Text 16: When I think of Lord Kṛṣṇa — how He was born in the prison house of Vasudeva although He is unborn, how He went away from His father’s protection to Vraja and lived there incognito out of fear of the enemy, and how, although unlimitedly powerful, He fled from Mathurā in fear — all these bewildering incidents give me distress.
Text 17: Lord Kṛṣṇa begged pardon from His parents for Their [Kṛṣṇa and Balarāma’s] inability to serve their feet, due to being away from home because of great fear of Kaṁsa. He said, “O mother, O father, please excuse Us for this inability.” All this behavior of the Lord gives me pain at heart.
Text 18: Who, after smelling the dust of His lotus feet even once, could ever forget it? Simply by expanding the leaves of His eyebrows, Kṛṣṇa has given the deathblow to those who were burdening the earth.
Text 19: You have personally seen how the King of Cedi [Śiśupāla] achieved success in yoga practice, although he hated Lord Kṛṣṇa. Even the actual yogīs aspire after such success with great interest by performance of their various practices. Who can tolerate separation from Him?
Text 20: Certainly others who were fighters on the Battlefield of Kurukṣetra were purified by the onslaught of Arjuna’s arrows, and while seeing the lotuslike face of Kṛṣṇa, so pleasing to the eyes, they achieved the abode of the Lord.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Indeed, how is he the Lord of the superior and inferior, given the perception of dependence? He answers this with two verses. Even this perplexes and troubles me as being inconceivable and improbable. He says the same: His birth in Vasudeva's house, in a prison, was a pretense, not a sudden appearance like Narasimha. As if out of fear of Kamsa, he lived hidden in Vraja, and as if out of fear of enemies like Kalayavana, he fled from Mathura city and resided elsewhere. [16]
This conduct of Hari, as I remember it, afflicts my mind as the object. He shows this: O father, O mother, be pleased with us. We have not performed proper service to you - the plural 'us' refers to Rama and others. [17]
Then why not consider him powerless, and this just your faith? He answers this with three verses: Who could forget even the dust from his lotus feet that one has respectfully inhaled? His eyebrow creepers are like Yama (death) when they quiver. [18]
And his lordship need not be proven by you, as it is evident, he says. The perfection that yogis wish to attain through proper yoga... [19]
In battle, purified by Partha's weapons, they became sinless... [20]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Here he raises an objection - "Indeed..." That very inconceivability... [16]
Rama means Balarama; "and others" includes Gada, etc. [17]
He doubts again - "Indeed..." This faith in Krishna's lordship is yours, Uddhava's. The meaning is: This faith that this son of Vasudeva is the Supreme Lord. [18]
His lordship is indeed evident, he says - Yogis means those who know the purport of the Vedas through methods like upakrama. That liberation characterized by sayujya (onion), through proper yoga meaning either devotion or knowledge, separation from that Krishna... [19]
Weapons means Pashupata, etc. Of this Krishna, drinking means respectfully beholding... [20]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
This and the following conduct, with Rama etc. as the subject, thus including Gada etc. [16]
When he acts like a jiva, then why not consider him a powerless jiva? This conduct being inconceivable, it is just faith. Just an imposed belief. Eyebrow creeper means the eyebrow itself as a creeper, a kind of branch. The word vitapa meaning branch is from the Vishvaprakasha: "Vitapa means sprout, branch, expanse, clump, and branch." The meaning is: This is not mere faith, otherwise how could there be forgetfulness with such sweetness? And it is seen that even liberated souls describe such pastimes with supreme bliss. The conduct of a non-lord is not described ecstatically by self-satisfied souls. Also, removing the earth's burden is not consistent with non-lordship. Therefore, my faith is genuine, not imposed. [17-18]
And the lordship of that Sri Krishna need not be proven, meaning: Sri Krishna is the Lord because his foot-dust is never forgotten, because he removed the earth's burden, like Narayana. In the opposite case, there is no scope for inference as with a jiva, due to lack of the inferential subject, as he says "as it is evident to you also." For the inferential subject is the absence of the object to be proven characterized by lack of desire to prove. For there, the proof of what is to be proven obstructs inference. But here, the proof of the predicate "is the Lord" is directly perceived as the giver of liberation to enemies. So inference need not even be done. Logic applies in doubt, not in what is ascertained - this is the meaning. The rest is clear. [18-19]
Here, being purified by Partha's weapons is the reason for the reality of seeing him. Otherwise, given their inherently demonic nature, respectful gazing characterized as drinking would be impossible. [19]
"Himself" is a pair. There... The supreme greatness of the three, the Lord of great men who are the abode of all beings, of the created universe, with supernatural eternal... [20]
Śrīmad Vīrarāghava Vyākhyā
The one who is unborn, omniscient, true in his resolve, and whose nature is knowledge, power, etc., again imitates mortal play. This concealment of his divine power is not dependent on karma. This is stated in two verses beginning with "mām". The playful birth of the unborn Lord in the prison of Vasudeva's house, not suddenly appearing like Narasiṃha, then as if out of fear of Kaṃsa, though himself of infinite valor, residing in Vraja, and as if out of fear of Kālayavana etc. departing from Mathurā city - all this that distresses me and bewilders my mind is merely a concealment of his divine power. (16)
"It pains me" - Bowing at the feet of his parents Devakī and Vasudeva and saying "O father, O mother, please be gracious to us who are afraid, suspicious of Kaṃsa's cruelty, and have not performed proper service" - remembering this, my mind is pained. (17)
Lest one think "Then is he not the Lord?", to remove this doubt, he states in seven verses that while imitating human play, he also manifested his divine power, and that separation from him who possesses unsurpassed affection etc. is unbearable. (0)
"Who" - Which man would be able to forget the pollen of his lotus feet, which Krishna, by the mere movement of his eyebrows acting as the agent of death, removed the burden of the earth? The removal of the earth's burden by the movement of his eyebrows manifests his divine power. (18)
"Seen" - In the Rājasūya sacrifice, you saw the attainment of perfection by Śiśupāla who hated Krishna. What kind of perfection? The perfection which yogis devoted to bhakti yoga eagerly desire. Who could bear separation from Krishna, the abode of affection, who grants the supreme goal of liberation even to one who hates him? (19)
Not only does he grant his abode to those who hate him and those who worship him, but also to the indifferent, as stated in "Likewise". Those kings who in battle drank with their eyes the lotus face of Krishna, which delights the eyes, and were purified by Arjuna's weapons, they too attained the abode of this Lord. (20)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The knowledge of Brahma and others about the Lord fluctuates like the midday sun, what to speak of our knowledge - thinking thus, he says "mām khedayati" (it distresses me). Birth in Vasudeva's house, in his wife, is an imitation. The enemy Kamsa and Jarasandha, exile from Mathura city to Gomata-Dvāraka, residence abroad - this reminds one of Anantavīrya's worldly imitation. [16] This action being done after Kamsa's slaying, for the parents Devakī and Vasudeva who had not performed the retaliatory actions prescribed for Kamsa. [17] * With a shining branch, shining, wandering, with a trace of branch, by the limited, by death-like time. [18] * Thinking that separation from Hari should not be endured by a person who knows rasa (sentiment), he says "dṛṣṭe" - Yogis who know the purport of the Vedas through characteristics like proper reasoning desire the siddhi (perfection) which was seen even in the Rājasūya by you all, and even by Śiśupāla who hated Krishna, characterized by Krishna's entering him. The doubt "How is siddhi characterized by His entering possible from despicable hatred, when it is obtainable only through devotion?" is resolved by "nanu". Thus, from the statement "nanu is used for question, ascertainment, traditional knowledge, and consent", just as what is not consented to in evidence should be accepted, the evidence is: "Even the asuras who look upon Vishnu bearing conch and discus in battle with devotion should be known as devotees. But those who hate Vishnu, even sages' sons clearly, those asuras should be known to always go to darkness." Therefore it is said "by association with the assembly". Liberation is declared from devotion in all ways, darkness from hatred, etc. Then what of that? He says "kaḥ" (who). Since he acts to liberate through devotion those born from the union of two souls like Jaya etc., and sends the wicked to darkness through wicked possession, who could endure separation, characterized by forgetting, from that compassionate one? The devotee is understood. From "Hiraṇyakaśipu and others from the union of two souls" etc., it is known there is a union of two souls in one. [19] He says "tathaiva" (likewise) that others too like Śiśupāla attained their suitable perfection. Other heroes of the human world who sided with Duryodhana in the Bharata war, like Karṇa etc., drinking with their eyes Krishna's lotus face which delights the eyes, slain with their heads cut off, purified by Arjuna's weapons like the Pāśupata - they too, just like Śiśupāla, attained their suitable position dependent on him, by Krishna's grace - this is the connection. After attaining their own position, they also attained liberation - in this sense the word "ca" (and). The root "pu" means "to cut". In the list of verbal roots "pūḍ" means "to purify" - the meaning is purified by devotion, having abandoned hatred. [20]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Ah! Though of such greatness, behold this līlā (divine play) of his that gives joy to his own people through his supreme good nature, for our distress at separation from him is excessive - saying this, he states "mām" (me) in two verses. [16] [17] * * That sweetness of his, though of supreme power, is attractive to all - he states this in "ko vā" (who indeed). In sweetness, how much more so the feet - this is the meaning. He states what kind in "ya" (who). The Viśvaprakāśa states: "Viṭapa means sprout, tawny color, expanse, clump, and branch." [18] * He states the extreme boundlessness of compassion in "dṛṣṭe". [19] In "tathaiva" (likewise), being purified by Arjuna's weapons is the cause of the truth of seeing his lotus face. This indeed is established as in "as befits the weight of the eyebrows" etc. [20]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Thus, the entire conclusion has been revealed to you according to my understanding, but what is difficult to comprehend even for the likes of me, and what I could not grasp even after asking the learned, caused me grief before, as he says in "ajasya". How can one and the same entity be both unborn and born? Moreover, if the birth is merely an imitation and not real, there would be no cause for grief. Therefore, it should be understood that Uddhava intends both to be real. Thus, the birth in Vasudeva's house, in Kaṃsa's prison, grieves me, or rather grieved me before. The present tense is used to denote proximity to the present, as per the rule "vartamānasāmīpye vartamanavadvā". Because it is a mockery, a degradation indeed. His birth-play should have been a supreme festival for his parents, relatives, and other devotees. Why was it not done so by him who is supremely independent? Similarly, his stay in Vraja is naturally full of supreme bliss; how was the cause of fear from enemies proclaimed there? The word "iva" (as if) indicates that although he does not fear Kaṃsa while in Vraja, he still fled from the city, from Mathurā. Though of immeasurable strength, he fled out of fear from enemies like Kālayavana. "No one ever knows, O King, what he intends to do" - thus was said even by Śrī Bhīṣma. But when asked by me in private, I have now been enlightened by Śrī Bhagavān himself, and my grief has departed. This is the implied meaning. || 16 ||
Thus, remembering this very conduct, my mind as the object grieves, is the meaning. When he said, he begged pardon for his offense from his parents: "O father, O mother, may you both be pleased with us." Here, the genitive is used in place of the accusative. Here, if the statement "from Kaṃsa and others who were terribly afraid" is true, there is a contradiction to his divinity; if false, how can the word of God be false? As before, there is grief. How can I forget such extreme humility of the Supreme Lord of all, which, in accordance with worldly custom, enhances extreme sweetness? Thus, that conduct became like a thorn in my mind - this is Uddhava's lament. || 17 ||
If so, then why not consider him non-divine, and your faith in him merely faith? To this, he says in three verses: That very one is the Destroyer (Death), with his quivering brow-branch. Viṭapa means "twig, sign, expanse, clump, branch" according to Viśva. || 18 ||
By whom indeed was the influence of his supreme lordship not directly experienced? He says this in "dṛṣṭā". "To the enemies" indicates the limitlessness of his compassion as well. || 19 ||
Having spoken of the compassion that grants liberation even to the hateful, he now speaks of the compassion that bestows love even on others who are neutral, in "tathaiva". "Drinking with their eyes" - they alone are fortunate; we are unfortunate, deprived of drinking that sweetness and attaining that state - this lamentation is implied. || 20 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Therefore, the birth and deeds of the Lord are extremely wonderful, he says in two verses beginning with "māṃ khedayati". The birth's imitation, its mockery, grieves because there is no taking of another body after abandoning the previous body; it bewilders due to its unreality. "Of infinite prowess", yet "who fled as if out of fear from enemies" - this deed of the Lord also grieves me. || 16 ||
To the parents, Devakī and Vasudeva, "naḥ" means "of us", "may you both be pleased" - this deed of the Lord also afflicts my mind, pains it. || 17 || "īśīta" means "would be able". "With quivering brow-branch" means with the tip of the eyebrow, (which is) the Destroyer (Death). || 18 || || 19 || || 20 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, having established the Supreme Personality of Godhead's nature as the imperishable person, in order to resolve the contradiction with common perception and the apparent contradiction in the Lord's own words, he says with two verses - "This pains me" etc. The Lord's imitation of having an ordinary body, being the son of Vasudeva, etc. for the sake of common parlance - even that imitation is entirely inappropriate for him. Why should the all-capable one engage in deception? Saying this pains me, he states - "The imitation of birth for the unborn one". Moreover, in Vasudeva's home, to Vasudeva's wife Devakī. Compared to this, manifestation as if from a pillar, from water, or from Brahmā's heart would be more appropriate - this pains me. Furthermore, residence in Vraja pains me. How could the all-pervading resident of Vaikuṇṭha live in Gokula, which is not even fit for ordinary people to reside in? Moreover, as if out of fear of enemies like Jarāsandha, he left the city of Mathurā - that he fled from the city to another place. Vivāsa means residence in a foreign land. The reason for its inappropriateness is stated as "of infinite prowess". The word "ca" in "vraje ca" includes things like living in the teacher's home. "As if out of fear of enemies" is stated to indicate the absence of fear. For the all-pervading Self, there are no enemies, nor does he have fear. And because he removes the fear of others. "Himself" means not through a partial incarnation. (16)
He resolves the contradiction in speech: "It pains the heart". After Kaṃsa's death, bowing at the feet of his parents Devakī and Vasudeva, the Lord spoke thus: "O father! O mother! Please be gracious to us who were extremely frightened, wondering what will happen to those terrified of Kaṃsa." Remembering these words pains my heart. By this, all the Lord's statements like "Having assumed a human form", "They call me Vāsudeva, the son of Vasudeva" etc. are explained as meant to delude ordinary people. When this is the purport of even the Lord's own words, what to speak of the words of those deluded by them? (17)
Thus, having resolved all contradictions and established direct Supreme Personality, about to describe his qualities and activities, in order to establish the path of devotion, he first describes the qualities worthy of worship - "Who indeed". He alone is worthy of worship who is himself fearless, who liberates from all fears one who has surrendered even once, who bestows worldly and heavenly prosperity as well as liberation, who grants liberation even from casual association in case of doubt about worship, who himself has a form full of faultless perfect qualities, who grants destination even to the unqualified, who does not consider his own rules made for others as contradictory - one who has these seven qualities, possessing great qualities useful for worship along with the six limbs, is worthy of worship. If there are three more qualities that are the cause of all seven qualities, namely supreme capability, natural superiority to all, and supreme compassion, he becomes worshipable for all. He states this in seven verses. Each verse describes one quality out of the seven. With two, three, then two verses, those gross qualities themselves are described. First, describing supreme capability, he states the quality of removing all sufferings of those who take shelter - "Who indeed". All beings worship all others. They become attached and detached due to their qualities and faults. Thus here is the ascertainment. Without the faults of the worshipable, they do not abandon the one being served. In the world, the servants of all gods and men abandon them and become devotees of the Lord, but the Lord's devotees never become anyone else's. Therefore, even if one comes to the Lord's path thinking "I will interpret this scripture differently" and wishes to abandon him out of curiosity, he is unable to do so. He states this - "Who indeed would be able to forget him, having once smelled the dust of his lotus feet?" Therefore, he alone is the Lord who brings under control those to be controlled. The dust entering through the nose makes one's constitution devoted to the Lord alone. That constitution produced for that purpose would not be able to forget that all-pervading dust. If one objects that a distressed person forgets even his own constitution and considers only that which removes distress as superior, he replies - "Whose arched eyebrows". For he is indeed the wish-fulfilling tree, whose eyebrow is some branch with leaves. Of the infinite-branched one, that one branch is naturally the destroyer. But when satisfied, even that bestows supreme opulence. Therefore, due to the existence of such a branch, what doubt is there in the destruction of one's obstacles? For he made an end of even the earth which is the support of all. By the branch of his eyebrow which by nature removes by itself going there, flashing specially, he removed even the burden for which all the gods etc. make great effort. As soon as they come to remove it, that burden disappears beforehand. Just as with the first risen sun rays all darkness is destroyed, but the sun does not even see darkness; similarly for the devotees of the Lord. (18)
The desired result for devotees need not even be stated. For even a demon who hates the Lord, overcome by greed, opposed to all dharma, merely by connection with the Lord even through prohibited means, attained liberation which is difficult even for the wise to attain. This meaning is universal, so he states - "Indeed you have seen". The perfection of Śiśupāla who hated Kṛṣṇa, which was in the form of absorption into the Lord, in the Rājasūya assembly when all the kings were engaged in his service there, was indeed seen by you. The address "O sirs" is for agreement. That perfection which yogis who are naturally superior merely desire through yoga complete with all means aimed at the ultimate result, they do not attain without connection to the Lord. Therefore, who could bear separation from the Lord which is absence of that connection? For connection with the Lord is superior even to ten million wish-fulfilling trees. Who could abandon that once attained? (19)
Thus having described the Lord's quality of fulfilling desires and removing obstacles, describing his essential nature, he states that even without connection, merely by connection with his essential form he bestows a result even greater than previously stated - "Similarly". Those who are heroes in the human world, others without connection to the Lord who do not even know the Lord, they too in battle, enchanted merely by the beauty of his form, seeing with their eyes Kṛṣṇa's lotus face which delights the eyes, a flood of the nectar of loveliness, removing the impure body which is an obstacle to absorption in the Lord, purified by Pārtha's arrows, many indeed attained his lotus feet in all-pervading Vaikuṇṭha. (20)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "mām". Thus. Having described the essential nature in three verses, by describing the manifestation of one situated like fire in that. They state the reason for inappropriateness with "kim" etc. They state the reason for distress with "etadapekṣayā" etc. And thus if imitation of birth is indeed necessary, then it should be done like Nṛsiṃha, Matsya, Varāha, etc. Due to the absence of that, there is distress - this is the meaning. "Laukikānām" means of those excellent in the world. They explain the absence of both with "na hi" etc. (16)
Regarding "dunoti". "This is the purport" means it is to be disregarded due to contradiction with his essential nature and contradiction with other statements of the Lord. (17)
In stating the purport of the seven verses starting with "ko va", the phrase "himself having a form full of faultless perfect qualities" indicates the purport of two verses. "Root qualities" means supreme capability etc. In "ko va", explaining clearly the object of disregard indicated by "va", they state "yas tu" etc. And those others who are dull, unfortunate, and modern who do so, they explain the reason for that with "reṇu" etc. And thus the dust that has not entered through speech is the object of disregard - this is the meaning. "Bestows supreme opulence" means thus from the statement "His yawning is the abode of the supreme lord". (18)
Regarding "dṛṣṭa". "By prohibited" means "by means of" is to be supplied. (19)
Regarding "tathaiva". "Describing" means "about to describe". Or it is present tense used to indicate proximity to the present. (20)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Now, how can his supremacy over high and low be established when there is perception of dependence like for us and others? Anticipating this objection, he states with two verses beginning with "mām". This imitation, imitating humans, pains me, the servant, as it raises doubt about his being the Lord. He describes that imitation: Though unborn, his ordinary-seeming birth in Vasudeva's house, the prison, not a sudden appearance like Nṛsiṃha, Hayagrīva, Varāha, Matsya, etc. And residence in Vraja as if hiding out of fear of the enemy Kaṃsa. And that though himself of infinite prowess, of immeasurable strength and valor, he fled from the city of Mathurā as if out of fear of enemies like Kālayavana. The use of "iva" (as if) is to suggest that actually fear is impossible due to the impossibility of enemies, friends, etc. for the all-pervading Self. (16)
Moreover, after killing Kaṃsa, bowing at the feet of his parents Devakī and Vasudeva, saying "O father, O mother, please be gracious to us who were extremely afraid of Kaṃsa and thus did not perform our duties or serve you" - remembering that he said this shakes my mind as the agent. (17)
If so, then wouldn't he just be a non-supreme being? Anticipating this doubt, he states qualities revealing his supremacy in seven verses beginning with "ko va". What man like me, his servant, smelling the dust of the lotus feet of this Kṛṣṇa, would be able to forget his glory? He describes that glory: "ya" (who). Kṛṣṇa, whose flashing, moving eyebrow-creeper is itself the destroyer (Death), removed the earth's burden with that, i.e. destroyed the burden on earth in the form of many akṣauhiṇī armies. (18)
Now, it is certain that you have seen the perfection, liberation, of even Śiśupāla who hated Kṛṣṇa, at Yudhiṣṭhira's Rājasūya sacrifice. Now, how can that liberation characterized by attaining him be difficult to attain? Anticipating this doubt, he qualifies: "yām". That perfection which yogis dedicated to devotional yoga merely desire through properly performed devotional yoga, but do not attain without his grace - what servant could bear separation from Kṛṣṇa, the ocean of affection, who grants the unsurpassed goal of human life, liberation, even to one who hates him? (19)
Not only does he grant his abode to those who hate and worship him, but also to the indifferent, he states: "tathaiva". And others completely unconnected, who are heroes in the human world, drinking in with their eyes Kṛṣṇa's lotus face which delights the eyes in battle, experiencing its beauty, purified by the arrows of Pārtha (Arjuna) and dying, they too attained his abode, status, essential nature, or feet just like Śiśupāla. (20)
Hindī Anuvāda
Although unborn, He performed the līlā (play) of taking birth at Vasudeva's place. Though He gives fearlessness to all, He seemingly hid in Vraja out of fear of Kaṃsa. And despite being of infinite prowess, He fled Mathurāpurī before Kālayavana. These līlās of the Lord, coming to mind, make me restless. ॥ 16 ॥
He bowed at the feet of Devakī and Vasudeva and said, "Father, Mother! Due to the great fear of Kaṃsa, I could not serve you. Please do not consider this fault of mine and be pleased with me." When I remember these words of Śrīkṛṣṇa, even today my heart becomes extremely pained. ॥ 17 ॥
Who is that man who, having partaken of the pollen of the lotus feet of Śrīkṛṣṇa, who removed the entire burden of the earth merely by the play of His eyebrows in the form of Time, can forget Him? ॥ 18 ॥
You people had directly seen in the Rājasūya sacrifice that Śiśupāla, who harbored hatred towards Śrīkṛṣṇa, attained that siddhi (perfection) which great yogis aspire for even after properly practicing yoga. Who can bear separation from Him? ॥ 19 ॥
Just like Śiśupāla, other warriors in the Mahābhārata war who, while drinking the nectar of Bhagavān Śrīkṛṣṇa's charming lotus face with their eyes, gave up their lives pierced by Arjuna's arrows, all became purified and attained the Lord's supreme abode. ॥ 20 ॥
