Text 42: I am not astonished at this, having traveled over the world without being seen by others. The activities of the Personality of Godhead, which are like those of a man in this mortal world, are bewildering to others, but I know of His greatness by His grace, and thus I am happy in all respects.
Text 43: Despite His being the Lord and being always willing to relieve the distress of sufferers, He [Kṛṣṇa] refrained from killing the Kurus, although they committed all sorts of sins and although He saw other kings constantly agitating the earth by their strong military movements carried out under the dictation of three kinds of false pride.
Text 44: The appearance of the Lord is manifested for the annihilation of the upstarts. His activities are transcendental and are enacted for the understanding of all persons. Otherwise, since the Lord is transcendental to all material modes, what purpose could He serve by coming to earth?
Text 45: O my friend, please, therefore, chant the glories of the Lord, who is meant to be glorified in the places of pilgrimage. He is unborn, and yet He appears by His causeless mercy upon the surrendered rulers of all parts of the universe. Only for their interest did He appear in the family of His unalloyed devotees the Yadus.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Aho! It is indeed surprising that even though he knew of his misconduct, you, being virtuous, were made to suffer. Thus he says: By the grace of Hari (and in brackets: God), I, seeing his greatness, have become free from astonishment and move about happily on this earth, unrecognized and hidden. How does he act? By imitating mortals, concealing his divine powers, and bewildering people's minds and thoughts through his human-like behavior. || 42 ||
Now, why does Hari (and in brackets: God) act in such a playful manner, causing forest exile and other troubles for his devotees, and subjecting himself to bondage and humiliation in his role as a messenger? Would it not be better to kill them immediately after their offense rather than overlook it? To this he says: Certainly, for the sake of slaying the arrogant who had strayed from the path due to the three types of intoxication, and out of desire to remove the distress of his devotees, though capable of killing them immediately, he overlooked the sin of the Kurus at that time. The idea is that if they were killed then, the slaying of all the wicked kings would not have occurred. "The intoxication of knowledge, wealth, and high birth - these are the three intoxications that blind the intoxicated, but they are the very means of self-control for the virtuous." These are the three types of intoxication. || 43 ||
He states by the a fortiori argument that the birth and actions of the Lord are solely for the purpose of slaying all the wicked, and not otherwise. The birth of the unborn and the actions of the non-doer are for inspiring people towards action. Otherwise, let alone the stories of the Lord's birth and deeds, who else beyond the guṇas (and in brackets: qualities) is worthy of embodiment or expansion of actions? || 44 ||
Therefore, he says to narrate the story of one who has such inconceivable playful illusion. For the benefit of those who are pleased with him - all the world protectors and others who abide by his command - he who was born among the Yadus, whose fame is the means of crossing over worldly existence. || 45 ||
Thus ends the first chapter of the commentary on the third skandha of Śrīmadbhāgavata.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Thus was the misconduct of that Dhritarashtra. Vishvanatha says: Seeing his path of exile and dismissal, and the path and feet of Hari. Tirtha says: The path of Hari is the path of renunciation. The path that protects with feet is māyā (illusion), as stated by the Lord Himself: "Those who take refuge in me alone cross over this māyā." Seeing that my banishment from Hastinapura by the Lord was done to detach me from Dhritarashtra's affairs and attach me to Himself. Free from wonder, doubt removed, or filled with wonder. 42
Indifference means apathy. The meaning is: These Duryodhana and others. They will gather all who are like themselves, then I will kill them gathered in one place rather than searching for them separately to kill them - this is the idea. Relatives means family - sons, brothers, friends, allies, army, etc. 43
Otherwise, without maintaining the world order, the Supreme Blissful Lord's performance of actions would not be possible, as stated in the Gita: "If I did not ever engage in action unwearied, men would in every way follow my path, O Partha." In the original, "nanu" should be read as two separate words. "Na" is connected with "anyathā". If "nu" has the sense of conjecture, it means "if so then". Or, to attract all men to Himself, as the commentator says: "The noble and valiant one assumed the pastime of a lion to attract the minds of his devotees." But Vishvanatha says: To attract all men - the liberated, seekers of liberation, and worldly people, as stated in "For one who has given up desires...". To destroy those on wrong paths, not following the Vedic way, or to destroy the wrong path of hell etc., i.e. for liberation - he is beyond the guṇas (qualities), established in Brahman. Or "na tvanyathā" means not dependent on karma like embodied souls. "Uta" means "or" - thus he says "or expansion of karma". By saying "I do not accept a body bound by karma", it is implied that for the Supreme Lord, association with māyā is not possible. For the embodiment of consciousness and bliss, a body bound by karma is certainly fitting. 44
Because His narrations remove the worldly existence of both listeners and speakers, therefore, of that unborn one - actually birthless - may you bathe me in the Ganges-like flow of the Lord's glories, which purifies pilgrimage places - this is the meaning. 45
Thus ends the first chapter of the third canto in the Bhāvārthadīpikāprakāśa commentary on the Śrīmad Bhāgavatam. 1
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
I do not grieve for the living Dhṛtarāṣṭra, nor for the deceased Pāṇḍu, as it is suggested that they are worthy of association. || 42 ||
Even knowing the greatness of Dhṛtarāṣṭra, his deluding nature through his own illusion is not surprising. Oh, what is impossible in the Lord's māyā (illusion)? Being free from wonder, here is the truth: At the time of Duryodhana's expulsion, Vidura considered, "Alas, how can one suddenly plunge into the ocean of shame of approaching the Lord when corrupted by association with those averse to the Lord? One should perform pilgrimages and vows as atonement for bad association, but how can one bear the pain of separation from Him?" Becoming distressed, he cried out, "O friend Pārtha, O compassionate one to the lowly, O loving one to devotees! Alas, how shall I pass the days burning with the poison-fire of separation from you?" and wept repeatedly. Then, appearing before him, the Lord is inferred to have said, "O protector of the Pāṇḍavas' lives, O partisan of my devotees, O one free from even a trace of the fault of bad association, my dear uncle Vidura, why do you grieve so from separation from me? Wherever you go, I too will perform pilgrimage, walking ahead of you at that holy place, conversing and showing myself. Do not be distressed." The Lord thus gave a boon. Otherwise, if such people fainted merely from departing, then even after Duryodhana's death, upon hearing of Yudhiṣṭhira's coronation and Śrī Kṛṣṇa's own kingdom there, he would have certainly come, intoxicated with the joy of seeing Him directly. But he did not come. However, at the end of the Mausala-līlā (play), when the Lord disappeared from the world, it is known that he also disappeared from Vidura's sight. Hence, Vidura's distress lasted until then. Therefore, by the Lord's grace, characterized by such a boon, the word "padavīṃ" can also be explained as the path marked by the placement of His feet. || 43 ||
By which manner of play, from that, at that very time, immediately after their offense, of those Kurus. || 44 ||
The evil-doers, the wicked, etc., grasping of virtuous conduct. Otherwise, though unborn, being without natural birth, the mere appearance of birth of the unborn one; though non-doer, actions full of the joy of his own nature, for the sake of teaching engagement in actions, good conduct - this is the incidental purpose. In reality, for grasping, for attracting the mind to oneself. If not so, if there were no purpose like slaying the wicked, etc., even another attendant, etc., as stated for those devoid of body and senses, is beyond the guṇas (qualities). Who is worthy of connection with a body, like entering the skin and tissues of ordinary parents, and expansion of actions for the sake of ordinary sense objects? What to speak of the Lord? Therefore, the birth and actions of the Lord and His devotees are supremely transcendental, simply the play of His intrinsic potency - this is the purport. || 44 ||
Since His birth and actions are indeed supremely transcendental, therefore, even though He is thus unborn and non-doer, one should narrate the story of the birth, etc. of Him who sports through His inconceivable māyā (illusion), which manifests apparent birth and actions. Thus, for me who has fallen into the ocean of separation, the story of His birth, etc. alone is the savior - this is the purport. || 45 ||
Thus ends the first chapter in the Dīpikādīpana commentary on the third canto of Śrīmad-Bhāgavata. || 1 ||
Śrīmad Vīrarāghava Vyākhyā
Dhṛtarāṣṭra is grieving, O gentle Uddhava, for his brother who has gone to the next world, who milked enmity for his sons, the Pāṇḍavas, and thus created enmity for himself. Therefore, I grieve for Dhṛtarāṣṭra falling into hell, by whom I, a friend and well-wisher, was sent away from the city, and who was fully devoted to his sons like Duryodhana. || 42 || Thus, after inquiring about the well-being of the Yādavas, Pāṇḍavas, and Kauravas, he describes the manner of his departure in "sa" (he). I, sent away by him, imitating mortals to conceal my divine power, moving the sight and mind of men, by the grace of Hari, Śrī Kṛṣṇa, the controller of the world, seeing his glory in the world, and thus free from wonder, roam on this earth unrecognized. || 43 || * * Now, if this Śrī Kṛṣṇa is the creator and benefactor of devotees, why didn't he favor the Pāṇḍavas, his devotees, or why didn't he subdue the Kauravas who were hostile to him? To this, he says "nūnam" (certainly). The pride of birth, wealth, and knowledge, or the pride of wealth, power, and beauty, caused the kings to become arrogant and disturb the earth again with their armies. To remove the distress of the surrendered Pāṇḍavas, even though capable, the Lord waited for the right time to punish the Kauravas' offense, so that the destruction of wicked kings would not happen then. This is certain. || 43 || * * Now, what is the purpose of the world controller's imitation of mortals? To this, he says "ajasya" (of the unborn). The birth of the unborn, who is not subject to karma, is a divine form not dependent on material nature, for the destruction of the deviant. The actions of the doer, who is free from karma-dependent activities, are for the acceptance of people, meaning for the welfare of the world. Otherwise, if birth etc. were not for the destruction of evil deeds, then O Uddhava, he who is beyond the guṇas (qualities) of sattva etc., would be controlled by the guṇas. Who can claim a body created by karma or karma-dependent? Therefore, birth, actions etc. are not karma-dependent, but for the destruction of the deviant. || 45 || Thus, he concludes by saying "tell the story" of the ocean of affection for devotees who descended for the protection of the virtuous. For those established in their own commands, meaning those who do not transgress the commands, for the sake of all the world protectors like Indra who have surrendered, tell, O friend Uddhava, the story of that unborn Lord Śrī Kṛṣṇa of pure fame, born among the Yadus. || 45 ||
Thus ends the first chapter of Śrīmad Vīrarāghavācārya's commentary on the third skandha of the Śrīmad Bhāgavata Mahāpurāṇa. || 1 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
To the deceased brother Pāṇḍava, who is the object of anger for those with evil jealousy and envy, the fourth is one who repays kindness to friends. || 42 ||
I follow the path of Kṛṣṇa, the creator, observing the path of renunciation, seeing the suffering of those in saṃsāra (worldly existence). || 43 ||
Surely, why was the killing of the Kurus not done or caused quickly like the slaying of Kaṃsa and others? Anticipating this doubt, he says "nūnam" with the intention of explaining that it was overlooked due to the presence of another purpose. I surmise that the Lord surely overlooked the sin and offense of the Kurus. Yādava says "nūnam" is used for conjecture and certainty. To say it was not due to inability to kill them, he says "īśo hi". Then, for what reason? To this he says "nṛpāṇām". Due to the threefold intoxication arising from knowledge, wealth, and birth, for the kings who have deviated from the right path and are shaking the earth repeatedly with numerous akṣauhiṇī armies, like Kaṃsa and others, for the purpose of their killing, even with the priority of their slaughter, this was the reason, he says "prapanna". It is shown that Hari's activity is in accordance with the desires of the devotees, due to the wish to remove the unbearable suffering of the surrendered divine incarnations like Vasudeva and others. || 44 ||
With the idea that the desire of devotees is the destruction of wicked people who have become a burden on earth, which is the purpose of divine incarnations, he says "ajasya". The birth and incarnation of the unborn Viṣṇu is for the destruction of those who have deviated from the path, like Kaṃsa and others, and there is another purpose, he says "karmāṇi". The actions of Hari, who is the creator of creation etc. without consideration of results, characterized by world creation etc., are for the acceptance of surrendered people, for the purpose of inquiry in the form of hearing, contemplation etc. Though Hari is the doer, he is said to be a non-doer due to absence of results. Why can't it be that he takes a body for the purpose of child-like play? He refutes this view saying "na tu". Otherwise, without the acceptance of devotees etc., not at all for his own purpose. Because it is impossible, thus which person deserves a body mixed with semen and blood? No one deserves it. To say Hari deserves it, he says "para". Superior to the guṇas, transcending them, there is not even contact with the guṇas, thus "guṇānām" is in the genitive case. How can the objection "who deserves" be raised when Hari is perceived as embodied? To this he says "karma". Though impossible due to association with human and other bodies, there might be association with divine and other bodies, to this he says "uta". "Uta" is used for extreme alternative, meaning even an alternative is not possible. Viṣṇu's manifestation is not born from body association etc., it is remembered. And due to the statement of his being without distinctions, the view of accepting body association is deprecated. What more needs to be said, thus Vidura states his own desire, "tasya". || 45 ||
Thus ends the first chapter of Śrīmad Vijayaḍhvaja's commentary on the third skandha of the Śrīmad Bhāgavata Mahāpurāṇa. || 1 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
However, I, by the grace of the Lord, am not so ignorant even in association with them. Therefore, having abandoned their company and becoming disgusted even with hearing news about them, I wander hiding myself among people, as stated in "so'ham". [I am] free from wonder, free from doubt. Now it is observed that even though Vidura was supremely devoted to Śrī Kṛṣṇa, his lifelong departure far away by abandoning Śrī Kṛṣṇa from the perspective of worldly conduct was indeed caused by Śrī Kṛṣṇa himself, and that was for abandoning the guise of dealings with Dhṛtarāṣṭra and others, and for attaining remorse later for his sole devotion to Him. Therefore, it should be known that even the previous intention of Vidura that was explained also occurred by His wish alone. || 42 || 43 ||
"Birth of the unborn" means mere manifestation, that is the meaning. "Actions of the non-doer" means spontaneous play, that is the meaning. For attracting the minds of all people to Himself. As stated in the Fifth [Canto]: "The lion among men, of magnificent prowess, enacted faultless play to attract the minds of His own people." Therefore, "association with bodies" means mere manifestation in bodies being accepted as father, that is the meaning. Who is superior to the qualities? Even an attendant, etc. || 44 ||
Alas! Alas! That terrible news was heard by me in Prabhāsa itself. Even then, though you did not give a reply, what was touched in every limb was indeed lamentation. Therefore, I wish to hear about that birth and other līlā (play) in order to forget that, as stated in "tasya". || 45 ||
Thus ends the first chapter of the Kramasandarbha commentary on the third canto of the great Purāṇa Śrīmad Bhāgavata, composed by Śrī Jīva Gosvāmī. || 1 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Moreover, he says "so'ham" (I am he), meaning that his malice towards me was not harmful but rather extremely beneficial. By the grace of Hari, who bewilders the intellects of mortal men like Dhritarashtra and others similar to him through deceptive words that seem like blessings, I see his footsteps and feet. For a devotee-loving Lord, how much of a wonder is that? Thus, without amazement, being unnoticed by others due to not revealing this secret, I wander here in these holy places. Here, it is inferred that when Vidura was sinking in an ocean of sorrow after being banished by Duryodhana, the Lord appeared before him and said: "O Vidura, my supreme devotee, why do you grieve remembering separation from me? Wherever you go, you will see me walking ahead of you in that very holy place, conversing with you." Therefore, even after Duryodhana's death and Yudhishthira's coronation, Vidura did not return, being content with the bliss of seeing the Lord. Otherwise, he would have certainly returned. Moreover, when the Lord disappeared after the mausala-līlā (club war), he vanished even from Vidura's sight. Hence, Vidura's distress from then until seeing his emergence. (42)
Now, why does the Lord act in such a way that causes forest exile and other troubles for his devotees, and defeat for himself like being bound by demons? The answer is given in "nyūnam" (less). Though capable of killing at the time of sin, Īśa (the Lord) overlooked the sin of the Kurus, wishing to remove the distress of the surrendered ones by killing those who had become arrogant with the three types of intoxication. The intention was that if they were killed then, the destruction of all evil kings would not occur. The three intoxications are: pride of knowledge, pride of wealth, and pride of high birth. These are always the intoxications of the proud, but for the virtuous, they are sources of humility. (43)
Now, for the Lord who is of the nature of consciousness and bliss, why such behavior in the midst of the good and bad of the material world? The answer is that there are only two reasons for this: true affection for his devotees and desire for the welfare of all others. He explains this in "ajasya" (of the unborn). Though free from birth and other modifications due to being under the control of māyā like a jīva, his birth etc. through yogamāyā is due to being controlled by the love of devotees. For destroying those who have left the right path, the demons, in order to grant them liberation through destruction by his own hand. Though devoid of doership based on the qualities of sattva etc., as stated in "not in his action, birth, etc.", his actions like lifting Govardhana are full of consciousness and bliss. For the acceptance as enjoyable by people, his own devotees, who are detached from all pleasures including heaven and liberation. Or, for attracting all souls - liberated, seeking liberation, and worldly - to himself, as stated in "sung by one free from thirst" etc. Otherwise, just as the birth and actions of souls are dependent on their karma, it is not so for him. If his birth and actions were karma-dependent, his connection with the body would also be karma-dependent. And that bodily connection does not exist even for a soul perfected in devotion beyond the guṇas, what to speak of the Supreme Lord himself. He states this in "guṇānāṁ paraḥ" (beyond the guṇas). Though separate from the guṇas, which jīva indeed deserves a karma-dependent body? Rather, no one deserves a karma-dependent body. When it is said that no one deserves a karma-dependent body, the meaning obtained is that everyone deserves a non-karma-dependent body. For the Supreme Lord, due to the impossibility of association with māyā, his body is inherently of the nature of condensed consciousness and bliss. (44)
Therefore, intending to narrate only his birth and actions which are of the nature of condensed consciousness and bliss, he says "tasya" (his). For the sake of those who have surrendered to him - all the world protectors and others who abide by his command. His fame, which is supremely purifying and saves from saṁsāra, is a holy place (tīrtha). I have mostly bathed in all holy places. Now you should immerse me in the nectar of Krishna's fame-tīrtha, having obtained the fruitfulness of those (other tīrthas). (45)
Thus ends the first chapter of the third skandha in the Sārārthadarśinī, which delights the hearts of devotees and is agreeable to the virtuous.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Pṛthā lives for the sake of her son who is devoted to Viṣṇu, thus due to the merit of her life, when she dies she will go to the world of merit, so I do not grieve for her. But I grieve for the eldest brother because due to the sinfulness of his life, when he dies he will go to the world of sin - with this intention he says "O gentle one". O gentle one, he who wronged his deceased Pāṇḍava brother by betraying his sons, by which very act I, a well-wishing brother, was exiled from my own city - I grieve for that Dhṛtarāṣṭra who is falling downwards. || 42 ||
Thus, after inquiring about the welfare of the Yādavas and Kauravas, and saying that the great delusion of people in the form of excessive attachment to sons etc. is in accordance with their karma by God's will alone, he states the special purpose of his pilgrimage saying "So I". I wander seeing the man who shows the path to attain Hari, who moves the vision of men like Dhṛtarāṣṭra etc. through proper conduct that even great men who have somehow become separate are worthy of respect while ill-behaved sons etc. are to be disregarded, by imitating mortals through the sport of making mortals appear as such, of the Creator who ordains the fruits of actions. How am I? Not noticed by others, concealed - with the thought that if others or his own people recognize that "This is Vidura wandering", there would be an obstacle in that knowledge. || 43 ||
Now, why were the ill-behaved Kauravas who committed offenses repeatedly not opposed at their first offense? To this he says "Certainly". Certainly, for the sake of killing the kings who were a burden on the earth, repeatedly shaking it with their armies, arrogant due to their learning, wealth and noble birth, the Lord, though capable of restraining the Kurus like Duryodhana at the very first offense, overlooked their sin, for if Duryodhana etc. were restrained at the first offense, only the Pāṇḍavas' suffering would have ceased, not that of other devotees. Therefore, for the sake of restraining all wicked kings, he overlooked the sin of the Kurus - this is the purport. || 44 ||
Therefore, for destroying those on the wrong path, the birth of the unborn one who has no birth due to experiencing fruits of actions, by manifesting as the son of Vasudeva etc. with a transcendental body; the actions of the non-doer who does not perform actions that lead to experiencing fruits, for attracting people by creating a taste for action. Otherwise, in the absence of such purpose, indeed certainly, let alone the account of the Lord's birth and actions, even a liberated soul who is beyond the realm of material nature cannot attain union with bodies, union as a son with father's etc. bodies, or follow the system of karma, i.e. be devoted to karma. Who is capable? No one. But for the sake of helping devotees, even liberated souls accept births and actions by the Lord's order - this is the idea. Therefore, O friend, narrate the account of the one of pure fame who has appeared among the Yadus, for the benefit of all the protectors of the worlds who are devoted to him and others who abide by his instructions. || 45 ||
Thus ends the illumination of the meaning of the first chapter of the third canto in Śrīmad Bhāgavata siddhānta pradīpa composed by Śukasudhī, the contemplator of the feet of Lord Nivārka, the originator of the Sanatkumāra lineage. || 1 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Now, just as Dhritarashtra was at fault due to his neglect of his capable son's offense, so too you may be tainted by the fault of neglect. Anticipating this, he says - "I am that same one" - I am that same one who, though wronged by Dhritarashtra and others, moves about without surprise by the grace of the Creator. Here too there is doubt about the meaning - what is right and what is wrong? The Lord is the remover of all sorrows. Indeed, He engages everyone in prosperity, ultimate good, etc. as He pleases. Those who desire happiness through engagement or disengagement, the Lord bewilders them. By imitating the mortal body related to humans. Or "of humans" refers to the Creator. By deceptive human-like actions, moving the eyes of humans. If He did not bewilder, how could He create their world? The meaning is that He bewilders them again and again for the sake of creation. Just as the Lord is not known by anyone, so too I am not perceived by others. Thus it is known that His grace is upon me. Internally, the absence of surprise indicates His grace; externally, the lack of knowledge in the world indicates His grace. Thus others are bound and killed, while I move about freely. Confusing the inner faculties of Bhishma and others. Knowing that even offenses committed are by His will due to His grace, free from pride, I undertake pilgrimages as a means to attain Him - this is the meaning. 42
Now, how could the all-powerful Supreme Lord neglect? To this he says - "Indeed". Although the Lord descended to destroy the wicked, He did not kill Duryodhana and others out of a desire to remove the affliction of those who had taken refuge in Him. That is, to fulfill the vows of Bhima and others who had taken refuge. The three intoxications are known as learning, wealth, and high birth. "The intoxication of learning, the intoxication of wealth, and the intoxication of high birth." By that triple intoxication, from the slaughter of the deviant kings. The fifth case with elision of lyap. Even after slaughtering, He neglected the slaughter of the Kurus. Because He is the Lord, capable of killing even through devotees. 43
Thus, having described his own knowledge that "I know all the Lord's deeds by His grace", he says he also knows the Lord's essential nature - "Of the unborn". The births and deeds of the unborn and non-doer are for destroying the wicked and teaching the good. Indeed, darkness does not vanish without the sun's appearance; no one practices dharma without the Lord's example. Therefore, for subduing the wicked and protecting the virtuous, the Lord's seemingly contradictory births and deeds occur. Otherwise, how could one free from the bondage of karma take birth? "By this it is known that in the ordinary view, by His own will, the Lord enters a body like fire." By "beyond even the guṇas" (guṇa), the great peculiarity is indicated of how He could be subject to actions born of the guṇas. He considers only the body to be subject to karma. Just as all wood is impermanent, so too fire that has entered it has an even more impermanent manifestation - this is the idea. Or just as a wife's body, though under her husband's control, depends on the wife's life, so too the body accepted by the Lord depends on karma - this is the view of some. He too thinks this. He will refute this later. 44
Thus, having described his own complete knowledge, and thereby the air impressions that are the cause of his qualified body, he asks about the Lord's deeds for purifying the inner space - "Of Him". Of those who have taken refuge and who protect all the worlds. Those who have taken refuge and the protectors of all worlds - for all the gods like Indra have taken refuge in the Lord and follow His commands. Therefore, manifested in the Yadu dynasty for their sake, but in reality birthless. "Tell the account" is the third question. Anticipating "How will he listen to anything else when resolved on pilgrimage?", he says "whose fame is a holy place". He whose fame is a holy place. "O friend" - this address indicates that what is asked, whether proper or improper, must be spoken. Thus, one desirous of hearing about the Lord's deeds and the deeds of His devotees, having attained the company of the good, having accumulated merit through holy places, obtains a suitable body and becomes qualified - this is described in the section on qualification for the Lord in the section on creation of beings. 45
Thus ends the explanation of the first chapter of the third canto in the Subodhinī of Śrī Vallabhācārya, son of Śrī Lakṣmaṇabhaṭṭa.
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "ajasya" - "By this" refers to Vidura. 44
Regarding "tasya" - "For attaining the purified inner space" means for attaining the state of purified inner space through remembrance of the Lord's deeds. Here the sequence of space etc. should be understood through the words "the Lord's deeds" etc. 45
Thus ends the explanation of the first chapter in the Subodhini Prakasha on the third canto composed by Śrī Gosvāmī Puruṣottamajī Mahārāja. 1
Śrī Giridhara-kṛtā Bāla Prabodhinī
Oh wonder! Even though you are virtuous, you have been afflicted with sorrow by him. Thus he says "sa" (he). I have been banished by him. By Hari's grace, seeing his greatness and glory, I am free from wonder, devoid of all astonishment. Here on earth, unnoticed by others, I wander happily in disguise. Who is this Hari? Expecting this question, he says it is Sri Krishna in "martya" (mortal). By imitating mortals, concealing his divinity through mortal imitation, he agitates the vision and mental faculties of men. Why does he agitate vision thus? Expecting this question, he says "vidhātuḥ" (of the creator), meaning that as the creator of the world's birth etc., if all directly realized their true nature, the world would be dissolved through universal liberation, so to prevent this he confuses men's vision. (42)
If this Sri Krishna is indeed the benefactor of devotees and the creator, then why did he ignore the offense of the Kauravas, which caused suffering like forest exile to his devotees the Pandavas, and his own humiliation through attempted imprisonment during his peace mission? It would have been better to kill them immediately after their offense. Why did he not do so? Expecting this question, he says "nūnam" (certainly) in three verses. As stated: "Pride of knowledge, pride of wealth, and pride of high birth - these forms of pride intoxicate the proud, but are restraints for the virtuous." By these characteristics of pride, for the sake of slaying the kings who repeatedly disturb the earth with their armies, having strayed from the right path, and for removing the distress of the surrendered devotees like the Pandavas, even though capable of killing them immediately, Lord Krishna, the controller, overlooked the offense of the Kauravas at that time. The implication is that if they were killed then, all evil kings would not have been slain and the Pandavas would not have gained glory. (43)
Now, what is the purpose of the Lord, the controller of the universe, imitating mortals? To this he says "ajasya" (of the unborn). The birth or appearance of the unborn Lord, who is not subject to karma-dependent birth, is for destroying those who have strayed from the Vedic path. Though He is a non-doer free from the bonds of dharma and adharma, His actions like daily worship and sacrifices are for guiding people, for the welfare of the world as per the principle "Whatever a great person does, others follow." Otherwise, setting aside the stories of that Lord's birth etc., what other soul who is beyond the guṇas (qualities), free from identifying the self with the body etc. which are effects of the guṇas, is fit for embodiment, the system of karma, or the expanse of karma? "Uta" means "or". (44)
He concludes: "tasya" (His). Narrate the story of the unborn Krishna, who took birth among the Yadus by his own will, for the sake of the surrendered protectors of all worlds like Brahma etc., for slaying demons etc., and for the sake of others established in their respective Vedic injunctions, to teach proper conduct through performing duties. The address "friend" suggests that if anything improper has been said, it should be tolerated and the Lord's stories must certainly be told. Now, how can you listen to this when you have resolved to go on pilgrimage? Anticipating this, he says "tīrthakartari" (of the creator of holy places), meaning whose fame itself constitutes holy places. The implication is that all the benefits of pilgrimage will be achieved just by hearing the Lord's glories. (45)
Thus in the lineage of Sri Vallabhacharya, by Gopala's son, the servant entitled to serve the feet of Sri Mukundaraya, (1) Named Sri Giridhara, for the attainment of blissful devotion, This commentary on Srimad Bhagavata called Bala Prabodhini (2) Has been composed on this third description of bondage creation. The first bond explained is the cause of abandoning relatives. (3)
Hindī Anuvāda
But brother! I have no regret or surprise about this. The Lord of the universe, Sri Krishna himself, performs human-like līlās (plays) and confuses people's minds. By His grace, I observe His glory while remaining distant from others' views and wander blissfully. || 42 ||
Although the Kauravas committed many offenses against Him, the Lord ignored them because He wanted to remove the suffering of His devotees by killing those wicked kings along with them, who were becoming misguided due to the intoxication of wealth, knowledge, and caste, and were repeatedly shaking the earth with their armies. || 43 ||
Uddhava! Lord Sri Krishna is free from birth and karma (action); yet His divine births and actions occur to destroy the wicked and attract people towards Him. Otherwise, what to speak of the Lord - who among those who have transcended the guṇas (qualities) would want to fall into the bondage of this karma-bound body? || 44 ||
Therefore, friend! Tell me about that pure-famed Sri Hari, who, though unborn, took birth in the Yadu clan to please all the Lokapālas (world protectors) and obedient devotees who have taken refuge in Him. || 45 ||
End of the first chapter
SB 3.1.42-45
