Text 25: When Rāvaṇa was engaged in the battle, the trunk of the elephant which carried the King of heaven, Indra, broke in pieces, having collided with the chest of Rāvaṇa, and the scattered broken parts illuminated all directions. Rāvaṇa therefore felt proud of his prowess and began to loiter in the midst of the fighting soldiers, thinking himself the conqueror of all directions. But his laughter, overtaken by joy, along with his very air of life, suddenly ceased with the tingling sound of the bow of Rāmacandra, the Personality of Godhead.
Text 26: When the world is overburdened by the fighting strength of kings who have no faith in God, the Lord, just to diminish the distress of the world, descends with His plenary portion. The Lord comes in His original form, with beautiful black hair. And just to expand His transcendental glories, He acts extraordinarily. No one can properly estimate how great He is.
Text 27: There is no doubt about Lord Kṛṣṇa’s being the Supreme Lord. Otherwise, how was it possible for Him to kill a giant demon like Pūtanā when He was just on the lap of His mother, to overturn a cart with His leg when He was only three months old, or to uproot a pair of arjuna trees so high that they touched the sky, when He was only crawling? All these activities are impossible for anyone other than the Lord Himself.
Text 28: Then also when the cowherd boys and their animals drank the poisoned water of the river Yamunā, and after the Lord [in His childhood] revived them by His merciful glance, just to purify the water of the river Yamunā He jumped into it as if playing and chastised the venomous Kāliya snake, which was lurking there, its tongue emitting waves of poison. Who can perform such herculean tasks but the Supreme Lord?
Text 29: On the very night of the day of the chastisement of the Kāliya snake, when the inhabitants of Vrajabhūmi were sleeping carefreely, there was a forest fire ablaze due to dry leaves, and it appeared that all the inhabitants were sure to meet their death. But the Lord, along with Balarāma, saved them simply by closing His eyes. Such are the superhuman activities of the Lord.
Text 30: When the cowherd woman [Kṛṣṇa’s foster mother, Yaśodā] was trying to tie the hands of her son with ropes, she found the rope to be always insufficient in length, and when she finally gave up, Lord Kṛṣṇa, by and by, opened His mouth, wherein the mother found all the universes situated. Seeing this, she was doubtful in her mind, but she was convinced in a different manner of the mystic nature of her son.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Moreover, in battle, the teeth of Indra's mount Airāvata, which were broken and damaged by touching Rāvaṇa's chest, scattered and whitened various directions as they fell. The quarters (kakubhaḥ) thus illuminated are served or protected by him. And that abductor of women, Rāvaṇa, who with great pride thought "Who else is equal to me?", will quickly lose his life along with his breath. By what? By the twanging sounds of the bow. Of what kind of bow? One that moves excellently in the midst of his own and enemy armies. In the reading "kakubjayarūḍhahāsam", it means he will remove the pride arising from the victory of the quarters made brilliant by the teeth. (25)
The incarnation of Krishna is described in the next ten verses. Born as a portion along with Rāma, from the earth oppressed by the weight of the armies of kings of demonic origin, who is he that was born? It is the Lord himself with white and black hair. The white and black hair is for beauty, not due to age, as he is the supreme authority. As stated in the Viṣṇu Purāṇa: "He extracted from himself two hairs, one white and one black, O great sage." And in the Mahābhārata: "Hari also took two hairs, one white and another black. Those two hairs entered the wombs of two women in the Yadu clan, Rohiṇī and Devakī. Of those, one became Balabhadra, who was the white hair of that god. The second became Krishna, who was the black hair." This does not mean the incarnation was just of the hair, but indicates the task of removing the earth's burden, suggesting "My mere hairs are capable of doing this", and to indicate the colors of Rāma and Krishna. Otherwise there would be contradiction in the same text and with "Krishna is the Supreme Lord himself." How is he? His path is unperceived by people due to being the Supreme Lord. Then what is the proof of his divinity? It is the impossibility of otherwise explaining his superhuman deeds, which manifest his own greatness. (26)
This is elaborated in the next verse. As a child, he took the life of Pūtanā. While crawling on his knees, he uprooted two very tall trees touching the sky, which would be impossible if he were not divine. (27)
He will revive the cowherds who drank the poisoned water with a nectarean shower from his merciful glance. Playing in the Yamunā, he will drive out the serpent Kāliya, whose extremely poisonous and restless tongue was flickering, to purify that river and make it poison-free. (28)
He will lift up Mount Govardhana as if it were divine and miraculous, according to popular saying. He will raise it in the dry forest in the hot season. Therefore, death is certain for the forest fire. With his strength along with Balarāma, his power is unfathomable. Here, "sleeping at night" refers to closing his eyes while subduing Kāliya at night on the Yamunā bank, and "in the Muñja forest" should be understood. (29)
The rope which is the means of binding - his mother Yaśodā took it, but it does not measure up to bind his belly, meaning it is not sufficient. When the cowherd woman Yaśodā saw this and was made aware of his divinity - this deed too is miraculous, as stated before. (30)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He mentions another aspect of his greatness. And what else. This is the meaning. By this, the extreme whiteness, radiance and greatness of the teeth are stated. This is the meaning. This should be explained thus. "Hāsa means laughter and pride" according to Dharaṇi. (25)
Between those two hairs, the one who has white color as his support is Balarama, and the one who has Krishna as his support is Krishna. In both cases, the possessive suffix is used. The hairs should be explained as "having hair" even from the previous part. Otherwise, if this explanation is not accepted, then in the Viṣṇu Purāṇa and also in the Mahabharata, it is stated thus in the Viṣṇu Purāṇa: "Thus praised, the supreme Lord God pulled out two of his own hairs, one white and one black, O great sage. And he said to the gods: 'These two hairs of mine, having descended to earth, will remove the burden and affliction of the world.'"
This is the meaning of this: The gods all said: "O Lord of gods, whatever task is to be done by us, O Lord, all that - command us. We always stand ready to carry out your orders, free from faults." The Lord, thus addressed by the gods, [thought]: "If this is difficult for me, then assistance should be given. But it is not so - even for a great task like removing the earth's burden, by the power of just my two hairs." But one should not mistakenly think this means an incarnation of just hair, because it contradicts statements of his own incarnation there, such as: "Then all those Daityas on earth will be completely destroyed, there is no doubt, crushed by my great fall. I will certainly be born on the eighth day of the dark fortnight in the month of Bhadrapada."
And in the Mahabharata, it contradicts his own declaration of being the supreme Brahman to Arjuna: "I am Brahman, the supreme abode" in the Bhagavad Gita. And it contradicts the earlier statement "Krishna is Bhagavan himself." Since it is impossible for the ageless, immortal Lord to be half grey-haired, it is understood that by the Lord's wish, one hair became white then itself to indicate Rama's white form. By this alone, the Mahabharata statement is also explained similarly.
And in the Gopala Tapani Upanishad also, in response to questions like "The sages indeed asked Brahma: Who is the supreme God?", upon hearing the answer "Brahma said: Sri Krishna is indeed the supreme deity", [we know that] Sri Krishna is the avatārin (source of incarnations) himself, not an avatāra (incarnation). Other incarnations like Narasimha are indeed incarnations. As Mukutacharya says: "Krishna's ten incarnations are victorious."
But the statement in the 10th Canto "touched by the joyous festival of Krishna's incarnation" which calls Sri Krishna an incarnation should be understood as referring to his appearance. Moreover, after listing Vishnu's names, by saying "Vasudeva is the father", even the non-Vedic Amarasimha implied that Sri Krishna alone is Brahman denoted by the term Vishnu. Otherwise he would have said "Kashyapa is his father" and so on. And thus, the principle "He who is praised by enemies is indeed declared a hero" should also be considered as evidence here. Moreover, due to the wish-fulfilling nature of letters, there is no contradiction at all in resorting to alternative meanings. Thus, O Narada, incarnation of a portion of Kala, the white-haired elder, born as Kṛṣṇakeśa (Krishna with dark hair), he will perform actions - this is the connection. Who is Brahma, his lord is Keśa (hair), and that Krishna is also Keśa (hair) - thus. Or, it can be connected as "born due to Kala (time) as the cause". One whose white and dark hairs are bound, meaning one with a bound tuft of hair. Or, Sitakṛṣṇakeśa means one who has made Yaśodā happy, where Sitakṛṣṇakā is Yaśodā who has bound the dark one. Or, Asita denotes unrighteousness, which being dark in form, Kṛṣṇa (dark) draws it away, thus he is dharma itself, and he is the lord and protector of that Asitakṛṣṇa, as stated in the Purāṇas: "I manifest in every age for the protection of dharma". Or, Kala means earth which dissolves in water, as will be stated "Earth dissolves in water". He who draws up the white Govardhana bound to it like a jewel ornament is Kalayāsitakṛṣṇa. Keśa means one who lies in water, and he who is Kalayāsitakṛṣṇa and also Keśa is Kalayāsitakṛṣṇakeśa, meaning Viṣṇu who lifted Govardhana. Or, Sitakṛṣṇakeśa along with Balarāma by a portion. Or, O Nārada, he by whom Krishna is bound through devotional worship. Kala means the Brahmin caste which gives liberation bliss, as Krishna told Mucukunda: "Becoming the best of twice-born, you will certainly attain me alone". By that, meaning due to that cause, he by whom the dark Krishna, freed and offered to Satyabhāmā, is bound, and he is also Keśa, my lord - this is well-known in the Harivaṃśa. Or, Sita is Śiva, Kṛṣṇa is Viṣṇu, Ka is Brahmā - he is the lord of them. The gopīs who sing about Krishna saying "May he be victorious" etc. are Kṛṣṇakās, he is their lord Kṛṣṇakeśa. Or, those for whom Krishna is bliss are Kṛṣṇakās - the devotees like the Pāṇḍavas, he is their lord. He torments the demons called Asitakṛṣṇas who have not accepted Krishna. Or, Sitā is the Ganges and Kṛṣṇā is the Yamunā - he is the lord of those two rivers Sitakṛṣṇakeśa. Or, by his skill, he by whom Rādhā's dark hair is bound white - enough with elaboration. Without the Lord, there is no other explanation. The Lord's greatness is his lordship. The context is: Who is this Sitakṛṣṇakeśa by a portion of Kala, as Sitakṛṣṇakeśa is well-known in other scriptures as "Sita and Krishna were seen by the gods". He of whom even that is a portion is the Supreme Lord himself - this is the meaning. Due to their inseparability, Balarāma is also implied. Now, how will that Lord who is more ancient than the primeval person himself descend just to remove the earth's burden? To this doubt, he says - He will also perform those actions in which his own glories, the wealth of supreme sweetness, are greatly described by his own devotees. Although the removal of the earth's burden could be easily accomplished by his own portion or mere semblance of desire, he will descend to sport while delighting the bees of devotees attracted to his lotus feet by showering the nectar of his sweet pastimes - this is the meaning. This very thing will be made clear in "By a child, the taking of lives" etc. Otherwise, without the desire to manifest his sweet opulences, it is not possible for him who assumes the most sweet mood etc. to perform the act of taking the lives of Pūtanā etc., as that can be accomplished merely by his portion or semblance of desire - this is the meaning of the sentence. Thus it has also been explained by Swami's disciples in passages such as "As this avatar of yours for removing the burden of the Earth". If removing the Earth's burden is not possible by my mere wish, he says "by his own". In "Victorious is the Lord of people", even though capable of destroying by mere wish, for the sake of play it is said "throwing down adharma with his arms". By such and other descriptions, the elaboration focused on portraying Sri Krishna alone as supreme is clearly about Brahman. Let that be. The meaning of "that great fortune" up to "with white and black hair" has been explained by Sri Swami himself. This meaning is also possible here. The gods say: "Why do you insist on incarnating me alone? The two special manifestations of the Aniruddha-named Person who reside in the milk ocean and white island realm, who are like two hairs to be held on my head, Vasudeva and Sankarsana, will incarnate themselves. Then the removal of the Earth's burden will be easy for them." This is also the literal meaning of "Then he drew forth two of his hairs". In the Muktaphala commentary it is explained literally as "he drew forth from himself two hairs, the white one Rama", etc. But those who explained it thus did not consider it properly, since even ordinary gods are known to be ageless. For the timeless Lord in whom old age does not arise, the whiteness of hair is not logical, nor is there evidence that this hair was naturally white and black. Therefore, in the Narasimha Purana, in the context of Sri Krishna's incarnation, the word "powers" is appropriate, not "hairs": "Incarnating in Yadu's family through Devaki to Vasudeva, my white and black powers will slay Kamsa and others." Let the word "hair" then indicate a partial incarnation, since it cannot be determined to be the primeval Person himself due to unimpaired reasoning ability. Because words like Krishna, Vishnu, etc. are generally understood as synonyms. The birthday of no other incarnation is so famously celebrated with "Victory!". Therefore in the Mahabharata it is said: "The eternal Lord Vasudeva is glorified here, the eternal supreme Brahman, object of yogis' meditation, stainless." His timelessness is well-known in passages like "This time of yours, O bound one manifested" in the speech of the Dwaraka residents. Therefore, even if it refers to hair-incarnation, that is not the main purport. We interpret the meaning of words in Vaishnava and other verses thus: "The rays that shine forth from me are called my hairs. Therefore, O best of sages, the omniscient call me Keshava." From this Bharata verse cited in the Sahasranama commentary, "hair" means "ray" here and everywhere. Since other hair words are not used, and various colored rays were seen by Sri Narada as stated in the Mokshadharma. Thus "ray" being established, those two rays are indicated as suggesting the Vasudeva and Sankarsana incarnations, so it is understood that these two would be them. Their manifestation as forms of Aniruddha is also appropriate, since the incarnation is included in the incarnated splendor. So the meaning of "drew forth" is: from himself, he drew forth, i.e. manifested and displayed, the two hair-rays that are parts of Sri Vasudeva and Sankarsana. Here, just as by showing one place "this is Sumeru" the entire Sumeru is indicated, by showing that, the manifestation of the complete form should be understood. Now the explanation of "and he also two hairs" etc.: By the power of yoga he separated and displayed from himself. The word "and" in "and he also" summarizes the previously mentioned act of offering by the gods. The word "very" in drawing forth suggests Sankarsana was also the instrumental cause along with the Lord. "And those two": The word "and" indicating additional unstated meaning shows Sankarsana and the Lord entered by themselves, and afterwards entered in identity with them. The word "also" suggests that where those two are inherent, he is also in their aspects. "One of them became Balabhadra" etc. is like "Nara would become Narayana, Hari would become Nara" etc., with regard to attaining unity with them. Keshava: Keshava is famous as the lord of the great Yogapitha called Keshava-sthana in Sri Mathura by the name Keshava, and he is Krishna. But in the Narasimha Purana "my white and black powers" indicates aspects by mentioning their colors, so the word "power" denotes aspects. Chakravarti says: Since it is stated "In his youthful age", whiteness of hair is not appropriate for one eternally in the youthful state. The word "keśā" in the Viṣṇu Purāṇa passage refers to the two lords of happiness, the white and black ones, who were praised with many hymns and made to appear, O great sage. This meaning is understood through contemplation. "Sukha" meaning happiness is from the list of various meanings. The use of the word "keśa" everywhere in the Viṣṇu Purāṇa and other texts is to indicate that the statements of the sages who adhere to the Lord's view that "Sages speak indirectly, and indirectness is dear to me" are intended to be cryptic. Or, the white one is Rudra, the black one is Viṣṇu, and Ka is Brahmā. He who is the lord of even these lords, as stated in "He who filled the earth with his power as the Lord of lords", binds the minds of all worlds sweetly with actions that are greatly binding due to the superiority of his own glory. Or, his own glory and majesty are veiled in those actions with sweetness. Or, with skill. He has white and black hair tied. Or, for the purpose of protecting the Vedas, the white Balarāma along with the black Kṛṣṇa is the Lord full of sweetness and majesty. This is the explanation. (26)
This is elaborated: The killing of Pūtanā's life force by just an infant form, not using a terrifying form suitable for killing such a powerful and expansive being, reveals a form like the Vāmana incarnation's Trivikrama form full of such majesty. It means he was just a three-month old delicate infant. That which was overturned and thrown down, not revealing any fierce form like Nṛsiṃha for tearing apart Hiraṇyakaśipu. The uprooting of the two Arjuna trees just by crawling between them on his knees while tied to the mortar, not using any boar form suitable for lifting the earth. All that is just a veiling of his own glory. It is a covering of his own great majesty with the great sweetness of his childhood, connected to the previous. Otherwise it should not be considered - it had to happen in this threefold way, it could not have not happened - this is the meaning, says Viśvanātha. "Toka" means small part, child, or son according to the lexicon.
(Ulūpikā means one who destroys life-breaths that cause bodily activities etc., says Tīrtha). Her being called Ulūkikā here is because of the commonality of causing harm like Bakī, as Bakī is well-known from statements like "Ah, this is Bakī's doing". Crawling is moving on the knees. The thousand-bow tall ones touching the battle ground, even above a thousand bows high, are referred to by sound, says Tīrtha. One who has completed three months of age is called traimāsika. (27)
Those who drank the poisoned water, i.e. revived the cows and others who had drunk the poisoned water - this should not be considered otherwise. (28)
This is the meaning: In summer, naturally even moist things become dry due to the sun's heat. Protection from the forest fire was done twice by Kṛṣṇa, out of which the protection in Muñjāṭavī was done in the day only. The "like" here should be understood as having the meaning of "or". This is just a common saying, not a scriptural statement. The scripture says "My birth and actions are divine". (29)
This is the meaning: The all-pervading cannot be bound by the pervaded - this is the idea. "Śulva" means rope according to the lexicon. (30)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
26-28. "Kṛṣṇas tu" is a part of the 28th verse from the third chapter of the first canto.
29-32. "Muñje" means in the muñja (a type of grass) forest mentioned in the nineteenth chapter of the tenth canto.
Śrīmad Vīrarāghava Vyākhyā
Moreover, in battle, the tusks of Airāvata, Indra's mount, which were broken by touching Rāvaṇa's chest, were mocked and whitened by the powdered bits of his chest scattered in all directions, crushed by the celestial elephant's tusks. Thus illuminated were the directions (kakubhaḥ) whose victory gave rise to laughter, as if to say, "Who else is my equal?" This pride-induced laughter of Rāvaṇa, moving proudly amidst his army, will be quickly removed along with his life by the twanging of the bow and the special vibrations of arrows. [25]
He describes Kṛṣṇa's incarnation with "bhūmeḥ". The armies of kings born with demonic qualities oppressed the Earth with their burden. To alleviate this distress, the Lord with white and black hair was born with a portion (kalayā) of Balarāma. The Lord assumed white and black hair for beauty, as aging is impossible for Him due to His supreme status. In the Viṣṇu Purāṇa and Mahābhārata, it's said He plucked white and black hairs, which entered Rohiṇī and Devakī, becoming Balarāma and Kṛṣṇa respectively. This doesn't merely refer to Keśava's incarnation, but demonstrates the Earth's burden could be removed even by His hair, praising Rāma and Keśava's colors. Otherwise, it would contradict "Kṛṣṇa is the Supreme Lord Himself." The Lord was born, unnoticed by people, with an incomprehensible path, and will perform acts revealing His own glory. [26]
He elaborates on how the Lord's actions reveal His supremacy in nine verses. As a baby (tokena), He took the life of Pūtanā who came in owl form. At three months, He overturned the cart demon with His foot. While crawling, He uprooted two Arjuna trees reaching the sky by moving between them. These acts are impossible without divine power. [27]
While living in Vraja, He revived the cattle and cowherds who drank poisoned water with His merciful glance, as if by a nectar shower. While playing in the Yamunā (hṛdinyām) to purify it, He will drive out the snake Kāliya, whose tongue was flickering with poison. [28]
This act also seems divine, not human, as per worldly understanding. When the dry forest was burning with wildfire, He swallowed the fire and saved Vraja at night while they slept with closed eyes, implying they woke up later. He did this with Balarāma, having incomprehensible power. [29]
Moreover, whatever binding material, rope made of muñja grass, His mother Yaśodā would take to tie Him, it would not be sufficient for His waist. When the Lord yawned, Yaśodā saw the fourteen worlds in His mouth and became doubtful, thinking "What is this?", and was later enlightened about His divinity. This act also seems divine. [30]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The chest touch of Airāvata, the elephant mount of Mahendra (Indra), broke its tusks. The victory of the directions was delayed by those broken tusks. Rāvaṇa, whose uproarious laughter arose from this, along with his army, will be subdued by the twangs of the bow of Rāma, who desires to take back his wife Sītā. Immediately after that, he will be destroyed by the arrows released by Rāma. This is the meaning. Rāvaṇa was first destroyed by the twangs of the bow, and then he will be completely annihilated by the arrows released by Rāma. This removes the doubt about how the destruction occurred by the bow twangs. "With his army" is explained by "completely". || 25 ||
Describing the Kṛṣṇa incarnation and his unparalleled deeds, it is said in the next ten verses: That Hari, born as a partial incarnation named Sītakṛṣṇakeśa, will perform these deeds. Why doesn't true knowledge arise from deeds? To this, it is said "among people". It means ordinary people cannot grasp the path of knowledge. The purpose of the incarnation is stated: to relieve the distress of the Earth oppressed by the host of demons. What kind of deeds? Deeds that establish his own greatness, like killing Pūtanā, are not dependent on others' actions, while others' deeds depend on his greatness. As it is said, "Viṣṇu's deeds are not caused by others, but others' deeds are caused by him." Here, it is implied that Hari, residing in Rāma, who is a partial incarnation of Ananta, will protect the world, as stated in "Rāma is one partial incarnation, where Hari is called Rāma." || 26 ||
"By a small child" means by a child less than ten days old. Due to causing bodily functions, prāṇas are called jīva. Ulūpikā is one who protects these prāṇas. By drinking her milk, the act of taking life is performed. This Kṛṣṇa, who was three months old, overturned the cart with his lifted foot, thus killing the demon named Śakaṭa. And while tied to a mortar, crawling and playing between two tall arjuna trees touching the sky (a thousand bows high), he uprooted them. All these deeds, if not done by Viṣṇu himself, could not be described as reaching a thousand bows high, establishing his own greatness. || 27 ||
He revived those who drank poisoned water by showering them with his merciful glance. To purify the water of the Yamunā river, he sported in it and will drive out the Kāliya serpent. Swimming in poisoned water and driving out (the serpent) from a difficult place are not possible for others, but were done by him. Otherwise, it would not have been possible. || 28 ||
When the forest was burning with a quickly spreading wildfire at night (night symbolizing ignorance of the universal self), the cowherd settlement, deeply asleep and unaware of their impending death, had their eyes closed by him and were saved from the fire. This deed is divine and praiseworthy for others. Why? Because it is incomprehensible even to the ever-concentrated gods like Brahmā. By saying "with strength," it is implied that even Balarāma did not have such power. || 29 ||
When his mother tried to tie him with a rope, it was found to be too short, showing his immeasurable nature. When he yawned after being woken up by Yaśodā, his mother saw all fourteen worlds in his mouth and became fearful. This too (is a demonstration of his greatness). || 30 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
bhūmeriti. The kings who are enemies of the gods, with their armies, oppressed the earth. To remove the distress of the earth, even though He is superior to the Supreme Soul, He will appear, unnoticed by people like us, and perform His deeds. Who is He? He is the one who has a portion of white and black hair, where white and black hair are known in other scriptures to be praised by the gods. He is the Supreme Lord Himself by His partial manifestation. This also indicates the inclusion of Śrī Baladeva, due to their inseparable nature.
Now, how will that Supreme Lord, who is superior even to the Puruṣa, incarnate merely for removing the earth's burden? To address this doubt, it is said: He will perform deeds in which His own glories, the wealth of supreme sweetness, are bound and greatly praised by His own devotees. Although removing the earth's burden is easily accomplished by His own partial manifestation or by a mere semblance of His wish, He will descend to delight the multitude of bees (devotees) at His lotus feet, showering the clouds of His pastimes to spread His own sweetness. (The statement from Viṣṇu Purāṇa has already been explained earlier.) (26)
This is made clear in the verse beginning with "toke jīvaharaṇam". Otherwise, without the desire to manifest His sweet opulence, it would not be possible or conceivable for Him, who possesses a sweeter nature than the world, to perform deeds like taking the lives of Pūtanā and others. The meaning is that this is accomplished merely by His partial manifestation or semblance of His wish.
Thus, in the verse beginning with "tathāyañcāvatāraste bhuvo bhāre", it has been explained by them: "Can't the removal of the earth's burden be done by My mere wish?" To this, it is said "svānām iti". In "jayati jananivāsa", it is stated: "Although capable of destroying by mere wish, He playfully throws down unrighteousness with His arms."
In this way, the elaborate description of Śrī Kṛṣṇa's wonderfulness is clearly focused on the Supreme Brahman. Let it be so, as stated in "tadbhūribhāgyamihajanma kimapyaṭavyām".
(The meaning of "sitakṛṣṇakeśa" has been explained by Śrī Svāmī himself. Another possible interpretation is: "Why do you gods insist on incarnating me? The special manifestations of the Puruṣa named Aniruddha, who are like my two hairs - white and black - worn on the head in Kṣīroda and Śvetadvīpa, namely Śrī Vāsudeva and Saṅkarṣaṇa, will incarnate themselves. Thus, the removal of the earth's burden will be easily accomplished by them.")
The meaning of "ujjahārātmanaḥ keśāv" in Muktāphala Ṭīkā is: keśau means the lords of happiness. sita refers to Rāma. He raised (ujjahāra) from Himself (ātmanaḥ).
Those who have interpreted this literally have not considered it properly. Because even for gods, immortality is well-known, and for the Lord who is beyond time, the occurrence of gray hair is not possible due to the absence of aging. There is no evidence that His hair was naturally white and black. Therefore, in Nṛsiṃha Purāṇa, in the context of Śrī Kṛṣṇa's incarnation, the word śakti (power) is used, not keśa (hair). For example: "Descending in Yadu's lineage through Vasudeva and Devakī, My white and black powers will slay Kaṃsa and others."
Then, should the word keśa be understood as indicating a portion? No, because only the original Supreme Person with undiminished omnipotence can be ascertained. The words Kṛṣṇa, Viṣṇu, etc., are understood as synonyms without distinction. The birth anniversary of no other incarnation or anyone else is so famously known as Jayantī. Therefore, it is said in the Mahābhārata: "The eternal Lord Vāsudeva is glorified here as the eternal supreme Brahman, the object of yogis' meditation, and free from material qualities."
His being beyond time is stated in Devakī's words: "O Lord, this time, which they say is the unseen bond for You..." and "We bow to Your lotus feet, which are worshipped by Brahmā, Śiva, and Indra, the ultimate refuge for those seeking welfare, where time, which overpowers others, has no influence over You, the Supreme Lord."
In the words of the residents of Dvārakā and others, it is well-known. Therefore, there is no significance in being an incarnation of Keśava. Hence, we see the literal meaning of the Vaiṣṇava and other verses as follows: "The rays that shine forth from me are called keśa (hair). Therefore, the omniscient ones call me Keśava, O best of sages." From the Bhārata quote cited in the commentary on the Sahasranāma, the word keśa means ray. And since the word other than keśa is not used anywhere, and because of the well-known fact in Mokṣadharma that Nārada saw various colored rays, and thus having established the nature of rays, those two rays are indicated as signifying the avatāras of Vāsudeva and Saṃkarṣaṇa, so it is understood that they refer to those two. The manifestation of those two in Aniruddha is also appropriate, as the avatāra includes the manifested energy. Thus, the meaning of "ujjahāra" is: He lifted up, that is, revealed by making manifest, the two rays of hair which are parts of Śrī Vāsudeva and Saṃkarṣaṇa from himself. Here, just as the entire Sumeru is referred to by seeing only a part of it in "This is Sumeru," similarly, the manifestation of the complete form should be understood by seeing only the part-rays. Now the explanation of "sa cāpi keśau" and so on: He separated and showed from himself by the power of yoga. The word "ca" in "sa cāpi" combines with the previously mentioned offering made by Devakī. The word "api" indicates that Śrī Bhagavān and Saṃkarṣaṇa were also instrumental causes in that manifestation. "Tau cāpi": The word "ca" here, meaning to include what is not explicitly stated, indicates that Bhagavān and Saṃkarṣaṇa entered by themselves, and afterwards those two entered in identity with them. The word "api" implies that he too is their part, as in "so'pi tadaṃśā api." The statement "Of those two, one became Balabhadra" and so on is like "Nara would become Nārāyaṇa" and "Hari alone would become Nara," with respect to their unity and pervasiveness. Keśava is well-known as the lord of the great yoga seat called Keśava-sthāna in Śrī Mathurā, and he is the same as Kṛṣṇa. In the Śrī Nṛsiṃha Purāṇa, however, "My white and black powers" indicates by mentioning their colors that the word śakti indeed means ray. (27. 28. 29. 30)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Furthermore, in battle, the tusks of Mahendra's mount Airāvata, which were broken by touching Ravana's chest, are mocked and whitened by their own whiteness, illuminated by those fallen in various directions. Thus, he who enjoys such quarters (directions), the abductor of another's wife, Ravana, will soon remove his excessive laughter, the pride that "There is no one else like me", along with his life breaths. By what? By the twanging sounds of the bow alone. How is he described? As one moving excellently in the midst of his own and enemy armies. (25)
In the reading "kakubjaya rūḍhahāsam", it means: proud due to the conquest of the quarters of beings.
The Krishna avatar is described in the next ten verses. For relieving the distress of the earth crushed by the armies of kings who were in the form of demons, for removing the burden of the earth, for destroying the worldly sorrows of those on earth, and for alleviating the separation anxiety of some devoted ones, he will be born and perform actions.
Who is this born one? He whose path even we cannot perceive or comprehend. Although his true nature is unknown, in the world he is determined to be this or that by imagining names and forms according to one's own intellect, just as the Kaustubha gem is thought to be a ruby, and a ruby is thought to be a coral. So how is this avatar of unknown nature described in the Puranas? It says "kalaya" (by his part). He who has white and black hair is indeed the ancient Puruṣa (person), born by his part.
What is stated in the Vishnu Purana - "He pulled out two of his hairs, one white and one black, O great sage" and what is said in the Mahabharata - "And Hari plucked two of his hairs, one white and the other black. And those two hairs entered the wombs of two women of the Yadu race, Rohini and Devaki. Of those, one became Balabhadra, the white hair of the divine being. The second, Krishna, became Keshava, that hair which was described as black in color." - when the obvious meaning of these is considered, only contradiction is found, not any consistency.
For the changeless Narayana, who is beyond the three gunas and whose form is concentrated consciousness and bliss, to have white and black hair due to aging, and also to be eternally youthful as stated in "being in the youth stage", and for Krishna to be the Supreme Lord himself as stated in "Krishna is the Supreme Lord himself" - these are contradictory. Therefore, scholars explain it as follows:
The white and black hair is just for beauty, not due to aging. To indicate that this task of removing the earth's burden can be accomplished just by my hairs, and to hint at the complexions of Rama and Krishna, the plucking of hairs is mentioned. Otherwise, there would be contradiction there itself and with the statement "Krishna is the Supreme Lord himself".
Swami Charan says: The Supreme Lord himself, with white and black hair, was born along with his part Rama.
With white (sita) meaning bound, and black (kṛṣṇa) meaning very dark hair - this is the compound. "He indeed" indicates Krishna due to special skill.
Or as stated by Bhagavan Shri Rupa Goswami: "He who would have white and dark hair by his partial incarnation."
In the Sandarbhas, Shri Jiva Goswami says: Since the smriti states "The rays that emanate from me are called my hairs", the plucking of two hairs indicates that two Lords with white and black rays will incarnate to protect my head (meaning).
Moreover, since only the word "keśa" (hair) is used everywhere in the Vishnu Purana and Mahabharata, and words like cikura or kuntala are not used, and since "The sages speak indirectly, and indirectness is dear to me" is approved by the Lord, the statements of the scriptures and sages who follow this are understood to have hidden meaning.
There, "ujjahāra" means: From his own inner mind, he manifested outwardly the two hairs, which are happiness personified, white and black divine powers, after being pleased by many prayers. O great sage, this meaning should be understood by contemplation alone. From the collection of words with multiple meanings, sukha means happiness and head.
The two verses from the Mahabharata should also be explained in the same way. Thus, by his part, for relieving the earth's distress, the white and black hairs, meaning the Lords of sweetness and majesty, Krishna was born along with Baladeva. By double meaning, white is Rudra, black is Vishnu, and ka is Brahma - he is the Lord of even those Lords. As stated later: "He is the controller of controllers as long as the earth's burden (remains)."
What kind of actions? Those in which his own glory, his great majesty, is bound or covered in superiority, meaning actions in which great majesty remains covered by sweetness. Or, actions which greatly bind all people's minds by his sweetness. There, the phrase "whose path is imperceptible to people" also indicates the confidential path of spontaneous devotion. (26)
This is elaborated further: The taking of Putana's life while in the form of just an infant, not manifesting some fierce, expansive, mighty form suitable for killing that very powerful demoness, as in the dwarf Vamana's Trivikrama form. By the foot of just a three-month old, meaning a very soft foot. Uprooted, meaning toppled over. Not manifesting any ferocious, hard foot like the man-lion form for tearing apart Hiranyakashipu. The uprooting of the two Arjuna trees while crawling on knees, just by going between them while tied to a mortar, not making any effort with a boar form suitable for lifting the earth. All that is indeed the binding of his own glory, the covering of his great majesty by his own childhood great sweetness - this is connected with the previous verse. Otherwise, it should not be considered - it would not have happened with just these three. (27)
He will revive the cowherd men who drank the poisoned water by showering the nectar of his merciful glance - this too is the binding of his own glory, connected with the previous verse. While sporting in the Yamuna river, he will banish the serpent Kaliya in order to purify it and make it free of poison. (28)
The expression "as if divine" is used in the manner of a popular saying. In reality, all his actions are indeed supernatural, as stated by the Lord: "My birth and actions are divine." At night, during the night of subduing Kāliya, śucigṛṣma (pure and hot) refers to that which is related to it in the forest. He will raise up, he will deliver. Avasita means the end time which is determined by him. Thus, in the Muñja forest, having caused the eyes to be covered. (29)
That by which one is bound is called upabandha, meaning a rope or cord. His mother, Śrī Yaśodā, whatever she takes, whatever she grasps, that does not suffice for binding him, does not become adequate, does not fill up - this is the meaning. The gopī Yaśodā, at first wondering "Is this a dream or the illusion of a god?", then enlightened, and then made to understand "This is indeed the inherent divine power of my child" - thus informed of his divinity, the meaning is by this Kṛṣṇa himself. After that, she was enlightened, made to understand the sweetness of maternal affection corresponding to the knowledge of his divinity. "I bow to that state. May that very Nārāyaṇa remove the misfortune of my son" - this is indicated there. (30)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He who, in the battle between Indra and Rāvaṇa, broke the fierce tusks of Indra's elephant Airāvata by striking Rāvaṇa's chest, and with those broken tusks whitened the directions, he protects. And in the army of that destroyer of Daśaratha's son, Rāvaṇa, who was moving about proudly thinking "Who else is equal to me?", he will quickly destroy that firmly arisen laughter along with his life-breaths by the twanging sounds of his bow. (25)
The next ten verses describe the Kṛṣṇa incarnation. The white ones are the virtuous beings like Brahmā, while the dark ones are the evil-doing demons. He is the lord of their origin, sustenance, etc. As stated in the Mahābhārata:
The sages said: "O wielder of Pināka, destroyer of Bhaga's eye, one respected by all worlds, we wish to hear about the greatness of Vāsudeva, O Śaṅkara."
Śiva said: "Hari is superior even to the grandfather (Brahmā), the eternal Supreme Person. Golden-haired Śrī Kṛṣṇa shines like the sun in a cloudless sky. Marked with Śrīvatsa, Hṛṣīkeśa is worshipped by all gods. Brahmā was born from his navel, and I from his forehead. The luminaries were born from his hair, gods and demons from his body-hair, sages from his body, and the eternal worlds too. He is directly the abode of the grandfather and all gods. He is the creator of this entire earth, the Lord of the three worlds, the destroyer of all beings, mobile and immobile. He is the direct conqueror of the enemies of the gods, the Lord of gods, the scorcher of foes. He is all-knowing, all-encompassing, all-pervading, facing all directions, the Supreme Soul, Hṛṣīkeśa, all-pervasive, the great Lord. There is nothing superior to him in the Veda or the world."
Or, the white-and-dark-haired one, the direct manifestation of the Lord, will perform actions for removing the burden of the earth crushed by hordes of others-than-gods in the form of kings, being born along with a portion, Saṅkarṣaṇa. This indicates he appeared with an extraordinary divine form characterized by such hair. Or, the lord of thousands of white and dark heads, meaning Saṅkarṣaṇa, and the lord of Brahmā, meaning the progenitor of the entire universe indicated by Brahmā, whose two hairs are the different forms named Saṅkarṣaṇa and Vāsudeva, he is born by his own will. This explains the cryptic statement in the Mahābhārata meant to delude people: "That Hari with two hairs, one tawny and curly and the other black, those two hairs will enter two women in the Yadu clan - Devakī and Rohiṇī." The meaning is that Hari made manifest the two forms that are the cause of the entire universe indicated by Saṅkarṣaṇa and Brahmā, etymologically derived as explained; the result is that Saṅkarṣaṇa was ready to manifest. The rest is clear, so that is the meaning of the cryptic statement.
Indicating his all-pervasiveness, it qualifies him as "with an imperceptible path", suggesting he is knowable only to his exclusive devotees. It qualifies his actions as "establishing his own greatness", meaning those that manifest the true nature of the qualities, form, etc. of the Lord himself. (26)
Now, addressing the doubt "Can't someone else remove the earth's distress? Why is the Lord's manifestation necessary?", it elaborates on how his actions establish his greatness, starting with "tokena".
The taking of life of Pūtanā, the owl-demon, by an infant; the overturning of the cart by the foot of a three-month-old; and the uprooting of the two very tall arjuna trees by the Lord crawling on his knees and reaching between them - all this would not be possible without the Lord's incarnation. (27)
Moreover, when he drank the poisoned water, he revived the cattle and herdsmen of Vraja with a shower of nectar from his merciful glance. And while sporting in the Yamunā river, to purify it, he would expel the extremely venomous snake named Kāliya with a flickering tongue - this too would not be possible otherwise. (28)
Furthermore, he whose prowess is incomprehensible in its entirety, along with Balarāma, in the dry forest burning with wildfire in summer, from which death was certain, would lead the cowherd community out of the forest at night, as if with closed eyes, like in the subduing of Kāliya at night on the Yamunā bank - this action too is divine, superhuman, and indicative of the Lord's greatness. The word "iva" is used as a filler. (29)
Moreover, whatever rope his mother Yaśodā takes to bind him, it falls short of his size. And when Yaśodā saw all the fourteen worlds in his yawning mouth, she was astonished and made aware of his divine nature - this action too is divine, connecting with the previous verse throughout. (30)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having described the rajasic character, he now speaks of the tamasic - "vakṣasthala sparśa". That Lord, Raghunātha, will remove the pride along with the life of that Rāvaṇa. The reason for removal is "dāraharttuḥ" (abductor of wife). This is also the reason for taking his life, due to his being an aggressor. Arrows are not needed to kill him, but merely the twanging of the bow. The bow is described as "adhisainye uccarataḥ" (rising over the army). Shooting upwards, or releasing arrow-like impurities. This prevents his escape. To show the bow's greatness, he describes the laughter. The laughter that grew from the mock victory over directions, indicated by the broken tusks of Airāvata, Indra's elephant, which were broken by touching his chest. Rāvaṇa had two strengths - his body and his conquest of enemies. His bodily strength mocks the enemy conquest, as Airāvata's tusks were broken by mere touch of his chest. Such a world conquest is not a cause for excellence. Hence his great pride in having greater strength than world conquerors. That pride will depart along with the life of the greatly proud one. For no one laughs in the presence of the Lord's laughter. Thus, its departure is fitting. In this way, describing Raghunātha's character as an example, laughter is justified. (25)
Having thus described the charm of laughter, he now describes "adīnalīlāhasitekṣaṇollasadbhrūbhaṅgasaṃsūcitabhūryanugrahaṃ" in ten verses starting with "bhūmeḥ suretara". Although there are countless characteristics in each avatar, only those useful for reflection are described. As in the introduction, only ten aspects are described: non-despondency, smiling, playfulness, glancing, radiance, eyebrows, bending, indication, abundance, and grace. This suggests that all ten types of līlā (divine play) are present in this avatar, indicating "as great as this self is, so great is this". This also suggests the unity and single purpose of the ten types of līlā. He will describe this in detail according to the introduction.
Among these, non-despondency is creation. One is despondent due to lack of objects. Non-despondency is self-manifestation in object form at will. Despondency departs upon obtaining desired objects. "From whom there are no despondent ones" also refers to creation for others, as living beings' despondency departs in creation itself. Emanation is clearly līlā.
Smiling is establishment. For the Lord, like in drama, establishes those in their respective limits in the form of comedy, only for his own amusement. Otherwise, in the ultimate reality of the Lord's essence, what limit is there?
Glancing is nourishment. Only those glanced upon by the Lord become nourished. The eyebrows are protection. As there are impressions in the inner organ, so is the movement of the eyebrows. Bending is indeed true dharma. For it bends all from their own position. We will elaborate on this later.
Radiance is the Lord's story. For that lineage becomes the Lord's radiance. Or in order. Then that protection is radiance. Like Prahlāda and Dharma are the radiances of the knowable and the means of knowledge. Then true dharma becomes the form. And bending is lineage. For the self becomes bent there.
Indication is dissolution. We will justify this later. Abundance is liberation. For only the Lord is truly liberated. Others also become so. Grace is shelter. For he does not establish anyone in himself without complete grace.
These ten types of līlā belong to Krishna alone, so this avatar is indeed the source of avatars. Thus, he first describes non-despondency in the form of creation - creation is acceptance of a body. There, he is not despondent because, as the second meaning enters as the reason. There, three types of devotees are despondent in the Lord's incarnation, which he states.
"Bhūmeḥ" means of the earth. "Suretara" means demons, dānavas, and rākṣasas. By being "other than gods", the opponents of dharma are included. Oppressed by them. When the earth's supreme bliss becomes manifest, then indeed the distress of oppression ceases, thus bliss arrives. For removing her distress. With a portion, along with Balarāma. Someone says that the one who has white and black hair has come from Vaikuṇṭha (heaven). In reality, however, the one with white and black hair is a portion of Govinda, being in the form of Saṅkarṣaṇa. It will be said that due to the destructive, dark energy, Saṅkarṣaṇa in white and black form is also present in the form of Krishna's hair. One purpose of this is that Krishna appears with black hair. But this is not the only reason, as it is unable to remove the distress of separation. This contradicts the statement "These two have indeed come here as portions of Lord Hari" and "Then I was pleased with you in this form." Therefore, to remove the distress of separation, he is directly full of bliss. Pradyumna is for generating offspring as a son. Aniruddha, a portion of Nārāyaṇa, is for protecting dharma. The white and black hair portion is for removing the burden of the earth. Pradyumna creates lineage in a way unnoticeable to people. Aniruddha will perform actions. The fourfold purpose of all four is indicated by "ca" (and) to remove the burden. Thus, the activities of all four forms are described in one form. One activity describes liberation, devotion, removing the earth's burden, fulfilling Vasudeva and Devakī's desire, and protecting dharma. He will elaborate on this in different contexts. Thus, the Lord was born in four forms. This reconciles all statements as they are. Otherwise, individual statements like "One of them became Balabhadra" would be contradictory. He will accomplish his own birth and activities to remove the threefold miseries. The earth is the mother, and others dear to Hari also suffer. It will be said that misery is threefold due to Kaṃsa and others, time, and ignorance. In considering the earth as the effect, she alone is mentioned. Aditi being the mother, her earthly nature is clear. Others also suffer due to connection with earth. His path is unnoticeable to people. Ordinary people do not even recognize the signs of the Lord's path. The path is the Lord's arrival in this way. And he will perform actions. The "ca" (and) indicates he will also teach knowledge and devotion. Actions are specified for Aniruddha's character. "Those in which there is binding of his own greatness." Due to being the self, it generates knowledge. From the word "greatness" comes devotion. From binding near and thoroughly comes dharma. Through these three, the threefold misery departs. Thus, the Lord's activities indicate the Lord's greatness. By this much, all become free from distress. (26)
Describing the divine play, he also describes the reason for what was previously stated, as it falls in the middle of the reflection - "taking away life with a child." If this Lord were not in four forms, then those four types of activities would not be consistent. Drinking the poisonous milk of Pūtanā and liberating her. Crushing the cart. Going between the Yamala-arjuna trees. And uprooting them. Indeed, no one other than Vāsudeva can grant liberation. Indeed, no one other than Saṅkarṣaṇa can destroy by mere touch. Indeed, no one other than Aniruddha goes between the trees by his presence to remove Nārada's curse. Indeed, no one other than Pradyumna uproots the curse-born origin and restores the previous divine birth. And the Lord's nature is established by these very acts. Because by a child, a toddler, the life of the owl-like Pūtanā is taken away. Where there is an effect, there must necessarily be a cause. But where an effect arises without a separate cause, that should be understood as the supreme nature itself. Because his form is capable of accomplishing everything. Moreover, Ulūkikā is the wife of an owl or daughter of an owl. Or she is in the form of an owl herself. She is indeed fearful during the day. She is averse to the righteous path and opposed to it. By this, the strength of evidence for her liberation is refuted. Her taking away of lives is bringing them to dissolution in herself. For what is taken is brought into oneself. "The prāṇas (life forces) are absorbed right here." And this is mukti (liberation). Therefore, based on the strength of the prameya (object of knowledge), she should be considered as mukti. The prameya is the pure parabrahman (supreme brahman). It is not deficient in any aspect. If it were so, it would not be capable of granting such liberation. Hence, without any means, by directly accomplishing the goal and granting liberation, Kṛṣṇa is the supreme puruṣa (person). Moreover, traimāsikasya means lasting for three months. Only three divisions of time became the limiters of the Lord. They, being naturally incapable, produce a distinction in form. Thus, by constructing a cart, playing in the cart, and destroying the cart, he is said to have three forms. To exclude the causality in the destruction of all three, the word pada is used. Due to suitability with Saṅkarṣaṇa. Apavartā means falling in an opposite manner. By this description of great strength, complete kriyāśakti (power of action) is stated. The phrase "struck by the tender foot like a sprout" indicates the absence of means. As before, it indicates the nature of parabrahman and complete kriyāśakti. Thus, having established jñānaśakti (power of knowledge) and kriyāśakti, to support the path of bhakti (devotion), it establishes acintya-sāmarthya (inconceivable capability). By yadrińgatāntaragatena, it means these three are otherwise not possible. Rińgatā means moving with hands and feet. By being within those two, uprooting them indicates the nature of parabrahman. In Pūtanā's case, there was also mouth contact. In the cart incident, only the tip of the foot. For the Arjuna trees, not even that, but only an indirect distant connection. The mortar was connected to the trees. The rope to the mortar. And the Lord to the rope. If it were done by force, the rope would break first, being the weakest. Or the mortar. Considering the Lord's connection, all of them. Even then, uprooting is not possible. Because sideways pulling causes breaking in the middle on firm ground. This too, like before, establishes the nature of parabrahman and icchāśakti (power of will). For this is indeed the Lord's līlā (play), his jñāna (knowledge), kriyā (action), and icchā (will). Some apply "otherwise not possible" to all the following verses. But truly it is only here, as there are no words indicating connection later. (27)
Having thus described the līlā, he now describes the laughter - yadvai vraje vrajapaśūn. Yad means for which reason, in Vraja, in the cowpen, vrajapaśūn means the boys of Vraja and the cattle. Or his own. Viṣatoyapīthān means those who have drunk poisoned water. Just as those who drink soma become immortal when seized by death, similarly he revived even those who had drunk poisoned water. One view is that he revived both cattle and boys. Anugrahadṛṣṭivṛṣṭyā is the means. For her (Yamunā's) purification. Whose tongue was moving due to excessive poison potency. He will expel that Kāliya while playing. Here, the Vedic elision of 'i' occurs. The meaning is uccāṭayiṣyati. Or there is absence of num. The connection is ajīvayat while playing and about to expel. Here, reviving the cowherds is described as an effect accomplished by the means of the shower of gracious glance. This is slightly extraordinary. Even playing can be accomplished by Garuḍa, etc. Even yogis revive with their glance. Or from the root aṭ with prefix and particle, āṭayiṣyad in conditional past tense. When he will remove him far away, then he revived. Otherwise, even being alive is like being dead. This act is for laughter. Their thought is "We will protect Kṛṣṇa." Today, having clearly protected them himself and entered there, how will they protect? Seeing them later as ineffective, he laughs. Or, he revived the divine protectors who are in the form of cattle. For they were sinners killed by time. Because they were the cause of devotees drinking poison, viṣatoyasya pīthaṃ pānaṃ yebhya iti. Time devours only them, not the faultless devotees of the Lord. Frogs etc. nearly dead come to life with rain, hence the glance is like rain. Grace on them indicates the nature of brahman. For no one else is capable of showing grace to divine beings. The connection "this is otherwise not possible" fits here too. In worldly means, removing poison first by mantras etc. and then reviving is well-known. Here, reviving even those with poison is the Lord's act, according to some. If it is merely for laughter, there is no concern. (28)
Having examined the smile, he now describes the gaze - His action was divine indeed. The action of that Lord was as if divine. Divine means occurring in heaven, supernatural. The "as if" implies that it was impossible even for Indra and other gods. When the forest was burning with the forest fire in summer, he would lift up the sleeping village at night from the midst of it and establish it elsewhere. "From here" means from this place, or for this reason. Their end time had arrived - the villagers thought "this is our end time". This incident of saving from the forest fire happened twice. Near Kālīya's lake and in Muñja forest - in one place, "closing their eyes and removing them from Muñja forest, they were brought elsewhere", and in the other, "lifting up the sleeping (village) at night". Other common words are in both places. The gaze also has two forms produced by the two eyes. "He will lift them up from that danger" is common to both. Lifting up indeed means separating for the sake of the gods. Thus they were protected for the sky. Drinking fire is the nature of Brahman, and taking elsewhere. The fire drinking is not mentioned here to avoid repetition of the question. Otherwise there would be the question "How did he drink the fire?". That is why he said "as if divine", not the actual form. This is a divine secret. [29]
Thus having examined the gaze, he now describes the delight - He grasps. This incident indeed indicates the Lord's nature as Brahman. Other incidents could be accomplished by yogic powers, mantras, gems etc., so they are not definitive proofs of divinity. How these two incidents prove divinity has been explained in the commentary by two sections. It is not proper that one who is not the Self of all cannot be bound by any form. Whatever rope is used for binding, that very thing does not bind him. Due to the Lord's presence at the beginning and end, even many ropes become as if one. His visible belly is the very nature of all things. It exists at the beginning and end. Therefore its immeasurability is proper. Moreover, when the Lord yawned, seeing the worlds in his mouth, even though enlightened, she remained doubtful in mind. These two incidents show his being the support of the universe and his power to delude even after direct experience. He who standing in all beings, controls all beings from within is the Inner Controller. Standing in Gokula, he places Gokula within himself. This is not illusory, as it is established in the scriptures. Yaśodā also had direct experience of it. By reasoning also, from the statement "This is indeed my own child", this is the nature of Brahman alone. Or let that be. At that very time, even though enlightened, she remained doubtful. She knew "This is indeed my son". The experience cannot produce memory impressions without the Lord's māyā. This indeed is the Lord's delight. The yawn was also produced by the Lord himself to cause the opening of the mouth. So even when the mouth opened due to other reasons, the showing of the universe and enlightenment happened only then. In the first showing, it ends with just "she was greatly amazed". "He spread out the Vaiṣṇava māyā" is stated there itself. Thus in four verses, the determination of the four forms of the Lord - Saṅkarṣaṇa, Aniruddha, Pradyumna and Vāsudeva - has been stated. Or all forms are everywhere. [30]
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "vakṣaḥsthale" (on the chest). They say the purpose of using both meanings of "uccarate" (utters) is this: By this, his movement is prevented. By describing the release of the bow's impurity, it means Rāvaṇa's attainment of liberation is prevented. (25)
Regarding "bhūmeḥ" (of the earth), "te" refers to the dharmas. "Ekārthatva" means having a single purpose. He will describe in outline the single purpose of the ten types of līlās (divine play) beginning with "nadi" in the tenth chapter starting with "atra sargo visargaś ca". When asked which dharma exists in what form there, they say "tatra" etc. To include this non-poverty in creation for others' sake, they say "abhilaṣita" etc. "Yathā" means in sequence. Here, Prahlāda's messenger status is due to the impression arising from remembering the Lord, or due to taking another birth as Sanaka etc. caused by the fall of Jaya and Vijaya. Its exhilarating nature is due to causing the Lord's manifestation. The nature of the memory dharma is clear. "Ananugṛhīta" should be split as "ananugṛhī, ita", meaning "expelled from here, i.e. saṃsāra (cycle of rebirth)". "Śarīrasya" etc. refers to one without a material body accepting a material body. Thus this indicates avatar status, while the others indicate being made to incarnate. "Trividhā" refers to the three types that will be mentioned in the Nirodha-vivṛti as "The earth is the mother, and the others are the devotees of Hari who suffer".
When asked what is the evidence for the manifestation of the complete form here, they say "prakaṭa" etc. Thus, relieving the earth's distress merely by manifestation and relieving the distress of only devotees who have contemplated on oneself is not seen in other avatars. So these two indicate completeness. Since this verse describes the creation līlā, the word "jāta" (born) in this verse should be understood as presenting the viśeṣya (qualified noun). "Kleśa" (distress) is to be supplied from before. Presenting an alternative view, they state the conclusion starting with "vastutaḥ" (in reality). "Due to being the form of Saṅkarṣaṇa" - by this, the inappropriateness in the previously stated view should be understood. If only the white-and-black-haired one were complete, then the useful characteristic mentioned later as "with soft, pure, curly dark locks" would have been described as the subject. So this is not just a partial avatar. The partial nature of the one in Vaikuṇṭha is clear in the Brahmavaivarta Purāṇa.
When asked what is the purpose of the qualifier used here if so, and how Saṅkarṣaṇa has such a nature, they say "saṃhāra" etc. "It will be said" means it will be said in the Nirodha section. Thus both these will become clear from there. Saṅkarṣaṇa's dual nature should be understood from statements like "The wise say Viṣṇu, covered by the tamas quality, becomes the protector of the entire universe by presiding over the sattva quality" in the Sūta Saṃhitā etc. When asked what indicates that just that much is not the purpose, they state three reasons indicating the partial natures of Vāsudeva, Aniruddha and Pradyumna, starting with "mardana". Thus, since the difference in functions mentioned in various places will become clear later, it is not appropriate to speak of just Saṅkarṣaṇa nature. They state the conclusion with "sa tasmāt" etc. It means: even though crushing exists, it is for the sake of absence of distress arising from that.
When asked what indicates that this meaning of the mantra is intended, they say "jane" etc. When asked what indicates the reference to Pradyumna etc. by the qualifier "jane" etc., they say "caturṇām" etc. Thus, the fourfold function is clearly indicated by the "ca" in the statement from the fourth canto for a single form, and that same fourfold function is clear in the next verse here, so that itself is the indicator. When asked how that is ascertained here in the absence of an indicator of the Vāsudeva etc. vyūhas (emanations), they say "ekam eva" etc. Thus, the original character itself is the indicator. Now, if by a single form and a single character two tasks can be accomplished, then in the same way other tasks can also be accomplished, so there is no need to determine four forms. Therefore, they say "In detail, however" and so on. They state the established view with "Thus" and so on. In this way, by insistence on accepting the full manifestation along with the four vyūhas, they state the supporting argument, and in the opposite case, the refuting argument, with "By this" and so on, and "Otherwise" and so on. Now, if merely by the birth of the original form the suffering of the earth is removed, why is there a description of the birth and actions of the vyūhas? To this they reply with "Birth" and so on. "Threefold suffering" means the threefold suffering of the three types. "Will be said" means it will be said in the tenth book. Now, if the manifestation of the Lord is accepted for removing the threefold suffering of the three types, the singular "of the earth" referring to the original would be contradicted, so to avoid this they say "Earth" and so on. "In the form of effect" means in the form of a body. Thus, since the word "earth" includes all three, there is no contradiction in accepting oneness even with that nature. (26)
In "with offspring", how divinity is implied by the word "jīva" (jīva) (individual soul), they explain with "Of that jīva" and so on. This is the meaning: The word "jīva" indeed denotes both the conscious part and the limiting adjunct of the jīva. As in "The part should be known as jīva" and "The jīva, leaving the jīva, to me", its use is seen for the limiting adjunct also. And the limiting adjunct of the jīva is the mind, and that is bound to the vital force. In that case, when the vital force is brought into itself with all its particulars, those jīvas also come there through it, so their receiving from that is also thus - this is the meaning. "Of such a one" means of a young or infant one. "Indicates" means the statement "He took the tender shoot-like soft limbs" itself indicates. (27)
In "Indeed in Vraja", "divine" means divine related to animals. "Of the devotees of the Lord" means of cows etc. "Joins" means although there is no word denoting that, since it is desired to be conveyed that the Lord alone is the agent, the meaning is "joins". "No worry" means there is no worry in the form of any inconsistency - this is the meaning. (28)
In "That action". They state the seed for simultaneously narrating two sports belonging to the same class but different times with "Glance" and so on. Thus, the simultaneity is for indicating the nature of vision - this is the meaning. Now, what is the fault in asking again? To this they reply "And this is a divine secret". (29)
In "Taken". "By two loci" means by "Vaiśvānara is a common word, from the particular" and by "And they invite him in this". "By which form" - "is not" from the previous is to be connected with this also. "This" means the two characters mentioned in the latter half. "And producing experience and delusion" - "indicates" is to be supplied. But "producing two delusions" does not appear to be the correct reading. Those who cite the Antaryāmi Brāhmaṇa as authority for the inner controller being the inner establisher make clear the inferential nature of the rope-binding and other sports, saying "Who" and so on. They state another reason for the non-illusory nature of the vision etc. established by the devouring sport mentioned in the latter half, with "By reasoning" and so on. Now, since in the devouring sport, the spreading of illusion is mentioned by "He spread the Vaiṣṇava illusion", how can what is seen there, being illusory, be indicative of Brahman-nature? Accepting this doubt, they still establish that nature saying "Let it be" and so on. Here, by saying "most learned", all the reasoning there is recalled. That being so, since the experience strengthened by such reasoning is free from other doubts, either memory or impression is necessary from it, and if that is not the case, then the non-production of the effect despite the presence of the cause is due to the Lord's māyā (māyā) (illusion). And māyā, being of the nature of power, is capacity. Thus, here the capacity to not do is itself indicative of Brahman-nature - this is the meaning. Having thus justified the Brahman-indicating nature of the three sports, they state its expansive nature with "This" and so on. There, since the rope-binding mentioned in the first half establishes non-dualism of being, and since that is appropriate at the end of the binding sport, and by that the pervasiveness of the subtle is made clear, it is the expansion of the means of knowledge. And thus, it is considered that the Lord-defining nature is only in the production of non-dualism etc. by the binding which is in the form of karmic impressions. The devouring etc. mentioned in the latter half, being of the nature of expansion, is clearly the expansion of the object of knowledge, so to indicate this, "this" is said. For the unexpanded would not show thus even without prayer etc., so "this indeed is that" - this is the meaning. To convey the binding nature of this, they make clear its karmic origin with "Yawning" and so on. "For the purpose of expansion" means for producing karma which causes expansion. Hence, by the Lord's play, for another reason, even in the timely devouring with the eating of earth, the showing of the universe is that very expansion-awakening. Thus this too is indicative of the expansive nature of that character - this is the meaning. "In that very" means in the second vision itself. Thus, by showing the universe which is one's own offspring, the expansive nature of the lineage too should be understood to be made clear. "Thus" and so on. Here, in the first verse, since the work of Saṅkarṣaṇa of taking away souls and uprooting their basis is clear, this is the first view. The second is explained by itself. Thus in the second verse, since the work of Aniruddha of protecting dharma by sustaining the animals and cowherds, and protecting lives by driving away the serpent is clear, this is the first view. Sustaining such helpless ones by the shower of the glance of grace is Vāsudeva's, purifying the heart is Pradyumna's, driving away the serpent is Saṅkarṣaṇa's - this is the second view. In the third verse, raising up, being of the nature of establishing, is Pradyumna's work - this is the first view. Destruction of the forest fire is Saṅkarṣaṇa's, or the power to ward off death is Vāsudeva's, so averting that, closing their eyes in doing that is for protecting their dharma, so that is Aniruddha's - this is the second view. In the fourth verse, since Vāsudeva's character is clear, this is the first view. Producing the idea of sonship is Pradyumna's, producing mental doubt and trembling is Saṅkarṣaṇa's, obeying the mother's order by devouring is Aniruddha's - this is the second view. By the maxim "By which alone the threefold souls", since that particular character produces devotion, all is the work of Puruṣottama - thus all is well-established. (30)
Śrī Giridhara-kṛtā Bāla Prabodhinī
As it is said 'daśakandha ārtimārchat', that is explained - va iti. In the army, in the midst of his own and enemy forces, the teeth of Indra's elephant Airāvata which were broken by touching the chest of Rāvaṇa, the abductor of women, who was moving about with great prowess in the battle with Indra, those teeth whitened by their own whiteness, fallen in various directions, illuminated the quarters. Who else is equal to me in the great pride that arose from conquering those directions - that pride he will quickly destroy along with his life-breaths by the resounding arrows shot from his bow. In the alternate reading 'kakuñjupa ūḍhahāsam', the meaning is that he conquers and enjoys the quarters, and has obtained laughter in them. (25)
Now the incarnation of Śrī Kṛṣṇa and his deeds are described - bhūmer iti. For removing the distress of the Earth oppressed by the armies of kings opposing dharma who were born with demonic qualities, the Supreme Person who is the origin even of Śiva (white), Viṣṇu (dark) and Brahmā, was born along with his partial incarnations Saṅkarṣaṇa, Pradyumna and Aniruddha, unrecognized by people as having incarnated for this purpose, and will perform actions. If asked what is the proof of his divinity, it is implied that his superhuman actions themselves are the proof. The actions are specified - ātmeti. Actions that manifest his own greatness. As stated in Viṣṇu Purāṇa - "He plucked two hairs, one white and one dark, O great sage." And in the Mahābhārata - "Hari plucked two hairs, one white and one dark. Those two hairs entered the wombs of Rohiṇī and Devakī in the Yadu clan. One became Balabhadra, who was from the white hair of that god. The second became Kṛṣṇa, from the dark hair." But this is not meant to indicate incarnation of mere hairs, but refers to their purpose of removing Earth's burden, or to another kalpa, otherwise it would contradict many statements like "Kṛṣṇa is the Supreme Lord himself" etc. (26)
The actions manifesting his divinity are elaborated - tokena iti. The killing of Pūtanā who roamed at night like an owl, while still an infant; the overturning of the cart by the very delicate foot of the three-month old; the uprooting of the two tall arjuna trees while crawling - these three acts are not possible otherwise if he were not divine. (27)
When he revived the cowherd boys and animals in Vraja who had drunk the poisoned water, by his merciful glance like a shower of nectar; and when sporting in the Yamunā river, he will drive out the snake Kāliya with flickering tongue and extreme venom, for purifying the river - these acts also are not possible otherwise. The dropping of the 'i' is poetic usage. (28)
When he will rescue the people of Vraja facing certain death as the dry Muñjā forest was burning all around in the hot summer, by making them close their eyes, along with Balarāma. And when he will save the people of Vraja sleeping at night by the Yamunā bank from the forest fire by swallowing the fire - these two divine-like acts are also not possible otherwise. He is described as having inconceivable power to be able to swallow fire etc. (29)
When his mother Yaśodā takes up ropes to bind him, they always fall short of binding him. And when she saw the fourteen worlds in his yawning mouth and was initially doubtful thinking "Is this real or an illusion?", but was then enlightened by him about his inherent divine power - these divine-like acts are also not possible otherwise. (30)
Hindī Anuvāda
When Indra's mount Airavata's tusks shattered and scattered in all directions upon colliding with Ravana's hard chest, turning the quarters white, the world-conquering Ravana began to laugh with swollen pride. However, when that same Ravana abducted Sita, Sri Ramachandra's wife, and proudly came to fight Him on the battlefield, his arrogance instantly vanished along with his life at the mere twang of Lord Sri Rama's bow. (25)
When hordes of demons will trample the earth, the Lord will incarnate as Balarama and Sri Krishna through His white and black hair to relieve her burden. They will perform such wonderful deeds manifesting Their glory that people of the world will be utterly unable to comprehend the mystery of Their pastimes. (26)
Taking away Putana's life in childhood, overturning a heavy cart by kicking it at three months of age, and uprooting the twin Arjuna trees that touched the sky while crawling on His knees - these are all acts that no one but the Lord can perform. (27)
When the calves and cowherd boys die from drinking the Yamuna water poisoned by Kaliya serpent, He will revive them merely by the shower of His nectarean merciful glance. To purify the Yamuna water, He will sport in it and drive out the tongue-flicking Kaliya snake with His potency. (28)
That same night, when everyone falls asleep on the Yamuna bank and the surrounding muñja grass forest catches fire, He along with Balarama will save the endangered Vraja residents from the fire by making them close their eyes. This pastime of His will also be extraordinary. His powers are truly inconceivable. (29)
Whatever rope His mother will bring to bind Him, it will fall short by two fingers when wrapped around His belly. And when Krishna yawns, Yashoda will first be frightened seeing all fourteen worlds in His mouth, but then she will regain her composure. (30)
SB 2.7.25-30
