Text 31: Lord Kṛṣṇa saved His foster father, Nanda Mahārāja, from the fear of the demigod Varuṇa and released the cowherd boys from the caves of the mountain, for they were placed there by the son of Maya. Also, to the inhabitants of Vṛndāvana, who were busy working during daytime and sleeping soundly at night because of their hard labor in the day, Lord Kṛṣṇa awarded promotion to the highest planet in the spiritual sky. All these acts are transcendental and certainly prove without any doubt His Godhood.
Text 32: When the cowherd men of Vṛndāvana, under instruction of Kṛṣṇa, stopped offering sacrifice to the heavenly King, Indra, the whole tract of land known as Vraja was threatened with being washed away by constant heavy rains for seven days. Lord Kṛṣṇa, out of His causeless mercy upon the inhabitants of Vraja, held up the hill known as Govardhana with one hand only, although He was only seven years old. He did this to protect the animals from the onslaught of water.
Text 33: When the Lord was engaged in His pastimes of the rāsa dance in the forest of Vṛndāvana, enlivening the sexual desires of the wives of the inhabitants of Vṛndāvana by sweet and melodious songs, a demon of the name Śaṅkhacūḍa, a rich follower of the treasurer of heaven [Kuvera], kidnapped the damsels, and the Lord severed his head from his trunk.
Texts 34-35: All demonic personalities like Pralamba, Dhenuka, Baka, Keśī, Ariṣṭa, Cāṇūra, Muṣṭika, Kuvalayāpīḍa elephant, Kaṁsa, Yavana, Narakāsura and Pauṇḍraka, great marshals like Śālva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, Śambara, Vidūratha and Rukmī, as also great warriors like Kāmboja, Matsya, Kuru, Sṛñjaya and Kekaya, would all fight vigorously, either with the Lord Hari directly or with Him under His names of Baladeva, Arjuna, Bhīma, etc. And the demons, thus being killed, would attain either the impersonal brahmajyoti or His personal abode in the Vaikuṇṭha planets.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
From the noose of Varuṇa (Varuna), from which there is fear, he will free [them]. By the son of Maya, named Vyoma, during the day roaming, busy, engaged in activities, at night sleeping - thus the absence of means for attaining Vaikuṇṭha (Vaikuntha) is shown. He will lead, will bring the people living in Gokula. Sma [indicates] wonder. [31]
When the god Indra [is] wishing to protect the animals, that is the meaning. The sinless one, without fatigue, in one hand only, playfully, as if so, will hold up Mahīghra (Mahighra, the mountain lifter) Govardhana, like an upraised mushroom. He whose age is seven years. [32]
At night, in the moonbeams, in the white forest, playing, where there are sweet, melodious notes, and that extended, long, fainted, with special intonations, song, by that inflamed, Smara (Cupid) indeed [is] the longing of those gopīs (gopis, cowherd girls), of their stealer Śaṅkhacūḍa (Shankhachuda), he will take the head. [33]
And those Pralamba and others, they all, with Hari (Krishna) as the cause, his abode's sight, sight-worthy Vaikuṇṭha (Vaikuntha), enough, will go - this connects with the next [verse]. Khara is Dhenuka. Dadur like dardura is Baka. Ibha is Kuvalayāpīḍa (Kuvalayapida). Kuja is Naraka. Kapi is Dvivida. [34]
And those who in battle, having taken up bows, in assembly, in war, praise, boast, they [are] assembly-proficient. Indeed Pralamba, Khara, Kapi, Balvala, Rukmi, and others [were] killed by Balarāma (Balarama). And Kāmboja (Kamboja) and others by Bhīma (Bhima), Arjuna, etc., Śambara (Shambara) by Pradyumna, Yavana by Mucukunda (Muchukunda), but not by Hari (Krishna), to that he says. Bala, Bhīma (Bhima), Pārtha (Partha), etc. [are] false names, deceitful names of whom, by him indeed the seven oxen will be tamed, in course of time will go - this is the meaning. And all this action indeed [is] divine, and that should not be otherwise - this indeed connects with the previous [verse]. [35]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
"They indeed were led to brahma-hṛdam (Brahma's lake)" - according to what will be said in this manner, to the Akrūra pilgrimage site, or eternally indeed the state of being engaged in love for Śrī Kṛṣṇa, for that purpose after various efforts, and the state of being absorbed in that alone, "For whose abode, for the sake of friends, for the sake of loved ones, for the sake of sons, life, and hopes, for your sake" - from this statement of Brahmā. "Thus Nanda and other gopas (cowherd men), joyfully engaging in talks about Kṛṣṇa and Rāma, and enjoying, did not experience the pain of worldly existence" - and from this statement. In the view of absorption in Brahma, for the sake of searching for Śrī Nanda alone, on that day due to the fatigue of activity, at night only in sleep, seeing him thus - the state of being subject to the desire of devotees is shown. Here at the very end, the attainment of Goloka which is indicated, that too is suggested by this alone, like the pastimes of drinking the forest fire. [31]
That is the meaning, thus. The dropping of syllables is according to Vedic usage. Everywhere, the connection should be made by supplying 'yat' and 'tat'. [32, 33]
In Baka, indeed the similarity to dardura (frog) is the state of being with eyes closed. By the first word, pīṭha (seat) and others should be understood. [34]
Here he objects, "Indeed". "In course of time will go" means their subduing alone was done by Hari (Kṛṣṇa), but they were not killed. Therefore, due to the influence of Hari's touch alone, even after the fall of their bodies in course of time, their attainment of Hari's feet alone will happen - this is the purport. [35, 36]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Facing towards rāsa (rasa) means rāsa (rasa) is a special type of dance with many female dancers, as stated by Swami in the commentary on the second verse of the thirty-third chapter of the tenth canto. The meaning is facing towards that play. Vrajabhṛd-vadhūnām (of the wives of the cowherd men) means: vrajabhṛt is the protector of the cow pen, of their wives - this is the meaning. [Regarding Śaṅkhacūḍa (Shankhachuda): The killing of Śaṅkhacūḍa (Shankhachuda) is described in the thirty-fourth chapter of the tenth canto.] [33]
Dardura means: dadura is baka (the crane demon), due to similarity in living in water. [Ariṣṭa (Arishta) etc.: Ariṣṭa (Arishta) is the bull demon. Mallas are Cāṇūra (Chanura) and others. Yavana is Kālayavana (Kalayavana). Pauṇḍraka (Paundrika) is the false Vāsudeva (Vasudeva). By the word ādi (etc.), Kāśirāja (Kashiraja) and others are included. Śambara (Shambara) etc.: Śambara (Shambara) is a demon, Vidūratha (Viduratha) is Dantavaktra's brother, Rukmī (Rukmi) is the brother-in-law who is chief among whom are Vinda, Anuvinda, and others.] [34]
Saptokṣāṇa means: seven bulls - this is the meaning. Kālāntare (in course of time) means after death - this is the meaning. Although these died in course of time, nevertheless due to the influence of that connection alone, after death they will go to Vaikuṇṭha (Vaikuntha) - this is the idea. [35, 36]
Śrīmad Vīrarāghava Vyākhyā
Moreover, he will free Nanda, his father, from the fear of Varuṇa's noose, and will release the cowherds hidden in caves by Māyāsunu, the demon Vyoma. Furthermore, seeing the people of Gokula, exhausted by excessive work during the day and sleeping at night, out of compassion generated by their devotion, he will lead them to Vaikuṇṭha, the eternal world of unsurpassed bliss. 'Sma' indicates wonder. [31]
When the sacrifice, Indra's yajña, is obstructed, to prevent calamity, when the god Indra rains to destroy the Govardhana mountain worship, desiring to protect the animals out of compassion, being seven years old, he will hold the mountain named Govardhana in one hand effortlessly, like an umbrella, for seven days. 'Anagha' is an address to Nārada. 'Ucchilīndha' means a raised mushroom. [32]
Playing in the forest on a moonlit night, singing sweet verses, he will excite the pain of love in the wives of the cowherds (gopīs). He will take the head of Śaṅkhacūḍa, the follower of Kubera, who steals from them. [33]
Pralambādi (Pralamba and others) will all, due to Hari, attain the unseen Vaikuṇṭha abode, beyond the reach of material senses. Enough with describing that, as his deeds are endless and I am not capable of describing them. Khara is Dhenuka, Dardura is Baka, Ibha is Kuvalayāpīḍa, Kuja is Naraka, Kapi is Dvivida, Saptokṣāṇa (seven oxen) are bulls. [34]
In battle, the bow-wielding kings skilled in warfare, the rulers of Kamboja and other lands - indeed, Pralamba and others were killed by Balarāma, Kamboja and others by Bhīma, Arjuna, etc., Śambara by Pradyumna, Yavana by Mucukunda, not by Hari - to this he says: with Balabhīmārtha (Balarāma, Bhīma, Arjuna) etc. as disguises, names, it means that Hari himself, in the form of Balarāma etc., is the destroyer of all. The seven oxen, subdued by him, will attain [liberation] in due course - this is the idea. All these actions are divine-like and should not be considered otherwise - this connects with the previous [statement]. [35]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
From fear of the noose, lying in ignorance, covered by jalpī (prattle) which is the cause of false knowledge. As it is said, "The cause of false knowledge, that speech is called jalpī." Therefore, tormented by excessive fatigue, the worldly affliction, he will establish Gokula in the Vaikuṇṭha world. [31]
In the sacrifice intended for himself, when the god Indra [causes] destruction of the cowshed by flood for the ruin of Vraja, desiring to protect, he will effortlessly hold the Govardhana mountain. Ucchilīndha (mushroom). [32]
On a night made white by the moon's rays, Sri Krishna, inclined towards rāsa-krīḍā (dance of divine love), playing in the forest, with sweet verses and extended, elaborate singing with seven notes combined, as it is said "The combination of seven notes is called mūrcchita", igniting the disease of love in the wives residing in Vraja, he will take the head of Śaṅkhacūḍa, the follower of Kubera (the god of wealth), who steals from them. This also fits with his being Viṣṇu, not otherwise. [33]
Pralamba and others, made invisible by Hari known as Krishna, and others like Jarāsandha, and those who came with the Kuru-Pāṇḍava armies like Kamboja and others, all of them who were caused to die by Hari under the guise of names like Bala, Pārtha, Bhīma, Droṇa, Aśvatthāma, etc., go to his abode. The meaning is: There are three types of souls - the hateful, the indifferent, and the devoted. Among them, the hateful go to dense darkness where they are utterly dissolved; the indifferent go to niraya (hell); the devoted go to Vaikuṇṭha etc., where they attain the desired bliss of the desireless. And all this is the existing abode of Hari. As it is said: "The hateful, the indifferent, and even the devoted, without doubt, go to Hari's abode. It is clearly accessible to the devoted. From the beginning of darkness to liberation, because it is Krishna's abode. Due to the imperceptible nature of Hari's world, others have different worlds." The names like Rāma, Bhīma etc. are primarily of Hari himself, because Hari is primary in the power functions of pleasure, fearlessness, color etc., and secondary in others, being designated for the purpose of worldly dealings. That too is said: "Rāma, Bhīma, Arjuna etc. are all names of Viṣṇu. Pleasure, fearlessness, color etc. are indeed the causes of word function." From the root "rayagata", "ra" and "la" are non-different. Niraya means downward state, low condition, or darkness. As in "nir-nyag-bhāva-nikāmayoḥ". [34] [35]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The fear that comes from Varuṇa's noose is not directly related to the noose itself. As for those who sleep at night without bathing, they are considered to be brahma-hṛd (killers of Brahman). In the view of Akrūra tīrtha, it should be understood that there is a constant state of Kṛṣṇa-prema (love for Krishna) and various efforts for that purpose, followed by singular absorption in Him. Alternatively, according to Śrī Brahma's words: "For your sake, wealth, friends, beloved, self, children, and life's abode." Also, as per Śrī Śuka's statement: "Thus Nanda and other gopas, joyfully engaging in discussions about Kṛṣṇa and Rāma and enjoying themselves, did not experience the pain of material existence." According to another interpretation in the commentary, in the view of brahma-samādhi (absorption in Brahman), it should be understood that on that day, the activity was solely for the purpose of searching for Śrī Nanda, and due to that fatigue, there was sleep at night, and the vision of Him occurred during that sleep. Thus, the devotees' desire to conceal is shown. Here, it is also indicated that attainment of Goloka is achieved through this, just like the pastime of drinking the forest fire.
Here, as before, the description of the Holi festival is combined with the rāsa-līlā (dance of divine love). (31-32)
The pair of verses beginning with "ye ca" (and those who).
Through the phrase "bala-pārtha," it is indicated that He enters into them with His unique power characterized by granting liberation to demons. However, where there is no direct involvement in the killing of Dvivida and others, it should be understood as such. In the case of direct presence, the mere sight of Him is the primary cause. As stated by Śrī Bhīṣma: "Those who saw Him here were killed and attained their true form." Some consider this as the dissolution into Brahman, while others interpret it as reaching His abode. (34-35-36)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The fear of Varuṇa's noose is the forbidden time-protector. Nanda's fear that "Varuṇa will bind me with nooses and establish me in his world." In reality, Nanda was not bound by him; for the sake of seeing Kṛṣṇa, he was placed in his world for just a moment - this is the truth. By Māyā's son Vyoma, during the day, filled with the sorrow of separation between Śrī Nanda and Kṛṣṇa, engaged in various activities to search for them, and at night, lying down due to that fatigue. Vikuṇṭha means Vaikuṇṭha. [31]
The god Indra. Rirakṣuḥ (desiring to protect). Dhartā (will hold) ucchilīndhra (like a raised mushroom). In one hand, without effort. [32]
At night, which has become white with the moon's rays. Inclined towards rāsa (divine dance), he will play. The killing of Śaṅkhacūḍa, which happens on another day, is not mentioned here in the context of rasa, due to its proximity. Kala (sweet) verses, extended and mūrcchita (elaborate) with mūrcchanā (modulation). He will take the head of Śaṅkhacūḍa, the abductor of the wives of the gopas (cowherd men) who inhabit Vraja. Or, after killing Śaṅkhacūḍa on that very night, at midnight he will perform rāsa, hence "inclined towards rāsa" is said. [33]
Thus, having briefly described some of the extremely sweet Vṛndāvana pastimes, he concisely indicates other demon-slaying pastimes in two verses. Those like Pralamba and others, all of them, with Hari as the cause - some will attain sāyujya (complete absorption), which is excessive invisibility, and some will go to his abode Vaikuṇṭha, as connected with the next verse. Khara is Dhenuka, Dardura is another name for Baka. Ibha is Kuvalayāpīḍa, Kuja is Naraka, Kapi is Dvivida. [34]
Samitiśālinaḥ means those who excel in battle. Now, Pralamba, Khara, Kapi, Tṛṇāvarta, Rukmi, and others were killed by Balarāma; Kamboja and others by Bhīma, Arjuna, etc.; Śambara by Pradyumna; Yavana by Mucukunda - not by Hari. To this, he says: By him who has Bala, Pārtha, Bhīma, etc. as his names in disguise. The seven oxen were subdued by him, meaning they will go [to his abode] in due course. Here, it should be discerned that Pralamba, Khara, and others will attain sāyujya, while Pauṇḍraka, Dantavaktra, and others will go to Vaikuṇṭha, according to the reasoning that will be explained later. [35]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
And moreover, he will free his father Nanda from the fear of Varuna's noose. The son of Maya, named Vyoma, will free the cowherds hidden in caves. During the day, the cowherd settlement is busy with activity. At night, it rests tired from labor. He will lead the people of Gokula, who have no other refuge, to his own abode Vaikuṇṭha (the spiritual world) - how amazing! (31)
O sinless Narada, when the cowherds obstruct Indra's sacrifice, and when the god Indra rains down on Vraja in anger, he who compassionately wishes to protect the animals, being seven years old, will effortlessly hold up with one hand the mountain named Govardhana, like an umbrella or mushroom. This shows the cruelty of those with desires, the sinlessness of the great desireless ones, the effortlessness of the hand holding the mountain, and the Lord's supremacy over time everywhere by equating seven days with seven years. (32)
Moreover, on a moonlit night in the forest, eager to begin the rāsa (dance) festival, he will playfully remove the head of Śaṅkhacūḍa, the abductor of the cowherd women of Vraja, who are agitated as if by the disease of love, aroused by his long, melodious song with sweet lyrics. (33)
Furthermore, because of Hari, Pralamba and the others will go to his abode Vaikuṇṭha, which is beyond material senses. These include Dhenuka the donkey, Bakāsura like a heron, Ariṣṭa the bull demon, Kuvalayāpīḍa the elephant, Bhaumāsura on earth, Dvivida the monkey, and the seven bulls. (34)
Or those who boast in battle, wielding bows - indeed Pralamba, Dhenuka, Dvivida and others were killed by Balarāma, and the Kāmbojas and others by Bhīma and others, Śambara by Pradyumna, and the Yavana by Mucukunda, not by Hari directly. But through Balarāma, Bhīma, Arjuna and others as his instruments, Hari indirectly caused their deaths. The seven bulls, however, were not killed by Hari, but by seeing him and receiving his grace, they will give up their lives at the time of death and go to his abode. Enough with describing Krishna's pastimes, as they cannot be fully described and I am fulfilled by describing this much. All of this is divine and should not be considered otherwise. (35)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having thus described ullāsa (joy), he now describes bhru (eyebrow). The word bhru refers to the result created by the Lord. As stated in the phrase "tarbhāvijṛmmaḥ parameṣṭhidhiṣṇyam" (the abode of the Supreme Being). That result is in the form of absence of sorrow and presence of happiness. The extreme limit of sorrow is hell and such. The extreme limit of happiness is known as Vaikuṇṭha. The Lord creates both of these for those without means, thus His divinity is established through reasoning. Regarding that, he mentions two types of absence of sorrow - "He will free Nanda". From the fear in the form of a serpent, and from Varuṇa's noose. In both cases, Nanda was protected while engaged in a vow and journey. By this, other dharmas are non-self dharmas. Only the dharmas of the Lord are self-dharmas. Therefore the Lord is the Self. Hence He is undisputedly the Supreme Brahman. The word "ca" (and) in "Nanda ca" indicates that after delivering Yaśodā, He also delivered Nanda, thus showing the collective meaning of what was stated. Or Nanda alone was freed twice. From the fear of Varuṇa's noose.
He also mentions the removal of sorrow for others - "And the cowherds confined in caves by Maya's son". Maya's son is the demon Vyoma. He came in the form of a cowherd and took away the boys playing as sheep and placed them in a cave. There are holes in that path leading to the netherworld. Hence it is said "confined in caves". Or serpents and others may have taken them there, hence the word "bila" (cave). The word "ca" (and) indicates that other calamities not mentioned should be inferred.
Thus having mentioned the absence of sorrow, he now mentions supreme happiness - "ayāpṛtam". During the day (ahni) it was surrounded (āvṛtam) by worldly affairs. At night it was pervaded by deep sleep due to extreme fatigue. Thus day and night, without the means for attaining the other world, He will lead to His own Vaikuṇṭha, the all-pervading Vaikuṇṭha, nearby (upa). He removed the curtain of illusion near Himself and led them to that very Vaikuṇṭha. This act is not of yoga, not of māyā, not of time, not of jewels, etc. Therefore this is verily the act of Brahman. The reason for leading is "svam" (His own). The Lord accepted them as His own Self. (31)
Having thus described bhru (eyebrow), he now describes bhaṅga (breaking) - "Obstructed in the sacrifice by the cowherds". Here the breaking of previously established results is described. Sacrifice provides protection. Breaking of sacrifice causes distress. Pleasing the deities is also the result of sacrifice. Having ascertained its fixed result, its obstruction is mentioned. The cowherds always perform sacrifice. By those very ones, the Lord removed that sacrifice. When that was obstructed, due to lack of protection, when the deity rained, destruction of Vraja began. By this, it is ascertained that pleasing the deities is the result of sacrifice. It is indicated that boundaries should be expressed only when relying on the capable. Then out of compassion, the Lord became the protector. Then for seven days He held up the mountain Govardhana with one hand playfully. The vocative "anagha" (sinless one) is for instilling confidence in what was said. The supporter will support. "Like a mushroom" indicates absence of weight. During the rainy season, mushrooms appear. Due to the extraordinary nature of the year, Indra was informed of the extraordinary upheaval. For seven days, the seven-threaded sacrifice was obstructed, causing seven days of suffering. Wherever dharma is seen to be obstructed, seven days are mentioned. If the suffering is to be averted, then there is continuous suffering for seven days. After that, it ceases. If it cannot be averted, it occurs on the seventh day itself. He himself is also seven years old. He has passed through time divided into seven parts. Therefore, the breaking of the seven-threaded sacrifice and its alternative result. For the boundary is produced by the Veda with its auxiliary parts. There are six auxiliary parts. And the self is one. This year is Prajāpati, who is the initiator of the Veda with its auxiliary parts. Having transgressed that, he then transgressed the seven-threaded sacrifice. Due to the absence of time as a limiting factor for the Lord, the seven-year period is just the envelopment of the supreme dharma. And this dharma is the seventh, which is of the nature of breaking. He established one action power, as stated in "Let this sacrifice be accomplished by them." Otherwise, he would establish Govardhana in the same way. With ease. In reality, due to the absence of such nature in the sacrifice, and because it was accomplished by the Lord himself in that way, Govardhana remained by the Lord's will alone. The hand was merely shown for the sake of scriptural meaning. Even so, considering that suffering is inevitable through restraints and fasts, he performed this līlā (divine play) to remove that. That indeed takes the form of flute-playing. Filled with nectar through seven holes. In that case, there is the attainment of the fruit of the rise of life force and ultimate bliss. Therefore, the meaning is that the suffering of restraint or the suffering of fasting did not occur. (32)
Thus, having determined the breaking, he describes the indication - Playing in the forest at night. This indication of the Lord is for the purpose of revealing his true nature and fruit. And completeness also brings about the cessation of the undesirable. The gopīs (cowherd girls) are indeed an example of this. For they alone attained the Lord. The conduct related to them is indeed indicative of the fruit in the path of the Lord. In the forest means in Vṛndāvana. At night means during the night. When worldly and Vedic activities have ceased and people have also retired, then he plays. Therefore it is said - Playing in the forest at night. Devotion alone is the cause of that cessation. Therefore, it is the moon. Its rays are the forms of devotion. Due to this moon being of the nature of the mind, they are special desires of that. The world is colored by those rays, which is the cessation of everything. Such cessation alone is the cause of the Lord's play. Therefore, the Lord is eager for rāsa (divine dance). Rāsa means an object full of rasa (aesthetic flavor), devoid of connection with anything else. Upon consideration, it becomes a special dance performed by many women who are dear to him. Or enjoyment therein. Solely immersed in the śṛṅgāra rasa (erotic sentiment). Just as he is immersed in the beauty of the devotees' qualities. Being full of that internally, for the purpose of manifesting that rasa, he performed a prolonged modulation with gentle words. For that modulation creates an opening in others' hearts for the sake of rasa. And due to the absence of connection with the Lord in that opening, and the consequent lack of filling with rasa, smara (recollection) in the form of remembrance of the Lord entered for that purpose. Due to the absence of an object, that indeed resulted in a disease-like state. For all rasa-fillers, not attaining their own object, become disease-like, just like hunger, etc. Otherwise, it would not cause the destruction of the body or death. By this, their primary qualification is negated. Due to the non-entrance of desire related to the Lord into the Lord's dharma. Therefore, for such women, the deity presiding over desire is an obstruction to connection with the Lord. The brother of the deity presiding over wealth in the form of Kubera. Being younger, he too is like that. He became an obstruction for them. Even in this situation, the Lord proceeded by his own will, so he will remove the head of Śaṅkhacūḍa, the abductor of the wives of Vraja. Only for those immersed in the three guṇas (qualities of nature) does such disease-like desire exist and its obstruction occur, not for those attached to the Lord who are beyond the three guṇas. Therefore, he removed his head. Kalā means indistinctly sweet, conveying supreme bliss that is not fully manifest, in the form of śabda-brahman (the absolute as sound), which are musical notes. Their pada (position) is in songs, etc. Or words of such nature. Due to the non-applicability of sentence meaning there, the words alone have independence there. Āyata-mūrcchana means prolonged modulation. Mūrcchana is indeed well-known in music for notes. Its prolonged nature is the form suitable for entering all minds. And from the word mūrcchita (stupefied), it is indicated that other rasas or lack of discrimination, etc. will not arise. Inflamed just as fire burns, so by smara (desire) they became as if in that state. Therefore, the disease-like nature of smara. Bearing Vraja alone means their husbands do not have the role of protectors. Due to their being wives, it is indicated that there is no removal of obstruction due to their excessive feminine nature. Therefore, he became the abductor. Thus, even in the absence of primary qualification, the Lord gives the fruit characterized by himself. Therefore, the conduct related to the gopikās becomes indicative. (33)
Having examined the notification thus, he describes the multiform manifestation or the great grace with two verses - "ye ca pralamba" etc. All these Daityas and kings with portions of Daityas were slain by the Lord and went to His abode Vaikuṇṭha. And those who were slain by Balabhadra and others like Pralamba, among them also those who gave up their lives while looking at the lotus face of the Lord, and those who were purified by Pārtha's weapons and slain in righteous battle, they too went to Vaikuṇṭha. Others like Pralamba went to non-manifestation, meaning they merged into Prakṛti. Or, those mentioned in the first line went to the multiform Prakṛti itself. Its pervasiveness is indicated by the term "bhūri". Those in the second line went to the Lord. Or, both these groups of possessed beings went to Prakṛti. The proud ones went to His abode.
Khara is Dhenuka. Dardura is some other demon like Baka, or Baka himself due to living in water. Some say Dardura is Aghāsura in the reading "bakadardura". Ariṣṭa is Vṛṣabhāsura. The wrestlers are Cāṇūra and others. Ibha is Kuvalayāpīḍa. Yavana is Kālayavana. Or the Yavanas who came with Mucukunda and were slain in Mathurā. Kuja is Narakāsura. Pauṇḍraka is the false Vāsudeva. The word "ādi" includes the king of Kāśī and others. These were slain by nature itself, not strengthened by boons from other gods. So the qualification "strengthened by boons" distinguishes others. They are Śālva and others. Kapi is Dvivida. Though a devotee of Rāma, he was slain due to bad association despite association with devotees. Śambara was skilled in hundreds of illusions. Balvala may also be included here. He should be known as siddha by boons, as he was an obstacle to sacrifices and could not be conquered even by sages.
The seven oxen were Daityas who entered bulls. They were indeed slain by mere touch of the Lord. For this very purpose He took seven forms. Like Tripura, they could be slain in a single moment, otherwise they were invincible. Or the bulls themselves died later. Or there were seven other bulls. Vidūratha was Dantavaktra's brother. Rukmī was the brother-in-law who was chief among Vindānuvinda and others. These were slain one by one in battle with the Lord or His brothers and sons. (34)
Next he describes those slain in battle with the Lord as charioteer for another reason - "ye ve" etc. For these, liberation is appropriate due to fighting with the Lord Himself and due to enmity. But others were slain for different reasons, so "ye ve" indicates disregard. "samitiśālinaḥ" means valorous in battle. Hence "mṛdhe" (in battle) with bow raised. Righteousness is indicated. Kāmboja and others ending in "arṇa" are Kṣatriyas of those respective countries. Or Arṇas are Daśārṇas. Sṛñjayas are Pāñcālas. In the reading "sṛñjayādyā", it means Dhṛṣṭadyumna and others. They were slain one by one on both sides, otherwise there would be no liberation for those who died for the Pāṇḍavas' sake. First they went to non-manifestation. As long as the Lord stayed here, they remained here invisibly and then went with the Lord.
Here Pralamba and Khara were slain by Balabhadra. The wrestlers and Yavanas accordingly. Śambara by Pradyumna. And Rukmī by Balabhadra. Kāmboja and others by Bhīma and others. Here everywhere "balapārtha bhīmā" is the name of the Lord incarnate in them, but as a pretext. "balapārtha bhīma" are the pretexts by which He is called. This slaying is the Lord's activity, being His Self. Hence without mentioning slaying etc., going to His abode is described. "Born to slay Kaṁsa" etc. is either from the visible perspective or from another kalpa's perspective. (35)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Nanda and others should be known as described here (31) - the first half represents the true dharma form, while the latter half represents the protective form. In "gopaiḥ" (by the cowherds), bhanga refers to instability. Due to their protective nature, there is an absence of that. In the absence of sacrifice, due to its protective nature. By this, in countering the sacrifice, by describing the excessive rain caused by the gods. They clearly state the reason for the indication: "Then out of compassion" and so on. Thus, the meaning is by describing the protection provided by the Lord. "Tada" refers to the desire to protect. Thus Indra was made to understand. The meaning is that by performing actions contrary to the context, situation, means, etc., Indra was made aware of his own capabilities, not of his divinity, etc. That being the case, even in matters of rain, etc., "I alone am the instigator, while you are deluding yourself" - having made him understand this, they say he also made him understand other things by counting the days: "For seven days" and so on. They describe the manner of this: "Yatra" and so on. They state the significance of the number of years: "Svayam api" and so on. Hence, by the passing of that many years. "Anyathāphalam" means the result by exceeding the time limit. If so, why not do it in the seventh year itself - what is the purpose of exceeding this number of years? In response to this expectation, they say: "Maryādā" and so on. Thus, the meaning is that it was exceeded to show the superiority of the object of knowledge over the means of knowledge. If so, wouldn't it exceed the means of knowledge itself? What is the need for exceeding time? To this they say: "śrayam" means time itself. How is the Lord associated with seven years? To this they say: "Kālasya" and so on. Thus, the division found in the Vedas is attributed to the Lord, that is the meaning. If the reading is "saptadharma-veṣṭanam", it means adopting the seven dharmas. They state the relevance of mentioning the seven years in the present context: "śrayañca" and so on. Thus, the mention of seven years is to convey this much knowledge, that is the meaning. They state the significance of holding with one hand: "Ekām" and so on. The power of action is twofold, divided into left and right. Of these, the first is useful only for the object. The second is useful for the object in accordance with the means of knowledge. In the statement mentioned, since the power of action for protection is intended, he protected the first. If he had not intended even that protection, he would have established Govardhana by mere will. Therefore, holding with one hand is for protecting such power of action, that is the meaning. "Tathātvābhāvāt" means due to the absence of protectiveness. "śāstrārthatvāya" means for maintaining the scriptural limit that protection is indeed by the power of action. Thus, here the disruption in the form of true dharma is stated as non-difference. By that, it is established that the disruption of true dharma is indeed its existence in another form. Intending to explain the disruption in the form of lineage, and with protection already accomplished by Sri Govardhana itself, in response to the expectation of where is the use of līlā (divine play), they say "Tathāpi" and so on, since the disruption in the form of lineage is the seventh and that alone is intended. They state the indicator that the flute-playing līlā was performed then: "Sapta" and so on. Thus, since disruption is seventh and the flute has seven holes, the appropriateness of playing it there as līlā. Since Īśa's imitation is the līlā of dissolution, and the flute is also self-breaking, and flute-playing is also nectar-filling, it accomplishes the fruits of mortal nectar, worldly nectar, and supreme nectar, thus bringing about another form - that is the meaning. Thus, qualities like wretchedness, etc. take the form of presiding deities of creation, etc. Therefore, everything is well-established - this should be understood by his devotees. (32)
Playing always here. This means that the character related to the gopikās, which is of the nature of their true self, is the result; for that reason it is a proper indication. They explain the significance of "forest" and "night" in order as follows: "In the worldly" etc. That is: In the state of complete absorption of the living beings in God without distraction. To indicate that even the cessation of worldly and Vedic activities, if it is due to a special desire of God, becomes the cause of experiencing one's true nature, which is the fruit of devotion, they explain the significance of the night's attribute as "That which causes cessation" etc. "From hearing alone" means because it is for the purpose of teaching devotion, "colored" means all cessation is in the form of the aforementioned cessation. "From hearing alone" means due to the special characteristic of the desire arising from devotion. "There" means in such situations. They explain the significance of the word "eager" as "Only" etc. Thus, the compound is "eager due to rāsa". They elaborate on the effect of eagerness with "That" etc. "For the manifestation of that rasa (taste)" means for that purpose in them. "Due to absence of the object" means due to the absence of connection with God. Now, how does the connection with God result in a diseased state? To this they say: "For all" etc. "Destruction of the body" means lack of growth, that is, thinness. By this it appears that these are the ones who are described in the Bhramara-gītā as "Some died maintaining with great difficulty". "By this" etc., by describing remembrance as a disease. "Due to the absence of entry into God's attributes for them" means due to the absence of entry into God's attributes for those mentioned in the sixth chapter of the section on results. They state the indicator for this: "From hearing alone" etc. "Of such women" means of those with worldly desires. "Such" means in the form of the presiding deity of desire. If that desire is not of the nature of God's attributes, then why did God remove the obstacles? To this they say: "Even so" etc. Now, why would God voluntarily engage with those of lower qualification? To address this doubt, they say: "In the three guṇas (qualities)" etc. For those attached to the three guṇas or their effects; thus the meaning is that attachment to desire itself is the seed. "From the word mūrcchita (fainted)" etc., from the verbal meaning "mūrcchā means delusion and rising up", thus the meaning is "in that way". "From hearing alone" means because it is extremely tormenting. "Absence of removal of obstacles" means the absence of removal of desire which is an obstacle to primary devotion. "Due to absence of primary qualification" means in the absence of primary qualification which is the state of complete self-surrender. Thus, since in the Nirodha-skandha various types of unprescribed devotion are described, God removes obstacles like desire and greed even in this state and gives the result - this is indicated as the meaning of that section. By this it is also indicated that what to speak of the primary qualification. (33)
In "And those who", due to the absence of the action of attainment and the object in the first verse, and due to the inseparable nature of being Hari, there is no fault in describing both by mixing the two. With this intention, they state an alternative view: "Or great grace". Greatness is liberation, and that is abiding in one's true nature after abandoning other forms. Vaikuṇṭha is imperishable. Abiding in one's true nature while not identifying with the aggregate happens even for those liberated while living, just as for those merged in prakṛti (nature) as if in deep sleep. The only difference is that due to the absence of impressions and non-unity with the imperishable, there is diversity for that, hence greatness. For those who are graced, due to non-difference from the imperishable, it is only shelter, not a separate attribute of grace, as that is included in the previously mentioned attribute-qualified moment. But - anu - after greatness, gṛhṇāti means accepts as one's own, thus anugraha (grace). By this compound, it is only the shelter that is thus. Keeping this in mind, they divide: "These" etc. Due to dislike for this being contrary to the order of the world, they state an alternative view: "Or" etc. "Gone" means attained that state due to the knowledge being beyond the scope of distinction by the overpowering of darkness. If so, how is it greatness? To this they say: "Of that" etc. The meaning is that it is used thus even for the all-pervading, as in "great like space" etc. Although this accepts sequence, since "from that this is liberated" contradicts many statements like "That very form is free from sorrow" etc., and since the contradiction of mere sequential attributes is minor compared to that, they state an alternative view following the previously mentioned: "Or both" etc. In this view, the acceptance of the individual soul like the Mādhvas is the difference from the first view. It should be understood that granting even innate demons their own abode after removing their demonic nature by the strength of valid knowledge is a difference even from the Mādhva view. The difference in results for those with possession and pride should not be doubted, as God's ability to do otherwise without obstacles is naturally established. (34)
In "Or those who", "otherwise" means in the absence of hatred etc. which is the cause of liberation. To reconcile the sequential proofs of their liberation and non-perception, they state another meaning: "First" etc. "Due to being the self" means due to being the receiver, as per the etymology: "Because it obtains, receives, transcends objects here, and because its nature is continuous, therefore it is called the self." Now, what is the indicator that only receiving is intended here in the original? To this they say: "From hearing alone" etc. Here this should be understood: These - non-poverty etc. - are considered independently of each other; they will bear fruit when considered dependently. (35)
Śrī Giridhara-kṛtā Bāla Prabodhinī
And he will free his father Nanda from the fear of Varuṇa's noose in the form of being swallowed by the Sudarśana serpent. He will release the cowherds who were hidden and concealed in the cave of three mountains by the asura named Vyoma, son of Maya. And though the cowherds of Gokula are engaged in activities during the day and thus fatigued, sleeping at night, completely devoid of means to attain Vaikuṇṭha, he will still lead them to the eternal world of Vaikuṇṭha. This action too should be considered divine, not otherwise.
It indicates the wonderfulness of the Lord's actions with "sma". (31)
When the sacrifice to Indra was obstructed by the cowherds, and Indra was raining to destroy Vraja, out of compassion, desiring to protect the animals like cows and buffaloes, and the ignorant Vraja inhabitants who were like animals, though only seven years old, he will hold up the Govardhana mountain like an umbrella for seven days with one hand effortlessly, while engaged in playful activities like flute-playing and smiling. This action too should be considered divine, not otherwise. (32)
When playing in the forest on a moonlit night illuminated by moonbeams, ready for the rāsa dance, singing sweet and elaborate songs with intricate melodies, arousing desire which became like a disease for the cowherd women who nourish Vraja, he will cut off the head of Śaṅkhacūḍa, the follower of Kubera, who was stealing the gopīs. This action too should be considered divine, not otherwise. (33)
All the demons like Pralamba were killed by Hari. Some of them attained dissolution, while others went to his abode Vaikuṇṭha. This action too should be considered divine, not otherwise. Khara is Dhenuka. Darbura is Baka, due to similarity of residing in water. Ariṣṭa is Vṛṣabhāsura. The wrestlers are Cāṇūra and others. Ibha is Kuvalayāpīḍa. Yavana is Kālayavana. Kuja is Narakāsura. Pauṇḍraka is the false Vāsudeva. The word "ādi" includes the king of Kāśi and others. These were powerful on their own, not due to boons from other gods. Indicating this, it mentions those strengthened by boons - "Others". Kapi is Dvivida. The seven oxen were bulls tamed by him. Though they died later, they will go to Vaikuṇṭha due to their connection with him. Śambara is a demon. Vidūratha is Vaktra's brother. Rukmī is the chief among Vindānuvinda and others who are his brothers-in-law. (34)
Or those who bear bows and are thus praised in battle - the kings of lands like Kāmboja. To the doubt that Pralamba, Khara, Kapi, Balvala, Rukmī and others were killed by Balarāma, and Kāmboja and others by Bhīma and Arjuna, Śambara by Pradyumna, and Yavana by Mucukunda, not by Hari, it says - by him who has false names like Bhīma, Pārtha, etc. (35)
Hindī Anuvāda
They will save Nanda Baba from the fear of the python and from Varuṇa's noose. When Vyomāsura, the son of the demon Māyā, will imprison the cowherd boys in mountain caves, they will rescue them from there as well. The people of Gokula, who remain busy with their work throughout the day ॥ 32 ॥ and who are sinless and fall asleep at night extremely tired, even though they lack spiritual practices, they will take them to their supreme abode || 31
Nārada! When on Kṛṣṇa's advice the cowherds will stop Indra's sacrifice, then Indra will start raining from all directions to destroy the land of Vraja. To protect them and their animals from that, the Lord, overcome with compassion, will hold up the Govardhana mountain with just one hand for seven days during the torrential downpour, as easily as holding a mushroom, even at the young age of seven years ॥ 32 ॥
While wandering in Vṛndāvana, desiring to perform rāsa (circular dance), they will play a long, sweet melody on their flute at night when the bright moonlight will be scattered all around. When Śaṅkhacūḍa, the servant of Kubera, will abduct the gopīs who have come, overwhelmed with love, they will cut off his head || 33 ॥
And many other demons like Pralambāsura, Dhenukāsura, Bakāsura, Keśī, Ariṣṭāsura, wrestlers like Cāṇūra, the elephant Kuvalayāpīḍa, Kaṃsa, Kālayavana, Bhaumāsura, false Vāsudeva, Śālva, the monkey Dvivida, Balvala, Dantavaktra, King Nagnajit's seven bulls, Śambarāsura, Vidūratha and Rukmī, as well as kings from countries like Kamboja, Matsya, Kuru, Kaikeya and Sṛñjaya, and any other warriors who will come to the battlefield wielding bows, will all be slain by the Lord Himself under the guise of names like Balarāma, Bhīmasena and Arjuna, and will go to His abode || 34 ।। 35 ।।
SB 2.7.31-35
