Symphony of Commentaries On The Tenth Ca
Symphony of Commentaries On The Tenth Ca
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:
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
Chapter Five 87
Nanda organizes Kåñëa’s birth celebration;
Nanda and Vasudeva meet in Mathurä
7
8 Symphony of Commentaries
10.4.1
çré-çuka uväca
bahir-antaù-pura-dväraù sarväù pürva-vad ävåtäù |
tato 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 ||
Viçvanätha Cakravarté—
mäyä-väkyena kaàsasyänutäpo devaké-kñamä |
durmantribhir mantraëä ca caturthe kathyate kathä ||
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.
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.”
10.4.2
te tu türëam upavrajya devakyä garbha-janma tat |
äcakhyur bhoja-räjäya yad-udvignaù pratékñate ||
They quickly approached the king of the Bhojas and informed him
of Devaké’s childbirth that he feared and was awaiting.
10.4.3
sa talpät türëam utthäya kälo ’yam iti vihvalaù |
süté-gåham agät türëaà praskhalan mukta-mürdhajaù ||
saù (kaàsaù) talpät türëam utthäya kälaù ayam iti (evaà) vihvalaù
(san) praskhalan mukta-mürdhajaù (san) süté-gåhaà türëam agät.
10.4.4
tam äha bhrätaraà devé kåpaëä karuëaà saté |
snuñeyaà tava kalyäëa striyaà mä hantum arhasi ||
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.”
10.4.5
bahavo hiàsitä bhrätaù çiçavaù pävakopamäù |
tvayä daiva-nisåñöena putrikaikä pradéyatäm ||
“Dear brother, you killed many infants as lustrous as fire. You were
impelled by destiny. Please spare this one daughter.
10.4.6
nanv ahaà te hy avarajä dénä hata-sutä prabho |
dätum arhasi mandäyä aìgemäà caramäà prajäm ||
10.4.7
çré-çuka uväca
upaguhyätmajäm evaà rudatyä déna-dénavat |
yäcitas täà vinirbhartsya hastäd äcicchide khalaù ||
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.
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).”
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
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.
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 ||
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 .
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
10.4.11
siddha-cäraëa-gandharvair apsaraù-kinnaroragaiù |
upähåtoru-balibhiù stüyamänedam abravét ||