Text 16: Lord Śrī Kṛṣṇa, thus thinking to Himself, established Mahārāja Yudhiṣṭhira in the position of supreme control of the world in order to show the ideal of administration on the path of piety.
Text 17: The embryo of Pūru’s descendant begotten by the great hero Abhimanyu in the womb of Uttarā, his wife, was burnt by the weapon of the son of Droṇa, but later he was again protected by the Lord.
Text 18: The Supreme Lord induced the son of Dharma to perform three horse sacrifices, and Mahārāja Yudhiṣṭhira, constantly following Kṛṣṇa, the Personality of Godhead, protected and enjoyed the earth, assisted by his younger brothers.
Text 19: Simultaneously, the Personality of Godhead enjoyed life in the city of Dvārakā, strictly in conformity with the Vedic customs of society. He was situated in detachment and knowledge, as enunciated by the Sāṅkhya system of philosophy.
Text 20: He was there in His transcendental body, the residence of the goddess of fortune, with His usual gentle and sweetly smiling face, His nectarean words and His flawless character.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Thus, as stated in two verses, having gathered and established in his own kingdom. || 16 || * Held, protected. || 17 || * With younger brothers. || 18 || Sāṃkhya (philosophy of discernment between prakṛti and puruṣa). || 19 || Affectionate gaze accompanied by a smile. With nectar-like, ambrosia-equivalent; in another reading, in the form of a stream of ambrosia. With self, with body. || 20 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Having established, due to being archaic, lyap without compound. Of the righteous, followers of the Vedas. || 16 ||
That embryo was held, made with life. By saying "again", the contradiction with the Bhārata is avoided. || 17 || * That son of Dharma, though childless, when it is said "What use are kingdoms to one without a son?" - even though he had renounced, by Krishna's order he ruled with his younger brothers who were like sons - this meaning is also not stated. By "three", through the threefold gift of dakṣiṇā, one became three; as stated by Nīlakaṇṭha and other commentators: "Whatever dakṣiṇā is prescribed for a single act, if one increases it that many times, the fruit of the act increases accordingly." Not stated. || 18 || By "api" (also), it indicates that following the householder's duties was for the welfare of the world, not for self-interest, due to being true to his resolve. It states there is no attachment through sensory indulgence. Unattached. The reason for this is sāṃkhya, self-knowledge. "Sāṃkhya is called mere self-knowledge" as per Tīrtha. "I knew that Brahman, I am Brahman" according to śruti. The statement "following the path of world and Veda" refers to desires that are not contrary to world and Veda, in the form of pleasure, sent as offerings by Indra and others. || 19 || In another reading, "pīyūṣakulyayā". Jīva Gosvāmī says it is the play of the illusory energy, his detachment is in that, while in the play of the spiritual energy there is only attachment. In sequence, delighting with the four aspects of gaze, speech, play, and form - this connects with the next verse. || 20 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Previously held means established, again held means protected. || 16 || He too being devoted to Krishna, thus mutual love is highlighted. || 17 || Renunciation is done only for love of God, not like other sense enjoyers. But God, having dispelled illusion, is always situated in pure consciousness in the self, thus being ever detached. Even such a God, for instructing the world, took shelter of sāṃkhya and manifested the play of renunciation - this is the meaning. || 18 || The sequence of the renunciation play is stated in three verses, with "snigdha" being a pair. "Pīyūṣakulyayā" is an alternate reading; kulyā means a small artificial river according to Amara. Avasara means an opportunity for secret play. || 19 || Not mentioning renunciation indicates indifference by implication - this is the implied meaning. || 20 ||
Śrīmad Vīrarāghava Vyākhyā
Thus means in the way stated. Having gathered, the Lord, having established Dharmarāja Yudhiṣṭhira in his own kingdom, in Dharmarāja's kingdom. "Sthāpya" (having established) has lyap due to being archaic without compound. Showing the path of the righteous, the boundaries of varṇāśrama, by his own conduct preventing transgression, he delighted his friends. || 16 || In Uttarā means: In his wife Uttarā, Abhimanyu properly held, increased Puru's lineage, produced Parīkṣit. That Parīkṣit in the womb, afflicted by Droṇa's son Aśvatthāmā's weapon, the brahmāstra, was again held, protected by Lord Śrī Kṛṣṇa. || 17 || "Ayājayat" means: That son of Dharma too, devoted to Krishna, serving him, along with his younger brothers, protecting the earth, enjoyed. || 18 || "Bhagavān" means: The Lord of the universe, having entered and sustaining the universe, Lord Śrī Kṛṣṇa, following the path of world and Veda, following śrauta and smārta dharma, in the city of Dvārakā, enjoyed desires. How so? Established in sāṃkhya, knowable through buddhi, to be worshipped by seekers of liberation, established in the self, experiencing only self-bliss - this is the meaning. Hence unattached, not attached to sound etc. Here "kāma" means desired auspicious qualities; he cultivated those, meaning he was engaged in cultivating his own auspicious qualities. The experience of sense objects like sound is not intended. Or it means he lived as if experiencing desires. || 19 || That is elaborated starting with "snigdha". Snigdha means full of compassion; smitāvaloka means a gaze accompanied by a gentle smile. With that, with speech like nectar or ambrosia, with faultless conduct, with a body that was the abode of Śrī (Lakṣmī), he delighted this earthly world and the worlds above. Especially delighting the Yadus in this world, giving a moment, a mere moment, of affectionate glances to women at night, thus he enjoyed. || 20 || 21 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
In his own kingdom means in a kingdom like heaven. || 16 || The lineage of Puru that was properly held by Abhimanyu in Uttarā, that was cut, covered by Droṇa's son's weapon, was again held, protected by the Lord - this is the connection. || 17 || 18 || By "api" (also), it indicates that following householder duties was for the welfare of the world, not for self-interest, due to being true to his resolve. It suggests there is no taint even through sensory indulgence, hence "unattached". The reason for this is given in the qualifying phrase "sāṃkhya". As per the statement "Sāṃkhya is called mere knowledge of God", not the method described in Sāṃkhya texts, but only knowledge of one's true nature is meant, as per the śruti "I knew that Brahman, I am Brahman". || 19 || With Śrī's abode as residence, with self means with body. || 20 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Previously held means established, again held means protected. || 17 || 18 || "Bhagavān api" means: When perfection was attained, the play of renunciation was manifested - this is the meaning. || 19 || The sequence of that is stated in three verses. "Snigdha" is a pair. || 20 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Having established. || 16 || * Held means placed. Held means protected. || 17 || * Enjoyed means shone. || 18 || The fifth and sixth aiśvarya (opulence) are indicated in "Bhagavān api". As the inner controller of the universe, unattached. "Lokaveda" means he enjoyed only those desires not prohibited by world and Veda, in the form of pleasure, sent as offerings by Indra and others. Here "unattached" indicates renunciation, "sāṃkhya" indicates knowledge. || 19 || His detachment is in the play of the illusory energy, while there is only attachment in the play of the spiritual energy - this is stated in "snigdha" etc. In sequence, with the four aspects of gaze, speech, play and form as sweetness. || 20 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Held by Abhimanyu means established, held by the Lord means protected. || 17 || 18 || Sāṃkhya means discrimination between self and non-self. || 19-20 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Describing the deity as a friend, having described Pradyumna, he describes Vāsudeva in six verses. When there is an apparent harm to devotees, it is to proclaim the nature of the path of devotion. In the all-pervading Vaikuṇṭha of the ten līlās (divine plays), there is an eternal-like state. Worship in another form is for the benefit of both master and servant. || 1 || The servant destroys mastership, and the other destroys servanthood. Otherwise, the path of devotion with its means would not be fruitful. || 2 || If the master is unpleasant in the state of service, there is no attainment. If servanthood comes later, the fruit and the Lord would not be. || 3 || As long as it is just a means, making oneself contrary to all scriptures, in the end it destroys the previous dharma in the fruit. || 4 || Therefore, in the state of existence, Hari himself, considering that, makes them enjoy their desired objects, not otherwise. || 5 ||
He says thus - Having thoroughly considered in this way, the ability to act is His alone, so he says "Bhagavān". In his own kingdom means ancestral, or in his own kingdom, or in the Lord's kingdom according to the maxim "the fruit of scripture is in the user". By saying "Dharmaja", the authority to establish in that position is shown. "Nandayāmāsa" means he made all friends joyful in every way. Not only does he fulfill them with worldly objects, but also through the Vedic path, thus he says "showing the path of the righteous". The path of the righteous is Vedic, devoted to that dharma. Showing that, performing sacrifices etc. himself, he delighted them through the Vedic path as well - this is the meaning. By this it is said he stabilized both the flow and the boundaries. || 16 ||
He also stabilizes the path of puṣṭi (grace) for now, thus he says "In Uttarā". Pūru's lineage was properly held by Abhimanyu in Uttarā according to scripture. Arjuna's son properly held the embryo in his wife according to scripture. He says this tradition removed the flow: Here, due to the infallibility of the brahmāstra, it was thoroughly cut. The lineage ahead was cut. Again after the cutting, that very lineage was held by the Lord. For when cut, the previous part does not support the latter. A lineage is like a succession of lamps. Just as continuously arising particles of light establish a finger-tip sized flame through their entering and exiting, taking oil and wick as causes; similarly in the previous body, obtaining food and life-span, the body-producing particles, through entering and exiting, equally establish the grossly visible form, while being subtle like cloth, making the seven coverings from semen inwards progressively more and more subtle. Then the innermost subtle covering, with loosened particles, situated like a subtle cloth, drawn from all sides by contact with the woman's fire, enters the womb as if solidified. There too, taking food and life-span as causes, creating the seven dhātus (bodily elements) as before, it makes extremely subtle particular forms inside - this is the arrangement for all beings from Brahmā to a blade of grass. There, when that lineage is cut off, when what was previously accomplished is obstructed by a destroyer, unable to produce the latter, the Lord himself entered and protected that lineage in that very way, not by inserting another seed as in agriculture etc. The meaning is that he continued the previous lineage as allowed by scripture. By this it is indicated that the path of puṣṭi proceeds by breaking the boundaries of the flow. || 17 ||
If that path of puṣṭi does not make the boundaries remain in their proper place, like the flow it too would only be obstructive, so to exclude that he says "He made Dharma's son perform sacrifices". Since Brahmins do not engage in this on their own, it is said the Lord made him perform sacrifices through the Lord's inspiration. Or due to causing the presence of deities with mantras. "With three" is for removing all physical etc. impediments. "One crosses death, crosses sin, crosses killing a Brahmin" - according to this śruti, for accomplishing the threefold fruit, following the maxim of separate food, three horse sacrifices were performed. To show the capacity for performing sacrifices etc. he says "mighty". Thus he states the next action of one who is faultless - "He too". Protecting the earth along with his younger brothers, he became endowed with twofold dharma and devoted to Krishna - this is the meaning. The two feet with deities have been described. || 18 ||
Thus having arranged for the benefit of devotees, as if for the fruit of establishing dharma, the Lord enjoyed the creation made for his own purpose - he says this in three verses: "Bhagavān api". The Lord's servant Yudhiṣṭhira etc. also enjoyed the kingdom given by the Lord. The Lord too enjoyed desires. He enjoyed various sense objects - this is the meaning. There would be equality with jīvas in enjoying the world created for his own purpose, so he says "Viśvātmā". The Lord did not enjoy the universe as an object, but as the self. For he is the soul of the universe through absence of the three limitations, not merely in the form of the universe. If his enjoyment of sense objects is naturally accomplished everywhere, why is it stated in a particular form, to this he says "following the path of world and Veda". He always enjoys all objects as Brahman. But here he enjoys worldly objects through worldly means in the form of worldly actions, in accordance with the world. Following the Veda, he produces Vedic sons through Vedic actions and experiences them. So here he experiences in three ways - this is the meaning. Since there is no way out in the enjoyment of desires, due to its all-encompassing nature, how did the Lord enjoy desires like a jīva, to this he says "in Dvārakā". By this, conflict with karma is removed. Just as one performing means of liberation enjoys the fruits of karma, so too here. To show absence of conflict with knowledge, he says "unattached". For enjoyment with attachment conflicts with knowledge. To show he experiences the creation made for his own purpose, he says "established in Sāṃkhya". For Sāṃkhya is the enumeration of principles. Where there is counting as separate, it culminates in witnessing, so the cause of the division of creation is described. By this, conflict with devotion is also removed. The Lord enjoys, the jīva also enjoys. In the view that the Lord enjoys through the jīva, there is conflict with the path of devotion. The nose is described. || 19 ||
* Enjoyment is in the form of Puruṣottama and in human form, in the second case stating enjoyment, he elaborates on "he delighted" - "With affectionate smiling glances". The enjoyment of four kinds of beings is described by four. Here there are four kinds of beings. There are three kinds of jīvas - those on the three paths and those dwelling in the all-pervading Vaikuṇṭha. There the Lord delighted this world with affectionate smiling glances. For here there are two kinds of jīvas - "two creations of beings in this world". Among them, the gods were made full of love with affectionate glances, a loving gaze. But the demons were deluded by the smile, the gentle laugh. The purely divine become completely enchanted in all ways, they are of the nature of faults and impurities. The half-enchanted worldly people obtain all objects by the Lord's grace, so there the smiling glance is the cause. He delighted those concerned with the next world with speech like nectar. For they are followers of boundaries, enjoyers of Vedic fruits. That is known as heaven and liberation. That becomes heaven through the Lord's speech, the Veda. And through what is like nectar, the Upaniṣads, Bhāgavata etc., they obtain the fruit of the next world. With faultless conduct he especially delighted all the devotees situated in the path of puṣṭi and the Yadus. For devotees are pleased by conduct alone. But the noble Yadavas are especially pleased by conduct free from worldly censure. Those situated in Vaikuṇṭha (he delighted) with his self as the abode of Śrī, full of bliss, in the form of existence-consciousness-bliss. And by the particle "ca", with opulences like Śrī etc. Kṣaṇadā means night, giving opportunity. Worldly happiness in dream and deep sleep comes from sleep, so night is called kṣaṇadā in the world. So to state a distinction here, it is said "whose affection is in the moment connected with women". For the happiness of Vaikuṇṭha is in the formless essence. Though descended at night, so too in the happiness of women. Thus the enjoyment of all is stated by four. "Snigdha" is the deity of smell. "Imam" is speech. Hence "tasya evam" is fire. || 20 || 21 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Thus it should be considered here. After describing Pradyumna, the meaning is that after describing Aniruddha through the Kāma-līlā prescribed by rules, and the anger-līlā and concealment-contemplation-līlā being useful for liberation-based creation, Pradyumna is described. Now, in response to the question of how Pradyumna's friendship is in inspiring drinking of mādvī, to explain the purpose of that thought, they first state the purpose of previous non-beneficial awareness - yad ityādi tathāsvakhyāpanāya. To reveal the opposition to eternal existence. They explain this through verses - daśa ityādi. The knowledge-base being of the nature of the self, from the statement "I am the self, O Guḍākeśa", it is the tenth līlā as a manifestation. In that case, "beyond the ten is the imperishable", and that is the supreme abode of the Lord pervading Vaikuṇṭha, "in that imperishable supreme the creatures", as per śruti. Everything there is of the nature of the supreme Brahman, so all exist eternally, in a single state without servant-master relationship. The reason for this is that worship is in another form, and those forms are of master and servant. One is the master, the other the servant. There the servant destroys the mastership, removing it from himself as it is contradictory, and the master removes the servanthood existing in himself. Thus the existence there is in a single state without master-servant relationship, eternally. If existing there in the form of creatures, what is the purpose of such existence, to this they say - anyathā ityādi. In devotion with means, the attainment of minuteness is the result. If such existence were not there, then due to lack of minuteness of that state, the path of devotion with means would not be fruitful. Thus the purpose is the minuteness of the attained state. Here by the qualification "with means", it is indicated that this is not the case in the path of devotion without means, so doubt should not be raised in that way. Having stated the existence in the state of fruition, they state the existence in the state of practice - seva ityādi. Siddhyabhāvatā means absence of perfection. Thus even existing perfection is in the form of imperfection, so in the state of service, intimacy with the master is necessary. If through intimacy, servanthood were to be the result in the state of fruition later, the servant would never become the Lord. Ca is for emphasis. Thus for the sake of minuteness, Lordship is necessary in the state of fruition. Therefore, to establish existence in both states, as long as the practice lasts, making oneself into an unrestrained servant form opposing all scriptures, at the end when the practice state is complete and the fruit is to be given, it also destroys the previous qualities like servanthood. Ca means "also". Thus from the unrestrained self-entry in the direction of existence, having certainly contemplated that fruit, he feeds undesirable objects in the form of mādvī etc. Entering in that form, he himself enjoying also makes them enjoy. Not otherwise, not for undesirable purposes. Thus from the purport of contemplation of inspiration etc., Pradyumna's friendship is indeed appropriate. Thus having explained the purport of contemplation through verses, and having indicated the saṃskāra of the deity named Mitra, they conclude saying tadāha. Tathā means by mere contemplation. By this, the Vāsudevatva of the līlā to be described is also indicated. || 16 ||
In uttarāyām here. Pravāhād means from the unbroken succession of creation. In response to how the broken is again established as unbroken, explaining the nature of the break in the lineage, they derive - chinna ityādi. Pūrvabhāga means the root portion. Pūrvadeha means in the father's body. Pūrvavad means like in the father's body. By joining like broken cloth, breaking the boundary means when the boundary is broken. || 17 ||
In so'pi here (?). Dvividhadharmasampanna means endowed with Vedic dharma and devotion to God. Considering the meaning of the branch, they say - sadevau pādāv iti. The feet which are the means of movement are Vedic dharma and devotion to God, Viṣṇu who nourishes them is the deity. Thus by remembering with this līlā-specific form, there is saṃskāra of the feet with deities. || 18 ||
In bhagavān here. In viśvātmā here. To indicate the karmadhāraya compound, they say - trividha ityādi. By being the universe, there is no limitation of object, by being the self there is no limitation of space due to pervasion, by that very eternality there is no limitation of time to be understood. Svata eva siddha means established by "He is all awareness" (2-1-39) logic. Iti means the meaning is stated. Sākṣitve paryavasyati means as the totality of principles is for another's sake, it is so. Anena means by indicating this common purposefulness of jīva and Īśvara. Bhavati means it occurs due to lack of being for God's sake. Considering the meaning of the branch, they say - prāṇam iti. The prāṇa action stated in "He smells the ghāḍvargika". Thus remembered with this līlā-specific form, it produces saṃskāra of the nose organ, this is the purport stated. || 19 ||
In snigdha here. Considering the meaning of the branch, they say prāṇadevatā ityādi. The earthly expanse in human form is indeed stated here by the organs mentioned as snigdha etc. As the earth realm is predominated by smell, by stating the enjoyment of those there, for this reason it is described. || 20 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Having contemplated in the manner stated, the Lord established Dharmarāja Yudhiṣṭhira in his own kingdom inherited by tradition - lyab is archaic, due to lack of compound - showing the path of the Vedic sādhus who accomplish the next world, characterized by varṇāśrama duties, making others follow by his own practice, he delighted his friends. || 16 ||
Parīkṣit, the seed of continuation of the Puru dynasty, was properly produced within bounds by Abhimanyu in his wife Uttarā. He, while still in the womb, was cut by Droṇa's brahmāstra, but was again held and kept alive by the protection of Lord Śrī Kṛṣṇa. || 17 ||
Then the all-powerful Lord Śrī Kṛṣṇa had Dharma's son Yudhiṣṭhira perform three horse sacrifices. That Yudhiṣṭhira also, devoted to Kṛṣṇa, observing His pleasure in protecting the earth, enjoyed ruling the land along with his brothers Arjuna etc. || 18 ||
Though complete in the six qualities, Lord Śrī Kṛṣṇa, situated in Dvārakā, enjoyed sensual pleasures like sound etc. - this is the connection. How is the Lord's enjoyment of worldly objects appropriate? To this he says - following the path of worldly and Vedic customs, meaning steadfast in worldly and Vedic conduct to teach people. How is even His engagement to teach people? To this he says - as the soul of the universe. Being the self of all, He desires the welfare of all - this is the idea. Then like ordinary people, would He also be bound? Anticipating this doubt, he says - unattached. He states the reason for this - established in Sāṅkhya, meaning intent on self-realization through discrimination of prakṛti and puruṣa. || 19 ||
He elaborates on what was stated - snigdha iti. By his affectionate, merciful glance accompanied by a smile, by his speech like nectar, by his faultless, sin-removing conduct, by his body which was the abode of Śrī (Lakṣmī). || 20 ||
Hindī Anuvāda
Thinking this, the Lord seated Yudhiṣṭhira (Yudhishthira) on his ancestral throne and delighted all his relatives by showing them the path of virtuous men. || 16 ||
The seed of the Puru dynasty that Abhimanyu had established in Uttarā's (Uttara's) womb was also almost destroyed by Aśvatthāmā's (Ashvatthama's) brahmāstra (a powerful divine weapon); however, the Lord saved it. || 17 ||
He had Dharmarāja (Dharmaraja) Yudhiṣṭhira (Yudhishthira) perform three Aśvamedha (Ashvamedha) sacrifices, and he too, following Śrīkṛṣṇa (Shri Krishna), protected the earth with the help of his younger brothers. || 18 ||
The universal soul, Lord Śrī (Shri), while living in Dvārakāpurī (Dvarakapuri), enjoyed all kinds of pleasures while maintaining worldly propriety, but never became attached to them in order to establish sāṅkhyayoga (sankhyayoga, the path of knowledge). || 19 ||
With his sweet smile, loving glances, nectarean speech, pure character, and his divine form which was the abode of all beauty and charm, he delighted this world and the next, especially the Yādavas (Yadavas). At night, he engaged in timely pastimes with his beloveds, showing momentary passion, and thus gave them pleasure too. || 20-21 ||
SB 3.3.16-20
