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Symphony of Commentaries On The Tenth Ca

Devaké, in a miserable yet virtuous state, spoke to her cousin Kaàsa. She implored him not to harm his sister-in-law and future daughter-in-law, saying he did not deserve to kill such a prosperous woman. Meanwhile, the guards informed Kaàsa of Devaké giving birth to her eighth child as he had feared, causing him to hastily go to the maternity room in an agitated state with uncombed hair.

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0% found this document useful (0 votes)
210 views20 pages

Symphony of Commentaries On The Tenth Ca

Devaké, in a miserable yet virtuous state, spoke to her cousin Kaàsa. She implored him not to harm his sister-in-law and future daughter-in-law, saying he did not deserve to kill such a prosperous woman. Meanwhile, the guards informed Kaàsa of Devaké giving birth to her eighth child as he had feared, causing him to hastily go to the maternity room in an agitated state with uncombed hair.

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akshay227rawool
Copyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
Available Formats
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ÇRÉMAD

BHÄGAVATAM
A Symphony of Commentaries on the Tenth Canto
Çrémad Bhägavatam:

A Symphony of
Commentaries on the
Tenth Canto

Volume Two

Volume Two
Chapters 4-11
Çrémad Bhägavatam:

A Symphony of
Commentaries on the
Tenth Canto

Volume Two
Chapters 4-11

Translator:

Charles A. Filion, M.A.


(Gaurapada Däsa)

RBL S
ARI LAL &
BIH
SO
R AS

&
NS

VRI
N D A VAN
Contents

Chapter Four 9
Yogamäyä displays her eight-armed form to Kaàsa;
Kaàsa frees Devaké;
Vasudeva takes counsel

Appendix of Chapter Four 71


Mäyä

Chapter Five 87
Nanda organizes Kåñëa’s birth celebration;
Nanda and Vasudeva meet in Mathurä

Appendix of Chapter Five 164


Saàskäras

Chapter Six 169


Çré Kåñëa sucks the life out of Pütanä

Appendix of Chapter Six 261


Is Kåñëa black or dark blue?

Chapter Seven 265


Çré Kåñëa kicks the cart, slays Tåëävarta,
and shows Yaçodä the universe in His mouth

7
8 Symphony of Commentaries

Chapter Eight 361


Garga performs the name-giving rite;
Baby Kåñëa and baby Balaräma crawl;
Kåñëa eats earth;
Yaçodä sees the universe in Him;
Yaçodä’s and Nanda’s past lives

Appendix of Chapter Eight 524


Väsudeva

Chapter Nine 529


Yaçodä binds Kåñëa;
He sees two arjuna trees

Appendix of Chapter Nine 603


Adhokñaja

Chapter Ten 607


Kåñëa uproots two arjuna trees

Chapter Eleven 703


Nanda frees Kåñëa;
A fruit seller gives fruits to Kåñëa;
Rohiëé and Yaçodä call Balaräma and Kåñëa;
The cowherds move to Våndävana;
Kåñëa tends calves,
and kills Vatsäsura and Bakäsura
Chapter Four
Yogamäyä Displays Her
Eight-armed Form to Kaàsa;
Kaàsa Frees Devaké;
and Vasudeva Takes Counsel

10.4.1
çré-çuka uväca
bahir-antaù-pura-dväraù sarväù pürva-vad ävåtäù |
tato bäla-dhvanià çrutvä gåha-päläù samutthitäù ||

çré-çukaù uväca—Çré Çuka said; bahiù-antaù-pura-dväraù—the


doors of the outside of the dwelling and of the inside of the dwelling;
sarväù—all; pürva-vat—as before; ävåtäù—covered (closed); tataù—
then; bäla-dhvanim—the sound of a child; çrutvä—after hearing;
gåha-päläù—the guards of the dwelling; samutthitäù—arose.

çré-çukaù uväca—bahir-antaù-pura-dväraù sarväù pürva-vad ävåtäù.


tataù bäla-dhvanià çrutvä gåha-päläù samutthitäù.

Baladeva Vidyäbhüñaëa—
çré-çukaù uväca—(yäù) bahir-antaù-pura-dväraù (abhavan, täù)
sarväù pürva-vad ävåtäù. tataù bäla-dhvanià çrutvä gåha-päläù
samutthitäù.

Çré Çuka said: All the inner doors and outer doors on the property
were closed as before. Afterward, the guards heard the cry of a baby
and stood up.

9
10 Symphony of Commentaries

Çrédhara Svämé—
caturthe caëòikä-vakyam äkarëyätibhayäkulaù |
durmantribhir hitaà mene kaàso bälädi-hiàsanam ||

“In the fourth chapter, upon hearing Caëòikä’s speech, Kaàsa,


overwhelmed by intense fear, thought that his wicked advisors’
perpetrating the killing of babies would be beneficial.”

Viçvanätha Cakravarté—
mäyä-väkyena kaàsasyänutäpo devaké-kñamä |
durmantribhir mantraëä ca caturthe kathyate kathä ||

“Kaàsa’s remorse because of Mäyä’s speech, Devaké’s forgiveness,


and the wicked advisors’ counsel are the topics narrated in the
fourth chapter.”

10.4.1
“They heard the sound of the crying of a baby that was just born.”
The term gåha-päläù (the guards of the house) means they were like
dogs.

Sanätana Gosvämé—“The doors fastened by themselves (ävåtäù


= lagnäù babhüvuù svayam eva). Right after that (tataù = tataù
ca = tad-anantaram eva), they heard the sound of the crying of a
child,” inasmuch as the child had just taken birth. The masculine
gender of bäla (child) is used as a generality, or else the reason is the
doorkeepers thought the child was a boy. Or perhaps Çré Vasudeva
had told them “A child is born.” They were guards (gåha-päläù =
rakñiëaù). As a pun, they were like dogs. “They got up attentively,”
meaning they arose and raised their weapons (samutthitäù = samyak
utthitäù) (samyak = sävadhänam udyatästratayä).

Jéva Gosvämé—(Additions to Båhad-vaiñëava-toñaëé are under-


lined.) “The doors fastened by themselves (ävåtäù = lagnäù babhüvuù
svayam eva). Right after that (tataù = tataù ca = tad-anantaram eva),
they heard the sound of the crying of a child,” inasmuch as the child
had just taken birth. The sense is they heard the sound pertaining to
the category of infants (bäla-dhvanim = bälasya dhvanim = bälaka-
jäteù dhvanim). Therefore, since it is a generality, the feminine
Chapter Four 11

gender is not used. They were guards (gåha-päläù = rakñiëaù); as a


pun, they were like dogs. “They got up attentively,” meaning they
arose and raised their weapons (samutthitäù = samyak utthitäù)
(samyak = sävadhänam udyatästratayä).

Baladeva Vidyäbhüñaëa—
devé-väkyenänutäpo bhaginé-bhämayoù kñamä |
durmantribhir mantraëaà ca kaàsasyäséc caturthake ||

“Kaàsa’s remorse because of Devé’s speech, both his sister’s and his
sister’s husband’s forgiveness, and the wicked advisors’ counsel—
those are the topics in the fourth.”

The sentence is: bahir-antaù-purayoù yäù dväraù täù sarväù pürva-


vad ävåtäù, “All the doors of the exterior the dwelling and all the
doors of the interior of the dwelling were closed by door panels as
before (ävåtäù = kapäöa-pihitäù babhüvuù).”

10.4.2
te tu türëam upavrajya devakyä garbha-janma tat |
äcakhyur bhoja-räjäya yad-udvignaù pratékñate ||

te—they; tu—only; türëam—quickly; upavrajya—after going near;


devakyäù—of Devaké; garbha-janma—the birth from the womb;
tat—that [eighth birth]; äcakhyuù—told; bhoja-räjäya—unto Kaàsa
(“the King of the Bhojas”); yat—of which [eighth birth]; udvignaù—
[being] afraid; pratékñate—he is expecting.

Gaìgä Sahäya (Anvitärtha-prakäçikä)—


te (vasudevädhiñöhita-gåha-päläù) tu türëam upavrajya yad-udvignaù
(san) pratékñate, tat devakyäù (añöama-)garbha-janma bhoja-räjäya
äcakhyuù.

They quickly approached the king of the Bhojas and informed him
of Devaké’s childbirth that he feared and was awaiting.

Çrédhara Svämé—He feared the eighth birth (tat = añöamaà janma).


12 Symphony of Commentaries

Viçvanätha Cakravarté—(The commentary is the same as the


above.)

Sanätana Gosvämé—They went near him (upavrajya = samépe


gatvä).

Jéva Gosvämé—“They went near him (upavrajya = samépe gatvä)”


although they did not have the prerogative to do so, “in order
make that known (äcakhyuù = taà vijïäpayitum) to the King of the
Bhojas.”

10.4.3
sa talpät türëam utthäya kälo ’yam iti vihvalaù |
süté-gåham agät türëaà praskhalan mukta-mürdhajaù ||

saù—he; talpät—from the bed; türëam—immediately; utthäya—


after getting up; kälaù—time (or death); ayam—this; iti—in this
way; vihvalaù—agitated; süté-gåham—to the maternity room; agät—
went; türëam—quickly; praskhalan—stumbling; mukta—is free
(scattered); mürdhajaù—whose hair (“produced from the head”).

saù (kaàsaù) talpät türëam utthäya kälaù ayam iti (evaà) vihvalaù
(san) praskhalan mukta-mürdhajaù (san) süté-gåhaà türëam agät.

Kaàsa immediately rose out of bed. “This is the time.” Thus


perturbed, he didn’t bother combing his hair and swiftly went to the
maternity room, stumbling on the way.

Çrédhara Svämé—Kaàsa was Death (kälaù = måtyuù).

Viçvanätha Cakravarté—The drift is: “This (ayam = ayam eva) is


the time (kälaù = samayaù) to kill the boy.” Alternatively: “He was
perturbed because he was afraid: ‘He is my death’” (kälo ’yam iti
vihvalaù = man-måtyur iti bhayena vihvalaù).

Sanätana Gosvämé—“This (ayam = ayam eva) is the time (kälaù =


samayaù) to kill.” Or else: “‘Death has come in person.’ He was thus
Chapter Four 13

afflicted (iti vihvalaù).” That is, he was either flurried or extremely


afraid. Hence he was tottering (praskhalan), meaning he was
stumbling here and there.

Jéva Gosvämé—(Additions are underlined.) “This (ayam = ayam


eva) is the time (kälaù = samayaù) to kill.” Or else: “‘Death has
come in person.’ He was thus overwhelmed by fear (iti vihvalaù =
iti bhaya-vyäkulaù).” Hence he was tottering (praskhalan), meaning
he was stumbling here and there. In the second half of the verse, the
reading is either çéghram (swiftly) or türëam (swiftly).

Krama-sandarbha—He thought “My time has come” (kälo ’yam iti


= mama kälo ’yaà jäta iti).

10.4.4
tam äha bhrätaraà devé kåpaëä karuëaà saté |
snuñeyaà tava kalyäëa striyaà mä hantum arhasi ||

tam—to him; äha—says (said); bhrätaram—to the brother


(her cousin); devé—radiating (or goddess); kåpaëä—miserable;
karuëam—lamentingly; saté—virtuous; snuñä—daughter-in-law;
iyam—she; tava—your; kalyäëa—O prosperous man; striyam—a
woman; mä—not; hantum—to harm (or to kill); arhasi—you deserve
(you ought) (a polite form of the imperative tense).

(devaké) devé kåpaëä saté taà bhrätaraà karuëam äha (sma)—


kalyäëa! iyaà tava snuñä (bhaviñyati. tvaà) striyaà hantuà mä
arhasi.

Beaming within and woeful without, saintly Devaké lamentingly


addressed him, her cousin: “Good sir, she is your daughter-in-law.
Do not kill a woman, if you please.

Viçvanätha Cakravarté—The term devé means she was beaming


inwardly because her son was concealed. She felt miserable (kåpaëä),
since she was thinking: “This daughter of a friend should live too.”
She was virtuous, that is, she was expert (saté = kovidä) at deceiving
14 Symphony of Commentaries

him. She spoke to him, who desired to snatch the little girl by force:
“Look at this woman (striyam = striyaà paçya): she’s a little girl. She
will be the wife of your future son” (snuñä iyaà tava = tava bhävinaù
putrasya iyaà vadhüù bhaviñyati). The gist of the vocative kalyäëa
(O good sir; O prosperous one) is: “By the sinful reaction of killing
a woman, inauspiciousness (akalyäëa) would befall you.”

Sanätana Gosvämé—The suitability of her statement to him is


expressed with the word bhrätaram (brother, i.e. cousin). Karuëam
(lamentingly) is an adverb. Devaké is a virtuous lady (saté = sadhvé)
insofar as she acts in conformity with her husband’s opinions. She
was beaming within (devé = antar dyotamänä) because her son was
concealed, and therefore, although she was not miserable, for the
sake of cheating Kaàsa she was being woeful (kåpaëä saté = dénä
saté). (Here saté is a pun.)
Alternatively: “Being (saté) already sorrowful (kåpaëä =
duùkhitä eva)…” because of the upcoming killing of the little girl of
Yaçodä, her dear friend.”
The sense of snuñä (daughter-in-law) is this: “She will be the wife
of your son.” In this way she evokes interest in him. In case someone
were to think: “Marrying the daughter of the sister of one’s father is
inappropriate,” with the word striyam Devaké implies: “Even so, she
doesn’t deserve to be killed, because she is a woman.”
“Not killing is certainly fitting for you.” She signifies this with
the word kalyäëa, which means: “O righteous one! (kalyäëa =
dhärmika).” Or: “O you who have a long life!” (kalyäëa = äyuñman).
In this way she repels the fear of death.

Jéva Gosvämé—In point of bhrätaram (brother, i.e. cousin): It is


suitable to talk to him that way, yet his wickedness is told: karuëam
(lamentingly) is an adverb. The gist of the word saté is this: His death
as soon as possible is appropriate because he has followers and
because she is distressed.
The syntactical connection is: devé kåpaëä ca saté (being
resplendent and woeful): “She was beaming within (devé = antar
dyotamänä)—by thinking: “My son is hidden due to my good
luck”—and was sorrowful” (kåpaëä = duùkhitä) because she feared
the killing of the little girl of Yaçodä, her dear friend. In her speech,
Chapter Four 15

at first she only generates interest in him by saying: “She will


become your daughter-in-law.” Then she says “Do not kill a woman,
if you please” because, suspecting that she is the eighth child, he
was showing contempt for the girl and was trying to snatch her.
The sense is: She cannot be killed and should not be killed. “And
that is certainly appropriate in your case.” She signifies this with
the vocative kalyäëa: “O righteous one!” (kalyäëa = dhärmika). Or
else: “O you who have a long life!” (kalyäëa = äyuñman). In this way
she repels the fear of death, a fear occasioned by the girl’s taking
birth in place of the eighth child.

Baladeva Vidyäbhüñaëa—Devaké was outwardly miserable (kåpaëä


= bahiù kåpaëä), meaning she felt wretched (kåpaëä = dhåta-dainyä).
She spoke in such a way that compassion was generated (karuëam =
dayotpädanaà yathä syät tathä).

Anvitärtha-prakäçikä—Devaké is smart in a good way (saté = sad-


buddhiù): “She is your daughter-in-law,” that is, “She ought to be
protected as if she were your daughter-in-law” (snuñä = snuñä-vat
pälyä).

10.4.5
bahavo hiàsitä bhrätaù çiçavaù pävakopamäù |
tvayä daiva-nisåñöena putrikaikä pradéyatäm ||

bahavaù—many; hiàsitäù—were killed; bhrätaù—O brother;


çiçavaù—infants; pävaka-upamäù—similar to fire; tvayä—by you;
daiva-nisåñöena—impelled by destiny; putrikä—daughter; ekä—one
(or only); pradéyatäm—may [she] be bestowed.

bhrätaù! daiva-nisåñöena tvayä çiçavaù bahavaù pävakopamäù


hiàsitäù, (ataù iyam) ekä putrikä pradéyatäm.

“Dear brother, you killed many infants as lustrous as fire. You were
impelled by destiny. Please spare this one daughter.

Viçvanätha Cakravarté—At first she points out that he is merciless.


16 Symphony of Commentaries

Then she does damage control: “You were impelled by destiny.”


The sense is: “This is just my bad luck, so what do you have to do
with this?” The gist of “Spare this one daughter” is: “Don’t deprive
me of opportunities to use my bosom.” She shows meekness that
way.

Sanätana Gosvämé—With the vocative bhrätaù (O brother) she


generates affection. The babies he killed were like fire, meaning
they were intensely blazing with energy (pävakopamäù = tejasä
jäjvalyamänäù).
“You were impelled by destiny.” That is, “Actually the destiny
was their own bad luck. You’re not at fault.” But in truth his utter
mercilessness is thus implied due to the murder of many such
children. The word ekä (one) is said because there was no other
offspring afterward. For this reason she will say caramäà prajäm
(the last child) [in the next verse].1

Jéva Gosvämé—With the vocative bhrätaù (O brother) she generates


affection. The babies he killed were effulgent like fire (pävakopamäù
= pävaka-vat tejasvinaù). Upon indicating his mercilessness, she does
damage control: “You were impelled by destiny.” In regard to ekä,
showing meekness is a subtle way of implying her fingerpointing.

10.4.6
nanv ahaà te hy avarajä dénä hata-sutä prabho |
dätum arhasi mandäyä aìgemäà caramäà prajäm ||

nanu—certainly; aham—I; te—your; hi—because; avara-jä—


younger sister; dénä—wretched; hata-sutä—whose sons were killed;
prabho—O master (O you who are capable); dätum arhasi—you
should give; mandäyai—[to me,] who am weak, helpless; aìga—
(a vocative word expressive of endearment) (‘limb’); imäm—this;
caramäm—last; prajäm—child.

prabho! aìga! nanu hi ahaà te avarajä hata-sutä dénä (bhavämi,


tvaà mahyaà) mandäyai imäà prajäà caramäà dätum arhasi (iti).

1 However, Devaké will beget Subhadrä (Bhägavatam 9.24.55).


Chapter Four 17

“O master, brother, my sons have been killed, and so I am miserable.


Surely, since I’m your younger sister, you should be kind enough to
give me this last child. I am helpless.”

Çrédhara Svämé—The vocative aìga signifies “O brother”.

Sanätana Gosvämé—She requests him again in the same way, by


attracting pity on herself, in order to evoke affection. Nanu has the
sense of niçcaya (certainty)2; hi means yataù (because). She was
wretched (dénä)… due to staying in a place of confinement, and so
on. The vocative prabho signifies: “O you who are able to give what
is ungiveable.”
Mandäyäù means putra-bhägya-hénäyäù,3 “[the last daughter of
me] who have no good fortune in the form of a son.” The pronoun me
[in the reading aìga me] is in the genitive case, but it has the sense of
the dative. In the reading “aìgemäm (this),” imäm signifies: “born
just a few minutes ago,” meaning the girl is unable to do anything.
Someone might think: “No doubt, the girl will be killed since
she is the eighth child. But the next baby that takes birth should
remain alive.” With this in mind, Devaké says caramäm (the last
child). The gist is: “There won’t be another child because I’m old
and because I fear you.”
Prajäm means apatyam (child). As a pun (prajä means citizen,
people), the sense is: “You, the king, should protect her as if she
were your subject.”

Jéva Gosvämé—(The first paragraph is the same. Moreover:)


Mandäyai signifies putra-bhägya-hénäyai, “[unto me] who have no
good fortune in the form of a son.” The pronoun me means mahyam,
(unto me).

2 This is substantiated in Amara-koña (3.3.248):


praçnävadhäraëänujïänunayämantraëe nanu, “Nanu is used in the senses
of praçna (question), avadhäraëa (restriction; ascertainment), anujïä
(permission), anunaya (courtesy), and ämantraëa (addressing).” Literally,
na nu signifies: “Is it not?”, i.e. “certainly.” This corresponds to the sense
of avadhäraëa.
3 Three manuscripts out of six have the reading putra-hénäyäù (of one
who does not have a son).
18 Symphony of Commentaries

Baladeva Vidyäbhüñaëa—Avara-jä means kaniñöhä bhaginé (junior


sister). Mandäyä means bhägya-hénäyäù, “[the last daughter of me,]
who have no good luck.”

Anvitärtha-prakäçikä—Mandäyä stands for mandäyai, which


means: manda-bhägyai, “[to me,] whose good luck is wanting.”

10.4.7
çré-çuka uväca
upaguhyätmajäm evaà rudatyä déna-dénavat |
yäcitas täà vinirbhartsya hastäd äcicchide khalaù ||

çré-çukaù uväca—Çré Çuka said; upaguhya—after clasping (or after


embracing); ätmajäm—the daughter; evam—in this way; rudatyä—
[by Devaké,] who was crying; déna-déna-vat—as if more wretched
than a wretch; yäcitaù—begged (requested); täm—her (Devaké);
vinirbhartsya—after rebuking; hastät—from the hand; äcicchide—
snatched; khalaù—[Kaàsa,] who is cruel (or vile).

çré-çukaù uväca—(kaàsaù) khalaù (devakyä) evaà yäcitaù (api) täà


vinirbhartsya ätmajäm upaguhya déna-dénavat rudatyäù (devakyäù)
hastät (täm ätmajäm) äcicchide.

{kiàvä} çré-çukaù uväca—(kaàsaù) khalaù (devakyä) yäcitaù (api)


täà vinirbhartsya ätmajäm evam upaguhya déna-dénavat rudatyäù
(devakyäù) hastät (täm ätmajäm) äcicchide.4

Çré Çuka said: Although requested in this way, the lowlife rebuked
her, clasped the daughter and snatched her from the hands of
Devaké, who was crying as if she were more woeful than a wretch.

4 Here the words ätmajäm upaguhya (embracing the daughter) are


connected to rudatyäù instead of äcicchide. Thus, “[Kaàsa snatched her
from the hands of Devaké,] who was crying while she was embracing her
daughter.” Sometimes the action expressed by an indeclinable participle
(upaguhya) and the other action take place simultaneously: tat-kale ’pi ktvä
kvacit (Hari-nämämåta-vyäkaraëa 771).
Chapter Four 19

Çrédhara Svämé—Déna-déna-vat means: dénäd api déna-vat, “like one


who is more wretched than a wretch.” But she was not really that
way, because her son had been taken to another place and because
she knew that the little girl is Yogamäyä. Although he was begged
(yäcitaù = yäcitaù api), he snatched her, that is, he pulled her and
grabbed her (äcicchide = äkåñya jagräha), by the hand (hastät).

Viçvanätha Cakravarté—Evam means anena prakareëa (in this


way). Ätmajäm has the sense of “as if she were her daughter.” Déna-
déna-vat signifies: dénäd api déna-janaù iva, “like one who is more
wretched than a wretch.” But she was not really that way because
the girl was not her offspring.
“Kaàsa pulled and grabbed (äcicchide = äkåñya jagräha) Devaké
(täm = devakém).”

Sanätana Gosvämé—The word ätmajäm is used because her son was


taken away by the exchange of children. Or it’s because Devaké felt
non-different from Yaçodä due to their friendship. The word déna-
dénavat was explained by the venerable one. Alternatively, the drift
is: “[of Devaké] who was crying (rudatyäù) like a person who is more
engulfed in sorrow than a wretch,” due to a distinct sorrow—in view
of the possibility that Yaçodä’s daughter would be killed—, a sorrow
greater than that resulting from the murder of her own sons.

Jéva Gosvämé—The child is described as Devaké’s (ätmajäm)


because out of close friendship with Yaçodä she considered herself
nondifferent from her. And therefore it is said déna-dénavat, which
means: déna-dénaù yaù janaù tadvat (like a person who is as if
woeful). The repetition in déna-dénaù is formed by the sütra: prakäre
guëa-vacanasya, “of a word expressing a quality when there is
resemblance” (Añöädhyäyé 8.1.12), which is in the scope of the rule
karma-dhäraya-vad uttara-padeñu, “The following rules refer to the
last word in a compound, and the compound is taken as a karma-
dhäraya” (Añöädhyäyé 8.1.11). The expression is like: bhéta-bhéta iva
çéta-mayükhaù (a cool ray that is as if a little afraid).5 Devaké was

5 If Çrédhara Svämé’s explanation is not taken into account and the


word api is not added, then by the above rule, déna-déna literally means
20 Symphony of Commentaries

that way due to her affectionate nature, even though she knew the
girl was just Mäyä.
The definition of khala in Viçva-koça is: krüre néce ’dhame
khalaù, “Khala means krüra (cruel), néca (low), and adhama (lowest,
vile).”

Krama-sandarbha—Déna-déna-vat is an example; it is not figurative


(“as though she were a little miserable”). She is afraid because Çré
Yaçodä is her dear friend and because of her own nature of being
affectionate. It is like the phrase “for your sake.”

Baladeva Vidyäbhüñaëa—“After clasping (upaguhya) Devé, by


whom the state of being an offspring was manifest to cheat Kaàsa,
he snatched (äcicchide = äkåñya jagräha) her from the hand of
Devaké (hastät = devakyäù hastät) who was that way, meaning she
had just finished talking (evam = pürvokta-vacanäyäù), and who was
crying (rudantyäù) like an extremely woeful person (déna-déna-vat =
ati-déna-jana-vat).” But Devaké wasn’t really like that because she
had been comforted by the Lord and because she knew the girl is
Devé.
Kaàsa did so although he had been requested (yäcitaù = arcitaù
api) thus: caramäà prajäà dehi, “Give me the last child (10.4.6).”
He rebuked (vinirbhartsya = nirbhartsya) Devaké (täm = devakém):
“You liar, you pretended to have affection for me, but you only
want the eighth child to kill me.”

Anvitärtha-prakäçikä—The affix n[um] in the reading rudantyäù


is poetic license.

10.4.8
täà gåhétvä caraëayor jäta-mäträà svasuù sutäm |
apothayac chilä-påñöhe svärthonmülita-sauhådaù ||

éñad-déna (a person who feels a little miserable), just like paöu-paöu means
“slightly clever” (paöu-paöuù paöu-sadåçaù. éñat-paöur iti yävat. Siddhänta-
kaumudé 2147), in other words “not quite clever” paöuto nyüna-guëaù,
Hari-nämämåta-vyäkaraëa 1038 våtti), and so déna-dénavat would mean
“like someone who is as if miserable.”
Chapter Four 21

täm—her (Yogamäyä); gåhétvä—seizing; caraëayoù—[in such a way


that there was an inversion] of the two feet; jäta-mäträm—who was
just born; svasuù—of the sister; sutäm—the daughter; apothayat—
smashed; çilä-påñöhe—on the surface of a stone; sva-artha—for his
own sake; unmülita—was uprooted; sauhådaù—by whom friendship
(or affection).

(kaàsaù) svärthonmülita-sauhådaù täà svasuù sutäà jäta-mäträà


caraëayoù (viparétatayä) gåhétvä çilä-påñöhe (täm) apothayat.

For his own good, Kaàsa gave up his affection for his cousin
Devaké: He seized her daughter by the feet and attempted to smash
the newborn on the slab of a stone.

Çrédhara Svämé—“He threw her with force” (apothayat = balena


cikñepa).

Sanätana Gosvämé—Here Çukadeva only illustrates how much of


a lowlife Kaàsa was. The girl had just been born (jäta-mäträm),
meaning she was still moist due to the water of the uterus. For
example, in Çré Hari-vaàça: sä garbha-çayane kliñöä garbhämbu-
klinna-mürdhajä, “she, distressed on the maternity bed, whose hair
was moist due to water from the womb” (Hari-vaàça 2.4.34).
With the words svasuù sutäm (the sister’s daughter), Çukadeva
informs that she should not be killed.
For his own purpose, that is, only for the sake of protecting his
body, Kaàsa uprooted the friendship. (svärthonmülita-sauhådaù =
svärthaà sva-deha-mätra-rakñaëärtham unmülitaà sauhådaà yena
saù)

Jéva Gosvämé—(The commentary is the same as the first paragraph


above.)

Baladeva Vidyäbhüñaëa—Apothayat means uccaiç cikñepa, “He


threw her high” so that she would break a limb.
22 Symphony of Commentaries

ANNOTATION
The verbal root in apothayat is puth hiàsäyäm (to hurt, kill). Since
Kaàsa neither hurt her nor killed her, the verb apothayat (he
slammed), which is a causative form (he caused her to be hurt),
merely describes the beginning of the action of slamming. This is
evidenced in the first words of the next verse.

10.4.9-10
sä tad-dhastät samutpatya sadyo devy ambaraà gatä |
adåçyatänujä viñëoù säyudhäñöa-mahä-bhujä ||
divya-srag-ambarälepa-ratnäbharaëa-bhüñitä |
dhanuù-çüleñu-carmäsi-çaìkha-cakra-gadä-dharä ||

sä—she; tat-hastät—from his hand; samutpatya—after fully rising;


sadyaù—at once; devé—a goddess; ambaram—to the sky; gatä—
went; adåçyata—was seen; anujä viñëoù—Kåñëa’s younger sister;
sa-äyudha-añöa-mahä-bhujä—whose eight arms were endowed
with raised weapons; divya-srak-ambara—with a divine garland
and divine clothes; älepa—with ointments; ratna-äbharaëa—and
with ornaments [endowed with] jewels; bhüñitä—adorned; dhanuù-
çüla-iñu-carma-asi-çaìkha-cakra-gadä-dharä—who holds a bow, a
trident, arrows, a shield, a sword, a conchshell, a cakra, and a club.

sä viñëoù anujä tad-dhastät samutpatya sadyaù (eva) devé (bhütvä)


ambaraà gatä (tatra sthitä saté) säyudhäñöa-mahä-bhujä divya-srag-
ambarälepa-ratnäbharaëa-bhüñitä dhanuù-çüleñu-carmäsi-çaìkha-
cakra-gadä-dharä (kaàsädibhiù sarvaiù) adåçyata.

Jéva Gosvämé—
sä viñëoù anujä tad-dhastät sadyaù samutpatya devé (saté) ambaraà
gatä säyudhäñöa-mahä-bhujä divya-srag-ambarälepa-ratnäbharaëa-
bhüñitä dhanuù-çüleñu-carmäsi-çaìkha-cakra-gadä-dharä
(kaàsädibhiù sarvaiù) adåçyata .

Kåñëa’s younger sister at once rose from Kaàsa’s hand, became a


goddess and stayed in the air. He stared at her. She was adorned
with a divine garland, celestial clothes, ointments and jewel-studded
ornaments, and had eight stout arms holding a bow, a trident, an
Chapter Four 23

arrow, a shield, a sword, a conchshell, a cakra and a club.

Çrédhara Svämé—She at once became the goddess (sadyo devé =


sadya eva devé bhütvä).

Viçvanätha Cakravarté—Although she was being slammed


downward, she rose up. It is said in the uttara-khaëòa of Bhaviñya
Puräëa: kaàsäsurasyottamäìge pädaà dattvä gatä divam, “She went
in the air after putting a foot on the top limb of Kaàsa the asura.”
The epithet anujä viñëoù (Viñëu’s younger sister) subtly
indicates that Kåñëa took birth from Yaçodä. Yogamäyä had eight
arms with raised weapons and so on to frighten Kaàsa and to make
him realize that she meant every word that she was about to say.

Sanätana Gosvämé—In the light of the next verse, she was seen
by everyone, including Kaàsa (adåçyata = kaàsädibhiù sarvaiù
adåçyata) so that he would believe her in her upcoming speech. It’s
understood that she showed such a form for the same reason.
Viñëoù anujä denotes the younger sister of Bhagavän who
entered Çré Devaké’s womb. He is the ultimate reason behind this
series of events. Älepa means anulepa (ointment).

Jéva Gosvämé—These two verses form one syntactic unit. She rose at
once (sadyaù samupetya), meaning she rose by her power although
she was being slammed down. In this regard there is a specific mention
in the uttara-khaëòa of Bhaviñya Puräëa: kaàsäsurasyottamäìge
pädaà dattvä gatä divam (see above).
“Being a divine form (devé = divya-rüpä saté), she was seen by
everyone, including Kaàsa, so that he would believe her speech.
Her huge body, in terms of having huge arms, is for the sake of
frightening him.
The sense of viñëoù is: “of He who simultaneously entered the
hearts of Devaké and Yaçodä.” This is proven by the fact that she
is anujä (the younger sister), which further indicates the oneness
of the two wives Devaké and Yaçodä. Ätmajäm (10.4.7) should be
inferred in the same way.
24 Symphony of Commentaries

Anvitärtha-prakäçikä—“Her eight big arms had weapons


(säyudhäñöa-mahä-bhujä = äyudhaiù sahitäù añöau mahäntaù
bhujäù yasyäù), and she was adorned with divine garlands, clothes,
ointments such as sandalwood paste (älepa = candanädi), and jewel-
studded ornaments (ratnäbharaëa = ratna-yuktäbharaëa).”

10.4.11
siddha-cäraëa-gandharvair apsaraù-kinnaroragaiù |
upähåtoru-balibhiù stüyamänedam abravét ||

siddha-cäraëa-gandharvaiù—by Siddhas, Cäraëas (celestial


singers), and Gandharvas; apsaraù-kinnara-uragaiù—by Apsaräs,
Kinnaras (who are said to have a human body and the head of a
horse, or vice versa (kià-nara means “a bad man” or “is it a man
(kià naraù)?”)), and Uragas (who are said to have a body of a snake
and a human head); upähåta-uru-balibhiù—by they by whom great
offerings [pertaining to formal worship] were offered; stüyamänä—
being praised; idam—this; abravét—she said.

(sä) siddha-cäraëa-gandharvaiù apsaraù-kinnaroragaiù upähåtoru-


balibhiù stüyamänä (kaàsaà prati) idam abravét.

While she was eulogized by Siddhas, Cäraëas, Gandharvas, Apsaräs,


Kinnaras and Uragas, all of whom were worshiping her with various
articles, she spoke as follows.

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