar
(amta payas) because it was the remnants of what had been drunk by
Lord Gad-bhta (Ka, the wielder of the club). By contacting the
body of Narayana, they realized their original identity (tma-daran)
as demigods, and went to the heavenly planets (dhma).
In accordance with the statement, pitro sampayato sadyo babhva
prkta iu, Before the eyes of Vasudeva and Devaki, Ka
immediately transformed Himself into a small human child, (SB
10.3.46), we can understand from the current verse, even though it is
not explicitly stated, that after the Lord appeared in Mathura, mother
Devak suckled Ka once so that He would not feel thirsty during the
long trip to Nanda-vraja.
Text 57
ta dv devak dev,
mtgamana-nirgamam,
mene su-vismit my,
kasya racit npa
Seeing her sons return from death and then depart again, saintly
Devak was struck with wonder, O King. She concluded that this
was all simply an illusion created by Ka.
Text 58
eva-vidhny adbhutni,
kasya paramtmana,
vryy ananta-vryasya,
santy anantni bhrata
r Ka, the Supreme Soul, the Lord of unlimited valor,
performed countless pastimes just as amazing as this one, O
descendant of Bharata.
Text 59
r-sta uvca,
ya idam anuoti rvayed v murre,
caritam amta-krter varita vysa-putrai,
jagad-agha-bhid ala tad-bhakta-sat-kara-pra,
bhagavati kta-citto yti tat-kema-dhma
r S ta Gosvm said: This pastime enacted by Lord Murri,
whose fame is eternal, totally destroys the sins of the universe
and serves as the transcendental ornament for His devotees ears.
Anyone who carefully hears or narrates this pastime, as recounted
by the venerable son of Vysa, will be able to fix his mind in
meditation on the Supreme Lord and attain to the all-auspicious
kingdom of God.
Visvanatha Cakravarti Thakura: This verse speaks of the wonderful
nature of Ka, whose glories are full of nectar (amta-krter). Stories
of Ka destroy the sins of universe (jagad-agha-bhid) and the
disease of repeated birth and death. For the devotees who have already
transcended material existence, they are the ornament of their ears
(kara-pra:kara-bhaam).
Text 1
r-rjovca,
brahman veditum icchma,
svasr rma-kayo,
yathopayeme vijayo,
y mamst pitmah
King Parkit said: O brhmaa, we would like to learn how
Arjuna married Lord Balarmas and Lord Kas sister, who was
my grandmother.
Visvanatha Cakravarti Thakura: In this chapter, Arjuna disguises
himself as a sannyasi to gain Subhadra as his wife. Ka goes to
Mithila in order to please two of His devotees, a king and a brahmana.
King Pariksit could understand from Sukadeva Gosvamis gestures
that the narration was reaching its end, so he said, O master, although
we have heard about the marriages of everyone from Baladeva to
Aniruddha, we have not heard anything about Subhadras marriage.
Therefore he speaks this verse. How did Arjuna (vijayo) marry her? I
must ask you about this because Subhadra is my grandmother.
Texts 23
r-uka uvca,
arjunas trtha-ytry,
Lord Balarma and the other residents of the city, not recognizing
him, offered him all honor and hospitality.
Text 5
ekad gham nya,
tithyena nimantrya tam,
raddhayopahta bhaikya,
balena bubhuje kila
One day Lord Balarma brought him to His home as His invited
dinner guest, and Arjuna ate the food the Lord respectfully offered
him.
Visvanatha Cakravarti Thakura: From the word ekad (once) it should
be understood that Arjuna in his sannys role had just finished the
four-month vow (catur-masya) of the rainy season and could now again
accept general invitations from householders.
Text 6
so payat tatra mahat,
kany vra-mano-harm,
prty-utphullekaas tasy,
bhva-kubdha mano dadhe
There he saw the wonderful maiden Subhadr, who was enchanting
to heroes. His eyes opened wide with delight, and his mind became
agitated and absorbed in thoughts of her.
Standing on his chariot, Arjuna took up his bow and drove off the
valiant fighters and palace guards who tried to block his way. As
her relatives shouted in anger, he took Subhadr away just as a lion
takes his prey from the midst of lesser animals.
Visvanatha Cakravarti Thakura: Ignoring Subhadras crying relatives,
Arjuna whisked her away. The genitive case of the word kroatm,
they shouted in anger, expresses the idea of contempt.
Text 11
tac chrutv kubhito rma,
parvava mahrava,
ghta-pda kena,
suhdbhi cnusntvita
When He heard of Subhadrs kidnapping, Lord Balarma became
as disturbed as the ocean during the full moon, but Lord Ka
respectfully took hold of His feet and, together with other family
members, pacified Him by explaining the matter.
Text 12
prhiot pribarhi,
vara-vadhvor mud bala,
mah-dhanopaskarebha-,
rathva-nara-yoita
Lord Balarma then happily sent the bride and groom very
valuable wedding gifts consisting of elephants, chariots, horses and
male and female servants.
Visvanatha Cakravarti Thakura: Balarama offered many wedding gifts
(pribarhi) as tokens of His affection.
Text 13
r-uka uvca,
kasysd dvija-reha,
rutadeva iti ruta,
kaika-bhakty prrtha,
nta kavir alampata
ukadeva Gosvm continued: There was a devotee of Kas
known as rutadeva, who was a first-class brhmaa. Perfectly
satisfied by rendering unalloyed devotional service to Lord Ka,
he was peaceful, learned and free from sense gratification.
Visvanatha Cakravarti Thakura: Here, without being asked, Sukadeva
starts narrating a special pastime of Kas, which he had witnessed
and now spontaneously remembered. The word kasy means that the
brahmana accepted Ka as his master (ka-svmika).
Text 14
sa uvsa videheu,
mithily ghram,
anhaygathrya-,
nirvartita-nija-kriya
Text 18
nrado vmadevo tri,
ko rmo sito rui,
aha bhaspati kavo,
maitreya cyavandaya
Among these sages were Nrada, Vmadeva, Atri, Kadvaipyana Vysa, Paraurma, Asita, Arui, myself, Bhaspati,
Kava, Maitreya and Cyavana.
Visvanatha Cakravarti Thakura: Ka-dvaipyana Vysa (ka),
Parasurama (rmo), and Sukadeva (aham) were among the sages.
Text 19
tatra tatra tam ynta,
paur jnapad npa,
upatasthu srghya-hast,
grahai sryam ivoditam
In every city and town the Lord passed along the way, O King,
the people came forward to worship Him with offerings of arghya
water in their hands, as if to worship the risen sun surrounded by
planets.
Text 20
narta-dhanva-kuru-jgala-kaka-matsya,
pcla-kunti-madhu-kekaya-koalr,
anye ca tan-mukha-sarojam udra-hsa,
snigdhekaa npa papur dibhir nr-nrya
The men and women of narta, Dhanva, Kuru-jgala, Kaka,
Matsya, Pacla, Kunti, Madhu, Kekaya, Koala, Ara and many
other kingdoms drank with their eyes the nectarean beauty of Lord
Kas lotuslike face, which was graced with generous smiles and
affectionate glances.
Visvanatha Cakravarti Thakura: The residents of Anarta and other
kingdoms, who were near Kas path, and even others who were far
away gathered along the route to drink (papur: svdaym) with their
eyes (dibhi:netrai) the sweet nectar from Kas lotus face.
Text 21
tebhya sva-vkaa-vinaa-tamisra-dgbhya,
kema tri-loka-gurur artha-da ca yacchan,
van dig-anta-dhavala sva-yao ubha-ghna,
gta surair nbhir agc chanakair videhn
Simply by glancing at those who came to see Him, Lord Ka,
the spiritual master of the three worlds, delivered them from
the blindness of materialism. As He thus endowed them with
fearlessness and divine vision, He heard demigods and men singing
His glories, which purify the entire universe and destroy all
misfortune. Gradually, He reached Videha.
Visvanatha Cakravarti Thakura: How could they relish the sweetness
of Kas transcendental form with their mundane vision? This
Text 25
nyamantrayet drham,
tithyena saha dvijai,
maithila rutadeva ca,
yugapat sahatjal
At exactly the same time, King Maithila and rutadeva each went
forward with joined palms and invited the Lord of the Darhas to
be his guest, along with the brhmaa sages.
Visvanatha Cakravarti Thakura: The form of the verb nyamantrayet,
invited (atmanepada) is poetic license.
Text 26
bhagavs tad abhipretya,
dvayo priya-cikray,
ubhayor viad geham,
ubhbhy tad-alakita
Wanting to please them both, the Lord accepted both their
invitations. Thus He simultaneously went to both homes, and
neither could see Him entering the others house.
Visvanatha Cakravarti Thakura: Understanding that both Srutadeva and
Bahulasva wanted Him to visit their homes, Ka manifested Himself
and all the sages in duplicate forms, and entered both houses without
the other person seeing it. The king thought Merciful Ka has
accepted my invitation only and is coming to my house, and Srutadeva
is returning home alone, deprived of the Lords association. And
Srutadeva thought, Ka is accepting my invitation and the king is
going home alone.
The king and the brahmana thus manifested two forms, one joyful
with Ka and one despondent without Ka. The neighbors of that
manifestation of the king who was enjoying Kas association went
to Srutadevas home and saw him unhappy in separation from Ka.
Similarly, the assistants of Srutadeva, who was with Ka, saw the
equal to the Lord, and thus the king worshiped them together.
Text 30
vc madhuray prann,
idam hnna-tarpitn,
pdv aka-gatau vio,
saspa chanakair mud
When they had eaten to their full satisfaction, for their further
pleasure the King began to speak slowly and in a gentle voice as he
held Lord Vius feet in his lap and happily massaged them.
Text 31
r-bahulva uvca,
bhavn hi sarva-bhtnm,
tm sk sva-dg vibho,
atha nas tvat-padmbhoja,
smarat darana gata
r Bahulva said: O almighty Lord, You are the Soul of all
created beings, their self-illumined witness, and now You are giving
Your audience to us, who constantly meditate on Your lotus feet.
Visvanatha Cakravarti Thakura: At this time King Bahulasva was
thinking, You are the inspiring Soul of all life and consciousness, and
thus by Your mercy You have awakened devotion to You within an inert
dullard like me. You are the witness of all pious and impious actions,
kykuha-medhase,
nryaya aye,
su-nta tapa yue
Obeisances to You, the Supreme Personality of Godhead, Lord
Ka, whose intelligence is ever unrestricted. Obeisances to the
sage Nara-Nryaa, who always undergoes austerities in perfect
peace.
Visvanatha Cakravarti Thakura: The King praises Ka to encourage
the Lord to stay in his home for a few days.
The King thought, Since contact with Ka can free anyone from
doubts and misconceptions, the Lords presence in my home will
strengthen my intelligence so that I cannot be pierced by the arrows
of material enjoyment. In His expansion as Nara-Nryaa i, Ka
always resides in Badarikrama for the good fortune of the land of
Bharata, and so He should reside in my house for some days for the
good fortune of Mithila. Since Kas propensity is toward peace and
simplicity (su-nta tapa), He will certainly prefer my simple home to
the lavish opulence of Dvrak.
Text 36
dinni katicid bhman,
ghn no nivasa dvijai,
sameta pda-rajas,
punhda nime kulam
Please stay a few days in our house, along with these brhmaas,
O all-pervading one, and with the dust of Your feet sanctify this
dynasty of Nimi.
Text 38
rutadevo cyuta prpta,
sva-gh janako yath,
natv munn su-saho,
dhunvan vso nanarta ha
rutadeva received Lord Acyuta into his home with as much
enthusiasm as that shown by King Bahulva. After bowing down
to the Lord and the sages, rutadeva began to dance with great joy,
waving his shawl.
Visvanatha Cakravarti Thakura: The word dhunvan waving means
that in his ecstasy Srutadeva held his chdar in his hands and waved it
above his head while dancing in joy over Kas arrival in his home.
Text 39
ta-pha-bv etn,
ntepaveya sa,
svgatenbhinandyghrn,
sa-bhryo vanije mud
After bringing mats of grass and darbha straw and seating his
guests upon them, he greeted them with words of welcome. Then he
and his wife washed their feet with great pleasure.
Visvanatha Cakravarti Thakura: Srutadeva offered them the few kua
asanas that he had. But even to provide this simple welcome he had to
go next door to his neighbors and borrow extra mats.
Text 40
tad-ambhas mah-bhga,
tmna sa-ghnvayam,
snpay cakra uddharo,
labdha-sarva-manoratha
With the wash water, the virtuous rutadeva copiously sprinkled
himself, his house and his family. Overjoyed, he felt that all his
desires had now been fulfilled.
Text 41
phalrhaora-ivmtmbubhir,
md surabhy tulas-kumbuyai,
rdhaym sa yathopapannay,
saparyay sattva-vivardhanndhas
He worshiped them with offerings of auspicious items easily
available to him, such as fruits, ura root, pure, nectarean water,
fragrant clay, tulas leaves, kua grass and lotus flowers. Then he
offered them food that increases the mode of goodness.
Visvanatha Cakravarti Thakura: He worshiped them with fruits such as
amalaki, arghya, usira root, musk scented clay, fragrant camphor, water
which was as cool and sweet as nectar, pure food (andhas) which
increased sattva-guna, and other items easily obtainable (upapannay),
in the sense that they had been gotten without committing violence to
living creatures.
Text 42
sa tarkaym sa kuto mamnv abht,
ghndha-kupe patitasya sagama,
ya sarva-trthspada-pda-reubhi,
kena csytma-niketa-bhsurai
He wondered: How is it that I, fallen into the blind well of family
life, have been able to meet Lord Ka? And how have I also been
allowed to meet these great brhmaas, who always carry the Lord
within their hearts? Indeed, the dust of their feet is the shelter of all
holy places.
Visvanatha Cakravarti Thakura: Srutadeva wondered for what reason
(kuto mamnv abht) he was able to meet Ka. In the word nv:anu,
indeed the syllable indicates his thinking process, and nu indicates
his astonishment. And how did I get to meet these sages, who are the
special residence places of Kas personal form, and whose foot dust
is the abode of all holy places?
Text 43
spavin kttithyn,
rutadeva upasthita,
sa-bhrya-svajanpatya,
uvcghry-abhimarana
When his guests were seated comfortably, having each received
a proper welcome, rutadeva approached them and sat down
nearby with his wife, children and other dependents. Then, while
massaging the Lords feet, he addressed Ka and the sages.
Visvanatha Cakravarti Thakura: Sitting along with his wife, children,
relatives and his advisers (apatya:amtya), Srutadeva massaged Kas
feet.
Text 44
rutadeva uvca,
ndya no darana prpta,
para parama-prua,
yarhda aktibhi sv,
pravio hy tma-sattay
rutadeva said: It is not that we have attained the audience of the
Supreme Person only today, for we have in fact been associating
with Him ever since He created this universe with His energies and
then entered it in His transcendental form.
Visvanatha Cakravarti Thakura: O best of the brahmanas, Srutadeva,
how is it that I have the good fortune of meeting you today? When
Ka said this, Srutadeva replied with cleverly composed words: O
Supreme Lord, not only today did You get to see us. But beginning
from the very time You created the universe and entered it by Your own
presence, we, Your tatastha-sakti jivas enjoying the fruits of our karma,
have always been seen by You. But only today do we see You.
This is an example of uttara alankara, the poetic ornament wherein a
question is mimicked by its answer.
Text 45
yath ayna puruo,
manasaivtma-myay,
sv loka para svpnam,
anuviyvabhsate
The Lord is like a sleeping person who creates a separate world in
his imagination and then enters his own dream and sees himself
within it.
Visvanatha Cakravarti Thakura: Srutadeva said, O Lord, You created
the universe just by Your mind and entered it. I am an example of the
jivas mentioned above. Thus it is fitting that I am seen by You. He
hdi-stho py ati-dra-stha,
karma-vikipta-cetasm,
tma-aktibhir agrhyo,
py anty upeta-gutmanm
But although You reside within the heart, You are very far away
from those whose minds are disturbed by their entanglement
in material work. Indeed, no one can grasp You by his material
powers, for You reveal Yourself only in the hearts of those who have
learned to appreciate Your transcendental qualities.
Visvanatha Cakravarti Thakura: Srutadeva continued, Moreover, I
have noticed You display other wonderful qualities. Though You reside
in the hearts (hdi-stho) of both the devotees and non-devotees, You are
visible to the devotees and invisible to the non-devotees.
Ka replied, How is it possible for Me to be both in their hearts and
also far away?
Srutadeva answered, You are very far away (ati-dra-stha) from
those immersed in ignorance, with its covering of pride and envy. But
You are very near (anty), and can be easily realized by those humble
souls who forever think of Your qualities in their hearts (upetagutmanm).
Text 48
namo stu te dhytma-vid partmane,
antmane svtma-vibhakta-mtyave,
sa-krakraa-ligam yue,
sva-myaysavta-ruddha-daye
Text 50
r-uka uvca,
tad-uktam ity upkarya,
bhagavn praatrti-h,
ghtv pin pi,
prahasas tam uvca ha
r ukadeva Gosvm said: After hearing rutadeva speak these
words, the Supreme Personality of Godhead, who relieves His
surrendered devotees distress, took rutadevas hand in His own
and, smiling, spoke to him as follows.
Visvanatha Cakravarti Thakura: The phrase ghtv pin pi,
taking his hand in His own implies that Ka intended, by making
Srutadeva hear His clever words, to drown him in sakhya-rasa. Ka
smiled broadly (prahasas) to indicate, Yes, you know the truth about
Me, and I also know all about you. So now I will tell you something
special.
Text 51
r-bhagavn uvca,
brahmas te nugrahrthya,
samprptn viddhy amn munn,
sacaranti may lokn,
punanta pda-reubhi
The Supreme Lord said: My dear brhmaa, you should know
that these great sages have come here just to bless you. They travel
throughout the worlds with Me, purifying them with the dust of
their feet.
Visvanatha Cakravarti Thakura: Sri Ka said, I have heard you
praise Me but not the brahmanas accompanying Me. Being favorable to
the brahmanas, I will personally praise them in order to teach devotion
to the brahmanas. By saying this Ka implies, Even though I
am Your object of praise, the brahmanas are Mine. By addressing
Srutadeva with brahmas, O brahmana Ka indicates that since
Srutadeva himself is a brahmana, he need not show as much respect as
He does.
Text 52
dev ketri trthni,
darana-sparanrcanai,
anai punanti klena,
tad apy arhattamekay
One can gradually become purified by seeing, touching and
worshiping temple deities, places of pilgrimage and holy rivers. But
one can attain the same result immediately simply by receiving the
glance of exalted sages.
Visvanatha Cakravarti Thakura: Moreover, the brahmanas, who
immediately purify one just by their darsana, are even greater than
temple deities who slowly purify one. This is confirmed in the words
of the sons of King Prcnabarhi:
te vicarat padbhy, trthn pvanecchay bhtasya ki na
roceta, tvakn samgama
Dear Lord, Your devotees wander all over the world to purify even the
holy places of pilgrimage. Is not such activity pleasing to those who are
actually afraid of material existence? (SB 4.30.37)
Text 53
brhmao janman reyn,
sarvem prinm iha,
tapas vidyay tuy,
kim u mat-kalay yuta
By his very birth, a brhmaa is the best of all living beings in this
world, and he becomes even more exalted when he is endowed with
austerity, learning and self-satisfaction, what to speak of devotion
to Me.
Visvanatha Cakravarti Thakura: Ka continued, By birth, austerity,
peace and knowledge the brahmana is the best of all living entities.
He is even more so when he has attained direct realization of Me by
intensely worshiping Me.
Text 54
na brhman me dayita,
rpam etac catur-bhujam,
sarva-veda-mayo vipra,
sarva-deva-mayo hy aham
Even My own four-armed form is no dearer to Me than a
brhmaa. Within himself a learned brhmaa comprises all the
Vedas, just as within Myself I comprise all the demigods.
Text 58
r-uka uvca,
sa ittha prabhundia,
saha-kn dvijottamn,
rdhyaiktma-bhvena,
maithila cpa sad-gatim
Text 1
r-parkid uvca,
brahman brahmay anirdeye,
nirgue gua-vttaya,
katha caranti rutaya,
skt sad-asata pare
r Parkit said: O brhmaa, how can the Vedas directly describe
the Supreme Absolute Truth, who cannot be described in words?
The Vedas are limited to describing the qualities of material nature,
but the Supreme is devoid of these qualities, being transcendental to
all material manifestations and their causes.
Visvanatha Cakravarti Thakura: All glories to Sri Govinda! In this
chapter the superiority of Kas form over all others is indicated by
the Vedas personified. Narada hears this from r Nryaa i and then
explains it to his disciple, Srila Vyasadeva.
Let me offer the following invocation:
mama ratna-vaig-bhva, ratnny aparicinvata hasantu santo
jihremi, na sva-svnta-vinoda-kt
The saintly devotees may laugh at me for becoming a jewel merchant
though I know nothing about precious jewels. But I feel no shame, for
at least I may entertain them.
na me sti vaiduy api npi bhaktir, virakti-raktir na tathpi laulyt sudurgamd eva bhavmi veda- stuty-artha-cintmai-ri-gdhnu
Though I have no wisdom, devotion or detachment from material
energy, I am still greedy to take the touchstone of the Vedas prayers
their karma, and for their causing actions leading to repeated births
(bhavrtha). He did this so that the jivas would make an offering
(kalpanaya) of their intelligence, mind, senses and prana to the Lord in
the form of Brahman, Paramatma and Bhagavan (atmane).
Or another meaning is: The Lord did this in order to make the jivas
use their mind, intelligence, senses and pranas to worship Him. The
word ca and is repeated three times to show the importance of all of
what the Lord providesnot only the path of liberation, but also the
paths of gradual elevation through religious life and appropriate sense
enjoyment.
The meaning is this: In all their endeavors the living entities depend on
Kas mercy for success. Without intelligence, senses, mind and vital
air, the living entities cannot achieve anythingneither elevation to
heaven, purification through jna (knowledge) with its limbs of mind
control (sama) and sense control (dama), perfection of the eightfold
meditational yoga system, nor pure devotion through following the
process of bhakti-yoga beginning with hearing and chanting the names
of God.
But, it may be questioned, Your answer is like saying, Today I ate
sweet rice when someone asks Where are you going now? Similarly
to the question, How are the Vedas capable of describing Brahman?
an irrelevant answer has been given: The Lord created intelligence,
senses, mind and pranas for the jivas enjoyment and liberation.
In answering this objection, we say, No that is not the case. Answers to
subtle questions must often be phrased indirectly. As Sri Ka Himself
said to Uddhava: paroka-vd aya paroka mama ca priyam, The
Vedic seers and mantras deal in esoteric terms, and I also am pleased
by such confidential descriptions. (SB 11.21.35) Therefore, it is quite
appropriate that in replying to this direct question the answer has been
given through hidden suggestion.
The impersonalists cannot appreciate the direct answer, so instead
Sukadeva Gosvami gives an indirect reply: You impersonalists say
that the transcendental Brahman is indescribable by words. But if Ka
had not created the intelligence, mind and senses, then sound and the
vatm idam,
yo brahma-vda prve,
jana-loka-nivsinm
As the sages listened, Lord Nryaa i related to Nrada an
ancient discussion about the Absolute Truth that took place among
the residents of Janaloka.
Visvanatha Cakravarti Thakura: The Supreme Lord, seated among
sages, told Narada about how the sages on Janaloka had previously
discussed this topic of the Absolute Truth.
Text 9
r-bhagavn uvca,
svyambhuva brahma-satra,
jana-loke bhavat pur,
tatra-sthn mnasn,
munnm rdhva-retasm
The Personality of Godhead said: O son of self-born Brahm, once
long ago on Janaloka, wise sages who resided there performed a
great sacrifice to the Absolute Truth by vibrating transcendental
sounds. These sages, mental sons of Brahm, were all perfect
celibates.
Visvanatha Cakravarti Thakura: The Supreme Personality of Godhead
said, O son of Brahma (svayambhuva), the qualified inhabitants of
Janaloka, the mental sons of Lord Brahma, previously held a discussion
on Brahman. The word satram here refers to a Vedic sacrifice in which
all the participants are equally qualified to serve as priests. When all
deeds.
Visvanatha Cakravarti Thakura: According to the words of Sukadeva,
the question that Pariksit asked in verse one: How can the Vedas
directly describe the Supreme Absolute Truth, who cannot be described
in words? (brahmay anirdeye) was previously asked by Narada
to Narayana Rsi (verse seven), and, according to the statement of
Narayana Rsi, the same question was asked first on Janaloka by Sanaka
and other sages to Sananda.
Then Sananda, speaking from the Uttara portion of the Brahmopanisad,
replied with the second verse of this chapter (buddhndriya-manaprn). In relation to that, in the present verse, he then recited a history
in order to establish that the rutis are self-proven, the original proof.
After destroying the universe He Himself created (sva-sam idam),
the Lord lay in yoga-nidra like a sleeping person. Then at the end of
this period, at the time of creation, the Vedas woke Him up with words
describing His characteristics (tal lingaih). Even though the Vedas knew
that the Lord, being omniscient, does not need to be informed of His
glories, they enthusiastically took this opportunity to praise Him.
Text 14
r-rutaya cu,
jaya jaya jahy ajm ajita doa-gbhta-gu,
tvam asi yad tman samavaruddha-samasta-bhaga,
aga-jagad-okasm akhila-akty-avabodhaka te,
kvacid ajaytman ca carato nucaren nigama
The rutis said: Victory, victory to You, O unconquerable one! By
Your very nature You are perfectly full in all opulences; therefore
please defeat the eternal power of illusion, who assumes control
over the modes of nature to create difficulties for conditioned souls.
O You who awaken all the energies of the moving and nonmoving
embodied beings, sometimes the Vedas can recognize You as You
sport with Your material and spiritual potencies.
Visvanatha Cakravarti Thakura: The rutis said, O unconquerable
Lord! May You remain in all Your glories (jaya jaya), and reveal all
Your superexcellent qualities. The word jaya is repeated out of either
reverence or joy.
How should I reveal My glories? the Lord might ask.
rutis: Be merciful to all the moving and non-moving living beings by
destroying their ignorance and helping them to attain the sweetness of
Your lotus feet.
Lord Maha-visnu: But My, who imposes ignorance on the jvas, is
full of good qualities (gbhta-gum), so how does she prevent the
jivas from attaining Me?
rutis: With the three modes of nature she bewilders the conditioned
souls and makes them falsely identify with their material bodies.
Another meaning: Moreover, mayas modes of goodness, passion and
ignorance produce anarthas (doa-gbhta) which are not favorable for
attainment of Your lotus feet. In the word gbhta, bh is substituted
for h (ghita), as is permitted in prayers. Only You cannot be
conquered (ajita) by maya, whereas others like Brahm are vanquished
by their own faults.
Lord Maha-visnu: But what proof do you have that she cannot conquer
Me?
rutis: The proof lies in the fact that in Your original state
(tman:svarpa) You have already realized the perfection of all
opulences.
Lord Maha-visnu: But even if ignorance slackens, I am not attained
without devotional service, as I Myself have stated: bhaktyham ekay
grhya, I am obtained only by unalloyed devotion. (SB 11.14.21)
rutis: My Lord, O You who awaken all energies, after creating the
intelligence and senses of the living entities You inspire them to work
hard and enjoy the fruits of their labor. In addition, by Your mercy You
within the earth and pervades it, whom the earth does not know.
(Bhad-rayaka Upaniad 3.7.3)
Lord Visnus role in creation is mentioned in many statements of the
ruti. The Bhad-rayaka Upaniad (1.2.4) states, so kmayata bahu
sym: He desired, I will become many. The phrase so kmayata
(He desired) here implies that the Lords personality is eternal, for even
prior to the creation the Absolute Truth experienced desire, and desire is
an attribute unique to persons.
The Aitareya Upaniad (3.11) similarly states, sa aikata tat-tejo
sjata: He saw and His power sent forth the creation. Here the
word tat-teja refers to the Lords partial expansion Mah-Viu, who
glances upon My and thus manifests the material creation. Or tatteja may refer to the Lords impersonal Brahman feature, His potency
of all-pervasive, eternal existence. As described in r Brahma-sahit
(5.40):
yasya prabh prabhavato jagad-aa-koi,koiv aea-vasudhdivibhti-bhinnam tad brahma nikalam anantam aea-bhta,
govindam di-purua tam aha bhajmi
I worship Govinda, the primeval Lord, who is endowed with great
power. The glowing effulgence of His transcendental form is the
impersonal Brahman, which is absolute, complete and unlimited and
which displays the varieties of countless planets, with their different
opulences, in millions and millions of universes.
madya mahimna ca, para brahmeti abditam vetsyasy
anugrahta me, sampranair vivta hdi
You will be thoroughly advised and favored by Me, and because
of your inquiries, everything about My glories, which are known as
para brahma, will be manifest within your heart. Thus you will know
everything about Me. (SB 8.24.38)
satya jnam ananta yad, brahma-jyoti santanam yad dhi
payanti munayo, gupye samhit
Sri Ka revealed the indestructible spiritual effulgence, which is
unlimited, conscious and eternal. Sages see that spiritual existence
in trance, when their consciousness is free of the modes of material
nature.(SB 10.28.15)
brahmano hi pratiham, amtasyvyayasya ca vatasya ca
dharmasya, sukhasyaikntikasya ca
And I am the basis of the impersonal Brahman, which is immortal,
imperishable, and eternal and is the constitutional position of ultimate
happiness. (Bg. 14.27) These statements show Lord Sri Ka as
Brahman, Paramatma and Bhagavan, and their relationship.
Yato v imni bhtni jyante yena jtni jvanti yat prayanty abhisavianti tad brahma tad vijijsasva, He from whom this cosmic
manifestation has emanated, and in whom everything will merge after
annihilation. (Taittirya Upaniad 3.1) This verse shows Lord Visnus
creative aspect.
Such statements as: akayya ha vai cturmasya-yjina sukrtam
bhavati, One who has worshiped by means of the vows of Caturmasya
attains pious credits which never become depleted, validate the process
of karma. Such statements as brahma-vid pnoti param iti, Attaining
knowledge of Brahman one attains the supreme (Taittirya Upaniad
2.1.1), and tam eva viditvti mtyum eti, By realizing Him one
transcends death (vetvatara Upaniad 3.8) validate the process of
jna.
ata caik ca hdayasya nyas, ts mrdhnam abhinistaik,
tayordhvam yann amtatvam eti, vivag any utkramae bhavanti
There are one hundred and one subtle nerve channels (ns) which
emanate from the heart, by which the soul may quit the body. One of
these, the suum, extends to the top of head. By passing up through
it one transcends death. The others lead to a variety of destinations.
(Katha Upanisad II.6.16) This verse shows the process of yoga.
bhaktir evaina nayati, bhaktir evaina darayati bhakti-vaa
puruo, bhaktir eva bhyas
Bhakti, devotional service, alone leads the living entity to Lord Ka,
and enables him to see the Supreme Personality of Godhead. Sri Ka
is controlled by bhakti. Bhakti is best of all. (Mhara ruti)
sac-cid-nandaika-rase bhakti-yoge tihati, My human-like form,
which is eternal and full of transcendental knowledge and blissful rasas,
is revealed when My devotees serve Me with devotion. (Goplatpan Upaniad 2.79) These two verses demonstrate the process of
devotional service, bhakti.
Text 15
bhad upalabdham etad avayanty avaeatay,
yata udaystam-ayau vikter mdi vviktt,
ata ayo dadhus tvayi mano-vacancarita,
katham ayath bhavanti bhuvi datta-padni nm
This perceivable world is identified with the Supreme because
the Supreme Brahman is the ultimate foundation of all existence,
remaining unchanged as all created things are generated from it
and at last dissolved into it, just as clay remains unchanged by the
products made from it and again merged with it. Thus it is toward
You alone that the Vedic sages direct all their thoughts, words and
acts. After all, how can the footsteps of men fail to touch the earth
on which they live?
Visvanatha Cakravarti Thakura: Lord Maha-Visnu said, But you,
the rutis, call not only Me the Supreme Lord but you say that
other demigods are the Supreme in verses like the following: indro
yto vasitasya rj: Indra is the supreme king of all moving and
nonmoving beings (g Veda 1.32.15), and agnir mrdh diva, Agni
is the chief of the heavens. These and other mantras point to different
deities as the Absolute. It would seem, then, that the Vedas present a
polytheistic world view.
The rutis replied, Yes, this is true, but it is a logical necessity that
there can be only one source of universal creation, called Brahman
or Bhat, the greatest, which is the singular truth underlying and
pervading all existence. No finite demigod like Indra or Agni can fulfill
this unique role. Lord Viu alone is the Absolute Truth. Indra and other
demigods may be glorified in various ways, but they possess only those
powers Lord r Viu has granted them. With this intention the rutis
speak this verse.
The rutis said, This entire worldincluding Indra, Agni, and
everything else perceivable by the eyes, ears and other sensesis
identical with the one Supreme Truth, the Personality of Godhead,
who is called Bhat, the greatest, because He is avaea, the ultimate
substance that remains. There is a famous analogy regarding clay (mdi
v). A mass of clay is the ingredient cause of various pots, statues and
so on, but the clay itself remains in its essence unchanged. Eventually,
the pots and other objects will be destroyed and return to the clay from
which they came. Similarly, as the Supreme Lord, You are the total
ingredient cause, yet You remain eternally untouched by the generation
and dissolution of the universe.
Lord Visnu: Doesnt that mean that I must be subject to
transformation?
rutis: No, because you are devoid of transformation (aviktt).
Indeed, it is certainly astonishing that You are not transformed
even though You are the ingredient cause of the universe. As the
great devotee Gajendra prayed: namo namas te khila-kraya,
nikraydbhuta-kraya, Obeisances again and again to You, the
source of all creation. You are the inconceivable cause of all causes, and
of You there is no other cause. (SB 8.3.15)
Even the substance clay remains without change while serving as an
ingredient cause, and therefore You are not at all transformed while
creating, maintaining and destroying the universe. The demigods have
confirmed this in such statements as sjasi psi harasi, You create,
maintain and annihilate this cosmic manifestation by Yourself. We
also say the same thing. Although prakti, material nature, is often
considered the ingredient cause of creation, this does not contradict the
truth that You are the final cause, since prakti is Your energy and is
herself subject to change. In rmad-Bhgavatam (11.24.19) Sri Ka
says,
are in one sense identical with the manifest products of creation, but in
Your original form (svarpa) as the nanda-maya purusa (Supersoul)
You remain distinct. Furthermore, among all these, You are the ultimate
essence (avaeam).
Thus Sri Ka is distinct and transcendental to all the gross and
subtle manifestations (sad-asata para) of anna-maya and so on. Or
another meaning of sad-asata para distinct from gross and subtle
matter is: You are separate (para:anyat) and superior even to the
nanda-maya purusa (sad) as well as the lower vijnana, mana, prana
and anna-maya purusas (asata).
The last word of all authoritative scripture (sarvntima-ruti) is
contained in the Taittirya Upaniad (2.7.1) sutra: raso vai sa, which
proclaims r Ka to be the infinitely expanding embodiment of
divine pleasure (sarva-bhattamnanda). The Srimad Bhagavatam
(10.43.17) describes Ka as Cupid incarnate: str smaro
mrtimn. The Gopla-tpan ruti (Uttara 96) states: yo sau jgratsvapna-suuptim attya turytto gopla, The cowherd boy Gopala
transcends not only the material consciousness of wakefulness, dream
and deep sleep, but also the fourth realm of pure, spiritual awareness.
By saying brahmao hi pratihham, I am the basis of Brahman, the
Bhagavad-gita (14.27) clearly establishes that the personal form of Sri
Ka is the most exalted entity of all.
The rutis continued, We have definitively perceived this truth (tam).
Or tam reality can mean: Having attained our forms as rutis by
austerity, we have realized this. The verb tam means to go, and to
go can
further refer to obtaining or knowing. Therefore, tam means that which
is perceived or obtained.
In this connection, the following statements of ruti describe the results
of turning away from the Lord:
asury nma te lok, andhena tamasvt ts te pretybhigacchanti,
ye ke ctma-hano jan
The killer of the soul, whoever he may be, must enter into the planets
known as the worlds of the faithless, full of darkness and ignorance.
(r opaniad v.3)
According to the Agni Purana and the Visnu Dharmottara Upa-Purana,
the word asury means a person devoid of visnu-bhakti. This definition
is stated in the Agni Pura:
dvau bhta-sargau loke smin, daiva sura eva ca viu-bhakti-paro
daiva, suras tad-viparyaya
There are two kinds of created beings in this world, godly and
demoniac. Those dedicated to the devotional service of Lord Viu are
godly, and those opposed to such service are demoniac.
The positive value of visnu-bhakti, devotion for Lord Visnu, is
expressed in the following ruti verses:
nityo nityn cetana cetannm, eko bahn yo vidadhti kmn
ta pha-ga ye nupayanti dhrs, te nti vat netarem
Among all the eternal, conscious beings, there is one who supplies the
needs of everyone else. The wise souls who worship Him in His abode
attain everlasting peace. Others cannot. (Kaha Upaniad 2.2.13)
The following verses from the Taittirya Upaniad establish the nature
of the soul, Supersoul and Brahman:
sa v ea puruo anna-rasa-mayas tasyedam eva sira, aya dakia
paka ayam uttara paka, ayam tm ida puccha pratih,
After the purua is ascertained to consist of the anna-maya, pranamaya, mano-maya and vijna-maya coverings, then the fifth
manifestation, nanda-maya, is elucidated. (Taittirya Upaniad 2.2.3)
tasmd v etasmd vijna-mayd anyo ntara tm nanda-mayas
tasya priyam eva siro modo dakia paka pramoda uttara paka
nanda tm brahma-puccha pratih
The Lord has assumed the form of a man. This is His head. That is
His right side. That is His left side. That is His torso. This is His lower
portion or feet, the shelter of all. (Taittirya Upaniad 2.1.3)
More specifically, the indwelling Supersoul of the living entity is
referred to in the words: yo vijne tihan vijnntaro yasya vijna
sarram, Who, standing within the conscious entity, pervades him, and
who assumes the conscious entity as His own body. (Brhad-Aranyaka
Upanisad 3.7.22)
Text 18
udaram upsate ya i-vartmasu krpa-da,
parisara-paddhati hdayam ruayo daharam,
tata udagd ananta tava dhma ira parama,
punar iha yat sametya na patanti ktnta-mukhe
Among the followers of the methods set forth by great sages, those
with less refined vision worship the Supreme as present in the
region of the abdomen, while the ruis worship Him as present in
the heart, in the subtle center from which all the pric channels
emanate. From there, O unlimited Lord, these worshipers raise
their consciousness upward to the top of the head, where they can
perceive You directly. Then, passing through the top of the head
toward the supreme destination, they reach that place from which
they will never again fall to this world, into the mouth of death.
Visvanatha Cakravarti Thakura: Verses 16 and 17 spoke of bhakti with
the object of worship being Bhagavan for the devotees. The present
verse speaks about yoga with Paramatma as the object of worship for
the yogis. The Bhagavad-gita (Bg. 15.14) says:
aha vaivnaro bhtv, prina deham sthita prpnasamyukta, pacmy anna catur-vidham
I am the fire of digestion in the bodies of all living entities, and I
join with the air of life, outgoing and incoming, to digest the four
kinds of food. The word udaram (abdomen) in this verse refers to
the Paramatma in the form of Lord Vaisvanara situated in the stomach
region, who bestows kriya-sakti, the energy for activity.
Those of the sampradaya of sages who limit their meditation to this
form of the Lord are less intelligent, krpa-da, meaning literally
having eyes clouded by dust. This is because the abdomen is grosser
than the heart. Krpa can also mean subtle or acute vision. Then the
meaning would be: Those sages worship the Lord in the abdomen with
the vision of later approaching the more subtle heart region.
The superior yogs known as ruis, on the other hand, worship the
Supersoul in His form as the indwelling companion of the jva in the
heart, the Lord who bestows jnana-sakti, the power of knowledge, and
inspires one with all varieties of practical intelligence. This form of the
Lord in the heart is very subtle and difficult to perceive (daharam). The
heart is the place from which the nadis (numerous channels of pra)
emanate and extend outward to all parts of the body.
O Ananta! The soul rises up toward the head, the effulgent location
where You, the Paramatma, are perceived. In other words, beginning
from the muladhara cakra and passing through the heart, the soul
rises up to the brahma-randhra (the topmost cakra at the roof of the
brain). In actual fact, the dhma or place of the Supersoul appears in
all three of these locations. Having attained that topmost dhma on the
top of the head, they do not fall down again into the cycle of material
existence (ktnta-mukhe:sasre). This description is corroborated by
several ruti-mantras: Udara brahmeti rkark, upsate hdaya
brahmeti ruayo, brahm haivait ita rdhva, tv evodasarpat tacchiro rayate, Those whose vision is clouded identify Brahman with
the abdomen, while the ruis worship Brahman in the heart. One who
is truly Brahman-realized travels upward from the heart to take shelter
of the Lord who is manifested at the top of the head.
The Upaniads refer repeatedly to the indwelling Paramtm. r
vetvatara Upaniad (3.1213) describes Him as follows:
mahn prabhur vai purua, sattvasyaia pravartaka su-nirmal
im prptim, no jyotir avyaya aguha-mtra puruo ntartm, sad jann hdaye sannivia hd man manasbhikpto,
ya etad vidur amts te bhavanti
The Supreme Personality of Godhead becomes the Purua to initiate
the expansion of this cosmos. He is the perfectly pure goal that
yogs strive to reach, the effulgent and infallible ultimate controller.
Measuring the size of a thumb, the Purua is always present as the
intelligence and inspiration every living being needs for his day-to-day
existence.
As stated in the Taittirya Upaniad (2.6.2), tat sv tad
evnuprviat: After creating this world, He then entered within
it. The Lord enters the material world, however, without forming
any binding connection to it; therefore, the word viann iva is used
to express only seeming to enter. Taratamata cakssi means
that the Paramtm enters the body of every living being, from the
great demigod Brahm down to the insignificant germ, and exhibits
differing degrees of His potency according to each souls capacity for
enlightenment. Analavat sva-ktnukti: Just as fire ignited in several
objects burns according to the different forms of those objects, so the
Supreme Soul, entering the bodies of all living creatures, illuminates
the consciousness of each conditioned soul according to his individual
capacity. Thus among these impermanent species, Your personal form,
with its particular qualities (dhama:svarpam sa-viseam), remains
permanently as the supreme reality.
Therefore those of pure intelligence (viraja dhiyah) know Your
eternal (avitatham), supreme and undifferentiated (samam) svarupa.
Your personal form is the unchanging (eka-rasam) embodiment of
pure ecstatic enjoyment (kevala-nand svda-svarpa) residing in
all the temporary bodies (vitathsv amv). In other words, Sri Ka
eternally maintains His personal form of immeasurable, unalloyed
spiritual pleasure.
Who are they who know? They are those who are completely free of
material dealings, and devoid of karmic results in this life and the next.
Because You are the source of everything, Your designations of being
independent are not subject to any ranking of hierarchy. Since Your
opulences never fail, You are worthy of worship. The following rutis
illustrate this verse:
tat sv tad evnuprvisat, Having created the universe, He then
entered it. (Taittirya Upaniad 2.6.1)
eko deva sarva-bhteu gha, sarva-vyp sarva-bhtntartm
karmdhyaka sarva-bhtdhivsa, sk cet kevalo nirgua ca
The one Supreme Lord lives hidden inside all created things. He
pervades all matter and sits within the hearts of all living beings. As
the indwelling Supersoul, He supervises their material activities. Thus,
while having no material qualities Himself, He is the unique witness
and giver of consciousness. (vetvatara Upaniad 6.11)
Text 20
sva-kta-purev amv abahir-antara-sava raa,
tava purua vadanty akhila-akti-dhto a-ktam,
iti n-gati vivicya kavayo nigamvapana,
bhavata upsate ghrim abhavam bhuvi vivasit
The individual living entity, while inhabiting the material bodies he
has created for himself by his karma, actually remains uncovered
by either gross or subtle matter. This is so because, as the Vedas
describe, he is part and parcel of You, the possessor of all potencies.
Having determined this to be the status of the living entity, learned
sages become imbued with faith and worship Your lotus feet, to
which all Vedic sacrifices in this world are offered, and which are
the source of liberation.
Visvanatha Cakravarti Thakura: Having established the Supreme Soul
(Paramatma) as the proper object of all worship, this verse establishes
the position of the subordinate jva soul, a finite expansion of the Lord,
as His worshiper. The enjoyer (purusam), the jiva, is in the singular
form to express a class that exists in all bodies of men and other living
beings created by their karma. The personified Vedas refer to the finite
enjoyer of the material body (the jva soul) as an expansion (amsa)
of the transcendental reservoir of all potencies, the Supreme Lord.
Actually the jiva is well known as the Lords tatastha-sakti, marginal
potency situated between spirit and matter, but he is not an independent
Viu expansion.
This is stated in the Visnu Purana (6.7.61): viu-sakti par prokt,
ketra-jkhy tath par, The internal potency of Lord Viu is
spiritual, as verified by the stras. There is another spiritual potency,
known as ketra-ja, or the living entity. And the Bhagavad-gita (7.5)
states: prakti viddhi me parm jva-bhtm, Beyond this inferior
energy, there is another superior energy known as the living entity, jvabhtm. The r Nrada Pacartra says:
yat taa-stha tu cid-rpa, sva-savedyd vinirgatam rajita guargea, sa jva iti kathyate
The marginal potency, who is spiritual by nature, who emanates from
the self-cognizant savit energy, and who becomes tainted by his
attachment to the modes of material nature, is called the jva. Although
the jva is thus the Lords marginal potency (tatastha-sakti), he is
sometimes referred to as an asa, as stated by Lord Sri Ka in the
Bhagavad-gita (15.7): mamaivso jva-loke jva-bhta santana,
The living entities in this conditioned world are My eternal fragmental
parts.
The Mahvarha Pura explains how the soul is similar to an amsa:
sva ctha vibhinna, iti dvidh a iyate aino yat tu
smarthya, yat-svarpa yath sthiti tad eva nu-mtro pi,
bheda svino kvacit vibhinno lpa-akti syt, kicit
smarthya-mtra-yuk
The Supreme Lord is known in two ways: in terms of His plenary
expansions and His separated expansions. Between the plenary
expansions and Their source of expansion there is never any essential
difference in terms of either Their capabilities, forms or situations. The
separated expansions, on the other hand, possess only minute potency,
being endowed only to a small extent with the Lords powers.
What is the minute jiva soul like? The soul is never totally covered by
either the external potency of maya (bahi:bahiraga-my-sakty)
or the internal spiritual potency (antarea: antaraga-cic-chakty). Or
else, the soul is he who is covered both internally and externally by the
subtle and gross coverings. Thus (iti), considering (vivicya:vicrya) the
Vraja-gopis.
But, Ka might question, how will you do this?
rutis: With undivided attention (sama-da), we will faithfully
follow in the footsteps of the damsels of Vraja.
In this verse four groups have been described. The sages and the
demons mentioned in the first half attained impersonal realization of
Ka. In the last part of the verse, the gopis and rutis both achieved
Ka in the mood of conjugal love. This is understood from using the
word api (also) twice.
In the supplement to the Bhad-vmana Pura, Lord Brahm relates a
history regarding this incident:
brahmnanda-mayo loko, vyp vaikuha-sajita tal-loka-vs
tatra-sthai, stuto vedai part-para
The infinite world of spiritual bliss is called Vaikuha. There the
Supreme Truth lives, being glorified by the personified Vedas who
reside there too.
cira stutv tatas tua, paroka prha tn gir tuo smi brta bho
prj, vara ya manasepsitam
Once, after the Vedas had elaborately praised Him, the Lord felt
especially satisfied and spoke to them in a voice whose source remained
invisible: My dear sages, I am very satisfied with you. Please ask of
Me some benediction that you secretly desire.
rutaya cu yath tal-loka-vsinya, kma-tattvena gopik bhajanti
ramaa matv, cikrjani nas tath
The rutis replied, We have developed the desire to become like the
Vraja-gopis of the mortal world who, inspired by lust, worship You in
the mood of a lover.
r-bhagavn uvca durlabho durghaa caiva, yumka sa
manoratha maynumodita samyak, satyo bhavitum arhati
The Lord then said, This desire of yours is difficult to fulfill. Indeed,
it is almost impossible. But since I am sanctioning it, your wish must
inevitably come true.
gmini viricau tu, jte sy-artham udite kalpa sravata prpya,
vraje gopyo bhaviyatha
When the next Brahm takes birth to faithfully execute his duties of
creation, and when the day of his life called the Srasvata-kalpa arrives,
you will all appear in Vraja as gops.
pthivy bhrate ketre, mthure mama maale vndvane
bhaviymi, preyn vo rsa-maale
On the earth, in the land of Bhrata, in My own district of Mathur, in
the forest of Vndvana, I will become your beloved in the circle of the
rsa dance.
jra-dharmea su-sneha, su-dha sarvato dhikam mayi
samprpya sarve pi, kta-kty bhaviyatha
Thus obtaining Me as your paramour, you will all gain the most
exalted and steadfast pure love for Me, and in this way you will fulfill
all your ambitions.
brahmovca rutvaitac cintayantyas t, rpa bhagavata ciram uktakla samsdya, gopyo bhtv hari gat
Lord Brahm said: After hearing these words, the rutis meditated on
the Lords beautiful form for a long time. When the designated time
ultimately arrived, they became gops and obtained the association of
Lord Hari.
The following verse from the Bhad-rayaka Upaniad (4.5.6)
supports the topic of this verse: tm v are draavya rotavyo
mantavyo nididhysitavya, One must see the Lord, hear about Him,
think about Him, and meditate upon Him with fixed concentration.
The idea here is that one should directly see (draavya:skt
kartavya) the Supreme Personality of Godhead. The means for
achieving this are then stated: First one must hear from a bona fide
guru and take the words of such a spiritual master into ones heart by
offering him humble service and striving in all ways to please him. One
should then continuously ponder the divine message of the spiritual
master with the aim of dispelling all ones doubts and misconceptions.
Then one can proceed to meditate on Sri Kas lotus feet with total
conviction and determination.
The jnanis conclude that impersonal realization (nirviea) of the
Supreme is more complete and final than personal worship (sa-viea)
The rutis said, O Lord! The men in this world are relatively recent
productions, so how can they completely know You, who existed before
all? Besides, from You first appeared the Veda, which is the source
of whatever little knowledge can be had of You. According to the
Srimad Bhagavatam, even the Vedas are searching after You, vedaguhyni ht-pate, The Lord of the heart (Paramatma) hides Himself
deep within the confidential recesses of the Vedic sound. (SB 1.3.35)
Following the Veda, the presiding demigods of the senses like the
demigods of the directions, wind and sun, and the planetary rulers like
Lord Brahma appeared from You. Certainly those who have appeared
even more recently than them cannot easily know You.
At the time of dissolution when You withdraw everything and lie
down, then there is no means for the jivas, who also lie down within
You, to acquire knowledge, since at that time neither the gross elements
like ether nor the subtle elements like the mahat-tattva are manifest.
Nor is there the material body or the movements and effects of time.
Therefore, at that time there is nothing; no senses, life airs, and no
revealed scriptures to give knowledge.
The intended idea is as follows: As long as the creation lasts, living
beings face many obstacles created by the coverings of material
bodies. Even though they have divine scriptures to guide them and the
opportunity to execute various methods of sadhana, the conditioned
souls have but little power for gaining knowledge of You. When the
time of annihilation comes, even though there are no more obstructions,
the Vedic scriptures and their regulative injunctions become unmanifest,
leaving the dormant jvas completely in ignorance of You. Therefore we
should abandon our quest for knowledge of You and simply engage in
Your devotional service.
The rutis speak on the same subject:
ko ddh veda ka iha pravocat, kuta yt kuta iya visi arvg
dev visarjanen- th ko veda yata babhva
Who in this world actually knows, and who can explain whence
this creation has come? The demigods, after all, are younger than the
creation. Who, then, can tell whence this world has come into being?
(g Veda 3.54.5)
Text 25
janim asata sato mtim uttmani ye ca bhid,
vipaam ta smaranty upadianti ta rupitai,
tri-gua-maya pumn iti bhid yad abodha-kt,
tvayi na tata paratra sa bhaved avabodha-rase
Supposed authorities who declare that matter is the origin of
existence, that the permanent qualities of the soul can be destroyed,
that the self is compounded of separate aspects of spirit and matter,
or that material transactions constitute realityall such authorities
base their teachings on mistaken ideas that hide the truth. The
dualistic conception that the living entity is produced from the
three modes of nature is simply a product of ignorance. Such a
conception has no real basis in You, for You are transcendental to
all illusion and always enjoy perfect, total awareness.
Visvanatha Cakravarti Thakura: The followers of Vaieika, Nyya,
Skhya, Yoga and Mms philosophies all have their own incorrect
ideas, which the personified Vedas point out in this prayer.
The rutis said, Not only is the truth about You, the Personality of
Godhead, difficult to understand, but because there is no unity of
opinion among the learned, true knowledge about the supreme goal of
life is also virtually impossible to acquire for the jiva souls.
Patajali is yoga philosophy teaches one how to achieve Brahman
liberation by a mechanical process (janim asata) of exercise and
meditation. The logicians (Naiyyikas) following Gautama Rsi speak
of liberation as the destruction of the souls innate consciousness (sato
mtim), with its twenty-one different causes of suffering: the six senses,
the six sense objects, the six whirlpools (heat, cold, hunger, thirst, greed
blind.
Text 26
sad iva manas tri-vt tvayi vibhty asad -manujt,
sad abhimanty aeam idam tmataytma-vida,
na hi vikti tyajanti kanakasya tad-tmatay,
sva-ktam anupraviam idam tmatayvasitam
The three modes of material nature comprise everything in this
worldfrom the simplest phenomena to the complex human
body. Although these phenomena appear real, they are only a
false reflection of the spiritual reality, being a superimposition
of the mind upon You. Still, those who know the Supreme Self
consider the entire material creation to be real inasmuch as it is
nondifferent from the Self. Just as things made of gold are indeed
not to be rejected, since their substance is actual gold, so this world
is undoubtedly nondifferent from the Lord who created it and then
entered within it.
Visvanatha Cakravarti Thakura: A Myvd philosopher would take
the words spoken by the personified Vedas in the preceding prayer
tri-gua-maya pumn iti bhidas negating any distinction between
the Paramtm and the jva soul. He would claim that since the jvas
material embodiment is a temporary display of the three modes of
nature, when the jvas ignorance is destroyed by knowledge, he
becomes the Paramtm, the Supreme Soul. Bondage, liberation and
the manifest world are all unreal creations of ignorance. In response to
such ideas, the rutis speak this verse to clarify the factual relationship
between sat and asat.
The whole universe comprised of the three modes and including the
living entity seems to be real, but actually it is not because it is simply
meaning is all. Then the phrase means that Supreme Lords personal
abodes in Vaikuntha are perfectly pure realms free of anxiety and
restriction. Therefore, the Vaisnavas who serve the Supreme Lord
simply step on the head of death and transcend material existence
without paying much attention.
But, it may be questioned, the proponents of the above-mentioned
philosophies can also surpass death.
The rutis answer, No, they cannot! Those so-called wise philosophers
(vibudhn) who are inimical (vimukha) to the Lord are bound in
illusion like animals tied by the ropes of such Vedic statements as asato
dhimano sjyata, mana prajpatim asjat. Thus they are kept in
ignorance by the same words of the Vedas that enlighten the surrendered
devotees.
One should not think, however, that Vaisnavas are ignorant because
they may not be expert in philosophical analysis and argument. The
Vaisnavas acquire perfect knowledge by receiving the Lords favor, not
through their own efforts at mental speculation. This is confirmed in
vetvatara Upaniad (6.23):
yasya deve par bhaktir, yath deve tath gurau tasyaite kathit hy
arth, prakante mahtmana
Unto those great souls who have implicit faith in both the Lord and the
spiritual master, all the imports of Vedic knowledge are automatically
revealed.
The rutis continue, Therefore, those who have manifested love
(sauhd:prema) for You are themselves purified and by their
instructions they purify others. However, those who are not devotees
(vimukhah:abhaktah) do not become pure. The following sastric
statements confirm these points: nityo nityn cetana cetannm, eko
bahn yo vidadhti kmn, There is one eternal, supreme conscious
being among all the other eternal, conscious beings who supplies the
needs of everyone else. (Kaha Upaniad 2.2.13)
ta pha-ga ye tu yajanti dhrs, te snti ssvat netarem
Those wise souls who worship Him in His abode attain everlasting
peace; others cannot. (Gopla-tpan Upaniad 22)
rutis: No, You have no material senses, yet You are the absolute
controller of all.
Lord Narayana: Then where do My eyes, ears and mind come from?
rutis: Your hands, feet, eyes and ears are not like those of an
ordinary, conditioned soul, which are derived from false ego, a material
substance. Rather, Your transcendentally beautiful features are direct
manifestations of Your internal nature (sva-r).
The phrase akhila-akti-dhara, maintainer of everyones sensory
powers, has an alternative explanation: The power that Lord Narayana
maintains within Himself is akhila, free from the limitations of all
that is khila, inferior and insignificant. The Supreme Lord energizes
the living beings senses, as described by the Kena Upaniad (1.2):
cakuas cakur uta rotrasya rotra, manaso mano yad vco ha
vcam. He is the eyes eye, the ears ear, the minds mind, and the
voices capacity of speech.
rutis: You bestow the power (sakti) of hearing and seeing to the
material senses. Though You have no material senses, You do have
spiritual senses arising from Your svarupa-sakti, internal energy. The
vetvatara Upaniad (6.8) declares:
na tasya krya karaa ca vidyate, na tat-sama cbhyadhika ca
dyate parsya aktir vividhaiva ryate, svbhvik jna-bala-kriy
ca
He has no material work to perform, nor any material senses with
which to perform it. No one can be found who is equal to or greater
than Him. From the Vedas we hear how that Supreme Lord possesses
multifarious energiesthe potencies of knowledge, strength and
actioneach of which acts autonomously.
Next the rutis speak of Lord Narayanas great power: The demigods
like Brahma, whose eyes do not blink (animisah), bring You articles
of worship (balim), along with even maya (ajaya), their authority,
who also makes offerings to You. By Your mercy the demigods eat the
various sacrificial offerings presented to them by human beings, just
as the leaders of various provinces give offerings made by the citizens
to the king. These powerful controllers of the universe perform their
inertia. Lord Narayana: But if all the jivas are merged in Me, how can
they appear again?
rutis: By Your glance the jivas manifest (syur:virbhtni) the
subtle bodies needed for material activities. The jivas merge into You
because of a merging of their illusory identities (upadhis) at the time
of devastation (pralaya). The jivas again appear when their upadhis
manifest through Your glance. In this way, the jivas lack of power is
indicated by his being controlled by karma.
Lord Narayana: But then this awakening to activity takes place simply
by My whim?
rutis: No, because You are free from partiality, You cannot produce an
unfair creation. You are the faultless Supreme Personality of Godhead
(paramasya:nirdoa-puruottamasya), so there cannot be any sense of
mine and others (aparo na para), just as the ethereal sky (viyata),
which because of not being touched by anything, does not allow any
partiality to abide in it. But this does not mean that You are exactly like
the ether; rather ether has some similarity (nya-tul) to You.
In this connection, the Bhad-rayaka Upanisad (2.1.20) states:
yathgne kudr visphulig vyuccaranty evam evsmd tmana
sarve pr sarve lok sarve dev sarvi bhtni vyuccaranti,
Just as small sparks emanate from a big fire, similarly all living
entities, all planets, all the demigods, and all material elements such as
the earth emanate from the supreme soul, r Govinda.
Text 30
aparimit dhruvs tanu-bhto yadi sarva-gats,
tarhi na syateti niyamo dhrava netarath,
ajani ca yan-maya tad avimucya niyant bhavet,
samam anujnat yad amata mata-duatay
If the countless living entities were all-pervading and possessed
to You, the scriptures would not say that they are under Your control.
O Lord, You are perpetually in Your original form (dhruvs:nityasvarpa), not otherwise (netarath). That is to say, if they were
generated from You, then they would not be all-pervading, and thus
would be under Your control.
Lord Narayana: How is this?
rutis: Since the jivas come into existence as an effect of Brahman,
Brahman would be their controller. On account of being their source,
He does not separate Himself from the jvas.
Lord Narayana: What is this Brahman?
rutis: He is equal (samam:tulam) toward all the jivas in His
expansion as Paramatma.
If someone asks what is known by the word tad (from that), the rutis
answer: For those who say we know it (anujnatm), it is for all
extents and purposes unknown (amatam), because the Vedas say that
knowledge gained by sense perception is imperfect (mata-duatay).
This is confirmed in the Kena Upaniad (2.3):
yasymata tasya mata, mata yasya na veda sa avijta
vijnat, vijtam avijnatm
Whoever denies having any opinion of his own about the Supreme
Truth is correct in his opinion, whereas one who has his own opinion
about the Supreme does not know Him. He is unknown to those who
claim to know Him, and can only be known by those who do not claim
to know Him.
The rutis also say avacanenaiva provca, Although He cannot be
described in words, the Vedas have described Him. Also it is said, saha
t babhva, By not speaking He spoke and then became silent.
The r Kena Upaniad (2.1) states: yadi manyase su-vedeti dabhram
evpi nna tva vettha brahmao rpa, yad asya tva yad asya
deveu: If you think you know Brahman well, then your knowledge is
very meager. If you think you can identify Brahmans form from among
the demigods, indeed you know but little.
Text 31
na ghaata udbhava prakti-pruayor ajayor,
ubhaya-yuj bhavanty asu-bhto jala-budbuda-vat,
tvayi ta ime tato vividha-nma-guai parame,
sarita ivrave madhuni lilyur aea-ras
Neither material nature nor the soul who tries to enjoy her are ever
born, yet living bodies come into being when these two combine,
just as bubbles form where water meets the air. And just as rivers
merge into the ocean or the nectar from many different flowers
blends into honey, so all these conditioned beings eventually merge
back into You, the Supreme, along with their various names and
qualities.
Visvanatha Cakravarti Thakura: It is seen that others criticize this
doctrine. If you say that the jivas are born from the Paramatma, then
that means the jivas are not eternal. Everyday, things created would
be destroyed and uncreated things would come into being. Moreover,
liberation would consist of the destruction of the jivas essential identity.
But his essential identity (svarpa) is Brahman. Just as the unlimited
sky becomes limited by a pot, and when the pot is broken the sky is
again unlimited, similarly, when the designative coverings (upadhis) of
the jiva are broken, then liberation is attained. What is called the birth
of the jivas is simply the birth of these updhis; for the jiva itself is
not born. In this verse, the rutis, while glorifying the Lord, relate the
philosophy of those who speak like this.
In this connection the question arises: Does the form of the jiva arise
from prakrti, from the purusa or from both? If the jiva arises from
prakrti, then the jiva would be without consciousness. If the jiva arises
from the purusa, then the purua is subject to tranformation. In the first
line of this verse, the rutis reject the third alternative that the jiva arises
from both prakrti and the purusa, because the rutis declare that the jiva
is unborn (ajayor).
This is confirmed in the vetvatara Upaniad (4.5):
ajm ek lohita-ukla-k, bahv praj sjamn sa-rp ajo
hy eko juamo nuete, jahty en bhukta-bhogam ajo nya
Material nature consists of three modes: goodness, passion, and
ignorance and is the mother of the innumerable living beings within the
universe. It is brought into existence and supported by the one unborn
Lord, who is full in self-knowledge. That unborn Lord, however, does
not consort with His material energy. He independently enjoys the
pleasure of His transcendental pastimes. The living entity, however,
enjoys her and thus becomes perpetually bound. The combination of
material nature (prakrti) and her controller (purusa) that produces the
countless conditioned souls in material creation is compared here to the
combination of water and air that produces limitless bubbles (budbuda)
of foam on the surface of the sea. Just as the efficient cause, air, impels
the ingredient cause, water, to form itself into bubbles, so by His glance
the Supreme Purua inspires prakti to transform herself into the array
of material elements and the innumerable material forms that manifest
from those elements. Because the scriptures speak of the upadhis,
designative coverings, merging into Brahman again when they are
destroyed, even their birth is not actual. This the rutis state in the third
line of the verse.
The words beginning with tato (therefore) state that since the jivas
(te ime) are not actually born, therefore (tato), they merge along with
their various names and qualities into You. The dissolution of the
living beings (jivas) material condition occurs in two ways, partial and
complete. In liberation (mukti) or the ultimate dissolution (tyantikalaya), the jivas designative coverings (updhis) of the gross and subtle
bodies and also the updhis of ignorance (avidy), which is their cause,
all become dissolved, just as rivers (sarita:nadya) merge into the
ocean. In other words, all the false material designations of the jvas are
given up at the time of liberation.
Partial dissolution occurs when the soul experiences deep, dreamless
sleep (suupti) and appears to leave his body. Partial dissolution also
occurs when all souls re-enter the body of Mah-Viu at the time
of universal annihilation (pralaya). In deep sleep and during the
annihilation of the universe, however, only the designative coverings
(updhis) of the gross and subtle bodies are dissolved, and not that
of their cause, avidy, ignorance. These different types of dissolution
are just like honey, which contains the tastes of the nectar of different
flowers (aea-ras:sakala-kusuma-ras). Even though these tastes
are not individually perceivable, they are perceived in a general sense.
These points are corroborated in the following rutis:
yath nadya syandamn samudre, sta gacchanti nma-rpe
vihya tath vidvn nma-rpd vimukta, part-para puruam upaiti
divyam
As rivers flow to their dissolution in the sea, giving up their names
and forms at their destination, so the wise man who becomes free
from material names and forms attains to the Supreme Absolute, the
wonderful Personality of Godhead. (Muaka Upaniad 3.2.8)
yath saumya madhu madhu-kto nistihanti nntyayn vkn
rasn samavahram ekat sagayanti. te yath tatra na viveka
labhante amuyha vkasya raso smy amuyham raso smty evam
eva khalu saumyem sarv praj sati sampadya na vidu sati
sampadymahe
My dear boy this partial dissolution resembles what happens when
honeybees collect honey by extracting the nectar from the flowers of
various kinds of trees and merge it all into a single mixture. Just as the
mixed nectars cannot distinguish, I am the juice of such-and-such a
flower, or I am the juice of another flower, so, dear boy, when all
these living entities merge together they cannot consciously think, Now
we have merged together. (Chndogya Upaniad 6.9.12)
The verse quoted above from the Muaka Upaniad refers to
liberation, and the verse from the Chndogya Upaniad refers to
universal annihilation (pralaya).
Text 32
and the Supreme Brahman, and without being disgusted with material
life.
The personified Vedas answer, There is no chance of material illusion
continuing to act on Kas devotees, because even in the earliest
stages of devotional service all fear and attachment are removed by the
Lords grace. Only because of the extreme desirelessness and the deep
feelings of humility that arise from their cultivation of devotion do
the Vaisnavas still identify themselves as fallen in the material world.
Thus, the razor sharp sword of time, in the form of the furrowing of
Your eyebrows (bhru-kui), with its three divisions of past, present
and future creates fear of disease, death and hellish suffering only for
those who fail to worship Your feet. As Lord Rma Himself says in the
Rmyaa (Lak-khaa 18.33):
sakd eva prapanno yas, tavsmti ca ycate abhaya sarvad tasmai,
dadmy etad vrata mama
If anyone even once surrenders to Me, pleading I am Yours, I will
give him eternal fearlessness. This is My solemn vow. Furthermore, in
the Bhagavad-gt (7.14) Sri Ka says,
daiv hy e gua-may, mama my duratyay mm eva ye
prapadyante, my et taranti te
This divine energy of Mine consisting of the three modes of material
nature, is difficult to overcome. But those who have surrendered unto
Me can easily cross beyond it. The idea behind this is as follows:
Vaisnavas are not eager to defeat others opinions and establish their
own, as other philosophers are prone to do. The Vaisnavas, however,
are very eager to worship You, and for that they need not quarrel with
any adverse philosophers. The Vaisnava philosophy is the essence of
all scriptures. Their conception of the Supreme Absolute Truth as the
infinite ocean of personality and loving pastimes in His worshipable
forms of Ka, Rma and other divine manifestations, and their
conception of themselves as His eternal servants, amount to the perfect
conclusion of Vednta philosophy in terms of the entities, God (tat) and
the self (tvam).
The Personality of Godhead and His emanations, such as the jva souls,
are simultaneously different and nondifferent, just like the sun and its
expanding rays. Sri Ka Himself affirms this: skmm apy aha
jvo, Among subtle things I am the spirit soul. (SB 11.16.11)
The Muaka Upaniad (3.1.9) also describes the measurement of the
atomic spirit soul:
eo ur tm cetas veditavyo yasmin pra pacadh savivea
The soul is atomic in size and can be perceived by perfect intelligence.
This atomic soul is floating in the five kinds of air (pra, apna,
vyna, samna and udna).
The vetvatara Upaniad (5.9) states:
blgra-ata-bhgasya atadh kalpitasya ca bhgo jva sa vijeya
sa cnantyya kalpate
If the tip of a hair were divided into one hundred parts, and if one
of those parts were again divided into a hundred parts, that one tenthousandth part of the tip of the hair would be the dimension of the
living entity.
The vetvatara Upaniad (5.8) says: rgra-mtro hy aparo pi
da, The spirit soul appears in such a small size that he measures
only the width of the tip of an arrow. From these Vedic statements
one can understand the infinitesimal size of the soul and its ability to
pervade the whole body. The power of this minute jiva in the body
can be compared to the healing power of a precious gem or a potent
medicinal herb which can infuse invigorating energy throughout the
body simply by being placed on the head or chest.
The jivas traveling through various species of life in heaven or hell
is due to the influence of his material coverings. This is mentioned by
Dattatreya who says that by pra a man takes repeated birth in the
world (yena sasarate pumn).
There are more jvas than anyone can count, and each of them is
eternally alive with consciousness, as the rutis confirm: nityo nityn
cetana cetannm (Kaha Upaniad 5.13). When the jivas are sent
forth from the body of Mah-Viu at the beginning of material
creation, they are all equal in the sense that they are all atomic particles
of the Lords marginal potency (tatastha-sakti). But according to their
differing conditions, they divide into four groups: Some are covered
by ignorance, which obscures their vision like a cloud, and others
become liberated from ignorance by knowledge mixed with devotion.
A third group of souls become endowed with pure devotion, with a
slight mixture of desire for speculative knowledge and fruitive activity.
Those souls attain purified bodies composed of perfect knowledge and
bliss with which they can engage in the Lords service. Finally, there
are Sri Kas eternal associates who never had any connection with
ignorance.
The marginal position of the jva soul is described in the Nrada
Pacartra:
yat taa-stha tu cid-rpa, sva-savedyd vinirgatam rajita guargea, sa jva iti kathyate
The marginal potency, who is spiritual by nature, who emanates from
the self-cognizant savit energy, and who becomes tainted by his
attachment to the modes of material nature, is called the jva..
The ruti, Bhad-rayaka Upaniad (2.1.20) says: yathgne kudr
visphulig vyuccaranti, As many tiny sparks are manifested from
a great fire, so many individual spirit souls are manifested from the
Supreme.
If the jiva comes outside from the Personality of Godhead (cidrpa), who is the amalgamation of all living consciousness (svasavedyd:cit-pujt), then he becomes colored by the influence of
the three modes of the external energy, My, and assumes various
material forms. Because the minute jva lives within the border between
the Lords external, illusory potency, My, and His internal, spiritual
potency, cit, the jva is called taa-stha, marginal.
When he earns liberation by cultivating devotion to the Lord, however,
he comes completely under the shelter of the Lords internal potency
(cit-sakti). At that time he takes on a spiritual form produced by his
great attachment to the Lord, and is no longer tainted by the modes of
material nature. Such is the description of a worshiper (upsaka) of the
Lord.
Thus, in the same way as a person working for the king (rjakya-
rutis: No, this is not necessary! Just by firm devotion to the feet of
the divine spiritual master he can easily keep his mind steady. This has
been stated already in the Srimad Bhagavatam (7.15.25): etat sarva
gurau bhakty puruo hy ajas jayet, One can easily obtain all these
goals simply by guru-bhakti (serving the spiritual master with faith and
devotion).
Otherwise, one may conquer his senses and vital air by the yoga
process and still fail to tame his mind, which will continue to run like
a wild horse. Nondevotees who try to control the mind without serving
the feet of a spiritual master (guro caraa) will suffer unending
anxiety (vyasana-atnvit) over the troublesome execution (upyakhida) of various spiritual practices. And in the end they will drown in
the vast ocean of material life. O unborn Lord, they are like merchants
on a boat in the ocean who have failed to hire a competent helmsman.
In this regard the Muaka Upaniad (1.2.12) states: tad-vijnrtha
sa gurum evbhigacchet, samit-pi rotriya brahma-niham,
To understand thoroughly about God, one must humbly approach,
with firewood in his hands, a spiritual master who is learned in the
Vedas and firmly devoted to the Supreme Lord. The Chndogya
Upaniad (6.14.2) says: cryavn puruo veda, One who approaches
a bona fide spiritual master can understand everything about spiritual
realization.
The Svetasvatara Upanisad (6.23) states:
yasya deva par bhaktir, yath deve tath gurau tasyaite kathit hy
arth, prakante mahtmana
One who has unflinching faith in the Supreme Lord and the spiritual
master, all the purports of the scriptures become revealed.
Text 34
svajana-suttma-dra-dhana-dhma-dharsu-rathais,
tvayi sati ki nm rayata tmani sarva-rase,
iti sad ajnat mithunato rataye carat,
sacred pilgrimage sites and those places where the Supreme Lord
displayed His pastimes. Because such devotees keep Your lotus feet
within their hearts, the water that washes their feet destroys all sins.
Anyone who even once turns his mind toward You, the ever-blissful
Soul of all existence, no longer dedicates himself to serving family
life at home, which simply robs a man of his good qualities.
Visvanatha Cakravarti Thakura: In this verse, the rutis state that
saintly persons abandon their wives, homes and the other items
mentioned above, and live peacefully in sacred places of pilgrimage
which are favorable for worshiping Sri Ka.
The rutis said, The prideless (vimads) devotees (aya) live in the
holy abodes of the Lord (sadanni:bhagavad-dhmni). Because such
devotees have realized the Lords lotus feet in the core of their hearts
(bhavat-hdo-padmbuja:manasi-tvat-padmbuja dadhn), the
water that washes their feet has the power to sanctify others. It goes
without saying that such devotees have put aside all affection for their
wives, children, friends and followers in order to absorb their minds in
Your eternally blissful form.
Even those Vaiavas who have meditated upon You for a moment lose
interest in the pleasures of a materialistic family life (vasathn:ghn),
which steals away the very essence of a man (purua-sra-har);
namely his good qualities of discretion, determination, sobriety,
tolerance and peace of mind.
In this connection the Gopla-tpan Upaniad (2.26) says,
sakmy mero ge yath, sapta-pryo bhavanti tath nikmy
sakmy ca bhgola-cakre, sapta-pryo bhavanti ts madhye
skd brahma gopla-pur hti
Lord Nryaa said: As on the summit of Mount Meru there are seven
cities that fulfill all desires, similarly, on the earth planet there are seven
cities that fulfill desires and grant liberation. Among them the city of
Gopla-pur (Mathur) is directly the spiritual world.
The Gopla-tpan Upaniad 54-55 says,
mathury sthitir brahman, sarvad me bhaviyati akha-cakra-
The personified Vedas reply No, this universe is not false in the same
way as such illusions as the appearance of silver seen in an oyster shell;
rather it is real, being called ubhaya-yuk because the source and its
expanded manifestation (kraa-kryaya) both join together in it.
In other words, the rutis say, Both the Lord and the world are
real (tat satyam). But, the existence of the cause (Supreme Lord) is
eternal and the existence of effect (material world) is temporary, as is
empirically perceived. Without the reality of the effect (this world),
the ordinary dealings (vyavahtaye) of this world could not take place.
So for the purpose of effecting ordinary activities the created product
(vikalpa:kryam) is desirable (iita) in the sense of real, since
with real objects such as pots ordinary activities can be performed.
The carrying of water and similar engagements cannot be done with
imaginary pots. But, the Karma-mmsakas counter, sometimes
we see business conducted even with counterfeit coins.
rutis: That business, the illusion of this worlds permanence [which
the Karma-mmsakas believe], is sustained by a succession of blind
philosophers (andha-paramparay), who learn this materialistic idea
from their predecessors and pass on this illusion to their descendants.
It is not perpetuated through a succession of wise men. Foolish people
may be willing to exchange counterfeit coins among one another, but a
wise man knows that such money is useless for the practical business of
buying food, medicine and other necessities. Medicine purchased with
counterfeit money will not yield good results. If such money is given in
charity, it will not earn any pious credit.
Therefore the material universe is real. According to the teachings
of wise men like Narada Muni and Rsi Dattatreya, the world is real
because it manifests meaningful activity. If the world were not real,
the actions would also be unreal, just like the illusory silver seen in
an oyster shell. By this teaching these learned authorities assert that
the material world is real but not eternal, due to its being subject to
destruction.
Karma-mmsakas: But the Vedic Sahits and Brhmaas establish
that the fruits of karma are eternal. For example, apma somam amta
Text 37
na yad idam agra sa na bhaviyad ato nidhand,
anu mitam antar tvayi vibhti maika-rase,
ata upamyate dravia-jti-vikalpa-pathair,
vitatha-mano-vilsam tam ity avayanty abudh
Since this universe did not exist prior to its creation and will no
longer exist after its annihilation, we conclude that in the interim
it is nothing more than a manifestation imagined to be visible
within You, whose spiritual enjoyment never changes. We liken this
universe to the transformation of various material substances into
diverse forms. Certainly those who believe that this figment of the
imagination is substantially real are less intelligent.
Visvanatha Cakravarti Thakura: The personified Vedas repeat what they
previously said with logic and clarity by presenting positive evidence to
prove that this world is unreal in that it is temporary.
rutis: This known universe did not exist before its creation, and it will
not exist after the upcoming annihilation. It exists only between these
two as an object of knowledge (mitam:prama-viay-bhtam).Lord
Narayana asks, Where does this happen?
rutis: It happens within You, the Supreme Lord who considers, Let
Me create such an illusory world. This world cannot be eternal since it
did not exist before and will be destroyed in the future. It is shown to be
real by comparing it with clay and gold which transform into pots and
golden earrings. It is not false like the silver seen in an oyster shell or
the rope mistaken for a snake. The vi in vibhti (appears) indicates the
perceivable nature of the creation.
Moreover, the jnis who think (avayanti) that this world is false, a
mere mental fantasy, and the Karma-mimamsakas, who think that it is
real and eternally existing, are both unintelligent (abudha:apait).
Text 38
sa yad ajay tv ajm anuayta gu ca juan,
bhajati sarpat tad anu mtyum apeta-bhaga,
tvam uta jahsi tm ahir iva tvacam tta-bhago,
mahasi mahyase a-guite parimeya-bhaga
The illusory material nature attracts the minute living entity to
embrace her, and as a result he assumes forms composed of her
qualities. Subsequently, he loses all his spiritual qualities and must
undergo repeated deaths. You, however, avoid the material energy
in the same way that a snake abandons its old skin. Glorious in
Your possession of eight mystic perfections, You enjoy unlimited
opulences.
Visvanatha Cakravarti Thakura: Having declared the reality of the
world composed of the three modes of material nature and designated
by the term idam, the rutis now speak of the jiva. Although the jiva is
pure spirit, qualitatively equal with God, he becomes degraded under
the power of material illusion, maya.
The rutis said, Entranced by the allurements of My, the pure jiva
soul becomes covered by ignorance and the qualities of material nature.
Thus tainted by material designations, he accepts (bhajati) bodies
and senses produced from the raw material of Mys three modes
goodness, passion and nescience. Subsequently (tad anu), his qualities
like bliss become covered, and he undergoes repeated birth and death
(mtyum) in this world.
Lord Narayana said, But since I, the Supreme Soul, share the same
spiritual nature as the individual spiritual soul (jiva), do I also get
covered by ignorance?
rutis: No, this can never happen! The jiva is an infinitesimal particle
nature.
Text 39
yadi na samuddharanti yatayo hdi kma-ja,
duradhigamo sat hdi gato smta-kaha-mai,
asu-tpa-yoginm ubhayato py asukha bhagavann,
anapagatntakd anadhirha-padd bhavata
Members of the renounced order who fail to uproot the last traces
of material desire in their hearts remain impure, and thus You do
not allow them to understand You. Although You are present within
their hearts, for them You are like a jewel worn around the neck
of a man who has totally forgotten it is there. O Lord, those who
practice yoga only for sense gratification must suffer punishment
both in this life and the next: from death, who will not release them,
and from You, whose kingdom they cannot reach.
Visvanatha Cakravarti Thakura: Thus in three verses it was established
that mundane homes steal away a mans essential qualities. The sages
who were mentioned in the verses are of two kinds: the worshipers
of formless (nirguna) Brahman called jnis, and the worshipers of
qualitative (sa-gua) Brahman called bhaktas or devotees. Both attain
sucess by remaining free from delusion and by strict adherence to their
paths. However, if these aspiring transcendentalists misbehave, then
they attain the disastrous results described in these two verses.
The rutis said, O Bhagavan! If the sannyasi worshipers of the
impersonal Brahman do not uproot the lusty desires in their hearts, then
You, though residing in their hearts, become most difficult to attain for
such impure persons. How is this? Because You become like a forgotten
jewel around their necks. Though the jewel is hanging there, because
a person forgets about it, it is as good as not being there. Although
the Supreme Lord within himself, thus ruining all religious principles,
and who is still infected by material contamination, is deviated and lost
both in this life and the next.
And in the Bhagavad-gita, Sri Ka encourages His devotee:
api cet su-durcro, bhajate mm ananya-bhk sdhur eva sa
mantavya, samyag vyavasito hi sa
Even if one commits the most abominable action, if he is engaged in
devotional service he is to be considered saintly because he is properly
situated in his determination. (Bg. 9.30)
In this way Lord Sri Ka praises His devotee. By all means, the Lord
agrees with the rutis who are His followers at the end of their praises
of Him.
Text 41
dyu-pataya eva te na yayur antam anantatay,
tvam api yad-antara-nicay nanu svara,
kha iva rajsi vnti vayas saha yac chrutayas,
tvayi hi phalanty atan-nirasanena bhavan-nidhan
Because You are unlimited, neither the lords of heaven nor even
You Yourself can ever reach the end of Your glories. The countless
universes, each enveloped in its shell, are compelled by the wheel of
time to wander within You, like particles of dust blowing about in
the sky. The rutis, following their method of eliminating everything
separate from the Supreme, become successful by revealing You as
their final conclusion.
Visvanatha Cakravarti Thakura: The rutis were attempting to define the
Absolute Truth on the pretext of glorifying the Supreme Personality of
Godhead, the vast ocean of eternity, knowledge and bliss. But since they
could not reach the limit of His qualities, they gave up and concluded
individual entity, quality and motion in the universe from the beginning
to the end of time. Even if we tried to describe all these things and
then discarded them, the truth concerning Brahman, Paramtm and
Bhagavn would still remain untouched. Therefore, by this means of
investigation we can never expect to reach a final definition of You.
Only by Your mercy can we make some attempt to approach You, the
supremely inaccessible Absolute Truth. This idea has been indicated
previously in verses 14 (akhila-sakty-avabodhaka te); 27 (tava pari ye
paricaranti); 32 (nu tava myay); and 2 (upaniat brhm).
There are many statements of ruti that describe the process of
distinguishing the Supreme from everything inferior (atan-nirasanam).
The Bhad-rayaka Upaniad (3.8.8), for example, states, asthlam
anau ahrasvam adrgham alohitam asneham acchyam atamo
vyv ankam asagam arasam agandham acakukam arotram
agamano tejaskam apram asukham amtram anantaram abhyam.
It is neither big nor small, short nor long, hot nor cool, in shadow
nor in darkness. Nor is it the wind or the ether. It is not in contact with
anything, and it has no taste, smell, eyes, ears, motion, potency, life air,
pleasure, measurement, inside or outside.
Text 42
r-bhagavn uvca,
ity etad brahmaa putr,
rutytmnusanam,
sanandanam athnarcu,
siddh jtvtmano gatim
The Supreme Lord, r Nryaa i, said: Having heard these
instructions about the Supreme Self, the Personality of Godhead,
the sons of Brahm now understood their final destination. They
felt perfectly satisfied and honored Sanandana with their worship.
Text 44
tva caitad brahma-dyda,
raddhaytmnusanam,
dhraya cara g kma,
kmn bharjana nm
And as you wander the earth at will, My dear son of Brahm, you
should faithfully meditate on these instructions concerning the
science of the Self, which burn up the material desires of all men.
like a dog, and the word ntha (nthati) means having a master.
Therefore, visvanatha means, An exceptional dog having a master.
Or the meaning of visvanatha can be, one who begs in a special way.
Or it can mean: This is the method of achieving the association of the
Lord of the universe, Visvanatha.
Thus Visvanatha concludes his commentary on the prayers by the
personified Vedas.
Text 1
r-rjovca,
devsura-manuyesu,
ye bhajanty aiva ivam,
pryas te dhanino bhoj,
na tu lakmy pati harim
King Parkit said: Those demigods, demons and humans who
worship Lord iva, a strict renunciant, usually enjoy wealth and
sense gratification, while the worshipers of the Supreme Lord Hari,
the husband of the goddess of fortune, do not.
Visvanatha Cakravarti Thakura: This chapter states that only Visnu is
worthy of worship because He is beyond the three modes of material
nature. Lord Siva, however, touches the material modes, and was put
into danger by his own devotee, Vrka. Visnu and His devotees are
always exchanging bliss on the transcendental platform, whereas Siva
and his devotees, caught up in the modes, only experience suffering.
The personified Vedas have already stated that among the primary forms
of Brahman, Paramatma and Bhagavan, Bhagavan and His devotee are
the best. Now in a chapter and a half it will be pointed out that amongst
Brahma, Visnu and Siva, Visnu is the most excellent and most worthy
of service.
Pariksit Maharaja said, You ended the preceding chapter with the
recommendation that one should always meditate on Lord Hari
(dhyyed ajasra harim), the bestower of liberation. Why then do
ordinary people fear that they will lose their wealth and social status by
worshiping Lord Hari and therefore instead worship Lord Hara [Siva]?
Persons with materialistic vision perceive Siva as inauspicious (aivam)
because he covers his body with ashes from the crematorium and wears
inauspicious items like skulls. But we see that the worshipers of Siva
enjoy abundant sense gratification (bhoj), whereas the worshipers of
Visnu, the husband of the goddess of fortune, enjoy neither wealth nor
sense gratification.
Text 2
etad veditum icchma,
sandeho tra mahn hi na,
viruddha-layo prabhvor,
viruddh bhajat gati
We wish to properly understand this matter, which greatly puzzles
us. Indeed, the results attained by the worshipers of these two lords
of opposite characters are contrary to what one would expect.
Visvanatha Cakravarti Thakura: Visnu and Siva are of opposite
(viruddha) natures in the sense that those who worship Siva, who lives
like a beggar, become rich and powerful, while those who worship
Visnu, the master of the goddess of fortune, often become reduced to
abject poverty.
Text 3
r-uka uvca,
iva akti-yuta avat,
tri-ligo gua-savta,
vaikrikas taijasa ca,
sixteen transformations of false ego: the mind, ten senses (the eyes,
ears, nose, tongue, skin, hands, feet, voice, genitals and anus), and five
physical elements (earth, water, fire, air and ether). People pursuing
enjoyment of any of these, such as the genital, tongue or mind, worship
Siva and obtain the essence (gatim:svarpam) of all types of
material enjoyment (vibhtn sarvsm: sampatnm).
This means that because of the interdependence of all these elements,
by attaining one, the siva-bhakta obtains all varieties of sense
gratification. The attainment of pleasures is in proportion to the amount
of worship. Thus, since Lord Siva embodies the modes of material
nature, and since material pleasures are manifestations of these three
modes, it is by worshiping Siva that one obtains them. Therefore what
you said is not wrong.
Text 5
harir hi nirgua skt,
purua prakte para,
sa sarva-dg upadra,
ta bhajan nirguo bhavet
Lord Hari, however, has no connection with the material modes.
He is the Supreme Personality of Godhead, the all-seeing eternal
witness, who is transcendental to material nature. One who
worships Him becomes similarly free from the material modes.
Visvanatha Cakravarti Thakura: How is Visnu untouched by the
three modes (nirgua) of material nature? He is situated in His
own transcendental position, beyond the material energy. Therefore
by worshiping Visnu, who is beyond the modes, how can one get
enjoyment produced by the material modes?
From Visnu comes everyones knowledge, including that of Siva. Thus
Text 7
sa ha bhagavs tasmai,
prta urave prabhu,
n nireyasrthya,
yo vatro yado kule
This question pleased r Ka, the Kings Lord and master, who
had descended into the family of Yadu for the purpose of bestowing
the highest good on all men. The Lord replied as follows as the King
eagerly listened.
Text 8
r-bhagavn uvca,
yasyham anughmi,
hariye tad-dhana anai,
tato dhana tyajanty asya,
svajan dukha-dukhitam
The Personality of Godhead said: If I especially favor someone, I
gradually deprive him of his wealth. Then the relatives and friends
of such a poverty-stricken man abandon him. In this way he suffers
one distress after another.
Visvanatha Cakravarti Thakura: A man suffers when he loses his
wealth, and due to poverty he suffers even more due to being rejected
by his relatives. Devotees of the Supreme Lord experience both
happiness and distressnot as the fruits of their karma (material work)
but as incidental effects of their loving reciprocation with the Lord. As
stated in the Srimad Bhagavatam (1.2.9): dharmasya hy pavargyasya,
All occupational engagements are certainly meant for ultimate
liberation. They should never be performed for material gain.
This is also demonstrated in the words of Bhismadeva who said that
devotees engage only in devotional service. Devotional scriptures such
as r Bhakti-rasmta-sindhu explain how a Vaiava is relieved of all
karmic reactions, including those that have not yet begun to manifest
(aprrabdha), those that are just about to manifest (ka), those that
are barely manifesting (bja) and those that have manifested fully
those who do not perform their duties toward Viu, which are the only
duties in human life. Please bring me all such fools and rascals. (SB
6.3.29)
Because the devotees are objects of the Lords affection, their suffering
is never extreme. How can one consider the suffering arising from
karma and that due to the Lord to be equal? One is like the pain arising
from receiving a beating from an enemy, and the other is like that
caused by ones mother; one is like poison and the other is like nectar.
But is it that the Lord, who can do anything, cannot accomplish His
purposes without giving distress to His devotees?
Yes, He, the reservoir of unlimited pastimes, cannot accomplish His
purposes without this. But when He sometimes gives suffering to His
beloved devotees, that suffering gives rise to great pleasure, just as a
stinging ointment applied by a physician cures his patients infected
eye. In addition, suffering protects the confidentiality of devotional
service, prevents the disruption of the beliefs of the various categories
of outsiders, and increases the eagerness with which the devotees call
upon the Lord to appear. Moreover, if the devotees were complacently
happy all the time, the Lord would never have a reason to appear in
this world as Ka, Rmacandra and Nsiha, since They come to
protect the devotees and destroy the demons. As Ka Himself says in
Bhagavad-gt (4.8):
paritrya sdhn, vinya ca duktm dharmasasthpanrthya, sambhavmi yuge yuge
To deliver the pious and annihilate the miscreants, as well as to
reestablish the principles of religion, I appear millennium after
millennium.
Without the Lords showing Himself on earth in His original form of
Ka and other incarnations, how would the devotees in this world be
able to enjoy playing in the nectar ocean of the rasa-lila and His other
pastimes? But what fault would there be in Gods incarnating for some
other reason than to deliver saintly persons from suffering?
Yes, my dear brother, this makes good sense, but you are not expert
in understanding spiritual moods. Please listen: The sunrise appears
A person who has thus become sober fully realizes the Absolute
as the highest truth, the most subtle and perfect manifestation
of spirit, the transcendental existence without end. In this way
realizing that the Supreme Truth is the foundation of his own
existence, he is freed from the cycle of material life.
Visvanatha Cakravarti Thakura: In this verse, Sri Ka explains how
His special mercy is equal to Himself. Sri Ka said, My mercy
is equal to Brahman, because it is supremely great and because it is
imperceivable to persons with material vision. It is superexcellent
(paramam) and subtle (skmam) in the sense it is inconceivable
even to the devotee who is being shown mercy. It is purely spiritual
(cin-mtra) because of its ability to give experience of prema-rasa
(the mellow of pure love), and because it is devoid of any material
happiness. It exists through all time (sat), and because of it one has no
fear of death (anantakam). As a secondary result, My mercy destroys
the cycle of birth and death (sasrt parimucyate).
Sometimes the half-verse beginning with vijytmatay is read as
part of this verse, but that is against the opinion of our sampradaya,
according to Sri Vaisnava-tosani of Sanatana Gosvami.
Text 11
ato m su-durrdhya,
hitvnyn bhajate jana,
tatas ta u-toebhyo,
labdha-rjya-riyoddhat,
matt pramatt vara-dn,
vismayanty avajnate
Text 13
atra codharantmam,
itihsa purtanam,
vksurya girio,
vara dattvpa sakaam
Text 14
vko nmsura putra,
akune pathi nradam,
dvu-toa papraccha,
deveu triu durmati
The demon named Vka, a son of akunis, once met Nrada on the
road. The wicked fellow asked him which of the three chief gods
could be pleased most quickly.
Text 15
sa ha deva giriam,
updhvu siddhyasi,
yo lpbhy gua-dobhym,
u tuyati kupyati
Nrada told him: Worship Lord iva and you will soon achieve
success. He quickly becomes pleased by seeing his worshipers
slightest good qualitiesand quickly angered by seeing his slightest
fault.
Text 16
dasya-bayos tua,
stuvator vandinor iva,
aivaryam atula dattv,
tata pa su-sakaam
He became pleased with ten-headed Rvaa, and also with Ba,
when they each chanted his glories, like bards in a royal court. Lord
iva then bestowed unprecedented power upon each of them, but in
both cases he was consequently beset with great difficulty.
Visvanatha Cakravarti Thakura: Siva encountered serious difficulty
from Ravanas uprooting his residence on Kailsa-parvata, and because
of having to guard Banasuras capital.
Text 17
ity dias tam asura,
updhvat sva-gtrata,
kedra tma-kravyea,
juhvno gni-mukha haram
[ukadeva Gosvm continued:] Thus advised, the demon
proceeded to worship Lord iva at Kedrantha by taking pieces
of flesh from his own body and offering them as oblations into the
sacred fire, which is Lord ivas mouth.
Text 22
tac chrutv bhagavn rudro,
Text 23
sa tad-vara-parkrtha,
ambhor mrdhni kilsura,
sva-hasta dhtum rebhe,
so bibhyat sva-ktc chiva
To test Lord ambhus benediction, the demon then tried to put his
hand on the Lords head. Thus iva was frightened because of what
he himself had done.
Visvanatha Cakravarti Thakura: Siva became afraid (abibhyat bhaya
prpa) of the benediction he himself had given (sva-ktc). The word
abibhyat is an alternative reading for abibhyet, and is justified by the
poetic license of the sages.
Text 24
tenopasa santrasta,
pardhvan sa-vepathu,
Siva then went to Vaikuntha, far beyond the darkness of the material
world (tamasa param).
Texts 2728
ta tath vyasana dv,
bhagavn vjinrdana,
drt pratyudiyd bhtv,
bauko yoga-myay,
mekhaljina-dakais,
tejasgnir iva jvalan,
abhivdaym sa ca ta,
kua-pir vinta-vat
The Supreme Lord, who relieves His devotees distress, had seen
from afar that Lord iva was in danger. Thus by His mystic
Yogamy potency He assumed the form of a brahmacr student,
with the appropriate belt, deerskin, rod and prayer beads, and
came before Vksura. The Lords effulgence glowed brilliantly like
fire. Holding kua grass in His hand, He humbly greeted the demon.
Visvanatha Cakravarti Thakura: Visnu, assuming the dress of a
brahmacari, came before (pratyudiyt) Vrkasura. Visnu greeted him by
offering blessings and paying His respects.
The phrase abhivdaym sa, He respectfully greeted can also
mean the disguised Lord Nryaa said, For Us seers of the Absolute
Truth, all created beings are worthy of respect. Since you are the son of
akuni, a wise man and a performer of great austerities, you certainly
deserve the respectful greeting of a young brahmacr like Myself.
Text 29
r-bhagavn uvca,
kuneya bhavn vyakta,
rnta ki dram gata,
kaa viramyat pusa,
tmya sarva-kma-dhuk
The Supreme Lord said: My dear son of akuni, you appear tired.
Why have you come such a great distance? Please rest for a minute.
After all, it is ones body that fulfills all ones desires.
Visvanatha Cakravarti Thakura: Lord Narayana said, This body
(atma) fulfills all of our desires (sarva-kma-dhuk). Therefore do not
torment it by the fatigue of running excessively.
Text 30
yadi na ravayla,
yumad-vyavasita vibho,
bhayat pryaa pumbhir,
dhtai svrthn samhate
O mighty one, please tell Us what you intend to do, if We are
qualified to hear it. Usually one accomplishes his purposes by
taking help from others.
Visvanatha Cakravarti Thakura: Lord Narayana continued, Ones
work becomes successful by the help of others (pumbhir dhtai).
Therefore you should tell Me your intention, so that I can assist you
with the strength of My brahma-tejas (brahminical potency).
Text 31
r-uka uvca,
eva bhagavat po,
vacasmta-vari,
gata-klamo bravt tasmai,
yath-prvam anuhitam
ukadeva Gosvm said: Thus questioned by the Personality
of Godhead in language that poured down upon him like sweet
nectar, Vka felt relieved of his fatigue. He described to the Lord
everything he had done.
Text 32
r-bhagavn uvca,
eva cet tarhi tad-vkya,
na vaya raddadhmahi,
yo daka-pt paicya,
prpta preta-pica-r
The Supreme Lord said: If this is the case, We cannot believe what
iva says. iva is the same lord of the Pretas and Picas whom
Daka cursed to become like a carnivorous hobgoblin.
Text 33
Text 34
yady asatya vaca ambho,
kathacid dnavarabha,
tadaina jahy asad-vca,
na yad vaktnta puna
If the words of Lord ambhu prove untrue in any way, O best of
the demons, then kill the liar so he may never lie again.
Visvanatha Cakravarti Thakura: Lord Narayana said, Though Lord
Siva may have the mystic power to revive himself even after being
killed, you should kill him, so at least he will be dissuaded from lying
again.
Text 35
ittha bhagavata citrair,
vacobhi sa su-pealai,
bhinna-dhr vismta ri,
Text 37
mumucu pupa-vari,
hate ppe vksure,
devari-pit-gandharv,
mocita sakac chiva
The celestial sages, Pits and Gandharvas rained down flowers to
celebrate the killing of sinful Vksura. Now Lord iva was out of
danger.
Texts 3839
mukta giriam abhyha,
bhagavn puruottama,
aho deva mah-deva,
ppo ya svena ppman,
hata ko nu mahatsv a,
jantur vai kta-kilbia,
kem syt kim u vivee,
ktgasko jagad-gurau
The Supreme Personality of Godhead then addressed Lord Giria,
who was now out of danger: Just see, O Mahdeva, My lord, how
this wicked man has been killed by his own sinful reactions. Indeed,
what living being can hope for good fortune if he offends exalted
saints, what to speak of offending the lord and spiritual master of
the universe?
Visvanatha Cakravarti Thakura: This statement of Lord Vius implies
a mild scolding: My dear possessor of unlimited vision, O you of clear
intelligence, benedictions should not be given to wicked demons in this
way. You could have been killed! But you were only concerned about
saving this poor soul, so you disregarded what would happen to you as
a result. By this mild rebuke, Lord Narayana is also highlighting the
exceptional compassion of the powerful Lord Siva.
Text 40
ya evam avykta-akty-udanvata,
parasya skt paramtmano hare,
giritra-moka kathayec choti v,
vimucyate sastibhis tathribhi
Lord Hari is the directly manifest Absolute Truth, the Supreme
Soul and unlimited ocean of inconceivable energies. Anyone who
recites or hears this pastime of His saving Lord iva will be freed
from all enemies and the repetition of birth and death.
Visvanatha Cakravarti Thakura: He who hears or tells the story
of Sivas deliverance by Hari, the unlimited ocean (udanvatah) of
inconceivable (avyakrta) energies, will be freed from enemies and the
repetition of birth and death.
Text 1
r-uka uvca,
sarasvatys tae rjann,
aya satram sata,
vitarka samabht te,
triv adheu ko mahn
ukadeva Gosvm said: Once, O King, as a group of sages were
performing a Vedic sacrifice on the banks of the Sarasvat River, a
controversy arose among them as to which of the three chief deities
is supreme.
Visvanatha Cakravarti Thakura: In this chapter, the supremacy of
Visnu over Brahma and Siva is shown through a test by Bhrgu Muni.
The superiority of Sri Ka even above Lord Visnu is shown by Lord
Maha-Visnus stealing a brahmanas sons. Beginning with the words
sarasvatys tae rjann, another story is told to demonstrate that Lord
Visnu alone should be served because He is Supreme above all.
Text 2
tasya jijsay te vai,
bhgu brahma-suta npa,
taj-japtyai preaym su,
so bhjagd brahmaa sabhm
Though anger toward his son was now rising within his heart, Lord
Brahm was able to subdue it by applying his intelligence, in the
same way that fire is extinguished by its own product, water.
Visvanatha Cakravarti Thakura: Out of anger, Brahma intended to
kill his son Bhrgu. As fire is subdued by that which has fire itself as
its cause of generation (sva-yony:utpatti-kraam), namely water,
similarly, Brahma subdued his anger by his own expansion (his son).
Or, just as fire is extinguished by its cause water (yonya:kraena),
so Brahma extinguished his anger by its cause, the mind (tman).
Since we see Agni-deva (the god of fire) is called su-yoni (born from
air) and Kapa-yoni (born from wood), it is a well-known fact that
sometimes fire is generated from water.
Text 5
tata kailsam agamat,
sa ta devo mahevara,
parirabdhu samrebha,
utthya bhrtara mud
Bhgu then went to Mount Kailsa. There Lord iva stood up and
happily came forward to embrace his brother.
Texts 67
naicchat tvam asy utpatha-ga,
iti deva cukopa ha,
Texts 1417
tan niamytha munayo,
vismit mukta-saay,
bhysa raddadhur viu,
yata ntir yato bhayam,
dharma skd yato jna,
vairgya ca tad-anvitam,
aivarya cadh yasmd,
yaa ctma-malpaham,
munn nyasta-dan,
ntn sama-cetasm,
akicann sdhn,
yam hu param gatim,
sattva yasya priy mrtir,
brhmas tv ia-devat,
bhajanty ania nt,
ya v nipua-buddhaya
Amazed upon hearing Bhgus account, the sages were freed from
all doubts and became convinced that Viu is the greatest Lord.
From Him come peace; fearlessness; the essential principles of
religion; detachment with knowledge; the eightfold powers of
mystic yoga; and His glorification, which cleanses the mind of all
impurities. He is known as the supreme destination for those who
are peaceful and equipoisedthe selfless, wise saints who have
given up all violence. His most dear form is that of pure goodness,
and the brhmaas are His worshipable deities. Persons of keen
intellect who have attained spiritual peace worship Him without
selfish motives.
Visvanatha Cakravarti Thakura: (Text 15) The sages understood Visnu
the supreme, from whom comes the direct manifestation (skd)
of dharma, characterized by hearing, chanting and other activities;
knowledge (jna) or realization of the Personality of Godhead; and
along with that (tad-anvitam), detachment. The word skd should be
understood to accompany all the items in this list.
That by ka-bhakti one easily attains transcendental knowledge and
detachment is stated in the Srimad Bhagavatam (11.2.42):
bhakti parenubhavo viraktir, anyatra caia trika eka-kla
prapadyamnasya yathnata syus, tui pui kud-apyo nughsam
Devotion, direct experience of the Supreme Lord, and detachment
from other thingsthese three occur simultaneously for one who has
taken shelter of the Supreme Personality of Godhead, in the same way
that pleasure, nourishment and relief from hunger come simultaneously
and increasingly, with each bite, for a person engaged in eating.
This verse shows that devotion, realization of the Lord and renunciation
appear simultaneously. There is an alternative reading of catur-vidham
for tad-anvitam. Then the idea is that this is not dry renunciation,
but rather renunciation of the four ordinary goals of human endeavor
(artha, dharma, kama and moksa).
In the Srimad Bhagavatam (SB 3.25.37) Kapila Muni says the eightfold
mystic powers (aivarya cadh) of yoga are also coincidental fruits
of devotional service:
atho vibhti mama myvinas tm, aivaryam agam
anupravttam rya bhgavat vsphayanti bhadr, parasya me te
nuvate hi loke
Because he is completely absorbed in thought of Me, My devotee
does not desire even the highest benediction obtainable in the upper
r Suta Gosvm said: Thus did this fragrant nectar flow from the
lotus mouth of ukadeva Gosvm, the son of the sage Vysadeva.
This wonderful glorification of the Supreme Person destroys all
fear of material existence. A traveler who constantly drinks this
nectar through his ear-holes will forget the fatigue brought on by
wandering along the paths of worldly life.
Visvanatha Cakravarti Thakura: The phrase padma-gandha pya
nectar with the aroma of lotuses implies that, since this narration is
nectarean, it is an effective tonic to cure the disease of illusion, and
since it has the fragrance of a lotus, it attracts the bee-like devotees.
Text 21
r-uka uvca,
ekad dvravaty tu,
vipra-patny kumraka,
jta-mtro bhuva spv,
mamra kila bhrata
ukadeva Gosvm said: Once, in Dvrak, a brhmaas wife gave
birth to a son, but the newborn infant died as soon as he touched
the ground, O Bhrata.
Visvanatha Cakravarti Thakura: In this chapter, Lord Viu has been
glorified as the Supreme Godhead. Now Sukadeva Gosvami relates one
story to highlight Sri Kas unequaled position as the topmost among
all the forms of Godhead.
Text 22
vipro ghtv mtaka,
rja-dvry upadhya sa,
ida provca vilapann,
turo dna-mnasa
The brhmaa took the corpse and placed it at the door of King
Ugrasenas court. Then, agitated and lamenting miserably, he spoke
the following.
Text 23
brahma-dvia aha-dhiyo,
lubdhasya viaytmana,
katra-bandho karma-dot,
pacatva me gato rbhaka
[The brhmaa said:] This duplicitous, greedy enemy of
brhmaas, this unqualified ruler addicted to sense pleasure, has
caused my sons death by some discrepancies in the execution of his
duties.
Visvanatha Cakravarti Thakura: The brhmaa said, I have no fault.
Therefore, it is the kings fault that my sons have died.
Text 24
his-vihra npati,
dulam ajitendriyam,
praj bhajantya sdanti,
daridr nitya-dukhit
Citizens serving such a wicked king, who takes pleasure in violence
and cannot control his senses, are doomed to suffer poverty and
constant misery.
Text 25
eva dvitya vipraris,
ttya tv evam eva ca,
visjya sa npa-dvri,
t gth samagyata
The wise brhmaa suffered the same tragedy with his second and
third child. Each time, he left the body of his dead son at the Kings
door and sang the same song of lamentation.
Visvanatha Cakravarti Thakura: The brahmana loudly declared such
words (t gth) as You are a hater of brahmanas (brahmadvia) when his second and third sons died.
Texts 2627
tm arjuna uparutya,
karhicit keavntike,
parete navame ble,
brhmaa samabhata,
Text 33
mvamasth mama brahman,
vrya tryambaka-toaam,
mtyu vijitya pradhane,
neye te praj prabho
Do not minimize my ability, which was good enough to satisfy Lord
iva, O brhmaa. I will bring back your sons, dear master, even if
I have to defeat Death himself in battle.
Text 34
eva virambhito vipra,
phlgunena parantapa jagma sva-gha prta,
prtha-vrya nimayan
Thus convinced by Arjuna, O tormentor of enemies, the brhmaa
went home, satisfied by having heard Arjunas declaration of his
prowess.
Text 35
prasti-kla sanne,
bhryy dvija-sattama,
phi phi praj mtyor,
arair nnstra-yojitai,
tiryag rdhvam adha prtha,
cakra ara-pajaram
Arjuna fenced in the house where the birth was taking place by
shooting arrows attached to various missiles. Thus the son of
Pth constructed a protective cage of arrows, covering the house
upwards, downwards and sideways.
Text 38
tata kumra sajto,
vipra-patny rudan muhu,
sadyo daranam pede,
sa-arro vihyas
The brhmaas wife then gave birth, but after the newborn infant
had been crying for a short time, he suddenly vanished into the sky
in his selfsame body.
Visvanatha Cakravarti Thakura: The phrase pede sa-arro his body
disappeared shows that without Ka desiring it, neither the celestial
weapons of Arjuna nor the blessings of Lord Siva could protect the
infants body.
Text 39
tadha vipro vijaya,
vinindan ka-sannidhau,
ninati durmati
To hell with that liar Arjuna! To hell with that braggarts bow! He
is so foolish that he has deluded himself into thinking he can bring
back a person whom destiny has taken away.
Text 42
eva apati viprarau,
vidym sthya phlguna,
yayau sayamanm u,
yatrste bhagavn yama
While the wise brhmaa continued to heap insults upon him,
Arjuna employed a mystic incantation to go at once to Sayaman,
the city of heaven where Lord Yamarja resides.
Texts 4344
viprpatyam acakas,
tata aindrm agt purm,
gney nairt saumy,
vyavy vrum atha,
rastala nka-pha,
dhiyny anyny udyudha,
tato labdha-dvija-suto,
hy anistra-pratiruta,
agni viviku kena,
pratyukta pratiedhat
Not seeing the brhmaas child there, Arjuna went to the cities of
Agni, Nirti, Soma, Vyu and Varua. With weapons at the ready
he searched through all the domains of the universe, from the
bottom of the subterranean region to the roof of heaven. Finally,
not having found the brhmaas son anywhere, Arjuna decided
to enter the sacred fire, having failed to keep his promise. But just
as he was about to do so, Lord Ka stopped him and spoke the
following words.
Visvanatha Cakravarti Thakura: Arjuna went in all directions starting
with Yamaloka in the south. He went north (saumyam) to the moon
planet; northwest, (vayavya), south east (agneya), south west (nairrtya),
east (aindri), and west (varuni). Because Arjuna trusted Lord iva
implicitly as his guru, he did not bother to search the northeast, which is
the celestial abode (anynyam) of Lord Siva.
(Test 44) Arjuna was prevented (pratyukta) from entering fire by Ka
who stopped him (pratiedhat).
Text 45
daraye dvija-sns te,
mvajtmnam tman,
ye te na krti vimal,
manuy sthpayiyanti
[Lord Ka said:] I will show you the brhmaas sons, so please
dont despise yourself like this. These same men who now criticize
us will soon establish our spotless fame.
Text 47
sapta dvpn sa-sindh ca,
sapta sapta girn atha,
lokloka tathttya,
vivea su-mahat tama
The Lords chariot passed over the seven islands of the middle
universe, each with its ocean and its seven principal mountains.
Then it crossed the Lokloka boundary and entered the vast region
of total darkness.
Texts 4849
tatrv aibya-sugrva,
meghapupa-balhak,
tamasi bhraa-gatayo,
babhvur bharatarabha,
tn dv bhagavn ko,
mah-yogevarevara,
sahasrditya-saka,
sva-cakra prhiot pura
In that darkness the chariots horsesaibya, Sugrva,
Meghapupa and Balhakalost their way. Seeing them in this
condition, O best of the Bhratas, Lord Ka, the supreme master
of all masters of yoga, sent His Sudarana disc before the chariot.
That disc shone like thousands of suns.
Visvanatha Cakravarti Thakura: By the phrase tamasi bhraa-gatayo,
the horses lost their way in the darkness, we should understand the
following: Kas transcendental horses had descended from Vaikuha
to participate in His earthly pastimes. Since Sri Ka was pretending
to be a finite human being, His steeds now acted confused to astonish
Arjuna, and to enhance the drama of the situation for all who would one
day hear this pastime.
Text 50
jiu ca tad-darana-jta-sdhvasa,
tv ha bhm paramehin prabhur,
beddhjal sa-smitam rjay gir
Lord Ka offered homage to Himself in this boundless form, and
Arjuna, astonished at the sight of Lord Mah-Viu, bowed down
as well. Then, as the two of them stood before Him with joined
palms, the almighty Mah-Viu, supreme master of all rulers of
the universe, smiled and spoke to them in a voice full of solemn
authority.
Visvanatha Cakravarti Thakura: As Ka offered obeisances to His
own Deity during the worship of Govardhana Hill in vraja-lila, so now
also Ka paid homage to Himself (vavanda tmnam) in His Viu
expansion for the purpose of playing out His pastimes. This is stated in
the Srimad Bhagavatam (10.24.36): tasmai namo vraja-janai, saha
cakra tmantmane, Together with the Vrajavasis, Sri Ka bowed
down to this form of Govardhana Hill, thus in effect offering obeisances
to Himself.
Ka is ananta, possessed of countless manifestations, and this
eight-armed form of Maha-Visnu is among them. Ka is acyuta,
infallible, in the sense that He never fails to act like a human being
in His pastimes as a cowherd boy of Vraja. Thus in order to preserve
the human-like quality of His pastimes, Ka bowed down to this
eight-armed form of Visnu, who, though actually Kas own plenary
expansion, did not offer obeisances to Ka because he was playing the
role of the Supreme Lord. Arjuna perceived that this form of Visnu had
even more opulence than Ka, and thus he became astonished (jtasdhvasa). The word bhum (abundant power of the earth) indicates
that Maha-Visnu was exhibiting even more personal majesty than
Ka Himself by appearing before Ka and Arjuna as the Lord of
multitudes of Brahms (paramehin prabhu) ruling over millions
of universes.
Text 62
nimya vaiava dhma,
prtha parama-vismita,
yat kicit paurua pus,
mene knukampitam
Having seen the domain of Lord Viu, Arjuna was totally amazed.
He concluded that whatever extraordinary power a person exhibits
can only be a manifestation of r Kas mercy.
Visvanatha Cakravarti Thakura: Astonished to see the extraordinary
grandeur of Maha-Visnu, Arjuna said Just see! Even though I am a
mere mortal, by Kas mercy I have seen the Supreme Godhead,
the root cause of everything. Then, after a moment, Arjuna thought
again, But why did Lord Viu say that He took away the brhmaas
children out of a desire to see Ka? Why would the Supreme
Personality of Godhead hanker to see His own expansion? Perhaps, it is
some temporary whim of His.
But since He said didku instead of didkatwhere the specific
suffix -u carries the sense of a permanent characteristic, not a
otherwise.
Ka further told Arjuna, I did not go there, however, for the
brhmaas sake; I went there, My friend, just to save your life. If it
had been for the brhmaas sake that I traveled to Vaikuha, I would
have done so after his first child was abducted. The reason I went after
the ninth child was stolen, was not from obligation to Visnu, but out of
obligation to you.
Thus hearing the full truth from Kas mouth, Arjuna thought that
whatever prowess (paurua) is possessed by any person (pusare),
even including the Lord of the spiritual sky, has been obtained only by
the mercy of Ka.
In this way we should understand that in this last portion of the Tenth
Canto, from the prayers of the personified Vedas through the end of the
narration, is found the description of the supreme position of Ka, the
asraya-tattva, who is the subject of the Tenth Canto. According to rla
rdhara Swm, although this pastime occurred before the Battle of
Kuruketra, it is recounted here at the end of the Tenth Canto under the
general heading of the supremacy of Kas glories.
Text 63
itdny anekni,
vryha pradarayan,
bubhuje viayn grmyn,
je cty-urjitair makhai
Lord Ka exhibited many other, similar heroic pastimes in this
world. He apparently enjoyed the pleasures of ordinary human life,
and He performed greatly potent fire sacrifices.
Text 64
pravavarkhiln kmn,
prajsu brhmadiu,
yath-kla yathaivendro,
bhagavn raihyam sthita
The Lord having demonstrated His supremacy, at suitable times He
showered down all desirable things upon the brhmaas and His
other subjects, just as Indra pours down his rain.
Text 65
hatv npn adharmihn,
ghayitvrjundibhi,
ajas vartaym sa,
dharma dharma-sutdibhi
Now that He had killed many wicked kings and engaged devotees
such as Arjuna in killing others, the Lord could easily assure the
execution of religious principles through the agency of such pious
rulers as Yudhihira.
Texts 17
r-uka uvca,
sukha sva-pury nivasan,
dvraky riya pati,
sarva-sampat-samddhy,
juy vi-pugavai,
strbhi cottama-vebhir,
nava-yauvana-kntibhi,
kandukdibhir harmyeu,
krantbhis taid-dyubhi,
nitya sakula-mrgy,
mada-cyudbhir mata-gajai,
sv-alaktair bhaair avai,
rathai ca kanakojjvalai,
udynopavanhyy,
pupita-druma-rjiu,
nirviad-bhga-vihagair,
ndity samantata,
reme oaa-shasra,
patnn eka-vallabha,
tvad vicitra-rpo sau,
tad-geheu maharddhiu,
protphullotpala-kahlra,
kumudmbhoja-reubhi,
vsitmala-toyeu,
kjad-dvija-kuleu ca,
vijahra vighymbho,
hradinu mahodaya,
kuca-kukuma-liptga,
parirabdha ca yoitm
ukadeva Gosvam said: The master of the goddess of fortune
resided happily in His capital city, Dvrak, which was endowed
with all opulences and populated by the most eminent Vis and
their gorgeously dressed wives. When these beautiful women in
the bloom of youth would play on the citys rooftops with balls and
other toys, they shone like flashing lightning. The main streets of the
city were always crowded with intoxicated elephants exuding mada,
and also with cavalry, richly adorned infantrymen, and soldiers
riding chariots brilliantly decorated with gold. Gracing the city
were many gardens and parks with rows of flowering trees, where
bees and birds would gather, filling all directions with their songs.
Lord Ka was the sole beloved of His sixteen thousand wives.
Expanding Himself into that many forms, He enjoyed with each of
His queens in her own richly furnished residence. On the grounds
of these palaces were clear ponds fragrant with the pollen of
blooming utpala, kahlra, kumuda and ambhoja lotuses and filled
with flocks of cooing birds. The almighty Lord would enter those
ponds, and also various rivers, and enjoy sporting in the water
while His wives embraced Him, leaving the red kukuma from their
breasts smeared on His body.
Visvanatha Cakravarti Thakura: This chapter describes the premavaicittya of the Dvaraka Mahis (Queens of Dvrak) during their
water sports with Ka, the power of the Yadu dynasty, and the eternal
nature of Kas pastimes.
[Prema-vaicittya is one of the four states of love in separation
(vipralambha) wherein even in the beloveds presence, the lover, out
of intense love, fails to perceive the presence of the beloved and is thus
aggrieved with feelings of separation.]
with water from their water guns (recakaih). They are compared to the
Yaksis because of the ferocity of their sporting.
Text 10
t klinna-vastra-vivtoru-kuca-prade,
sicantya uddhta-bhat-kavara-prasn,
knta sma recaka-jihrayayopaguhya,
jta-smarotsmaya-lasad-vadan vireju
Under the drenched clothing of the queens, their thighs and breasts
would become visible. The flowers tied in their large braids would
scatter as they sprayed water on their consort, and on the plea
of trying to take away His syringe, they would embrace Him.
By His touch their lusty feelings would increase, causing their
faces to beam with smiles. Thus Lord Kas queens shone with
resplendent beauty.
Visvanatha Cakravarti Thakura: The flowers fell (uddhrta) from their
long hair braids.
Text 11
kas tu tat-stana-viajjita-kukuma-srak,
krbhiaga-dhuta-kuntala-vnda-bandha,
sican muhur yuvatibhi pratiicyamno,
reme kareubhir ivebha-pati parta
Lord Kas flower garland would become smeared with kukuma
from their breasts, and His abundant locks of hair would become
Text 14
cur mukundaika-dhiyo,
gira unmatta-vaj jaam,
cintayantyo ravindka,
tni me gadata u
The queens would become stunned in ecstatic trance, their minds
absorbed in Ka alone. Then, thinking of their lotus-eyed Lord,
they would speak as if insane. Please hear these words from me as I
relate them.
Visvanatha Cakravarti Thakura: Thinking of lotus-eyed Ka, who
was visible right before them, the Queens spoke as if mad (unmattavat)
in words devoid of judgment (jaam:vicra-nyam).
This superficial appearance of insanity in Kas queens, as if they
had become intoxicated by dhatra or some other hallucinogenic drug,
was in fact the manifestation of the sixth stage of prema, a variety of
anurga known as prema-vaicittya. rla Rpa Gosvm refers to this
variety of anurga in his Ujjvala-nlamai (15.134):
priyasya sannikare pi, premotkara-svabhvata y vilea-dhiyrtis
tat, prema-vaicitryam ucyate
When, as a natural by-product of ones extreme love, one feels the
distress of separation even in the direct presence of the beloved, this
state is called prema-vaicitrya.
Text 15
mahiya cu,
kurari vilapasi tva vta-nidr na ee,
svapiti jagati rtrym varo gupta-bodha,
vayam iva sakhi kaccid gha-nirviddha-cet,
nalina-nayana-hsodra-llekitena
The queens said: O kurar bird, you are lamenting. Now it is
night, and somewhere in this world the Supreme Lord is asleep in
a hidden place. But you are wide awake, O friend, unable to fall
asleep. Is it that, like us, you have had your heart pierced to the
core by the lotus-eyed Lords munificent, playful smiling glances?
Visvanatha Cakravarti Thakura: The transcendental madness (unmda)
of the queens filled them with such ecstasy that they saw their own
mood reflected in everyone and everything else. This is expressed in ten
verses (15-24) known as the mahi-gta.
The Queens said, O kurari (osprey)! You are sorrowing in separation
from your beloved and therefore cannot sleep. But that person, the
Supreme Lord and our husband, has no love for you; for He is sleeping,
and does not hear your lamentations. Thus the mercy of His that might
arise from hearing your lamentation, and by which He might associate
with you, will not manifest.
If the kurari bird were to ask, Well then, is Ka sleeping with
you? the Queens would respond, No, not at all! His whereabouts are
unknown (gupta-bodha) to us. He is out in the world somewhere this
night, but we have no idea where to go looking for Him. O Siva! Siva!
Oh, dear bird, even though you are a simple creature, your heart has
been deeply pierced, just like ours. You must have had some contact,
then, with our Ka and become attracted to His lotus eyes, broad
smile and playful glances. Due to your hopeless attachment, you cannot
stop thinking, Certainly I will meet Him.
Text 16
netre nimlayasi naktam ada-bandhus,
tva roravi karua bata cakravki,
dsya gata vayam ivcyuta-pda-ju,
ki v sraja sphayase kavarea vohum
Poor cakravk, even after closing your eyes, you continue to cry
pitifully through the night for your unseen mate. Or is it that, like
us, you have become the servant of Acyuta and hanker to wear in
your braided hair the garland He has blessed with the touch of His
feet?
Visvanatha Cakravarti Thakura: The Queens said, O cakravaki, are
you unable to find your husband (ada-bandhu)? Alas, such a painful
cry must be due to separation from your children. They then speak of
an alternative reason for lamenting. Perhaps you are like us, who have
become servants of Acyuta (dsya gata), and desire to bind in our hair
the garland which touched His feet.
Text 17
bho bho sad nianase udanvann,
alabdha-nidro dhigata-prajgara,
kim v mukundpahttma-lchana,
prpt da tva ca gato duratyaym
Dear ocean, you are always roaring, not sleeping at night. Are you
suffering insomnia? Or is it that, as with us, Mukunda has taken
your insignias and you are hopeless of retrieving them?
Visvanatha Cakravarti Thakura: The Queens said, O ocean, giving up
your gravity, you are making loud sounds like a disturbed person. Not
being able to sleep, you keep tossing and turning and crying with loud
shrieks. Please tell us the reason? Well, even if you do not tell us the
reason, we know it anyway. Just as, on the pretext of enjoying conjugal
love with us, that thief stole our kunkuma-smeared pearl necklaces and
flower garlands, similarly, He has stolen Laksmi, the Kaustubha jewel
and the other things which arose from you.
Text 18
tva yakma balavatsi ghta indo,
kas tamo na nija-ddhitibhi kioi,
kaccin mukunda-gaditni yath vaya tva,
vismtya bho sthagita-gr upalakyase na
My dear moon, having contracted a severe case of tuberculosis, you
have become so emaciated that you fail to dispel the darkness with
your rays. Or is it that you appear dumbstruck because, like us, you
cannot remember the encouraging promises Mukunda once made
to you?
Visvanatha Cakravarti Thakura: The Queens said, O moon, are you
becoming thin and losing your power to remove darkness because of
emaciation from tuberculosis? No, this cannot be the cause, but rather
we know the cause. You have forgotten those clever words and profuse
promises that Mukunda made at the beginning of separation. Due to the
extremely distraught condition you were in, you did not pay attention to
O revered cloud, you are indeed very dear to the chief of the
Ydavas, who bears the mark of rvatsa. Like us, you are bound to
Him by love and are meditating upon Him. Your heart is distraught
with great eagerness, as our hearts are, and as you remember Him
again and again you shed a torrent of tears. Association with Ka
brings such misery!
Visvanatha Cakravarti Thakura: The Queens said, O cloud, you are
Kas friend (dayito), and being bound by love you always meditate
upon Him. Although you share Kas blue complexion, it is Kas
distinctive features, such as His rvatsa mark (rvatska), that
especially attract you. But what is the result? Simply unhappiness: Your
heart is tainted by depression (avala-hdayo:vida-malina-cet), and
you are constantly shedding tears on the pretext of raining. Why did
you become attracted to Ka, since association with Him brings only
suffering?
Text 21
priya-rva-padni bhase,
mta-sajvikaynay gir,
karavi kim adya te priya,
vada me valgita-kaha kokila
O sweet-throated cuckoo, in a voice that could revive the dead you
are vibrating the same sounds we once heard from our beloved,
the most pleasing of speakers. Please tell me what I can do today to
please you.
Visvanatha Cakravarti Thakura: The Queens said, O cuckoo, your
sweet words (priya-rva) deliver us from the pain of separation
(eka-nih) to the Lord? How could He give her up like that? Queens:
And is she the only woman (striym) in the world who is completely
sold out (eka-nih) to Him? What about us? Though the word
striym is singular, it represents a whole category.
If we take the alternate reading kaudrlpam akma-dam, the word
kaudra means honey. Then the meaning is: Why should we
worship Him who simply speaks sweetly (mandhurlpa-mtram)
but does not fulfill our desires for love? The goddess of fortune will
continue to worship Him time and time again even if she is dishonored,
whereas such proud women as us are eka-nih in the sense that we are
interested only in our reputation and gaining respect.
Text 25
r-uka uvca,
itdena bhvena,
ke yogevarevare,
kriyamena mdhavyo,
lebhire param gatim
ukadeva Gosvm said: By thus speaking and acting with such
ecstatic love for Lord Ka, the master of all masters of mystic
yoga, His loving wives attained the ultimate goal of life.
Visvanatha Cakravarti Thakura: What goal was attained by these
women who possessed such pure ecstatic love? This verse answers.
[note: In Visvanatha Cakravartipadas edition of Bhagavatam, the last
words in the verse are vaiavi gatim, rather than param gatim
(ultimate goal), therefore, he comments on the words vaiavi gatim.]
The supreme goal (param gatim) attained by the Dvaraka Mahis
was not the liberation of the impersonal yogs, but they attained the
supreme goal obtainable by Vaisnavas (vaiavi gatim), namely
Text 30
ts str-ratna-bhtnm,
aau y prg udht,
rukmi-pramukh rjas,
tat-putr cnuprvaa
Among these jewellike women were eight principal queens, headed
by Rukmi. I have already described them one after another, O
King, along with their sons.
Visvanatha Cakravarti Thakura: Those eight of whom the principal
queen was Rukmini were previously described (udht:ukt), as
well as their sons.
Text 31
ekaikasy daa daa,
ko jjanad tmajn,
yvatya tmano bhry,
amogha-gatir vara
The Supreme Lord Ka, whose endeavor never fails, begot ten
sons in each of His many wives.
Visvanatha Cakravarti Thakura: There is an alternate version amogha
rati instead of amogha-gatir. In that case the meaning is one whose
desires do not go in vain and are always fulfilled.
Text 32
tem uddma-vrym,
a-daa mah-rath,
sann udra-yaasas,
te nmni me u
Among these sons, all possessing unlimited valor, eighteen were
mah-rathas of great renown. Now hear their names from me.
Texts 3334
pradyumna cniruddha ca,
dptimn bhnur eva ca,
smbo madhur bhadbhnu,
citrabhnur vko rua,
pukaro vedabhu ca,
rutadeva sunandana,
citrabhur virpa ca,
kavir nyagrodha eva ca
They were Pradyumna, Aniruddha, Dptimn, Bhnu, Smba,
Madhu, Bhadbhnu, Citrabhnu, Vka, Arua, Pukara,
Vedabhu, rutadeva, Sunandana, Citrabhu, Virpa, Kavi and
Nyagrodha.
Visvanatha Cakravarti Thakura: The Aniruddha mentioned here is
Kas son, not His well-known grandson through Pradyumna.
Text 35
Text 36
sa rukmio duhitaram,
upayeme mah-ratha,
tasy tato niruddho bht,
ngyata-balnvita
The great warrior Pradyumna married Rukms daughter
[Rukmavat], who gave birth to Aniruddha. He was as strong as ten
thousand elephants.
Text 37
sa cpi rukmia pautr,
dauhitro jaghe tata,
vajras tasybhavad yas tu,
mauald avaeita
Text 38
pratibhur abht tasmt,
subhus tasya ctmaja,
subho ntaseno bhc,
chatasenas tu tat-suta
From Vajra came Pratibhu, whose son was Subhu. Subhus son
was ntasena, from whom atasena was born.
Text 39
na hy etasmin kule jt,
adhan abahu-praj,
alpyuo lpa-vry ca,
abrahmay ca jajire
No one born in this family was poor in wealth or progeny, shortlived, weak or neglectful of brahminical culture.
Text 40
yadu-vaa-prastn,
pus vikhyta-karmam,
sakhy na akyate kartum,
api varyutair npa
The Yadu dynasty produced innumerable great men of famous
deeds. Even in tens of thousands of years, O King, one could never
count them all.
Text 41
tisra koya sahasrm,
ati-atni ca,
san yadu-kulcry,
kumrm iti rutam
I have heard from authoritative sources that the Yadu family
employed 38,800,000 teachers just to educate their children.
Visvanatha Cakravarti Thakura: The teachers (cry:adhypak)
for the thousands (sahasrm) of children numbered 38,800,000.
Text 42
sakhyna ydavn ka,
kariyati mahtmanm,
yatryutnm ayuta-,
lakeste sa huka
Who can count all the great Ydavas, when among them King
Ugrasena alone was accompanied by an entourage of thirty trillion
attendants?
Visvanatha Cakravarti Thakura: The plural number of the word
ayutnm (tens of thousands) indicates that King Ugrasena had
specifically thirty trillion attendants, rather than an indefinite
number of tens of trillions. This can be understood by applying the
interpretational rule of kapijaldhikaraa, the logic of referring
to pigeons: Somewhere in the Vedas is found the injunction that
one should sacrifice some pigeons. This plural number should be
taken to mean not an indiscriminate number of pigeons, but precisely
three of them, since the Vedas never leave any matter vague. Thus
yutnm ayuta-lakea with a lakh of ayutas of ayutas means three
times 10,000 (ayuta) times 10,000 (ayuta) times 100,000 (laka), or
30,000,000,000,000, which is three sankhas.
The description is in the present tense to express Sukadevas realization
of the eternal nature of Kas pastimes.
Text 43
devsurhava-hat,
daitey ye su-dru,
te cotpann manuyeu,
praj dpt babdhire
The savage descendants of Diti who had been killed in past ages in
battles between the demigods and demons took birth among human
beings and arrogantly harassed the general populace.
Text 44
tan-nigrahya hari,
prokt dev yado kule,
avatr kula-ata,
tem ekdhika npa
To subdue these demons, Lord Hari told the demigods to descend
into the dynasty of Yadu. They comprised 101 clans, O King.
Visvanatha Cakravarti Thakura: The phrase kula-ata ekdhika, A
dynasty of one hundred and one clans is the enumeration of the clans,
not of the individual persons, since they were countless.
Text 45
te prama bhagavn,
prabhutvenbhavad dhari,
ye cnuvartinas tasya,
vavdhu sarva-ydav
Because Lord Ka is the Supreme Personality of Godhead, the
Ydavas accepted Him as their ultimate authority. And among
them, all those who were His intimate associates especially
flourished.
Visvanatha Cakravarti Thakura: Those who were Kas intimate
associates (anuvartina), all in the form of Yadavas, increased
(vavdhu) the numbers of Yadus. Ka alone could count their
Text 47
trtha cakre npona yad ajani yaduu sva-sarit pda-auca,
vidvi-snigdh svarpa yayur ajita-para rr yad-arthe nya-yatna,
yan-nmmagala-ghna rutam atha gadita yat-kto gotradharma,
kasyaitan na citra kiti-bhara-haraa kla-cakryudhasya
The heavenly Ganges is a holy place of pilgrimage because her
waters wash Lord Kas feet. But when the Lord descended
among the Yadus, His glories eclipsed the Ganges as a holy place.
Both those who hated Ka and those who loved Him attained
eternal forms like His in the spiritual world. The unattainable and
supremely self-satisfied goddess of fortune, for the sake of whose
favor everyone else struggles, belongs to Him alone. His name
By uttering the single name of Ka just once, one attains the same
benefit as that gained by reciting Lord Vius thousand names three
times. Fifth, Ka solidly reinstated dharma, the bull of religion
(gotra-dharma) on his four legs of compassion, austerity, cleanliness
and truth. Thus dharma could once again become go-tra, the protector
of the earth. At the end of Dvapara-yuga, dharma was lacking three
legs as is stated in the words of mother earth, in the form of a cow, to
the personality of religious principles in the form of a bull: caturbhir
vartase yena, pdair loka-sukhvahai, Once you too were maintained
by your four legs, and you increased happiness all over the universe by
the mercy of the Lord. (SB 1.16.25)
Since Ka alone possesses these five wonderful characteristics, His
removing the earths burden is not at all astonishing; though it may be
for the common man.
Text 48
jayati jana-nivso devak-janma-vdo,
yadu-vara-pariat svair dorbhir asyann adharmam,
sthira-cara-vjina-ghna su-smita-r-mukhena,
vraja-pura-vanitn vardhayan kma-devam
Lord r Ka is He who is known as jana-nivsa, the
ultimate resort of all living entities, and who is also known as
Devaknandana or Yaod-nandana, the son of Devak and Yaod.
He is the guide of the Yadu dynasty, and with His mighty arms He
kills everything inauspicious, as well as every man who is impious.
By His presence He destroys all things inauspicious for all living
entities, moving and inert. His blissful smiling face always increases
the lusty desires of the gops of Vndvana. May He be all glorious
and happy!
arms, or by His devotees like Arjuna who are just like His own arms,
Ka kills the demons opposing religion (asyann adharmam). Thus
Ka destroys the misery (vjina:sasra-dukham) of material life
of all nonmoving and moving entities, and removes the suffering due to
separation of the inhabitants of Vraja and Dvaraka.
With His blissful smiling face, Ka, who is lust personified (kmadevam), always increases the lusty desires (vardhayan kma-devam) of
the damsels of Vraja and the city women of Mathura and Dvaraka, who
are completely attracted to Him. In this way Ka remains eternally
glorious (jayati). The transcendental Kmadeva (god of love) is a
brilliant spiritual personality arising from Kas own internal spiritual
nature. The word devam in kma-devam means bright or spiritual.
Thus Sukadeva Gosvami has stated that all the pastimes occurring in
Vraja, Mathura and Dvaraka, which are described in the Tenth Canto,
are eternal. The detailed dynamics of the eternal nature of Kas
pastimes are thoroughly described with logical reasoning in my
commentary on Ujjvala-nlaai. And at the end of the Eleventh Canto,
it will be more elaborately commented under the topic of Kas
disappearance.
Text 49
ittha parasya nija-vartma-rirakaytta-,
ll-tanos tad-anurpa-viambanni,
karmi karma-kaani yadttamasya,
ryd amuya padayor anuvttim icchan
To protect the principles of devotional service to Himself, Lord
Ka, the best of the Yadus, accepts the pastime forms that have
been glorified here in the rmad-Bhgavatam. One who desires
to faithfully serve His lotus feet should hear of the activities He
performs in each of these incarnationsactivities that suitably
holds no sway. For this purpose, many persons, including great kings,
abandoned their mundane homes and took to the forest.
Visvanatha Cakravarti Thakura: For the rmad-Bhgavatams Tenth
Canto, this verse is the phala-ruti (fruit of hearing), the promise of
success. How can one attain the success of entering the spiritual world
(tad dhma)? By steadily hearing and chanting about the beautiful
topics (rmat-kath) of Ka, one will begin to meditate (cintayaiti)
on them, and then start continuously (edhitay:vardhitay) thinking,
By what method will I attain Ka and when? This verse states
that Kas abode is beyond the influence of time since it destroys
(apavarga:na) the unavoidable force of death. One method of
attaining Sri Kas eternal domain is mentioned beginning with the
word grmt (home). The phrase (kiti-bhuja) kings implies that
kings such as Svyambhuva Manu and Priyavrata renounced their
homes and kingdoms and went to the forest in search of Ka.
navatitamo trdhyyo, daame srrtha-darinym, sagata ea
skandho py astu, sat sagato hdi me
The Srrtha-darin commentary on the ninetieth chapter of the Tenth
Canto has now gradually reached its completion, and so has the Canto.
This has been accomplished by the association given to me by the
devotees of the Lord from within my heart.
mad-gavr api gopla, sv-kuryt kpay yadi, tadaivs paya ptv,
hyeyus tat-priy jan
O Gopala, please accept and maintain the cows in the form of my
words. Please experience the pleasure of personally drinking that milk,
and inspire others to do the same.
mghasya ka-dvday, rdh-ka-sras-tae, daama-skandhakeyam, apri kpaya prabho
By the mercy of the Lord, I completed this commentary on the Tenth
Canto on the twelfth day (Dvadasi) of the dark fortnight of Mgha
(Jan.-Feb.) on the banks of Radha-kunda.