Text 21: The Lord enjoyed His pastimes, both in this world and in other worlds [higher planets], specifically in the association of the Yadu dynasty. At leisure hours offered by night, He enjoyed the friendship of conjugal love with women.
Text 22: The Lord was thus engaged in household life for many, many years, but at last His detachment from ephemeral sex life was fully manifested.
Text 23: Every living entity is controlled by a supernatural force, and thus his sense enjoyment is also under the control of that supernatural force. No one, therefore, can put his faith in Lord Kṛṣṇa’s transcendental sense activities but one who has become a devotee of the Lord by rendering devotional service.
Text 24: Once upon a time, great sages were made angry by the sporting activities of the princely descendants of the Yadu and Bhoja dynasties, and thus, as desired by the Lord, the sages cursed them.
Text 25: A few months passed, and then, bewildered by Kṛṣṇa, all the descendants of Vṛṣṇi, Bhoja and Andhaka who were incarnations of demigods went to Prabhāsa, while those who were eternal devotees of the Lord did not leave but remained in Dvārakā.
Text 26: After arriving there, all of them took bath, and with the water of this place of pilgrimage they offered their respects to the forefathers, demigods and great sages and thus satisfied them. They gave cows to the brāhmaṇas in royal charity.
Text 27: The brāhmaṇas were not only given well-fed cows in charity, but also gold, gold coins, bedding, clothing, animal-skin seats, blankets, horses, elephants, girls and sufficient land for maintenance.
Text 28: Thereafter they offered the brāhmaṇas highly delicious foodstuffs first offered to the Personality of Godhead and offered their respectful obeisances by touching their heads to the ground. They lived perfectly by protecting the cows and the brāhmaṇas.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He whose friendship with women lasts only for a moment given by night or for a festive occasion. [21]
He developed detachment towards household duties, yogic practices, and means of sensual enjoyment. The meaning is that indifference arose. [22]
When the Lord became detached even from things under his control, who would have faith or affection in things controlled by fate? If through yoga one is devoted to the Lord of Yoga, Śrī Kṛṣṇa. [23]
They uttered a curse.
The cows that were endowed with many qualities of age, character, etc. [26]
So that it becomes an offering to the Lord, those whose life is for the sake of cows and brahmins. [28]
Experts in understanding the Lord's intention. [24] [25] And maidens. Sufficient for livelihood. [27]
Thus ends the third chapter in the commentary on the third skandha of the great Purāṇa, the venerable Bhāgavata. [3]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He enjoyed with women in this world of devotees here and in the world of gods etc. there. Even during the day there is an opportunity there, and that is blameworthy, hence it says - or a festival. This suggests the meaning of kṣaṇadā. Or, he whose friendship is through a moment of amorous festival. Tīrtha also explained an alternate reading: "whose friendship is with Trīkṣaṇa (Rudra)". This resolves the objection of how there could be enjoyment with women at the time of Rudra's attendants. [21]
For that Śrī Kṛṣṇa, in the means of sensual enjoyment, in the paths of action characterized by rajas, and in the objects of enjoyment offered by karma-oriented people indicated by that. This is the meaning. Though always detached, the Lord clearly demonstrated it then for instructing people. [22]
And that detachment play was to teach this, hence it says - when. "Not anyone" should be understood as the implied meaning. [23]
Knowers of the Lord's intention, which is characterized as "Let these perish through mutual quarrel arising from the brahmins' curse" as stated in "There will be conflict among them". This suggests the meaning of the word muni. [24]
Then the Dvārakā residents, being attached to pleasure, went in a few months, deluded by the gods. But the eternal beings like Pradyumna etc. remained there itself as objects of worldly perception. Or devamohi-tāḥ means "those gods and those deluded". [25]
There at Prabhāsa, with that light, with the water of Prabhāsa tīrtha. Then after the offering, cows - go. [26]
Not only cows, but they also gave other types of wealth that bring happiness in the next world, hence it says - gold etc. Hiraṇya removes sorrow and gives happiness. Rajata spreads attachment. Śayyā is that which is lain upon. Vāsāṃsi are clothes that cover. Ajina leads to non-decay. Kambala supports happiness. Yāna is that by which one goes. Some read hayāni. There, haya means that by which one goes, from the root "hī - to go". Ibhā are elephants that bring about what is desired. Kanyā removes brilliance. Ratha is that in which one delights. Dharā supports the universe. Vṛttikari means livelihood-causing, the definition of yāna. In Divodāsīya: "That which goes to another place by its own motion and causes to go is called yāna by the wise. A cart etc. is not that." Though elephants are included in yāna, they are mentioned separately for beauty or because they are primary. [27]
Uru-rasa means the six tastes, to those brahmins. Asavaḥ means life. This indicates their righteousness and that the destruction was dependent on the Lord's wish. And the Lord's wish is that brahmins should not be angered. For establishing this in the world, through the pretext of that, for allotting shares to the gods etc. who are not eternal, for granting those respective positions to them, for manifesting His own six opulences, for concealing the greatness of His devotees, abode, pastimes, associates etc. by deluding the externally-oriented people, for expanding the love of His devotees, etc. The form of prostration is "with heads on the ground". [28]
Thus ends the third chapter of the Bhāvārthadīpikāprakāśa on the third skandha of the venerable Bhāgavata.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
He explains the purpose of such a pastime with "When under his own control". Yoga means bhakti-yoga. [21]
The intention is in the characteristic of withdrawal from the material world through showing the greatness of brahmins. [22]
Then after the curse. [23]
"There" refers to both. There at Prabhāsa. [24]
"Those whose life is for cows and brahmins" indicates that though they were supremely righteous, the brahmins' words and semblance of a curse were merely to frighten people, by the Lord's wish alone. [25]
Thus ends the third chapter of the Dīpikādīpanī on the third skandha of the venerable Bhāgavata. [1]
Śrīmad Vīrarāghava Vyākhyā
"His" means: Thus unattached, enjoying for many years, that Lord developed detachment towards household duties, yogic practices, and religious duties, with a desire to withdraw, out of disregard. [22]
He states this emphatically: "Controlled by fate". Who, being devoted through yoga, i.e. bhakti-yoga, to the Lord of Yoga who grants the fruits of yoga, would himself, being controlled by fate, have faith in objects controlled by fate? No one, is the meaning. The implication is that the Lord certainly would not have faith. [23]
Now he briefly describes the brahmins' curse that proceeded according to the intention of the Lord who desired to withdraw His dynasty: "In the city" etc. "Experts in the Lord's intention" indicates the meaning of the word muni. [24]
Then after the curse, after seeing various inauspicious omens for a few months, the Vṛṣṇis etc., deluded by the gods and thus delighted, went to Prabhāsa tīrtha with their chariots. [25]
There at Prabhāsa, having bathed and offered water to the ancestors etc. with that Prabhāsa water, they gave cows endowed with many qualities of age, character etc. to the brahmins. [26]
They gave gold etc. and land that provides livelihood - this connects with the previous. Or it connects with "having given" later. [27]
Having given delicious food with six tastes to those brahmins in a way that becomes an offering to the Lord, or having given food that pleases the Lord, the heroic Yadavas whose life was for the sake of cows and brahmins prostrated to the brahmins with their heads. [28]
Thus ends the third chapter of Śrīmad Vīrarāghavācārya's commentary on the third skandha of the great Purāṇa, the venerable Bhāgavata. [1]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Kṣaṇadā means night, given a moment means given an opportunity. This shows the meaning of the word kṣaṇadā. He whose friendship with women lasts only for a moment is strīkṣaṇasauhṛda. Or it can mean "in which there is friendship with Strīkṣaṇa (Rudra)". This resolves the objection of how there could be enjoyment with women at the time suitable for Rudra's attendants. [21]
He says "His" with the intention of showing that Hari, while following the duties of a householder, outwardly displayed detachment from sense objects for instructing people. As it is said in the smṛti: "Though always detached, he appeared detached. How could there be occasional detachment for him? It is accepted for instructing people." Detachment arose towards yogas, i.e. means of obtaining sense objects, meaning he demonstrated detachment. [22]
He clarifies that the display of occasional detachment by the eternally detached Lord was only for instructing people: "By fate" etc. Since detachment was displayed even by the eternally detached Lord, therefore what man, himself controlled by fate, being devoted through yoga, i.e. meditation, to Kṛṣṇa the Lord of Yoga, would have faith in sense objects controlled by fate, thinking they are eternal? No one, is the meaning. Here, being controlled by fate is the reason for the transience and destructibility of sense objects, due to the Lord's eternal detachment. [23]
Having thus described the Lord's activities, he states the cause of the Yadu dynasty's destruction: "In the city" etc. "Experts in the Lord's intention" indicates the meaning of the word muni. [24]
About to describe the future destruction of the Yadu dynasty, he tells of their journey to Prabhāsa: "Then" etc. "What will certainly happen in the future is spoken of as past. Or due to the cyclic nature of time. Or to delude the wicked." According to this statement, the use of "went" etc. is appropriate. Due to being a source of happiness, months seemed like years. [25]
Cows endowed with all good qualities like gentleness etc. [26]
Not only cows, but they gave whatever types of wealth would be obtained as meritorious fruits for oneself in the next world, hence he says "gold" etc. Hiraṇya removes sorrow and gives happiness. Rajata produces attachment and coloring. Ajina leads to non-decay. Kambala supports happiness. Haya is that by which one goes to the destination, from the root "hī - to go". Mostly the affix gha is used for masculine nouns as per the rule "puṃsi saṃjñāyāṃ ghaḥ prāyeṇa". Ratha moves, establishes pleasure, or stands. Ibha makes desires shine, from the root "bhā - to shine". Kanyā removes brilliance. Dharā is that by which things are held. [27]
Uru-rasa means endowed with six tastes. Those whose life is for the sake of cows and brahmins, for offering to the Lord. [28]
Thus ends the third chapter of Śrīmad Vijayadhvaja's commentary on the third skandha of the great Purāṇa, the venerable Bhāgavata. [1]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Whose friendship was momentary with women given an opportunity by the night. 21.
Detachment and indifference towards household duties appropriate for householders. 22.
And this detachment play was to demonstrate this, as stated by "daiva" etc. 23.
But the Lord's view, as previously stated, was "through the pretext of a brahmin's curse, these mutually" etc. Deva means Śrī Kṛṣṇa. 24.
There is a pair of verses. 25-26.
By "go-viprārthāsava" (those whose life is dedicated to cows and brahmins), their supreme righteousness is confirmed, thereby suggesting that such a mentality came about only by the Lord's will. Thus it is shown that the punishment here and there was only to frighten people, not real. 27.
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He who delighted in this mortal world with his devotee, in that celestial world, especially among the Yadus, and most particularly among the women of the Yadus - thus showing increasing attachment. Given a moment's opportunity by the night (kṣaṇadayā rajanyā), his friendship was momentary with those women, through a moment's pleasure. The chief queens, being his essential nature, are the cit-śakti (consciousness potency), as seen in the Skanda Purāṇa, Prabhāsa-khaṇḍa, in the dialogue between Śiva and Gaurī on the glories of the gopīs etc.: "Exactly sixteen thousand gopīs gathered there. O beloved, there are one lakh and sixty thousand sons of Kṛṣṇa." Beginning thus, it states: "Kṛṣṇa is considered the swan, the Supreme Soul, Janārdana. These sixteen are proclaimed to be his potencies, O goddess. Kṛṣṇa is considered the moon, and they are remembered as his digits." The details of this will be elaborated in the Tenth Canto. [21]
In household affairs, in practices based on the mode of passion, and in objects of enjoyment offered by karma-oriented people, detachment and indifference arose properly. This means he was always like this, but at that time it became very clear. From the definition of detachment as "non-attachment to the modes," detachment should not be explained in relation to the pastimes with Rukmiṇī etc., which are beyond the modes and consist of pure goodness. [22]
And this detachment play was to teach this, saying that when the Lord is detached even from things under his control, who would have confidence or affection for things under the control of fate, unless one follows the Lord of yoga through yoga? [23]
In the Lord's view, the fault of the sages who are "skilled in the Lord's intention" is refuted. The reason for the Lord having such an intention will be explained at the end of the Eleventh Canto. The Vṛṣṇis etc. who went were deluded by the Lord, while those who are eternal remained in Dvārakā, unnoticed by the material world. Or "deva" means "deluded by the gods." [24]
"Go" means cows possessing many qualities like giving milk. [25]
"Vṛttikārīṃ" means sufficient for livelihood. "Those whose life is dedicated to cows and brahmins" - by this their righteousness is confirmed, suggesting that their destruction was dependent on the Lord's will. The Lord's will includes: teaching that brahmins should not be angered, separating the eternal Yādavas from the demigod portions, using this pretext to grant them their respective positions, manifesting His six opulences, concealing the glories of His devotees, abode, pastimes, associates etc. to deceive the externally-oriented people, expanding the love of His devotees, and so on. [26-27]
Thus in the Sārārthadarśinī, which delights the hearts of devotees, this third chapter is fittingly connected to the third [canto] for the saintly.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He whose friendship was momentary with women given an opportunity by the night. 21.
In household affairs means in household duties. In yogas means in means for enjoying sense gratification. 22.
When detachment arose in Śrī Kṛṣṇa, who is self-controlled, towards things under his control, then who that is controlled by fate, subject to karma, would have confidence, meaning affection, in things controlled by fate - impermanent desired objects, meaning household items etc. - unless following Śrī Kṛṣṇa, the Lord of yoga, through yoga, meaning discrimination of what is to be accepted and rejected? 23.
Those cows which have many good qualities. 24-25.
Having given in a way that would be an offering to the Lord, they bowed to those brahmins whose life was dedicated to cows and brahmins. 26-27.
Thus ends the illumination of the meaning of the third chapter of the Third Canto in the Śrīmad-bhāgavata-siddhānta-pradīpa. [3]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He describes Saṅkarṣaṇa's character - tasyaivamiti. Thus, it is said that for one enjoying in two ways, detachment, which is the sixth divine quality that obstructs enjoyment, manifested. Indeed, detachment is of two kinds: ordinary, through abandoning objects of enjoyment along with seeing their faults through scriptural vision, and for worldly people through excessive enjoyment. To state that the Lord's detachment was special, he mentions its cause - saṃvatsaragaṇānbahūniti. Groups of years means collections like Prabhava etc. These too were many due to enjoyment in many forms. He states the object of detachment - gṛhamedheṣu yogeṣviti. Detachment from the means, not from enjoyment of one's essential nature. The means are twofold as stated before - worldly and Vedic. Among those, especially from worldly ones iti. Those whose intelligence is in the home. Detachment is either in the form of absence of attachment or that which removes attachment. || 22 ||
Indeed, both remove attachment - knowledge of unattainability and knowledge of undesirability. Among those, knowledge of undesirability in worldly prescribed acts is equal from scripture and ultimate reality, so considering knowledge of impossibility to be the remover in the world, having stated detachment in the Lord, he states detachment in human form also by the a fortiori argument - daivādhīneṣviti. Where there is no attainability through one's own effort, attachment does not arise even to that extent. Attainability through effort is seen only in the visible, not in the unseen. Here everything is attainable through unseen karma. There the body is the locus of enjoyment, sense objects are the basis to be enjoyed, and the enjoyer is the one identified with that - all three are dependent on fate. The person himself, or the body implied by this. And objects like ladle etc. Then what? To this he says - ko visrambheteti. Who would have confidence that enjoyment will occur? Sometimes it happens by chance like the maxim of the wood-worm's letters. For no one considers reading letters in wood eaten by worms thinking the worm-insect knows how to write letters. Similarly, when enjoyment sometimes occurs by the course of fate like in a dream, who would have confidence it will always happen? Now the world indeed has confidence, so why is it prohibited? Anticipating this, he says - yogena yogeśvaramanuvrata iti. One who serves with all feelings the Lord of yoga, the instigator of all means, through the prescribed path of devotion, understanding scripture through the method stated in scripture, does not have confidence - this is the meaning. || 23 ||
Having thus stated detachment, he describes the curse that generates external detachment in accordance with that, for the sake of true resolve - puryāmiti. In the city, in Dvārakā. Seventh case in the sense of proximity. Kadāciditi at the time considered by the Lord. Krīḍadbhiriti indicates they were not wicked by nature. Yadubhojakumārakairiti All the boys were dependent on the Lord, and among them the princes, "For children there is no basis for virtues and faults" - thus absence of fault is indicated. The sages, of contemplative nature, brahmarṣis angered by them gave a curse. The reason for that - bhagavanmatakovidā iti. They know the Lord's intention - thus absence of all faults is indicated. || 24 ||
Then he states three renunciations in three verses - tataḥ katipayairiti - renunciation of home, renunciation of continuity, and renunciation of everything; because the two types of detachment and the curse that caused them culminate in three. Among those he states the first - Within just a few months, three months, all the Yādavas departed iti. Vṛṣṇi, Bhoja and Andhaka are indicated as sāttvika, rājasa and tāmasa. All others beginning with them are included in just these three iti. Therefore they went rejoicing. Indeed those with qualities do not know the Lord's intention. Prabhāsa is the place of the destroyer Saṅkarṣaṇa, the place of intense destruction. Sthairiti indicates bringing weapons for battle. Thus the reason for going is they were deluded by the Lord in divine form iti. The human state is to be abandoned and divine state attained iti. By this the curse is described as having the opposite effect here. || 25 ||
Indeed a curse leads to a lower state, not a higher state. But these will attain divine state from the curse iti. For abandoning worldly actions he says - tatra snātveti. Or this itself is the special delusion. For those devotees of the Lord, though suitable to make all arrangements through devotion to the Lord alone, still performed only bathing etc. There, having bathed in the Sarasvatī or fire pit and offered libations to gods, sages and ancestors, many excellent cows to brahmins. Many excellent qualities like giving much milk, essence, goodness etc. By this the removal of spiritual, divine and material faults is stated. || 26 ||
He states renunciation of wealth - hiraṇyamiti hiraṇyaṃ is gold. Hiraṇyaṃ is silver, as the object of gifts for pleasing gods and ancestors. Śayyāṃ vāsāṃsi iti things giving comfort day and night. Ajinakambalāniti coverings and blankets. These three types are to be given to ordinary people according to the divisions of sattva, rajas and tamas. Horses, cows, horses alone or with cows. Ibhā are independent elephants. Kanyāṃ dharāmiti is rajasic giving. Horses are sattvic. Vṛttikaramapīti just land for livelihood. Previously dharā meant in the form of villages etc. What more, whatever anyone has, whatever little is left. All that was renounced through brahmins - this is the meaning. || 27 ||
Having thus renounced and become pure, they performed actions pleasing to the Lord iti he says - annaṃ corurasam iti. Having given food with many side dishes to those same brahmins mentioned before for Krishna's pleasure, freed from sin, with devotional absorption they attained sattvic state. Those of mixed rajasic nature became sattvic through awakening to their own dharma iti he says - goviprārthāsavaḥ śūrā iti. Those whose life-breaths are for the sake of cows and brahmins iti indicates sattva quality. Śūrāḥ iti indicates rajas quality. He states the atonement for all such - praṇemurbhuvi mūrdhabhiriti. Those who had given such a curse, or their people, they prostrated on the ground with their heads. The remaining to the remaining. Thus the fourfold divine character is described here through proper conduct - the division of knowledge and action of the senses, and the division of prescribed and prohibited. With eight, seven, six and seven again, the character of the four-formed Lord is spoken of here. 1. These forms are the senses, they do not grasp anything else anywhere. For the purpose of creation, your birth cause is stated by nature. 2. || 28 ||
Thus ends the explanation of the third chapter in the third canto of the Śrībhāgavatasubodhinī composed by Śrīvallabhācārya, son of Śrīlakṣmaṇabhaṭṭa. ||3||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In tasyaivamityatra. Prakāradvayeneti. By worldly and Vedic means. Viśiṣṭeti. Born from excessive enjoyment. || 22 ||
* In daivādhīnetyatra. When describing the Lord's activities, why mention other topics? Anticipating this question, they say - rāgasyetyādi. Tulyabalatvābhāvāditi. Though equally prescribed and censured in things conducive to detachment and attachment, there is no equality of strength in ultimate consideration. Thus it is mentioned in the context of detachment - this is the meaning. || 23 ||
At the final conclusion. Considering the meaning of the canto, they state the purport of the six in - śiṣṭeṣu śiṣṭānīti. Thus as stated in "daivādhīnaḥ", lack of confidence in desires is the function of the eye. In "puryām", inspiring through knowledge of the Lord's intention is the function of its presiding deity the sun. In "tataḥ", going upon hearing the curse as the Lord's command is the function of the ear. In "tatra", bathing, offering libations etc. being fixed in a particular direction, inspiring that is the function of the directions. In "hiraṇyam", inspiring the acceptance of land for livelihood is the function of the deity of the tongue. In "annam", the function of the tongue is clearly stated - thus these three senses with their deities are mentioned - this is the meaning. In terms of the narrative, they summarize the chapter meaning - evamityādi. Here maryādayā does not negate Aniruddha's connection with all pastimes. Rather the word maryādā refers to division. Though describing the senses through consideration of the canto's meaning, they state some specifics - indriyāṇāmityādi. Both external and internal senses are inferred through their functions, so their division is through functions. By mentioning intoxication with honey in the middle, prohibited functions are also indicated, so the division of prescribed and prohibited is stated. Stating the number of verses describing the pastimes, they summarize the chapter meaning in two verses - aṣṭabhirityādi. Kham means sense. Thus the Lord is the creator of the senses, the four-formed deity is the instrument in the form of senses, when He makes the senses in this form for the qualified through the operation of remembrance etc., then they do not accept anything other than the Lord as their object. Thus when one grasps everything in worldly objects and actions as the four-formed character, one should know those senses are purified - this is the meaning. To explain for which soul the senses are purified, they describe the Yādavas with the intention of teaching the soul's nature - sargārthametyādi. For the purpose of creation in the play-creation, for coming here again, the soul which is the cause of this creation etc. is stated here - the doers of ignorance and karma who are the causes are stated as the qualified. The reason for that - janmetyādi. Thus the senses of only those suitable for descent in the play-creation, having such a nature, are purified - this is the meaning. By this, the purification of Kāla, Māgadha etc. is also indicated from the statement "their abode", for the sake of liberation through remembrance preceded by anger etc. and for descent. Thus purification of the senses should be understood according to qualification and function, through desire etc. and through complete self-identification - this is indicated. || 28 ||
Thus ends the explanation of the third chapter in the Subodhinīprakāśa on the third canto composed by Śrīgosvāmipuruṣottamajīmahārāja.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Delighting this world of people on earth and that world of people above, and especially the Yadus, He Himself also enjoyed as He wished. For one enjoying thus, it appears as attachment to women. Refuting that, he specifies - kṣaṇadayā means those women for whom night gives a moment, opportunity or festival, he has momentary affection for them. || 21 ||
Thus for Him enjoying without attachment for many years, detachment arose towards household affairs, means for enjoying desires, for those whose intelligence is in the home. Though the Lord always has complete detachment, still attachment to objects was shown through human-like acting, now indifference is revealed - this is the meaning. || 22 ||
Expecting why He even imitated detachment, with the intention that it was for instructing people by the a fortiori argument, he says - devādhīneṣviti. When the independent Lord is detached even from desires under His control, then what man dependent on fate would have confidence in objects dependent on fate? - this is the connection. Now many are seen to have confidence in that, anticipating this he says - yogeneti, one who follows through devotional yoga the Lord of yoga, the giver of the fruit of yoga, Krishna, meaning one established in His path. || 23 ||
Now describing the occurrence of the brahmins' curse in accordance with the intention of the Lord desiring to withdraw His dynasty, he states in summary about the Yadu dynasty - puryāmityādinā. In the city of Dvārakā, sometime after the Lord's desire to withdraw His dynasty, sages angered, made angry through deception, by the playing, enjoying Yadu and Bhoja princes, cursed, gave a curse - this is the meaning. Now though the princes might engage in deception due to ignorance, how did those contemplative sages engage in cursing? To remove this doubt he says - bhagavanmatakovidā iti the Lord's intention was to destroy His dynasty through the brahmins' curse, they were expert in that intention - this is the meaning. || 24 ||
Tataḥ after the curse, after a few months, after seeing various bad omens, to pacify those omens, the joyful Vrishnis and other Yadavas went by chariots to the holy place Prabhāsa - this is the connection. Now how is joy possible for those cursed by brahmins, or how did those devotees of the Lord, who removes all bad omens, abandon faith in Him and have faith in holy places etc. for removing bad omens? Anticipating this doubt he says - deveti. Deluded by the Lord Himself in His inner controller form, made confused for the sake of destruction. Otherwise if they took shelter, destruction would not happen - this is the meaning. || 25 ||
* Expecting what they did after going there, he says in three verses - tatreti. There at Prabhāsa, having bathed, having offered libations to ancestors etc. with the water of that holy place, then afterwards they gave to brahmins cows endowed with many qualities like giving milk etc. || 26 ||
* And they gave gold etc. and maidens and also land sufficient for livelihood - this connects with the previous or with "having given" later. || 27 ||
So that it may be offered to the Lord, having given to those brahmins food with many flavors, endowed with sweet etc. tastes, those whose life-breaths remained after giving everything for the sake of cows and brahmins, being such, they prostrated on the ground with their heads - this is the connection. Expecting how such giving of everything is possible, he says - śūrā iti. || 28 ||
Thus in the Bālaprabodhinī commentary on Śrīmad Bhāgavata composed by Śrīgiridharākhya, a servant qualified to serve the feet of Śrīman Mukundarāya, son in the lineage of Śrī Vallabhācārya, for the attainment of the bliss of devotion, this third chapter describing the creation of bondage has been explained, which depicts the king's pastimes. || 1-3 ||
Hindī Anuvāda
After enjoying in this way for many years, they became detached from the objects of pleasure related to the householder's life. || 22 ||
These objects of pleasure are under the control of the Lord, and the individual soul is also under His control. When even Yogeśvara (Yogeshvara) Lord Śrīkṛṣṇa (Shri Krishna) became detached from them, how can a devotee who follows Him through bhaktiyoga (devotional service) have faith in them? || 23 ||
Once in Dvārakāpurī (Dvarakapuri), while playing, some boys from the Yadu and Bhoja dynasties playfully teased some great sages. Understanding that the Lord desired the destruction of the Yādava (Yadava) clan, those sages cursed the boys. || 24 ||
A few months after this, due to fate, the Vṛṣṇi (Vrishni), Bhoja, and Andhaka clans of Yādavas (Yadavas) mounted their chariots with great joy and went to Prabhāsakṣetra (Prabhasakshetra). || 25 ||
There, after bathing, they offered water oblations to the ancestors, deities, and sages with the water of that holy place, and gave excellent cows to the brahmins. || 26 ||
They gave to the brahmins gold, silver, beds, clothes, deerskins, blankets, palanquins, chariots, elephants, maidens, and land suitable for livelihood, as well as various kinds of delicious food, offering everything to the Lord. Afterwards, these heroes, who maintained their lives only for the sake of cows and brahmins, bowed their heads to the ground and paid obeisance to them. || 27-28 ||
End of the third chapter
SB 3.3.21-28
