Text 5: Just to please His dear wife, the Lord brought back the pārijāta tree from heaven, just as an ordinary husband would do. But Indra, the King of heaven, induced by his wives (henpecked as he was), ran after the Lord with full force to fight Him.
Text 6: Narakāsura, the son of Dharitrī, the earth, tried to grasp the whole sky, and for this he was killed by the Lord in a fight. His mother then prayed to the Lord. This led to the return of the kingdom to the son of Narakāsura, and thus the Lord entered the house of the demon.
Text 7: There in the house of the demon, all the princesses kidnapped by Narakāsura at once became alert upon seeing the Lord, the friend of the distressed. They looked upon Him with eagerness, joy and shyness and offered to be His wives.
Text 8: All those princesses were lodged in different apartments, and the Lord simultaneously assumed different bodily expansions exactly matching each and every princess. He accepted their hands in perfect rituals by His internal potency.
Text 9: Just to expand Himself according to His transcendental features, the Lord begot in each and every one of them ten offspring with exactly His own qualities.
Text 10: Kālayavana, the King of Magadha and Sālva attacked the city of Mathurā, but when the city was encircled by their soldiers, the Lord refrained from killing them personally, just to show the power of His own men.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
When Aditi's earrings were given, then the Lord, though independent, like a villager dependent on women, wishing to please his beloved Satyabhāmā, brought the pārijāta (celestial coral tree) tree. For which purpose Vajrī (Indra), incited by his wife, pursued Kṛṣṇa to fight. His effort to fight for his own purpose was improper, thus it is said. Like a plaything. This Vajrī. [5]
Seeing his son Bhaumāsura killed, split by the excellent navel-like discus, invited by his mother Earth, he gave the remaining kingdom to his son Bhagadatta. [6]
There in the inner chambers, those brought by Kuja (Bhaumāsura), seized with glances sent forth by joy, shyness and attraction. [7]
He took the hands of these women in marriage in the proper manner befitting each. [8]
In all ways equal to himself, the diverse manifestation of prakṛti's māyā (illusion), or by the desire to diversely manifest due to prakṛti. [9]
Kāla, Kālayavana, Jarāsandha attacking - using Mucukunda, Bhīma etc. as mere instruments, he himself killed. And by that he gave power, influence and fame to his own men. [10]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Or, by the maxim "one considers the world like oneself", this Kṛṣṇa, as if criticizing the brides like Satyabhāmā as playthings, rushed forth. With his troops, with the Maruts. Blinded by intense anger born of intoxication. The reason for the Supreme Lord rushing to battle. [5]
Sunābha means "having an excellent navel". By splitting the compound, the final 'ac' suffix is derived here. The seizure of some kingdom is understood by the word "remaining". Though of pure mother and father, Naraka developed bad intelligence due to association with Bāṇāsura, as known from other Purāṇas. It is also stated in ethical texts: "By association with the wicked, even the virtuous become confused in mind, just as a wooden bell worn by a cow for one night." [6]
Brought means princesses brought after conquering kings in world conquest. They accepted him as husband. [7]
Of these brought to Bhaumāsura's house. If the reading is "puruṛpa", then it means having many forms by his own will-power like a yogī. [8]
If there is excess inertness in the manifold becoming of inert māyā, he says "or". As stated: "Establishing myself in my prakṛti, I become multiform." And as the śruti says: "Indra appears in many forms through his māyās." Or by the desire to specially manifest prakṛti's essential nature. Prakṛti means essential nature and innate disposition, according to Amara. In the fifth, "resort to prakṛti" was previously explained by scholars as "resort to your essential nature". Among those brought to Bhaumāsura's house and married. [9]
Etc. includes the seizure of Pauṇḍraka. It is clearly stated in the Harivaṁśa that when Kṛṣṇa went to Kailāsa, Pauṇḍraka came to Dvārakā against Aniruddha. But here he is said to be killed in Kāśī. This contradiction should be resolved by assuming different kalpas. He had him killed by entering his own power. By that killing through them, since it will be stated later in the 10th canto that "Hiraṇyagarbha and Śarva are instruments of the Supreme Lord in creation and dissolution", the meaning is that Mucukunda and others were mere instruments in the killing. [10]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Dependent on women like an ordinary lover, but not actually so, since beloved means having love for him, not a lustful woman. Pleasure means excellence compared to Rukmiṇī etc. That battle with Kṛṣṇa was indeed proper for Vajrin (Indra), for a monkey bites its own keeper due to its animal nature, so he too was suited for that. The reading "improper" is a scribal error, as it gives an incoherent meaning. [5]
Although demonic nature is incompatible for one born of Śrī Varāha and Earth, still the bad association with Bāṇāsura alone was the cause, as should be understood from other Purāṇas. [6-7]
By his own māyā means by his inconceivable power of consciousness. [8]
In the first half, there is the possibility of those equal to himself being illusory, so "or" is said. Prakṛti means the natural essential power. Amara states: "Prakṛti means essential nature and innate disposition." And it is explained by Svāmī himself that prakṛti in "resort to prakṛti" means essential nature. [9]
"By himself" means by directly entering here and there. By that killing through them, there is no dative case for Mucukunda etc. in relation to his own men, since there is no loss of ownership in their power, fame etc. [10]
Śrīmad Vīrarāghava Vyākhyā
"Pleasure" means though himself the Lord and independent, like a villager dependent on women, wishing to do the pleasure of his beloved Satyabhāmā, he brought the celestial coral tree pārijāta. How? For which purpose means for releasing that pārijāta. Vajrī (Indra) with his troops of Maruts, blinded by anger, rushed towards that Lord who stole the pārijāta, incited by his wife, i.e. rushed to battle. Vajrī rushed towards Śrī Kṛṣṇa, the Lord of all, as if he were dependent on women. This Vajrī is like a plaything of women for sport. But for the Lord, as the śruti states "He is the husband of the universe", due to being the master of all, his taking of the pārijāta which belongs to him is indeed proper. And by this much, Indra's dependence on women is ignorance of considering as one's own what is not the self, like "this is mine" in horses etc., similarly considering ownership in the pārijāta. This is the meaning. [5]
Son means in battle, standing as if filling the sky with his body, split by the excellent navel-like discus weapon, seeing his son Naraka killed, invited by his mother Earth. Another divine act is stated - invited by Earth, he gave the remaining treasury, kingdom etc. that he had taken to Naraka's son, and then entered the city. [6]
There means in the inner chambers, those famous princesses brought by Kuja (Bhaumāsura) the son of Earth, seeing Hari the friend of the distressed, immediately rising up at that very moment, seized with glances sent forth by joy, shyness and attraction. [7]
He took the hands of these women who had accepted him, in separate houses for each woman, in a single moment, himself becoming many-formed by his own māyā (will-power). [8]
In those wives whose hands were taken, with each wife he produced ten children in all ways equal to himself. With what desire? By the desire to manifest prakṛti, i.e. by the desire to adorn the earth. That is, by the desire to show "Such is the increase of prakṛti controlled by me." [9]
Kālayavana, Magadha Jarāsandha besieging the city with armies led by Kāla etc., he himself killed. He bestowed his own divine power on his own men like Bhīma and Arjuna. Kāla etc. means he himself bestowed divine power, i.e. they were killed by himself by giving ability to Bhīma etc. This is the meaning. [10]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Like one attached to worldly sense enjoyments, wishing to do the pleasure, the desired object, of his beloved Satyabhāmā, the Lord took the celestial tree pārijāta. Blinded by anger, accompanied by troops of Maruts, Vajrī (Indra) rushed towards Kṛṣṇa for the sake of that celestial tree, by Śacī's words (is to be supplied). For his own purpose, towards Kṛṣṇa who had become humble with them. [5]
Invited by Earth to her son Naraka (is to be supplied). [6]
How did they seize in the inner chambers? To this he says "shyness" etc. They seized with glances sent forth by joy accompanied by shyness and attraction, i.e. bashfulness and affection. And the seizing was as husband (is to be supplied). [7]
What did the Lord do next? To this he says "of these" etc. With proper rites means with śāstra-ordained actions. How is the hand-taking of women in various houses by one possible? To this it is said "many-formed". Like a yogī, by his own power he took (their hands) by assuming many forms. This is the meaning. [8]
"Equality in all ways with the supreme" means some similarity is intended, as stated: "Some similarity with the supreme is declared." The number ten is with what intention, since the fulfillment of the desire for children is possible? To this it is said "of prakṛti" - by prakṛti's desire to manifest variously, i.e. desire to be qualified by the number of multiplicity. [9]
He states the purpose for which he incarnated: "Kāla" etc. Kāla means created by Garga. Power and influence - by this he indicates that the killing done by Mucukunda etc. was also done by himself. Thus "he killed" is a worldly expression. [10]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Although appearing like a mundane lover, he actually desired to please his beloved Premavati by bringing the celestial tree, for which Vajri (Indra) rushed at him, misunderstanding him. Otherwise, he says: This Krishna is surely a plaything of the wives, accepted out of desire for mere beauty, under the control of lust. || 57 || * By his own māyā (illusion), the inconceivable conscious potency, according to the rules - thus Puṇyāraṇya. || 8 || In the present context, by the desire for opulence of his own nature - prakṛti (nature), svarūpa (essential form), and svabhāva (inherent nature) are synonyms according to Amara, and it is explained by the commentators in the fifth (canto) on "worship the prakṛti" that prakṛti means essential form. || 9 || Svayam means directly, but sometimes it means by entering here and there. || 10 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Although appearing like a mundane lover, he actually desired to please his beloved Premavati by bringing the celestial pārijāta tree out of love, for which Vajri (Indra) with his thunderbolt rushed at him to fight a little. The reason for this is that he was blind, and the reason for that is that he considered Krishna a plaything of the wives like Śacī, etc. Or, according to the maxim "one thinks the world is like oneself", he rushed criticizing that this Krishna is a plaything of wives like Satyabhāmā, etc. || 5 || Seeing his son Narakāsura killed by Sunābha (Krishna), he was invited and entertained by Dharitrī, the mother, for her son Bhagadatta. Here, though he was of pure parentage, due to association with Bāṇāsura he developed evil intelligence - this story from another Purāṇa should be known in the context of the greatness of bad association. || 6 || There in the inner chambers, the glances sent by Kuja (Narakāsura) filled with joy, shyness and attachment, each accepted him thinking "This is my husband". || 7 || Savidhe means along with the proper marriage procedure, by his own māyā (illusion) means by yogamāyā, or it may mean without deceit. || 8 || Out of desire for opulence of his own nature, as it is said "equal to himself" - prakṛti (nature), svarūpa (essential form), and svabhāva (inherent nature) are synonyms according to Amara. || 9 || * Kāla, the Kālayavana, whose armies were surrounding, he himself killed using Mucukunda, Bhīma, etc. as mere instruments, and thereby gave them, his own men, power, influence and fame. || 10 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Desiring to please his beloved Satyabhāmā, he brought the celestial pārijāta tree. For this reason, Vajri (Indra) rushed to fight with Sri Krishna. Now, such behavior of Indra towards the Lord of all is not proper - to this he says that this Vajri is like a mundane person, a plaything of wives, implying what improper act is not done by those attached to women. || 5 || * Seeing his son Bhaumāsura killed by Krishna who has a beautiful navel, being requested by Dharitrī (Earth), he gave the remaining army and kingdom to be conquered to his son Bhagadatta. || 6 || The women brought by Kuja (Bhaumāsura), with glances filled with joy etc., accepted Hari thinking "He is our husband". || 7 || By his own māyā (will), in a suitable way for each, along with the marriage procedure, he accepted their hands in one muhūrta (auspicious time). || 8 || * Out of desire for the special manifestation of the jīva who is a part of the supreme prakṛti, meaning out of desire to make the Supreme Person appear in human form. Therefore he begot offspring equal to himself in all qualities - some like Pradyumna were incarnations of the Lord himself, some attained similarity to Sri Krishna and were liberated, some were devotees in their final birth manifested as the Lord's sons - this should be understood as applicable. || 9 || * Kāla (Kālayavana), Māgadha (Jarāsandha), the well-known Śālva of that time - using Mucukunda and others as mere instruments, he himself killed them. Because he bestowed his own divine and worldly power on his own men like Mucukunda, etc. || 10 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having spoken about the marriage, he now explains the act of attachment, saying that enjoyment does not occur without attachment - Prabhu iti. Like a villager, desiring to please his beloved Satyabhāmā, he brought the pārijāta tree. The pārijāta has the boundary of being fit for heaven and enjoyable by the gods; breaking that, for the sake of his beloved, just as a villager overcome by the rasa (essence) of desire breaks boundaries and experiences rasa, so he enjoyed divine pleasure. To show the rarity of the pārijāta even in heaven, he says yadartha iti. For the sake of which pārijāta, Vajrī (Indra), taking his thunderbolt, even accepting the killing of a Brahmin for the sake of heaven, who had killed the Brahmin Vṛtra - such a nature is indicated by the word Vajrī - along with his followers including the gods, came to fight with the Lord, blind with anger, without consideration. By this it is said that the pārijāta is superior even to all of heaven, for which even Indra and others were ready to die. Now, how could Indra, the all-knowing god and disciple of Bṛhaspati, act in this way? How could he oppose the Lord who is to be served in every way, contrary to proper conduct? To this he says - krīḍāmṛgo nūnamayaṁ vadhūnām iti. This Indra is certainly a plaything of the wives like Indrāṇī, etc. Just as a monkey does only what is told and does not consider anything. By the word vadhū, those very householders are meant, implying that Indra and others are useful only for their protection. This shows their ego. The ego of the Lord's devotees is established by the Lord himself for fruition. The presiding deity of this ego is Rudra. By rejecting the devotee of that (Rudra), the Lord himself becomes that form - thus the form that sustains the devotee's ego is described later. || 5 || Even the Lord's enjoyment is only for fulfilling the desires of devotees - showing his mercy, first subduing the wicked and then granting all desired objects to the devotees, he enjoys - thus he says sutaṁ mṛdha ityādi in four verses. Seeing her son Narakāsura killed by the Lord, Dharitrī (Earth) requested the Lord for protection of the remainder. Since there was no other doer, then being thus invited, he gave all the remaining kingdom to his son Bhagadatta, and to take the objects useful for that son, he entered the inner chambers - this is the connection. It is said that the Lord himself does all actions for all his own people - this is the Lord's character. This is the very form of the presiding deity of ego. The reason for killing Narakāsura is - khaṁ vapuṣā prasantam iti. Equality with Vṛtra is shown. Indeed, Viṣṇu who was ready to protect the world created by Brahmā, having obtained the power to devour the great elements by Rudra's grace, killed even his own son for the sake of maintenance. The establishment of the grandson was due to his wife's request. To show the absence of fault, mṛdha is said. Killing in battle is not a fault for Kṣatriyas. Indeed, the void is filled by an object, the sky is filled by the body - thus the devouring is shown. Or, churning that body, he lifted up the jīva situated there. It is understood that by entering the inner chambers, he granted him sāyujya (absorption) in himself. Therefore there is no fault in any way. And they were divine women. The connection itself is obtained as a boon, as understood from the curse and grace of Aṣṭāvakra. || 6 || He says they surrounded him there - tatrāhṛtā iti. Those previously mentioned divine women, now princesses brought by Kuja (Narakāsura), in the inner chambers, seeing the remover of all sorrows, capable of removing worldly and otherworldly faults, thinking he does so for his own enjoyment - to remove this doubt - the friend of the afflicted, who like a friend does good for those who belong to him when afflicted, rising up at once accepted him as their husband. The adjective "Hari, friend of the afflicted" is not known to be useful, but is indeed his essential nature. Therefore, just by seeing the Lord, they forgot all sorrows like imprisonment, separation from relatives, etc., never to remember them again. As if nourished in their own homes, full of desire, they accepted the Lord who has the beauty of millions of Cupids, with desire for enjoyment - thus he says praharṣavrīḍānurāgagrahitāvalokair iti. They did not accept the Lord with their hand or body out of humility like a relative. Rather, with joy, shyness, and attachment, the glances that were sent forth were views of the existence of blissful consciousness. First, seeing the blissful Lord, intense joy arose, so the gaze was first sent for experiencing bliss. Then, while being enjoyed by the Lord, attaining the conscious state of wife to husband, restraining enjoyment out of shyness, a gaze declaring their belonging to him was sent. Then, when supreme love for the Lord arose in the heart, when the Lord also cast his gaze on them, love flowed forth afterwards. By that, for the sake of supreme sensual enjoyment, that gaze was sent to the Lord. Those very glances are the graspers of the Lord. By this it is said that thus the mind of the Lord's devotees is produced by the Lord. || 7 || He states the Lord's acceptance of them - āsāṁ muhūrta ekasminn iti. Enjoyment in a group is not pleasurable, so to avoid obstructing their desires time-wise, the Lord became suitable for each, to avoid worldly criticism, according to proper procedure, for equal attainment of results and to declare his divinity, in one muhūrta (auspicious time) he took their hands, meaning he married them. By his own māyā which is the instrument of the world-creator. Even though he is pure existence-consciousness-bliss, for the sake of enjoyment, to make himself fit to be grasped by them, he covers his essential nature - thus māyā is the instrument. Just as the entire world, though the form of the Lord, is separated by the conscious portion of māyā and is dealt with by all as desired, so the Lord by his own māyā became suitable for their desired enjoyment - this is the meaning. Yoṣitām indicates the state of enjoyment. Nānāgāreṣu is for the full manifestation of rasa. Here the procedure seems to be Gāndharva, as Kṣatriyas are primary. Thus the very acceptance by Vāsudeva, the controller of minds, is said to be the impelling of devotees' minds. || 8 || He states the result for them - tāsvapatyānyajanayad iti. Apatya means sons and daughters. By stating them as the locus, the production of offspring equal to them is prevented. If that were so, by the Lord's desire, only through the connection of prakṛti and puruṣa would sons be born to them - to exclude this, he says ātmatulyāni. Sarvataḥ means in five ways - in body, senses, life-force, inner faculties, and essential nature - in all these qualities. The injunction of ten each is preserved, as per the śruti "Place ten sons in her". Prakṛterviśeṣabhavanechchyeti is the instrumental in number. For she, having obtained the one Puruṣa once, produced the effect of mahat, then remained with desire, there being no purpose in further connection. Now if the Lord becomes of infinite forms, then for the sake of enjoying him, again and again obtaining connection with Puruṣa, she will produce effects. Her desire for special manifestation is fulfilled. She has instrumentality like in a sacrifice. Engaged by the Lord's desire, she accomplishes manifold production. By this, like in Sāṅkhya, the activity of the senses of the Lord's devotees is stated - by the number ten, the nature of the external senses is stated. For they do not attain the state of seed later, and enjoyment is by another's desire; even there desire for enjoyment is not the cause, but only the desire for manifestation is the cause. || 9 || Having thus explained the līlā of desire, he now explains with reasoning the līlā of anger in seven verses beginning with kālamāgadha. Only four external senses produce desire - the sense organ, touch, hearing and sight. And they are protected by four aspects of anger - the year, Rudra, the protector, and the sun. To make desire and anger equal, seven and seven are described. In greed the qualities are numbered, so cessation is sevenfold from that. || 1 || Then in the middle, of the four forms beginning with Pradyumna, from Vāsudeva, etc. the third hand protection is described. || 2 || There, first for protecting all, he kills the extremely fierce enemies in the form of the earth's burden - thus he says kāla iti. Indeed, three arose who came themselves and committed offenses against devotees, so he killed them. There, Kāla and Māgadha were besiegers of Mathurā city. Śālva was the besieger of Dvārakā. Kāla is Kālayavana. Māgadha is Jarāsandha. Kāla is mentioned first before the killing of Jarāsandha. The word ādi applies to all three. By that, those very three along with their groups are stated to be the chiefs of the tāmasa and other groups. Anīkair shows the armies as instruments in the siege. By this the difficulty of conquering them is indicated. Still ajīghanat. Svayam means separately by his own effort, not by their effort. He showed the power, etc. of his own men like Mucukunda, Bhīma, Baladeva, etc. By this he established them as killers for fame. For they, situated in the three paths, become obstructers of devotees' desires in worldly and other ways, as Brahmins devoted to Brahman and Śiva. The Lord who prevents them, though of three forms, is the controller of the three types of desires. || 10 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Prabhu ityatra! This ego is meant to be refined, belonging to Śrī Satyabhāmā. The refined nature is described as "bhagavad" etc. While describing the method of refinement, they also mention the attendant: "asya" etc. Tadrūpa means the form of the presiding deity of ego. || 5 ||
In "sutaṁ mṛdha", kṛte karaṇābhavād means there was no need for killing again after Bhaumāsura was killed. It is said that the refiner is mentioned. It is the form of the ego of being the doer oneself. If asked why he killed Bhaumāsura, the son of the Vāmana incarnation, they say "naraka" etc. Since devouring is of the nature of swallowing and is the action of the mouth, in this context, they raise the doubt of the impossibility of agent, instrument and object in its absence and say "śūnyam" etc. Thus, since a secondary meaning is intended, there is no impossibility. When churning of the body should be stated, it being an adjective of Bhaumāsura is improper - considering this, they explain its purport: "taccharīram" etc. In the Chāndogya, it is determined that "prāṇa is the father, prāṇa is the mother", so here sonship and churning extend up to the jīva, and its indestructibility is also established in scripture. Therefore, by churning, the lifting of the jīva is obtained as a matter of course - this is the meaning. The word "vā" has the meaning of "eva" as an ornament of speech. If it is doubted that while churning may extend to the jīva as a matter of course, lifting is not obtained from that, they say "tadantar" etc. Due to being an indirect statement, there is no fault of indication here. And in external consideration, there is no abandonment of self-interest. In this explanation, they also state another quality: "ata eva" etc. Kenāpyaṁśena means by one's own cruelty and the foreignness of the inner and outer chambers. They also state another reason for the absence of fault in killing: "tā" etc. Just as in "The divine women were confined helpless in the demon's house", for their sake the killing of Hiraṇyakaśipu by the Nṛsiṁha form - that is the meaning. They also state a reason even for the external entry: "sambandha" etc. Therefore there is no fault in any way - this is the meaning. || 6 ||
In "tatrāhṛtā", the word "hari" should be understood as an adjective due to the force of context and as the subject since the Lord is obtained as such. Considering the meaning of the canto, they say "anena" etc. Cittam means the internal organ which has the nature of determination. Thus here the nature of the refinable and refiner should be understood as stated. || 7 ||
In "āsām", evaṁ grahaṇam means acceptance of hands through the Gāndharva marriage. This is the nature of the refinable here. But the refiner is himself, not this one. Though the names are the same, there is difference in nature. || 8 ||
In "tāsv", the word svarūpataḥ should be understood as an adjective of śarīrataḥ etc. Yāgavad means remaining in essential form until the completion of the result. When there is expectation of activity, they say "bhagavadicchayā" etc. Considering the meaning of the canto, they say "anena" etc. Anena means by this verse. Indriyapravṛtti means the activity of the senses that produces bliss. Clarifying the similarity with Sāṅkhya in the activity, they say "te hi" etc. Te means the Sāṅkhya jīvas. Tatrāpi means even in enjoyment. Here, by the word "apaty" indicating the abandonment of departure, and by the number indicating the nature of externality, these two are stated. Since their actions belong to the senses with presiding deities, that or that sense is also stated in a special form - this is the meaning. || 9 ||
In "kāla", leaving aside the order of the līlā actions, the description here according to the order of instruments - they state its purport: "kāma" etc. Indriyam means the sense with a presiding deity. Sparśa means touch. Here it appears thus: In "tāv", the sense is stated as producing desire due to producing offspring. In "āsām", touch, due to accepting hands. In "tatrāhṛtā", sight, due to the Lord's gaze on them by their gaze. In the three beginning with "samāhutā", hearing, but "sutaṁ mṛdha" is the remainder of sight. Here, by not mentioning the mind, the Lord's adherence to Sāṅkhya like Sāṅkhya is established. Because it will be said "Unattached, he adhered to Sāṅkhya". That being so, their protection is also by detachment alone, so their protectors are also external. It is proper that they be equal in number to the producers - with this intention they say "rakṣyata" etc. Here, Kālahā is Mucukunda, possessed by the year-soul. Among the killers of Māgadha etc., of the Rudra-soul. Among the Pāṇḍavas, of the protector-soul. The Sūryas are clearly the Yādavas ahead. They state the purport of the number: "kāma" etc. Thus, sevenfoldness in essential nature and qualities is not intended here - this is the meaning. Even in the līlā of greed, there is no entry of the essential nature as the agent - they say "ṣaḍ" etc. Te means the verses. Here, the final verse of the anger līlā "evaṁ saṁcintya" should be understood as included in greed also, serving both like a threshold lamp. Nivṛttiḥ saptadhā tataḥ means after the threefold līlā, his cessation thus enjoying is stated in seven. Since the līlā is stated as fourfold here, therefore in the middle of this, the līlā of the four forms beginning with Pradyumna is described. And that is in the order of Aniruddha, Pradyumna, Vāsudeva, Saṅkarṣaṇa - to indicate this they say "vāsudevād" etc. Having thus stated the purport of the number etc., they explain: "tatra" etc. Tatra means in the anger līlā. Te hi etc. - Kāla, Māgadha, Śālva etc. situated in the three paths are in order those of flow, boundary and nourishment. They clarify this: "laukika" etc. Kāla, being the son of Garga, is devoted to Brahmins in the worldly way, the second is devoted to the Veda by boundary, the third is devoted to Śiva by nourishment - this is the meaning. Even of three forms, he is the controller of the three types of desires. The forms of Mucukunda, Bhīma and Pradyumna are also fulfillers of the three desires of sattva etc. Thus here the deity controlling the previously mentioned senses is taught by the venerable Vyāsa's feet through consideration of the meaning of the canto - this is the meaning. || 10 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
The Lord himself, though independent due to being self-satisfied, acting like an ordinary man dependent on women, like a villager, wishing to please his beloved Satyabhama, took away the pārijāta (pārijāta) (celestial tree) tree. Indicating its rarity as a heavenly object, it is said - "For which". For the sake of which parijata tree, Vajri (Indra), the thunderbolt-wielder, along with his group of Maruts, rushed towards the Lord to fight. The reason for this is stated - blinded by anger. If one asks, isn't it improper to be angry at that Supreme Lord who accomplished his tasks like slaying enemies such as Naraka and giving Aditi's earrings, etc., to that it is said - "Play". Certainly, this thunderbolt-wielder is like a plaything of women, like a monkey kept for amusement, meaning he is under their control. Blinded by lust, devoid of discrimination, instigated by women, he came to fight out of anger - this is the meaning. || 5 || Seeing his son Naraka, who appeared to be swallowing the sky with his body in battle, killed by the discus Sudarshana, and being entreated by Mother Earth, he gave the remaining wealth and kingdom to Naraka's son Bhagadatta and entered Naraka's inner chambers. || 6 || * * There in the inner chambers, the princesses brought by Naraka, seeing Hari, the benefactor of the distressed, immediately arose with joy, shyness, and love, and accepted him as their lord through their glances sent forth by these emotions. || 7 || In various houses designed separately for each woman, by his own māyā (māyā) (divine power), himself taking suitable multiple forms, he simultaneously took the hands of these accepting women in marriage with proper rituals. || 8 || * * Among these married women, in each wife, he produced ten children each, who were entirely similar to him in form, qualities, and nature, desiring to manifest the diversity of prakṛti (prakṛti) (material nature). || 9 || * He himself slew Kalayavana and others who were besieging the city with armies, thereby giving his own divine power to his devotees like Bhima and Arjuna. By giving them strength, he essentially slew the enemies through them - this is the meaning. Kala means Kalayavana. Magadha refers to Jarasandha. || 10 ||
Hindī Anuvāda
The Lord, while performing pastimes like worldly men, uprooted the wish-fulfilling tree from heaven to please his beloved Satyabhāmā (Satyabhama). At that time, Indra, blinded by anger, attacked him with his soldiers; for he has indeed become a plaything of his wives. || 5 ||
Seeing her son Bhaumāsura (Bhaumasura), who covered even the sky with his enormous stature, slain by the Lord's hand, when the Earth prayed to him, he gave Bhaumāsura's remaining kingdom to his son Bhagadatta and entered his inner chambers. || 6 ||
There were many princesses who had been abducted by Bhaumāsura. Upon seeing Śrīkṛṣṇacandra (Shri Krishna Chandra), the friend of the distressed, they immediately stood up and all of them chose the Lord as their husband through glances full of great joy, shyness, and love. || 7 ||
Then the Lord, using his own power yogamāyā (yogamaya), assumed as many forms as there were maidens, and performed the marriage ritual with all of them simultaneously in separate palaces in the same auspicious moment. || 8 ||
To expand his divine play, he produced ten sons from each of them, who were equal to himself in all qualities. || 9 ||
When Kālayavana (Kalayavana), Jarāsandha (Jarasandha), Śālva (Shalva), and others besieged the cities of Mathura and Dvārakā (Dvaraka) with their armies, the Lord had them killed by giving his own extraordinary power to his own people. || 10 ||
SB 3.3.5-10
