Text 32: Please tell me whether Akrūra, the son of Śvaphalka, is doing well. He is a faultless soul surrendered unto the Personality of Godhead. He once lost his mental equilibrium due to his ecstasy of transcendental love and fell down on the dust of a road which was marked with the footprints of Lord Kṛṣṇa.
Text 33: As the Vedas are the reservoir of sacrificial purposes, so the daughter of King Devaka-bhoja conceived the Supreme Personality of Godhead in her womb, as did the mother of the demigods. Is she [Devakī] doing well?
Text 34: May I inquire whether Aniruddha is doing well? He is the fulfiller of all the desires of the pure devotees and has been considered from yore to be the cause of the Ṛg Veda, the creator of the mind and the fourth plenary expansion of Viṣṇu.
Text 35: O sober one, others, such as Hṛdīka, Cārudeṣṇa, Gada and the son of Satyabhāmā, who accept Lord Śrī Kṛṣṇa as the soul of the self and thus follow His path without deviation — are they well?
Text 36: Also let me inquire whether Mahārāja Yudhiṣṭhira is now maintaining the kingdom according to religious principles and with respect for the path of religion. Formerly Duryodhana was burning with envy because Yudhiṣṭhira was being protected by the arms of Kṛṣṇa and Arjuna as if they were his own arms.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Akrūra, the son of Vṛṣni, was wise and learned, therefore he surrendered to and followed the Lord, and thus became free from sin. He who showed signs of devotion by rolling on the ground. His composure was shattered by love. He is well and safe. || 32 ||
The daughters of Bhoja named Devaka. Is Viṣṇu, the son of Devakī, well, like the son of the divine mother Aditi? He upheld the threefold purpose in the form of sacrifice expansion, just as she bears it for illumination. || 33 ||
He fulfills the desires of the Sātvatas (devotees), hence he is Kāmadugha (wish-fulfilling). The reason for his divinity: The Vedas declare him to be the source of sound and scripture. Why? Because he is manomaya (made of mind), the instigator of the mind. Why is that? He is the fourth principle, the transcendent deity of the fourfold inner organ sattva. Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are respectively the presiding deities of the inner faculties of citta, ahaṅkāra, buddhi and manas. The mind is also known to be the source of sound, as stated: "Mind is the prior form, speech is the latter form." Also, "The other inner self is made of mind," followed by "Its head is indeed Yajur, its right wing is Ṛg, its left wing is Sāma," and so on in the scriptures. And in the Śikṣā: "The soul, having comprehended the meanings through intellect, engages the mind with the desire to speak. The mind stimulates the bodily fire, which propels the breath. The breath, moving in the chest, produces the best sound," and so on. || 34 ||
Do others also fare well who are properly devoted, following with single-minded devotion to the deity Śrī Kṛṣṇa as the self distinct from their own body, etc.? Also Hṛdīka and Sātyabhāmā's son, and Cārudeṣṇa, Gada, and others. || 35 ||
Now he asks about the Kurus in six verses. Is Dharma (Yudhiṣṭhira) protecting the bridge of dharma (righteous duty) through the path of dharma, with his own arms Vijaya and Acyuta (Arjuna and Kṛṣṇa) who are like his own arms? In whose assembly, due to Arjuna's service or continuous victories, such is his prosperity. || 36 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Therefore, only due to wisdom, only due to following the Lord. The state of being steadfast is steadfastness, in the dust of the path marked by Krishna's feet. || 32 ||
Bhoja, born in the Bhoja dynasty; Devaki's conception was occasional, while the Veda's retention of meaning is eternal. How can this be an example, if there is disparity? To this he says - If there is similarity in one part of the example and the exemplified, it is not a fault, as it is said "Even when there is no complete similarity". Just as Devaki, like the Vedas which only illuminate the meaning of sacrificial rituals but do not produce them, only manifested the Lord's form but did not produce it. She carried Him in her mind along with the air-filled womb, as it will be said in the 10th Canto "Like wood that delights the mind". It is not appropriate to accept the superficial meaning, since even His devotees do not have to stay in the womb, what to speak of Him. Therefore, in praise of the soul in the womb he will say "May this calamity with many openings not happen to me again, now that I have attained the feet of Vishnu". || 33 ||
He states evidence for the mind being the origin of speech in its being the activator - manaḥ (mind). The other śruti is clear in meaning so is not explained. Just as the śruti states the mind is the cause of speech, so it is. In śikṣā (phonetics), in Pāṇini's śikṣā etc. Here the word "etc." refers to: "The morning chant is joined with the gāyatrī meter in the throat. The midday chant is joined with the triṣṭubh meter in the middle. The evening chant is high-pitched, joined with the jagatī meter in the head. That air, rising up to the head and turning back, produces the sounds. Their division is fivefold." The meaning is: The soul, distinct from the body, senses, mind and intellect, having properly understood objects with the intellect, if words are to be uttered to convey meaning, then it employs the mind with the desire to speak. That mind united with the soul approaches the bodily fire. That bodily fire propels the air. In the chest it produces a deep sound joined with the morning chant. Its meter is gāyatrī. Moving in the throat it produces the middle pitch joined with the midday chant, following the triṣṭubh meter. Moving in the head it produces the high pitch joined with the third (evening) chant, following the jagatī meter. That air, rising upwards, unable to go higher due to being stopped by the skull, turns back and entering crookedly produces the sounds. Their division is fivefold as will be explained. || 34 ||
The distinctness of the soul from the body etc. is because the seer is different from the seen, due to being the controller. The intellect etc. are controlled instruments, like an axe, as per usage. Rituals for attaining heaven etc. are heard in śruti like "One desiring heaven should offer the Agnihotra". And heaven is not experienced by the body. So the soul is distinct from the body etc. "The tip of his heart becomes illuminated. By that illumination this soul does not depart through the eye, or through the head, or through other parts of the body." Thus the soul's departure shows it is distinct from the body. In the Chāndogya also: "Thus indeed this serene one, rising up from this body and reaching the supreme light, appears in its own form." Thus the soul being distinct from the body is stated many times. This was established in the 2nd Canto and will be established later also. || 35 ||
In response to "What?", since Yudhiṣṭhira's defeat by Karṇa etc. is also heard in the Mahābhārata, he says - Arjuna's. "Vijaya with the monkey banner" is also a name of Arjuna. This is the meaning. Oh, he who has Nara and Nārāyaṇa directly as his servants, who could have greater power than him? This is the sense. Or it means by the service to Arjuna done by other kings. || 36 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The secret truth, the destiny, is the unmanifest effulgent abode of Dvārakā, therefore difficult to attain even for renunciants who know Brahman. || 32 ||
Therefore due to being wise, therefore only due to being surrendered. Even though there are other relationships, by glorifying through the Vraja relationship, its specialness is revealed. || 33 ||
"Like the divine mother" is an example in terms of protecting and empowering the devas, not in terms of superiority, since Krishna is said to be the Supreme Lord Himself. "With her own womb" is a mundane expression, since such usage about the mother is relishable, so it is appropriate. But in reality it was only with the mind, as per the statement in the 10th Canto context "Like wood that delights the mind". This should be understood as preeminent due to being stated in context. Therefore in the example it is explained as illuminating. For the meaning of sacrificial rituals is revealed by sound, not produced by it, since rituals are not produced by sound. The optative etc. are indicators of injunction, not producers, so this is the intended sense. || 34 ||
"The mind is the prior form" - seeing this, due to mind being primary in Sāṅkhya, and the organ of speech being primary for the manifest form of sound, the meaning of the śruti is that sound has mind as its prior form and speech as its latter form. Thus another, different from the vital sheath, internal, pervading that, the mind along with the sense organs, is the mental self. Of that mental self, in phonetics: The soul, the individual, having properly understood objects with the intellect, with the desire to speak, employs the mind to speak those objects, i.e. unites them in the prior mental form. The mind as agent, situated in the body, turns outward through speech etc. Having impelled the fire which is the presiding deity of speech, it propels the air which is the cause of manifest speech. It produces the collection of sounds characterized by deep tones like a etc. || 35 ||
Pervaded with exclusive devotional mood, pure servitude. || ||
Attendants like Dāruka etc., they also; those who have the mood of pure guru-hood like Satyabhāma's sons etc.; there Hṛdīka is a special associate; they also is the meaning. || 36 ||
Śrīmad Vīrarāghava Vyākhyā
Sātyaki is asked about his well-being. Is Yuyudhāna Sātyaki, who received the secret of archery from Phālguna (Arjuna), doing well? He who easily attained the state of Adhokṣaja (Kṛṣṇa), which is difficult even for ascetics to reach, through service to Adhokṣaja (Kṛṣṇa) alone. || 32 ||
Akrūra is asked: Is the wise Śvaphalkāputra (son of Śvaphalka) Akrūra, who knows the truth and is thus sinless, who has taken refuge in the Lord, doing well? He who, out of love, rolled in the dust of the path marked by Kṛṣṇa's feet, his composure shattered by the intensity of his devotion to the path shown by Kṛṣṇa's footprints. || 33 ||
Devakī is asked: Is Devakī, the mother of the Lord, whose son is Viṣṇu (Kṛṣṇa), doing well like the divine mother Aditi? Devakī, who carried the Lord in her womb, just as the three Vedas carry the meaning of sacrifice for illumination. || 34 ||
Aniruddha is asked: Is the Lord Aniruddha, who fulfills all desires of you devotees, doing well? Aniruddha, whom the scriptures of verbal origin describe as the fourth principle of sattva (goodness), perceivable only by a mind purified through yoga, beyond worldly means of knowledge. || 35 ||
The well-being of all remaining Yādavas is asked about at once: O gentle one, are all those like Hṛdīka, who follow the Lord as their soul's deity with unwavering devotion, faring well? || 36 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Yuyudhāna Sātyaki [received] from Phālguna (Arjuna) - this indicates the reason for asking about his superior knowledge of archery and his being most dear to the Lord. This should be understood similarly in the following verses as well. || 32 ||
Anāmīva (sinless) Śvaphalkāputra (son of Śvaphalka) Akrūra, whose pride in the form of dust-covering was destroyed by devotional love. || 33 ||
Viṣṇu is the son and offspring of Devakī. Devakabhoja is Devaka by name and Bhoja by lineage. His daughter Devakī is like the divine mother Aditi, having Viṣṇu as her offspring. Sacrifice is Viṣṇu, vitāna (altar) is his glory. The occasional bearing of Viṣṇu in Devakī's womb is compared to the eternal bearing of meaning by the three Vedas. How can this be an apt comparison? It is said that partial similarity in analogies is sufficient due to its well-known nature. || 34 ||
The meaning is: Is Lord Aniruddha doing well? It explains the meaning of Aniruddha's name: He who for the devotees not only restrains desires but also grants their wishes, hence Aniruddha. His Vedic nature is indicated by the use of the Vedic word kāmadugha (wish-fulfilling). It clearly states his scriptural basis: "He whose origin is the word (Veda)" refers to statements like "O mind, lead us to auspicious Viṣṇu." He is called manomaya (consisting of mind) because he expands the mind in all activities. How can he be referred to by 'mind' when mind appears as the object in "Lead our mind to the auspicious"? True, but then Aniruddha himself would be that [mind]. If so, how can he be denoted by the word 'mind'? To this it says: The scriptures describe Aniruddha as the fourth principle beyond sattva (mind, intellect, ego). "O Aniruddha, lord of the senses, dark as a blue lotus, gradually realized by yogis" - thus he is addressed as the lord of mind, asked to grant us resolve, knowledge, and auspiciousness. His wish-fulfilling nature and other greatness, improbable in others, is justified in him as he is described as the fourth form of the four-formed Hari, full of strength and knowledge. || 35 ||
The inquiry about the well-being of the mentioned and unmentioned is extended by saying "apisvid". || 36 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Akrūra, who is always extremely devoted, but whose amazement at Kṛṣṇa is inappropriate due to the uniqueness of time and place, etc. || 32 || * * Like the mother of the gods, the example is due to the absence of others. || 33 || * * Similarly, he states evidence for Aniruddha's direct quadruple form with "apisvid". The origin of sound, the Vedas manifested by breath, as per the śruti: "Thus, O dear one, this is the breath of this great being, which is the Ṛg Veda, etc." Mind-made, to be worshipped in the mind like Vāsudeva. Sattva, the pure sattva-natured Lord in the form of Śrī Vāsudeva etc., there the fourth form. Therefore, in the battle with Bāṇa etc., the binding imitation etc. is just a play of self-will, like Śrī Rāmacandra etc. These are his glorious names in the Pādma-bṛhat-sahasranāma: Aniruddha, Bṛhadbrahma, Pradyumna, Viśvamohana, Caturātmā, Caturvarṇa-caturyuga-vidhāyaka, Caturbhedaiva-viśvātmā, Sarvotkriṣṭāṃśaka, Vibhu, Āśrayātmā. Thus, being the great Aniruddha in Śrī Kṛṣṇa's emanation, this specific manifestation should be known as Puruṣa, the abode of the dissolution ocean etc. Therefore, it is said that "the Lord assumed the Puruṣa form in non-difference", etc. The other three states of Saṅkarṣaṇa etc. manifest Puruṣa through the original Saṅkarṣaṇa etc. alone, thus it is stated in non-difference in the Viṣṇudharmottara as well. Here is Śrī Vajra's question: "Who is that one seen repeatedly at the end of each kalpa in child form, by whom you know? I am curious about this." Śrī Mārkaṇḍeya's reply: "Again and again I have seen that God, the Lord of the universe. At the end of the kalpa, I did not recognize Him, being deluded. After the end of the kalpa, I know that God Aniruddha, your father, the Lord of the universe, from the great-grandfather." In the Bhīṣma Parva, in Bhīṣma's instruction to Duryodhana about the beginning of Śrī Kṛṣṇa's incarnation, this is the statement of Brahmā who came to Gandhamādana, seeing and praising His manifestation in his mind: "Having created the god Saṅkarṣaṇa, You yourself created Kṛṣṇa-hood by Yourself. And Pradyumna, born from Yourself. From Pradyumna, Aniruddha, whom they know as the imperishable Viṣṇu. Aniruddha created me, Brahmā, the sustainer of the worlds. I am made of Vāsudeva, created by You alone." Therefore, earlier also in "jagṛhe", Śrī Kṛṣṇa's inclusion in Aniruddha's incarnation was not explained. Hence, there is a special mention in the Kṛṣṇa-sandarbha ||34|| The God of one's own self, Śrī Kṛṣṇa ||35|| "Api svadorbhyām" etc., due to the impossibility of their manifestation after the disappearance of the Lord || 36 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Anamīva, sinless, son of Śvaphalka, Akrūra acted, rolled on the ground upon entering Nandagrāma. || 32 || * * Like the mother of gods, Aditi, whose offspring is Viṣṇu, the son of Devakī, daughter of Bhoja named Devaka. || 33 || Of the Sātvatas, special Yādavas or devotees. The origin of sound, the Vedas manifested by breath, as per the śruti: "Thus, O dear one, this is the breath of this great being, which is the Ṛg Veda" etc. Manomaya means the instigator of the mind, and the fourth principle of the pure sattva-formed quadruple manifestation. Therefore, in the battle with Bāṇa etc., the binding etc. is just an inconceivable play of self-will, like Śrī Rāmacandra etc. Here, evidence for his quadruple form is in the Viṣṇudharmottara, Vajra's question and Mārkaṇḍeya's answer: "Again and again I have seen that God, the Lord of the universe. At the end of the kalpa, I did not recognize Him, being deluded. After the end of the kalpa, I know that God Aniruddha, your father, the Lord of the universe, from the great-grandfather." In the Bhīṣma Parva, in Bhīṣma's instruction to Duryodhana about the beginning of Śrī Kṛṣṇa's incarnation, this is Brahmā's statement who came to Gandhamādana, seeing and praising His manifestation in his mind: "Having created the god Saṅkarṣaṇa, You yourself created Kṛṣṇa-hood by Yourself. And Pradyumna, born from Yourself. From Pradyumna, Aniruddha, whom they know as the imperishable Viṣṇu. Aniruddha created me, Brahmā, the sustainer of the worlds. I am made of Vāsudeva, created by You alone." || 34 || * * Those who properly follow their own self's embodied fortune, Śrī Kṛṣṇa. || 35 || Now he asks about the Kurus in six verses. Dharma (Yudhiṣṭhira), with Arjuna and Kṛṣṇa like his two arms, how is he maintaining the bridge of dharma with the prosperity of empire and continuation of complete victory? || 36 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Yuyudhāna is Sātyaki. || 32 || * Anamīva, sinless, acted, rolled on the ground. || 33 || * * Like Aditi, the mother of the gods, whose offspring is Viṣṇu (vāmanaḥ - the dwarf), is all well with Devakī, daughter of Bhoja Devaka? Devakī, who bore in her womb the God Vāsudeva, just as the three Vedas bear the form of sacrifice, illuminating its meaning. || 34 || * * Whom they call the origin of sound (śabdayonim), whose indicator is the Veda, thus the one known only through the Vedas. There, the adjective containing the reason is "satvatuarīyatattvam", meaning the fourth principle of sattva, the world-cause Vāsudeva. Or, among the sattvas, the fourth principle to be worshipped in the mind, in the order of abodes - mind, ego, intellect, mind - of Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha. Hence, manomaya means comprehensible by the pure mind. Therefore, Aniruddha, who fulfills the desires of you devotees, the Sātvatas, is he happy? || 35 || * Hṛdīka and the sons of Satyā (satyātmajāḥ), and the sons of Satyabhāmā, and Cārudeṣṇa, Gada and others, and those who properly follow with undivided devotion the God Kṛṣṇa, the desired portion of their own self's form, O gentle one, are they also faring well? || 36 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The supreme devotee asks - Is the wise one well? Hence he is called wise. Anamīva means free from disease. The question is asked to determine his fitness for Krishna's service. Śvaphalka's son is Akrūra. He is surrendered to the Lord (bhagavatprapanna). His devotion is famous in the world, as stated: "He who rolled in the dust of the road marked by Krishna's footprints." The dust of the road, though extremely impure, became superior to the Ganges because it was marked by Krishna's feet. He rolled there, considering it superior. "He acted without awareness" indicates lack of knowledge of worldly objects due to absorption in devotion. Even when awakened, he remained absorbed in devotion, as stated: "His composure was shattered by love." A composed person is capable of grasping everything. (32)
Since Hari obtained sonship through her devotion, he asks about that extremely devoted one: "Is Śivā well?" Bhoja is the name of the dynasty. Devaka himself is Bhoja. Suspecting the impossibility of sonship, an example is given - like Aditi, Vāmana's mother. Viṣṇu alone is her offspring. As the mother of the gods, all the gods manifested in her, so the Lord himself manifested. Sonship is merely by residing in the womb, not by birth. Hence it says: "Who indeed carried the god in her womb." The carrying was also for the sake of all worlds, as stated: "Like the Vedas." By stating it was merely residence in the womb, not birth, her greatness is indicated. By saying "meaning", it is indicated that he who already existed as the inner controller due to his inherent relationship, manifested. (33)
Praising the greatness of the Lord who entered Aniruddha, as the jīva lacks excellence, he glorifies: "Api." The Lord is Aniruddha. He fulfills all desires of the devotees (sātvatām). Aniruddha alone is the protector. He is the presiding deity of the mind. Hence they call him the source of speech. "Sma" indicates it is well-known. The śruti says: "Mind is the prior form, speech is the latter form." "He" expresses wonder - that such a one incarnated. Since he is mental, he is famous as the deity of mind. Hence he cannot be obstructed by anyone - thus Aniruddha. Moreover, he is the ultimate reality of the mind, which is the fourth part of the inner organ. This indicates his all-pervasiveness is also well-known in the world. (34)
Having asked about some specifically, he asks about all others in one: "Api svid anye ca." One's own self (nijātman) is consciousness, and the god of that also. Those like Hṛdīka who are solely devoted to him with undivided attention. Satyātmajāḥ are Satyabhāmā's sons. Cārudeṣṇa is Pradyumna's brother. Gada etc. are other brothers. The word "ādi" includes all. The question is whether their conduct is also proper. (35)
He asks about Yudhiṣṭhira's welfare: "Api svadorbhyām." The reason for accomplishing the impossible is: "vijayācyutābhyām." They are Nara-Nārāyaṇa, partial incarnations of Aniruddha, protectors of dharma. The king is dharma. The self is protected by the arms, hence it says "svadorbhyām." Vijaya is Arjuna. Acyuta is the Lord. Setu means the traditional boundaries. Dharmeṇa means according to prescribed methods. The question is whether he protects them. Since protection according to dharma is accomplished by being dharma, why ask again? Anticipating this doubt, he states the throne can lead to harm: "duryodhana." By the royal fortune characterized by a succession of victories. Vijaya is Arjuna - by following him, by service, and by imperial fortune, Duryodhana burned with envy in the assembly. But the king has two additional qualities, so his burning is even more likely. (36)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "kaccic chivam", it is stated. It is stated by the example of the three Vedas. (33) In "api svid āste", it is well-known in the world. Since the non-difference of the mind from the self is well-known in the world. (34) In "api svadorbhyām", two qualities. The two qualities are: the imperial fortune from performing the Rājasūya, and the service rendered by Arjuna. (36)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Anamīva means faultless. Śvaphalka's son is Akrūra. Is he well? The reason for his faultlessness is stated: "budha", meaning one who knows the truth. How is he wise? The reason is stated: "bhagavatprapanna". How is this known? To answer, it says "ya". Seeing the dust of the road marked by Krishna's feet, with intense love, his composure shattered, i.e. his cause of shame etc. departed, he rolled in the dust of the road marked by Krishna's feet. (32)
Is Devakī, daughter of Bhoja named Devaka, well? The construction is thus. Her well-being is necessary, hence he says "viṣṇuprajāyāḥ", meaning she whose offspring is Viṣṇu, i.e. Krishna. He gives an example: "iva devamātuḥ". Just as the mother of the gods, whose offspring is Viṣṇu in the form of Vāmana, is well, so also her. He explains with wonder how she is Viṣṇu's mother: "yā". "Vai" expresses wonder. Devakī who carried the Lord, the god, in her womb. Anticipating the fault of the Lord residing in a womb like an ordinary person, he gives an example to refute it: "trayī". Just as the three Vedas carry their meaning in the form of sacrifice, illuminating it, so also her. (33)
Is Aniruddha, who fulfills the desires of you devotees or Yādavas, well? Indicating the reason for his wish-fulfilling nature, he qualifies him: "bhagavān", meaning because he is full of all opulences. He proves his divinity: "yam". The Vedas declare Aniruddha to be the source of speech, i.e. scripture. He states the reason for being the source of speech: "manomayam", meaning the instigator of the mind. He gives the reason for that also: "sattvatuṛīyatattvam", meaning the fourth divine principle of the fourfold inner organ. The presiding deities of the inner organs citta, ahaṅkāra, buddhi and manas are respectively Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. Indicating that being the source of speech through the mind is well-known in scripture, he says "sma". Thus the śruti: "Mind is the prior form, speech is the latter form." And: "The other inner self is made of mind" and then "Its head is the Yajur-veda, its right wing is the Ṛg-veda, its left wing is the Sāma-veda." And in the Śikṣā: "The self joining with the intellect desires to speak. The mind strikes the bodily fire. It impels the vital air. The vital air moving in the chest produces the low sound." (34)
He asks about the welfare of all the remaining Yādavas at once: "api". O gentle one, are the others like Hṛdīka who follow with undivided devotion their own self-god Krishna well? (35)
Thus, having inquired about the welfare of the Yādavas, he asks about the Pāṇḍavas in six verses. Is Dharma, the son of Dharma, Yudhiṣṭhira, along with Vijaya and Acyuta, Arjuna and Kṛṣṇa, who are like his own arms and under his control, still protecting the bridge, the boundaries of varṇāśrama (social orders and stages of life) and others, according to dharma, in line with the Vedas and śāstras? There is no doubt about his protection of these, but due to obstacles, it might sometimes be otherwise, hence he asks thus - "Duryodhana," he says. In whose, Yudhiṣṭhira's, assembly, Duryodhana was tormented by the imperial fortune, which was caused either by the succession of Vijaya's devotion or by Arjuna's service. || 36 ||
Hindī Anuvāda
Is the pure devotee of the Lord, the intelligent Akrūra, who has taken refuge in Him, also happy? He who, overwhelmed with love, began to roll in the dust of the path marked by Śrī Kṛṣṇa's footprints. || 32 ||
Is Devakī, the daughter of Bhoja dynasty's Devaka, doing well? She who, like the divine mother Aditi, is the mother of Lord Viṣṇu Himself. Just as the three Vedas contain the purpose of yajña (sacrifice) expansion in their mantras, similarly she had carried Lord Śrī Kṛṣṇa in her womb. || 33 ||
Is Lord Aniruddha, who fulfills the desires of devotees, also well? The scriptures and Vedas describe Him as the primordial cause and the fourth part of the fourfold inner faculties, the presiding deity of the mind. || 34 ||
O gentle-natured Uddhava! Are all those sons of the Lord - Hṛdīka, Cārudeṣṇa, the son of Satyabhāmā, Gada, and others who wholeheartedly follow their heart's Lord, Śrī Kṛṣṇa - also doing well? || 35 ||
Does King Yudhiṣṭhira righteously uphold the boundaries of dharma (righteousness) with the help of his two arms, Arjuna and Śrī Kṛṣṇa? Duryodhana had felt great envy upon seeing his royal splendor and power in the assembly hall built by the demon Maya. || 36 ||
SB 3.1.32-36
