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
SB 3.3.1-4
Text 1: Śrī Uddhava said: Thereafter Lord Kṛṣṇa went to Mathurā City with Śrī Baladeva, and to please Their parents They dragged Kaṁsa, the leader of public enemies, down from his throne and killed him, pulling him along the ground with great strength.
Text 2: The Lord learned all the Vedas with their different branches simply by hearing them once from His teacher, Sāndīpani Muni, whom He rewarded by bringing back his dead son from the region of Yamaloka.
Text 3: Attracted by the beauty and fortune of Rukmiṇī, the daughter of King Bhīṣmaka, many great princes and kings assembled to marry her. But Lord Kṛṣṇa, stepping over the other hopeful candidates, carried her away as His own share, as Garuḍa carried away nectar.
Text 4: By subduing seven bulls whose noses were not pierced, the Lord achieved the hand of Princess Nāgnijitī in the open competition to select her bridegroom. Although the Lord was victorious, His competitors asked the hand of the princess, and thus there was a fight. Well equipped with weapons, the Lord killed or wounded all of them, but He Himself was not hurt.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Śam is an indeclinable. The meaning is: with the desire to bring happiness to his parents. From the high royal platform, (he) dragged down Kaṃsa, the lord of the enemy hordes, who was lifeless, for the happiness of his parents. [1]
Brahma means the Veda in detail, along with the six auxiliary disciplines etc. The meaning is: by tearing open Pañcajana's belly, he brought back the son. [2]
The kings who were summoned by Bhīṣmaka's daughter Rukmiṇī. The shortness (of the vowel) is archaic. If the reading is samāhṛtāḥ, it means "attracted". By what means? By one of equal form to Śrī (Lakṣmī). Although only Śrī Krishna was actually invited by her, not all of them, still her beauty was the cause of their coming, so it is said they were invited by her. Placing his foot on their heads as they watched, he carried her off with the gandharva method, with mutual agreement, with the desire to be (with her). What kind of (Rukmiṇī)? His own portion, as she is a part of Lakṣmī and offered to his own self. Suparṇa means "with good wings" or "like Suparṇa (Garuḍa)", his own portion means ambrosia. Or, Śriyaḥ savarṇa means Rukmī, who has two syllables that are the same as the word for Śrī (Rukmiṇī), by whom Śiśupāla etc. were summoned. For what purpose? For the purpose of their prosperity along with Bhīṣmaka's daughter. There, Śiśupāla was invited as the groom with desire (to marry her), Jarāsandha etc. for the wedding celebration, the rest as before. [3]
Having made the bulls with humps and pierced noses into ones with pierced noses, or breaking the pride of those desiring them even though (the bulls) had broken their pride, he killed those ignorant weapon-bearing kings who were protecting his enemies, even as they watched. [4]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Here "having come to Mathurā" is said, where Mathurā and Vraja have a relation of difference and non-difference, like the Brāhmaṇa and wandering ascetic. Or, from Vraja meaning the cow-pasture, the maxim of part standing for the whole should be applied here. What actions... [1]
Śam is an indeclinable meaning happiness. The meaning is: As indeclinables can take all case endings, it should be explained as having a genitive ending here. Then, from Vraja, that Krishna (came). To the city of Mathurā. From the high - "tuṅga means tall, puṃnāga tree" says the Dharaṇi. The enemies like Tṛṇāvarta etc., the lord of their hordes, killed, having received a fatal blow from the high fall, lifeless, for the pleasure of his parents Devakī and Vasudeva who had fainted, or of the gods, (he did) the dragging. Or, having come to the city for his parents, towards the killed, lifeless lord of enemies, with the desire to do good, (thinking) "This king while alive was not touched by the Vraja dust prayed for by Brahmā etc. to be touched, so I will give him good rebirth by immersing his dead body in the Gaṅgā water of the Vraja dust" - with this intention he dragged (him), is the meaning. [1]
The six auxiliary disciplines are śikṣā etc. By "etc." pada, krama, jaṭā, ghana etc. are included, is the meaning. With elision of t, as fifth case, it should be explained as "having torn open Pañcajana's belly", is the idea. To him, to Sāndīpani, he brought back the dead (son), is the rest (of the meaning). Vara means gift. "Vara means son-in-law, except for a god, best, in three genders, capable, also gift, cow, in feminine gender medicine and deity" thus (says the dictionary). [2]
The meaning is: Due to the prefix, even though harati means "takes away", (here it means "carried off"). Of those watching, lest Krishna come here and carry off the girl, for this reason looking here and there, and with mutual agreement with Rukmiṇī, in the form of signals made to each other. As she is a portion of Lakṣmī. "And in human form, human (Lakṣmī)" thus says Parāśara. And as offered by her, Rukmiṇī. "And offered to you here, O Lord, please ordain" thus will be said in the latter half of the 10th (canto). Supatanam means with beautiful coming. Taking the well-known meaning of suparṇa as coming, he says "or". The meaning is: Like Suparṇa means like nectar. Due to it being archaic, there is elision of va in the word expressing simile, is the idea. When the meaning is obtained from the letters, achieving that by forced interpretation is improper. Following the maxim "If one finds honey in the ark tree, why go to the mountain?", he says "or". The two syllables ru and kmi, among those kings. The rest means the remaining like "with the gandharva method" etc. [3]
"Kakud means bull's hump" says Amara. As piercing the noses of unpierced-nose (bulls) is possible, he says "pierced-nose". Therefore, even though their pride was broken by the bulls, still desiring. Or, "covered by weapons" as a nominative. [4]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
After describing the rāsa dance, being overwhelmed, the chapter ends. Then somehow regaining external awareness, "Uddhava said" is stated. Then after the Vraja pastimes, here taking śam with a genitive, "the meaning is" is said. Unclear, vyasum means dead, "for the parents' happiness" implies for the great happiness of the gods etc. by making certain his death, as others were unable to carry his gross body up to the resting place for final rites, and to show the good fortune of rolling in the dust of his own abode, is the meaning. [1]
To him, to Sāndīpani, as a gift, a reward, from Pañcajana's belly, tearing open that belly, taking the 5th case with elision of t, brought from Yama's realm, is the implied meaning. [2]
"With mutual agreement" means Rukmiṇī's signal "Tomorrow you invincible one will marry me" and the Lord's signal "I will bring you in the middle", thus with mutual signals, the desire to be, for himself to be the groom and for her to be the wife, with that he carried her off - this is the meaning in the first view. Supatanam means with beautiful coming. In the first meaning, the agency of invitation is attributed to Rukmiṇī, as being devoted to Krishna she was incapable of inviting that despicable one, and because a rākṣasa marriage is incompatible with a gāndharva marriage as per the statement "by the rākṣasa method". Therefore saying "or", for Śiśupāla to be the groom, may there be prosperity, for Jarāsandha etc. may there be prosperity of food, gifts etc., thus she summoned - this desire too was somehow a gāndharva method consisting of mutual letter-sending, should be connected. "The rest as before" is said. [3]
In the first view, with elision of a, avidhanaśa is just a restatement, only taming is prescribed. In the second, taming characterized by pierced noses is prescribed. Even so, though their pride was broken, (they were still desiring) that Nāgnajitī. Therefore, even though their pride was broken, because they were still desiring, by "his weapons" Jarāsandha's etc. weapons are meant, as that is required, the instrumental is supplied, not explaining it as "by his own weapons", as the word sva refers to the agent in the sentence. Therefore it should be explained thus: Protected by their weapons, he killed with his own weapons, i.e. Arjuna's weapons. Thus it is said in the 10th (canto): "The lion-like wielder of Gāṇḍīva destroyed them like a lion (destroys) small animals." [4]
Śrīmad Vīrarāghava Vyākhyā
Thus having briefly described Krishna's activities in Nandaja (Gokula) and Vṛndāvana, now it briefly describes in two chapters what the Lord did after coming to Mathurā from Vraja, and then what he did after coming to Dvārakā. There, it states the Lord's activities done in Mathurā in two verses beginning with tataḥ. With the desire to bring happiness to his own parents Devakī and Vasudeva, together with Balarāma, from there, from Vraja, having come to the city of Mathurā, (he) killed - by himself, is understood - the lord of the enemy hordes, the leader of the group of enemies, Kaṃsa, who had lost his life, forcefully throwing him down from the high royal platform onto the ground, he dragged (him) for the gods' confidence, is the idea. [1]
Having learned from the teacher Sāndīpani the detailed Veda along with its six auxiliary parts, taught just once, to that Sāndīpani he gave the boon of bringing back his dead son, by going to Yama's abode after tearing open the belly of Pañcajana, who was some demon, and bringing the son back from there through the belly. [2]
It states the activities in Dvārakā with samāhutāḥ. By one of equal form to Śrī (Lakṣmī) - endowed with, is understood. By Bhīṣmaka's daughter Rukmiṇī as the cause, meaning for her marriage, Śiśupāla etc. were properly invited, by Rukmī etc., is understood. Placing his foot on the heads of those Caidya (Śiśupāla) etc. as they watched, meaning overpowering them, with the gāndharva method, with the procedure of mutual agreement, with the desire to be, to marry, Suparṇa means with a beautiful chariot, his own portion Rukmiṇī, as per the statement "In Rāghava's incarnation she was Sītā, in Krishna's birth Rukmiṇī, in other avatars too she is Viṣṇu's inseparable (consort)" etc., like the sun's radiance, his own portion means eternal and inseparable, he carried off. [3]
Kakudminaḥ means bulls with humps. Aviddhanaśaḥ means with unpierced noses. Having tamed the bulls with humps, making them have pierced noses, he married Nāgnajitī, the daughter of King Nagnajit, in a svayaṃvara. Those whose pride was broken by that taming of the bulls, whose pride of "We are strong" was broken, even them desiring, meaning desiring Nāgnajitī, therefore ignorant, the weapon-bearing kings, with his own weapons, with his own divine weapons like Sudarśana etc., himself unharmed, he killed them. The meaning is: Defeating them, he married Nāgnajitī. [4]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Then from Vṛndāvana, with the desire to fulfill the wish of his parents, he pulled out the lifeless one. ||1|| Having learned the Brahma Veda from Pañcajana's belly, i.e. from the belly of the demon named Pañcajana, from Sāndīpani, spoken once by him, this is the remainder. ||2|| * The third case ending in "Bhīṣmaka's daughter" is for that purpose. For the sake of Bhīṣmaka's daughter Rukmiṇī, summoned by one of equal caste, only qualified by being a Kṣatriya. With the desire to take away the wealth of these Kṣatriyas, placing his foot on their heads - this shows the manner of abducting women. While they watched, Suparṇa, out of supreme bliss - as it is said "Kākutstha established in speech" - thus showing he is of the nature of supreme bliss, Suparṇa indicates this was done without trouble. By the Gāndharva method characterized by conversing with the maiden - this shows the many types of marriage. By "his own portion" it shows what is suitable for him. ||3|| Bulls with unbroken noses and humps. For indicating the time of the bulls' bellowing, it is called svayaṃvara. Moreover, he himself being unharmed, killed those Kṣatriyas who had come for the svayaṃvara - this is the connection. Those with broken pride due to the maiden's self-choice, desiring, longing for the maiden, ignorant, not knowing they were worthy of attaining Krishna, bearing weapons - by this it is understood they were only Kṣatriyas, not bulls. The word "ca" is for conjunction. ||4||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Udbhava said: At the beginning of describing the rāsa-līlā, the chapter on being overwhelmed by love ends. Afterwards, somehow there is external awareness, this should be understood. Then, due to afflicting dear ones etc., and due to the gods etc. being objects of affection, there is pulling away. ||1|| Having reached Pañcajana's belly, bringing the dead one from Yamaloka, he gave - this should be understood. ||2|| The two third case endings are in different relations - by the desire of Bhīṣmaka's daughter. He took away his own portion in the form of Śrī Rukmiṇī. ||3|| He killed his own Arjuna etc. with weapons. The meaning is that among them, due to his own power's influence, he himself killed. "The wielder of Gāṇḍīva caused time to pass" - thus it is explained according to the dialogue in the 10th Canto. ||4||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In the third, the pastimes in Mathurā and Dvārakā like the killing of Kaṃsa etc. are described. The death of the Kurus is also briefly described. The indeclinable "śam" means happiness. The meaning is: with the desire to bring happiness to his parents. From the high platform, having been struck, then having become lifeless, he pulled - this is to remove the notion of fainting of the parents etc. who could not imagine his death and were afraid. ||1|| The Brahma Veda in detail along with the six limbs etc. Having torn open Pañcajana's belly - with elision of "b" it is the fifth case. Bringing from Yamaloka - this is the remainder. ||2|| "By Bhīṣmaka's daughter" - the third case with the meaning of the sixth. Of Bhīṣmaka's daughter Rukmiṇī, of Śrī, of Lakṣmī directly, having two equal syllables, the two syllables "Rukmi" which express him, by him Rukmi, which kings were summoned - the shortness is archaic. If the reading is "samāhṛtā" the meaning is "brought together". Placing his foot on the heads of which kings, Suparṇa, Garuḍa, took away his own portion, Rukmiṇī, like nectar. Of these, how - in the Gāndharva marriage, which is the method, thus with Śiśupāla as the groom, with the others as the wedding party, by that choosing - this is the meaning. With the desire to be - with the desire to be "I am the groom" and "We are the wedding party". Of those watching cautiously here and there, thinking "Sometimes Krishna may come and abduct the maiden." ||3|| Having subdued the humped bulls with unbroken noses, those kings whose pride was broken by being defeated by those bulls. Even then desiring, longing for the maiden, therefore ignorant kings, he killed with his own weapons, though covered by their weapons, he was unharmed. ||4||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Of his own parents Devakī and Vasudeva, śam means happiness. ||1|| * In detail means with the limbs. ||2|| With Bhīṣmaka's daughter as the instrumental cause, meaning for her marriage. By one of equal caste to Śrī, by Rukmi who has the same name as Rukmiṇī, those who were summoned, properly called, of those watching, placing his foot on their heads, overpowering them, Suparṇa whose going was auspicious with Rukmiṇī's consent, by the Gāndharva method, with the desire to be, with the desire to be married, he took away his own portion, his own - this is the connection. ||3|| * Bulls with unbroken noses and humps. ||4||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
In the third, Krishna's middle activities are described. Thus the creation of the senses, nourishing the authority. ||1|| Indeed the Lord appeared, setting in motion the principles. He expands the entire creation, thus there are so many qualities here. ||2|| Ten senses, four beginning with mind, deities. Twenty-eight forms are described here indeed. ||3||
Having spoken of the birth in Mathurā in the previous chapter, when the activities to be done there were to be described, the residence in Gokula etc. was described in the middle; now the manifest activities are described. There, first it is said that having come from Gokula he killed Kaṃsa - thus "tataḥ" (then). Then having come from Gokula to his own city Mathurā, for the sake of accomplishing the work of bringing happiness to both his parents, joined with Baladeva, having thrown down from the high platform Kaṃsa, the lord of the groups of enemies, having himself fallen on top of him, when he was dead, with the desire to do what was dear to his parents, though killed he dragged him, pulled him. For their desire was fixed thus - who else could do this to him? "With force" - the meaning is that he pulled with great effort so that his limbs would be torn apart. This indeed is the mind of the devotees. Having killed the demon situated in the minds of the devotees, their minds were made calm. When such an activity is done, what arises in their hearts - "We too should do thus, we should remain in expectation of the Lord, the Lord alone will remove the faults situated in the mind and make the mind steady." ||1|| Having thus described the suppression of the wicked, to speak of the protection of the good, it is said that for the instruction of the good he himself fully performed the first dharma characterized by brahmacarya - thus "From Sāndīpani". The omniscient son of Sandīpana, having learned the Brahma Veda from him. "Spoken once" is determined by popular understanding to mean very intelligent, or for the sake of following the rules. "In detail" means along with the limbs for understanding the meaning. Having studied, having completed his education, he gave a gift to the guru. That gift was in the form of a boon, that too in the form of a son, that too previously in the form of one who had died. Previously having reached Pañcajana's belly, the dead son, in the form he was in before death, he gave to him. By the Lord's command, from the moment of death, whatever transformation occurred every moment of the entire aggregate of principles, time reversed all those transformations, then that entire aggregate becomes just as it was before. This indeed is the presiding deity of the mind, for the moon indeed wanes and waxes, and is the cause of sound. ||2|| Having thus spoken of the protection of the good by conduct, it is said that he performed the dharma characterized by the second āśrama by his conduct - thus "samāhutā". By the desire of Bhīṣmaka's daughter, by Rukmi who was of equal caste to Śrī, those who were summoned, having placed his foot on their heads, he took her away by the Gāndharva method. "The Gāndharva and Rākṣasa are remembered as two methods for Kṣatriyas" - thus to accomplish both in the first marriage, in Rukmiṇī's part the Gāndharva method, in the other part the Rākṣasa method due to forcibly abducting the maiden - thus it is said "by the Gāndharva method he took". "Placing his foot on their heads" - what was given to them by relatives, that one is unable to give to many, so whoever is pleasing, or whoever is great, to him it should be given - because this desire had arisen, for its accomplishment he gave his own foot in the form of a substitute for all on all their heads. By this their desire too is justified due to the Lord being the counterpart of all. Or the reading may be "By the form of Rukmiṇī of equal caste to Śrī, those who were brought together". Meaning they came together bewildered by her form, by placing his foot on their heads, in that case their delusion was removed. In the sense that by Bhīṣmaka's daughter as the instrument, by the instrument of equal caste to Śrī, by the Gāndharva method, with the desire to be, those who were brought together, due to being unfixed, the Gāndharva nature is by being the counterpart of all. But forcible abduction of the maiden is indeed the same everywhere. By "while they watched" theft is prevented, or the loss of strength of all is described. By "his own portion" there is no legal fault. By "Suparṇa" it means the Lord himself having assumed the nature of Garuḍa. Thus he took her away like nectar with the desire to do what was dear to his mother. From the words "his own portion" this is the power of knowledge. This alone is the presiding intelligence which is devoted to the Lord alone, the Lord himself having removed all faults, it becomes identified with its own purpose. ||3|| Having thus spoken of marriage in the lunar dynasty, he speaks of the festive marriage in the solar dynasty - thus "kakudminaḥ". Having accepted the humped bulls as the stakes, having broken their noses, having thrown a rope there, having subdued them by pulling, having broken their strength. There too it was a svayaṃvara indeed, not giving after summoning. By this the Gāndharva method which is one's own dharma is indicated. He married Satyā the daughter of Nagnajit. He also states the Rākṣasa nature in her - those whose pride was broken, who had previously come for the svayaṃvara, whose pride was broken by those very bulls in the form of binding agreements. Even though they were such, from the Lord who was the killer of those deadly bulls, desiring to take her away, having excessive longing, therefore ignorant, himself being unharmed, he killed those weapon-bearers with his own weapons. By this, having killed them and bringing her, the Rākṣasa nature is described. This indeed is the deity of intelligence in the form of Brahman. Its faults are of two kinds - fixed and unfixed. The fixed ones created by māyā are characterized by the seven vices. But the unfixed ones are indeed endless. The Lord having removed both kinds, conquers the naked heretics - thus the Veda or dharma, having made that generative deity his own foundation, even by nature the intelligence of those belonging to the Lord does not become concerned with other things. ||4||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now desiring to explain the third chapter, in the dialogue it is the latter form, but in the scripture, because the twofold creation of elements was spoken of in the previous chapter as divided into that which is to be refined and the refiner, and their contact is through the senses according to the maxim "drawn by the senses to objects", in the absence of refinement there is no proper contact with the Lord's elements, thus there is no accomplishment of the refinement of elements - to show that this is the reason and opportunity for connection, they say: "In the third" etc. "Nourishing" - by this the generation of authority of the two previously mentioned creations of elements is indicated. Because in the section on the Jāteṣṭi sacrifice the significance of number is established, here they state the significance of the number of people: "Āviḥ" etc. It is clear. They state the principles and qualities: "Daśa" etc.
In the first verse. "Manifestation activity" means the activity of incarnation in the form of the four vyūhas. Now how is there mind-ness due to the external nature of activity of the essential form? Anticipating this objection, they state the reasoning: "Of the devotees" etc. And by that, according to the Vedic maxim "Breathing he becomes breath, speaking speech", there is mind-ness, but the pastimes are the instrument and remembrance is the operation - this is the meaning. This should be understood for what follows as well. Now even if there is refinement of that mind, how is there accomplishment of refinement of others' minds? Anticipating this, they say: "In such" etc. "Yad" means "because". ||1|| In "From Sāndīpani". "This" means in the form of the body of the guru's son regurgitated by time. ||2|| In "samāhutāḥ". Intending the word "bubhūṣayā" in the root text to mean "in obtaining", they say: "Bhīṣmaka" etc. Thus the meaning should be understood: "summoned by Rukmi who was the instrumental cause by his own statement, which was the desire for obtaining of these kings caused by Bhīṣmaka's daughter". In "samāhutāḥ" there is Vedic shortening. "By one of equal caste to Śrī" - in Śrīdhara's commentary it is explained: "He by whom there are two equal syllables expressing Śrī Rukmiṇī, he is of equal caste, by him". "Dattam" has kta in the sense of bhāva. "Deyam" means "should be given". How is the foot in the form of a substitute for all? To this they say "because of being the counterpart of all". Because of being the root form of the entire universe; the word "prati" expressing the root form is well-known in words like "pratipustaka". "Delusion" means attachment with Śrī Rukmiṇī's form as the object. In this view they state the root connection: "Bhīṣmaka" etc. In the third connection they state the manner of being Gāndharva: "Gāndharva" etc. "Due to being unfixed" - due to desire being uncertain. Because the Lord is the counterpart of all, wherever there is desire it culminates in the Lord alone, thus the Gāndharva nature of the marriage - this is the meaning. Because it is explained in three ways by Śrīdhara, here too respecting that it is derived in three ways. "Everywhere" means in all three views. Considering the meaning of the section, they state the indicator in the creation of intelligence here: "svabhāgam" etc. Thus the meaning is this is the refiner. They state the nature of what is to be refined: "This alone" etc. ||3|| In "kakudminaḥ". "Tajjanikām" means "that whose birth is from that Veda or dharma". Or "whose birth is from intelligence". Here too the possession of refinement belongs to the Lord alone. This should be understood everywhere. ||4||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Having thus described the childhood pastimes, the royal pastimes that were performed in Mathurā and Dvārakā are described in the third. ||1||
Desiring to bring happiness to his parents Devakī and Vasudeva, that Krishna together with Baladeva, having come from Vraja to the city Madhupura, having thrown down Kaṃsa the lord of groups of enemies from the high royal platform, dragged the dead lifeless one on the earth with force for the satisfaction of his parents. ||1|| Having thus described the suppression of the wicked, to speak of the protection of the good, it is said that for the instruction of the good he himself fully performed the first dharma characterized by brahmacarya - thus "From Sāndīpani". Having learned from the teacher Sāndīpani the Brahma Veda spoken once by him in detail along with the six limbs, he gave to that Sāndīpani a boon in the form of giving his dead son, having brought him from Yamaloka after tearing open the belly of the demon named Pañcajana - this is the connection. ||2|| * He also performed the dharma of the householder stage by his own conduct, thus it is said - "samāhutāḥ". By the daughter of Bhīṣmaka, Rukmiṇī, who was the instrumental cause in the form equal to Śrī Lakṣmī, those kings like Śiśupāla and Jarāsandha who were summoned - the shortness is Vedic - or if the reading is "samāhṛtāḥ" the meaning is "attracted". Although she summoned only Śrī Krishna and not others, still because her beauty alone was the cause of their coming, it is said they were summoned by her alone. Placing his foot on the heads of these assembled kings who were watching carefully thinking "If Krishna comes and takes away the maiden then we must fight with him", with the desire to be with her by the Gāndharva method characterized by mutual agreement, he took away Rukmiṇī who was a portion of Lakṣmī according to statements like "In the birth as Rāghava she was Sītā, in the birth as Krishna she was Rukmiṇī. In other incarnations too she is the inseparable [consort] of Viṣṇu" - this is the connection. There he gives an example - "Suparṇa". As Suparṇa Garuḍa, placing his foot on the heads of Indra etc., took away his portion the nectar, so is the meaning. Or "of equal caste to Śrī" means "he who has two syllables expressing the same as Rukmiṇī is of equal caste to Śrī, Rukmī, by him with Bhīṣmaka's daughter, with their desire to be, with the wish 'Let there be glory'", those who were summoned. There Śiśupāla's invitation was as the groom with the desire to be, but Jarāsandha etc. should be understood as for accomplishing his marriage and for the festival. The rest is the same. ||3|| Bulls with unbroken noses and humps, made the stakes - "To him who will make these bulls have broken noses this maiden should be given" - having subdued them and made them have broken noses, he married Nāgnajitī, the daughter of King Nagnajit, in the svayaṃvara. Those whose pride was broken, whose pride thinking "We are strong" was broken by those bulls or by subduing them, even though they were such, desiring, longing to take the maiden. How did those with broken pride have such desire? To this he says - "ignorant", foolish. The weapon-bearing kings, himself being unharmed by their weapons, he killed with his own weapons. ||4||
Hindī Anuvāda
Description of other divine pastimes of the Lord
Uddhava says—After this, Shri Krishna, desiring to bring happiness to his parents Devaki and Vasudeva, went to Mathura along with Baladeva, and throwing Kamsa, the lord of the host of enemies, down from his high throne and taking his life, dragged his corpse forcefully on the ground. || 1 || * * Having studied the Vedas with all their auxiliary texts, which were recited only once by sage Sandipani, he brought back his dead son from the belly of the demon named Panchajana (from Yamaloka) and gave him as guru-dakṣiṇā (gurudakṣiṇā) (teacher's fee). || 2 || * * Placing his foot on the heads of Shishupala and his allies, who had come there either due to Rukmini's beauty or at Rukmi's invitation, he abducted his eternal companion Rukmini for marriage through the gāndharva (gāndharva) (celestial) method, just as Garuda had brought the pot of nectar, to marry Bhishmaka's daughter Rukmini. || 3 || * * In the svayaṃvara (svayaṃvara) (self-choice ceremony), he tamed seven unbridled bulls and married Nagnjiti (Satya). When foolish kings, feeling humiliated, tried to snatch away the princess by taking up arms, Lord Shri Krishna himself slew them with his weapons without getting injured. || 4 ||
SB 3.2.31-34
After subduing Kāliyanāga (the serpent Kaliya), he revived the cowherd boys and cows who had died from drinking the poisoned water, and made it possible for them to drink the now harmless water of Kāliya-hrada (Kaliya's lake). || 31 ||
Lord Śrīkṛṣṇa (Lord Krishna), wishing to ensure the proper use of accumulated wealth, had Nanda Bābā perform a go-yajña (cow sacrifice) in the form of Govardhana pūjā (worship) through excellent brāhmaṇas. || 32 ||
Bhadra! When Indra, angered by the perceived insult to his honor, began to pour torrential rain to destroy Vraja, the Lord, out of compassion, playfully lifted the Govardhana mountain like an umbrella and protected the terrified Vraja residents and their animals. || 33 ||
In the evening, when the autumn moonlight would spread throughout Vṛndāvana (Vrindavan), Śrīkṛṣṇa would honor it by singing sweetly and engage in rāsa-vihāra (divine dance) with the group of gopīs (cowherd girls), enhancing their beauty. || 34 ||
End of the second chapter
SB 3.2.26-30
Text 26: Thereafter, His father, being afraid of Kaṁsa, brought Him to the cow pastures of Mahārāja Nanda, and there He lived for eleven years like a covered flame with His elder brother, Baladeva.
Text 27: In His childhood, the Almighty Lord was surrounded by cowherd boys and calves, and thus He traveled on the shore of the Yamunā river, through gardens densely covered with trees and filled with vibrations of chirping birds.
Text 28: When the Lord displayed His activities just suitable for childhood, He was visible only to the residents of Vṛndāvana. Sometimes He would cry and sometimes laugh, just like a child, and while so doing He would appear like a lion cub.
Text 29: While herding the very beautiful bulls, the Lord, who was the reservoir of all opulence and fortune, used to blow His flute, and thus He enlivened His faithful followers, the cowherd boys.
Text 30: The great wizards who were able to assume any form were engaged by the King of Bhoja, Kaṁsa, to kill Kṛṣṇa, but in the course of His pastimes the Lord killed them as easily as a child breaks dolls.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Fearing Kaṃsa, due to his father as the cause, he went from here to Nanda's cowshed and stayed there for 11 years (samaḥ saṃvatsarān), with his glory concealed and power hidden. [26] Playing, surrounded by cowherd boys, in a place filled with chirping birds (dvija) and trees. [27] As if crying, as if laughing, charming, and with a gaze like that of a young lion cub. [28] That same one, having reached more advanced age, while herding the cows - What kind of cow herd? The abode of Lakṣmī's splendor and wealth, with white cows and bulls, in that multicolored herd of cows, his flute making sounds delighted [them]. [29] He destroyed the deceitful ones as if they were toy lions made of grass etc. [30]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Then from Mathurā city. Gūḍhārciḥ means: Just as fire with hidden power burns fuel wherever it is found, similarly the Lord, with his power concealed in cowherd pastimes, burned the demons he encountered. For 11 years (ekādaśa samāḥ), because his childhood and early youth were completed there, as stated by the Lord himself to Vasudeva and Devakī: "Childhood, early youth and adolescence of your two sons occurred somewhere." [26] Kūjadbhiḥ means making indistinct sounds. "Dvija refers to Brahmins, Kṣatriyas, Vaiśyas and birds" according to Medinī. [27] Yathāyogam means: As if crying, as if laughing, like in early childhood, charming and beautiful. 'Mugdha means beautiful or foolish' according to Viśva. By the maxim "Crying is the weapon of children," even without a reason for crying, when desiring an object that should not be given, [he cries] as if crying, and on obtaining it, as if laughing. When a terrifying demon arrives, just as even a lion cub is not afraid due to its fierce nature, but rather displays its own prowess, similarly Kṛṣṇa also - this is the meaning. [28] To show childhood pastimes, cows alone are wealth (godhana), as a karmadhāraya compound with different case endings. Or, a collection of cows is godhana. "Dhana means substance, secondary state, one's own, and collection." "Also for wealthy and cattle" according to etymology. It is well-known in the Mahābhārata that Lakṣmī resides in cow dung, and from the mantra "Lakṣmī dwells in cow dung." Since cow dung is in the cow's body, that is necessarily Lakṣmī's abode. Or because it produces milk, ghee etc., it is the cause of wealth, so it is her abode. What Tīrtha said about "where there are hump-backed ones strung through the nose with white silver threads" is not good, as binding to each hump is not seen anywhere. [29] Kāmarūpiṇaḥ means taking desired forms at will. The reason for this is māyinaḥ. Sent by King Kaṃsa of Bhoja. [30]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Though this endless childhood pastime of herding calves should be described before, it is narrated out of sequence as if due to separation anxiety. The word iva here indicates the instability of crying etc. which is natural in childhood. "As if crying, as if laughing, like ordinary young girls" - this applies everywhere. Mugdha means beautiful, as stated in the dictionary "Mugdha means beautiful or foolish." [26] He who herded calves in childhood, having reached more advanced age in early youth. [27-28] That very [milk] became poisoned. [29]
Śrīmad Vīrarāghava Vyākhyā
Fearing Kaṃsa greatly, due to his father Vasudeva as the instrumental cause, he went from here to Nanda's cowshed and stayed there for 11 years (ekādaśa samāḥ saṃvatsarān), with glory concealed, powers unmanifest, along with Balarāma. [26] What was he doing while staying there? He answers with parita iti. Herding calves along with other cowherd boys, in a forest on the banks of the Yamunā filled with trees (aṅghripā) covered with chirping birds, he who is the all-pervading inner controller. [27] Displaying behavior worthy of being seen by young girls from Vindhya, himself as if laughing, as if crying, charming and beautiful, with a gaze like that of a young lion cub - these two verses have one connected meaning. [28-29] Prayuktān means sent by King Kaṃsa of Bhoja. Māyinaḥ means deceitful. Kāmarūpiṇaḥ means taking forms at will. He easily destroyed them - Śakaṭa, Dhenuka, Ariṣṭa and others - like a child [destroying] toys. Krīḍanakān means implements created for play. [30]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Then from Mathurā city, with glory concealed, his greatness unmanifested. [26] Kūjataḥ means making indistinct sounds. Dvijāḥ means birds. Trees (aṅghripā) filled with them - that is the meaning. [27] The feminine ending in kaumārā is to show the uniqueness of the activities. Like the gaze of a young lion cub. [28] Lakṣmyā niketaṃ means abode. Where white cows and bulls are tied through the nose with ropes - that is the meaning. Grazing grass is understood. [29] * Prayuktān means sent. Māyinaḥ means those who take other forms by illusion. Tāṃstān is used to show different types. Krīḍanakān means implements for play. [30]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Ekādaśa is said because full adolescence was attained by that time, as stated "In a short time, O king" etc. and "Though their limbs were very delicate, they were adolescents, not yet having reached youth" etc. From "Childhood, early youth and adolescence occurred for your two sons somewhere" etc. Gūḍhārciḥ means: Just as hidden fire burns fuel wherever it is found, similarly with his power concealed in cowherd pastimes, he burned the hosts of demons he encountered - this is the meaning. Up to 11 years his glory was concealed, after that up to 15 years it was manifest - this explanation with ellipsis is incoherent, because various powers were manifested from time to time within those 11 years. It is said thus because full adolescence was attained by that time. [26-27]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Sent by his father as the instrumental cause, he went from here and stayed for 11 years (ekādaśa samāḥ saṃvatsarān). Because his childhood, early youth and adolescent pastimes were completed in that time. Gūḍhārciḥ means his true nature was unperceived by ordinary people like Kaṃsa. Or it means his lordly power was concealed by an abundance of sweetness. [26] Where trees (aṅghripā) were filled with chirping birds (dvija). [27] Rudanniva - "Crying is the weapon of children" - just as children show crying even without signs of crying, similarly when stubbornly asking for objects that should not be given etc. from mothers, he cries as if crying, and on obtaining them, laughs. Moreover, when terrifying demons etc. arrive, just as even a young lion cub is not afraid due to its fierce nature, but rather displays its own prowess with its gaze, his gaze was like that. He agitates his extremely affectionate parents etc. [28] That same one, becoming slightly older, having completed herding calves, delighted the cowherds while herding cows which are the abode of Lakṣmī's white, blue, green, yellow, gray and golden splendor, where there were white cows and bulls. [29] He destroyed the deceitful ones sent [by Kaṃsa] who could take any form at will, as if they were toy lions etc. made of leaves. [30]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Sent by his father as the instrumental cause, he went from here. [26] Filled with chirping birds (dvija) like peacocks etc., trees (aṅghripā) where. [27] Mugdha means an inexpert human child. Like that among gods, and like a young lion cub among demons - one whose gaze is like that. This connects with vyāharat in the previous verse. [28] Arīramat means he delighted. [29] * Māyinaḥ means deceitful ones. Vyanudad means he killed. [30]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Then, after birth in Mathurā, sent by his father Vasudeva who greatly feared Kaṃsa, he went from here to Nanda's cowshed. There, concealing his power, he stayed for 11 years (ekādaśa samāḥ) along with Balarāma, who was his only companion. These ten indeed are the prāṇas, and two each are the sense objects. There are three causes for his birth; two causes for going to Gokula. This is implied by "even though unborn." This does not enter among the purposes, as it is described independently as separate. This is like the space realm. Therefore he stayed for 11 years (ekādaśasamāḥ) to please Rudra. To please Vāyu by taking a similar form, he concealed his power but remained strong for those years (samāḥ varṣāḥ). [26]
Since he was situated separately in this way, without the previously mentioned purpose, he played in the form of the supreme Vāsudeva, as stated in eight verses. As the śruti says "The seven are in the head, speech is the eighth." Of these, he describes the ears in two verses - this pair is the mouth, as it relates to the shoulders. This pair is the ears, as it relates to the context. Surrounded by cowherd boys and calves, he grazed the calves. Through this activity alone he sported (vyāharat) as the prāṇas and Vāyu, meaning he played with the boys. To show there was no obstruction, it says "in the forest by the Yamunā." To show there was no mental disturbance, it says "filled with chirping birds (dvija) and trees (aṅghripā)." This indicates that devotees of the Lord, situated in Veda-like trees, sing of the Lord while taking shelter of devotion. [27]
After describing play in the forest, it describes play in the village during evening etc. with "displaying behavior of early childhood (kaumārīṃ)." This relates to activities up to five years old. All five types of pastimes are performed with five colors for the five types of Vraja residents. There are three types of men and two types of women, as there are no sāttvika women. Thus he displayed behavior worthy of being seen by all of them - this connects with vyāharat. For he is capable of doing everything. By saying "displaying" it indicates he himself did not actually do so. First "as if crying" - the tāmasas are satisfied by that, and it is to please Rudra. "Laughing" is for the rājasas. With charming behavior for the tāmasas, childlike behavior for the rājasas, and lion-like glances for the sāttvikas. Here also, first he remembers previous devotees, so he is "as if crying." Laughing charmingly, with a gaze like that of a young lion cub. [28]
It describes his early boyhood pastimes with "sa eva." In the remaining six verses, those particular pastimes are indicated here in order, though the sequence is not intended to be strict. "Sa eva" refers to the one previously mentioned. "Godhana" means a herd of cows. The reason for grazing is that it is "the abode of Lakṣmī, extremely beautiful, where there are white cows and bulls." The predominance of dharma is described, so grazing the cows is said to be the performance of dharma itself. With the intention of saying he quickly made others who follow dharma connected with the fruit, it says - he delighted (arīramat) the cowherd followers who lived by following him, by playing the flute and making them drink the nectar of Brahman, in the bliss of the supreme Brahman. [29]
He easily removed obstacles there through his play, as stated in "prayuktān." Sent by King Kaṃsa of Bhoja, demons taking various forms, who had come to delude, he easily removed through his play. "Tāṃstān" refers to the well-known ones. To show there was no exertion, it says "like a child [destroying] toys." Cloth dolls or wooden playthings. These two describe the activities of one year. [30]
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Thus it is said here. They explain the meaning of the description by ten collectively and two individually - "These" and so on. prāṇātmakā (life-like) means indriyātmakā (sense-like). viṣayātmakā (object-like) means that after creation, due to the entry of mātrās (elements) as qualities of bhūtas (elements), and the perception of mātrās by the senses, the bhūtas also become objects. This is how I have explained it in Prasthānaratnākara. The two verses are summarized in "janana" and so on. hetutraya (three causes) means desire for happiness from bhvādi, and two prayers. hetudvaya (two causes) means fear of the father and prayer to Brahman. Thus, when connected, there may be doubt that even residing in Vraja is for the pleasure of Brahman, so to remove that doubt they say: "This" and so on. Fulfillment of prayers. Then, if asked what is the purpose, they say: "This and antarikṣa" and so on. antarikṣa (sky) is understood to be ruled by Rudra as per the śruti "they conquered the sky for you"; similarly, Vraja is also ruled by Rudra due to his being Paśupati. What is the indicator of this very intention here? To this they say: "For this very reason" and so on. They justify the equivalence - "Of vāyu" and so on. Just as the effect is hidden in vāyu (air), so it is here - this justifies the equivalence of vāyu, abode and antarikṣa. sabalatva means accompanied by Bala, for the pleasure of Rudra, as Bala is Saṅkarṣaṇa who has Rudra as his deity. Thus, the eleven-year stay, killing of Pūtanā etc. are Saṅkarṣaṇa's pastimes done with Bala, and cow-herding etc. The pastimes in the 6th chapter of Phalaprakaraṇa are for Rudra's pleasure. Those done alone except killing are not for that purpose. Thus, the birthplace and the smell of the earth are two objects, and the smell is the saṃskāra (impression) of mātrā (element) alone. || 26 ||
In "parīta". "Separately" means unattached like air. The aforementioned purpose should be understood as happiness for the earth etc. To establish that the pastime performer is like the head, they give the reason in eight statements - "Seven" and so on. By the presence of seven golaka (orbs) and speech, eight in total, there, by that similarity Vāsudeva is like that. Here, by stating Vāsudeva as head-like, Saṅkarṣaṇa is indicated as the middle part. As the form "From neck to Rudra, Īśāna" is stated in Nṛsiṃhasahasranāma, it is not appropriate to state it elsewhere. If so, how is the description of rasa (taste) appropriate here? To this they say: "Mouth" and so on. The meaning of skandha (shoulder) is indeed the creation of all including the elements, all-pervading, and that is not possible without strength, and strength is the property of prāṇa (life-force), and prāṇa is made of water, and those are dominated by rasa, and the mouth perceives that, so the description of rasa is appropriate here. Then how is it ear-like? To this they say: "Ear" and so on. The subject matter here is the eligibility of the hearer, the hearer is dominated by the ear, so it is like that. Thus, both are consistent in different forms. Here, the herding of calves should be understood as air-like activity in terms of moving substances. Leadership is of substance and sound, as the action characteristic of air will be stated later. It is life-force activity due to being favorable for cooing and grasping. The plural "of life-forces" is to extend the same to the upcoming activities. Thus, as only vihāra (wandering) is intended by the Lord, even calf-herding is the Lord's activity in this very form. How is playing with boys rasa-like? To this they say: "Near Yamunā". Thus, due to the proximity of water which is rasa-dominated, it is rasa-like. To support it being ear-like, they say: "The Lord's" and so on. "In Vedakalpa trees" means in those of various forms by the separation of power there, as the seed of praṇava is present here like in the small space of the all-pervading Vaikuṇṭha which is of the nature of syllables. Thus, it is ear-like due to the grasping of cooing. || 27 ||
In "kaumarī". "First" means in the first year. "Previous devotees" means devotees from before that time. Even in this world, in childhood, as only grasping of tastes like milk is predominant, it is described as rasa-like. || 28 ||
In "sa eva". As form is described here, in the next, the obstructing fire should be understood. In the life-force view, the eye which perceives that should be understood here. For this very reason, the wealth of cows is specified here as the abode of Śrī. In the next, the obstructors are specified as desire-formed. As the discrimination of that is the function of the eye. || 29 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Then, immediately after his appearance, sent by his father Vasudeva who was especially afraid of Kaṃsa and was the instrumental cause, he went from here to Nanda's cowshed. There in the cowshed, with his power concealed and unmanifested, along with Balarāma, he stayed for 11 years (ekādaśa samāḥ saṃvatsarān). [26] In response to "What did he do while staying in Vraja?", it describes the Vraja pastimes with "parīta" etc. The all-powerful Lord of all, surrounded by cowherd boys, displaying behavior of early childhood worthy of being seen by the Vraja residents, as if crying, as if laughing, charming and beautiful, with a gaze like that of a young lion cub, in the forest by the Yamunā, grazing calves, he sported (vyaharat) - these two connect. It shows the beauty of the play area with "kūjad" etc. Filled with birds (dvija) making various sounds, pervaded by trees (aṅghripā) - this is the meaning. Because crying etc. is actually impossible, the word "iva" (as if) is used. [27] [28] It describes his early boyhood pastimes with "sa eva" etc. That same Kṛṣṇa, having reached a more advanced age, while grazing the herd of cows, delighted (arīramat) [them]. It states the reason for this with "anugān" - meaning his followers. It indicates the method with "raṇadveṇu" - whose flute (veṇu) was making sound (raṇan). The meaning is by playing the flute. It describes the exceptional beauty of the herd of cows - "the abode of Lakṣmī's beauty and wealth" - meaning the shelter. It states the reason for this - where there were white (sitāḥ) cows and bulls in that multicolored herd of cows. [29] It says he easily removed obstacles to his pastimes through his play with "prayuktān" etc. Sent by King Kaṃsa of Bhoja, demons like Pūtanā etc., he easily destroyed through his play without effort. It gives an example for this with "bāla" - just as a child destroys toy tigers etc. made of clay for play, like that is the meaning. To show their destruction was extremely difficult, it says "kāmarūpiṇa" - meaning taking forms at will. It states the reason for this with "māyina". [30]
Hindī Anuvāda
At that time, out of fear of Kaṃsa, father Vasudeva had taken him to Nanda Bābā's Vraja. There, he remained hidden with Balarāma for eleven years in such a way that his influence was not revealed to anyone outside of Vraja. || 26 ||
In the gardens by the Yamunā, where flocks of chirping birds dwell on lush green trees, Lord Śrīkṛṣṇa (Lord Krishna) frolicked with the group of cowherd boys while grazing the calves. || 27 ||
To attract the attention of the Vraja residents, he would show them many childhood līlās (divine plays). Sometimes he would appear to cry, sometimes laugh, and sometimes gaze with enchanted eyes like a lion cub. || 28 ||
Then, as he grew a little older, he began to graze white bulls and cows of various colors, embodiments of beauty, delighting his cowherd companions by playing the vaṃśī (flute). || 29 ||
At this time, when Kaṃsa sent many illusory demons who could assume any form at will to kill him, the Lord slew them in mere play - just as a child breaks and destroys toys. || 30 ||
SB 3.2.21-25
Bhagavān (Lord) Śrīkṛṣṇa Himself is the supreme ruler of the three worlds. There is no one equal to Him, who could be greater than Him? He is always fully satisfied by His self-established opulence. Countless Lokapālas (world protectors) like Indra bring various offerings and bow with the fronts of their crowns to the footstool of His feet. ॥ 21 ॥
Viduraji! The same Bhagavān Śrīkṛṣṇa would stand before Ugrasena seated on the royal throne and request, "Your Majesty! Please hear our petition." Remembering this servant-like attitude of His makes the hearts of servants like us extremely distressed. ॥ 22 ॥
The sinful Pūtanā, having smeared deadly poison on her breasts, nursed Śrīkṛṣṇa with the intention of killing Him; even to her, the Lord granted that supreme state which should be given to a wet nurse. Who else is as merciful as Bhagavān Śrīkṛṣṇa, whose shelter we should seek? ॥ 23 ॥
I consider even the Asuras (demons) to be devotees of the Lord; because due to their anger born of enmity, their minds were always fixed on Śrīkṛṣṇa, and in the battlefield, they would see Garuḍa swooping down carrying the Lord wielding the Sudarśana cakra (disc) on his shoulders. ॥ 24 ॥
At the request of Brahmā, to remove the burden of the earth and make her happy, the Lord took avatar (incarnation) in Kaṃsa's prison as the son of Vasudeva and Devakī. ॥ 25 ॥
SB 3.2.16-20
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 ॥