Text 28: O Uddhava, please tell me, How is Pradyumna, the commander in chief of the Yadus, who was Cupid in a former life? Rukmiṇī bore him as her son from Lord Kṛṣṇa, by the grace of brāhmaṇas whom she pleased.
Text 29: O my friend, [tell me] whether Ugrasena, the King of the Sātvatas, Vṛṣṇis, Bhojas and Dāśārhas, is now doing well. He went far away from his kingdom, leaving aside all hopes of his royal throne, but Lord Kṛṣṇa again installed him.
Text 30: O gentle one, does Sāmba fare well? He exactly resembles the son of the Personality of Godhead. In a previous birth he was born as Kārttikeya in the womb of the wife of Lord Śiva, and now he has been born in the womb of Jāmbavatī, the most enriched wife of Kṛṣṇa.
Text 31: O Uddhava, does Yuyudhāna fare well? He learned the intricacies of the military art from Arjuna and attained the transcendental destination which is very difficult to reach even for great renouncers.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The commander-in-chief became the lord of the chariot. In the beginning, in a previous birth, she obtained a son who was remembered as Kāma (desire). || 28 ||
The lord of the poor, Ugrasena, the thousand-eyed Śrīkṛṣṇa (and in parentheses: Sri Krishna), abandoning the desire for the royal throne and kingdom, stood at a distance out of fear for his life, that is the meaning. || 29 ||
O gentle one, Hari's son, similar to him, happily resides with Guha, Svāmikārttikeya (and in parentheses: Kartikeya), who in a previous birth was carried in Bhavānī's (and in parentheses: Parvati's) womb. || 30 ||
Yuyudhāna, Sātyaki (and in parentheses: Satyaki), resides in well-being. He who obtained the secret of the bow from Phālguna, Arjuna. His connection to Adhokṣaja (and in parentheses: Krishna). || 31 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The one who is worshipped by brahmins is shown in human form. Remembering. It should be known that Smara (kāma) entered him, otherwise his direct status as the fourth vyūha of the Lord would not be established. And this, due to the entry of Nārāyaṇa into Śrī Kṛṣṇa, is said to be Nārāyaṇa incarnated in Vasudeva's house, otherwise the statement 'Nārāyaṇāṃga narabhūjalāyanāt' would not be established. Similarly, the entry of Śeṣa, Vasu, Guha, etc., should be understood in Baladeva, Uddhava, Sāmba, etc. Due to the figurative expression of non-difference between the part and the whole. || 28 ||
This is the meaning. Out of fear that Kaṃsa would take his life, Kṛṣṇa, abandoning the desire for kingdom, anointed Ugrasena who was staying far away. Or, Śatapatra-netra (lotus-eyed one) himself, out of fear of a curse, abandoning even the direction of desire for the royal throne, anointed him. || 29 ||
He was held by Ambikā (Pārvatī), not born from her. Thus - When Śiva and Pārvatī were engaged in love-making, to prevent that, the fire sent by the gods took that semen, and finding it unbearable, gave it to Gaṅgā. She too, finding it likewise, threw it in a reed-bed. There he became a boy and cried. Then the wives of the sages, taking the form of Kṛttikās, gave him breast milk. He then became six-faced. This story was told to Umā by Nārada and others. Hearing this, she brought him and held him. This is well said. This story of him being held by Ambikā is elaborated in Śrī Bhārata and other texts. || 30 ||
For ascetics who are diligent in questioning, superior knowledge and being dear to the Lord are the reasons. This should be understood similarly in the following verses as well. || 31 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Even though the meaning of the word 'bhāma' as 'respectable' is not well-known in the first part, the reason is not stated due to unpleasantness, hence 'yadvā' (or). This worldly usage is only partial, not universal. In reality, according to the statement in the ninth canto "pauravī madirā ilā", being from Puru's lineage, and Vasudeva being the husband of a woman from Puru's lineage, and being Vidura's sister, Vāsudeva should be understood as the sister's husband. 'Arthān' means enjoyments of wealth, etc. || 28 ||
In the previous birth, it should be explained as "being Kāma in part". Since he is the original Pradyumna as part of Śrī Kṛṣṇa's fourfold expansion, being a mundane Smara (Kāma) is not consistent. If there's a desire for more details, it can be seen in Kṛṣṇa-sandarbha and Daśama-dīpikā-dīpana. || 28 ||
Due to the fear for life caused by Yayāti's curse. Here, the same agent for abandonment and anointment is not intended as it's not appropriate for the Lord to have fear for life. Therefore, it's said that this explanation is with supplied words, etc. || 30 ||
As before, 'gṛham' (house) should also be connected with the intention of non-difference between the part and the whole. According to the Lord's words "All these Yādavas are indeed my associates", this applies even more so here. Therefore, to indicate its rarity, it's said 'vratāḍhyā' (rich in vows). || 31 ||
Śrīmad Vīrarāghava Vyākhyā
Asking about Vasudeva's well-being: "Is Bhāma, our supreme friend of the Kurus, the blessed one or the respectable one, or the sister's husband (hence Devakī is Pāṇḍu's sister, as per worldly usage) - that famous Śauri (son of Śūra), Vasudeva - is he happy, O Uddhava? How is he? Śauri, the extremely generous one, along with pleasing the husbands of his sisters by giving them satisfying things, does he give desired objects like a father?" || 28 ||
Asking about Pradyumna: "Is the chief of the Yadu army, the hero Pradyumna, happy, O Uddhava? How is Pradyumna? In the previous birth, in the creation of Rukmiṇī worshipping the brahmins, etc., she obtained Pradyumna, who was Smara (Kāma), from Keśava." || 29 ||
Asking about Ugrasena: "Is that Ugrasena, the lord of the Sātvatas and others, happy? The lotus-eyed Lord himself, abandoning from afar the desire for the royal throne, anointed Ugrasena." || 30 ||
Asking about Sāmba: "O gentle one, is Sāmba, the foremost among charioteers, Hari's son, similar to Hari, doing well? Jāmbavatī, rich in vows, gave birth to Sāmba, who was Guha (Kārtikeya) in the previous birth, who was held (in the womb, it is to be supplied) by Ambikā (Pārvatī) in the previous birth." || 31 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Bhāma means respectable. Vadānya means generous. Varatarpaṇena means pleasing the husbands. || 28 ||
Yadūnāṃ varūthādhipatiḥ means the army chief. The statement "worshipped by brahmins" in the previous creation is meant to show that worldly women obtain their desires through the grace of brahmins, not for self-interest. || 29 ||
Sātvatānām adhipa means Ugrasena. Śatapatranetra means lotus-eyed. Nṛpāsanādhi means the anxiety that "I did not get the royal throne". Ādhi means mental distress, army, and self, according to [a reference]. || 30 ||
Sadṛkṣa means worthy of being a son. If the reading is 'dakṣa', it means one who performs many duties simultaneously without confusion, in proper order. Agre means in the previous birth. Ambikayā means by Pārvatī. Dhṛto means held (in the womb, it is to be supplied). || 31 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Remembering the vyūha form of Śrī Bhagavān. This has been explained in detail in Śrī Kṛṣṇa-sandarbha. [28] Nṛpāsanāśāṃ means abandoning the desire for the royal throne, and Śatapatranetra (lotus-eyed one) is indeed the doer of this. [29] Sāmba's similarity to Guha (Kārttikeya) is just like Pradyumna's. [30] His supreme inner state. [31]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Here in this question, due to extreme confusion, the order is not followed. Varūthādhipati means the army commander. In the previous birth during the first creation, Smara means Kandarpa (Cupid). Since Kandarpa is a deity and Pradyumna is human, this indicates superiority. But in reality, according to the established conclusion, Kandarpa is just a special expansion of his power. Similarly, in all stories of his pastimes, his partial expansions are also spoken of as identical to him. Just as Devakī and Vasudeva are also called Pṛśni and Sutapas, the Lord himself says "You were Pṛśni in the previous creation" etc. Everywhere, the wonderful reason for asking about human-like pastimes should be understood. Just as it is said there "Having worshipped the brahmins", "Jāmbavatī's vows" etc., even for Rukmiṇī, Jāmbavatī and others who are the Lord's intrinsic potencies, their respective means for respective purposes are mentioned. [28]
Adhipa means Ugrasena. It means that having abandoned the desire for the royal throne, out of fear for his life, Ugrasena stayed far away. Śatapatranetra means Śrī Kṛṣṇa. [29]
Sadṛkṣa means similar. Guha means Kārttikeya. Due to the oneness of the part and the whole, and since Rudra is a part of the Lord, it should be logically understood that his son Kārttikeya is also a part of the Lord's son. Or, as it will be explained later with reasoning like "Parāvareśau mahad-aṃśa-yukta", just as during the time of incarnation, when Nārāyaṇa entered Śrī Kṛṣṇa, it appeared as if Nārāyaṇa himself incarnated in Vasudeva's home, similarly, due to Guha's entering into Sāmba, Kāma's entering into Pradyumna, and the entering of Vasu etc. into Uddhava and others, such statements are not inappropriate. [30]
Yuyudhana (also known as Satyaki) learned from Phalguna (Arjuna). || 31 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
O Aṅga, is Pradyumna, the commander-in-chief of the Yādavas, who is valiant and the best among them, doing well? In his previous birth during the first creation, he was Smara (the god of love) whom Rukmiṇī obtained as a son after worshipping the Lord and pleasing the brahmins. ||28||
Is that famous Ugrasena, the lord of the Sāttvatas and other Yādava clans, doing well? The lotus-eyed Kṛṣṇa himself anointed him to the royal throne, after renouncing from afar the desire for kingship. ||29||
O gentle one, is Sāmba, the son of Hari (Kṛṣṇa) who resembles him and is the foremost among charioteers, doing well? Jāmbavatī, endowed with austerities, gave birth to him who was previously held in the womb of Ambikā (Pārvatī) as the god Guha (Kārttikeya), the commander of the celestial forces. ||30||
Is that valiant Yuyudhāna (Sātyaki) doing well? He learned the secrets of archery from Phālguna (Arjuna) and easily attained through service to Adhokṣaja (Kṛṣṇa) that supreme state which is difficult to achieve even for ascetics. ||31||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He asks about Pradyumna, the best among the Yādavas - "kaccid" etc. Varūthādhipati means commander-in-chief. He is valiant among the Yādavas, or the protector of the Yādavas. He is inherently valiant, and also by virtue of his army and lineage. Hence he is called Pradyumna, meaning one of excellent wealth. Therefore he is asked about first, even before the king. Moreover, he was previously Kāma, the cause of creation. Rukmiṇī obtained him as a son after praying to the Lord and worshipping brahmins for progeny, and performing austerities for the accomplishment of dharma. "Worshipping brahmins" implies bestowing extraordinary powers for that purpose. "From the Lord" indicates efforts were made specifically for a son. ||28||
"Is he well" - The king's kingdom came by chance, hence it is said "whom he anointed". The reason for accepting the kingdom despite the absence of grief over a dead son is "lotus-eyed" - the lotus-eyed one who removes all suffering by his mere sight. "From afar" means even through sons and grandsons. ||29||
Due to his unparalleled inherent power, he asks about Sāmba and others while describing their greatness - "Is Hari's" etc. The vocatives in each statement indicate the reasons. "Resembling Hari" means he is rightly the foremost among charioteers. The word "Sāmba" indicates that Mahādeva (Śiva) himself has incarnated along with Pārvatī. Hence it is said his birth cannot be considered ordinary - "To whom Jāmbavatī gave birth, endowed with austerities". Jāmbavān was equal to the Lord in strength and was a devotee, his daughter was even more austere. His inherent power is stated - "the god Guha". Guha's divinity indicates his excellence, to show he is not included among the Bhūtagaṇas. "With Ambikā" means including Agni's wife. This is also his excellence. ||30||
After mentioning the warriors, he mentions a warrior-devotee - "Is he well" etc. Yuyudhāna is Sātyaki, Arjuna's disciple. "State" means the fruit of supreme devotion. The means to that is only service to the Lord, not even knowledge, hence it says "difficult to attain for ascetics". ||31||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "kaccidvarūthe", as before, it means that it was done so that there would be no defeat of Rudra by bestowing an excess of power. ॥ 28 ॥
Śrī Giridhara-kṛtā Bāla Prabodhinī
O Uddhava, is Pradyumna, the commander-in-chief of the Yādavas, living happily? The reason for this is stated: he is a hero. The construction is: "Is Pradyumna living happily?" Indicating his greatness, it is specified: In the previous birth, in the beginning of creation, Rukmiṇī obtained him, who was Smara (the god of love), from the Lord by worshipping the brahmins. ॥28॥ * * Is that famous Ugrasena, the lord of the Sāttvatas and other Yādava clans, living happily? Since others' happiness depends on his happiness, his happiness must necessarily be inquired about. With this intention, it is said: "whom". The lotus-eyed Śrī Kṛṣṇa himself, having renounced from afar the desire for the royal throne, anointed him to the royal seat. This is the construction. ॥29॥ O gentle one, is Sāmba, the foremost among charioteers, the son of Hari (Kṛṣṇa) and like him, living well and happily? Indicating his extraordinary prowess, it is specified: "gave birth". Jāmbavatī, endowed with austerity, gave birth to him who, in a previous life, was held in the womb by Ambikā (Pārvatī) as the god Guha (Kārttikeya), the commander of the gods. ॥ 30 ॥ * * Is that Sātyaki, known as Yuyudhāna, famous for his heroism, living happily? The reason for his fame in heroism is stated: "who". It means: who obtained the secret of archery from Phālguna (Arjuna). Indicating his fulfillment, it is specified: "obtained". He easily obtained through service to Adhokṣaja (Kṛṣṇa) that state related to the Lord, which is difficult to attain even for ascetics, which is the supreme fruit in the form of supreme love. This is the construction. ॥ 31 ॥
Hindī Anuvāda
Dear Uddhavaji! Is Pradyumnaji, the commander-in-chief of the Yadavas and a great hero, who was Kamadeva in his previous birth and whom Devi Rukminiji obtained from the Lord by worshipping brahmanas, well? || 28 ||
O gentle one! Is Maharaja Ugrasena, the ruler of the Yadavas like his son Sri Krishna, well, who had completely given up hope of regaining his kingdom, but whom the lotus-eyed Lord Sri Krishna reinstated on the royal throne? || 29 ||
Is Samba, Sri Krishna's son, who is foremost among all chariot warriors, safe and well? He was previously Swami Kartikeya, carried in the womb by Parvatiji. Jambavati gave birth to him after performing many vows. || 30 ||
Is Satyaki, who learned the secret art of archery from Arjuna, doing well? Through his service to Lord Sri Krishna, he has effortlessly attained that great state of devotees which is difficult even for great yogis to achieve. || 31 ||
SB 3.1.28-31
