Vaisnava Ānandinī

By
Śrīla Baladeva Vidyābhūṣaṇa

Translated into English by

HH Bhanu Swami
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 D
This book is dedicated to

His Divine Grace A.C. Bhak vedānta Svāmī Prabhupāda

Founder-Ācārya of Interna onal Society for Krishna Consciousness
who inspired the world to take up the path of bhak .
 T C
Title Page

Copyright

Dedica on

Table of Contents

Maṅgalācaraṇa

1. The Ques ons of the Sages at Naimiṣāraṇya

2. The Stages of Bhak

3. List of the Avatāras

4. The appearance of Nārada to Vyāsa

5. Conversa on Between Vyāsa and Nārada

6. Nārada Achieves Perfec on

7. Punishment of Aśva hāmā

8. Kun ’s prayers and Yudhiṣṭhira’s grief

9. Passing of Bhīṣma

10. Kṛṣṇa goes to Dvārakā

11. Kṛṣṇa arrives at Dvārakā

12. Birth of Parīkṣit

13. Nārada explains the Disappearance of Dhṛtarāṣṭra

14. Yudhiṣṭhira’s Doubts on Seeing Omens

15. The Pāṇḍavas Ascend to the Spiritual World

16. Dharma and Earth talk in the presence of Parīkṣit

17. The Punishment of Kali

18. The Brāhmaṇa’s Curse

19. The Arrival of Śukadeva

About the Author-Translator

 Maṅgalācaraṇa
Text 1
satyaṁ jñānam anantaṁ brahma-śivādi-stutaṁ bhajad rūpam |
govindaṁ tam acintyaṁ hetum adoṣaṁ namasyāmaḥ ||1||
I offer respects to inconceivable, faultless Govinda, the cause of
everything, unlimited, conscious and eternal, endowed with shining form
praised by Brahmā, Śiva and others.
Text 2
gauḍodayam upayātas tamaḥ samastaṁ nihan yo yugapat |
jyo ś ca yo’ śītaḥ pītas tam upāsmahe kṛtāñjalayaḥ ||2||
With folded hands I worship he who appeared in Bengal and
simultaneously destroyed all darkness, who was effulgent, pale, golden in
complexion.
Text 3
prādurbhāvya brahma-sūtrāṇi dhīras tad-bhāṣyaṁ ca dvādaśa-skandha-
rūpam |
sad-vṛndaṁ yo’jīvayat prema-vṛṣṭyā sa śrī-vyāso mām upāsīnam avyāt
||3||
May sober Vyāsa, who manifested the Brahma-sūtras, and its commentary,
the twelve volumes of Bhāgavatam, who brought to life all the devotees
with a shower of prema, protect me, his worshipper.
Text 4
śuddhāṁ bhak ṁ varṇitāṁ nanda-sūnor gātuṁ līlāṁ cā mādhurya-
naddhām |
pārāśaryo yaṁ virakta-pradhānaṁ prāduścakre śrī-śukaṁ taṁ natāḥ smaḥ
||4||
I bow down to Śukadeva, chief of renunciates, whom Vyāsa manifested in
order to sing the pas mes of Kṛṣṇa, filled with great sweetness, which
describe pure bhak .
Text 5
 vyākhyātā yair iyaṁ sadbhiḥ saṁhitā śukabhāṣitā |
maṇḍayantv aṅghrayas teṣāṁ man-mūrddhānam anāratam ||5||
The feet of the great devotees who explained Śukadeva’s Bhāgavatam,
should decorate my head constantly.
Text 6
pramitāpi sphuṭārtheyaṁ śrī-bhāgavata-ṭippanī |
vaiṣṇavānandinī bhūyān māyāvāda-vimardinī ||6||
May this commentary on Bhāgavatam, clear in meaning, though limited in
size, give joy to the devotees and crush the Māyāvādīs.
 Chapter One
The Ques ons of the Sages at Naimiṣāraṇya
Text 1.1.1
oṁ namo bhagavate vāsudevāya
janmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ svarāṭ
tene brahma hṛdā ya ādi-kavaye muhyan yat sūrayaḥ |
tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo ’mṛṣā
dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi ||
Let us meditate upon the Absolute Truth, Kṛṣṇa, who is the cause of
crea on, maintenance and destruc on of this universe, as the material
and efficient cause, since he is the only knower of all objects and the only
independent being; who revealed the Vedas to Brahmā within his mind;
who is difficult to understand even for the learned; whose body is
thought to be made of ma er due to illusion just as one mistakes fire,
water and earth for each other; and who negates all false arguments
regarding his existence by possessing a transcendental, inconceivable
form, and by the strength of devotees’ experiencing him through his
svarūpa-śak .
C : Though Bhagavān Vyāsa, son of Parāśara manifested the
Brahma-sūtras which determine the svarūpa and quali es of Bhagavān,
not experiencing an increase of bliss, at the instruc on of Nārada, he
manifested the work Bhāgavatam, to realize this bliss, which is a
commentary on the Brahma-sūtras and which showers the sweetness of
the Lord’s pas mes. In this verse he shows the auspiciousness indica ng
medita on on the Lord.
The word yataḥ (from which) indicates a later substance arising from a
previous substance. The word param indicates the Supreme Lord, since
Vaijayan -kośa says that para indicates an enemy or Paramātmā. Let us
meditate on Bhagavān Kṛṣṇa. The plural form of the verb negates the
concept of vivartavāda, which gives life to the idea that only one jīva exists
(eka-jīva-vāda), for it is said:
 yasyāṁ vai śrūyamāṇāyāṁ kṛṣṇe parama-pūruṣe | bhak r utpadyate
By hearing Bhāgavatam, bhak for the Supreme Lord Kṛṣṇa appears. SB
1.7.7.
The word param means Kṛṣṇa since his name is praised as the moon in the
sweet ocean of Śukadeva’s words. The plural indicates a group of students.
Param is further described as satyam: unchanging in the three por ons of
me. He eradicates all influence of ma er (nirasta-kuhakam) at all mes
(sadā) by the power of his superior śak (dhāmnā) belonging to himself
(svena).
Thus, the form of the Lord who is the object of medita on is not touched
by māyā. It is shown that his possession of śak which is in mately related
to himself destroys material influence and that he has a form untouched by
māyā. Sadā (always) can also modify dhīmahi. This means that, like the
object of medita on, the medita on also is eternal. Both meanings are
pleasing. And by the men on of medita on, the main method which is
pure bhak is indicated. The satya nature of the Lord is further described
by kaimutya: yatra trisargo ’mṛṣā. Within the Lord (yatra) the crea on of
the three guṇas (trisarga), composed of elements, senses and devatās is
not false (amṛṣā) as shown in the following.
kavir manīṣī paribhūḥ svayambhūr
yāthātathyato ’rthān vyadadhāc chāśva bhyaḥ samābhyaḥ
He is omniscient, controlling the minds of all, the best and independent.
Such a Lord has created real objects eternally. Īśopaniṣad 8
Yāthātathyato means true or real according to Halāyudha. An example of
not being false is given with the phrase tejo-vārī: the combina on
(vinimaya) of earth (mṛdā), water (vāri) and fire (tejo) is not false. Śru also
says:
seyaṁ devataikṣata. hantāham imās sro devatā anena jīvenātmanā
’nupraviśya nāma-rūpe vyākaravāṇī tāsāṁ trivṛtam trivṛtam ekaikāṁ
karavāṇi i .
The Lord deliberated. “Let me enter the elements as the jīva, who is my
body and let me create names and forms. Let me make each element
threefold.” Chāndogya Upaniṣad (6.3.2)
 imās trisro devatās trivṛt trivṛd ekaikā bhava
Know from me how the three elements become threefold. Chāndogya
Upaniṣad (6.3.4)
yad agne rohitaṅ rūpaṁ, tejasas tad-rūpaṁ. yac-chuklam tad-apām. yat-
kṛṣṇaṁ tad-annasya
The nature of fire that is seen to be red is the form of tejas before fire is
combined in three parts. The nature of fire that is seen to be white is the
form of water before fire is combined in three parts. The nature of fire that
is seen to be black is the form of food (earth) before fire is combined in
three parts. Chāndogya Upaniṣad (6.4.1)
All this indicates that the object of medita on is the highest reality. Śru
also says:
atha nāmadheyaṁ satyasya satyam i |
prāṇā vai satyam |
teṣām eṣa satyam ||
He is called the unchanging among the unchanging. The jīvas are
unchanging. He is the chief unchanging en ty among them. Bṛhad-
ārāṇyaka Upaniṣad (2.3.6)
Prāṇa means the jīvas. The Lord is a superior reality (satya) compared to
the jīvas since he lacks the jīvas’ nature of apparent transforma on such as
contrac on and expansion of dharma-bhūta-jñāna[1].
The reason for the reality of tri-sarga is explained. Because of the Lord
(yataḥ) crea on, maintenance, and destruc on (janmādi), etc., of the
material realm with millions of universes occurs. How the crea on takes
place from the Lord is explained by anvaya and itara. Anvaya means effect,
that which follows. This means the material cause, upādāna, connected
with the ac vity which is to be done. It is formed by adding a vowel which
follows forma on of nouns from verbs like pac. Itara means other than the
material cause—the efficient cause, nimi a. Clay is the material cause of a
pot. The po er is the efficient cause. From the material cause with śak of
pradhāna and the kṣetra-jña and from the Lord endowed with superior
śak , crea on, maintenance and destruc on of the universes takes place.
This indicates the greatness of the Lord, the object of medita on, the
cause of the medita on.
“The material cause can be observed but the efficient cause is described as
satyam jñānam anantam and vijñānam ānandam. What is this object?”
He knows all objects (artheṣv abhijña), which are visible transforma ons of
prakṛ . He shines with his own senses (svarāṭ).
kavir manīṣī: The Lord is omniscient. Īśopaniṣad 8
yaḥ sarva-jñaḥ sarva-vit
The Lord is omniscient in general and specifically. Muṇḍaka Upaniṣad 1.1.9
yad ātmako bhagavān tad ātmikā vyak ḥ kim ātmako bhagavān?
jñānātmaka aiśvaryātmakaḥ śaktyātmakaś ce
The Lord manifests his cons tuents. Of what does the Lord consist? He
consists of consciousness, power and śak . Madhva’s Brahma-sūtra-
bhāṣya 2.2.11
buddhi-mano ’ṅga-pratyaṅgava āṁ bhagavato lakṣayāmahe buddhimān
mano-vān aṅga-pratyaṅgavān
We describe that the Lord is endowed with limbs, subsec ons, mind and
intelligence. He has intelligence, mind, limbs and subsec ons. Madhva’s
Brahma-sūtra-bhāṣya 2.2.11
Thus, me is rejected since it is an instrument of the Lord and material.
The Lord’s omniscience is described. He taught Vedas (brahma) to Brahma
(ādikavaye) in his heart.
yo brahmāṇaṁ vidadhā pūrvaṁ
yo vidyās tasmai gopāya sma kṛṣṇaḥ |
taṁ ha devam ātma-buddhi-prakāśaṁ
mumukṣur vai śaraṇam anuvrajeta ||
Kṛṣṇa created Brahmā and preserved knowledge of the eighteen-syllable
mantra for him. Those who desire to give up everything surrender to Kṛṣṇa
the revealer of all knowledge, who is endowed with all pas mes. Gopāla-
tāpanī Upaniṣad 1.22
Thus, the Lord is not Hiraṇyagarbha, the master of the material elements.
“Is the ta va of Kṛṣṇa hard to describe?” Those who are learned (sūrayaḥ)
are bewildered concerning Svayam-rūpa Bhagavān Kṛṣṇa. This is explained
in the pas mes of Brahmā stealing the calves and the fes val of
Govardhana. In this scripture, the Lord, the jīva, prakṛ and me—these
four items are said to be eternal.
atha ha vāva nityāni puruṣaḥ prakṛ r ātmā kālaḥ
The Lord, prakṛ , jīva and me are eternal. Bhallaveya-śru
The first item, the Lord, is independent. The others are dependent on him.
dravyaṁ karma ca kālaś ca svabhāvo jīva eva ca |
vāsudevāt paro brahman na cānyo ’rtho ’s ta vataḥ ||
O brāhmaṇa! The elements, karma, me, svabhāva and the jīva are not
different from Vāsudeva. Nothing but he exists in truth. SB 2.5.14
Karma, which is without beginning, because of following the ac ons of the
jīvas during crea on, and which is destruc ble, is also dependent on the
Lord. It is the fi h object.
The Garuḍa Purāṇa states that Bhāgavatam is the meaning of the Brahma-
sūtras and Gāyatrī mantra with artho’yam braham-sūtrānāṁ and
gāyatrībhāsya-rūpo’ sau.
As for Brahma-sūtra, its first four sūtras are explained.
It says at the beginning athāto brahma-jijñāsā: now inquire about
Brahman. Its explana on is satyaṁ paraṁ dhīmahi: let us meditate on the
supreme truth Kṛṣṇa. A er associa on with knowers of truth (atha),
because of determining that Svarga, the result of karmas, is temporary and
Brahman produces unlimited, indestruc ble bliss (ataḥ) one should desire
to know and meditate on Brahman (jijñāsā).
Janmādyasya yataḥ (second sūtra: from that Brahman arises crea on,
maintenance and destruc on of this universe) is explained by the first line
of the Bhāgavatam verse.
Tene brahma hṛdā ya ādikavaye explains the next two sūtras:
śāstra-yonitvāt
The Lord cannot be known by reasoning because the source of
understanding the Lord is the Upaniṣads.
 tat tu samanvayāt
But Viṣṇu is the conclusion because of the agreement of other scriptures as
well.
He imparted knowledge of the Vedas, which are understood in truth by
himself.
The meaning of śāstra-yonitvāt is Viṣṇu is the knower of the Vedānta. The
meaning of tat tu samanvayāt is he is the object of knowledge of all the
Vedas.
The meaning of the Gāyatrī is explained. Janmādyasya yataḥ means
praṇava is the source of everything, since it is explained that oṁ possesses
the śak of crea on, etc. Yatra trisargo’mṛṣā means the three vyāhṛ s
(bhūr bhuvaḥ svaḥ part of Gāyatrī) since the inten on is to explain the
nondifference of the śak mān from the three worlds (through Gāyatrī).
Svarāṭ refers to the power which reveals savitṛ (savituḥ vareṇyam).
Tene brahma hṛdā means pracodayāt: what inspires the intellect to prayer.
Dhīmahi: this is directly taken from the Gāyatrī mantra.
The ten characteris cs of a mahā-purāṇa are also understood in this verse.
Sarga, visarga, sthāna, and nirodha are indicated with janmādyasya yataḥ.
Manvantara, īśānukatha are included in sthāna.
Poṣaṇa is indicated by tene brahma hṛdā.
Ū is indicated by muhyan .
Muk is indicated by dhāmnā.
Āśraya is indicated by satyam param.
asmin bhūri-vidhāḥ san māyināṁ yā ku-sṛṣṭayaḥ |
govinda-bhāṣyāt sarvāstāḥ parihāryāḥ sa-pīṭhakāt ||
Those many types of illusion concerning the sūtras, which have been
composed with bad inten ons should be rejected since Govinda-bhāṣya is
the basis.
Text 1.1.2
dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam |
 śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ
sadyo hṛdy avarudhyate ’tra kṛ bhiḥ śuśrūṣubhis tat-kṣaṇāt ||
The Supreme Lord becomes immediately captured in the heart of the
accomplished devotees from the moment they desire to hear
Bhāgavatam. This does not occur in other works. In the Bhāgavatam
alone, created by the Lord himself, is presented the real, permanent
object which can be understood by those without selfish inten ons, and
which bestows auspiciousness and release from the material world of
miseries. In the Bhāgavatam alone is presented the process for a aining
that highest object, devoid of all material goals and libera on.
C : Two verses (2-3) explain the great excellence of Bhāgavatam
to make the listeners favorable, who have been confused by hearing many
scriptures and by many sādhanas and goals. It does this by excellence of
topic expressed (Kṛṣṇa) and excellence of the revealer (Vyāsa).
The highest most excellent dharma is defined in Bhāgavatam, which is
most a rac ve (śrīmat) because of the subject and placement of words.
That dharma refers to agnihotra, etc., and to hearing and chan ng, etc. In
order to indicate the highest dharma, the word dharma is modified by
projjhita. Projjhita means to completely reject. This work completely
rejects dharma which seeks material results (kaitavaḥ). It rejects results
such as Svarga, etc., which are different from Kṛṣṇa and the happiness and
powers of such places. One seeks out the result in the form of Kṛṣṇa who
purifies the heart.
The phrase Śrīmad-Bhāgavatam should not be cri cized for the fault of
avimṛṣṭa-vidheyāṁśa[2] since it is the name of the scripture. Some mes it
is called Bhāgavatam, just as Satyabhāmā is some mes called Bhāmā.
Substance (vastu) and reality (vāstavam) are defined. An unchanging
substance is free of transforma on of quality and svarūpa because it is
said:
yat tu kālāntareṇāpi nānya-saṁjñām upai vai
pariṇāmādi-sambhūtāṁ tad vastu nṛpa tac ca kim
O King! What substance is there which undergoes transforma on, but with
a change of me does not go by a different name? (No substance) Viṣṇu
Purāṇa 2.13.96
The substance (vastu) has eternal vibhū s. The spiritual sky called Gokula
and the associates there are real (vāstavam). What is its nature? It is
known by those who are devoid of ahaṅkāra (nirmatsarāṇām). Those who
have ahaṅkāra are the chief of those who are not qualified. It is further
described. It gives auspiciousness and uproots the three miseries such as
ādhyātmikā. Medita ng upon it, it destroys them completely and bestows
the Lord himself who is most auspicious. It bestows the highest
puruṣārtha.
What type of work is it? That is described. The Lord, becoming a sage
(muni), began to contemplate. Mahā-muni means Bhagavān according to
śru . Bhāgavatam was produced by Nārāyaṇa in summary form and in
detail by Vyāsa.
“Why are sādhya and sādhana not defined in Bhāgavatam as in other
works?” What is the use of sādhanas men oned in scriptures which give
only temporary results (kiṁ vā paraiḥ)? For those who desire to hear
Bhāgavatam, what to speak of those who actually hear it, Kṛṣṇa (īśvaraḥ),
who is the controller of all beings and the shelter of all beings, is
immediately (tat-kṣaṇāt) brought under control (avarudhyate) in the heart
by ropes of prema. Or, because of joy of Kṛṣṇa (tat-kṣaṇāt), he is controlled
in the heart filled with prema. Producing the highest bliss, he is like a bee
in the lotus bud. If that is so, why would everyone not hear Bhāgavatam?
It is heard by persons skillful at taking associa on of devotees (kṛ bhiḥ).
Without that associa on, it is rarely a ained.
One should not worry that the word atra is repeated three mes since it
makes clear the meaning. Three statements relate only to Bhāgavatam and
exclude other works.
It contains the highest dharma. From it, the vastu can be known. It reveals
bhak which controls the Lord. It is excellent with the great sage as its
revealer and speaker. Because of this, it should be heard by everyone.
Text 1.1.3
nigama-kalpa-taror galitaṁ phalaṁ
śuka-mukhād amṛta-drava-saṁyutam |
pibata bhāgavataṁ rasam ālayaṁ
muhur aho rasikā bhuvi bhāvukāḥ ||
O knowers of rasa! O fortunate souls! Constantly drink from the mouth
of Śukadeva the Bhāgavatam, the fruit of the tree of the Vedas, which
has dropped from the tree to this earth, which is immortal, liquid, which
is the essence of sweetness and which includes all types of libera on.
C : Bhāgavatam has its own svarūpa. O rasikas! Drink the
Bhāgavatam, the fruit of the desire tree of the Vedas.
asya mahato bhūtasya niḥśvasitam etad yad ṛg-vedo yajur-vedaḥ sāma-
vedo ’tharvāṅgirasa i hāsaḥ purāṇaṁ vidyā upaniṣadaḥ ślokāḥ sūtrāṇy
anuvyākhyānāni vyākhyānani
From the breathing of the great Lord arose the Ṛg Veda, Yajur Veda, Sāma
Veda, Atharva Veda, the I hāsas, Purāṇas, Upaniṣads, smṛ s, sūtras,
commentaries and explana ons. Bṛhad-āraṇyaka Upaniṣad 2.4.10, 4.5.11
ṛg-vedaṁ bhagava ’dhyemi yajur-vedaṁ sāma-vedam ātharvaṇaṁ
caturtham i hāsas-purāṇaṁ pañcamaṁ vedānāṁ vedaṁ
I studied Ṛg Veda, Yajur Veda, Sāma Veda, Atharvana—the fourth Veda,
i hāsas-purāṇa or Mahābhārata—the fi h. Chāndogya Upaniṣad 7.1.2
Nigama means the Vedas with six parts. Since it gives all results, it is called
a desire tree. What is its nature? It has fallen (galitam) to the ground: it is
a ained on earth by the succession star ng with Brahmā and Nārada. This
shows that Bhāgavatam depends on sampradāya. Aho indicates that it is a
rare a ainment.
“How can the fruit be drunk?” It is pure juice without skin, like the juice of
a sweet such as amṛta-keli. Thus, it can be drunk. The sweet liquid is
a ained from the mouth of Śuka, like honey from the sun.[3] It becomes
very tasty by the sweetness of being spoken by Śuka’s independent voice
filled with affec on. This was spoken by Vyāsa previous to Śukadeva’s
speaking, since Vyāsa is omniscient, just as Vālmīki speaks of Rāma’s
pas mes in the future.
How much should one drink? One drinks up to libera on (ālayam): even in
libera on when one embraces (laya) the feet of the Lord. Sāma Veda says,
tad viṣṇoḥ paramaṁ padaṁ sadā paśyan sūrayaḥ: the devotees always
see the supreme feet of Viṣṇu. (Ṛg Veda 1.22.20)
It cannot be given up because of the taste due to hearing about bhak
beginning with chan ng and not being able to give it up on account of
extreme taste. Thus, the writer of the sūtras says:
ā prāyaṇāt tatrāpi hi dṛṣṭam
One should worship the Lord up ll libera on and also a er libera on
because that is stated in the scriptures. Brahma-sūtras 4.1.12
Here it should be understood that even though all the Vedas are
knowledge and bliss in their combina on of syllables since they are the
breathing of the Lord, the truth disappears because of dealing with
insignificant ma ers. The statements of this por on of the Vedas however
manifest as the fruit full of rasa since the subject ma er is the greatest.
Bhāgavatam is suitable for stories about kings of great puṇya and fame.
One a ains the same mood by studying them just as one becomes salty on
entering a salt mine.
O persons with auspicious occupa ons (bhāvukā)! This indicates exclusion
of karmīs involved in violence to animals.
strī-śūdra-dvija-bandhūnāṁ trayī na śru -gocarā |
The women, śudras and dvija-bandhus were not qualified to hear the
Vedas. SB 1.4.25
By this statement the śūdras are qualified for this por on of I hāsas and
Purāṇas, a form of the Vedas. It is like the following example where the low
born can light the sacrificial fire:
varṣāsu rathakāro ’gnīn ādadhīta
The carpenter should light the sacrificial fires in the monsoon season.
By these three (verses), the viṣaya, sambandha, prayojana and adhikārī of
Bhāgavatam have been shown. Satyaṁ param shows viṣaya. Vastavaṁ
vastv atra vedyam shows the sambandha, rela on in the form of vācya-
vācaka (the described and the descrip on). Śivadaḥ tāpa-trayonmūlanam
ālayam shows that libera on conforming to bhak is the prayojana.
Nirmatsarāṇāṁ satāṁ vedyam shows the adhikārī (qualified person). Thus,
the anubandha-catuṣṭayam has been men oned.
There are three types of adhikārīs: saniṣṭha, pariniṣṭhita and nirapekṣa.
The saniṣṭha devotee is he who follows his prescribed dharmas while
thinking of it as a worship of the Lord and who desires to see various lokas.
The pariniṣṭhita devotee is engaged in bhak to the Lord while performing
his dharmas with a desire to teach people.
The nirapekṣa devotee is he who is only absorbed in the Lord and who is
pure by truthfulness, austerity and japa. The first two have āśrama, and
their karmas do not involve animal sacrifices. The nirapekṣa devotee is
without āśrama. This will be made clear in the appropriate place.
Text 1.1.4
naimiṣe ’nimiṣa-kṣetre
ṛṣayaḥ śaunakādayaḥ |
satraṁ svargāya lokāya
sahasra-samam āsata ||
At the place called Naimiṣāraṇya, the place of Viṣṇu, the sages headed by
Śaunaka applied themselves to a sacrifice las ng a thousand years for
a aining the planet of the Supreme Lord (or for going to the heavenly
planets).
C :
prathame prathamasyāsmin ṣaṭ-prśnā munibhiḥ kṛtāḥ |
niḥśreyasādi-viṣayāḥ prahṛṣṭaiḥ śaunakādibhiḥ ||
In the first chapter of the first canto, the joyful sages headed by Śaunaka
ask six ques ons concerning the highest good, etc.
A er ge ng the a en on of the listeners by showing the excellence of
Bhāgavatam, the place suitable for the conversa on between Sūta, the
chief sage, and Śaunaka is shown. Om is u ered for auspiciousness. As well
it indicates that this scripture is a form of oṁ. The sages such as Śaunaka
engaged in sacrifice at Naimiṣāraṇya. A sacrifice which engages ṛtvikas as
the sponsors is called a satra. They performed (āsata) a sacrifice. Roots
have many meanings.
At this place, the rim (nemi) of the wheel which Brahmā created in
medita on sha ered. This becomes nemiṣa (Pāṇini 3.2.101) and then
naimiṣa.
Vāyu Purāṇa describes this:
etan manomayaṁ cakraṁ mayā sṛṣṭaṁ visṛjyate
yatrāsya śīryate nemiḥ sa deśas tapasaḥ śubhaḥ
ity utkvā sūrya-saṅkāśaṁ cakraṁ sṛṣṭvā manomayam
praṇipatya mahādeva visasarja pitāmahaḥ
te ’pi hṛṣṭatarā viprāḥ praṇamya jagatāṁ prabhum
prayayus tasya cakrasya yatra nemir viśīryate
tadvaṁ tena vikhyātaṁ naimiṣaṁ muni-pūjitam
“This mental wheel created by me will be released. The place where the
rim sha ers will be favorable for performing austeri es.” Having said this,
and having created the wheel brilliant like the sun in his mind and offering
his respects to it, Brahmā released that great deity, the wheel. The
rejoicing brāhmaṇas, offering respects to the lord of the universe, then
journeyed to the place where the rim of wheel sha ered. That forest
became known as Naimiṣa and is worshipped by the sages.
The Lord says in Varāha Purāṇa concerning Naimiṣāraṇya:
evaṁ kṛṭvā tato devo muniṁ gaura-mukhaṁ tadā
uvāca nimiṣeṇedaṁ nihataṁ dānavaṁ balam
araṇye ’smiṁs tatas tv etan naimiṣāraṇya-saṁjñakam
bhaviṣya yathārthaṁ vai brāhmaṇānāṁ viśeṣakam
Having done that, the Lord then spoke to the sage Gauramukha. “The
powerful demon was killed in that forest (araṇya) quickly in a moment
(nimiṣa). Thus, this place is called the Naimiṣāraṇya. It will be very suitable
for brāhmaṇas in the future.” (Varāha Purāṇa 11.108-109)
One should seek out that place where the mind stops moving about, where
lust and other anarthas are destroyed and residing there, should meditate
on the Lord. This forest is such a place. The place is further described. It is
the place of Viṣṇu, who constantly sees, without blinking (animeṣa-kṣetre).
Why did they perform sacrifices? They performed sacrifice for Viṣṇu
(svargāya). Since Viṣṇu is praised in Svarga he is called svargāya. Svargāya
lokāya means they performed sacrifice to a ain Viṣṇu’s planet. The
sacrifice was to be performed for a span of thousand years to a ain the
Lord by purifying the heart and by giving opportunity for discussions.
Text 1.1.5
 ta ekadā tu munayaḥ prātar huta-hutāgnayaḥ |
sat-kṛtaṁ sūtam āsīnaṁ papracchur idam ādarāt ||
Once, the sages, having offered obla ons into the sacrificial fire in the
morning, with great respect inquired from Sūta who had been received
properly and was seated.
C : The conversa on of the sages is described. They had offered
obla on a er obla on into the fire. This indicates that they had a wealth of
nitya and naimi ka karmas. They asked the topic (idam), which will be
described.
Text 1.1.6
ṛṣaya ūcuḥ—
tvayā khalu purāṇāni se hāsāni cānagha |
ākhyātāny apy adhītāni dharma-śāstrāṇi yāny uta ||
The sages said: O sinless Sūta! Certainly you have not only studied but
also explained the Purāṇas and the dharma-śāstras along with I hāsas
such as Mahābhārata.
C : In order to hear the real truth from Sūta, the sages in three
verses speak of his great knowledge. I hāsa means Mahābhārata. Not only
did you study all the dharma-śāstras but also explained them. Uta means
api.
Text 1.1.7-8
yāni veda vidāṁ śreṣṭho bhagavān bādarāyaṇaḥ |
anye ca munayaḥ sūta parāvara-vido viduḥ ||
ve ha tvaṁ saumya tat sarvaṁ ta vatas tad-anugrahāt |
brūyuḥ snigdhasya śiṣyasya guravo guhyam apy uta ||
O Sūta Gosvāmī! Because you are submissive, by the mercy of the gurus,
you know all ma ers in truth which the Supreme Lord Vyāsa, best among
knowers, and other sages who know Kṛṣṇa have understood. The gurus
should speak the secret to the student who has affec on for the gurus.
C : Parāvara means the Supreme Lord Kṛṣṇa who has eternally
liberated souls as servants. Those who know Kṛṣṇa (vidaḥ) know (viduḥ)
what Vyāsa knows.
You also know everything by the mercy of Vyāsa (tad-anugrahāt), because
of having knowledge (ta vataḥ). The gurus should speak this secret to the
student who has affec on (snigdhasya) for guru. Śru says:
yasya deve parā bhak ḥ yathā deve tathā gurau |
tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ ||
To the great soul who has great bhak for the Lord and guru, the meanings
of what was spoken are revealed. Śvetāśvatara Upaniṣad 6.23
O Sūta (uta)! By the mercy of gurus, you know the secret of scriptures.
Therefore, we ask you.
Text 1.1.9
tatra tatrāñjasāyuṣman bhavatā yad viniścitam |
puṁsām ekāntataḥ śreyas tan naḥ śaṁsitum arhasi ||
O long-lived sage! You should tell us at once in easy terms, and
thoroughly, the highest object for mankind that you have discerned in all
the scriptures.
C : “Should I speak everything?” You should speak what you
have determined to be the best for human beings by the honesty of the
scriptures (anjasā). This is the first ques on. Ekāntataḥ has a nomina ve
sense (ekāntaḥ - highest good).
Text 1.1.10
prāyeṇālpāyuṣaḥ sabhya kalāv asmin yuge janāḥ |
mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ ||
O worthy sage! In Kali-yuga people are generally short-lived, lazy,
unintelligent, devoid of the good fortune of devotee associa on, and
afflicted by illness.
C : We do not desire to hear all the scriptures that you have
studied. O worthy sage (sabhya)! In Kali-yuga people have generally short
life spans. Even if they have a long life, they are lazy to hear about the
supreme ta va (mandāḥ). Even if they are alert to hear, they are dull-
wi ed. Even if they are not lazy, and even if they have intelligence, they are
devoid of the good fortunate of associa ng with devotees who know the
truths (manda-bhāgyā). Even if they have that good fortune, they are
overcome with illness, etc., (upadrutāḥ). Or they are short-lived, lazy,
unfortunate and afflicted with illness.
Text 1.1.11
bhūrīṇi bhūri-karmāṇi śrotavyāni vibhāgaśaḥ |
ataḥ sādho’tra yat sāraṁ samuddhṛtya manīṣayā |
brūhi bhadrāya bhūtānāṁ yenātmā suprasīda ||
O learned sage! For the welfare of all living beings, please, a er
extrac ng the essence of scriptures using your wisdom, describe the
prac ces worthy of hearing which include many ac ons, by which our
intelligence will be sa sfied.
C : There are many sādhanas that should be heard in which
many ac ons are undertaken. Extrac ng by intelligence, the essence that
can be undertaken by the people of Kali-yuga, speak that to us. O great
devotee! By that essence being heard, the intelligence (ātmā) becomes
pleased. This is the second ques on.
Text 1.1.12
sūta jānāsi bhadraṁ te bhagavān sātvatāṁ pa ḥ |
devakyāṁ vasudevasya jāto yasya cikīrṣayā ||
O Sūta! Blessings to you! You know for what purpose the Lord, master of
the Yadus, appeared in Devakī, the wife of Vasudeva.
C : The essence is chan ng and hearing concerning Kṛṣṇa. That
is expressed in this verse. They give blessings out of eagerness by saying,
“All auspiciousness to you.” Sā ḥ means for the purpose of happiness. Sāt
means Kṛṣṇa by the rules of Pāṇini 3.1.138 and 3.1.94. Sātvata means his
devotee, those who worship him. Sātvatām pa ḥ is the Lord of the
devotees, Kṛṣṇa. You know by which desire he appeared in Devakī’s womb.
Text 1.1.13
tan naḥ śuśrūṣamāṇānām arhasy aṅgānuvarṇitum |
yasyāvatāro bhūtānāṁ kṣemāya ca bhavāya ca ||
O Sūta (aṅga)! You should describe that Lord to us, who are eager to
hear. The Lord made his appearance for the libera on and material
prosperity of all beings.
C : Therefore, you should describe this and other auspicious
ac vi es. Kun says:
bhave ’smin kliśyamānānām avidyā-kāma-karmabhiḥ |
śravaṇa-smaraṇārhāṇi kariṣyann i kecana ||
Some say that you have appeared in this world to help those suffering due
to their ac ons arising from material desires which in turn arise from
ignorance, by engaging them in hearing and remembering about you, so
that they can a ain prema. SB 1.8.35
Relieving the earth of its burden is an accompanying result, possible by his
giving mercy. Many Yātudhānas were destroyed by Parāśara and Dhruva.
What is the result of hearing this? We will make ourselves successful. The
last line and the next three verses answer. His avatāra is for libera on
(kṣemāya) and prosperity (bhavāya) of all beings. What to speak of when
Svayam Bhagavān appears. This is the third ques on.
Text 1.1.14-16
āpannaḥ saṁsṛ ṁ ghorāṁ yan-nāma vivaśo gṛṇan |
tataḥ sadyo vimucyeta yad bibhe svayaṁ bhayam ||
yat-pāda-saṁśrayāḥ sūta munayaḥ praśamāyanāḥ |
sadyaḥ punanty upaspṛṣṭāḥ svardhuny-āpo ’nu sevayā ||
ko vā bhagavatas tasya puṇya-ślokeḍya-karmaṇaḥ |
śuddhi-kāmo na śṛṇuyād yaśaḥ kali-malāpaham ||
What person, desiring sa sfac on of his intelligence, will not hear the
glories of the Lord, whose ac ons are praised by reputed persons; whose
name, which fear personified fears, immediately liberates helpless
persons afflicted by the terrors of material existence; and whose
devotees, having taking shelter of his lotus feet and having fixed their
mind in the Lord, immediately purify others of all sins just by their
thinking of the devotees, whereas the waters of the Gaṅgā purify only by
contact and direct service.
C : Persons such as Ajamila who are overcome by saṁsāra and
helpless are immediately freed from saṁsāra by chan ng his name since
from one name alone me itself (bhayam) is afraid. What to speak of its
vibhū Yamarāja or his servants.
Those who take shelter of the Lord’s feet, on being remembered, purify the
person of the contamina on of avidyā.
yeṣāṁ saṁsmaraṇāt puṁsāṁ sadyaḥ śuddhyan vai gṛhāḥ |
kiṁ punar darśana-sparśa-pāda-śaucāsanādibhiḥ ||
Simply from remembering you, men’s houses even become immediately
purified. What to speak of seeing, touching, washing your feet and giving
you a seat! SB 1.19.33
How much more result there will be from serving those feet (upaspṛṣṭāḥ)!
Water of the Gaṅgā brought from far away, purifies by serving it
con nually. There is lack of gramma cal ending on āpas because of the
rule of excep onal case at the end of a compound.
Those waters give libera on and great bliss when seen and used for
bathing, for it is said concerning Gaṅgā, muk s tad-darśanād eva na jāne
snāna-jaṁ phalam: libera on comes from seeing it; I do not know the
result of taking bath. Water coming from the Lord’s feet purifies by
con nuous service, but devotees who take full shelter of the Lord’s feet
immediately purify. Of the two, the devotees are superior. These devotees
have taken such shelter (ayanāḥ) because of intelligence fixed intensely on
the Lord (praśamāyanāḥ). It is said śamo man-niṣṭhatā buddheḥ: śama
means intelligence fixed in me. (SB 11.19.36)
Who, desiring to be free of avidyā (śuddhi-kāmaḥ) would not hear the
fame of Kṛṣṇa (tasya), famous for great quali es, whose ac ons are praised
by Nārada and others (puṇya-śloka)? He liberated Pūtanā as a child,
defeated many enemies during paugaṇḍa period and performed pas mes
such as the rāsa dance during his kaiśora period.
Text 1.1.17
tasya karmāṇy udārāṇi parigītāni sūribhiḥ |
brūhi naḥ śraddadhānānāṁ līlayā dadhataḥ kalāḥ ||
Please tell us, full of faith, about the ac vi es of the Lord who supports
the forms of all avatāras by his will—ac vi es of killing the demons and
bestowing the highest bliss to his devotees, which are glorified by the
sages.
C : Please tell us about the great ac vi es, such as crea on of
the universe (karmāṇi), which are glorified by the brāhmaṇas (sūribhiḥ),
performed by Kṛṣṇa, whose greatness was just described, and who
supports expansions (kalā) vibhū s such as Brahmā. This is the fourth
ques on.
Text 1.1.18
athākhyāhi harer dhīmann avatāra-kathāḥ śubhāḥ |
līlā-vidadhataḥ svairam īśvarasyātma-māyayā ||
O intelligent sage! Narrate the non-material stories of avatāras of the
Supreme Lord, Kṛṣṇa, who performs his eternal pas mes independently
by his own will.
C : Describe the stories of the Lord’s avatāras such as Varāha,
stories which expand their greatness. The Lord manifests (vidadhataḥ)
pas mes in these forms such as li ing up the earth, independently
(svairaṁ), by his own will (ātma-māyayā). Ātma-māyā means by his will
according to Śabda-mahodadhi. This is the fi h ques on.
Text 1.1.19
vayaṁ tu na vitṛpyāma u ama-śloka-vikrame |
yac-chṛṇvatāṁ rasa-jñānāṁ svādu svādu pade pade ||
We are not fully sa sfied with the exploits of the Lord whose fame is the
highest, because with every word those exploits become more relishable
for the hearers who have knowledge of rasa.
C : The sages express their eagerness. We are never fully
sa sfied with the exploits of Kṛṣṇa, praised (śloka) by the great devotees
like Nārada whose ignorance is gone (u ama). Let others be sa sfied. We
do not have sufficient intelligence to hear everything. The reason is stated.
Hearing those pas mes, they become more relishable with every word.
There are three types of intelligence (which is sa sfied): by filling the
stomach, etc., by lack of knowledge of rasa and by lack of special taste. But
in the case of those who hear, the ear holes cannot be filled since the
exploits do not have a form. For persons who know rasa, there is no
sa sfac on. Animals are sa sfied since they have no knowledge of rasa.
In every nominal and verbal form of word (pade pade) it is relishable.
There is no cessa on due to lack of special taste, like in the case of a
chewed sugar cane.
Text 1.1.20
kṛtavān kila karmāṇi saha rāmeṇa keśavaḥ |
a martyāni bhagavān gūḍhaḥ kapaṭa-mānuṣaḥ ||
The Supreme Lord Keśava, whose inten ons remain concealed because
he is decep ve to mankind, performed pas mes with Balarāma.
C : They clarify the pas mes. These ac ons could be performed
by humans of that me even if they are very strong (a martyāni). The Lord
cannot be understood even by forms of Viṣṇu since Kṛṣṇa is decep ve
(kapaṭa). In order to help the devotee, he disguises himself as a brāhmaṇa
and begs from men (mānuṣaḥ) like Jarāsandha. The loca ve meaning of
mānuṣaḥ in the compound (decep ve to men--mānuṣa-kapaṭaḥ would be
normal) is irregular as in words like gaḍu. (Pāṇini 2.2.35).
Text 1.1.21
kalim āgatam ājñāya kṣetre’smin vaiṣṇave vayam |
āsīnā dīrgha-satreṇa kathāyāṁ sakṣaṇā hareḥ ||
Knowing that the age of Kali has arrived, taking the opportunity, we have
seated ourselves at this place sacred to Viṣṇu on the pretext of a
prolonged sacrifice in order to hear about the Lord.
C : What is the opportunity for hearing about vastu for persons
absorbed in karmas? At Naimiṣāraṇya (kṣetre), there is opportunity and
great fes val (sa-kṣaṇā) for such discussions because of performing a long
sacrifice, in order to avoid other ac ons.
Text 1.1.22
tvaṁ naḥ sandarśito dhātrā dustaraṁ nis rṣatām |
kaliṁ sa va-haraṁ puṁsāṁ karṇa-dhāra ivārṇavam ||
We desire to cross the insurmountable ocean of Kali, the destroyer of all
good quali es. Like the pilot of a ship, you have appeared before us by
the grace of the Lord to guide us over that ocean.
C : Dhātrā means “by the Lord.” Karṇa-dhāraḥ means the pilot
of ship.
Text 1.1.23
brūhi yogeśvare kṛṣṇe brahmaṇye dharma-varmaṇi |
svāṁ kāṣṭhām adhunopete dharmaḥ kaṁ śaraṇaṁ gataḥ ||
Please tell us where dharma has taken shelter, now that Kṛṣṇa, master of
all yogas, devoted to the righteous, and the protector of dharma, has
entered his abode.
C : Dharma-varmaṇi means the protector of dharma like an
armour. Yogeśvare means capable of protec ng. Brahmaṇye means he is
merciful. Kāṣṭām means his dhāma. This is the sixth ques on. By these the
complete meaning of scriptures is asked.

[1] The dharma-bhūta-jñāna of a jīva as opposed to svarūpa-

jñāna/dharmi-jñāna (self-awareness) is the awareness of objects other
than the self. For the baddha-jīvas, the dharma-bhūta-jñāna can undergo
contrac on and expansion but for a mukta-jīva, the dharma-bhūta-jñāna is
fully expanded. The svarūpa-jñāna never undergoes change either in
bound state or in libera on.
[2] In a compound the first word becomes secondary in importance. If that
word is used to denote the special merit of an object, it is a fault to use it
as the first word in a compound. That fault is called avimrṣṭa-vidheyāṁśa.
[3] Men oned by Viśvanātha Cakravar also. This is a reference to madhu-
vidyā in Bṛhad-āraṇyaka Upaniṣad and Chāndogya Upaniṣad.
 Chapter Two
The Stages of Bhak
Text 1.2.1
vyāsa uvāca—
i sampraśna-saṁhṛṣṭo viprāṇāṁ raumaharṣaṇiḥ |
pra pūjya vacas teṣāṁ pravaktum upacakrame ||
The son of Romaharṣaṇa (Sūta or Ugraśravas), delighted at the ques ons
of the sages, respec ng their words, began to speak.
C :
dvi ye bhagavad-bhak ḥ premā tasyāḥ prayojanam |
bhagavān devakī-putro viṣayaś ca nigadyate ||
In the second chapter there is a descrip on of three items: the process
(abhidheya), bhak ; the goal (prayojanam), prema; and the object of
worship (viṣaya), the Supreme Lord son of Devakī.
The son of Romaharṣaṇa was Ugraśravas (also called Sūta). Joyful at the
ques ons previously shown, praising their words (pra pūjya), he began to
speak.
Text 1.2.2
sūta uvāca—
yaṁ pravrajantam anupetam apeta-kṛtyaṁ
dvaipāyano viraha-kātara ājuhāva |
putre tan-mayatayā taravo ’bhinedus
taṁ sarva-bhūta-hṛdayaṁ munim ānato’smi ||
Sūta said: I offer my respects to the sage Śukadeva, who has entered the
mind of all beings, and to whom Vyāsa, his father, cried out with pain of
separa on, “O son!” when Śukadeva, without even undergoing
saṁskāras, le home and could not be brought back. Even the trees,
being a ached to Śukadeva, called out, “O son!”
C : Śaunaka and others, inquisi ve about their ātmās, were
si ng in front of him. “Their hearts purified by niṣkāma-dharmas, have
become full of the means of knowing the Supreme Lord, which is the
wealth of that dharma. Thus I will speak Bhāgavatam which describes in
truth the svarūpa, quali es, vibhū s and pas mes of the Supreme Lord to
them?”
Thinking thus, Sūta offers his respects to the speaker of Bhāgavatam, his
guru Śukadeva and to its devatā, and teaches how to offer respects to
them before beginning to speak. He does this in two verses (2-3). I offer
respects to the sage, Śukadeva (tam munim). He is described. He
renounced and wandered off (pravrajantam). He did not establish close
rela onships with his father (anupetam). He rejected all karmas (apeta-
kṛtyam). Vyāsa called out in pain “O son!” Vyāsa was pained by his leaving
(viraha-kātaraḥ) because the son, suitable to study Bhāgavatam, went off
somewhere. This was disturbance arising from prema, related to the Lord,
and not a material bewilderment. Not only did his father show affec on for
him, the trees, their hearts a racted to Śukadeva, facing him, called out in
the form of echoes “O son!” Everyone has affec on for the devotee.
yenārcito haris tena tarpitāni jaganty api |
rajyan jantavas tatra jangamāḥ sthāvarā api ||
The universe is sa sfied with the person who worships the Lord. All living
beings moving and non-moving are a racted to that person. Padma
Purāṇa
This is described in the verse with the words sarva-bhūta-hṛdayam (he
a racted the hearts of all beings.) This is because Śukadeva had performed
bhak to achieve samādhi on ātmā and by the mercy of his father, that
bhak later became pure. Śukadeva by his samādhi manifested the quality
of satya-saṅkalpa (his desire coming true). He answered his father through
the echoes of the trees (whom he had a racted). This shows the greatness
of Śukadeva.
Text 1.2.3
yaḥ svānubhāvam akhila-śru -sāram ekam
adhyātma-dīpam a rṣatāṁ tamo ’ndham |
saṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁ
taṁ vyāsa-sūnum upayāmi guruṁ munīnām ||
I surrender to the son of Vyāsa, the incomparable guru of all the sages,
who mercifully spoke the Purāṇa full of hidden meanings, the essence of
all the scriptures, the essence of hearing, for all the people of this world,
even in the future; who spoke the Bhāgavatam, which revealed the
excellence of rasa to Śukadeva, and which is the revealer of ātmā for
those desiring to cross dense ignorance with ease.
C : He offers respects, speaking of his guru’s mercy. I surrender
to the son of Vyāsa. He is described. He is the guru of the sages assembled
such as Nārada, Parāśara and Vyāsadeva. The Purāṇa became as if newly
produced by the sweetness of his voice, and by the independent
explana on. Thus, he became their teacher. He spoke the secret Purāṇa for
the people in saṁsāra by his mercy. Making Parīkṣit the cause, he desired
to deliver the living beings in the future.
The Purāṇa is described. It has extraordinary (sva) authority (anubhāvam).
It immediately brings the Lord under control in the heart for those who
desire to hear submissively. Or, since Śukadeva (sva) had great power
(anubhāvam), by his recita on the scripture became great. It is the chief
(ekam) of all scriptures because it is the essence of all scriptures. It is a
lamp, revealing special quali es of the Lord and jīva (adhyātma). The
people in saṁsāra are described. They desire to easily cross (a rṣatām)
great ignorance (andham tamaḥ).
Text 1.2.4
nārāyaṇaṁ namaskṛtya naraṁ caiva naro amam |
devīṁ sarasva ṁ vyāsaṁ tato jayam udīrayet ||
A er offering respec ul obeisances unto the presiding dei es Nara-
Nārāyaṇa Ṛṣi, unto the subject of the work Kṛṣṇa, unto the śak of the
work Sarasva , and unto the sage entrusted with the work Śrīla
Vyāsadeva, one should speak the scripture which destroys ignorance.
C : He offers respects to the devatās. He offers respects to
Nārāyaṇa and Nara, protectors of Bhārata-varṣa[1] and to Kṛṣṇa
(naro amam), who is explained in this scripture. Sarasva is wife of the
Lord and is his śak , bestowing knowledge. Keśavasya priyām: Sarasva is
dear to Kṛṣṇa (Skanda Purāṇa). He offers respects to the son of Parāśara,
Vyāsa, the sage of scriptures. A er that he speaks the scripture which
conquers ignorance (jayam). Speaking the scripture himself, Sūta instructs
others. Tataḥ means the speaker, one who spreads (tano ) or explains the
meaning with dexterity. It is formed by the rule tani-mṛṅbhyāṁ kicca.
(Uṇādi sūtra 3.88)
Text 1.2.5
munayaḥ sādhu pṛṣṭo ’haṁ bhavadbhir loka-maṅgalam |
yat kṛtaḥ kṛṣṇa-sampraśno yenātmā suprasīda ||
O sages! You have asked good ques ons about what is beneficial for the
world, because you have asked ques ons all about Kṛṣṇa, by which the
intellect is immediately sa sfied.
C : It was previously men oned that he praised the sages
(pra pūjya). These are words of praise for the sages. I have been nicely
asked by you because this is auspicious for the world-- since your ques on
concerns Kṛṣṇa by which the intelligence (ātmā) is pleased.
Text 1.2.6
sa vai puṁsāṁ paro dharmo yato bhak r adhokṣaje |
ahaituky apra hatā yayātmā suprasīda ||
The supreme dharma for all human beings is that by which bhak to the
Lord arises, which is not caused by anything other than itself, cannot be
obstructed, and which sa sfies the intelligence completely.
C : This answers the first ques on about what is most beneficial
for humanity. The best dharma (paraḥ dharmaḥ) characterized by
agnihotra., etc, prescribed for humans is that from which bhak to the
Lord arises; i.e. taste for his topics arises. Results like Svarga are inferior.
What is that bhak ? It is devoid of desire for results (ahaitukī). There
should be no result in this bhak except the object of worship. Because of
its powerful nature it cannot be defeated by obstacles (apra hatā).
Text 1.2.7
vāsudeve bhagava bhak -yogaḥ prayojitaḥ |
janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam ||
Bhak dedicated to Lord Kṛṣṇa, endowed with special moods, quickly
produces detachment from material goals and knowledge of the Lord
devoid of the desire for libera on.
C : “Without jñāna and vairāgya, bhak cannot be steady.”
This verse responds. Vasanād eva vāde ca vāsudeve śabdyate: The word
vāsudeva means “he dwells in words.” (In Hari-vaṁśa, Śiva speaks to the
Lord) Kṛṣṇa is to be known by discussion (vāda). Vāda means discussions
which desire the truth. When performing sva-dharma with this inten on
and vairāgya and jñāna sprout, the bhak yoga that arises makes them
blossom. But this type of jñāna and vairāgya is the conclusion of the
Upaniṣads and cannot be approached by dry logic (ahaitukam).
Text 1.2.8
dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ |
notpādayed yadi ra ṁ śrama eva hi kevalam ||
Varṇāśrama-dharma of the human being, which does not produce
a rac on for topics of the Lord, is only wasted effort.
C : The opposite is stated. Ra ḥ means taste for hearing the
topics of Kṛṣṇa. Hi indicates result like Svarga, etc., are not the result. They
are a wasted effort because they are temporary.
Text 1.2.9
dharmasya hy āpavargyasya nārtho ’rthāyopakalpate |
nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ ||
Material results are not suitable as the goal of one’s prescribed karmas.
A ainment of material assets is not suitable as real gain for person who
is dedicated to the highest dharma.
C : Those involved in material enjoyment think that the result of
dharma is artha. Artha’s result is kāma. And kāma’s result is pleasure of
the senses. Thus one again performs the sequence beginning with dharma.
dharmād arthaś ca kāmaś ca sa kim arthaḥ na sevyate:
From performance of dharma comes artha and kāma. Can artha not be
served? (Mahābhārata 18.5.49)
This idea is rejected in this verse.
Wealth (arthaḥ) is not suitable as a result (arthāya) of one’s prescribed
karmas (dharma). What is the nature of dharma? It is for a aining a wealth
of niṣkāma bhak (apavarga) according to the Fi h Canto:
yathā-varṇa-vidhānam apavargaś cāpi bhava .
All these des na ons are prescribed for the self, according to the quality of
their ac ons, as indicated in the Vedas. Apavarga is then achieved. SB
5.19.19
Āpavargya means “apavarga.” The intelligent do not say (smṛtaḥ) that
material enjoyment (kāma) is the real gain (lābhāya) of the persons fixed in
such dharma (arthasya dharmaikāntasya).
Text 1.2.10
kāmasya nendriya-prī r lābho jīveta yāvatā |
jīvasya ta va-jijñāsā nārtho yaś ceha karmabhiḥ ||
For one who desires apavarga, sense pleasure a ained from enjoying
sense objects is not the goal as long as one lives. The goal of life is inquiry
into the highest truth. What is accomplished by prescribed du es is not
the goal.
C : Sense pleasure (indriya-prī ḥ) does not result (lābha) in
happiness of the senses, such as the skin of a person experiencing touch by
the skin (kāmasya), since it is very temporary.
iṣu-prapāta-mātraṁ hi sparśa-yoge ra ḥ smṛtā |
rasane darśane ghrāṇe śravaṇe ca viśāmpate ||
O King! In touching, in tas ng, seeing, smelling and hearing, pleasure is
said to last just for the me it takes an arrow to hit the ground. Mokṣa-
dharma
But as long as one lives, one a ains enjoyment.
yāvatā syāt sva-nirvāhaḥ svīkuryāt tāvad artha-vit |
ādhikye nyūnatāyāṁ ca cyavate paramārthataḥ |
The person in knowledge of ma er should accept as much as he needs to
maintain his life. He falls from the spiritual goal by accep ng too much or
too li le. Nāradīya Purāṇa
Inquiry about the truth by undertaking niṣkāma-dharma which purifies the
heart is the goal of life (jīvasya). What is famous as artha such as animals,
sons and Svarga by karmas is not the goal since it is destruc ble.
The following should be understood. Those who desire libera on perform
ac ons for detachment, for it is said:
nivṛ aṁ karma seveta pravṛ aṁ mat-paras tyajet
jijñāsāyāṁ sampravṛ o nādriyet karma-codanām
The person dedicated to me engages in karmas without desire and gives up
karmas for material results. The person completely fixed in yogārūḍha
does not care for nitya or naimi ka karmas. SB 11.10.4
Agni-hotra, darśa, paurnāmāsa, cāturmasya are without animal offerings.
so ’ham hy ahiṁsraḥ satyārthī kāma-krodha-bahiṣkṛtaḥ |
sama-duḥkha-sukhaḥ kṣemī mṛtyuṁ hāsyāmy amartyavat ||
I am nonviolent, strive for truth, devoid of lust and anger, equal in suffering
and happiness, peaceful and laugh at death like an immortal.
śān -yajña-rato dānto brahma-yajñe sthito muniḥ |
vāṅ-manaḥkarma-yajñaś ca bhavisyāmy udagāyane ||
I, contempla ng, am engaged in yajñas for peace and am situated in
brahma-yajña. I will become the sacrifice of words, mind and ac ons
during the northern course of the sun.
paśu-yajñaiḥ kathaṁ hiṁsrair mādṛśo ṣaṣṭum arha |
antavadbhir iva prājñaḥ kṣetra-yajñaiḥ piśācavat ||
How can I perform animal sacrifices with violence? The wise person by
temporary sacrifices in holy places is like a witch. (Mokṣa-dharma in a
discussion between father and son.)
darśaṁ ca paurṇamāsaṁ ca agnihotraṁ ca dhīmatām |
cāturmāsyāni caivāsaṁs teṣu yajñaḥ sanātanaḥ ||
anārambhāḥ sudhṛtayaḥ śucayo brahma-saṁjñitāḥ |
brahmaṇaiva sma te devāṁs tarpayanty amṛtaiṣiṇa ||
Darśa, paurṇamāsa, agnihotra and cāturmāsya are ac ons of the wise.
Among these ac ons yajña is eternal. Persons not engaging in projects,
having determina on and cleanliness are called brahma. The brāhmaṇas,
with a desire for immortality, sa sfy the devatās. (Mahābhārata, Śān -
parva 169.29.1, 169.30.1, 169.31.1 conversa on between Kapila and
Syūmaraśmī)
These sacrifices without violence are for the saniṣṭha devotees. The
pariniṣṭhita devotees, fixed in bhak , perform them only to teach others.
These are the main ac vi es of these pariniṣṭhita devotees since they are
mixed with śānta. Jyo ṣṭoma sacrifices and figh ng include violence and
are for restric ng persons qualified for rāja-dharma, who are much
inclined to material enjoyment and are for restric ng their enjoyment.
When the enjoyment is minimized, peace and purifica on of the heart
takes place. These are their secondary ac vi es.
Text 1.2.11
vadan tat ta va-vidas ta vaṁ yaj jñānam advayam |
brahme paramātme bhagavān i śabdyate ||
The knowers of truth call this truth advayam-jñānam, the supreme
conscious being, who is called Brahman by the jñānīs, Paramātmā by the
yogīs and Bhagavān by the devotees.
C : It was said that the goal of life is inquiry into truth (ta va).
This verse shows that ta va. That ta va is advaya-jñāna. Advayam means
that which is different from (a) the two (dvaya)—prakṛ and jīva. Nor is
ta va like the complete absence of these two which are the form of the
universe, since it is impossible for knowers of the truth (ta va-vidaḥ) to
speak concerning nonexistence when the speakers exist and there can be
no proof if the speakers do not exist. As well, their existence is inferred
even in mokṣa by saying ālayaṁ pibata (O jīvas! Drink Bhāgavatam in the
state of libera on).
Jñāna is self-revealing. It is not contaminated at all even by the scent of
ma er.
Nor is it without quali es or nirviśeṣa just because the word jñāna is used
in the sense of ac on (i.e. knowing).[2] The first verse says this ta va is
abhijña (full of knowledge) and in this verse the ta va is described as
Brahman, Paramātmā and Bhagavān, which are viśeṣaṇas (descrip ve
terms). Though this jñāna indicates knowing, it appears as a knower
because of viśeṣa, just as revela on is a quality of the sun by its quality of
being a revealer.
Viśeṣa resembles difference but is not difference. It causes percep on of
difference even in non-differen ated objects. One can make statements
such as “Existence exists,” “The dis nc on is different,” and “Time exists at
all mes.”[3] Such dis nc ons are made by the wise. Without such
dis nc ons, the state of quali es and object in which the quality inheres
(viśeṣaṇa-viśeṣya) could not exist. “Existence exists” is not an error of
intelligence since it is never negated, just like an exis ng pot. It is not a
projec on or imposi on like “Devada a is not a lion” since the usage
“existence does not exist” is never found[4]. It is not that the word “exists,
etc.” can be used with “existence, etc.,” (when saying “existence exists")
even when there is nothing apart from existence, etc., simply because of
nature of things. Nature is included in the men on of the word viśeṣa
itself. It is indisputable. Otherwise, meaning could not be perceived.
yathodakaṁ durge vṛṣṭaṁ parvateṣu vidhāva |
evaṁ dharmān pṛthak paśyaṁs tān evānuvidhāva ||
The person who sees difference in the Lord, who is everywhere, falls into
saṁsāra, like rain water on top of the mountain flowing in various streams.
Kaṭha Upaniṣad 2.1.14
In the above verse, having spoken of the quali es of Brahman, difference in
it is forbidden. Without viśeṣa, one cannot speak of the Lord’s many
quali es and the rela onship of dharma and dharmī (possessor of
quali es). This is rejected of course by persons who proclaim the sole
existence of consciousness. Because of the purity of the words, different
explana ons concerning existence of only one spiritual en ty is not
approved. If it were, it would mean that the concept is false.
If viśesa did not exist, in the percep on of the spiritual consciousness,
there would be no percep on of oneness. Even if the percep on were not
contrary to the illusion of difference, it would be contrary to percep on of
oneness. How could one make dis nc ons in this?
Viśeṣa is not different from the object and is self-suppor ng. Thus, it does
not lead to infinite regress (anavasthā). The dharmī’s (Lord’s) ability to
conceive is caused by the Lord’s possession of a form of “desiring to know.”
This ta va is called Brahman when it is illuminated by viśeṣa. This is the
meaning in later verses also. I is men oned three mes. It indicates the
prominence of these three—Brahman, Paramātmā and Bhagavān.
Brahman means possessing infinite quali es and greatness. The word
Brahman is derived as follows:
atha kasmād ucyate brahme bṛhanto hy asmin guṇā
Why is he called Brahman? In him are infinitely expanding quali es (bṛh=to
make big).
pṛthag vaktuṁ guṇās tasya na śakyante ’mitatvataḥ |
yato ’to brahma-śabdena sarveṣāṁ grahaṇaṁ bhavet ||
etasmād brahma-śabdo ’yaṁ viṣṇor eva viśeṣaṇam |
amito hi guṇā yasmān nānyeṣaṁ tam ṛte vibhum ||
One cannot say that the Lord’s quali es are different from himself since he
is unlimited, since by the word Brahman, he includes everything.
Therefore, the Brahman is a descrip ve of Viṣṇu. From him arise unlimited
quali es of others. Brahma Purāṇa
brahma-dṛṣṭir utkarṣāt
The Lord should be seen as Brahman since this is best for medita on.
Brahma-sūtras 4.1.5
In other places the use of the word is secondary (gauṇa).
Paramātmā is the Lord who possesses Śrī who is called parā. She is
superior and in mately related to the Lord.
parāsya śak r vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca ||
It is said that he has various superior śak s. He has intrinsic knowledge
(saṁvit), strength (sandhinī) and ac on (hlādinī). Śvetāśvatara Upaniṣad
6.8
Bhagavān however is characterized by many quali es such as affec on for
the devotees, etc.
saṁbharte tathā bhartā bha-kāro’rtho dvayānvitaḥ |
netā gamayitā sraṣṭā ga-kārārthas tathā mune |
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ |
jñāna-vairāgyayoś cāpi ṣaṇṇāṁ bhaga i ṅganā ||
vasan yatra bhūtāni bhūtātmany akhilātmani |
sa ca bhūteṣv aśeṣeṣu va-kārārthas tato ’vyayaḥ |
 jñāna-śak -balaiśvarya-vīrya-tejāṁsy aśeṣataḥ |
bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ ||
The syllable bha means the bestower and the maintainer. The syllable ga
means the giver of prema, creator of quali es in the devotee and the cause
of going to Vaikuṇṭha. The six bhagas are complete control, influence, good
quali es, wealth, knowledge, and renuncia on. The syllable va means the
indestruc ble Lord in whom all beings dwell and who dwells in all beings.
The word bhagavān means that he is complete with power of mind
(omniscience), power of senses, power of body, influence, control, and
beauty, and is devoid of all inferior quali es. Viṣṇu Purāṇa 6.5.73-75,79
These three forms are different in ta va from the jīvas such as nitya-
muktas, etc. The word śabdyate indicates that the ta va can be described.
The author of the Brahma-sūtras says:
īkṣater nāśabdam
Brahman is not inexpressible because scriptural statements to the contrary
are seen in the Upaniṣads. Brahma-sūtras 1.1.5
It is argued that the ta va is describable albeit indirectly (lakṣyam)
according to the following śru :
yato vāco nivartante aprāpya manasā saha
The Lord cannot be expressed by words. He is not a ained by the mind.
Tai rīya Upaniṣad 2.4
But that is not so. If all words cannot express him, lakṣaṇa is also
impossible. But śru says that he is not expressible completely.
etāḥ kuru-śreṣṭha jagad-vidhātur
nārāyaṇasyākhila-sa va-dhāmnaḥ
līlā-kathās te kathitāḥ samāsataḥ
kārtsnyena nājo ’py abhidhātum īśaḥ
O best of the Kurus! I have related to you these narra ons of the pas mes
of Nārāyaṇa, the creator of this world and the abode of all living en es, in
a brief summary. Even Lord Brahmā himself is incapable of describing them
en rely. SB 12.4.39
He can be described because of inconceivability in the power of words.
Without that, there could be no understanding of the pure meaning, since
it would be without basis.
Thus, the ta va with two other different forms (jīva and prakṛ ), is a
personified form possessing unlimited auspicious quali es.
Text 1.2.12
tac chraddadhānā munayo jñāna-vairāgya-yuktayā |
paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā ||
The faithful sages realize that Absolute Truth in the heart by rendering
devo onal service which is first heard and then prac ced.
C : This ta va is a ained by bhak with its accompaniments.
The sages see by bhak this ta va (tat), who is the Lord full of bliss and
knowledge(ātmānam), situated in their hearts (ātmani). They realize by
eyes of prema the final state, with a taste of the Lord’s topics.
kaścid dhīraḥ pratyag-ātmānam aikṣad
āvṛ a-cakṣur amṛtatvam icchan
Some excellent person, with senses withdrawn from external objects,
desiring immortality, sees the ātmā within. Kaṭha Upaniṣad 2.1.1
tatas tu taṁ paśyate niṣkalaṁ dhyāyamānaḥ
Medita ng on the Lord who is undivided, becoming pure hearted by the
mercy of the Lord, one sees the Lord. Muṇḍaka Upaniṣad 3.1.8
How do they realize? First by hearing and then by understanding (śruta-
gṛhītayā). It is served by jñāna and vairāgya arising from ātmā. This
solidifies the bhak . The writer of the sūtras says:
api saṁrādhane pratykṣānumānābhyām
When there is intense bhak , the Lord can be perceived by the senses,
since this is stated in śru and smṛ . Brahma-sūtras 3.2.24
Text 1.2.13
ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ |
svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam ||
O best of the brāhmaṇas! The result of dharma, prac ced without fault,
according to divisions of varṇāśrama by men, is pleasure of the Lord.
C : That bhak is also obtained from sva-dharma employed in
sa sfying the Lord. Thus, sa sfac on of the Lord is the main result. That is
explained in this verse. Saṁsiddhiḥ means result. The result of sva-dharma
prac ced without fault (svanuṣṭhitasya) is sa sfac on of the Lord.
Text 1.2.14
tasmād ekena manasā bhagavān sātvatāṁ pa ḥ |
śrotavyaḥ kīr tavyaś ca dhyeyaḥ pūjyaś ca nityadā ||
Therefore, with mind dedicated only to bhakti, devoid of karma and
jñāna, one should constantly hear about, glorify and meditate upon the
Supreme Lord — the master of the devotees.
C : If the result of sva-dharma, which pleases the Lord, is taste
for the Lord’s topics, then bhak is the only duty of those who take its
shelter, what is the use of inclina on for sva-dharma? The following
ques on was asked:
bhūrīṇi bhūri-karmāṇi śrotavyāni vibhāgaśaḥ |
ataḥ sādho’tra yat sāraṁ samuddhṛtya manīṣayā |
brūhi bhadrāya bhūtānāṁ yenātmā suprasīda ||
O learned sage! For the welfare of all living beings, please, a er extrac ng
the essence of scriptures using your wisdom, describe the prac ces worthy
of hearing which include many ac ons, by which our intelligence will be
sa sfied. SB 1.1.11
Now the answer is given. With full concentra on on the Lord (ekena
manasā), with no inclina on for sva-dharma, one should perform śravaṇa
and kīrtana of the Lord’s names, form and quali es, meditate on the Lord’s
form and worship the deity.
Text 1.2.15
yad-anudhyāsinā yuktāḥ karma-granthi-nibandhanam |
chindan kovidās tasya ko na kuryāt kathā-ra m ||
Who will not develop a rac on for topics of the Lord, remembrance of
whom, like a sword, will cut the knots of karma?
C : Faith is the cause of qualifica on for bhak . This is produced
by the quali es of medita on. Those with discrimina on (kovidaḥ), who
have controlled minds (yuktāḥ), cut the bondage of the karma which es
the knot of thinking oneself to be the material body, with the sword of
remembrance, medita on on the Lord. Who would not develop taste for
topics of the Lord? The bondage of the knot refers to prārabdha-karma
compared to provisions for a journey according to some. The body remains
by the will of the Lord, like a burned piece of cloth.
Text 1.2.16
śuśrūṣoḥ śraddadhānasya vāsudeva-kathā-ruciḥ |
syān mahat-sevayā viprāḥ puṇya- rtha-niṣevaṇāt ||
O brāhmaṇas! A rac on for topics concerning Kṛṣṇa will arise by service
to the great devotees, followed by faith, by surrender to the feet of the
pure guru, and by the desire to hear.
C : The method of developing taste for the topics is explained.
By service to the great devotees (mahat-sevayā), produced by great
accidental mercy, by taking shelter of the feet of guru who cuts all doubts
(puṇya- rtha-nisevanāt), taste for topics of Vāsudeva will arise for a person
whose firm faith has awakened (śraddadhānasya) and who is eager to
hear. Tīrtha means guru according to Amara-kośa.
Text 1.2.17
śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ |
hṛdy antaḥ stho hy abhadrāṇi vidhuno suhṛt satām ||
Kṛṣṇa, who purifies by the processes of hearing and chan ng, who is the
benefactor of the devotees who hear about him, enters the hearts of the
devotees and destroys their sins.
C : Kṛṣṇa, who becomes situated within by hearing topics –
becoming the object of thought (antaḥ sthaḥ), destroys the
inauspiciousness situated in the heart, through topics of his pas mes.
Text 1.2.18
naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā |
bhagavaty u ama-śloke bhak r bhava naiṣṭhikī ||
As the impediments to bhak become generally destroyed by constant
service to the devotees and Bhāgavatam, the stage of niṣṭhā bhak to
Bhagavān, who is praised by the greatest sages, becomes established.
C : By service to devotees and Bhāgavatam, when anarthas in
the form of offenses to the name are almost destroyed, steady (naiṣṭhikī)
bhak for the Lord appears.
Text 1.2.19
tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye |
ceta etair anāviddhaṁ sthitaṁ sa ve prasīda ||
The mind becomes unaffected by lust, greed, anger, hatred and illusion
which arise form rajas and tamas. Then the mind becomes fixed in the
form of the Lord at the stage of āsak and becomes sa sfied.
C : The heart becomes unaffected (anāviddham) by lust and
greed as well as anger, illusion, pride and envy and agita on and lethargy
which arise (bhāvāḥ) from rajas and tamas. Taste for material objects
becomes a taste for hearing and chan ng. Then, the mind, steady (sthitam)
in the Lord, the form of viśuddha-sa va (sa va), becomes sa sfied.
Text 1.2.20
evaṁ prasanna-manaso bhagavad-bhak -yogataḥ |
bhagavat-ta va-vijñānaṁ mukta-saṅgasya jāyate ||
With a purified, detached mind, realiza on of the Lord manifests from
bhak -yoga.
C : By the men oned method, for the pure mind (prasanna-
manasaḥ), detached (mukta-saṅgasya), protected by bhak -yoga to the
Lord, direct realiza on (vijñānam) of the ta va of Bhagavān (bhagavat-
ta va) as men oned in vadvan tat ta va vidaḥ (SB 1.2.11) arises.
Text 1.2.21
bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ |
kṣīyante cāsya karmāṇi dṛṣṭa evātmanīśvare ||
Ignorance is cut and all doubts are destroyed. On seeing the Lord, all
karmas are destroyed.
C : The accompanying results of directly realizing the Lord, who
is the actual result, since he is form of the highest bliss, are described.
Iden fica on with the body (hṛdaya-granthiḥ) and all doubts are
destroyed. On seeing the Lord (ātmani), all these are destroyed for the
person who is dedicated to hearing about the Lord, etc. Doubts such as
thoughts as “It is impossible to understand the Lord by hearing. By
contempla on one will have thoughts contrary to the Lord and by seeing,
qualifica on of being a knower is destroyed.”
All karmas are destroyed. This means that by the Lord’s will, an ābhāsa of
karma remains. The reflexive verbs (i.e. bhidyate, chidyante, & kṣīyante)
indicate that these results are not sought by the devotee. Here, the
a ainment is shown by the path of mercy of devotees, serving them, faith,
taking shelter of guru, desire for bhak , bhak , destruc on of anarthas,
niṣṭhā, āsak and prema.
Text 1.2.22
ato vai kavayo nityaṁ bhak ṁ paramayā mudā |
vāsudeve bhagava kurvanty ātma-prasādanīm ||
Thus the wise constantly perform bhak - which purifies the mind - to
Lord Kṛṣṇa with great joy.
C : Having shown the proper conduct, now everything is
summarized. The wise perform bhak , which purifies the mind (ātmā-
prasādinīm). It must always be done (nityam). They perform bhak with
the greatest joy (paramayā mudā). This means bhak is a form of
happiness.
sarva-maṅgala-mūrdhanyā pūrṇānanda-mayī sadā |
dvijendra tava mayy astu bhak r avyabhicāriṇī ||
O best of the brāhmaṇas, may you have undevia ng bhak for me. That
bhak is the crest jewel of all auspiciousness and full of bliss eternally.
(Nāradīya Purāṇa)
Text 1.2.23
sa vaṁ rajas tama i prakṛter guṇās tair
yuktaḥ paraḥ puruṣa eka ihāsya dha e |
 sthity-ādaye hari-viriñci-hare saṁjñāḥ
śreyāṁsi tatra khalu sa va-tanor nṝṇāṁ syuḥ ||
The one supreme puruṣa, accep ng the guṇas of prakṛ known as sa va,
rajas and tamas, for crea on, maintenance and destruc on of the
universe, is called Viṣṇu, Brahmā and Śiva. The best results for the
devotees will come from Viṣṇu with śuddha-sa va body.
C : It was said that the wise perform bhak to Vāsudeva. This is
further explained. The supreme person, the svāṁśa of Kṛṣṇa,
Garbhodaśaya, one en ty, for the purpose of crea on, maintenance and
destruc on of the universe (asya) in pas mes of the eka-pāda-vibhū
(iha), endowed with sa va and other guṇas and s mula ng them
individually, takes (dha e) the names of Viṣṇu, Brahmā and Śiva. The
sandhi of harā with i is poe c license. Brahmā and Śiva, jīvas with great
puṇya are endowed with śak of crea on and destruc on and ins gate
rajas and tamas.
yaṁ yaṁ kāmayate taṁ tam ugraṁ kṛṇomi
taṁ brahmāṇaṁ tam ṛṣis taṁ sumedhām
I make whomever I desire into Śiva; I make whomever I desire into Brahmā
or a sage. (Ṛg Veda 10.125.05.2)
prajāpa ṁ ca rudraṁ cāpy aham eva sṛjāmi vai
tau hi māṁ na vijānīto mama māyā vimohinī
etau tau vibudha-śreṣṭhau prasāda-krodajau smṛtau
tadādarśita-panthānau sṛṣṭi-saṁhārakārakau
I create Brahmā and Śiva. They do not know me. My māyā is bewildering.
They are the best of the devatās and arise from my pleasure and anger.
Shown the method, they engage in crea on and destruc on. Mahābhārata
The Lord himself ins gates sa va from a great distance.
harir hi nirguṇaḥ sākṣāt puruṣaḥ prakṛteḥ paraḥ
sa sarva-dṛg upadraṣṭā taṁ bhajan nirguṇo bhavet
Lord Hari, however, has no connec on with the material modes. He is the
Supreme Lord, the all-seeing eternal witness, who is transcendental to
material nature. One who worships him becomes similarly free from the
material modes. SB 10.88.5
Among the three, dharma, artha, kāma and mokṣa (śreyāṁsī) will arise for
men from Viṣṇu, who distributes sa va (sa va-tanoḥ). By the other two,
covered by rajas and tamas, dharma, artha and kāma arise to some
degree.
Text 1.2.24
pārthivād dāruṇo dhūmas tasmād agnis trayīmayaḥ |
tamasas tu rajas tasmāt sa vaṁ yad brahma-darśanam ||
Smoke is superior to dull wood, and fire, sacred to the Vedas, is superior
to smoke. Similarly rajas is superior to tamas, and sa va is superior to
rajas, since it is favorable for realizing the Lord.
C : This is illustrated with an example. Wood is devoid of
manifesta on of ac vity[5]. It is not like smoke which by a por on (of heat)
is related to fire. Superior to material wood (dārunaḥ), kindling for
producing the sacrificial fire, is smoke which by a por on is related to fire
and which has a por on of heat and ac vity as its nature. It is deeply
connected with the karmas men oned in the Vedas (trayīmayaḥ) since it
produces desire for the karmas. Superior to smoke is the fire[6], also
connected with the Vedas (trayīmayaḥ) since it directly produces the
karmas.
Superior to tamas, which is filled with mental inac on, is rajas which gives
a slight vision of Brahman. It comes near to Brahman because it is a cause
of knowledge in prac cal dealings. But sa va gives a vision of Brahman.
Sa vāt sañjāyate jñānam: from sa va knowledge arises. (BG 14.17) Sa va
is a cause of direct vision of Brahman by self-manifes ng knowledge.
Therefore Viṣṇu, Vāsudeva (sa va-tanuḥ) should be served. Brahmā and
Śiva are called non-different from Viṣṇu because they are empowered by
him.
Text 1.2.25
bhejire munayo ’thāgre bhagavantam adhokṣajam |
sa vaṁ viśuddhaṁ kṣemāya kalpante ye ’nu tān iha ||
Therefore, the ancient sages worshipped Supreme Lord, beyond the
material senses, composed of viśuddha-sa va. Those who follow the
sages a ain auspiciousness in this world.
C : The correct conduct in bhak is shown. Because of this
(atha), sages like Sanaka worshipped the Lord, the form of viśuddha-sa va.
Those who follow the sages (tān) a ain auspiciousness (kṣemāya). One
should not think that viśuddha sa va is material sa va devoid of rajas and
tamas, since the Lord is devoid of contact with material sa va.
anyonya-mithunāḥ sarve sadā sarvatra-gāminaḥ
The guṇas, tamas, rajas and sa va, are invariably mixed with each other at
all mes and all places.
There are many scriptural statements showing that the Lord is untouched
by māyā.
He is a form of self-revealing knowledge according to some statements. He
is a knower, a form of saṁvit śak . This becomes clear later:
sa vaṁ na ced dhātar idaṁ nijaṁ bhaved vijñānam ajñāna-
bhidāpamārjanam
O Lord, cause of all causes, if your transcendental body were not beyond
the modes of material nature, one could not understand the difference
between ma er and transcendence. SB 10.2.35
Text 1.2.27
mumukṣavo ghora-rūpān hitvā bhūta-pa n atha |
nārāyaṇa-kalāḥ śāntā bhajan hy anasūyavaḥ ||
Rejec ng the frigh ul forms of Śiva or other devatās, persons desirous of
the Lord, without cri cizing those devatās, worship the avatāras of
Nārāyaṇa.
C : It is seen that some worship Bhairava and other devatās.
That is true. They have material desires. Those devoid of material desires
do not worship others.
Those who, having given up degraded saṁsāra, desire the Lord full of bliss
(mumukṣavaḥ), worship the avatāras (kalāḥ) of the Lord. They give up the
lord of bhūtas. Worshipping kalās of the Lord they give up those other
forms and become peaceful (śāntāḥ). These are ferocious forms (ghora-
rūpān). But the devotees do not cri cize the devatās (anasūyavaḥ).
Text 1.2.27
 rajas-tamaḥ-prakṛtayaḥ sama-śīlā bhajan vai |
pitṛ-bhūta-prajeśādīn śriyaiśvarya-prajepsavaḥ ||
Desirers of progeny and power along with wealth, having natures of rajas
and tamas, corresponding to the natures of their dei es, worship the
pitṛs, Śiva, Brahmā and others.
C : “Why do they worship others since a person with material
desires obtains all results from worshipping Viṣṇu?” Persons who have
natures similar to the pitṛs, etc., having natures of rajas and tamas, who
desire sons and power along with wealth (śriyā) worship those dei es.
They do not desire libera on.
Text 1.2.28-29
vāsudeva-parā vedā vāsudeva-parā makhāḥ |
vāsudeva-parā yogā vāsudeva-parāḥ kriyāḥ ||
vāsudeva-paraṁ jñānaṁ vāsudeva-paraṁ tapaḥ |
vāsudeva-paro dharmo vāsudeva-parā ga ḥ ||
Vāsudeva is the purport of the Vedas. Vāsudeva is the object of all
sacrifices. Yoga, varṇāśrama, knowledge and austeri es are all
dependent on Vāsudeva. Dharma is dependent on Vāsudeva. Libera on is
dependent on Vāsudeva.
C : Because it gives libera on, bhak to Vāsudeva is
recommended. This is also the purport of all scriptures. Thus, bhak to
Vāsudeva is suitable. That is described in two verses. The Vedas have
Vāsudeva as their subject (parā).
sarve vedā yat padam āmanan
Viṣṇu whom all the Vedas glorify. Kaṭha Upaniṣad 2.15
vedaiś ca sarvair aham eva vedyaḥ
I am to be known by all the Vedas. BG 15.15
All the Vedas make Viṣṇu known, directly and by paramparā. Though one
sees recommenda on for sacrifices in the Vedas, those statements are
made from the point of view of ta va-jñāna. Sacrifices (makhāḥ) indicate
Vāsudeva. Karmas (kriyāḥ) such as ritualis c bathing, sandhyopāsana, etc.,
indicate Vāsudeva. Dharma in the form of offering one’s enjoyable objects
to suitable candidates indicate Vāsudeva. By purifying the heart, these
ac ons lead to Vāsudeva. Yogā means aṣṭāṅga-yoga which stops mental
func ons. Tapaḥ means austeri es in serving the five fires, etc. They
indicate Vāsudeva by control of the senses. Jñāna, meaning learning
grammar, leads to the Lord by entering into the meaning of the Upaniṣads.
Libera on (ga ḥ) leads to the Lord since it involves bhak also.
Text 1.2.30
sa evedaṁ sasarjāgre bhagavān ātma-māyayā |
sad-asad-rūpayā cāsau guṇamayāguṇo vibhuḥ ||
The powerful Lord alone, devoid of material guṇas, previously created
this universe by his material energy composed of material guṇas and
endowed with cause and effect.
C : “Should not the Vedas indicate that Vāsudeva is supreme as
the creator of the universe, entering it and controlling it?” Four verses
answer. This verse answers the ques on tasya karmāṇy udārāṇi brūhi:
describe the Lord’s great ac vi es (SB 1.1.17). Bhagavān Vāsudeva created
this universe by his māyā, made of the three guṇas, with gross and subtle
aspects (sad-asad-rūpayā). The Lord is devoid of guṇas.
Text 1.2.31
tayā vilasiteṣv eṣu guṇeṣu guṇavān iva |
antaḥ-praviṣṭa ābhā vijñānena vijṛmbhitaḥ ||
The Lord entered into the jīvas covered by the guṇas, manifested by
material māyā. He appears to be in contact with the guṇas, but he is
strengthened by his spiritual potency.
C : Entering and controlling the jīvas are described. The Lord
remained as a controller (antaḥ-praviṣṭaḥ) in the jīvas (eṣu) endowed with
bodies and senses made of guṇas (guṇeṣu) and which were made objects
of pas mes (vilasiteṣu) by māyā (tayā). He appeared to be overcome by
the guṇas, becoming ignorant, but he was not. He remained effulgent
(ābhā ). He remained powerful (vijṛmbhitaḥ) by his cit-śak (vijñānena),
untouched by the guṇas. It will be said:
etad īśanam īśasya prakṛ -stho ’pi tad-guṇaiḥ |
na yujyate sadātma-sthair yathā buddhis tad-āśrayā ||
This is the power of the Lord: though he is situated in prakṛ , he is not
affected by the guṇas which are situated in him, just as the intelligence of
the devotee remembering the Lord is not affected by the guṇas. SB 1.11.38
Text 1.2.32
yathā hy avahito vahnir dāruṣv ekaḥ sva-yoniṣu |
nāneva bhā viśvātmā bhūteṣu ca tathā pumān ||
Just as one fire, situated in pieces of wood as its natural place of
manifesta on, blazes forth as many fires, the one Supreme Lord, the soul
of the universe, Paramātmā, situated in all living beings, manifests as
many.
C : Though the Lord is one, he has many forms. One fire, always
situated in various woods which are its source (yoniṣu), shines variously.
Similarly, the one ātmā of the universe, Vāsudeva, shines in all beings
(bhūteṣu). He is non-different from all these forms, while being
differen ated since they are controlled by him.
eko ’pi san bahudhā yo vibhā : Though he is one, he manifests as many.
Gopāla-tāpanī Upaniṣad 1.19
Just as fire becomes manifested by rubbing the wood, and burns wood, by
medita on, the Lord becomes manifest and burns up the jīva’s upādhis.
Text 1.2.33
asau guṇamayair bhāvair bhūta-sūkṣmendriyātmabhiḥ |
sva-nirmiteṣu nirviṣṭo bhuṅkte bhūteṣu tad-guṇān ||
The Lord as Paramātmā, having entered all the bodies with material
sense objects, senses and mind, which have been created by the Lord,
makes the jīvas enjoy the sense objects colored by the guṇas.
C : Nourishing the jīvas is described. The ātmā of the universe
(asau) enters the living beings (bhūteṣu) of four types by birth from eggs,
etc. composed of mind, ahaṅkāra, mahat-ta va (ātmabhiḥ) as well as
elements (bhūta), tanmātras (sūkṣma) and senses such as the ear
(indriyāṇi). He makes the jīvas enjoy (bhuṅkte) objects suitable to them
(tad-guṇān). Bhuṅkte here has a causa ve meaning. Bhuṅkte can also
mean “nourishes.” Ātmanepada is poe c license. Bhujo ’navane: bhuj is
used in ātmanepada except when it means to protect. (Pāṇini 1.3.66)
 Text 1.2.34
bhāvayaty eṣa sa vena lokān vai loka-bhāvanaḥ |
līlāvatārānurato deva- ryaṅ-narādiṣu ||
The Lord, creator of the universe, absorbing himself in the forms of
various līlāvatāras as devatās, animals and humans, protects the worlds
through his role as the controller of sa va-guṇa.
C : This answers the ques on sūta jānāsi (SB 1.1.12): “You know
for what purpose the Lord, master of the Yadus, appeared in Devakī, the
wife of Vasudeva.”
The Lord (eṣaḥ) protects (bhāvaya ) the worlds (lokān) by sa va-guṇa
controlled by himself since he is the creator of the universe (loka-
bhāvanaḥ). It is understood from Kun ’s prayers that Kṛṣṇa avatāra is the
goal, equivalent to all avatāras. He becomes absorbed (anurataḥ) in his
forms as līlāvatāras in forms of devatās, etc.

[1] SB 5.19.10 men ons that Nārada Muni and associates worship Nara-
Nārāyaṇa Ṛṣi in Bhārata-varṣa.
[2] The word jñāna, formed from the root jña (to know), is used in the
sense of ac on as also in the sense of an 'abode' or 'an instrument'. But
jñānīs take the meaning to be in the sense of ac on.
[3] Another example is “Space exists everywhere.”
[4] The idea is the imposi ons of a quality on an object can be negated but
viśeṣa cannot be.
[5] Baladeva Vidyā bhū ṣ aṇ a quotes this verse in his commentary to Laghu-
bhāgavatāmṛta 1.2.18, and elaborates that wood, smoke and fire have the
natures of inertness, slight ac vity and full ac vity.
[6] Fire has both light and heat. Smoke has only heat and wood is devoid of
light.
 Chapter Three
List of the Avatāras
Text 1.3.1
sūta uvāca—
jagṛhe pauruṣaṁ rūpaṁ bhagavān mahad-ādibhiḥ |
sambhūtaṁ ṣoḍaśa-kalam ādau loka-sisṛkṣayā ||
Sūta said: First of all, the Supreme Lord accepted the form of the eternal
first puruṣa endowed with his sixteen śak s, for crea ng the universes
from mahā-ta va and other elements.
C :
puruṣādy-avatārāṇāṁ janma-karma-kathāḥ śubhāḥ |
tṛ ye’smin prakīrtyante yāḥ pṛṣṭā munibhiḥ purā ||
In the third chapter, topics of the auspicious appearance and ac vi es of
the puruṣa and other avatāras, which the sages requested previously, are
glorified.
The sages asked:
athākhyāhi harer dhīman avatāra-kathāḥ
Please relate topics of the Lord’s avatāras. (SB 1.1.18)
As an answer, the avatāras are described in order, staring with the
puruṣāvatāras in five verses (1-5).
sa aikṣata lokān nu sṛjā
The Lord glanced and created the worlds. Aitareya Upaniṣad 1.1.1
By transforma ons of prakṛ , agitated by his glance, with a desire to create
lokas (loka-sisṛkṣayā) by ahaṅkāra, tanmātras, etc., with a desire, “May the
worlds be created,” the Lord accepted the form of the puruṣa (pauruṣam),
or the form called the puruṣa. This means he engaged that form which
already existed for crea on of the planets, just as one takes a pot which
already exists. To understand this, there is a further explana on. The form
was highest (sam) real exis ng being (sambhūtam). Bhūtam means living
being according to Nānārtha-varga. The puruṣa was endowed with sixteen
kalas: such as Śrī and Vimalā. The first puruṣa is Saṅkarṣaṇa, Kāraṇodaśaya.
Text 1.3.2-3
yasyāmbhasi śayānasya yoga-nidrāṁ vitanvataḥ |
nābhi-hradāmbujād āsīd brahmā viśva-sṛjāṁ pa ḥ ||
yasyāvayava-saṁsthānaiḥ kalpito loka-vistaraḥ |
tad vai bhagavato rūpaṁ viśuddhaṁ sa vam ūrjitam ||
A er Garbhodakaśāyī-viṣṇu lay on the water and went into trance,
Brahmā, lord of the universal crea on, appeared from the lotus in the
water of his navel.
The expanse of planets is imagined to be situated at various places on his
limbs. This form of the Lord is pure sa va, unmixed with rajas and
tamas.
C : Brahmā arose from the lotus in the lake of the navel of the
form lying in the Garbhodaka ocean (ambhasi), the water within the
created shell (garbha), in a sleep which was samādhi (yoga-nidrām).
Brahmā was the father of created beings (viśva-sṛjām) such as Dakṣa.
The lokas from Pātāla to Satyaloka (loka-vistaraḥ) were arranged according
to the configura on of the limbs of his form beginning with the feet
(avayava-saṁsthānaiḥ), due to their similarity.
pātālam etasya hi pādamūlam
Pātāla is the sole of his foot. (SB 2.1.26)
By such statements, steadiness of the mind is taught for persons of gross
intellect. Definitely (vai) that form was pure, devoid of any par cle of
ma er and characterized by his self-manifes ng śak (sa vam). It was
strong (ūrjitam). Sat means that it negates prakṛ .
Text 1.3.4
paśyanty ado rūpam adabhra-cakṣuṣā
sahasra-pādoru-bhujānanādbhutam |
sahasra-mūrdha-śravaṇākṣi-nāsikaṁ
sahasra-mauly-ambara-kuṇḍalollasat ||
With spiritual eyes, the siddhas see this amazing form with thousands of
legs and arms, thousands of heads, ears, eyes and noses, shining with
thousands of crowns, earrings and clothes.
C : Siddhas see that form by bhak . They see with eyes which
are purified by bhak . Adabhram means not scant. Mauli is a head
ornament. The rest is clear.
Text 1.3.5
etan nānāvatārāṇāṁ nidhānaṁ bījam avyayam |
yasyāṁśāṁśena sṛjyante deva- ryaṅ-narādayaḥ ||
He is the indestruc ble source of various avatāras. His expansion is
Brahmā and Brahmā’s expansions are Marīci and others. Through them
the Lord creates the devatās, animals and human beings.
C : This form is the source of all the avatāras that will be
described. He is the aṁśī (nidhānam) of the avatāras. Though he is the
seed, no seed is equal to him: he is eternal (avyayam). Devatās and others
vibhū s are created by his aṁśas such as Brahmā, and Brahmā’s aṁśas
such as Marīci. This is the second puruṣa, Pradyumna, Garbhodaśaya. The
third puruṣa Aniruddha, was described in the verse sa vaṁ rajas tamaḥ
(SB 1.2.23). These three forms star ng with Saṅkarṣaṇa are explained in
Brahmā-saṁhitā. The first is the antaryāmī of prakṛ . The second is the
antaryāmī of Brahmā. The third, the size of a pradeśa, is the antaryāmī of
the jīvas like us. The puruṣa is described in Sātvata-tantra:
viṣṇos tu trīṇi rūpāṇi puruṣākhyāny atho viduḥ |
ekaṁ tu mahataḥ sraṣṭṛ dvi yaṁ tv aṇḍa-saṁsthitam |
tṛ yaṁ sarva-bhūtasthaṁ tāni jñātvā vimucyate || i ||
The wise know that the puruṣa consists of three forms of the original
Viṣṇu–Saṅkarṣaṇa. The first is the creator of the mahat-ta va. The second
is situated within the universe. The third is situated within each living
en ty. Knowing these three, one becomes liberated.
“In Nārāyaṇīya (Mahābhārata) it is said:
asman mūr ś caturthī yā sāsṛjac cheṣam avyayam |
sa hi saṅkarṣaṇaḥ proktaḥ pradyumnaṁ so ’py ajījanat ||
 pradyumnāc cāniruddho ’haṁ sargo mama punaḥ punaḥ |
aniruddhāt tathā brahmā tatrādi kamalodbhavaḥ ||
The fourth form, creator of indestruc ble Śeṣa is called Saṅkarṣaṇa. He
manifested Pradyumna. From Pradyumna appears Aniruddha, myself. This
happens repeatedly. From Aniruddha Brahmā appears on a lotus.
Mahābhārata Śān -parvā 326.68-69
aniruddho hi lokānāṁ mahān ātme kathyate |
yo ’sau vyaktatvam āpanno nirmame ca pitāmaham ||
Aniruddha, who, equipped with power of manifesta on, created Brahmā,
is called the great soul of the worlds. Mahābhārata Śān -parvā 327.26”
It is said here that Aniruddha produces Brahmā. But that is resolved by
saying that he is nondifferent from Pradyumna. Otherwise it would
contradict verse two of this chapter.
Text 1.3.6
sa eva prathamaṁ devaḥ kaumāraṁ sargam āśritaḥ |
cacāra duścaraṁ brahmā brahmacaryam akhaṇḍitam ||
Garbhodakaśāyī first made his appearance in the Kumāras. Becoming
brāhmaṇas, they undertook con nuous, severe vows of brahmacarya.
C : Now the ac vi es of Sanat Kumāra and other avatāras will
be discussed. Garbhodakaśaya (saḥ), a svāṁśa of Kṛṣṇa, his master,
manifested (āśritaḥ) in the Kumāras (kaumāraṁ sargam). Becoming
brāhmaṇas (brahmā), they taught the people unbroken brahmacarya. The
four kumāras are considered one avatāra. Words like “first” indicate not
the actual order of their appearance but just numbering.
Text 1.3.7
dvi yaṁ tu bhavāyāsya rasātala-gatāṁ mahīm |
uddhariṣyann upāda a yajñeśaḥ saukaraṁ vapuḥ ||
Secondly the Lord of sacrifice, li ing up the earth from Rasātala, for its
welfare, took the form of the boar.
C : The Lord manifested (upāda a) the form of a boar. For the
auspiciousness (bhavāya) of the universe (asya), he will li up the earth
which had fallen to Rasātala during pralaya. The ac vity of Varāha is
described. In these verses each avatāra and his ac ons will be described.
He appeared during Svayambhuva manvantara from the nostril of Brahmā.
Text 1.3.8
tṛ yam ṛṣi-sargaṁ vai devarṣitvam upetya saḥ |
tantraṁ sātvatam ācaṣṭa naiṣkarmyaṁ karmaṇāṁ yataḥ ||
The Lord, making his appearance among the sages as Nārada, produced
the Pañcarātra scriptures from which one learns how devo onal ac vi es
free one from the bondage of karma.
C : The third avatāra is described. The Lord accepted
manifesta on (sargam) among the sages (ṛṣi) as Nārada (devarṣitvam). He
produced Pañcarātra scriptures (sātvataṁ tantram) from which the
bondage of karma is destroyed (naiṣkarmyam), from offering karmas to the
Lord, like purifying mercury of its poison.
Text 1.3.9
turye dharma-kalā-sarge nara-nārāyaṇāv ṛṣī |
bhūtvātmopaśamopetam akarod duścaraṁ tapaḥ ||
Fourth, appearing in the wife of Dharma, he became Nara-nārāyaṇa, and
performed severe austeri es which give peace to the soul.
C : As the fourth avatāra (turye), the Lord appeared as Nāra-
nārāyaṇa. Dharma-kalā, part of Dharma, refers to the wife of Dharma,
since the śru says ardho vā eṣa ātmano yat patnī: the wife is half of
oneself. Manifes ng in her (sarge), the Lord appeared as two en es. They
are considered to be one avatāra. Elsewhere it is stated that Hari and
Kṛṣṇa were their brothers and non-different from them.[1]
Text 1.3.10
pañcamaḥ kapilo nāma siddheśaḥ kāla-viplutam |
provācāsuraye sāṅkhyaṁ ta va-grāma-vinirṇayam ||
Fi h, he became Kapila, best of the perfected beings, and spoke to Āsuri
brāhmaṇa the philosophy of Sāṅkhya, which defines the various
principles of existence, and which had become lost with me.
C : The Lord as the son of Kardama (Kapila) spoke Sāṅkhya to
his disciple named Āsuri. From Padma Purāṇa it is understood that a jīva of
devious intellect born in the Agni dynasty spoke atheis c Sāṅkhya (a
different Kapila).
Text 1.3.11
ṣaṣṭham atrer apatyatvaṁ vṛtaḥ prāpto ’nasūyayā |
ānvīkṣikīm alarkāya prahlādādibhya ūcivān ||
Being requested by Anasūyā, the wife of Atri, the Lord became her son as
Da ātreya and taught the knowledge of soul to Alarka, Prahlāda and
others.
C : This verse describes Da ātreya avatāra. He is the sixth.
Requested by Anasūya, wife of Atri, the Lord accepted to be the son of
Anasūya. This is described in the Brahmāṇḍa Purāṇa in the story of the
pa vrata:
anasūyābravīn natvā devān brahmeśa-keśavān |
yūyaṁ yadi prasannā me varārhā yadi vāpy aham |
prasādābhimukho sarve mat-putratvam eṣyatha ||
Offering respects, Anasūyā spoke to the Brahmā, Śiva and Viṣṇu. If you are
pleased with me, and consider me worthy of blessing, being merciful, you
all should become my son.
Ānvīkṣikīm means knowledge of the ātmā.
Text 1.3.12
tataḥ saptama ākūtyāṁ rucer yajño ’bhyajāyata |
sa yāmādyaiḥ sura-gaṇair apāt svāyambhuvāntaram ||
Seventh, Yajña appeared as the son of Ruci in his wife Akū . He protected
the reign of Svāyambhuva-manu with the devatās called Yāmas.
C : This verse describes the avatāra Yajña. He appeared as the
son of Ruci (the father) in Āku , his mother. He protected the
Svāyambhuva manvantara along with his sons, the Yāmas, who are
devatās. At that me, he became Indra.
Text 1.3.13
aṣṭame meru-devyāṁ tu nābher jāta urukramaḥ |
darśayan vartma dhīrāṇāṁ sarvāśrama-namaskṛtam ||
Eighth, the Lord was born to Nābhi and his wife Merudevī as Ṛṣabha. He
shows the path of the wise worshipped by all āśramas.
C : The eighth avatāra Ṛṣabha is described. He was born from
Nābhi, son of Āgnīdhra, in the womb of Meru-devī. He showed the
pāramahaṁsya state for the sober minded, which is respected by all
āśramas.
Text 1.3.14
ṛṣibhir yācito bheje navamaṁ pārthivaṁ vapuḥ |
dugdhemām oṣadhīr viprās tenāyaṁ sa uśa amaḥ ||
O brāhmaṇas! Ninth, requested by the sages the Lord took the form of
King Pṛthu. Because he milked herbs from the earth, he is considered the
most desirable of the avatāras.
C : The avatāra Pṛthu is described. The Lord took the form
(vapuḥ) of Pṛthu, in the body of a king (pārthivam). He milked all
substances (oṣadhīḥ) from the earth (imāṁ). Dugdha should actually be
adugdha. Because of milking the earth, this avatāra is considered to be
most a rac ve (uśa amaḥ).
Text 1.3.15
rūpaṁ sa jagṛhe mātsyaṁ cākṣuṣodadhi-samplave |
nāvy āropya mahī-mayyām apād vaivasvataṁ manum ||
When there was an inunda on at the end of the period of the Cākṣuṣa
Manu, the Lord accepted the form of a fish and protected Vaivasvata
Manu, placing him on a boat formed from the earth.
C : This verse describes Matsya. In Cākṣuṣa period, when there
was a flood, the Lord accepted the form of Matsya. Placing Vaivasvata
Manu in a boat in the form of the earth, he protected him. He was
Satyavrata and later was called Vaivasvata Manu. There was a flood a er
the Cākṣuṣa manvantara. Viṣṇu-dharmo ara says that there is flood a er
each manvantara.
Text 1.3.16
surāsurāṇām udadhiṁ mathnatāṁ mandarācalam |
dadhre kamaṭha-rūpeṇa pṛṣṭha ekādaśe vibhuḥ ||
In the eleventh appearance, the Lord, in the form of a tortoise, held up
on his back Mandara Mountain for the devatās and demons churning the
ocean.
C : Kūrma avatāra is described. Situated between the devatās
and demons churning the ocean to produce nectar, the Lord held up
Mandara Mountain on his back, in the form of Kūrma.
Text 1.3.17
dhānvantaraṁ dvādaśamaṁ trayodaśamam eva ca |
apāyayat surān anyān mohinyā mohayan striyā ||
The Lord took the form of Dhanvantari as the twel h avatāra and taking
the thirteenth form as the woman Mohinī he let the devatās drink nectar
and bewildered the demons.
C : Dhanvantari and Mohinī avatāras are described.
Dhanvantari is the twel h form. His ac vity was bringing the pot of nectar.
The use of dvādaśamam instead of dvādaśam is poe c license. Taking the
thirteenth form, he arranged for the devatās to drink nectar. What was his
form? As the woman, Mohinī, he bewildered the demons (anyān).
Text 1.3.18
caturdaśaṁ nārasiṁhaṁ bibhrad daityendram ūrjitam |
dadāra karajair ūrāv erakāṁ kaṭa-kṛd yathā ||
Taking the form of Narasiṁha as the fourteenth avatāra, he pierced the
chest of the strong king of the demons with his nails just as a grass cu er
breaks erakā grass.
C : This verse describes Nṛsiṁha avatāra. He pierced the strong
king of demons, Hiraṇyakaśipu, with his fingernails (karajaiḥ), just as a
wood cu er (kaṭa-kṛt) breaks erakā grass. Erakā is a type of long grass
without joints.
Text 1.3.19
pañcadaśaṁ vāmanakaṁ kṛtvāgād adhvaraṁ baleḥ |
pada-trayaṁ yācamānaḥ pratyāditsus tri-piṣṭapam ||
Taking the form of Vāmana as fi eenth avatāra, the Lord went to the
sacrifice of Bali, begging three steps of land, but desiring to steal the
heavenly kingdom from him.
C : Vāmana avatāra is described. He desired to take away
(prayāditsuḥ) from Bali the heavenly kingdom.
Text 1.3.20
avatāre ṣoḍaśame paśyan brahma-druho nṛpān |
triḥ-sapta-kṛtvaḥ kupito niḥ-kṣatrām akaron mahīm ||
The Lord, appearing as Paraśurāma, the sixteenth avatāra, seeing the
kings harassing the brāhmaṇas, became angry and twenty-one mes
annihilated the kṣatriyas from the earth.
C : Paraśurāma avatāra is described. He killed the kṣatriyas
twenty-one mes (triḥ-sapta-kṛtvaḥ). In regards to the suffix kṛtva, since
the ac on is repeated many mes, for mul plica on the suffix suc is
applied (for triḥ). (Pāṇini 5.4.17-18)
Text 1.3.21
tataḥ saptadaśe jātaḥ satyavatyāṁ parāśarāt |
cakre veda-taroḥ śākhā dṛṣṭvā puṁso ’lpa-medhasaḥ ||
The Lord, born from Parāśara in the womb of Satyava as the
seventeenth avatāra, seeing the meager intelligence of the people,
divided up the tree of the Vedas.
C : Vyāsa avatāra is described. Seeing people of li le
intelligence (alpa-medhasaḥ), he was born from Parāśara in Satyava .
Vyāsa’s nature as Supreme Lord is shown by this ac on.
kṛṣṇa-dvaipāyanaṁ vyāsaṁ viddhi nārāyaṇaṁ svayam |
ko hy anyaḥ puṇḍarīkākṣān mahābhārata-kṛd bhavet ||
Know that the compiler named Kṛṣṇa-dvaipāyana is Nārāyaṇa himself. Who
else except the Lord could produce the Mahābhārata? Viṣṇu Purāṇa 3.4.5
Text 1.3.22
nara-devatvam āpannaḥ sura-kārya-cikīrṣayā |
samudra-nigrahādīni cakre vīryāṇy ataḥ param ||
The Lord, taking the form of a king as Rāma, performed brave ac ons
such as controlling the ocean with a desire to help the devatās.
C : This verse describes the avatāra Rāma. He took the form of
a king (nara-devatvam) as Rāma. This is the eighteenth form (param).
Controlling the ocean by building a bridge shows his great power. Thus it is
men oned as his main ac vity.
Text 1.3.23
ekonaviṁśe viṁśa me vṛṣṇiṣu prāpya janmanī |
rāma-kṛṣṇāv i bhuvo bhagavān aharad bharam ||
The Lord appeared in the Vṛṣṇi dynasty in the two forms of Balarāma and
Kṛṣṇa as the nineteenth and twen eth avatāras and relieved the burden
of the earth.
C : This verse describes the avatāras Balarāma and Kṛṣṇa. The
word should be viṁśa tame instead of viṁśa me, but the syllable ta is
dropped for metrical reasons. The Lord became (prāpya janmanī) two
manifesta ons by the names of Balarāma and Kṛṣṇa.
Text 1.3.24
tataḥ kalau sampravṛ e sammohāya sura-dviṣām |
buddho nāmnājina[2]-sutaḥ kīkaṭeṣu bhaviṣya ||
Then when Kali-yuga starts, Buddha, the son of Ajina, will appear in the
province of Gayā for bewildering the demons.
C : This verse describes Buddha avatāra. The son of Ajina will
appear in Kīkaṭa in Gayā province, in the forest of dharma.
Text 1.3.25
athāsau yuga-sandhyāyāṁ dasyu-prāyeṣu rājasu |
janitā viṣṇu-yaśaso nāmnā kalkir jagat-pa ḥ ||
At the junc on of the yugas when the kings are almost criminal, the Lord
of the universe Kalki will be born as the son of Viṣṇu-yaśas.
C : This verse describes Kalki avatāra. He appears at the end of
Kali-yuga (yuga-sandhyāyām). Kalki will appear from the brāhmaṇa named
Viṣṇu-yaśas. Among the avatāras, the Kumāras, Nārada, Pṛthu, Paraśurāma
and Kalki are great jīvas, aveśāvatāras.
āviṣṭo ’bhūt kumāreṣu nārade ca hari vibhuḥ
The Lord enters into the Kumāras and Nārada. Laghu-bhāgavatāmṛta 1.226
āviveśa pṛthuṁ devaḥ śāṅkhī cakṛi gadādharaḥ
The Lord holding the conch, cakra and club entered Pṛthu. Laghu-
bhāgavatāmṛta 1.227[3]
etat te kathitaṁ devi jāmadagner mahātmanaḥ |
śaktyāveśāvatārasya caritaṁ śārṅgiṇaḥ prabhoḥ ||
O goddess! The ac vi es of the great soul Parāśurāma, a śaktyāveśāvatāra
of the Supreme Lord, holder of the bow, has been described. Padma
Purāṇa 6.241.79
kaler ante ca samprāpte kalkinaṁ brahma-vādinam |
anupraviśya kurute vāsudevo jagatsthi m ||
At the end of Kali-yuga Vāsudeva enters into Kalki, a teacher of spiritual
ma ers, and protects the world. Viṣṇu-dharma
Other than these forms all are the Supreme Lord.
Text 1.3.26
avatārā hy asaṅkhyeyā hareḥ sa va-nidher dvijāḥ |
yathāvidāsinaḥ kulyāḥ sarasaḥ syuḥ sahasraśaḥ ||
Unlimited avatāras arise from the Lord, the treasure house of pure
goodness, just as thousands of small rivers flow from an inexhaus ble
lake.
C : This verse summarizes all the avatāras since some like
Hayagrīva and Haṁsa were not men oned in this list. The avatāras of the
Lord, an ocean of independence (sa va-nidheḥ) are countless.
sa vaṁ svātantryaṁ uddiṣṭaṁ tac ca kṛṣṇe na cāpare
asvātantryāt tad anyeṣām asa vaṁ viddhi bhārata
Sa vam means independent, and that refers to Kṛṣṇa and no one else.
Know that all others are called asa vam because they are dependent, O
Bhārata. Mahābhārata
The avatāras of the Lord who is independent, appearing by his own will,
are countless. An example is given. Countless avatāras arise from the Lord
like thousands of small streams (kulyāh), natural torrents, flowing from an
inexhaus ble (avidāsinaḥ) lake. The root is das (avidāsinaḥ).
Text 1.3.27
 ṛṣayo manavo devā manu-putrā mahaujasaḥ |
kalāḥ sarve harer eva saprajāpatayaḥ smṛtāḥ ||
All sages, Manus, devatās, powerful humans who are sons of Manu, are
also considered to be vibhū s of the Lord.
C : Having described the avatāras, now the vibhū s are
described.
Text 1.3.28
ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam |
indrāri-vyākulaṁ lokaṁ mṛḍayan yuge yuge ||
All avatāras men oned and not men oned here, who are por ons of
Mahāviṣṇu or empowered jīvas, create happiness in the world whenever
it is afflicted by the demons and their ideas. But Kṛṣṇa is the ul mate
form of Bhagavān.
C : Having included Kṛṣṇa among avatāras like Matsya and
Kūrma, because of general characteris cs of appearing in the world, the
author now remembers Kṛṣṇa’s true posi on.
Those avatāras previously described (ete) and those not described (ca), are
aṁśas and kalās of Garbhodaśaya Viṣṇu (puṁsaḥ). Matsya and others are
aṁśas. Kumāras, and others are āveśas possessing por ons of jñāna,
bhak or kriyā śak s. The word tu indicates difference or restric on.
Among those described, Kṛṣṇa is Svayam Bhagavān while others like
Matsya are not the aṁśī. His posi on does not depend on any other form.
Svayaṁ dāsās tapasvinaḥ: the austere people are their own servants. They
are not dependent on others. Thus Kṛṣṇa’s nature as bhagavān is not
dependent on others.
Gopyas tapaḥ kim acaran: what austerity did the cowherds perform. (SB
10.4.14) Regarding the cowherds’ austerity, it is concluded that they are
self-perfected, and not dependent on others. This indicates that Kṛṣṇa is
not the lord of Vaikuṇṭha as Vāsudeva. That would contradict the words
“svayam.” This statement, a form of śru (literal meaning), is strong
because it does not depend on other statements. Statements that he is an
aṁśa are some mes seen but these are weak since they are contextual.
 śru -liṅga-vākya-prakaraṇa-sthāna-samākhyānāṁ samavāye pāra-
daurbalyam artha-viprakarṣāt[4]
Where there is a combina on of literal meaning, interpre ve meaning,
altering the syntax, referring to other texts, philosophical stance, and
etymological meaning, the later statements are considered progressively
weaker in authority, because of the possibility of their producing contrary
meaning. Jaimini-sūtra 3.3.14
This is made clear by using the word aṁśa in the statement (in referring to
other forms), which means they are similar. Moreover, at the beginning of
the scripture, this chapter discussing the mystery of Kṛṣṇa’s birth is a
sūtra[5] because the statements concerning all the avatāras are indicated.
Ete cāṁśa-kalā is the paribhāṣa because it makes a rule where a rule has
not yet been applied.
Wherever avatāras are described, they are understood to be aṁśas of the
puruṣāvatāra. But Kṛṣṇa is Bhagavān Svayam. Though this is men oned
once, the statement spreads its meaning everywhere. Here Kṛṣṇa is proved
to be Svayam Bhagavān, rather than Svayam Bhagavān becoming Kṛṣṇa
because Dhvani-kṛt[6] says:
anuvādam anuktvaiva na vidheyam udīrayet[7]
One should not state a predicate before its subject, for it cannot thus stand
without proper support.
The rela on of aṁśa and aṁśī is shown in the sūtras:
prakāśādivan naivaṁ paraḥ
The avatāras are not like jīvas but are the Lord, just as the sun and the
firefly are called light but are different.
smaran ca
The smṛ s confirm this. Brahma-sūtras 2.3.44-45
“How is this since Bhagavān is one ta va without difference?” One should
accept that there are degrees of manifesta on of śak . A brāhmaṇa,
some mes quo ng all scriptures, is said to be omniscient. Another me
the same brāhmaṇa quo ng one scripture, is said to be a li le
knowledgeable of scripture. Similarly, Kṛṣṇa manifests all śak s at all mes,
whereas the aṁśas manifest some śak as is necessary. Otherwise, what is
ascertained about the aṁśī, understood in scriptures, would be shared by
the aṁśas. This will be discussed more elsewhere.
“But this would contradict the following. Mahā-varāha Purāṇa says sarve
sarva-guṇaiḥ pūrṇāḥ sarva-doṣa-vivarjitāḥ: all the forms of the Lord are
endowed with all quali es and devoid of all fault.” That is not so. That
argument is defeated by the fact that Kṛṣṇa’s svarūpa is full of all spiritual
quali es. And otherwise, the sūtra and statements that show the Lord’s
various states would be contradicted. The goal of the ordinary avatāras is
stated. The avatāras make happy (mṛḍayan ) the world which is disturbed
by the demons, according to the occasions (yuge yuge).
Text 1.3.29
janma-guhyaṁ bhagavato ya etat prayato naraḥ |
sāyaṁ prātar gṛṇan bhaktyā duḥkha-grāmād vimucyate ||
The pure person who chants with devo on the glories of the Lord’s
appearance, which is mysterious, becomes free from all sorrows.
C : The results of glorifying the avatāras are described. Those
who glorify (gṛṇan) the mysterious (guhyam) birth of the Lord become free
of saṁsāra (duḥkha-grāmāt).
Text 1.3.30
etad rūpaṁ bhagavato hy arūpasya cid-ātmanaḥ |
māyā-guṇair viracitaṁ mahadādibhir ātmani ||
This material realm, composed of the material guṇas and the elements
from mahat-ta va to earth and with the Paramātmā as its basis, is a
material form of the Lord who has a spiritual form of consciousness and
is devoid of a material form.
C : “The universal form (i.e. virāḍ-rūpa) of the Lord has been
recommended as the first type of worship in the Second Canto and other
places with such verses as pātālam etasya hi pāda-mūlam: Pātāla is the
base of his feet. (SB 2.1.26) Why is this not considered an avatāra of the
Lord?” This verse answers.
This universal form is composed of the material guṇas and the elements
from mahat-ta va to earth (mahadādibhiḥ) situated on the all-pervading
svarūpa (ātmani) of the Lord who has a spiritual form of consciousness
(cid-ātmanaḥ), and who is devoid of a material form (arūpasya). This form
has been men oned because it is for steadying the minds of people with
material intelligence.
In other words, since this universal form is composed of ma er, it is not
counted among the avatāras such as Matsya and Kūrma who are devoid of
māyā.
Text 1.3.31
yathā nabhasi meghaugho reṇur vā pārthivo’nile |
evaṁ draṣṭari dṛśyatvam āropitam abuddhibhiḥ ||
Just as unintelligent people a ribute clouds to be the sky and par cles of
dust are a ributed to be smoke, so unintelligent people impose material
ideas on the jīva.
C : “How can one destroy saṁsāra, whose nature are
experiences of happiness and suffering, just by hearing about the Lord’s
birth?”
Foolish people may imagine that groups of clouds in the sky are blue sky or
that earthly dust par cles in the air are smoke, since both are not visible.
Similarly, foolish people impose on the jīva (draṣṭari), composed of
knowledge, the visible quali es of body and antaḥkaraṇa such as “I am a
human, pale, happy, sad.” This is like a piece of cloth that has become
muddied. By hearing about the Lord, saṁsāra is washed away, as mud is
removed by water, since the mud is incidental.
Text 1.3.32
ataḥ paraṁ yad avyaktam avyūḍha-guṇa-bṛṁhitam |
adṛṣṭāśruta-vastutvāt sa jīvo yat punar-bhavaḥ ||
Superior to the gross universal form is that form which is invisible, devoid
of the specific bodily parts, since it cannot be seen or heard. This is like
the subtle body of the jīva, which is the instrument of rebirth for the jīva.
C : The jīva’s saṁsāra arises from being opposed to the Lord.
Different from this gross form (ataḥ) is another subtle form (param
avyaktam). It also is an imposi on only. The reasons for being subtle is
stated. It is devoid of a special form (avyūḍha) made of the guṇas, which
are devoid of transforma ons in the form of hands, feet, etc. Because it is
invisible, the jīva (saḥ) takes birth repeatedly (punar bhavaḥ). The reason
for the imposi on is given. It is unseen and unheard. The ta va of
Bhagavān (vastu) is also unseen and unheard, since the jīva is opposed to
the Lord without beginning. Thus it is said:
janasya kṛṣṇād vimukhasya daivād
adharma-śīlasya suduḥkhitasya
anugrahāyeha caran nūnaṁ
bhūtāni bhavyāni janārdanasya
In order to give mercy to the suffering people engaged in sin, who are
under the control of karma and ignorant of Kṛṣṇa, the auspicious devotees
of the Lord move in this world. SB 3.5.3
Text 1.3.33
yatreme sad-asad-rūpe pra ṣiddhe sva-saṁvidā |
avidyayātmani kṛte i tad brahma-darśanam ||
When the gross and subtle material forms, which are imposi ons on the
soul in ignorance, are removed by the realiza on of the devotees, one
can realize Brahman.
C : What is the nature of that Paramātmā whose glorifica on
concerning his birth frees the jīva from all suffering (saṁsāra)? What is
that knowledge of Paramātmā? From the meaning of the two verses 31
and 32, two facts emerge: the jīva (ātmani) is in ignorance and has gross
and subtle bodies. When these two bodies (sad-asad-rūpe) are removed
completely by one’s saṁvit śak (sva-saṁvidā), one realizes Brahman.
Dhāmnā svena sadā: the Lord is beyond ma er by his cit-śak at all mes.
(SB 1.1.1) The word i means first, according to Amara-kośa. This is the
jīva’s first knowledge (darśanam). Then, on understanding Paramātmā,
who is devoid of māyā’s touch, who is the cause of the universe, who is
glorious with beauty, and is condensed knowledge and bliss, the jīva
becomes free from suffering by kīrtana about the Lord’s birth and
pas mes, having become favorable to the Lord.
Text 1.3.34
 yady eṣoparatā devī māyā vaiśāradī ma ḥ |
sampanna eve vidur mahimni sve mahīyate ||
When māya or ignorance weakens, the Lord bestows his mercy on the
jīva. The jīva becomes endowed with this treasure. The wise understand
that, this person is welcomed by the devotees in the spiritual world.
C : When does the jīva who has destroyed its opposi on to the
Lord, a ain the Lord from glorifying him? When māyā, śak of the Lord
(devī), destroys the influence of avidyā, her func on, and when the Lord,
who knows the devotee’s inclina on to him (vaiśāradī) desires, “May he
a ain my feet,” the devotee a ains his feet. The wise understand this.
tasya tāvad eva ciraṁ yāvan na vimokṣye’tha saṁpatsye
Only as long as the body remains does he not become free. Then he
achieves the Lord. Chāndogya Upaniṣad 6.14.2
By the Lord’s desire, by the result of preaching of the sampradāya, this will
happen gradually. Then one enters into the spiritual sky (sve mahimni) and
is welcomed by the devotees (mahīyate).
Text 1.3.35
evaṁ ca janmāni karmāṇi hy akartur ajanasya ca |
varṇayan sma kavayo veda-guhyāni hṛt-pateḥ ||
Thus, rejec ng the two bodies, the wise glorify the highest subject of the
Vedas—the birth and ac vi es of the Supreme Lord, who resides in the
hearts of all beings, who has no material birth and no material ac vi es.
C : By rejec ng the gross and subtle forms in the above manner,
the knowers of truth (kavayaḥ) describe the birth of the Lord without birth
(ajanasya) and the ac vi es of the Lord who has no material ac ons
(akartuḥ). The lord is called ajana because he is devoid of connec on with
a body by karma. He takes birth, like the moon rising.
ajāyamāno bahudhā vijāyate
Without birth, the Lord appears in many forms. Mudgalopaniṣad 3.1
The Lord is himself the doer:
kartāram īśam
He sees the Lord, creator of the world. Muṇḍaka Upaniṣad 3.1.3
The Lord is akartā: since he is devoid of performing ac on in combina on
with prakṛ .
sambandhena pradhānasya harer nāsty eva kartṛtā |
akartāram ataḥ prāhuḥ purāṇaṁ tat purāvidaḥ ||
Because the ancient lord is not a doer who is dependent on ma er, he is
said to be the non-doer by the knowers of the Purāṇas. Vāsudeva
Adhyātma
He is the antaryāmī (hṛt-pateḥ). The meaning of this sec on is that the
universal form is not included among the avatāras, since it does not have
the same quali es as these forms.
Text 1.3.36
sa vā idaṁ viśvam amogha-līlaḥ
sṛjaty avaty a na sajjate’smin |
bhūteṣu cāntarhita ātma-tantraḥ
ṣāḍ-vargikaṁ jighra ṣaḍ-guṇeśaḥ ||
The independent Lord, who has spotless pas mes, who has entered into
all beings, creates, maintains and destroys this universe. Being the
master of the six opulences, he contacts the six sense objects (sound,
touch, form, taste, smell and thought) without being affected.
C : The Lord’s great powers that dis nguish him from the jīva
are described. The Lord (saḥ) creates, maintains (ava ) and destroys (a )
this universe. In such (asmin) ac vi es he does not desire results (na
sajjate). Then will his ac ons be useless? No. He is effec ve (amoghaḥ),
since his ac ons are for the jīva’s enjoyment. He is situated within the
living beings. He is the controller (īśaḥ) of the six senses (ṣaḍ-guṇa). The
enjoyment is described. He experiences (jighra ) the happiness arising
from his six powers (ṣāḍ-vargikam). By regula ng the objects of the six
senses, he experiences, but he does not desire any results for himself.
Text 1.3.37
na cāsya kaścin nipuṇena dhātur
avai jantuḥ kumanīṣa ū ḥ |
nāmāni rūpāṇi mano-vacobhiḥ
santanvato naṭa-caryām ivājñaḥ ||
The falsely intelligent person, with skill in jñāna or yoga cannot
understand using their mind and words, the pas mes, names and forms
of the Lord who distributes these whenever he descends, just as an
ignorant person cannot appreciate the performance of an actor.
C : Someone devoid of bhak and yet skillful at logic cannot
understand the Lord. A foolish person cannot understand the pas mes
(ū ḥ) of the Lord who protects the world (asya dhātuḥ) by skillful
intelligence fixed in dry logic (nipuṇena) and by mind and words, using that
skillful logic. Who is this Lord? He spreads (santanvataḥ) his names and
forms in this world. This is similar to an ignorant person who cannot
understand gestures of an actor which indicate the moon, a lotus etc. The
person in knowledge is not like this.
Text 1.3.38
sa veda dhātuḥ padavīṁ parasya
duranta-vīryasya rathāṅga-pāṇeḥ |
yo ’māyayā santatayānuvṛ yā
bhajeta tat-pāda-saroja-gandham ||
He who worships the scent of the lotus feet of the Lord, sincerely,
con nuously, and with favorable a tude, knows the greatness of the
holder of the cakra, the possessor of infinite prowess.
C : He is understood by the devotees. The Lord has unlimited
powers (duranta-vīryasya). The affix dur means forbiddance according to
Viśva-prakāśa. Thus, duranta means with no end. He worships devoid of
chea ng (amāyayā), the scent of the Lord’s lotus feet con nuously
(santatayā) with devo on (anuvṛ yā).
Text 1.3.39
atheha dhanyā bhagavanta i haṁ
yad vāsudeve ’khila-loka-nāthe |
kurvan sarvātmakam ātma-bhāvaṁ
na yatra bhūyaḥ parivarta ugraḥ ||
O men of knowledge! You are the most fortunate in this world, because
when people concentrate their minds exclusively on Kṛṣṇa, the lord of all
the worlds, by asking such ques ons, they cease painful repe on of
birth.
C : An example is given to compare to the sages. You are
fortunate since, being full of knowledge (bhagavantaḥ) you concentrate
your minds on the Lord, in which state, the terrible repe on of birth and
death will no longer take place.
Text 1.3.40
idaṁ bhāgavataṁ nāma purāṇaṁ brahma-sammitam |
u ama-śloka-caritaṁ cakāra bhagavān ṛṣiḥ |
niḥśreyasāya lokasya dhanyaṁ svasty-ayanaṁ mahat ||
The Supreme Lord Vyāsa wrote the greatest, most auspicious Purāṇa
called Bhāgavatam, which bestows all human goals, is non-different from
Kṛṣṇa, and describes the ac vi es and quali es of the Lord, for the
highest benefit of the world.
C : O Sūta! What is this a rac ve scripture not heard previously
that you describe? It is equal to Kṛṣṇa (brahma-sammitam). Its svarūpa is
described in Garuḍa Purāṇa:
artho’yaṁ brahma-sūtrāṇāṁ bhāratārtha-vinirṇayaḥ ||
gāyatrī-bhāṣya-rūpo’sau vedārtha-paribṛṁhitaḥ |
purāṇānāṁ sāma-rūpaḥ sākṣād-bhagavatoditaḥ ||
dvādaśa-skandha-yukto’yaṁ śata-viccheda-saṁyutaḥ |
grantho’ṣṭādaśa-sāhasraḥ śrīmad-bhāgavatābhidhaḥ ||
This work is most complete. It expresses the meaning of the Brahma-sūtras
and Mahābhārata. It is the explana on of Gāyatrī and reinforces the
meaning of the Vedas. It is the Sāma Veda among the Purāṇas and has
arisen directly from the Lord. It has twelve volumes and a hundred
divisions. It has eighteen thousand granthas[8]. It is called Śrīmad-
bhāgavatam.
Matsya Purāṇa says:
yatrādhikṛtya gāyatrīṁ varṇyate dharma-vistaraḥ |
vṛtrāsura-vadhopetaṁ tad-bhāgavatam iṣyate ||
likhitvā tac ca yo dadyād dhema-siṁha-samanvitam |
 prauṣṭha-padyāṁ paurṇamāsyāṁ sa yā paramāṁ ga m |
aṣṭādaśa-sahasrāṇi purāṇaṁ tat prakīr tam ||
It is called the Bhāgavatam, which describes the killing of Vṛtrāsura, and in
which dharma is described in detail a er referring to the Gāyatrī. The
person who writes out the Bhāgavatam and then gi s it, placing it on a
golden throne on the full moon of Bhadrā month, a ains the highest goal.
It is known as the Purāṇa with eighteen thousand verses.
Skanda Purāṇa says:
grantho’ṣṭādaśa-sāhasro dvādaśa-skandha-sammitaḥ |
hayagrīva-brahma-vidyā yatra vṛtra-vadhas tathā |
gāyatryā ca samārambhas tad vai bhāgavataṁ viduḥ ||
The scripture has eighteen thousand granthas and twelve volumes. In it,
there is Hayagrīva-brahma-vidyā and the killing of Vṛtrāsura. It begins with
the Gāyatrī mantra. This is known as Bhāgavatam.
Padma Purāṇa says:
ambarīṣa śuka-proktaṁ nityaṁ bhāgavataṁ śṛṇu |
paṭhasva sva-mukhenaiva yadīcchasi bhava-kṣayam ||
O Ambarīṣa! Hear constantly the Bhāgavatam spoken by Śukadeva. Read it
with your own mouth if you desire destruc on of material life.
One can see many such quota ons elsewhere as well. The son of Parāśara
(ṛṣiḥ), Vyāsa, manifested (cakāra) this work since it is said that he delivered
it. Dhanyam means it brings pure devotees under its control. The rule is for
the forma on of dhanyam is found in Pāṇini 4.4.84.
Text 1.3.41
tad idaṁ grāhayām āsa sutam ātmavatāṁ varam |
sarva-vede hāsānāṁ sāraṁ sāraṁ samuddhṛtam ||
Vyāsa had his son Śukadeva, best of the self-controlled, study this
scripture, which is the very essence of all the Vedas and histories.
C : Vyāsa had his son study this work, which extracts the
essence of everything (sāram), like extrac ng bu er from yogurt. The
effort of extrac on was successful. His son was the best of the ātmārāmas
(ātmavatām). He developed greed for it since the taste was greater than
the bliss of experiencing his own ātmā.
Text 1.3.42
sa tu saṁśrāvayām āsa mahārājaṁ parīkṣitam |
prāyopaviṣṭaṁ gaṅgāyāṁ parītaṁ paramarṣibhiḥ ||
Śukadeva spoke the Bhāgavatam to King Parīkṣit, who was surrounded
by great sages, as he sat fas ng ll death on the bank of the Gaṅgā.
C : Śukadeva (saḥ) spoke it to Parīkṣit who was si ng, fas ng ll
death (prāya). This indicates that he was most detached from the world.
Thus he was qualified to hear. Prāya means not ea ng ll death according
to Medinī.
Text 1.3.43
kṛṣṇe sva-dhāmopagate dharma-jñānādibhiḥ saha |
kalau naṣṭa-dṛśām eṣa purāṇārko ’dhunoditaḥ ||
Though Kṛṣṇa le Dvārakā, arrived at Prabhāsa, and then disappeared
along with his six great quali es, this Purāṇa, another form of the sun,
has now risen in Kali-yuga for those who have lost their knowledge.
C : This verse clarifies the statement purāṇaṁ brahma-
sammitam: the Bhāgavatam is equal to Kṛṣṇa. This verse answers the
ques on dharmaḥ kaṁ śaraṇaṁ gataḥ: where does dharma take shelter?
(SB 1.1.23) It will later be said:
kṛṣṇa-dyumaṇi nimloce
Kṛṣṇa, the sun, has set. SB 3.2.7
nityaṁ sannihitas tatra bhagavān
Lord Madhusūdana, the Supreme Lord, is eternally present in Dvārakā. SB
11.31.24
From these statements it is understood that when the sun, Kṛṣṇa, went to
his abode, and when he could not be seen by people, but went to another
manifesta on of Dvārakā, along with his powers such as dharma and
jñāna, this Purāṇa has risen like the sun for knowledge of the living beings
who have lost knowledge (naṣṭa-dṛśām). The places are nondifferent.
Text 1.3.44
 tatra kīrtayato viprā viprarṣer bhūri-tejasaḥ |
ahaṁ cādhyagamaṁ tatra niviṣṭas tad-anugrahāt |
so ’haṁ vaḥ śrāvayiṣyāmi yathādhītaṁ yathā-ma ||
O brāhmaṇas! I came and sat in the assembly, out of his great mercy. As I
learned from the powerful Śukadeva, who recited it there, I will teach
you, elabora ng as necessary.
C : I learned this scripture from Śukadeva (vipraṛṣeḥ), effulgent
with Kṛṣṇa who shone in his heart (bhūri-tejasaḥ), who recited
Bhāgavatam in that assembly. Tejas means power or light according to
Medinī. I came to the assembly and sat there, by his mercy. It will later be
said:
imāṁ vakṣyaty asau sūta ṛṣibhyo naimiṣālaye
dīrgha-satre kuru-śreṣṭha sampṛṣṭaḥ śaunakādibhiḥ
O best of the Kurus, the same Sūta Gosvāmī who is si ng before us will
speak this Bhāgavatam to the sages assembled in the great sacrifice at
Naimiṣāraṇya. This he will do when ques oned by the members of the
assembly, headed by Śaunaka. SB 12.4.43
As I learned it (yathādhītam), not from my imagina on, I will tell you,
elabora ng what was told in summary (yathā ma ḥ). Kīrtayataḥ and
niviṣṭaḥ have two different subjects. There is no fault in this.

[1] Laghu Bhāgavatāmṛta 1.129 men ons that Nara, Nārāyaṇa, Hari and
Kṛṣṇa are considered one avatāra like the Catuḥ-sanas.
[2] BBT has nāmnāñjana.
[3] This verse is quoted by Madhvācārya in Bhāgavata-tātparya-nirṇaya
1.3.14 as being from Padma Purāṇa.
[4] In Ta va-sandarbha, it is said:
Śru means direct/literal meaning, liṅga means suggested meaning, vākya
means interpreta on through taking the phrases as a whole, prakriyā or
prakaraṇa means inten onally taking a word out of context. Sthānam
means interpreta on according to a philosophical stance and samākhyā
means etymology.
[5] Sūtras are six types: saṁjñā, paribhāṣā, vidhi, niyama, a deśa, and
adhikāra. Among them paribhāṣās are meta-rules guiding the
interpreta on and applica on of the other rules (i.e. sūtras).
[6] Not to be confused with the Ānanda-vardhana, the author of
Dhvanyāloka.
[7] This verse is quoted in Kṛṣṇa-sandarbha, anuccheda 28 and also in Cc
Ādi 2.74 and Ādi 16.58. As men oned in the Purport of Cc, the book
Ekādaśi-ta va also quotes this verse in text 17.
[8] A grantha is a verse consis ng of 32 syllables wri en in the anuṣṭubh
metre.
 Chapter Four
The appearance of Nārada to Vyāsa
Text 1.4.1
vyāsa uvāca—
i bruvāṇaṁ saṁstūya munīnāṁ dīrgha-satriṇām |
vṛddhaḥ kula-pa ḥ sūtaṁ bahvṛcaḥ śaunako ’bravīt ||
Vyāsa said: Among the sages gathered for the long sacrifice, Śaunaka,
eldest by age, of high parentage and superior in Vedic knowledge,
praising Sūta who had just spoken, began speaking.
C :
caturtho tv asya śāstrasya vaktṛ-śrotror variṣṭhatā |
vyāsasya hṛd-vitāpaś ca yad vine prakīrtyate ||
In the Fourth chapter the excellence of the speaker and the hearer of the
Bhāgavatam are declared. Also, Vyāsa’s pain in his heart in the absence of
Bhāgavatam is described.
Sūta had said (bruvāṇaṁ), “With pleasure, I will have you hear.” Among the
sages, one who is the eldest should speak; and among the eldest, the head
of the group; and among those are heads of groups, the knower of the Ṛg
Veda (bahvṛcaḥ). With this qualifica on, Śaunaka, began speaking.
Text 1.4.2
śaunaka uvāca—
sūta sūta mahā-bhāga vada no vadatāṁ vara |
kathāṁ bhāgava ṁ puṇyāṁ yad āha bhagavāñ chukaḥ ||
Śaunaka said: O Sūta! O Sūta! Fortunate soul! Best of speakers! Please
tell us the pure stories related to the Lord which the glorious Śuka spoke
at the assembly of Parīkṣit.
C : He addresses Sūta twice out of respect. Yat stands for yām.
Text 1.4.3
 kasmin yuge pravṛ eyaṁ sthāne vā kena hetunā |
kutaḥ sañcoditaḥ kṛṣṇaḥ kṛtavān saṁhitāṁ muniḥ ||
In which yuga, in what place, and for what reason did the sage Vyāsa
write this work? Who inspired him to write this work?
C : Taḥ is a sārva-vibhak ka (applicable to all cases of nouns).
Kutaḥ means “by whom.” Kṛṣṇa refers to Vyāsa.
Text 1.4.4
tasya putro mahā-yogī sama-dṛṅ nirvikalpakaḥ |
ekānta-ma r unnidro gūḍho mūḍha iveyate ||
His son, a great yogī, seeing all things equally, fully realized in Brahman,
with mind concentrated on one goal, having dispelled ignorance, hid
himself from the public and appeared to be a fool.
C : SB 1.3.82 men oned that Śukadeva spoke Bhāgavatam to
Parīkṣit. Śaunaka describes Śukadeva as most renounced, in order to ask
how he spoke Bhāgavatam. Śukadeva was fixed in samādhi (mahā-yogī).
He saw stones and gold equally (sama-dṛk). He was devoid of thinking,
“That is mine and this is yours” (nirvikalpakaḥ). His mind ended in ātmā
(ekānta-ma ḥ). He had conquered sleep: his ignorance was
destroyed(unnidraḥ). He was incognito (gūḍhaḥ). He was perceived (īyate)
to be a fool.
Text 1.4.5
dṛṣṭvānuyāntam ṛṣim ātmajam apy anagnaṁ
devyo hriyā paridadhur na sutasya citram |
tad vīkṣya pṛccha munau jagadus tavās
strī-pum-bhidā na tu sutasya vivikta-dṛṣṭeḥ ||
The young women playing in the water, on seeing the clothed Vyāsa,
pursuing his naked son who had le home, became bashful and put on
their clothing. Vyāsa was astonished that they were not embarrassed
when his naked son passed by. When Vyāsa asked them the reason, they
replied, “You make dis nc ons of male and female and he does not. He
has pure eyes.”
C : The girls playing in the water, seeing Vyāsa fully clothed
(anagnam) pursuing his son Śukadeva who was renouncing home, put on
their clothing out of shyness. This indicates that Śukadeva was naked. They
did not put on their clothing out of shyness in front of Śukadeva. Seeing
this surprising response—that they were not embarrassed though young
Śukadeva, naked, saw them—Vyāsa asked them why. When Vyāsa asked,
they spoke. Because you are the Supreme Lord and think doub ully,
“These young girls examine the gaze of men,” you make dis nc ons
between man and woman. Śukadeva is not like that since he is clearly a
great yogī because he sees himself different from his body (vivikta-dṛṣṭeḥ).
But Vyāsa is not inferior to Śukadeva, since he is eternally perfect as the
Supreme Lord.
Text 1.4.6
katham ālakṣitaḥ pauraiḥ samprāptaḥ kuru-jāṅgalān |
unma a-mūka-jaḍavad vicaran gaja-sāhvaye ||
A er coming to the province of Kuru-jāṅgala, Śukadeva wandered in
Has nāpura (the capital), like a madman, a mute or a fool. How did the
people of the city recognize him?
C : Was he sought out by the people? He wandered first in
Kuru-jāṅgala provinces, and Has nāpura, the city named a er elephant.
Has was the name of a king. He built the city.
Text 1.4.7
kathaṁ vā pāṇḍaveyasya rājarṣer muninā saha |
saṁvādaḥ samabhūt tāta yatraiṣā sātva śru ḥ ||
How did the conversa on of Parīkṣit with Śukadeva arise, through which
this Vaiṣṇava scripture appeared?
C : Pāṇḍaveyasya refers to Parīkṣit. Sātva means “concerning
the Lord (bhāgava )” Śru ḥ means saṁhitā.
Text 1.4.8
sa go-dohana-mātraṁ hi gṛheṣu gṛha-medhinām |
avekṣate mahā-bhāgas rthī-kurvaṁs tad āśramam ||
The great devotee would wait in the houses of married couples only as
long as it took to milk a cow, purifying the inhabitants by giving spiritual
benefit.
C : Śukadeva must have remained a long me with Parīkṣit in
order to explain this work. It could not be otherwise. But he would wait in
a house for only the me it took to milk a cow. But he did not come for
begging. He actually purified their houses. This shows the excellence of the
speaker of Bhāgavatam.
Text 1.4.9
abhimanyu-sutaṁ sūta prāhur bhāgavato amam |
tasya janma mahāścaryaṁ karmāṇi ca gṛṇīhi naḥ ||
O Sūta! Parīkṣit is called the greatest of devotees. Please tell us about his
astonishing birth and ac vi es.
C : A descrip on of the hearer, Parīkṣit is given in five verses (9-
13). Gṛṇīhi means “please tell.”
Text 1.4.10
sa samrāṭ kasya vā hetoḥ pāṇḍūnāṁ māna-vardhanaḥ |
prāyopaviṣṭo gaṅgāyām anādṛtyādhirāṭ-śriyam ||
Why did this king, the glory of the Pāṇḍavas, neglect the wealth of kings
and fast to death on the bank of the Gaṅgā?
C : Parīkṣit was the controller of all lands (saṁrāṭ). He gave up
(anādṛtya) the wealth (śriyam) a ained from Yudhiṣṭhira and others
(adhirāṭ), who shine by ruling.
Text 1.4.11
naman yat-pāda-niketam ātmanaḥ
śivāya hānīya dhanāni śatravaḥ |
kathaṁ sa vīraḥ śriyam aṅga dustyajāṁ
yuvaiṣatotsraṣṭum aho sahāsubhiḥ ||
Why did this brave young man, to whose feet enemies brought wealth
and clearly bowed down for their own benefit, desire to give up such
wealth, which is difficult to give up, along with his life airs?
C : Pāda-niketam means “foot-stool.” Ha means “clearly.”
Enemies brought and gave wealth at his foot-stool. Parīkṣit was young, not
old but desired (aiṣata) to give up all the wealth, along with even his life
airs (asubhiḥ).
 Text 1.4.12
śivāya lokasya bhavāya bhūtaye
ya u ama-śloka-parāyaṇā janāḥ |
jīvan nātmārtham asau parāśrayaṁ
mumoca nirvidya kutaḥ kalevaram ||
Persons who are surrendered to the Lord live for the auspiciousness of
the world: ex nguishing repeated birth and death and supplying material
needs, and not for themselves. Why did Parīkṣit, becoming renounced,
give up his body, which was meant as a shelter for others?
C : What is the use of wealth for the renounced? Devotees live
for auspiciousness (śivāya) of the world. This is further described. They live
for increasing jñāna and bhak (bhavāya) and for wealth (bhūtaye). It is
not proper to give up the body which is meant for helping others
(parāśrayam) even if one has become indifferent to it.
Text 1.4.13
tat sarvaṁ naḥ samācakṣva pṛṣṭo yad iha kiñcana |
manye tvāṁ viṣaye vācāṁ snātam anyatra chāndasāt ||
Please explain to us whatever I have asked you on this subject. I think
that you are most capable of explaining all subjects, except the Vedas.
C : I think that you can speak correctly (snātam) on the
meaning of the subject, except for Vedas, for which you are unqualified.
“Since this work is a part of the Vedas, how can Sūta be the speaker?” Sūta
is qualified for the I hāsa and Purāṇa sec on of the Vedas as the
rathakāra is qualified for the Vedic mantras of the agnyādhāna. The word
nigama is used in SB 1.1.3. Thus, Bhāgavatam is not less than the Vedas.
Rather it is the best of the Vedas, since it is said sarva-vede hāsānāṁ
sāraṁ sāraṁ samuddhṛtam: it is the essence of all Vedas and I hāsas. (SB
1.3.41)
Text 1.4.14
sūta uvāca—
dvāpare samanuprāpte tṛ ye yuga-paryaye |
jātaḥ parāśarād yogī vāsavyāṁ kalayā hareḥ ||
Sūta said: Vyāsa was born in the womb of Satyava as a por on of the
Lord when the third part of Dvāpara-yuga arrived in the passing of yugas.
C : Vyāsa’s birth is told in brief in order to reply to ques ons
about the yuga. (SB 1.4.3)
In the progress (paryayaḥ) of many yugas such as Satya, in Dvāpara-yuga,
in the third part, at the juncture, Vyāsa was born. Paryāya means passing
according to Amara-kośa. Each yuga has three parts: sandhyā, yuga and
sandhyāṁśa. This means Vyāsa was born in Vaivasvata Manvantara,
twenty-eighth cycle, in the final por on (sandhyāṁśa) of Dvāpara yuga. He
was born from Parāśara, the father, in the womb of Satyava , the mother
(vāsavi), the daughter of Uparicara.
Text 1.4.15
sa kadācit sarasvatyā upaspṛśya jalaṁ śuciḥ |
vivikta eka āsīna udite ravi-maṇḍale ||
At one me, Vyāsa, performing ācamana with water from the Sarasva
River, being purified, sat alone in an isolated spot while the sun rose.
C : Vyāsa, having taken bath in the water of the Sarasva River,
sat on the bank alone. The verb abhūt is missing. His si ng implies
medita on.
āsīnaḥ sambhavāt
One should mediate while in a seated posture because then medita on
becomes possible. Brahma-sūtras 4.1.7
Text 1.4.16-18
parāvara-jñaḥ sa ṛṣiḥ kālenāvyakta-raṁhasā |
yuga-dharma-vya karaṁ prāptaṁ bhuvi yuge yuge ||
bhau kānāṁ ca bhāvānāṁ śak -hrāsaṁ ca tat-kṛtam |
aśraddadhānān niḥsa vān durmedhān hrasitāyuṣaḥ ||
durbhagāṁś ca janān vīkṣya munir divyena cakṣuṣā |
sarva-varṇāśramāṇāṁ yad dadhyau hitam amogha-dṛk ||
Vyāsa, who could see the past and the future, having pure vision,
observed by his spiritual eye that the dharmas for the yugas had been
destroyed on the earth, yuga a er yuga, by the invisible force of me;
that the bodies had decreased in ability; and that the people were devoid
of faith, dominated by rajas and tamas, dull-wi ed, short-lived, and filled
with misfortunes. He began to contemplate on what would be beneficial
for all the varṇas and āśramas.
C : He knows the past and the future (parāvara-jñaḥ). Si ng
there, he saw that there was disturbance of the dharmas of the yugas with
me (yuga-dharma-vya karam). This verse 16 is connected with the verb
vīkṣya in verse 18.
Bodies (bhāvānam) had decreased in strength due to me (tat-kṛtam). The
people lacked determina on (niḥsa vān) and were foolish (durmedhān).
They were unfortunate (durbhagān).
Text 1.4.19
cātur-hotraṁ karma śuddhaṁ prajānāṁ vīkṣya vaidikam |
vyadadhād yajña-santatyai vedam ekaṁ catur-vidham ||
Seeing the purifying power of Vedic rites performed by the four priests
for the people at large who were not inclined for jñāna, or bhak , he
divided the one Veda into four for con nua on of sacrifice.
C : The ac ons of Vyāsa for people’s benefit is described. The
four priests are hotā, udgātā, adhvaryu and brahmā. The word hotram
here indicates all of them. Seeing the purifying effect on the heart for
people not suitable for jñāna or bhak , of Vedic karmas of cāturhotram
performed by the four priests, Vyāsa made one Veda into four so that the
sacrifices would con nue.
Text 1.4.20
ṛg-yajuḥ-sāmātharvākhyā vedāś catvāra uddhṛtāḥ |
i hāsa-purāṇaṁ ca pañcamo veda ucyate ||
He divided the Veda into the Ṛg, Yajur, Sāma and Atharva. I hāsas and
Purāṇas are called the fi h Veda.
C : He separated them (uddhṛtāḥ). The fi h Veda is so called
because the I hāsas and Purāṇas also emanate from the Lord’s breathing.
Text 1.4.21-22
 tatrarg-veda-dharaḥ pailaḥ sāmago jaiminiḥ kaviḥ |
vaiśampāyana evaiko niṣṇāto yajuṣām uta ||
atharvāṅgirasām āsīt sumantur dāruṇo muniḥ |
i hāsa-purāṇānāṁ pitā me romaharṣaṇaḥ ||
For the Vedas, Paila became responsible for the Ṛg-veda, wise Jaimini
chanted the Sāma-veda, Vaiśampāyana became learned in the Yajur-
veda, the merciless sage Sumantu, inclined to incanta ons, became
learned in the Atharva-veda and my father Romaharṣaṇa became learned
in the histories and Purāṇas.
C : Kavi (Jaimini) means he wrote Dvādaśa-lakṣaṇī (Karma-
mimāṁsa). Vaiśāmpāyana was the chief person due to being dedicated to
Vyāsa (ekaḥ). Dāruṇaḥ means merciless. This is because Sumantu taught
the Atharva-veda with many incanta ons for evil purposes in it.
Text 1.4.23
ta eta ṛṣayo vedaṁ svaṁ svaṁ vyasyann anekadhā |
śiṣyaiḥ praśiṣyais tac-chiṣyair vedās te śākhino ’bhavan ||
Each of these sages divided up his Veda into many divisions and these
Vedas then developed branches as they were passed on to disciples,
grand-disciples and great-grand-disciples.
C : Vyasyan means divided. These sages divided each Veda.
Text 1.4.24
ta eva vedā durmedhair dhāryante puruṣair yathā |
evaṁ cakāra bhagavān vyāsaḥ kṛpaṇa-vatsalaḥ ||
The Supreme Lord Vyāsa, merciful to the most fallen, thus divided the
Vedas so that they could be understood by the foolish.
C : Vyāsa divided the Vedas which previously were understood
by the intelligent, so that they could be understood by the unintelligent. He
was merciful to the fallen (kṛpaṇa-vatsalaḥ).
Text 1.4.25
strī-śūdra-dvijabandhūnāṁ trayī na śru -gocarā |
karma-śreyasi mūḍhānāṁ śreya evaṁ bhaved iha |
i bhāratam ākhyānaṁ kṛpayā muninā kṛtam ||
The women, śūdras and dvija-bandhus were not qualified to hear the
Vedas. Thinking that karmas would be the best for the foolish in terms of
the best sādhana, Vyāsa by his mercy wrote the Mahābhārata.
C : The dvija-bandhus are inferior among the three upper
classes. Thinking that it would be best for the foolish to perform sādhana
in the form of karmas (karma-śreyasi), he manifested the Mahābhārata.
Text 1.4.26-27
evaṁ pravṛ asya sadā bhūtānāṁ śreyasi dvijāḥ |
sarvātmakenāpi yadā nātuṣyad dhṛdayaṁ tataḥ ||
nā prasīdad dhṛdayaḥ sarasvatyās taṭe śucau |
vitarkayan vivikta-stha idaṁ covāca dharma-vit ||
O brāhmaṇas! Though he had engaged himself in this way for the welfare
of all beings, his heart was not sa sfied with all of that. Being not
completely sa sfied in heart, si ng in a solitary spot on the bank of the
Sarasva River, the knower of dharma began to contemplate. He then
spoke as follows.
C : Sarvātmakena means the same as sarvātmanā (by the
whole). A means “praise” according to Viśva-prakāśa. This means his
heart was devoid of excellent sa sfac on. For this reason, he deliberated
within himself and then spoke.
Text 1.4.28
dhṛta-vratena hi mayā chandāṁsi guravo ’gnayaḥ |
mānitā nirvyalīkena gṛhītaṁ cānuśāsanam ||
I have respected the Vedas, the gurus and fire with sincerity and strict
vows, and observed the rules.
C : I worshipped (mānita) the meters of the Vedas with sincere
(nirvyalīkena) vows and observed the order of gurus (anuśāsanam).
Text 1.4.29-30
bhārata-vyapadeśena hy āmnāyārthaś ca darśitaḥ |
dṛśyate yatra dharmādi strī-śūdrādibhir apy uta ||
tathāpi bata me daihyo hy ātmā caivātmanā vibhuḥ |
asampanna ivābhā brahma-varcasya-sa amaḥ[1] ||
Through the Mahābhārata, in which dharma, artha, kāma and mokṣa for
the women, śūdras, what to speak of the higher castes, is known, I have
clearly shown the meaning of the Vedas. But s ll, my soul situated in the
body, though powerful with austerity and knowledge by nature, appears
incomplete and inferior, even though I am the best among the devotees
endowed with power arising from studying the Vedas.
C : Dṛśyate means “is known.” I have manifested the Brahma-
sūtras and divided the Vedas as the job of my avatāra, but my ātmā, non-
different from my body (daihyaḥ ātmā) though complete (vibhuḥ) in itself
(ātmānā), seems incomplete (asampannaḥ). Daihya is derived from deha
(body) with a similar meaning. His body and his ātmā were non-different.
He was excellent (sa amaḥ) among those having power arising from study
of the Vedas (brahma-varcasya).
Text 1.4.31
kiṁ vā bhāgavatā dharmā na prāyeṇa nirūpitāḥ |
priyāḥ paramahaṁsānāṁ ta eva hy acyuta-priyāḥ ||
Perhaps bhāgavata-dharma pleasing to the paramahaṁsas has not been
sufficiently described. And the elevated devotees alone are dear to the
Lord.
C : The cause of dissa sfac on is described. In Mahābhārata,
the bhāgavata-dharma is described by equa ng it with karma, etc, and in
Brahma-sūtras it is described esoterically. He praises those dharmas. The
devotees and the Lord are not pleased with me without describing them.
How can I be sa sfied?
Text 1.4.32
tasyaivaṁ khilam ātmānaṁ manyamānasya khidyataḥ |
kṛṣṇasya nārado ’bhyāgād āśramaṁ prāg udāhṛtam ||
As Vyāsa was lamen ng, considering himself most vile, Nārada
approached the hermitage, which was previously described.
C : Vyāsa considered himself incomplete (khilam). Nārada
approached the āśrama previously described, on the bank of the Sarasva .
Since Vyāsa is the Lord, his ignorance and lamenta on were caused by
Kṛṣṇa in order to manifest Bhāgavatam.
 Text 1.4.33
tam abhijñāya sahasā pratyu hāyāgataṁ muniḥ |
pūjayāmāsa vidhivan nāradaṁ sura-pūjitam ||
Understanding that Nārada, worshipped by the devatās, had quickly
arrived, Vyāsa worshipped him as if he were Brahmā.
C : Sahasā means quickly.

[1] Viśvanātha Cakravar takes this as brahma-varcasy asa amaḥ, while

Śrīdhara Svāmī gives both interpreta ons.
 Chapter Five
Conversa on Between Vyāsa and Nārada
Text 1.5.1
sūta uvāca—
atha taṁ sukham āsīna upāsīnaṁ bṛhac-chravāḥ |
devarṣiḥ prāha viprarṣiṁ vīṇā-pāṇiḥ smayann iva ||
Sūta said: The famous Nārada, with vīṇā in his hand, being seated
comfortably, while slightly smiling, then spoke to Vyāsa, who was
worshipping him.
C :
rukṣasya jñāna-karmādair vaiphalyaṁ nārado vadan |
bhakteḥ kīrtana-bhūyasyāḥ sāphalyaṁ prāha pañcame ||
In the Fi h chapter, speaking of the uselessness of crude jñāna and karma,
Nārada speaks of the advantages of bhak predominated by kīrtana.
A er being offered arghya, etc., and being seated comfortably, famous
(bṛhac-chravāḥ) Nārada spoke to Vyāsa who was close by worshipping him.
His smile indicated that he was pleased with Vyāsa.
Text 1.5.2
nārada uvāca—
pārāśarya mahā-bhāga bhavataḥ kaccid ātmanā |
parituṣya śārīra ātmā mānasa eva vā ||
Nārada said: Great soul, son of Parāśara! If you think you are your body,
is your body pleased with your body or not? Or if you think you are your
mind, is your mind pleased with your mind or not?
C : He inquired about Vyāsa’s well-being. O fortunate one, an
ocean of quali es related to your unlimited knowledge, strength and
power! Are your body and mind, performing ac ons of your avatāra
(ātmā), sa sfied in their true nature (ātmanā)? Kaccit indicates a ques on
according to Halāyudha. The Lord’s body and mind are non-different from
his ātmā. With that understanding the words body and mind are used.
 deha-dehi-bhidā caiva neśvare vidyate kvacit
There is no difference between the Lord’s body and his ātmā. Kūrma
Purāṇa
The body and mind are both himself. Śārīra and mānasa are alterna ves
for śarīra and manas with no change of meaning like prajñā and other
words. Addressing Vyāsa twice indicates that it is not suitable for him to
lament.
Text 1.5.3
jijñāsitaṁ susampannam api te mahad-adbhutam |
kṛtavān bhārataṁ yas tvaṁ sarvārtha-paribṛṁhitam ||
You wrote the most astonishing Mahābhārata, complete with all
instruc ons on dharma, artha, kāma and mokṣa. All that one desires to
know is presented perfectly in this work.
C : You should not lament since you have accomplished your
goal as avatāra. You have accomplished your goal in compiling dharma,
etc., which is desirable to know. It is great by nature and most astonishing
that you manifested Mahābhārata which is complete (paribhṛṁhitam) with
meanings of dharmas, etc. (sarva).
Text 1.5.4
jijñāsitam adhītaṁ ca brahma yat tat sanātanam |
tathāpi śocasy ātmānam akṛtārtha iva prabho ||
You have also inves gated and realized the Brahman which is eternal.
Then why should you lament that you have been unsuccessful?
C : You have inves gated about the ta va of Supreme Brahman
which is eternal (sanātanam) in Brahma-sūtras, and have remembered and
realized this (adhītam). Thus, you have accomplished your work as avatāra.
Then why do you lament as if not being successful, not accomplishing your
goal?
Text 1.5.5
vyāsa uvāca—
asty eva me sarvam idaṁ tvayoktaṁ
tathāpi nātmā parituṣyate me |
 tan-mūlam avyaktam agādha-bodhaṁ
pṛcchāma he tvātma-bhavātma-bhūtam ||
Vyāsa said: What you said about me is true. Yet my mind and body are
not sa sfied. I am asking the impercep ble reason for this from you
because you were born from the body of self-born Brahmā and hence
you possess great knowledge.
C : Being asked, Vyāsa answers. I ask you the reason (mūlam)
for my dissa sfac on, which cannot be understood (avyaktam). You were
born from the body of Brahmā (ātma-bhava). You can answer because of
being born from Brahmā and because of your deep knowledge.
Text 1.5.6
sa vai bhavān veda samasta-guhyam
upāsito yat puruṣaḥ purāṇaḥ |
parāvareśo manasaiva viśvaṁ
sṛjaty avaty a guṇair asaṅgaḥ ||
The Lord is also you since you are an avatāra of the Lord. Certainly you
know all secrets, because you worship the original person, the lord of
cause and effect, who, remaining unaffected, creates, maintains and
destroys the universe along with the guṇas by his will alone.
C : Agādha-bodham of verse 5 is explained. The cause of
knowing all secrets is explained. You have worshipped the ancient person,
Kṛṣṇa, who is the Lord of liberated and unliberated persons (parāvareśah),
who creates the universe by his will alone (manasā), using the guṇas. He is
untouched by the guṇas (asaṅgaḥ). You know the secret, being the son of
Brahmā, and thus possessing great dharma, unlike me, having quali es as
the son of Parāśara.
Text 1.5.7
tvaṁ paryaṭann arka iva tri-lokīm
antaś-caro vāyur ivātma-sākṣī |
parāvare brahmaṇi dharmato vrataiḥ
snātasya me nyūnam alaṁ vicakṣva ||
You wander like the sun throughout the three worlds seeing everything
and wander like the life air throughout the body as the witness of
everyone’s intelligence. Though I have become very proficient in the
Vedas and have realized the Brahman by proper methods, it is not
enough. Please consider this.
C : By worship of the ancient Lord, you have a ained great
power. You see everything, like the sun wandering in the three worlds. You
wander within all beings like the life air, by the power of yoga and witness
the intelligence. You know the func ons of intellect of all beings by your
pervading wisdom. I have realized the Lord (pare brahmaṇi) by yoga
(dharmaiḥ) and realized the Vedas (avare brahmaṇi) by study and rules
(vrataiḥ). But that is insufficient. Please tell me.
Text 1.5.8
śrī-nārada uvāca—
bhavatānudita-prāyaṁ yaśo bhagavato ’malam |
yenaivāsau na tuṣyeta manye tad darśanaṁ khilam ||
Nārada said: You have not sufficiently described the glories of the
spotless Lord Kṛṣṇa. Because the Lord could never be sa sfied with
Vedānta, I think that wri ng the Vedānta-sūtras is insufficient.
C : Tell me what is lacking (nyūnam). You did not describe much
about the glories of the Lord. “I revealed the Brahma-sūtras, where the
supreme ta va is described.” The Lord (asau) is not sa sfied. I think that
darśana to be insufficient (khilam) since it does not describe the Lord’s
glories sufficiently. Otherwise, why would your heart feel dissa sfac on in
manifes ng this work?
Text 1.5.9
yathā dharmādayaś cārthā muni-varyānukīr tāḥ |
na tathā vāsudevasya mahimā hy anuvarṇitaḥ ||
O venerable sage! You have not repeatedly described the glories of
Vāsudeva Kṛṣṇa to the extent that you have glorified dharma, artha,
kāma and mokṣa.
C : “But I glorified the Lord in Mahābhārata.” To the extent you
have glorified dharma, etc., which are insignificant (ca meaning api), but
which you made most prominent, you did not glorify the Lord. Ca means
api. The Lord is somewhat glorified in some places. Mixing the Lord’s topics
with dharma, etc., is like throwing a ruby into a pile of limestone pebbles.
Thus you are dissa sfied. How can you be sa sfied with Mahābhārata, a
mixture of stories about vultures, jackals, cats and mice?
Text 1.5.10
na yad vacaś citra-padaṁ harer yaśo
jagat-pavitraṁ pragṛṇīta karhicit |
tad vāyasaṁ rtham uśan mānasā
na yatra haṁsā niramanty uśik-kṣayāḥ ||
Works whose a rac ve verses do not sing at all the glories of the Lord,
which purify not only the author but the whole world, are considered by
the devotees who have captured the mind of the Lord to be the place for
crows, in which swans, living in pleasant lakes, take no enjoyment at all.
C : Poe c works devoid of glorifica on of the Lord are
condemned. The words of poetry, though endowed with guṇa and
alaṅkāra (citra-padam), but which do not at all have glorifica on of the
Lord, which purifies both speaker and hearer, are considered to be holes
where various le -over foods are strewn (vāyasaṁ rtham), since such
places are desired by lusty people similar to crows. In those places the
devotees who concentrate on the Lord (haṁsāḥ) do not enjoy. Sādhavo
hṛdayaṁ mahyam: the devotees are dear to me. (SB 9.4.68) The devotees
have the feet of the Lord as their a rac ve (uśik) abode (kṣayāḥ). Kṣi (to
live) becomes kṣaya by Pāṇini 3.3.56. The famous swans live in Mānasa
Sarovara, and associate with a rac ve lotuses there (uśik-kṣayāḥ). They do
not enjoy the hole with discarded food.
Text 1.5.11
tad-vāg-visargo janatāgha-viplavo
yasmin pra -ślokam abaddhavaty api |
nāmāny anantasya yaśo ’ṅkitāni yac
chṛṇvan gāyan gṛṇan sādhavaḥ ||
The use of words in which, though not perfectly composed, there are the
names of the Lord and descrip ons of his glories which devotes hear,
sing, and again receive, destroys the sins of all people.
C : If poetry does not contain guṇa and alaṅkāra, but has
glorifica on of the Lord, it is purifying and should be served. The devotees
a er hearing and singing those crea ons of words which destroy the sins
of living beings (janatāgha-viplavaḥ) up to ignorance, though containing
imperfect meter or wrong words, or incorrect grammar, but which contain
the names of the Lord, sing them and hear them again, not being fully
sa sfied.
Text 1.5.12
naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam |
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam ||
Even the stage of jñāna without the bondage of karma is not glorious if it
is devoid of bhak to the Supreme Lord. What is the use of having
destroyed ignorance? What then to speak of sakāma-karma which causes
suffering, both during prac ce and at the stage perfec on, and niṣkāma-
karma, when not offered to the Lord?
C : Not only are composi ons made of words without
glorifica on of the Lord useless, but jñāna and karma obtained in the
Vedas devoid of prema for the Lord are also useless. Jñāna, whose subject
is one’s ātmā, which is a method of libera on (naiṣkarmyam) if devoid of
the Lord, does not shine. Prajāpa describes the svarūpa of the jīva in
Chāndogya Upaniṣad:
ya ātmā ’pahatapāpmā vijaro vimṛtyu-viśoko vijighatso ’pipāsaḥ
satya-kāmaḥ satya-saṅkalpaḥ so ’nveṣṭavyaḥ sa vijijñāsitavyaḥ
One should seek out and realize the jīva who is free of sin, free of old age,
free of death, free of lamenta on, free of hunger, free of thirst, who is fully
sa sfied and whose will become fact. Chāndogya Upaniṣad 8.7.1, 8.7.3
Jñāna fulfills desires along with destruc on of bondage of karma of the jīva
endowed with eight quali es.
vijñānaṁ brahma ced veda | tasmāc cen na pramādya | śarīre pāpmano
hitvā | sarvān kāmān samaśnuta i |
If one knows the jīva as Brahman, and if he does not stray during his life,
on giving up sin in the body, he enjoys all desirable objects. Tai rīya
Upaniṣad 2.5
ātmānaṁ ced vijānīyād ayam asmī puruṣaḥ |
kim icchan kasya kāmāya śarīram anu saṁjvaret ||
If a person understands that he is ātmā, “I am this,” will he make the body
suffer for developing desire for material objects? Bṛhad-āraṇyaka Upaniṣad
4.4.12
If such jñāna produced is devoid of prema for the Lord, it is useless (na
śobhate). It does not produce the bliss of libera on. It is like a wife wearing
ornaments when she is rejected by her husband. This is because it is
devoid of a ainment of the Lord (nirañjanam). Añju means beauty
according to Dhātu-pāṭha. The Lord is a ained by bhāva alone.
bhāva-grāhyam anīḍākhyaṁ bhāvābhāva-karaṁ śivam |
kalā-sarga-karaṁ devaṁ ye vidus te jahus tanum ||
Those who know the shining Lord, a ainable by bhak , who is known as
having no material support, who is the creator and destroyer, who is most
auspicious, and who creates the sixteen kalās, a ain libera on.
Śvetāśvatara Upaniṣad 5.14
If jñāna is like this, kāmya-karma, inauspicious during sādhana and
inauspicious on a aining the result (śaśvad abhadraṁ) and even akāmya-
karma (akāraṇam) certainly do not shine, when not offered to the Lord.
“But knowledge of jīva gives the abode of the Lord, for it is said:
tam eva viditvā mṛtyum e , nānyaḥ panthā vidyate’yanāya ||
Knowing that ātmā, most effulgent, beyond darkness, one surpasses
saṁsāra. There is no other path for a aining libera on. Śvetāśvatara
Upaniṣad 3.8”
Does it contradict śru ? There is no contradic on since bhak to the Lord
is present as an accompaniment to one’s samādhi. Without bhāva, the
a ainment does not shine.
Text 1.5.13
 atho mahā-bhāga bhavān amogha-dṛk
śuci-śravāḥ satya-rato dhṛta-vrataḥ |
urukramasyākhila-bandha-muktaye
samādhinānusmara tad-viceṣṭitam ||
Fortunate one! Therefore, since you have useful knowledge, spotless
character, dedica on to truth and determined vows, remember with
a en on the pas mes of the Lord which bring about libera on from all
bondage.
C : “You have said everything that I have previously done is
useless. Please instruct me what to do now.”
You have frui ul knowledge of Brahma-sūtras (amogha-drk). You have
pure fame (śuci-śravāḥ). You are dedicated to truth. You have firm vows
(dhṛta-vrataḥ). Therefore, remember with concentrated mind (samādhinā)
the pas mes of the Lord for the libera on of all beings from bondage.
vyāpteś ca samañjasam
Medita on on the Lord’s form in various ages is proper because the Lord is
all-pervading.
sarvābhedād anyatreme
The Lord, his associates and parts of ac on at a later me exist in the
previous ac on because there is no difference between the Lord, his
associates and the parts at various mes. Brahma-sūtras 3.3.10-11
These sūtras indicate the glory of childhood, etc., of Kṛṣṇa, who possesses
unlimited powers. He has eternal, a rac ve pas mes which destroy
bondage of living beings. You should meditate on all this and describe it.
Anusmara is in the second person instead of saying “one should remember
(anusmaratu)” (with bhavān) because of the dis nc veness of the
statement.
Text 1.5.14
tato ’nyathā kiñcana yad vivakṣataḥ
pṛthag dṛśas tat-kṛta-rūpa-nāmabhiḥ |
na karhicit kvāpi ca duḥsthitā ma r
labheta vātāhata-naur ivāspadam ||
The intelligence of people desiring to speak on other subjects, who
develop another vision, become disturbed by the words describing these
other objects, and can never a ain its proper object. It is like a boat
a acked by the wind.
C : The harm of doing the opposite is described. The
intelligence of a poet who merely desires to speak a li le on subjects other
than Kṛṣṇa’s pas mes and does not even speak, whose vision becomes
separate because of his ac ons (pṛthag dṛśaḥ) becomes unsteady
(duḥsthitā) by those forms and names produced by the desire to describe
them and by the words and subject of the words, and does not a ain a
place at any me in any country. His intelligence sinks into ignorance just as
a boat turned around by the wind sinks.
Text 1.5.15
jugupsitaṁ dharma-kṛte ’nuśāsataḥ
svabhāva-raktasya mahān vya kramaḥ |
yad-vākyato dharma i taraḥ sthito
na manyate tasya nivāraṇaṁ janaḥ ||
You have created a great disturbance by teaching a condemned subject to
people a ached to material enjoyment in order to make them accept
dharma. Thinking that what you have taught is real dharma, they do not
consider giving it up.
C : “With the inten on of having people renounce material
desires, teaching kāmya-karmas and thus acknowledging the mind, I have
presented many teaching of giving up those desires in conversa ons
between father and son etc.” Vidura says:
munir vivakṣur bhagavad-guṇānāṁ sakhāpi te bhāratam āha kṛṣṇaḥ |
yasminn nṛṇāṁ grāmya-sukhānuvādair ma r gṛhītān hareḥ kathāyām ||
O sage! Your friend Vedavyāsa desiring to describe the quali es of the
Lord, wrote Mahābhārata. In that work he a racted men’s a en on to
topics of the Lord through topics about material happiness. SB 3.5.12
By instruc ng kāmya-karma, condemned (jugupsitam) because it is mixed
with violence, for ins tu ng niṣkāma-karma (dharma-kṛte) to people
a ached to sakāma-karma by their natures, you have done something very
improper.
From your (yasya) words, convinced (sthitaḥ) that ‘this is dharma,’ those
with desires (itaraḥ) do not accept the various statement of the wise or
other śru statements which negate those karmas such as:.
na karmaṇā na prajayā
Not by karmas, sons or wealth, only by renuncia on, can one a ain
immortality. Tai arīya-āraṇyaka 10.12.3, Kaivalya Upaniṣad 3
They consider that such renuncia on is for the lame, blind and deaf. It is
like throwing them in the middle of the river when they are already
submerged at the edge of the river. What you have done is improper.
Text 1.5.16
vicakṣaṇo ’syārha vedituṁ vibhor
ananta-pārasya nivṛ taḥ sukham |
pravartamānasya guṇair anātmanas
tato bhavān darśaya ceṣṭitaṁ vibhoḥ ||
The wise person, giving up material happiness, should realize the
happiness of the Lord who is beyond measure and then take to bhak ,
se ng an example for others. Describe the pas mes of the Lord for those
materialists who are pushed by the guṇas of ma er.
C : “They do not consider the nega ve statements. However,
since they lack qualifica on for hearing about the Lord, showing the Lord’s
pas mes is useless.”
A person skillful at understanding the real results of renuncia on and
enjoyment should know the happiness of Kṛṣṇa, lord of all controllers
(vibhoḥ), who has no me or spa al limit (ananta-pārasya). He who knows
the happiness of the Lord which is eternal and unlimited, while rejec ng
material happiness since it is temporary and limited, will hear the pas mes
of the Lord, filled with his presence, and which give realiza on of him,
rather than hear topics of a dull world.
yad yad ācara śreṣṭhas tat tad evetaro janaḥ
Whatever the leader does, others follow. BG 3.21
With the hope that others will become similar as illustrated in such verse,
showing that path is not useless.
Show the pas mes of the Lord for libera ng the person devoid of
discrimina on (anātmanaḥ), who acts in the guṇas, from bondage. The
sampradāya should spread. Knowing the nectar of the Lord’s pas mes, the
person will not be greedy for the water in a trough, the meager pleasure of
material happiness. Use of the second person (darśaya) with bhavān is
poe c license.
Text 1.5.17
tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajann apakvo ’tha patet tato yadi |
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto ’bhajatāṁ sva-dharmataḥ ||
If a person having given up his nitya-karmas, begins the worship of the
Lord’s lotus feet, and happens to deviate or not reach perfec on, there is
no misfortune for him at all in the future. But what does the person who
follows all du es of varṇāśrama but does not worship the Lord gain?
C : “Giving up nitya-karmas because of absorp on in the rasa of
the Lord’s pas mes will become a sin. How can such a thing be taught by
me, an ācārya of the Veda?”
For a person, giving up one’s nitya-karmas (sva-dharmam) and worshipping
the lotus feet of the Lord, though he does not obtain the result of bhak
(apakvaḥ) and dies (patet), or if he deviates from worshipping the Lord
because of associa on with sense objects (patet), what inauspiciousness is
there, in the form of falling from the Lord’s feet (abhadram)? No
inauspicious is there because the seed of bhak is indestruc ble. The Lord
says in Gītā:
kalyāṇa pārtha naiveha nāmutra vināśas tasya vidyate |
na hi -kṛt kaścid durga ṁ tāta gaccha ||
O son of Pṛthā, this person does not fail to a ain material or spiritual goals.
One who has done the auspicious work of yoga is not deprived of the
benefits, O my son. BG 6.40
 prāpya puṇya-kṛtāṁ lokān uṣitvā śāśva ḥ samāḥ |
śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo ’bhijāyate ||
A er a aining the worlds of the pious and living there for long years, the
fallen yogī is born in the house of the religious and wealthy. BG 6.41
There is no need to worry, because like a renounced sannyāsī, he is not
qualified for karma, since he has surrendered to the Lord’s lotus feet and
relishes his pas mes. There is no insufficiency at all because the karmas
are performed by representa ves.
smaran mama nāmāni ye tyaktvā karma cākhilam |
teṣāṁ karmāṇi kurvan ṛṣayo bhagavat-parāḥ ||
The sages dedicated to the Lord perform all the karmas of those who give
up all karmas and remember my names. Ādi Purāṇa
One should not say that there is no need to worry about misfortune if one
just performs sva-dharma. What value is there from sva-dharma for those
who do not worship the lotus feet of the Lord (abhajatām)? There is no
value since what is a ained is destruc ble. Thus, disregarding performance
of karmas such as nitya-karmas, you should describe pure bhak .
Text 1.5.18
tasyaiva hetoḥ prayateta kovido
na labhyate yad bhramatām upary adhaḥ |
tal labhyate duḥkhavad anyataḥ sukhaṁ
kālena sarvatra gabhīra-raṁhasā ||
The wise man strives for that happiness which is not a ained by jīvas
wandering from Brahma-loka to the lowest species. Material happiness is
a ained in all cases without endeavor, by the law of karma, just like
distress, through the force of fast-moving me.
C : “Scriptures tell us about happiness of ea ng by worldly
ac ons (laukika-karmas) like farming, and Svarga by vaidika-karmas such as
jyo ṣṭoma. Giving up these ac ons which produce happiness, how can a
person prac ce bhak to the Lord?” The knower of real ta va (kovidaḥ)
should strive for that object which is not a ained by jīvas wandering from
Brahma-loka (upari) to birth as grass (adhaḥ). Geni ve (bhramatām) is
used to indicate a general rela onship. The feet of the Lord are full of pure
happiness.
vijñānam ānandaṁ brahma
Brahman is knowledge and bliss. Bṛhad-āraṇyaka Upaniṣad 3.9.28
Happiness from going to Svarga and ea ng, etc., like suffering, is a ained
by me. Because of previous karmas (anyataḥ) one a ains births as
animals, etc. Or happiness or otherwise (anyataḥ) suffering is a ained.
aprārthitāni duḥkhāni yathaivāyān dehinām |
sukhāny api tathā manye dainyam atrā ricyate ||
Just as one does not pray for misery, and it nevertheless comes to all
creatures, in the same way happiness predominates over suffering.
Pañcatantra
Text 1.5.19
na vai jano jātu kathañcanāvrajen
mukunda-sevy anyavad aṅga saṁsṛ m |
smaran mukundāṅghry-upagūhanaṁ punar
vihātum icchen na rasa-graho janaḥ ||
Oh! The person who serves Mukunda will never under any condi on
return to the material world, unlike prac oners of other processes.
Remembering the embrace of the Lord’s lotus feet, eager for that taste he
has experienced, he will not desire to give up those feet again.
C : This verse further explains how there is no loss for the
devotee in giving up karmas.
A person serving the Lord never enters saṁsāra even by evil a rac ons,
unlike persons fixed in sva-dharma (anyavat). An example of the opposite
is given. Why? Remembering the embrace of Mukunda’s feet, the form of
bliss, he does not desire to give them up since he has experienced a taste
for those feet (rasa-grahaḥ). The Lords says in Gītā:
yatate ca tato bhūyaḥ saṁsiddhau kuru-nandana ||
He then strives again for complete perfec on, O son of the Kurus.
pūrvābhyāsena tenaiva hriyate hy avaśo ’pi saḥ |
Definitely, he is a racted to that previous prac ce even without effort. BG
6.43-44
Others however with appearance of old karmas, enter low births and give
up sva-dharma.
Text 1.5.20
idaṁ hi viśvaṁ bhagavān ivetaro
yato jagat-sthāna-nirodha-sambhavāḥ |
tad dhi svayaṁ veda bhavāṁs tathāpi te
prādeśa-mātraṁ bhavataḥ pradarśitam ||
This universe is the Lord but the Lord is also different from the universe
for from him arises the maintenance, destruc on and crea on of the
universe. You know this naturally since you are an avatāra of the Lord.
Thus I have shown to you a small por on of bhak and knowledge
concerning the Lord’s power.
C : Nārada instructed Vyāsa to describe the pas mes of the
Lord. Describing those pas mes is not possible without an understanding
of the real nature of the Lord’s svarūpa and quali es. Thus, he teaches this
to him now. Just as the Lord is real, the world is real. Both are real states. It
is said in Mahābhārata:
brahma satyaṁ tapaḥ satyam satyaṁ caiva prajāpa ḥ |
satyāj jātāni bhūtāni satyam bhūtam ayam jagat ||
Brahman is real. Austerity is real. Prajāpa is real. From the real, living
beings are born. This produced world is real. Mahābhārata Āśvamedhika-
parva
Previously it was said trisargo yatrāmṛṣā: this crea on is not false. (SB
1.1.1)
Is Advaita philosophy approved? No. The Lord is also different from the
world (itaraḥ). Since the world is a temporary combina on of ma er and
spirit (jīva), the Lord, whose form is knowledge and bliss is different, and
not touched by the world. This is an explana on of the Lord’s svarūpa.
The real nature of the Lord’s quali es is then described. The places of this
world arise from the three śak s of the Lord. Thus, his quali es such as
maintaining the universe are spiritual (real). Since he is omniscient and
produces the world, the statements indica ng his crea on of the world are
true. His protec on of the world is not imaginary, like thinking a rope is a
snake. Statements about an unreal world are contradicted by the
following:
sa paryagāc chukram akāyam avraṇam
asnāviraṁ śuddham apāpa-viddham |
kavir manīṣī paribhūḥ svayambhūr
yāthātathyato ’rthān vyadadhāc chāśva bhyaḥ samābhyaḥ ||
That person in knowledge a ains the Lord who is pure consciousness and
bliss, who is without material body and without veins, and who is pure,
devoid of sin. The Lord, who is omniscient, wise, the controller of all beings
and independent, has established all real objects eternally. Īśopaniṣad 8
Statements like brahma satyam (only Brahman is real) are thus
contradicted. You know this without being instructed. I have shown you
just a li le (prādeśa-mātram) for protec ng the meaning of śru for it is
said:
ācāryavān puruṣo veda
The person having a teacher knows. Chāndogya Upaniṣad 6.14.2
Text 1.5.21
tvam ātmanātmānam avehy amogha-dṛk
parasya puṁsaḥ paramātmanaḥ kalām |
ajaṁ prajātaṁ jagataḥ śivāya tan
mahānubhāvābhyudayo ’dhigaṇyatām ||
O Vyāsa having useful knowledge! Know yourself by yourself, unborn,
manifes ng as a por on of the supreme person, Kṛṣṇa, for the benefit of
the world. Therefore, please describe the great glories of the all-powerful
Lord.
C : This is made clear in this verse. Seek out yourself by yourself
(ātmanā). O Vyāsa having useful knowledge! The impera ve tense (avehi)
means present tense in the context: You seek yourself by yourself.
Otherwise amogha-dṛk would be unsuitable in meaning. What is the
nature of yourself? You are the unborn, manifested (prajātam) for the
benefit of the world, since you are an unborn por on (kalām) or svāṁśa of
the supreme person, Kṛṣṇa (parasya puṁṣaḥ), the supreme ātmā
(paramātmanaḥ). The great glories of the aṁśi Kṛṣṇa (mahānubhāvasya)
should be elaborately (adhi) described (gaṇyatām). Just as in that avatāra,
the chief goal was to give pure bhak , so you also should do the same.
Text 1.5.22
idaṁ hi puṁsas tapasaḥ śrutasya vā
sviṣṭasya sūktasya ca buddhi-da ayoḥ |
avicyuto ’rthaḥ kavibhir nirūpito
yad-u amaśloka-guṇānuvarṇanam ||
The unfailing cause of perfec on from men’s austerity, study of the
Vedas, performance of sacrifices, chan ng of mantras, prac cing jñāna
and giving charity is defined by the wise as glorifying the quali es of the
Lord.
C : It was said that, having given up sva-dharma and
worshipping the Lord, one becomes successful. Some desire austeri es,
etc. These should also happen by worshipping the Lord. Śrutasya and other
verbs in the list are taken as nouns (hearing, etc.). The unfailing cause
(avicyutaḥ arthaḥ) of austerity, etc., of man is defined by the wise as
describing the quali es of the Lord or bhak . According to Viśva-prakāśa,
arthaḥ means cause. The Lord will also say:
yat karmabhir yat tapasā jñāna-vairāgyataś ca yat
yogena dāna-dharmeṇa śreyobhir itarair api
sarvaṁ mad-bhak -yogena mad-bhakto labhate ’ñjasā
svargāpavargaṁ mad-dhāma kathañcid yadi vāñcha
Everything that can be achieved by karma, penance, jñāna-vairāgya,
mys c yoga, charity and all other auspicious means of perfec ng life is
easily achieved by my devotee through bhak . If somehow or other my
devotee desires Svarga, libera on, or residence in my abode, he easily
achieves such benedic ons. SB 11.20.32-33
They all follow bhak . Or arthaḥ means goal. When there is fruit, who will
chew a tree?
Text 1.5.23
 ahaṁ purā ta-bhave ’bhavaṁ mune
dāsyās tu kasyāścana veda-vādinām |
nirūpito bālaka eva yogināṁ
śuśrūṣaṇe prāvṛṣi nirvivikṣatām ||
In another kalpa of Brahmā in a previous life, I was born as the son of a
maidservant engaged by some persons studying the Vedas. Though a
child, I was also engaged in serving yogīs during the monsoon season
when they decided to stay in one place.
C : Pure bhak from the influence of guru, which results in
Kṛṣṇa, and was described, manifests by the mercy of devotee. To illustrate
this, Nārada relates his own history. O sage Vyāsa (mune)! In the previous
kalpa of Brahmā (purā) in past birth (a ta-bhave), I was born from a
servant woman who a ended persons who discussed the Vedas. I was
engaged by them in serving persons who meditated on Kṛṣṇa (yogīnām),
though I was a child, very fickle. They wanted to stay there during the four
months of the rainy season (prāvṛṣi).
Text 1.5.24
te mayy apetākhila-cāpale ’rbhake
dānte ’dhṛta-krīḍanake ’nuvar ni |
cakruḥ kṛpāṁ yadyapi tulya-darśanāḥ
śuśrūṣamāṇe munayo ’lpa-bhāṣiṇi ||
Though the sages saw everything equally, they showed mercy to me, by
which I, though a boy, developed sense control, gave up child’s play and
all agita on, became obedient, served a en vely, and spoke li le.
C : Though the yogīs (te) saw everything equally, they showed
mercy in the form of giving their remnants, etc., to me, a child, endowed
with fickleness, who was accepted by causeless mercy. Thus, though they
saw everything equally, because they had bhak for Kṛṣṇa by their natures,
their causeless mercy had arisen first. Later special mercy appeared for me
as I developed good quali es. Thus causeless mercy of devotees is the
cause of bhak . By this, mercy of devotees, service to devotees, faith, and
taking shelter of guru are shown.
Text 1.5.25
 ucchiṣṭa-lepān anumodito dvijaiḥ
sakṛt sma bhuñje tad-apāsta-kilbiṣaḥ |
evaṁ pravṛ asya viśuddha-cetasas
tad-dharma evātma-ruciḥ prajāyate ||
One me only I happened to eat their food remnants with their
permission. All obstacles to bhak disappeared by that. Having
developed an inclina on for bhak , being pure in mind, taste for
devo onal processes inevitably developed in my mind.
C : The special mercy is shown. One me, I ate the rice stuck to
their plates with their permission. They said, “Eat this rice.” By ea ng that
food, I became free of all the anarthas which obstructed bhak (tad-
apāsta-kilbiṣaḥ). Doing this daily, I developed a taste in my mind for
hearing and chan ng Kṛṣṇa’s pas mes (tad dharma) of these yogīs. Desire
for bhak , anartha-nivṛ and ruci for bhak are shown.
Text 1.5.26
tatrānvahaṁ kṛṣṇa-kathāḥ pragāyatām
anugraheṇāśṛṇavaṁ manoharāḥ |
tāḥ śraddhayā me ’nupadaṁ viśṛṇvataḥ
priya-śravasy aṅga mamābhavad ra ḥ ||
By the mercy of the sages who were chan ng about the a rac ve
pas mes of Kṛṣṇa daily, I heard about Kṛṣṇa in that place with āsak .
Hearing constantly, I then developed ra for Kṛṣṇa.
C : This verse speaks of āsak and ra . I heard the topics of
Kṛṣṇa (tāḥ) with bhak (śraddhayā) and at every moment ra for Kṛṣṇa,
famous as the producer of prema (priya-śravasi), developed. Me is
connected with śraddhayā. Mama is connected with ra ḥ. Thus there is no
fault of repe on of the word me and mama.
Text 1.5.27
tasmiṁs tadā labdha-rucer mahā-mate
priyaśravasy askhalitā ma r mama |
yayāham etat sad-asat sva-māyayā
paśye mayi brahmaṇi kalpitaṁ pare ||
O great-minded one! Having a ained an excellent taste for the Lord, my
intelligence did not waver from the Lord. By my intelligence, I directly
experienced that my gross and subtle bodies created by the Lord’s
material energy were fixed only in the Supreme Lord.
C : Having developed special taste, my intelligence became
extremely (askhalitā) in Kṛṣṇa (priya-śravasi). By that intelligence I saw the
gross and subtle body (sad-asat), present in me by māyā, who was
engaged in her duty, to be engaged in Kṛṣṇa (brahmaṇi kalpitam). I saw the
gross body with offering respects and the subtle body with ear, eye, mind,
intelligence engaged in hearing, seeing and medita on. They were not
engaged in material ac ons or enjoyable objects. The gross and subtle
bodies which do not engage even with great effort were easily engaged.
This is the greatness of his intelligence (ma ḥ).
Text 1.5.28
i haṁ śarat-prāvṛṣikāv ṛtū harer
viśṛṇvato me ’nusavaṁ yaśo ’malam |
saṅkīrtyamānaṁ munibhir mahātmabhir
bhak ḥ pravṛ ātma-rajas-tamopahā ||
In this way, for the two seasons of monsoon and autumn, I constantly
heard the pure glories of the Lord chanted by the generous sages. I then
developed prema, which destroys rajas and tamas in the jīvas.
C : He describes prema. For four months (two seasons), I
constantly heard. I developed prema (bhak ḥ). That prema destroys the
rajas and tamas of the living beings (ātmā) who hear about that bhak . By
this path, he sees the Lord in the next chapter.
Text 1.5.29-30
tasyaivaṁ me ’nuraktasya praśritasya hatainasaḥ |
śraddadhānasya bālasya dāntasyānucarasya ca ||
jñānaṁ guhyatamaṁ yat tat sākṣād bhagavatoditam |
anvavocan gamiṣyantaḥ kṛpayā dīna-vatsalāḥ ||
Though I was a boy, I had developed prema for the Lord. I was humble,
sinless, filled with faith, sense-controlled, and was willing to serve. The
sages, most affec onate to the fallen, as they were about to depart,
taught me the most confiden al knowledge of pure bhak , which was
taught by the Lord himself.
C : “This child who has developed ra should not be cheated by
scriptures like Sāṅkhya.” Thinking thus, wan ng to leave, they taught him
their siddhānta. This is explained in two verses. I was a ached to them
(anuraktasya), polite (praśritasya), and willing to serve (anucarasya). They
taught scriptures which produce knowledge (jñānam) that is confiden al:
showing the svarūpa of the jīva, different from the body; more confiden al
knowledge of the Lord different from material world; and most confiden al
knowledge of the Lord controlled only by devo on.
This knowledge was spoken by the Lord Kṛṣṇa directly to Brahmā, Uddhava
and Arjuna.
Text 1.5.31
yenaivāhaṁ bhagavato vāsudevasya vedhasaḥ |
māyānubhāvam avidaṁ yena gacchan tat-padam ||
By this knowledge, I understood the influence of the mercy of creator
Vāsudeva. By this understanding, the devotees a ain the Lord’s abode.
C : By that scripture (yena), I understood the influence of mercy
(māyānubhāvam). Māyā means mercy according to Viśva-prakāśa. By this
mercy the devotees go to the abode of the Lord.
Text 1.5.32
etat saṁsūcitaṁ brahmaṁs tāpa-traya-cikitsitam |
yad īśvare bhagava karma brahmaṇi bhāvitam ||
O brāhmaṇa! They indirectly explained the destruc on of the three types
of miseries, in which karmas are offered to the Lord.
C : Introducing me to pure bhak and scriptures indica ng pure
bhak , they thought that I should not hear anything less than that. This
indicates niṣkāma karma (which should not be heard). It was not directly
spoken since it lacked my goal (saṁsūcitam). What is that bhak ? It is the
cure for destroying the three miseries. And what is that? Karmas,
prescribed according to one’s varṇa and āśrama, offered (bhāvitam) to the
Lord.
 Text 1.5.33
āmayo yaś ca bhūtānāṁ jāyate yena suvrata |
tad eva hy āmayaṁ dravyaṁ na punā cikitsitam ||
The substance by which a living being’s disease arises and which does not
cure the disease, when combined with other substances in a medicine,
destroys the disease.
C : “How can karmas, whose nature is to cause suffering,
destroy suffering?” Sickness in living beings arises from ghee, etc. That
same ghee, mixed with medicine (dravyam), does not maintain the
disease, but destroys the disease. Here punā means to maintain (rather
than purify), since dhātus have many meanings.
Text 1.5.34
evaṁ nṛṇāṁ kriyā-yogāḥ sarve saṁsṛ -hetavaḥ |
ta evātma-vināśāya kalpante kalpitāḥ pare ||
In the same way, all types of karma-yoga performed by men, which are
normally causes of con nued rebirth in this world, are able to destroy
sufferings when offered to the Supreme Lord.
C : In this way, kriyā-yoga, beginning with nitya karmas ll
kāmya karmas (sarve), which are causes of misery (saṁsṛ -hetavaḥ) for
men, when offered (kalpitā) to the Lord (pare), destroy the suffering fixed
in the self (ātmā-vināśāya). By being infused with (bhāvita) the quality
being offered to the Lord, like medicine infused in ghee, those karmas
destroy the suffering fixed in the person. They produce sa sfac on, like
being in strong health. Some say that it is destroys the subtle body
(ātmanaḥ).
Text 1.5.35
yad atra kriyate karma bhagavat-paritoṣaṇam |
jñānaṁ yat tad-adhīnaṁ hi bhak -yoga-samanvitam ||
That jñāna which arises from karma, which is pleasing to the Lord
because of being offered to him, is endowed with bhak .
C : Manifes ng jñāna and bhak , those dharmas destroy
suffering. Karmas performed for the sa sfac on of the Lord produces
knowledge concerning the Lord (tad adhīnam), like fibers in a lotus stem,
since it aims for the Lord. Performed in that way, with bhak -yoga, it
produces knowledge of Lord and jñāna-yoga, since that knowledge is a
cause of jñāna-yoga.
Text 1.5.36
kurvāṇā yatra karmāṇī bhagavac-chikṣayāsakṛt |
gṛṇan guṇa-nāmāni kṛṣṇasyānusmaran ca ||
When those engaged in karma con nuously perform those ac vi es
according to the instruc on of the Lord, they also chant and remember
the quali es and names of Kṛṣṇa.
C : When people situated in offering karmas by chance
associate with pariniṣṭhita devotees, then they, who are performing
karmas according to instruc ons of Lord, chant and con nually remember
Kṛṣṇa’s names and quali es. The instruc ons are as follows:
yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat |
yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam ||
Whatever you do, whatever you eat, whatever you sacrifice, whatever you
give, and whatever austerity you perform, offer it to me, O son of Kun . BG
9.27
Saniṣṭha devotees offer only Vedic karmas. Along with that the pariniṣṭhita
devotees offer ordinary ac ons and bodily ac ons.
Text 1.5.37
oṁ namo bhagavate tubhyaṁ vāsudevāya dhīmahi |
pradyumnāyāniruddhāya namaḥ saṅkarṣaṇāya ca ||
I offer respects to you, Bhagavān Kṛṣṇa. Let us respect Vāsudeva,
Pradyumna, Aniruddha and Saṅkarṣaṇa (Balarāma) in our minds.
C : Nārada now desires to teach a mantra a ained from his
guru. This is explained in two verses. Kṛṣṇa (bhagavate) contains the
caturvyūha. The thirty-three syllable mantra describes in order the creator,
maintainer and destroyer of the universe (Pradyumna, Aniruddha and
Saṅkarṣaṇa).
Text 1.5.38
 i mūrty-abhidhānena mantra-mūr m amūr kam |
yajate yajña-puruṣaṁ sa samyag darśanaḥ pumān ||
Using this mantra indica ng the five forms, one worships Kṛṣṇa who is
the subject of the dhyāna-mantra, the Lord worthy of worship. That
person has a ained real knowledge.
C : On seeing the person who worships Kṛṣṇa, the yajña puruṣa,
worthy of being worshipped by the five names of those forms, others
become successful (samyag darśanaḥ). Some say darśanaḥ means real
knowledge. What is that form? He worships the form explained in the
mantra (mantra-mūr kam) or he worships the mantra as the form. He is
not hard, but so with mercy (amūr kam) or is devoid of material body.
Mūr means hard and body according to Amara-kośa.
Text 1.5.39
imaṁ sva-nigamaṁ brahmann avetya mad-anuṣṭhitam |
adān me jñānam aiśvaryaṁ svasmin bhāvaṁ ca keśavaḥ ||
O brāhmaṇa! The Lord, knowing that I had undertaken the highest
instruc ons given by him, gave me realiza on of himself, then powerful
siddhis, and finally prema for him.
C : I a ained Kṛṣṇa’s great mercy as I chanted the mantra.
Knowing that I chanted my mantra (sva-nigamam), the Lord was very
pleased. He gave knowledge of himself and powers like aṇima, etc. Since I
was not pleased, he gave me prema (bhāvaṁ). It is understood that,
requested, Nārada taught his mantra to Vyāsa.
Text 1.5.40
tvam apy adabhra-śruta viśrutaṁ vibhoḥ
samāpyate yena vidāṁ bubhutsitam |
prākhyāhi duḥkhair muhur arditātmanāṁ
saṅkleśa-nirvāṇam uśan nānyathā ||
O omniscient Vyāsa! Explain the glories of Kṛṣṇa, by which the curiosity
of persons already having so much knowledge will be sa sfied. The wise
do not consider that there is any other way to destroy the afflic ons of
the jīvas tormented by suffering.
C : Teaching him the mantra, he then spoke. O one who has
heard all scriptures (adabhra-śruta)! Explain the glories of the Lord by
which the desire to understand of the learned is sa sfied since they a ain
all desires by that. The knowers of truth do not desire another method of
destroying suffering for persons afflicted with sorrow. A forest fire cannot
be destroyed except by a shower.
 Chapter Six
Nārada Achieves Perfec on
Text 1.6.1
sūta uvāca—
evaṁ niśamya bhagavān devarṣer janma karma ca |
bhūyaḥ papraccha taṁ brahman vyāsaḥ satyava -sutaḥ ||
Sūta said: O brāhmaṇa Śaunaka! The powerful Vyāsa, son of Satyava ,
a er hearing about Nārada’s birth and ac vi es, again asked him
ques ons.
C :
mamāraṇyaṁ gatasyāsīt kṛṣṇekṣā tad-vacaḥ śru ḥ |
cin-mayo vigrahaś ce devarṣiḥ prāha ṣaṣṭhake ||
In the sixth chapter, Nārada explains how he went to the forest to see
Kṛṣṇa. Hearing his words, Nārada then a ains a spiritual form.
Niśamya means hearing.
Text 1.6.2
vyāsa uvāca—
bhikṣubhir vipravasite vijñānādeṣṭṛbhis tava |
vartamāno vayasy ādye tataḥ kim akarod bhavān ||
Vyāsa said: When the mendicants who had taught you that knowledge
departed, being of young age, what did you do?
C : Vipravasite means “depar ng from there and going
elsewhere.” Lack of samprasāraṇa[1] (viproṣyate) is poe c license. What
did you do? Since I am your disciple, I will do similarly.
Text 1.6.3
svāyambhuva kayā vṛ yā var taṁ te paraṁ vayaḥ |
kathaṁ cedam udasrākṣīḥ kāle prāpte kalevaram ||
Son of Brahmā! How did you spend the rest of your life? In what manner
did you give up that body as the son of the maidservant at the me of
death?
C : How did you pass your later years (param vayaḥ)? Idam
kalevaram (this body) refers to the body born from the maidservant. How
did you give up that body?
Text 1.6.4
prāk-kalpa-viṣayām etāṁ smṛ ṁ te muni-sa ama |
na hy eṣa vyavadhāt kāla eṣa sarva-nirākṛ ḥ ||
Time destroys everything. Why did me not destroy your memories from
some previous day of Brahmā?
C : Esaḥ means the events of the previous day of Brahmā. Na
vyavadhāt means “did not separate” but the implica on is “ me did not
separate you from the memory and did not destroy the memory.”
Vyavadhāt without the augment “a” (vyavādhāt) is poe c license.
Text 1.6.5
nārada uvāca—
bhikṣubhir vipravasite vijñānādeṣṭṛbhir mama |
vartamāno vayasy ādye tata etad akāraṣam ||
Nārada said: When the mendicant teachers who had given me knowledge
le , even though I was of young age, I did as they instructed.
C : The verb form akāraṣam instead of akārṣam is for meter. It is
said mūrdha-rephā vikalpyante chando-bhaṅga-bhayād iha: for fear of
disrup ng the meter, cerebral consonants and “r” are separated.
Text 1.6.6
ekātmajā me jananī yoṣin mūḍhā ca kiṅkarī |
mayy ātmaje ’nanya-gatau cakre snehānubandhanam ||
My mother, a woman, uneducated, a menial servant, had only me as a
son. She therefore had great affec on for me, her only shelter.
C : She had only one son - myself (ekātmajā). She was a
woman, and foolish. This was the cause of her affec onate a achment.
Text 1.6.7
 sāsvatantrā na kalpāsīd yoga-kṣemaṁ mameccha |
īśasya hi vaśe loko yoṣā dārumayī yathā ||
Because she was dependent, though she wanted to protect me she could
not do so. Just as a puppet master controls a wooden puppet, the Lord
controls all people.
C : It was said she was a maid servant. This is further explained.
Because she was dependent on others, she could not (na kalpā) pamper
me nor maintain my life (yoga-kṣemam). The example of the wooden
puppet shows her dependence.
Text 1.6.8
ahaṁ ca tad-brahma-kule ūṣivāṁs tad-avekṣayā |
dig-deśa-kālāvyutpanno bālakaḥ pañca-hāyanaḥ ||
Only five years old, inexperienced with me, place and direc on, I lived
in a brāhmaṇa’s house, with the belief that she would never leave me.
C : Tad-avekṣayā means “with the expecta on that she would
not give me up.” I was ignorant of place and me since I was a child.
Text 1.6.9
ekadā nirgatāṁ gehād duhan ṁ niśi gāṁ pathi |
sarpo ’daśat padā spṛṣṭaḥ kṛpaṇāṁ kāla-coditaḥ ||
One me, a snake, impelled by me, touched by her foot, bit my poor
mother who had gone from the house to milk the cow at night and was
walking along the path.
C : Duhan m means “to milk.” It indicates a cause (of the snake
bi ng) by the rule Pāṇini 3.2.126.
Text 1.6.10
tadā tad aham īśasya bhaktānāṁ śam abhīpsataḥ |
anugrahaṁ manyamānaḥ prā ṣṭhaṁ diśam u arām ||
Considering that her death was the mercy of the Lord who is concerned
for the welfare of his devotees, I departed immediately for the north.
C : Considering the death of my mother (tat) as the mercy of
the Lord, to worship the Lord with no obstacles (śam), I departed
(prā ṣṭham) to the north. Use of parasmaipada verb is poe c license.
 Text 1.6.11
sphītāñ janapadāṁs tatra pura-grāma-vrajākarān |
kheṭa-kharvaṭa-vāṭīś ca vanāny upavanāni ca ||
I passed through large populated areas, capitals, brāhmaṇa villages,
cowherd villages, mines, farms, villages on mountain sides, gardens of
flowers and betel, wild groves and planta ons.
C : Four verses (11-13)[2] are connected together with the
following general structure: Passing through prosperous (sphītān) areas,
etc., in the north, leaving behind the inhabited areas, I con nued walking,
and saw a large forest (’ham adrākṣaṁ vipinaṁ mahat verse 13). Janapada
means area according to Amara-kośa. Pura means capital ci es. Regarding
grāma, Bhṛgu says:
viprāś ca vipra-bhṛtyāś ca yatra caiva vasan te |
sa tu grāma i proktaḥ śūdrāṇāṁ vāsa eva ca ||
That place where brāhmaṇas and their servants live is called grāma. It also
refers to a living place of śūdras.
Vraja means cow sheds according to Halāyudha. Ākarān means mines,
from which jewels are dug according to Amara-kośa. Kheṭa means a
farming village. Regarding kharvaṭa, Bhṛgu says:
ekato yatra tu grāmo nagaraṁ caikataḥ sthitam |
miśraṁ tu kharvaṭaṁ nāma nadī-giri-samāśrayam ||
When villages and towns situated on rivers or mountains become mixed
together as one it is called kharvaṭa.
Vāṭīḥ means gardens of flowers and betel. Vanāni refers to groups of trees
and creepers growing together by themselves. Upavanāni refers to groups
of trees which were planted.
Text 1.6.12-13
citra-dhātu-vicitrādrīn ibha-bhagna-bhuja-drumān |
jalāśayāñ chiva-jalān nalinīḥ sura-sevitāḥ ||
citra-svanaiḥ patra-rathair vibhramad bhramara-śriyaḥ |
nala-veṇu-śara-stamba-kuśa-kīcaka-gahvaram ||
 eka evā yāto ’ham adrākṣaṁ vipinaṁ mahat |
ghoraṁ pra bhayākāraṁ vyālolūka-śivājiram ||
Passing by mountains colored with gold and silver, trees with branches
broken by elephants, pools with fresh water, and lakes used by the
devatās, beau fied by bees wandering about, awakened by the sounds
of birds; all alone, I saw a huge, repulsive, fearsome forest dense with
reeds, cane, clumps of śara grass, kuśa grass and hollow bamboo which
was the playground for snakes, owls and jackals.
C : There were mountains resplendent with silver and gold, and
trees whose branches were broken by elephants. There were ponds with
clear, tasty (śiva) water and lakes (naliṇīḥ).
What type of lakes were they? The lakes were beau fied with bees
wandering here and there, roused by the sounds of birds (patra-rathaiḥ).
Patra-ratha means bird according to Amara-kośa.
Stamba means clumps of grass. I saw a forest difficult to traverse, dense
with grass, kuśa and bamboo. Amara-kośa explains veṇavaḥ kīcakās te
sūrye svananty aniloddhatā: kīcaka is hollow bamboo which makes noise
when blown by the wind.
It was repulsive because of its fearsome form (pra bhyākāram). It was the
playground (ajīram) of snakes, owls and jackals. I did not have surprise or
fear in seeing those surprising and fearsome things because my mind was
absorbed in the Lord at that me.
Text 1.6.14
pariśrāntendriyātmāhaṁ tṛṭ-parīto bubhukṣitaḥ |
snātvā pītvā hrade nadyā upa spṛṣṭo gata-śramaḥ ||
Senses and body exhausted, thirsty and hungry, a er bathing in a pool of
a river, I performed ācamana and took rest.
C : Ātmā means body. I was completely overcome with thirst
(tṛṭ-parītaḥ). I performed ācamana (upaspṛṣṭaḥ).
Text 1.6.15
tasmin nirmanuje ’raṇye pippalopastha āśritaḥ |
ātmanātmānam ātmasthaṁ yathā-śrutam acintayam ||
In that desolate forest, si ng at the base of a pippala tree, I
concentrated by using my intelligence on Keśava situated within my
mind, as I had been taught.
C : Si ng (āśritaḥ) at the base of an aśva ha tree
(pippalopasthe), by intelligence (ātmanā) I meditated on Keśava
(ātmānam) situated in my mind filled with prema (ātmā-stham). Ātmā
means mind according to Medinī.
Text 1.6.16
dhyāyataś caraṇāmbhojaṁ bhāva-nirjita-cetasā |
autkaṇṭhyāśru-kalākṣasya hṛdy āsīn me śanair hariḥ ||
As I meditated on the lotus feet of the Lord with a mind conquered by
prema, with tears in my eyes from longing, step by step the Lord made
his appearance in my mind.
C : As I meditated with the mind (cetasā) conquered by prema
(bhāva-nirjita), with eyes flowing with tears out of longing, the Lord
appeared in my heart, gradually (śanaiḥ), revealing his form, then his
ornaments, voice, and splendor.
Text 1.6.17
premā bhara-nirbhinna-pulakāṅgo ’ nirvṛtaḥ |
ānanda-samplave līno nāpaśyam ubhayaṁ mune ||
My limbs covered in dis nct goose bumps out of excessive prema, filled
with delight, I fainted out of bliss, and was not aware of myself or
anything else.
C : My hairs on my limbs stood on end, mixed with intense
prema. My body became like a kadamba flower. I was most blissful
(a nirvṛtaḥ). Flooded with bliss, I fainted in happiness (līnaḥ). I was not
aware of myself and anything else (ubhayam).
Text 1.6.18
rūpaṁ bhagavato yat tan manaḥ-kāntaṁ śucāpaham |
apaśyan sahaso asthau vaiklavyād durmanā iva ||
Suddenly not seeing the a rac ve form of the Lord which destroys all
lamenta on, I became agitated from the sorrow of separa on. I became
despondent like someone who has lost a treasure.
C : For increasing his longing, the Lord then disappeared.
Suddenly not seeing the form of Lord which destroys lamenta on
(śucāpaham), I became disturbed. Like a man who has lost a treasure, I
became despondent (durmanā). U asthau is first person perfect tense.
Text 1.6.19
didṛkṣus tad ahaṁ bhūyaḥ praṇidhāya mano hṛdi |
vīkṣamāṇo ’pi nāpaśyam avitṛpta ivāturaḥ ||
Desiring to see that form again, I fixed my mind in the heart. Though I
looked intently, I did not see that form. Dissa sfied, I became like a
diseased person.
C : Praṇidhāya means “having fixed.”
Text 1.6.20
evaṁ yatantaṁ vijane mām āhāgocaro girām |
gambhīra-ślakṣṇayā vācā śucaḥ praśamayann iva ||
As I endeavored to see him in that lonely place, the Lord, inexpressible by
words, then spoke to me with affec onate words, which removed my
grief somewhat.
C : The Lord is beyond full descrip on of words (girām
agocaraḥ) since his quali es are unlimited. The Lord spoke words which
removed the sorrow caused by not seeing his form. The word iva
(somewhat) is used because his love in longing, caused by separa on, had
not been fully sa sfied.
Text 1.6.21
hantāsmiñ janmani bhavān mā māṁ draṣṭum ihārha |avipakva-
kaṣāyāṇāṁ durdarśo ’haṁ kuyoginām||
Oh! In this body you will not be able to see me again. But lax
prac oners who s ll have some contamina on cannot see me at all.
C : What did he say? Oh! (hanta) This is an address made out of
affec on. In this birth, having the body of a prac oner (asmin janmani),
you cannot see me, since I am invisible (durdarśaḥ) to those faulty
prac oners of yoga (kuyoginām) whose contamina ons such as lust have
not been burned up. I am not visible to yogīs who meditate only on their
ātmā.
The inten on here is to say, “But I showed myself to you. Therefore, you
are not a faulty prac oner.”
Text 1.6.22
sakṛd yad darśitaṁ rūpam etat kāmāya te ’nagha |
mat-kāmaḥ śanakaiḥ sādhuḥ sarvān muñca hṛc-chayān ||
O sinless Nārada! I showed myself once to produce a desire in you to see
me. The devotee so desiring me gradually becomes freed of all material
desires.
C : “But mercifully just show yourself once more to me!”
Seeing me only once is to increase your thirst for me (kāmāya). By lack of
increase in longing, prema will not develop to the state of youthfulness.
Without that, you cannot realize my form completely in a siddha-deha. The
devotee who is thirsty for me frees himself from desires (hṛd chayān). This
is a statement for ordinary people, not Nārada.
Text 1.6.23
sat-sevayādīrghayāpi jātā mayi dṛḍhā ma ḥ |
hitvāvadyam imaṁ lokaṁ gantā maj-janatām asi ||
By serving the devotees for even a short me, your intelligence became
firmly fixed in me. When you give up this inferior planet, you will become
my associate.
C : I can be a ained by associa on with devotees. By serving
the devotees for even a short me (adīrghayā), you developed strong
intelligence in me. Giving up this low place (avadyam lokam), since it is
temporary, you will become my associate (maj-janatām).
Text 1.6.24
ma r mayi nibaddheyaṁ na vipadyeta karhicit |
prajā-sarga-nirodhe ’pi smṛ ś ca mad-anugrahāt ||
Your intelligence being absorbed in me will never be destroyed. Even at
the me of crea on and destruc on of the living en es, by my mercy,
your memory of the previous kalpa will not be destroyed.
C : Your intelligence, concentra ng on my quali es as the cause
of everything, as untouched by māyā, endowed with concentrated
knowledge, understanding me as the master and friend, bound to me by
prema, will never be destroyed. Because I am eternal, your intelligence
should be eternally fixed on me. A er the destruc on, your memory of the
previous birth with all previous subjects will not be destroyed. The events
of the previous kalpa will be remembered.
Text 1.6.25
etāvad uktvopararāma tan mahad
bhūtaṁ nabho-liṅgam aliṅgam īśvaram |
ahaṁ ca tasmai mahatāṁ mahīyase
śīrṣṇāvanāmaṁ vidadhe ’nukampitaḥ ||
Having spoken this, the Lord, whose words are the highest proof, whose
words appeared in the sky, who was not visible to the eyes, and who was
capable of bestowing mercy to the most fallen boy, stopped speaking.
Receiving his mercy, I lowered my head to the greatest of the great.
C : Bhūtam means real since it is said tasya vā etasya mahato
bhūtasya (Bṛhad-āraṇyaka Upaniṣad 2.4.10). Or it means the Lord speaks
truthful words. The Lord became silent (upararāma). Since the Lord le a
trace in the ether in the form of his speaking to Nārada, he is called
(nabho-liṅgam). He is not known by senses devoid of bhak (aliṅgam).
Since he offered his feet even to me, the low born son of a maidservant, he
is called the one Supreme Lord (īśvaram—one who is capable). I offered
respects (avanāmam).
Text 1.6.26
nāmāny anantasya hata-trapaḥ paṭhan
guhyāni bhadrāṇi kṛtāni ca smaran |
gāṁ paryaṭaṁs tuṣṭa-manā gata-spṛhaḥ
kālaṁ pra kṣan vimado vimatsaraḥ ||
Giving up shyness, I began to chant the names of the unlimited Lord, and
to remember his most excellent, hidden pas mes. I wandered the earth
with sa sfied mind, without material desires, without pride or
selfishness, wai ng for that me.
C : Kṛtāni refers to the Lord’s pas mes. Gām means the earth.
Kālam pra kṣan (expec ng the me) means “When will that me come
when I will become an associate of the Lord?” I was expec ng that. I had
no pride or envy since I always thought, “Who else would be as fallen as I?”
Text 1.6.27
evaṁ kṛṣṇa-mater brahman na saktasyāmalātmanaḥ |
kālaḥ prādurabhūt kāle taḍit saudāmanī yathā ||
O brāhmaṇa Vyāsa! Concentra ng only on Kṛṣṇa, not a ached to
material enjoyment and pure in mind, the me of receiving my spiritual
body occurred simultaneously with that of giving up my material body,
like lightning flashing simultaneously with lightning.
C : At the me of dissolving my body (kāle), the me (kālaḥ)
which would make me an associate of the Lord made its appearance. I had
waited a long me for this. Like the statement “Time exists at all mes” by
the power of viśeṣa, me is simultaneously both the subject and object
(the me came, I waited for me.) An example is given. It was just like
lightning manifes ng with another bolt of lightning. Tāḍaya means to
strike. Sudāmā means a crystal mountain. Lightning (saudāmanī) manifests
on the mountains edge according to Pāṇini 4.3.112. The previous me
destroyed his life. The next moment of me made him an associate of the
Lord.
Text 1.6.28
prayujyamāne mayi tāṁ śuddhāṁ bhāgava ṁ tanum |
ārabdha-karma-nirvāṇo nyapatat pāñca-bhau kaḥ ||
Having been awarded a transcendental body befi ng an associate of the
Lord, the body made of five material elements, with karmas rela ng to
the present body, fell away.
C : Becoming the Lord’s associate is described. The promise,
“You will become by associate (tām),” given by the Lord was without deceit
(śuddhām). Due to this promise, when the body produced by the parā śak
ac ng according to the desire of the Lord (bhāgava m) was being arranged
by the Lord (prayujyamāne) on me, my material body fell away. The
ārabdha karmas of that body, which remained by the will of the Lord, had
been destroyed, as if by fire, like burned cloth. The destruc on of the
material body and a ainment of the spiritual body was simultaneously, like
“si ng down and ea ng.” Because of being related to the Lord, that body
of an associate, pūrva-siddha (previously perfected), belonging to the glory
of the spiritual sky, composed of knowledge and bliss, shines. That pūrva-
siddha body joined with awareness of other objects as its quality (dharma-
bhūta-jñāna) as one among many other forms. By the mercy of the Lord
the liberated jīva a ains the body of an associate.
Kaṭha Upaniṣad says:
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanūṁ svām ||
He is a ained by a person whom the Lord chooses. The Lord then reveals
himself to that devotee. Kaṭha Upaniṣad 2.24.2
The body is pūrva-siddha (previously perfected) as men oned in
Chāndogya Upaniṣad:
aśve iva romāṇi vidhūya pāpa candra iva rāhor mukhāt pramucya.
dhūtvā śarīram akṛtaṁ kṛtātmā brahma-lokam abhisambhavāmī
abhisaṁbhavāmī .
Shedding sins like a horse shaking his mane, and shedding the material
body, like the moon freeing himself from Rāhu’s mouth, I, being successful,
a ain the eternal Lord. Chāndogya Upaniṣad 8.13.1
vasan yatra puruṣāḥ
sarve vaikuṇṭha-mūrtayaḥ
ye ’nimi a-nimi ena
dharmeṇārādhayan harim
In that place all men reside with forms like the Lord and they worship the
Lord with unmo vated service. SB 3.15.14
Text 1.6.29
kalpānta idam ādāya śayāne ’mbhasy udanvataḥ |
śiśayiṣor anuprāṇaṁ viviśe ’ntar ahaṁ vibhoḥ ||
At the end of the kalpa when Brahmā withdrew the universe with his
breathing, I entered into Brahmā who desired to sleep in Nārāyaṇa, who
was lying in the water of the only ocean.
C : “If you a ained an eternal body as an associate, then in this
day of Brahmā during Svayambhuva manvantara, how were you born from
Brahmā? It is said utsaṅgān nārado jajñe: Nārada was born from the
delibera on of Brahmā, which is the best part of the body. (SB 3.12.23)”
That is true. Just as the Lord for his par cular pas mes enters the womb of
Devakī, for the pas mes of being the son of Brahmā, at the end of the
previous kalpa (Brahmā’s previous day), I entered the body of Brahmā.
With this inten on he speaks this verse: “When Brahmā withdrew the
three worlds (idam ādāya), I entered along with his breathing into Brahmā
who desired to go to sleep in Nārāyaṇa (śayāṇe), who was sleeping in the
water of the only ocean (udantavaḥ).”
tato ’va rya viśvātmā deham āviśya cakriṇaḥ |
avāpa vaiṣṇavīṁ nidrām ekībhūyātha viṣṇunā ||
Having appeared, Brahmā, entering the body of Viṣṇu, becoming one with
Viṣṇu, then went into Viṣṇu’s spiritual sleep. Kūrma Purāṇa
Text 1.6.30
sahasra-yuga-paryante u hāyedaṁ sisṛkṣataḥ |
marīci-miśrā ṛṣayaḥ prāṇebhyo ’haṁ ca jajñire ||
At the end of thousand yuga cycles, Brahmā awoke and Marīci, other
sages and I appeared from the senses of Brahmā, who desired to create
the universe again.
C : At the end of thousand yuga cycles means “at the end of the
previous kalpa and the beginning of this kalpa.” Marīci and other sages
(marīci-miśrā) and I were born from the prāṇas of Brahmā, who arose from
Viṣṇu. Jajñire instead of jajñimahe is poe c license.
Text 1.6.31
antar bahiś ca lokāṁs trīn paryemy askandita-vrataḥ |
anugrahān mahā-viṣṇor avighāta-ga ḥ kvacit ||
With con nuous worship of the Lord, by the grace of Mahā-viṣṇu, I travel
outside and inside the universe with no obstacles at all.
C : Being a brahmacārī with unbroken vow(askanda-vrataḥ), I
wander throughout the universe and in the spiritual world. These words
describe his liberated state. Śru also describes this state.
sa svarāḍ bhava . tasya sarveṣu lokeṣu kāmacāro bhava .
He will be self-ruling. He will wander in whatever worlds he desires.
Chāndogya Upaniṣad 1.25.2
Marīci and others, not liberated, travel within the material world.
Text 1.6.32
deva-da ām imāṁ vīṇāṁ svara-brahma-vibhūṣitām |
mūrchayitvā hari-kathāṁ gāyamānaś carāmy aham ||
Playing mūrchanas and ālāpas on the vīṇā given by the Lord, using the
seven sacred notes of the scale, I wander about singing the glories of the
Lord.
C : Why do you wander everywhere? I do so for the
auspiciousness of the worlds, by the order of the Lord. This is explained in
four verses (32-35). The vīṇā was given by Kṛṣṇa (deva-da am). This is
stated in Liṅga Purāṇa. The vīṇā is decorated with the notes such as “ni”
which indicate Brahman. The seven notes are thus svataḥ-siddha. I play
mūrchanas and ālāpas on the vīṇā.
Text 1.6.33
pragāyataḥ sva-vīryāṇi rtha-pādaḥ priya-śravāḥ |
āhūta iva me śīghraṁ darśanaṁ yā cetasi ||
When I sing his glories, the Lord who makes any place that he touches
holy, and who is a racted to those who sing his glories, quickly appears
in my heart, as if being called.
C : He comes as if called. Even without calling the Lord appears.
He appears in the heart. This stands for other ways in which he could
appear also.
nāhaṁ vasāmi vaikuṇṭhe yogināṁ hṛdaye na ca |
mad-bhaktā yatra gāyan tatra ṣṭhāmi nārada ||
I do not reside in Vaikuṇṭha or in the heart of yogīs. O Nārada! I am
situated wherever my devotees sing. Mahābhārata
 Text 1.6.34
etad dhy ātura-ci ānāṁ mātrā-sparśecchayā muhuḥ |
bhava-sindhu-plavo dṛṣṭo hari-caryānuvarṇanam ||
For persons whose minds are constantly afflicted with desires for
enjoyment of sense objects, I have directly experienced that singing the
glories of the Lord is the boat for crossing material existence.
C : This verse summarizes the topic being discussed. For
persons whose minds are afflicted by the desire for experiencing (sparśāḥ)
the sense objects (mātrā) like sound, touch, etc., by the ear, etc., the boat
(plavaḥ) for crossing the material ocean is praising the Lord’s ac vi es. I
have directly experienced that (dṛṣṭaḥ). There is no proof necessary. Here
kīrtana as the main aṅga of bhak is indicated.
Text 1.6.35
yamādibhir yoga-pathaiḥ kāma-lobha-hato muhuḥ |
mukunda-sevayā yadvat tathātmāddhā na śāmya ||
The ātmā constantly afflicted by lust and greed will not be sa sfied by
aṣṭāṅga-yoga and other paths as much as by direct service to Mukunda.
C : The great strength of pure bhak which has been approved
is described. The ātmā afflicted by lust and greed is not purified by yoga
mixed with bhak as much as it is directly purified (addhā) by pure bhak
(mukunda-sevayā) which disregards yamas, etc.
Star ng with verse 1.5.8 and ending with the present verse, the process of
sādhana bhak has been taught. Pure bhak of the nirapekṣa was taught
in the following:
tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajann apakvo ’tha patet tato yadi |
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto ’bhajatāṁ sva-dharmataḥ ||
If a person having given up his nitya-karmas, begins the worship of the
Lord’s lotus feet, and happens to deviate or not reach perfec on, there is
no misfortune for him at all in the future. But what does the person who
follows all du es of varṇāśrama but does not worship the Lord gain? SB
1.5.17
 ahaṁ purā ta-bhave ’bhavaṁ mune
dāsyās tu kasyāścana veda-vādinām |
nirūpito bālaka eva yogināṁ
śuśrūṣaṇe prāvṛṣi nirvivikṣatām ||
In another kalpa of Brahmā in a previous life, I was born as the son of a
maidservant engaged by some persons studying the Vedas. Though a child,
I was also engaged in serving them during the monsoon season when they
decided to stay in one place. SB 1.5.23
The pariniṣṭhita’s bhak touched with karma was taught by:
kurvāṇā yatra karmāṇī bhagavac-chikṣayāsakṛt |
gṛṇan guṇa-nāmāni kṛṣṇasyānusmaran ca ||
When those engaged in karma con nuously perform those ac vi es
according to the instruc on of the Lord, they also chant and remember the
quali es and names of Kṛṣṇa. SB 1.5.36
The saniṣṭha’s bhak , mixed with yoga, consis ng of offering karmas that
include jñāna is described by:
yad atra kriyate karma bhagavat-paritoṣaṇam |
jñānaṁ yat tad adhīnaṁ hi bhak -yoga-samanvitam ||
That jñāna which arises from karma, which is pleasing to the Lord because
of being offered to him, is endowed with bhak . SB 1.5.35
Thus, Vyāsa should describe various types of bhak .
Text 1.6.36
sarvaṁ tad idam ākhyātaṁ yat pṛṣṭo ’haṁ tvayānagha |
janma-karma-rahasyaṁ me bhavataś cātma-toṣaṇam ||
O sinless Vyāsa! I have explained all this, confiden al knowledge about
my birth and ac vi es about which you have asked so that your mind will
be sa sfied.
C : Sarvam here refers to the appearance, growth, and result of
bhak ; and to the devotee’s later ac vi es, destruc on of prārabdha-
karma, the falling away of the body created by those prārabdha-karmas,
and achieving the body of an associate. It is secret (rahasyam).
Text 1.6.37
 sūta uvāca—
evaṁ sambhāṣya bhagavān nārado vāsavī-sutam |
āmantrya vīṇāṁ raṇayan yayau yādṛcchiko muniḥ ||
Sūta said: Nārada, freely moving without material mo ve, having spoken
to Vyāsa, the son of Satyava , and taking leave, departed while taking
pleasure in his vīṇā.
C : Āmantrya means taking leave. Yādṛcchikaḥ means that
Nārada moves about without a mo ve.
Text 1.6.38
aho devarṣir dhanyo ’yaṁ yat-kīr ṁ śārṅgadhanvanaḥ |
gāyan mādyann idaṁ tantryā ramayaty āturaṁ jagat ||
Oh! Nārada is most fortunate because, singing and rejoicing in the glories
of Kṛṣṇa with his vīṇā, he gives bliss to the suffering world.
C : This verse reveals astonishment. Tantryā means “with the
vīṇā.”

[1] A gramma cal opera on of mutually interchanging the vowels i, u, ṛ, ḷ,

and their corresponding semivowels y, v, r, l?
[2] Though numbered as two, verses 12-13 are actually three verses.
 Chapter Seven
Punishment of Aśva hāmā
Text 1.7.1
śaunaka uvāca—
nirgate nārade sūta bhagavān bādarāyaṇaḥ |
śrutavāṁs tad-abhipretaṁ tataḥ kim akarod vibhuḥ ||
Śaunaka said: O Sūta! When Nārada departed, what did the powerful
Vyāsa do, having heard the advice of Nārada?
C :
samādhāv aikṣata vyāsaḥ śrutārthān i varṇyate |
brahmāstrasyopasaṁhāro drauṇer daṇḍaś ca saptame ||
In the seventh chapter it is described that Vyāsa sees the meaning of all
scriptures while in trance. The withdrawal of the brahmāstra and the
punishment of Aśva hāmā are also told.
Tad-abhipretam means having heard the advice of Nārada.
Text 1.7.2
sūta uvāca—
brahma-nadyāṁ sarasvatyām āśramaḥ paścime taṭe |
śamyāprāsa i prokta ṛṣīṇāṁ satra-vardhanaḥ ||
Sūta said: There is a hermitage for sages called Śamyāprāsa, favorable for
many sacrifices, situated on the west bank of the Sarasva River where
brāhmaṇas take shelter.
C : Brahma-nadyām can mean river related to the Vedas, of the
brāhmaṇas, of austerity, of the Paramātmā. Amara-kośa says vedas
ta vaṁ tapo brahma brahmā vipraḥ prajāpa ḥ: the word brahma can
mean Veda, truth, austerity, the Brahman, Lord Brahmā, a brāhmaṇa, and
a progenitor.
Text 1.7.3
 tasmin sva āśrame vyāso badarī-ṣaṇḍa-maṇḍite |
āsīno ’pa upaspṛśya praṇidadhyau manaḥ svayam ||
In his hermitage surrounded by a grove of badari trees, Vyāsa sat down,
performed ācamana, and began to reflect using his mind.
C : Nārada had instructed Vyāsa to remember the pas mes of
the Lord con nually in samādhi (SB 1.5.13). Thus, he sat and concentrated
in samādhi using his mind. Nārada instructed samādhinānusmara tad-
viceṣṭitam: remember the pas mes of the Lord in samādhi (SB 1.5.13).
Text 1.7.4
bhak -yogena manasi samyak praṇihite ’male |
apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam ||
In that mind which was undisturbed because it was pure from the
performance of bhak , he saw Lord Kṛṣṇa, complete with all his energies
and spiritual expansions, and also saw māyā who took shelter behind the
Lord.
C : What did he see in samādhi? In his mind he saw the puruṣa.
His mind was brought under complete control (samyak praṇihite) because
it was purified (amale) by bhak . That puruṣa was endowed with various
vilāsa, vyūha and svāṁśa expansions, with his superior śak , and with
many a rac ve pas mes (pūrṇam). This indicates Kṛṣṇa, Svayam Bhagavān,
because it will later be said kṛṣṇe parama-pūruṣe (SB 1.7.7). Instead of
pūrṇam, pūrvam is also seen. He saw the puruṣa who was pūrva-siddha.
pūrvam evāham ihāsam i tat-puruṣasya puruṣatvam: It is said, “In the
beginning I alone existed in this world.” Because the Lord was the only
person (puruṣasya) exis ng previously (pūrvam), he is called the puruṣa.
(Tai rīya Āraṇyaka 1.23.1)
He saw māyā made of three guṇas. Māyā stood behind him since it was
inferior. It is specifically stated that Vyāsa, in looking at the Lord, did not
look at māyā.
Text 1.7.5
yayā sammohito jīva ātmānaṁ tri-guṇātmakam |
paro ’pi manute ’narthaṁ tat-kṛtaṁ cābhipadyate ||
Bewildered by that māyā, the jīva, though separate from the three
guṇas, considers himself made of the three guṇas and takes on material
existence created by the guṇas.
C : “Seeing the Lord is necessary in order to describe the Lord’s
quali es and pas mes. What is the purpose in seeing māyā?”
I will reveal Bhāgavatam for the health of jīva. The disease of the jīva is
māyā. Without seeing it, how can I prescribe the great medicine to destroy
it? Thus, Vyāsa saw both the Lord and māyā. Bewildered by māyā, the jīva,
though separate from the three guṇas (paraḥ) thinks himself made of
three guṇas. He a ains material existence (anartham) produced by the
guṇas and becomes afflicted with suffering.
Text 1.7.6
anarthopaśamaṁ sākṣād bhak -yogam adhokṣaje |
lokasyājānato vidvāṁś cakre sātvata-saṁhitām ||
And Vyāsa saw bhak -yoga to the Lord which effec vely destroys jīva’s
saṁsāra. Learned Vyāsa then wrote the Bhāgavatam for ignorant people.
C : He also saw the medicine for destroying the disease of
māyā. He saw directly bhak -yoga which destroys the sufferings created
by the guṇas (anarthas). It is also said in the Atharva Veda, śraddhā-bhak -
dhyāna-yogād avehi: know the Lord through faith, bhak , medita on and
yoga. (Kaivalya Upaniṣad 2) People then learn about his quali es and
svarūpa.
bhak r asya bhajanam | tad ihāmutropādhi-nairāsyenāmuṣmin manaḥ-
kalpanam | etad eva ca naiṣkarmyam ||
Bhak means service or worship of Kṛṣṇa. It means concentra on of the
mind on Kṛṣṇa without desires for enjoyment in this life or the next. It is
devoid of all karmas.
vijñāna-ghanānanda-ghanā-sac-cid-ānandaika-rase bhak -yoge ṣṭha
The form of Kṛṣṇa, filled with knowledge and bliss, resides in bhakti-
yoga, which is also full of eternity, knowledge and bliss. Gopāla-tāpanī
Upaniṣad 2.77
Accordingly:
 hlādinī sandhinī saṁvit tvayy ekā guṇa-saṁśraye |
hlāda-tāpa-karī miśrā tvayi no guṇa-varjite ||
In you who are the shelter of all spiritual quali es exist the energies of
hlādinī, sandhinī and saṁvit. In you who are devoid of material quali es,
the mixture of happiness and distress found in the material world does not
exist. Viṣṇu Purāṇa 1.9.45
The Lord has three-fold svarūpa-śak called parā. A por on favorable to
the Lord, consis ng of these two parts of hlādinī and saṁvit of the
svarūpa-śak , combines with the thirst for the Lord arising from jīva’s
knowledge of the Lord like milk and water and, as bhak -yoga, brings the
Lord under control.
Thus, by knowledge of ātmā or by illusory knowledge and bliss composed
of viśuddha-sa va, the Lord cannot be realized or brought under control.
For the benefit of people having no knowledge of what he saw, Vyāsa
manifested the twelve cantos which reveal all this (sātvata-saṁhitām). The
sequence of the vision of what he had heard is this: first he saw Kṛṣṇa
complete with vilāsa, vyūha and svāṁśa expansions, with his svarūpa-śak
and his pas mes. Then he saw Māyā hiding behind the Lord. He saw the
jīva-śak bewildered by māyā. And he saw bhak -yoga which destroys the
jīva’s illusion created by māyā.
Text 1.7.7
yasyāṁ vai śrūyamāṇāyāṁ kṛṣṇe parama-pūruṣe |
bhak r utpadyate puṁsaḥ śoka-moha-bhayāpahā ||
By hearing Bhāgavatam, bhak for the Supreme Lord Kṛṣṇa appears.
Hearing it also destroys lamenta on, illusion and fear in the human
being.
C : The topic (viṣaya) and the result (phala) of Bhāgavatam is
explained. Hearing it, what to speak of hearing it and reci ng it, prema
(bhak ḥ) for Kṛṣṇa appears. A secondary result is shown: it destroys
lamenta on, illusion and fear. It destroys their roots as well. Kṛṣṇa is the
topic of Bhāgavatam and prema is its result. Libera on manifests as a
byproduct.
Text 1.7.8
 sa saṁhitāṁ bhāgava ṁ kṛtvānukramya cātma-jam |
śukam adhyāpayām āsa nivṛ -nirataṁ muniḥ ||
Having already made the Bhāgavatam, the sage Vyāsa revised it and
taught it to his son Śukadeva who had realized Brahman.
C : Having previously manifested an abbreviated version, a er
Nārada’s instruc ons, he enlarged with many sequen al pas mes
(anukramya). The abbreviated version was made previous to Mahābhārata
and the detailed version a er. The previous version is included in the later
version. That agrees with this statement:
aṣṭādaśa purāṇāni kṛtvā satyava -sutaḥ |
cakre bhāratam ākhyānaṁ vedārthair upabṛṁhitam ||
Having wri en the eighteen Purāṇas, Vyāsa wrote the Mahābhārata which
explains the meaning of the Vedas. Skanda & Matsya Purāṇas
Since the shorter version is included in the eighteen Purāṇas and the
longer version appeared a er Mahābhārata, and since the two are
considered one, the statement in Matsya Purāṇa on the characteris cs and
number of verses is jus fied. Because Śukadeva had destroyed other
desires (nivṛ -niratam), he was a candidate for learning Bhāgavatam.
Śukadeva was inclined to contemplate ātmā (munim). Knowledge of the
jīva is suitable for knowledge of Paramātmā.
yad ātma-ta vena tu brahma-ta vaṁ
dīpopameneha yuktaḥ prapaśyet |
ajaṁ dhruvaṁ sarva-ta vair viśuddhaṁ
jñātvā devaṁ mucyate sarva-pāśaiḥ |
When the yogī realizes the Supreme Lord through realiza on of jīva’s
posi on, similar to a lamp, knowing the pure, unborn, fixed Lord, who is
endowed with all ta vas, he becomes free of all bondage. Śvetāśvatara
Upaniṣad 2.15
anyārthaś ca parāmarśaḥ
The jīva is men oned for another purpose (for knowing Paramātmā).
Brahma-sūtras 1.3.20
Text 1.7.9
 śaunaka uvāca—
sa vai nivṛ -nirataḥ sarvatropekṣako muniḥ |
kasya vā bṛha m etām ātmārāmaḥ samabhyasat ||
Śaunaka said: Śukadeva was fixed in the Brahman, indifferent to
everything, and enjoying in the self. Why did he study this elaborate
work?
C : Since he experienced the bliss of ātmā, he was devoid of
desire for other things (sarvatropekṣakaḥ), why did he study this huge
work of eighteen thousand verses (bṛha m).
Text 1.7.10
sūta uvāca—
ātmārāmāś ca munayo nirgranthā apy urukrame |
kurvanty ahaitukīṁ bhak m i ham-bhūta-guṇo hariḥ ||
Sūta said: Some sages who are ātmārāmas, beyond the scriptures, false
ego and rules, also prac ce unmo vated, pure bhak to Kṛṣṇa, with a
great sequence, since he possesses quali es a rac ve to even them.
C : He presents an answer. The ātmārāmas, having seen the
eight quali es of their ātmā through samādhi, give up scriptures because
of tas ng bliss (nirgranthāḥ).
palālam iva dhānyārthī tyajed grantham aśesataḥ
As one who desires grains gives up grass, he gives up scriptures completely.
Amṛta-bindu Upaniṣad 18
However, when the ātmārāmas a ain associa on with great devotees
knowledgeable of the Lord’s infinite a rac ve quali es, they prac ce
bhak , incited by those quali es, for the Lord. That bhak is devoid of
desire for other results (ahaitukīm). To reject all objec ons, it is said
i ham-bhūta-guṇo hariḥ. Kṛṣṇa has such sweet quali es that they forget
the bliss of their ātmā. The Lord is described. Ātma-jñāna arises from
scriptures, from that comes the bliss of experiencing one’s ātmā, from that
they reject scriptures, then from hearing about Lord’s quali es they get
bhak and then they study the saṁhitā (Bhāgavatam) which describes the
Lord’s quali es. In this way, there is a great (uru) sequence arising from
him.
 Text 1.7.11
harer guṇākṣipta-ma r bhagavān bādarāyaṇiḥ |
adhyagān mahad ākhyānaṁ nityaṁ viṣṇu-jana-priyaḥ ||
Śukadeva, the son of Vyāsa, whose mind became distracted from trance
by the quali es of Kṛṣṇa, and who became a racted to the Vaiṣṇavas,
studied this great Bhāgavatam.
C : “How did Śukadeva, who was absorbed in samādhi in the
forest, approach his father for knowledge?”
Understanding some verses of Bhāgavatam sung by disciples sent by
Vyāsa, his intelligence became disturbed by the Lord’s quali es and,
a racted out of samādhi, became absorbed in bliss. He studied this great
scripture because it revealed Kṛṣṇa’s quali es and he was serving his
father. He became dear to the devotees or the devotees were dear to him
for tas ng of rasa in the stories. This answers the ques on tasya putro
mahā-yogī (SB 1.4.4), how Śukadeva, having such nature, became
interested in this scripture.
Text 1.7.12
parīkṣito ’tha rājarṣer janma-karma-vilāpanam |
saṁsthāṁ ca pāṇḍu-putrāṇāṁ vakṣye kṛṣṇa-kathodayam ||
I will speak about the birth, ac vi es and death of King Parīkṣit, and the
death march of the Pāṇḍavas, which will give rise to discussions about
Kṛṣṇa.
C : Now the other ques on (in SB 1.4.9) of how Parīkṣit heard
the Bhāgavatam while fas ng ll death and other topics will be explained.
Vilāpanam means death. Saṁsthām means a walk ll death. These topics
give rise to talks about Kṛṣṇa, since they relate to the aim of the
Bhāgavatam.
Text 1.7.13-14
yadā mṛdhe kaurava-sṛñjayānāṁ vīreṣv atho vīra-ga ṁ gateṣu |
vṛkodarāviddha-gadābhimarśa-bhagnoru-daṇḍe dhṛtarāṣṭra-putre ||
bhartuḥ priyaṁ drauṇir i sma paśyan kṛṣṇā-sutānāṁ svapatāṁ śirāṁsi |
upāharad vipriyam eva tasya jugupsitaṁ karma vigarhayan ||
A er the warriors of both sides had a ained either Svarga or libera on
on the ba lefield, and Duryodhana had his thigh broken by a blow from
the club of Bhīma; when Aśva hāmā, thinking that Duryodhana would
be pleased, presented him with the severed heads of the sleeping sons of
Draupadī, everyone condemned the horrible act, even Duryodhana.
C : A story is now told in order to show how Parīkṣit, even in the
womb, was able to see Kṛṣṇa. When Aśva hāmā (drauṇiḥ) beheaded the
five sons of Draupadī, the mother began to weep. The sentence extends for
three verses. Kaurava refers to Duryodhana’s party. Sṛñjaya refers to the
Pāṇḍavas’ party since Dhrṣṭadyumna of the Sṛñjaya family was their
general. Vīra-ga m means libera on or Svarga. Vṛkodarāviddha-
gadābhimarśa means by the blow inflicted by the club thrown by Bhīma.
Thinking that Duryodhana would be pleased (priyam), he presented the
heads of the sleeping sons of the Pāṇḍavas to him. Actually, Duryodhana
was not pleased with this ac on (vipriyam). A er feeling joy on hearing
that enemies had been killed, he began to lament since he understood
through later contact that his enemies such as Bhīma had not been killed,
that children had been killed, and that the Kuru dynasty had been
destroyed. Thus, he died with sorrow. Therefore, here it is said, “Everyone
condemned this horrible act.”
Text 1.7.15
mātā śiśūnāṁ nidhanaṁ sutānāṁ niśamya ghoraṁ paritapyamānā |
tadārudad bāṣpa-kalākulākṣī tāṁ sāntvayann āha kirīṭamālī ||
At that me, their mother hearing of the intolerable death of her
youthful sons, pained, eyes full of tears, began to lament. Arjuna spoke
to pacify her.
C : Arjuna is called kirīṭamālī because he had a garland and
crown.
Text 1.7.16
tadā śucas te pramṛjāmi bhadre yad brahma-bandhoḥ śira ātatāyinaḥ |
gāṇḍīva-muktair viśikhair upāhare tvākramya yat snāsyasi dagdha-putrā
||
O gracious woman! I will remove your sorrows when I bring the head of
that lowest brāhmaṇa murderer using arrows released from my Gāṇḍīva
bow and when you sit upon it, and bathe yourself a er burning the
bodies of your sons.
C : Śucaḥ means sorrows. I will remove (pramṛjāmi) your
sorrows when (yat) I present to you using the arrows released from my
bow the head of the lowest of brāhmaṇas (brahma-bandhoh), the
aggressor who had a weapon in his hand (ātatāyinaḥ). According to the
smṛ scriptures there are six aggressors:
agnido garadaś caiva śastra-pāṇir dhanāpahaḥ |
kṣetra-dāraharaś caiva ṣaḍ ete ātatāyinaḥ ||
There are six aggressors: the arsonist, poisoner, holder of weapons, the
stealer of wealth, the stealer of property, and the stealer of others’ wives.
Vasiṣṭha-smṛ 3.19[1]
Having burned the bodies of your sons, stepping on his head, you will
bathe.
Text 1.7.17
i priyāṁ valgu-vicitra-jalpaiḥ |
sa sāntvayitvācyuta-mitra-sūtaḥ ||
anvādravad daṁśita ugra-dhanvā |
kapi-dhvajo guru-putraṁ rathena ||
Thus pacifying her with many sweet words, Arjuna, whose friend and
charioteer was Kṛṣṇa, holding his terrifying bow, with Hanumān on his
flag, put on his armor and pursued Aśva hāmā on his chariot.
C : Acyuta-mitra-sūtaḥ means who had Kṛṣṇa as his friend and
charioteer. Daṁśitaḥ means “pu ng on armor.” He had Hanumān on his
flag. He pursued (anvādravat) Aśva hāmā.
Text 1.7.18
tam āpatantaṁ sa vilakṣya dūrāt kumāra-hodvigna-manā rathena |
parādravat prāṇa-parīpsur urvyāṁ yāvad-gamaṁ rudra-bhayād yathārkaḥ
||
Seeing Arjuna pursuing on his chariot from far off, the killer of children
became disturbed in mind. Desiring to save his life, he fled as fast as he
could over the ground, just as the sun fled out of fear of Śiva.
C : Seeing Arjuna pursuing him, Aśva hāmā, with trembling
mind (udvigna-manāḥ), desiring to save his life (prāṇa-parīpsuḥ), not his
fame, fled on the ground as far as it was possible to go (yāvad-gamam).
A demon named Vidyunmālī, a follower of Śiva, pursued the sun on a
golden chariot given by Śiva. Due to the effulgence from the chariot, night
disappeared. Seeing this, the sun became angry and melted the chariot
with his heat and made it fall from the sky. Then fearing Śiva, who was
angry, the sun fled and fell down at Vārāṇasī and became known as Lolārka
(unsteady sun). This is famous in Vāmana Purāṇa.
Text 1.7.19
yadāśaraṇam ātmānam aikṣata śrānta-vājinam |
astraṁ brahma-śiro mene ātma-trāṇaṁ dvijātmajaḥ ||
When he understood he had no one to protect him and his horses were
exhausted, the son of the brāhmaṇa considered using the brahmāstra to
protect himself.
C : He saw that he had no protector (aśaraṇam). “But fleeing
should be his protec on!” His horses were red. He considered that the
brahmāstra would be a method of protec ng himself (ātma-trāṇam). The
word dvijātmajaḥ (son of a brāhmaṇa instead of brāhmaṇa) indicates that
he was short-sighted.
Text 1.7.20
athopaspṛśya salilaṁ sandadhe tat samāhitaḥ |
ajānann upasaṁhāraṁ[2] prāṇa-kṛcchra upasthite ||
Sipping water and concentra ng his mind, he released the weapon
without knowing how to withdraw it, because his life was in danger.
C : He performed ācamana (salilam upapṛśya). Samāhitaḥ
means that he began medita ng.
Text 1.7.21
 tataḥ prāduṣkṛtaṁ tejaḥ pracaṇḍaṁ sarvato diśam |
prāṇāpadam abhiprekṣya viṣṇuṁ jiṣṇur uvāca ha ||
Seeing that the fierce fire manifes ng in all direc ons was a danger to
life, Arjuna spoke to Kṛṣṇa.
C : Jiṣṇuḥ is Arjuna.
Text 1.7.22
arjuna uvāca—
kṛṣṇa kṛṣṇa mahā-bāho bhaktānām abhayaṅkara |
tvam eko dahyamānānām apavargo ’si saṁsṛteḥ ||
Arjuna said: O Kṛṣṇa, Kṛṣṇa! Mighty-armed Lord! Bestower of
fearlessness in your devotees! You alone are the deliverer of all those
who are burning in the fire of material existence.
C : You are the libera on (apavargaḥ) for living beings burning
from saṁsāra. Therefore, what is it to deliver me from the fire of this
weapon?
Text 1.7.23
tvam ādyaḥ puruṣaḥ sākṣād īśvaraḥ prakṛteḥ paraḥ |
māyāṁ vyudasya cic-chaktyā kaivalye sthita ātmani ||
You are the original Lord, the controller, beyond material energy. You are
situated in your spiritual form, being one with your spiritual energy, and
separate from the material energy.
C : “How do I give libera on?” You are without beginning
(ādyaḥ), directly the Lord. You are Svayam Bhagavān with eternally
manifested six powers (sākṣād īśvaraḥ). You are not touched (paraḥ) by
māyā (prakṛteḥ). “How am I beyond prakṛ ?” By your cit-śak you reject
(vyudasya) māyā. Parāsya śak ḥ: you have your superior energy.
(Śvetāśvatara Upaniṣad 6.8) It is situated in your pure (kaivalye) svarūpa
(ātmani). Kaivalya comes from kevala and means pure.
Thus, you are beyond prakṛ . Thus, you can give libera on from prakṛ .
Text 1.7.24
sa eva jīva-lokasya māyā-mohita-cetasaḥ |
vidhatse svena vīryeṇa śreyo dharmādi-lakṣaṇam ||
Though you are non-different from your spiritual energy, you benefit all
the jīvas bewildered by māyā through your power by giving them
dharma, artha, and kāma.
C : You also give material benefits of tri-varga. The Lord is
situated in his pure self, rejec ng māyā, but, being the shelter of all jīvas
overcome by māyā, gives dharma, artha and kāma by his own power.
Text 1.7.25
tathāyaṁ cāvatāras te bhuvo bhāra-jihīrṣayā |
svānāṁ cānanya-bhāvānām anudhyānāya cāsakṛt ||
You appear in this world in this way, in your spiritual form, with a desire
to relieve the burden of the earth and to give con nuous happiness to
your dedicated devotees by le ng them worship you.
C : In this way, rejec ng māyā, in your pure svarūpa (tathā), you
appear in this world (ayam avatāraḥ) for worship by your followers
possessing pure bhak and some sādhakas as well. But relieving the earth
of its burden happens by your will.
Text 1.7.26
kim idaṁ svit kuto ve deva-deva na vedmy aham |
sarvato mukham āyā tejaḥ parama-dāruṇam ||
O Supreme Lord! What is this? I do not know where it has come from.
This most ferocious fire is spread out in all direc ons.
C : Having praised Kṛṣṇa, Arjuna then informs Kṛṣṇa of the
ma er at hand. Svit indicates conjecture. From where has this fire come?
Text 1.7.27
śrī-bhagavān uvāca—
ve hedaṁ droṇa-putrasya brāhmam astraṁ pradarśitam |
naivāsau veda saṁhāraṁ prāṇa-bādha upasthite ||
The Lord said: You know that what is displayed here by Aśva hāmā is the
brahmāstra. Seeing danger to his life, he has released it, though he does
not know how to withdraw it.
C : “If he did not know how to withdraw it (na veda saṁhāram),
why did he use it?” He used it to protect his own life.
 Text 1.7.28
na hy asyānyatamaṁ kiñcid astraṁ pratyavakarśanam |
jahy astra-teja unnaddham astra-jño hy astra-tejasā ||
No other weapon can counteract this weapon. O knower of weapons!
Destroy the profuse fire of this weapon with the fire of your brahmāstra.
C : “But the fire can be counteracted by the water weapon.”
Nothing can stop this weapon (pratyavakarśanam), even another fire
weapon. You must destroy the great (unnaddham) fire of this brahmāstra
with your brahmāstra (astra-tejasā). Your weapon can counter it and dispel
its power since you know about weapons.
Text 1.7.29
sūta uvāca—
śrutvā bhagavatā proktaṁ phālgunaḥ para-vīra-hā |
spṛṣṭvāpas taṁ parikramya brāhmaṁ brāhmāya[3] sandadhe ||
Sūta said: Hearing the words of the Lord, Arjuna the slayer of hos le
warriors, performing ācamana, circumambulated Kṛṣṇa and aimed his
brahmāstra in order to counteract Aśva hāmā’s weapon.
C : Apaḥ spṛṣṭvā means performing ācamana. Tam refers to
Kṛṣṇa.
Text 1.7.30
saṁhatyānyonyam ubhayos tejasī śara-saṁvṛte |
āvṛtya rodasī khaṁ ca vavṛdhāte ’rka-vahnivat ||
Surrounded by arrows, the fires of both weapons, combining together
like the sun in the sky and the fire emana ng from Saṅkarṣaṇa’s mouth at
the me of final destruc on, increased in strength, covering heaven,
earth and the space between.
C : The fires of the two brahmāstras combining (anyonyaṁ
saṁhatya) increased by being surrounded with arrows, and filling heaven
and earth and either (rodasī). It was like the sun combining with the fire
emana ng from Saṅkarṣaṇa’s mouth at the me of devasta on arising
from Pātāla-loka, crea ng increased heat.
Text 1.7.31
 dṛṣṭvāstra-tejas tu tayos trīm̐ l lokān pradahan mahat |
dahyamānāḥ prajāḥ sarvāḥ sāṁvartakam amaṁsata ||
Seeing the great fire of their two weapons burning up the three worlds,
all the ci zens, afflicted by the heat, thought that this was the fire of final
destruc on.
C : Tayoḥ refers to Aśva hāmā and Arjuna. Sāṁvartakam is the
fire of final destruc on according to Amara-kośa.
Text 1.7.32
prajopadravam ālakṣya loka-vya karaṁ ca tam |
mataṁ ca vāsudevasya sañjahārārjuno dvayam ||
Seeing the danger to the inhabitants of the universe and the destruc on
of the planets, and understanding the will of Kṛṣṇa, Arjuna withdrew the
two weapons.
C : Seeing the destruc on of the planets (loka-vya karaṁ),
Arjuna withdrew the weapons. Vya karam means destruc on.
Text 1.7.33
tata āsādya tarasā dāruṇaṁ gautamī-sutam |
babandhāmarṣa-tāmrākṣaḥ paśuṁ raśanayā yathā ||
Eyes burning with anger, Arjuna quickly caught cruel Aśva hāmā, and
ed him up with rope like a beast.
C : Aśva hāmā was the son of Kṛpī, who came from the
Gautama gotra. Thus, she is called Gautamī. The example shows the
dis nguishing feature of tying him up. He ed him up like priest es up a
sacrificial animal with rope.
Text 1.7.34
śibirāya ninīṣantaṁ rajjvā baddhvā ripuṁ balāt |
prāhārjunaṁ prakupito bhagavān ambujekṣaṇaḥ ||
Seeing that Arjuna, who having forcibly bound him with ropes, wanted to
bring him back to the camp, lotus-eyed Kṛṣṇa became angry and spoke to
Arjuna.
C : Kṛṣṇa speaks to Arjuna, who was filled with lamenta on and
anger, to show the world Arjuna’s standard of jus ce. Śibirāya means to
the royal camp. Kṛṣṇa’s anger was an external gesture. It is said aroṣaṇo hy
asau devaḥ: the Lord is not angry. (Mahābhārata) Thus, he is described as
lotus-eyed.
Text 1.7.35
mainaṁ pārthārhasi trātuṁ brahma-bandhum imaṁ jahi |
yo ’sāv anāgasaḥ suptān avadhīn niśi bālakān ||
Arjuna! You should not release this fallen brāhmaṇa who murdered
innocent, sleeping children in the night. Kill him!
C : He is a low brāhmaṇa (brahma-bandhum). The children
were innocent, since they commi ed no offense (anāgasaḥ).
Text 1.7.36
ma aṁ prama am unma aṁ suptaṁ bālaṁ striyaṁ jaḍam |
prapannaṁ virathaṁ bhītaṁ na ripuṁ han dharma-vit ||
The knower of dharma does not kill an enemy who is a drunkard, or who
is ina en ve, insane, sleeping, young, a female, immobilized,
surrendered, without chariot, or afraid.
C : Ma am means intoxicated because of liquor, etc.
Prama am means ina en ve. Unma am means crazy because of
planetary influences or disturbance of vāta in the body. Jaḍam means
devoid of zeal. Prapannam means surrendered. Viratham means his
chariot is broken.
Text 1.7.37
sva-prāṇān yaḥ para-prāṇaiḥ prapuṣṇāty aghṛṇaḥ khalaḥ |
tad-vadhas tasya hi śreyo yad-doṣād yāty adhaḥ pumān ||
The merciless, cruel person who nourishes his own life by taking other
lives should be killed; otherwise, that man goes to hell from that sin.
C : Aghṛnaḥ means merciless. Killing him as punishment is best
for him (tad-vadhaḥ śreyaḥ) because it is an atonement. Smṛ says:
rājabhir dhṛta-daṇḍas tu kṛtvā pāpāni mānavāḥ |
vidhūta-kalmaṣā yān svargaṁ sukṛ no yathā ||[4]
Those who have commi ed sin, if punished by the king, become freed of
that sin and go to Svarga like the pious.
If he is not killed, because of that sin (yad), he goes to hell.
Text 1.7.38-39
pra śrutaṁ ca bhavatā pāñcālyai śṛṇvato mama |
āhariṣye śiras tasya yas te mānini putra-hā ||
tad asau vadhyatāṁ pāpa ātatāyy ātma-bandhu-hā |
bhartuś ca vipriyaṁ vīra kṛtavān kula-pāṁsanaḥ ||
I have heard that you promised to Draupadī, “O noble woman! I will
present you with the head of the killer of your sons.” O warrior! This
sinner, aggressor, killer of rela ves, disgrace to his family, who has
displeased Duryodhana, should be killed.
C : Pra śrutam means promised. Bhartuḥ means Duryodhana.
Text 1.7.40
sūta uvāca—
evaṁ parīkṣatā dharmaṁ pārthaḥ kṛṣṇena coditaḥ |
naicchad dhantuṁ guru-sutaṁ yadyapy ātma-hanaṁ mahān ||
Sūta Gosvāmī said: Although Kṛṣṇa, who was examining Arjuna in
religion, encouraged Arjuna to kill the son of Droṇācārya, Arjuna, a great
soul, did not want to kill him, although Aśva hāmā was a murderer of
Arjuna’s family members.
C : Arjuna did not want to kill him, even though Aśva hāmā had
killed his son (ātma-hanam), because he was great (mahān) – he knew the
opinion of Kṛṣṇa. “Kṛṣṇa is tes ng me, since it is forbidden to punish the
brāhmaṇa.”
Text 1.7.41
athopetya sva-śibiraṁ govinda-priya-sārathiḥ |
nyavedayat taṁ priyāyai śocantyā ātma-jān hatān ||
Arriving at his camp, Arjuna, whose friend and driver was Kṛṣṇa, offered
Aśva hāmā to his wife who was lamen ng for her killed sons.
C : He offered Aśva hāmā to her saying, “The killer of your sons
has been brought.”
Text 1.7.42
 tathāhṛtaṁ paśuvat pāśa-baddham avāṅ-mukhaṁ karma-jugupsitena |
nirīkṣya kṛṣṇāpakṛtaṁ guroḥ sutaṁ vāma-svabhāvā kṛpayā nanāma ca ||
Draupadī, of noble nature, looked with compassion upon wicked
Aśva hāmā, son of a guru, brought before her ed up like an animal,
with downcast face because of his shameful crime, and also offered him
her respects.
C : Tathā āhrṭam means “brought with disdain.” Karma-
jugupsitena means “because of the repulsive act.” Because of that
Aśva hāmā lowered his head. Apakṛtam (wrongful act) should be
apakāriṇam “the person who has done wrong.” She looked with
compassion on him. Vāma means pleasing in ac ons. Draupadī (kṛṣṇā)
offered her respects.
Text 1.7.43
uvāca cāsahanty asya bandhanānayanaṁ sa |
mucyatāṁ mucyatām eṣa brāhmaṇo nitarāṁ guruḥ ||
Unable to tolerate him being brought in a bonded state, the noble
Draupadī said, “Release him! Release him! The brāhmaṇa is always our
guru.”
C : The word ca with uvāca and nanāma (in the previous verse)
indicates “she spoke with reverence.” She is called sa or noble because
she could not tolerate his bondage. She was thus more glorious than
Arjuna.
Text 1.7.44-45
sa-rahasyo dhanur-vedaḥ sa-visargopasaṁyamaḥ |
astra-grāmaś ca bhavatā śikṣito yad-anugrahāt ||
sa eṣa bhagavān droṇaḥ prajā-rūpeṇa vartate |
tasyātmano ’rdhaṁ patny āste nānvagād vīrasūḥ kṛpī ||
By the mercy of Droṇa, you learned the military arts with secret mantras,
the method of throwing and withdrawing all weapons. Droṇa is standing
before you in the form of his son. The other half of Droṇa, his wife Kṛpī,
did not follow her husband when he died, but remains alive, because she
has a son.
C : Sa-rahasyaḥ means “with secret mantras.” You learned how
to throw and withdraw (upasaṁyamaḥ) weapons. The son is considered a
representa ve of the father according to the saying ātmā vai jāyate
putraḥ: one is born again as one’s son.[5] The wife is considered half of the
husband according to the śru text ardho vā eṣa ātmano yat-patnī: the
wife is half of oneself. (Kṛṣṇa Yajur-veda, Baudhāyana-śrauta-sūtra
29.89.381.2) She did not follow her husband to death because she had a
son (vīra-sūḥ).
Text 1.7.46
tad dharma-jña mahā-bhāga bhavadbhir gauravaṁ kulam |
vṛjinaṁ nārha prāptuṁ pūjyaṁ vandyam abhīkṣṇaśaḥ ||
O knower of dharma! Man of good character! You should not cause
suffering to the family of your guru, because they are always
praiseworthy and worthy of worship.
C : The rela ves of your guru (gauravam kulam) should not
a ain suffering by you, because they are to be worshipped. Since you
obtained the whole Dhanur Veda from him, you will show ingra tude by
humilia ng or injuring his son.
Text 1.7.47
mārodīd asya jananī gautamī pa -devatā |
yathāhaṁ mṛta-vatsārtā rodimy aśru-mukhī muhuḥ ||
Do not make Kṛpī, the mother of Aśva hāmā and devoted to her
husband, cry as I cry constantly with tearful face, pained by the death of
my sons.
C : Mārodīt means na roditu “Let her not cry.”
Text 1.7.48
yaiḥ kopitaṁ brahma-kulaṁ rājanyair ajitātmabhiḥ |
tat kulaṁ pradahaty āśu sānubandhaṁ śucārpitam ||
Angered by the uncontrolled warriors, the brāhmaṇas will quickly
destroy the warrior class and their associates who then will become full
of lamenta on.
C : The angry brāhmaṇas will destroy the kṣatriya families.
Sānubandham means “with their associates.” Śucārp am means “spread
with lamenta on (śucā).”
Text 1.7.49
sūta uvāca—
dharmyaṁ nyāyyaṁ sa-karuṇaṁ nirvyalīkaṁ samaṁ mahat |
rājā dharma-suto rājñyāḥ pratyanandad vaco dvijāḥ ||
Sūta said: O brāhmaṇas! Yudhiṣṭhira, son of Dharma, agreed with the
words of his queen, which were according to scripture, reasonable,
merciful, without desire to harm others, desirous of peace and great.
C : The six quali es of her words are seen in the previous six
verses. Her words were faithful to dharma: release him because the
brāhmaṇa is always our guru. (SB 1.7.43) Her words were filled with
correctness: his father taught you the military arts. (SB 1.7.44) Her words
were full of mercy: the wife is half the husband. (SB 1.7.45) Her words
expressed unwillingness to cause pain to others: do not cause suffering to
the family of your guru. (SB 1.7.46) Her words expressed sense of calmness
in suffering: do not let her cry like me. (SB 1.7.47) Her harsh words express
greatness, desiring to benefit the hearer: the angry brāhmaṇas will destroy
the kṣatriyas. (SB 1.7.48)
Text 1.7.50
nakulaḥ sahadevaś ca yuyudhāno dhanañjayaḥ |
bhagavān devakī-putro ye cānye yāś ca yoṣitaḥ ||
Nakula and Sahadeva, Sātyaki, Arjuna, Kṛṣṇa, and the women, were also
happy with her words.
C : They all agreed with her words. Yuyudhāna means Sātyaki.
Text 1.7.51
tatrāhāmarṣito bhīmas tasya śreyān vadhaḥ smṛtaḥ |
na bhartur nātmanaś cārthe yo ’han suptān śiśūn vṛthā ||
At that me angry Bhīma spoke. “He who has killed the sleeping children
without purpose, without benefit to his master or to himself, should be
killed.”
C : Tasya means Aśva hāmā.
Text 1.7.52
niśamya bhīma-gaditaṁ draupadyāś ca catur-bhujaḥ |
ālokya vadanaṁ sakhyur idam āha hasann iva ||
Hearing the words of Bhīma and Draupadī, Kṛṣṇa with four hands looked
towards his friend Arjuna while smiling and spoke.
C : Bhīma favored killing Aśva hāmā and Draupadī favored
releasing him. The Lord assumed four arms to keep the two par es apart.
Kṛṣṇa smiled slightly as if saying, “O friend! Today I will test the sharpness
of your intelligence.”
Text 1.7.53
śrī-bhagavān uvāca—
brahma-bandhur na hantavya ātatāyī vadhārhaṇaḥ |
mayaivobhayam āmnātaṁ paripāhy anuśāsanam ||
The Lord said: One should not kill a fallen brāhmaṇa. But an aggressor
should be killed. Please follow both of these instruc ons established in
scripture made by me.
C : No brāhmaṇa should be killed. But Manu has said that if an
aggressor approaches with the desire to kill, he can be killed, even if he is
learned in Vedānta. Follow both of these instruc ons ordered by me,
whose body is śru and smṛ .
Text 1.7.54
kuru pra śrutaṁ satyaṁ yat tat sāntvayatā priyām |
priyaṁ ca bhīmasenasya pāñcālyā mahyam eva ca ||
You must fulfil your promise to Draupadī so that she is pacified. You must
also act to please Bhīma, Draupadī, me and others.
C : You made a promise to bring Drauapadī the head of
Aśva hāmā. Thus you should cut off his head. That was your promise. You
should also please Bhīma and kill him. You should also please Draupadī
who does not want him killed. You should do both acts, since Bhīma and
others are dear to me.
Text 1.7.55
 sūta uvāca—
arjunaḥ sahasājñāya harer hārdam athāsinā |
maṇiṁ jahāra mūrdhanyaṁ dvijasya saha-mūrdhajam ||
Sūta said: Suddenly understanding Kṛṣṇa’s inten on, Arjuna cut off the
jewel on Aśva hāmā’s head along with his hair.
C : The Lord does not want me to kill him since he is a
brāhmaṇa and is not an aggressor since he does not now have a weapon in
his hand. (SB 1.7.36) He actually meant: “Do not kill him but release him.”
(SB 1.7.35) “Killing him is good for him but not for the killer.” (SB 1.7.37)
“Let him be killed,” (SB 1.7.39) should be done related to his bondage. I will
take away his head, but not cut it off. This will fulfil my promise. Doing this,
everything will be fulfilled. Thinking thus, he cut off the jewel on the
forehead along with the hair. Since the hair is part of the head, he cut off
his head in one sense. Thus, he killed him and did not kill him.
Text 1.7.56
vimucya raśanā-baddhaṁ bāla-hatyā-hata-prabham |
tejasā maṇinā hīnaṁ śibirān nirayāpayat ||
Aśva hāmā, who had lost his effulgence by killing the children, was
further deprived of his jewel and energy. Arjuna released him from the
bondage of the ropes and led him from the camp.
C : Arjuna led him from the camp (nirayāpayat).
Text 1.7.57
vapanaṁ draviṇādānaṁ sthānān niryāpaṇaṁ tathā |
eṣa hi brahma-bandhūnāṁ vadho nānyo ’s daihikaḥ ||
The method of killing the fallen brāhmaṇa is by shaving his head, taking
away his wealth, and taking away his living place. One should not
physically kill him.
C : One should punish the fallen brāhmaṇa not physically but by
shaving his hair, taking his wealth and banishing him from the village.
Text 1.7.58
putra-śokāturāḥ sarve pāṇḍavāḥ saha kṛṣṇayā |
svānāṁ mṛtānāṁ yat kṛtyaṁ cakrur nirharaṇādikam ||
Then all the Pāṇḍavas and Draupadī, lamen ng for their sons, performed
the death rites for their dead rela ves and carried them for burning.
C : They took the bodies of rela ves (svānām) for burning
(nirharaṇa) and performed other rites.

[1] Also seen in Mahābhārata Udyoga-parva.

[2] api saṁhāraṁ in BBT
[3] brāhmāstraṁ in BBT
[4] similar verse is found in Manu smṛti 8.318 and Vasiṣṭha-smṛ 19.45
[5] This is quoted in Cc Madhya-līlā, 12.56. There is a similar text in SB
10.78.36.
 Chapter Eight
Kun ’s prayers and Yudhiṣṭhira’s grief
Text 1.8.1
sūta uvāca—
atha te samparetānāṁ svānām udakam icchatām |
dātuṁ sakṛṣṇā gaṅgāyāṁ puraskṛtya yayuḥ striyaḥ ||
Sūta said: Then the Pāṇḍavas along with Kṛṣṇa, pu ng the women in
front, went to the Gaṅgā to give water to the departed rela ves who
desired it.
C :
arakṣat pāṇḍavān drauṇer astrād garbhe parīkṣitam |
kuntyā stutaś ca govindo rājñaḥ śokas tathāṣṭame ||
In the Eighth Chapter, Kṛṣṇa protects the Pāṇḍavas and Parīkṣit in the
womb from the brahmāstra, Kun offers prayers to Kṛṣṇa and Yudhiṣṭhira
laments.
A er that (atha) the Pāṇḍavas went with Kṛṣṇa. There is a rule that the
women should go in front during the funeral rites to give water.
Text 1.8.2
te ninīyodakaṁ sarve vilapya ca bhṛśaṁ punaḥ |
āplutā hari-pādābja-rajaḥ-pūta-sarij-jale ||
Offering water to the departed and lamen ng intensely, everyone again
took bath in the water purified by the dust from the lotus feet of the
Lord.
C : Ninīya means “having given.” Having bathed they offered
water and then bathed again (punaḥ).
Text 1.8.3-4
tatrāsīnaṁ kuru-pa ṁ dhṛtarāṣṭraṁ sahānujam |
gāndhārīṁ putra-śokārtāṁ pṛthāṁ kṛṣṇāṁ ca mādhavaḥ ||
 sāntvayāmāsa munibhir hata-bandhūñ śucārpitān |
bhūteṣu kālasya ga ṁ darśayan na pra kriyām ||
Kṛṣṇa along with the sages then consoled Yudhiṣṭhira and his brothers,
Dhṛtarāṣṭra, Gāndhārī, Kun and Draupadī, lamen ng the loss of their
sons, all of whom were overcome with grief by the death of their
rela ves, who were all seated there, by showing the relentless
movement of me upon all en es.
C : Kuru-pa m refers to Yudhiṣṭhira. Sahānujam means “with
Bhīma and his brothers”. With the sages, Kṛṣṇa consoled them.
Text 1.8.5-6
sādhayitvājāta-śatroḥ svaṁ rājyaṁ kitavair hṛtam |
ghātayitvāsato rājñaḥ kaca-sparśa-kṣatāyuṣaḥ ||
yājayitvāśvamedhais taṁ tribhir u ama-kalpakaiḥ |
tad-yaśaḥ pāvanaṁ dikṣu śata-manyor ivātanot ||
Kṛṣṇa had Yudhiṣṭhira established in his righ ul kingdom stolen by
cheaters, had the unrighteous kings whose lives were shortened because
of grabbing Draupadī’s hair destroyed, and had Yudhiṣṭhira conduct horse
sacrifices three mes with best arrangements. Thus his pure fame spread
in all direc ons like that of Indra.
C : The kings’ lives were destroyed by Duḥśāsana’s grabbing
Draupadī’s hair and other sinful acts. The horse sacrifices were actually
carried out later. Śatamanyu (hundred sacrifices) is Indra. Manyu means a
sacrifice according to Amara-kośa.
Text 1.8.7-8
āmantrya pāṇḍu-putrāṁś ca śaineyoddhava-saṁyutaḥ |
dvaipāyanādibhir vipraiḥ pūjitaiḥ pra pūjitaḥ ||
gantuṁ kṛtama r brahman dvārakāṁ ratham āsthitaḥ |
upalebhe ’bhidhāvan m u arāṁ bhaya-vihvalām ||
O Śaunaka! Having spoken to the Pāṇḍavas, having worshipped the sages
such as Vyāsa and having been worshipped by them, Kṛṣṇa, desiring to go
to Dvārakā, while seated on his chariot with Sātyaki and Uddhava, saw
U arā, shaking with fear, running towards him.
C : Śaineyaḥ means Sātyaki, the grandson of Śini. Kṛṣṇa desired
to go to Dvārakā.
Text 1.8.9
u arovāca—
pāhi pāhi mahā-yogin deva-deva jagat-pate |
nānyaṁ tvad-abhayaṁ paśye yatra mṛtyuḥ parasparam ||
U arā said: O great yogī! O Supreme Lord! Master of the universe! Please
protect me. I do not see anyone except you who is fearless in this world
where each living being causes another’s death.
C : Other than you (tvad), I see no one who can give
fearlessness. Death is mutual (parasparam) in the sense that one person
causes another’s death, and someone else causes his death.
Text 1.8.10
abhidrava mām īśa śaras taptāyaso vibho |
kāmaṁ dahatu māṁ nātha mā me garbho nipātyatām ||
O powerful lord! This arrow of burning iron is pursuing me. O Lord! Let it
burn me up! But let it not kill my child!
C : Her fear is described. The arrow was hot iron. “Why should
you live when you do not have a husband?” That is answered. Let it burn
me up! But let it not kill my child!
Text 1.8.11
sūta uvāca—
upadhārya vacas tasyā bhagavān bhakta-vatsalaḥ |
apāṇḍavam idaṁ kartuṁ drauṇer astram abudhyata ||
Sūta said: Hearing U arā’s words, Kṛṣṇa, affec onate to his devotees,
understood that Aśva hāmā had released a brahmāstra to rid the world
of the Pāṇḍavas.
C : Aśva hāmā wanted to make the world (idam) devoid of the
Pāṇḍavas (apāṇḍavam). He was very angry because he was defeated.
Text 1.8.12
tarhy evātha muni-śreṣṭha pāṇḍavāḥ pañca sāyakān |
ātmano ’bhimukhān dīptān ālakṣyāstrāṇy upādaduḥ ||
O best of sages! Seeing five flaming arrows headed towards them, the
Pāṇḍavas then took up their weapons.
C : The approaching weapon with many heads is described.
Pāṇḍavas alone saw this and no one else could.
Text 1.8.13
vyasanaṁ vīkṣya tat teṣām ananya-viṣayātmanām |
sudarśanena svāstreṇa svānāṁ rakṣāṁ vyadhād vibhuḥ ||
The Lord, seeing the danger to the Pāṇḍavas who were dedicated only to
him, protected them with his own weapon - the Sudarśana.
C : Because it is difficult to counteract the five weapons that
were coming by one brahmāstra released by Arjuna and unable to tolerate
the delay in releasing the arrow, the Lord, though having no weapons,
protected them by his Sudarśana. Thus, he used Sudarśana. He protected
devotees whose minds were dedicated to him fully (ananya-
viṣayātmānām).
Text 1.8.14
antaḥsthaḥ sarva-bhūtānām ātmā yogeśvaro hariḥ |
sva-māyayāvṛṇod garbhaṁ vairāṭyāḥ kuru-tantave ||
The Lord, master of yoga, the soul dwelling within all beings, covered the
embryo of Parīkṣit within U arā, in order to preserve the family of the
Pāṇḍavas, using his yoga-māyā.
C : As the Paramātmā, Kṛṣṇa was situated within U arā already
(antaḥsthaḥ), but he entered as Kṛṣṇa and covering the embryo, protected
it. Because of his mercy (māyayā) to his own devotee (sva), Parīkṣit, Kṛṣṇa
covered the embryo. Kuru here means the Pāṇḍavas since they were also
in the Kuru family.
Text 1.8.15
yadyapy astraṁ brahma-śiras tv amoghaṁ cāpra kriyam |
vaiṣṇavaṁ teja āsādya samaśāmyad bhṛgūdvaha ||
O Śaunaka! Though the brahmāstra is effec ve and cannot be prevented
from ac ng, on mee ng the weapon of Viṣṇu, it became completely
ineffec ve.
C : Vaiṣṇavam tejas means Sudarśana.
Text 1.8.16
mā maṁsthā hy etad āścaryaṁ sarvāścaryamaye ’cyute |
ya idaṁ māyayā devyā sṛjaty ava hanty ajaḥ ||
You should not consider this so surprising for Kṛṣṇa who is full of all
wonderful powers. He creates, maintains and destroys this universe by
his power of Māyā-devī.
C : This counterac ng the brahmāstra (etat) is not astonishing
for Kṛṣṇa who is fixed (acyute), and is the abode of inconceivable, infinite
śak (sarvāścarya-maye). By his shining (devyā) desire (māyayā) he
creates, maintains and destroys this universe (idam).
Text 1.8.17
brahma-tejo-vinirmuktair ātmajaiḥ saha kṛṣṇayā |
prayāṇābhimukhaṁ kṛṣṇam idam āha pṛthā sa ||
The devotee Kun , along with her sons and Draupadī who were saved
from the fire radia on of the brahmāstra, then spoke to Kṛṣṇa as he was
about to depart for Dvārakā.
C : The devotee (sa ) Kun along with Draupadī (kṛṣṇayā)
spoke to Kṛṣṇa as follows.
Text 1.8.18
kunty uvāca—
namasye puruṣaṁ tvādyam īśvaraṁ prakṛteḥ param |
alakṣyaṁ sarva-bhūtānām antar bahir avasthitam ||
I offer my respects to you, the Supreme Person, the original one, the
controller, beyond the control of prakṛ , unseen by material senses, and
exis ng inside and outside of all living beings.
C : Seeing Kṛṣṇa’s powers at that me, Kun was unable to
tolerate the agita on caused by the great respect that arose in her heart.
Thus, she began praising Kṛṣṇa.
“But I am your nephew. Why are you offering respects?”
But you are the first person (ādyam puruṣam).
“But jīvas are also like this.”
You are the Lord (īśvaram).
“Well, Brahmā is like this.”
You are beyond prakṛ .
“No one speaks of me in this way.”
You are invisible to all beings devoid of your mercy (alakṣyam). But you are
visible to persons having your mercy. Entering U arā, you protected her
embryo within and the Pāṇḍavas outside.
Text 1.8.19
māyā-javanikācchannam ajñādhokṣajam avyayam |
na lakṣyase mūḍha-dṛśā naṭo nāṭyadharo yathā ||
I do not know you, covered by the screen of māyā, beyond the
knowledge of the material senses, and unaffected, just as the puppeteer
behind the screen moving the puppets is not understood by the eyes of
the ignorant.
C : She expresses the idea, “Being ignorant, I cannot understand
whether you are one or many, whether you are human in size or all-
pervading.” You are covered by a screen of my intelligence lacking such
knowledge (māyā), just as clouds cover the sun. Māyā means intelligence
according to Trikāṇḍa-śeṣa. Sense knowledge (akṣajam jñānam) is situated
far beneath you (adhaḥ). This is the meaning of adhokṣaja. An example is
given. An actor uses facial and eye movements to impersonate a young girl
but this is not seen by the eyes of a fool, who does not know the scriptures
on drama cs. Similarly, you are not known by me.
Text 1.8.20
tathā paramahaṁsānāṁ munīnām amalātmanām |
bhak -yoga-vidhānārthaṁ kathaṁ paśyema hi striyaḥ ||
How can we women hope to see you, the object of bhak for the
omniscient, liberated sages?
C : She indicates humility arising from the nature of bhak . How
can we know he whose goal is to produce (vidhāna) bhak -yoga for those
who have rid themselves of all contamina on of performing karmas
(amalātmanām)? You have appeared for giving a wealth of bliss through
bhak , by showing yourself to those anxious to see you without medita ng
on you like Śukadeva. We women are devoid of qualifica on as
paramahaṁsas.
Text 1.8.21
kṛṣṇāya vāsudevāya devakī-nandanāya ca |
nanda-gopa-kumārāya govindāya namo namaḥ ||
I repeatedly offer respects to Kṛṣṇa, the son of Vasudeva, who gave joy to
Devakī, who was the child of Nanda and lord of the cows.
C : Vasudeva and others are more fortunate than us. You are
the son of Vasudeva, my brother. You give bliss to Devakī, being situated in
her womb. By that rela onship we are fortunate. More than them, Nanda
and others are fortunate. Nanda is a cowherd, the king of Vraja. Ayājayad
gosavena goparājam: the Lord had Nanda perform sacrifice by
worshipping the cows. (SB 3.2.32) You are Nanda’s son (kumarāya). You
were enthroned by Indra as king of the cows (govindāya). Priyān na indro
gavām: Govinda, the Lord of the cows and the destroyer of Indra’s false
pride, be pleased with us. As lord of the cows, you have great wealth.
gobhyo yajñāḥ pravartante gobhyo devāḥ samu hitāḥ |
gobhir vedāḥ samudgīrṇāḥ ṣaḍ-aṅga-padaka-kramāḥ ||
Sacrifices take place because of cows. The devatās appear because of
cows. The Vedas with their six aṅgas appear because of the cows. Go-sūkta
They were most fortunate because Nanda and others experienced the
sweetness of pas mes of your childhood.
Text 1.8.22
namaḥ paṅkaja-nābhāya namaḥ paṅkaja-māline |
namaḥ paṅkaja-netrāya namas te paṅkajāṅghraye ||
I offer respects to you, with lotus navel, wearing a lotus garland, having
lotus eyes, and lotus feet.
C : Though I am not like those devotees, I see you and am
successful. Thus, I offer respects: namaḥ.
Text 1.8.23
 yathā hṛṣīkeśa khalena devakī
kaṁsena ruddhā ciraṁ śucārpitā |
vimocitāhaṁ ca sahātmajā vibho
tvayaiva nāthena muhur vipad-gaṇāt ||
O master of the senses! O Lord! Just as you protected Devakī imprisoned
by evil Kaṁsa one me, you, my master, released me along with my sons
repeatedly from even greater dangers, since I was afflicted with great
suffering.
C : Moreover, you have shown more mercy to me than to your
mother. Devakī, having a husband, desiring to have a son like you, was
suddenly tormented by Kaṁsa one me. But I, a widow, with small
children, was afflicted many mes by enemies. You protected me. You are
well known for being affec onate to the miserable.
Text 1.8.24
viṣān mahāgneḥ puruṣāda-darśanād
asat-sabhāyā vana-vāsa-kṛcchrataḥ |
mṛdhe mṛdhe ’neka-mahārathāstrato
drauṇy-astrataś cāsma hare ’bhirakṣitāḥ ||
You saved us from Bhīma ge ng poisoned, from the burning house of
lac, from the sight of rākṣasas like Hiḍimba, from the gambling den, from
the hardships of living in the forest, from unlimited weapons thrown by
great warriors in countless ba lefields, and from the brahmāstra of
Aśva hāmā.
C : In this verse, she shows the variety of dangers. Viṣād refers
to the giving of poison in sweets to Bhīma. Mahāgneḥ means “from the
burning of the house of lac.” Puruṣāda means the rākṣasas like Hiḍimba.
Asat-sabhāyāḥ refers to the gambling gathering.
Text 1.8.25
vipadaḥ santu naḥ śaśvat tatra tatra jagad-guro |
bhavato darśanaṁ yat syād apunar bhava-darśanam ||
O guru of the universe! May we have dangers in such situa ons
con nually, because in those dangers we will see you, and by that we will
gain release from this material world.
C : I consider these dangers are a great fortune to me. In all
these dangers in different places and at different mes, I saw you. From
that (yat), I no longer see saṁsāra. This is anujñālaṅkāra. It is described as
follows, duḥkhasya prārthanānujñā tatraiva sukha-darśanāt: one prays for
suffering since that gives happiness.
Text 1.8.26
janmaiśvarya-śruta-śrībhir edhamāna-madaḥ pumān |
naivārhaty abhidhātuṁ vai tvām akiñcana-gocaram ||
A man swelling with pride because of birth, power, learning or money,
cannot chant your names. You are available to those who have nothing
except you.
C : Abhidhātum means “to say the names of the Lord like Kṛṣṇa
and Govinda.” You are a ained by those who are devoid of wealth of the
demons (akiñcana-gocaram).
Text 1.8.27
namo ’kiñcana-vi āya nivṛ a-guṇa-vṛ aye |
ātmārāmāya śāntāya kaivalya-pataye namaḥ ||
I offer my respects to he whose treasure is unalloyed devotees, who is
devoid of material interest, who is disinterested in those who are not
devotees, who forgives his devotees, and helps the devotee desiring
libera on.
C : She offers respects again to the Lord who is dear to the
akiñcanas. They have no wealth except you. You are their wealth. Or you
have them as your wealth. Why is this? You are detached from the
func ons of the guṇas. Having described Lord’s a achment to akiñcana-
bhaktas, his indifference to others is described. You are ātmārāma. You do
not become angry even if the devotee commits offense (śāntāya). You are
the giver of libera on (kaivalya-pataye).
Text 1.8.28
manye tvāṁ kālam īśānam anādi-nidhanaṁ vibhum |
samaṁ carantaṁ sarvatra bhūtānāṁ yan mithaḥ kaliḥ ||
I consider you to be destroyer of the offenders, the controller, without
beginning or end, the most powerful, equal to all, moving everywhere in
all living beings, and the abode of conflic ng quali es.
C : You destroy the afflicter of the righteous (kālam). You are
capable of destroying them (īśānam). You are a beginningless abode
(anādi-nidhanaṁ) and by that form you are situated everywhere at all
mes (vibhum). You exist (carantam), showing that you are equal (samam)
to the righteous and the wicked. There is conten on of the living beings
concerning you: are you a bound-up Lord or a liberated Lord? The first
op on is impossible (by defini on). And you are not a liberated Lord since
you do not show such proclivity. Thus accep ng this is meaningless. Are
you an impar al (equal to all) or a prejudiced Lord? You are not equal since
it is seen that you give mercy and punishment to different people. You are
not the prejudiced Lord because of your pacifying words. In this way there
is quarrel.
Text 1.8.29
na veda kaścid bhagavaṁś cikīrṣitaṁ tavehamānasya nṛṇāṁ viḍambanam
|
na yasya kaścid dayito ’s karhicid dveṣyaś ca yasmin viṣamā ma r nṛṇām
||
No one knows the inten ons of the Lord who desires to hide himself in
human form, who does not show favor or hatred to anyone, and about
whom all men have different opinions.
C : “Who will know me amidst all these disagreements?” No
one. O Lord! No one knows your inten ons. The Lord is described. You
conceal yourself (viḍambanam īhamānasya) from men by ac ng very much
like a human though actually the Supreme Lord and for whom no one who
is disciplined (kaścid) is dear and no one who is undisciplined (kaścid) is an
enemy. The mercy and punishment are caused by their karma. The writer
of the sūtras says:
vaiṣamya-nairghṛṇye na sāpekṣatvāt tathā hi darśaya ||
The Lord is neither prejudiced nor cruel because bodies are created
according to karma. Scripture shows this. Brahma-sūtras 2.1.34
However, men have differing ideas about you. Thus no one knows you.
Text 1.8.30
janma karma ca viśvātmann ajasyākartur ātmanaḥ |
ryaṅ-nṝṣiṣu yādaḥsu tad atyanta-viḍambanam ||
O soul of the universe! You are unborn and perform no ac ons, but you
take birth and perform ac vi es in the forms of animals, men and
aqua cs. This is extremely decep ve.
C : “Since my ac ons follow those of this world, how is it
decep ve to people?” O soul of the universe! You (ātmanaḥ), who have no
birth (ajasya), by accep ng astonishing body and senses, take birth, like
the sun manifes ng itself. You are not a doer by rela ng to ma er, but act
on your own (akartuḥ) with ac ons full of their own power (karma). Where
does this happen? It happens among animals with forms like Varāha,
among men with forms like Rāma, and among sages with forms like Vyāsa
and among the aqua cs (yādaḥsu) with forms like Matsya. It is a great
derision to those beings, because in manifes ng your ac ons like sniffing
out the earth as a boar, by expanding your powers, they become useless.
Text 1.8.31
gopy ādade tvayi kṛtāgasi dāma tāvad
yā te daśāśru-kalilāñjana-sambhramākṣam |
vaktraṁ ninīya bhaya-bhāvanayā sthitasya
sā māṁ vimohaya bhīr api yad bibhe ||
My dear Kṛṣṇa, Yaśodā took up a rope to bind you when you commi ed
an offense, and your perturbed eyes flooded with tears, which washed
the mascara from your eyes. And you were afraid, though fear
personified is afraid of you. This sight is bewildering to me.
C : I cannot understand your pas mes. When Yaśodā, queen of
Nanda’s kingdom, took rope to bind you for the offense of breaking the
yogurt pot, you cried. That state bewilders me, though I understood you
had powers. You lowered your face, and with emo ons of fear, thinking,
“She will beat me because of my offense,” you stood there (sthitasya),
since she held you and you were not able to flee. Your face was covered
(kalila) with tears, eyes covered with mascara (añjana) and were full of
confusion (sambhrama). “It is fi ng that I was afraid of my mother.” You
were afraid, though fear personified is afraid of you. Thus both your fear
and fearlessness are reality. This fact is the cause of my bewilderment.
Text 1.8.32
kecid āhur ajaṁ jātaṁ puṇya-ślokasya kīrtaye |
yadoḥ priyasyānvavāye malayasyeva candanam ||
Some say that you, though unborn, have taken birth in the Yadu family to
give fame to Yudhiṣṭhira, just as sandalwood, origina ng in the Malaya
Hills gives fame to those hills.
C : Enough with delibera on! Your pas mes are relishable.
Some say you appeared in the Yadu dynasty (anvavāye) to give fame to
Yudhiṣṭhira and the Yadus (puṇya-ślokasya), like sandalwood appears in
Malaya for the fame of the Malaya hills.
Text 1.8.33
apare vasudevasya devakyāṁ yācito ’bhyagāt |
ajas tvam asya kṣemāya vadhāya ca sura-dviṣām ||
Some say that you, though unborn, appeared as the son of Vasudeva in
Devakī upon the request of Sutapa and Pṛśni, in order to protect the
world and kill the demons.
C : Some say that, requested by Sutapa and Pṛśni, you were
born as the son of Vasudeva in Devakī. Using third person (abhyagāt)
instead of second person verb ending (abhyagāḥ) with tvam is poe c
license. Another version with arbhatvam (to be their son) is easy to
understand.
Text 1.8.34
bhārāvatāraṇāyānye bhuvo nāva ivodadhau |
sīdantyā bhūri-bhāreṇa jāto hy ātma-bhuvārthitaḥ ||
Others say that you appeared at the request of Brahmā for li ing up the
earth which had sunk like a boat overloaded with weight.
C : Another opinion is that you appeared mainly because of
Brahmā’s request for removing the burden of the earth. The earth had
sunk down by its great weight like a boat in the ocean.
 Text 1.8.35
bhave ’smin kliśyamānānām avidyā-kāma-karmabhiḥ |
śravaṇa-smaraṇārhāṇi kariṣyann i kecana ||
Some say that you have appeared in this world to help those suffering
due to their ac ons arising from material desires, which in turn arise
from ignorance, by engaging them in hearing and remembering about
you.
C : This is her opinion of the reason for the Lord’s appearance.
First there is ignorance, cause of saṁsāra (avidyā), then desire for
enjoyment (kāma), and then ac ons (karmabhiḥ). Some say that you were
born in order to perform pas mes which cause pure bhak in the form of
hearing and medita on, which destroy the suffering of the living beings
suffering in this material world (bhave) from ac ons caused by desire
which in turn is caused by ignorance.
Text 1.8.36
śṛṇvan gāyan gṛṇanty abhīkṣṇaśaḥ
smaran nandan tavehitaṁ janāḥ |
ta eva paśyanty acireṇa tāvakaṁ
bhava-pravāhoparamaṁ padāmbujam ||
Persons who constantly hear, sing, speak, remember about your ac vi es
and by that prosper—they alone, without delay, are able to see your
lotus feet which destroy the course of material existence.
C : This verse is the conclusion of that statement. They hear
your pas mes (īhitam). They sing about those pas mes and obtain good
fortune by that (nandan ). They and not others (eva) see for certain,
without delay (acireṇa), not a er a long me, your (tāvakam) lotus feet,
not the lotus feet of one of your expansions. They directly see those lotus
feet which destroy the course of saṁsāra, not just seeing Vaikuṇṭha. There
are many ascertainments of beauty in those feet.
Text 1.8.37
apy adya nas tvaṁ sva-kṛtehita prabho
jihāsasi svit suhṛdo ’nujīvinaḥ |
 yeṣāṁ na cānyad bhavataḥ padāmbujāt
parāyaṇaṁ rājasu yojitāṁhasām ||
O Lord! Do you, whose deeds are automa cally accomplished, desire to
reject us today, though we are your friends and depend on you? We,
having created trouble with many kings, have no other shelter than your
lotus feet.
C : She hints at his desire to go to Dvārakā. O Lord! Do you
desire to go, giving us up today? Svit indicates a ques on.
“I have necessary work there.”
To this Kun answers, “But you are the person whose necessary works are
already accomplished. Your inten ons fulfil themselves automa cally (sva-
kṛtehita). Without your glance we will suffer greatly. We have no other
shelter than your lotus feet. When you leave, other causes of suffering will
arise. The Pāṇḍavas had created suffering for many kings by killing their
fathers or rela ves. They are everywhere. Therefore, stay here and protect
us your friends.” The statement expresses pain at separa on.
Text 1.8.38
ke vayaṁ nāma-rūpābhyāṁ yadubhiḥ saha pāṇḍavāḥ |
bhavato ’darśanaṁ yarhi hṛṣīkāṇām iveśituḥ ||
Without your presence who are we, the Pāṇḍavas along with the Yadus
with their fame and strength? We are like the senses without the jīva.
C : “Your enemies are dead. The Yādavas are your friends. Your
sons are great warriors and shine with great dharma. Why do you speak
like this?”
When you do not glance upon us, then who are we, with fame and
prosperity (nāma-rūpābhyām)? We are nothing. We are useless without
you, just as the senses become useless without their controller, the jīva.
Your separa on will kill us.
Text 1.8.39
neyaṁ śobhiṣyate tatra yathedānīṁ gadādhara |
tvat-padair aṅkitā bhā sva-lakṣaṇa-vilakṣitaiḥ ||
O holder of the club! When you go, this land, marked with the special
signs on your feet, will not glow as it does now.
C : Moreover, when you leave from here, the land protected by
us will not be glorious as it is now when it is glorious with the marks of
your feet. The feet are described. They are marked with the signs of the
flag, thunderbolt and goad not seen in others. We will be greatly saddened
on seeing this land devoid of those marks.
Text 1.8.40
ime jana-padāḥ svṛddhāḥ supakvauṣadhi-vīrudhaḥ |
vanādri-nady-udanvanto hy edhante tava vīkṣitaiḥ ||
This thriving land, filled with ripe herbs and fruit-laden trees, forests,
mountains and rivers, has grown prosperous by your glance.
C : The lands, without your glance will lack prosperity. They will
cause us suffering.
Text 1.8.41
atha viśveśa viśvātman viśva-mūrte svakeṣu me |
sneha-pāśam imaṁ chindhi dṛḍhaṁ pāṇḍuṣu vṛṣṇiṣu ||
O Lord of all the universes! O life of all the universes! O form of all the
universes! Please cut my strong bonds of affec on for my rela ves, the
Pāṇḍavas and Yādavas.
C : Since leaving from here gives great pain to the Pāṇḍavas,
and coming here gives great pain to the Yadus, live in many places. If that is
not possible, cut my bond of affec on to both my rela ves – Pāṇḍavas and
Yādavas. The many voca ves indicate his capacity to do this.
Text 1.8.42
tvayi me ’nanya-viṣayā ma r madhu-pate ’sakṛt |
ra m udvahatād addhā gaṅgevaugham udanva ||
Let my mind, with a en on fixed on no other object, repeatedly carry its
affec on to you, chief of the Madhu dynasty, just as the Gaṅgā carries a
full stream of water to the ocean.
C : “You request cu ng bonds of affec on for the Pāṇḍavas and
Yadus. Do you also request cu ng bonds of affec on for me also?”
I have said that I suffer from your separa on. But now I request to you that
my mind have prema (ra m) to you, who accompany those devotees. This
is consistent with the next verse. This is so that I may not be separated
from seeing you.
Text 1.8.43
śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug-
rājanya-vaṁśa-dahanānapavarga-vīrya |
govinda go-dvija-surār -harāvatāra
yogeśvarākhila-guro bhagavan namas te ||
O Kṛṣṇa! O friend of Arjuna! Best of the Yādavas! Destroyer of the kings
who harmed the earth! Lord of undiminished strength! Lord of all the
cows! Destroyer of the suffering of the cows, brāhmaṇas and devatās!
Master of yoga! Guru of all people! O Lord! I offer respects to you.
C : Having prayed for con nuous prema, remembering Kṛṣṇa as
the cause of bliss to all, she offers respects. O Kṛṣṇa! O friend of Arjuna
(kṛṣṇa-sakha)! Destroyer of dynas es of kings who afflicted the earth. You
have undiminished strength (anapavarga-vīrya). O son of Nanda, having
a ained an unlimited wealth of desire cows (govinda)! O Bhagavān! I offer
respects to you.
Text 1.8.44
sūta uvāca—
pṛthaye haṁ kala-padaiḥ pariṇūtākhilodayaḥ |
mandaṁ jahāsa vaikuṇṭho mohayann iva māyayā ||
Suta said: The Lord, whose greatness had been glorified by the sweet
words of Kun , smiled so ly as if bewildered by mercy.
C : He was praised by the words filled with sweetness (kala).
Pariṇūta comes from the verb nū of the tud class with long vowel. It means
“to praise.” The Lord was bewildered, by mercy (māyayā). The word iva is
used in order to indicate that his bewilderment was natural to him. Or
māyā means prema, not material māyā.
Text 1.8.45
tāṁ bāḍham ity upāmantrya praviśya gajasāhvayam |
striyaś ca sva-puraṁ yāsyan premṇā rājñā nivāritaḥ ||
Agreeing with her, Kṛṣṇa entered Has nāpura. Wan ng to leave for his
city, he took permission from Kun and the other women. He was
prevented from leaving by Yudhiṣṭhira out his great love for Kṛṣṇa.
C : She prayed that her mind would carry prema for Kṛṣṇa.
Kṛṣṇa agreed with her (tām). He entered Has nāpura from his chariot and
stayed there. Later, taking permission from Kun , Draupadī and Subhadrā,
he started to leave for Dvārakā but was prevented by the king out of
prema. The king prayed, “Stay a li le longer.” And he stayed. That was the
great strength of the king’s prema.
Text 1.8.46
vyāsādyair īśvarehājñaiḥ kṛṣṇenādbhuta-karmaṇā |
prabodhito ’pī hāsair nābudhyata śucārpitaḥ ||
Though instructed through stories by Vyāsa and other sages who knew
the Lord’s inten ons, and though even instructed by Kṛṣṇa, who had
performed the remarkable ac on of bewildering Yudhiṣṭhira at this
moment, Yudhiṣṭhira became overcome with grief, and could not
understand those instruc ons.
C : This is an introduc on to the passing of Bhīṣma. Though
enlightened by Vyāsa and others and by Kṛṣṇa, the king did not develop
discernment (nābudhyata). Kṛṣṇa was capable of increasing the glory of his
devotee. His inten on was to enlighten the king by the words of Bhīṣma,
while Kṛṣṇa along with his followers stayed with Bhīṣma when he was
leaving his body. Vyāsa and others were instructed of his inten ons (īhā) by
his hints (īśvarehā-jñaiḥ), though they knew his ac ons. The phrase can
also mean Vyāsa could not be understood since he was the Supreme Lord
and thus omniscient. It is an atad-guṇa-saṁvijñāna bahuvrīhi compound.
Though taught by Kṛṣṇa and by the sages, the king was not enlightened.
Rather his confusion increased. Thus Kṛṣṇa’s ac on was astonishing
(adbhuta-karmaṇā).
Text 1.8.47
āha rājā dharma-sutaś cintayan suhṛdāṁ vadham |
prākṛtenātmanā viprāḥ sneha-moha-vaśaṁ gataḥ ||
O brāhmaṇas! Yudhiṣṭhira, thinking of the killing of his friends, his mind
overcome with bewilderment arising from affec on, due to material
thinking, then spoke.
C : This verse describes Yudhiṣṭhira’s loss of discrimina on. He
was overcome by bewilderment because his mind was affected by lack of
discrimina on regarding what is to be done, caused by prakṛ (prākṛtena
ātmanā), a temporary mixture arising by the Lord’s desire. Ātmanā means
by the mind.
Text 1.8.48
aho me paśyatājñānaṁ hṛdi rūḍhaṁ durātmanaḥ |
pārakyasyaiva dehasya bahvyo me ’kṣauhiṇīr hatāḥ ||
Oh! Look at the ignorance spread over my evil heart. Just for my body
which is fit for the jackals’ food, I have killed many armies.
C : For my body which is food for dogs and jackals (pārakyasya),
I have killed many akṣauhiṇīs. Akṣauhinīḥ should be in the nomina ve
instead of accusa ve. Vyāsa has described the size of the akṣauhiṇī.
akṣauhiṇī prasaṅkhyātā rathānāṁ dvija-sa amāḥ |
saṅkhyā-gaṇana-ta va-jñaiḥ sahasrāny eka-viṁśa ḥ ||
śatāny upari caivāṣṭau tathā bhūyaś ca sapta ḥ |
gajānāṁ ca prasaṅkhyānam etad eva prakīr tam ||
jñeyaṁ śata-sahasraṁ tu sahasrāni navaiva tu |
nārāṇām api pañcāśacchatāni trīṇi caiva hi ||
pañca-ṣaṣṭhi-sahasrāṇi tathāśvānāṁ śatāni ca |
daśo arāṇi ṣaṭ prāhuḥ saṅkhyā-ta va-vido janāḥ |
etām akṣauhiṇīṁ prāhur yathāvad iha saṅkhyayā ||
O best of the brāhmaṇas! Those who understand coun ng know that an
akṣauhiṇī consists of 21,870 chariots and the same number of elephants. It
has 109,350 foot soldiers. It has 65,610 horses. Mahābhārata, ādi parva
Text 1.8.49
bāla-dvija-suhṛn-mitra-pitṛ-bhrātṛ-guru-druhaḥ |
na me syān nirayān mokṣo hy api varṣāyutāyutaiḥ ||
Because I have killed children, brāhmaṇas, rela ves, friends, paternal
uncles, cousins, and gurus, I cannot be free from hellish punishments for
ten thousand years.
C : Suhṛt here means rela ves. Pitṛ means paternal uncles.
Text 1.8.50
naino rājñaḥ prajā-bhartur dharma-yuddhe vadho dviṣām |
i me na tu bodhāya kalpate śāsanaṁ vacaḥ ||
There is no sin for the king who kills the enemy in a righteous war,
protec ng the ci zens. This rule does not apply to me.
C : There is no sin for a king in killing the enemy during war. The
instruc on (śāsanam), the words of dharma scriptures, do not apply to me
since those words are for the protector of the ci zens. The meaning here is
that for the king involved in a dharmic ba le for protec ng the ci zens
from enemies who harass the ci zens, there is no sin. However, out of
greed for a kingdom, I have killed Duryodhana and others, who were
protec ng their ci zens. Why should I not incur sin?
Text 1.8.51
strīṇāṁ mad-dhata-bandhūnāṁ droho yo ’sāv iho hitaḥ |
karmabhir gṛhamedhīyair nāhaṁ kalpo vyapohitum ||
I cannot counteract by household rituals the injury I have inflicted on the
women, whose husbands or sons I have killed.
C : In figh ng enemies, let killing be dharma. Unintended
violence has arisen to the women whose husbands I killed. I cannot
remove that injury by agnihotra and other sacrifices prescribed for the
householders. Thus, I am sinful.
Text 1.8.52
yathā paṅkena paṅkāmbhaḥ surayā vā surākṛtam |
bhūta-hatyāṁ tathaivaikāṁ na yajñair mārṣṭum arha ||
Just as one cannot purify muddy water by using mud, or cannot purify
what is contaminated with liquor by applying more liquor, it is not
possible to purify oneself of killing even one living being by performance
of animal sacrifices.
C : “Śru says sarvaṁ pāpmānaṁ tara brahma-hatyāṁ yo
’śvamedhena yajeta: he who performs a horse sacrifice is purified of all
sins, even the sin of killing a brāhmaṇa. Therefore, you can purify yourself
by a horse sacrifice. Your lamenta on is not proper.”
One cannot destroy the sin by horse sacrifices since, being mixed with
great violence, they are a cause of sin. Just as thick mud cannot purify
muddy water, and an object made impure by contact with wine cannot
become pure by washing it with a lot of wine, one cannot be purified of
killing even one living being accidently by the performance of many
sacrifices which has inten onal killing of animals as a major part. He
discerns in this manner by manifes ng logical arguments.
 Chapter Nine
Passing of Bhīṣma
Text 1.9.1
sūta uvāca—
i bhītaḥ prajā-drohāt sarva-dharma-vivitsayā |
tato vinaśanaṁ prāgād yatra deva-vrato ’patat ||
Sūta said: Being fearful because of having commi ed violence against the
popula on, Yudhiṣṭhira, desiring to examine all dharmas, went to
Kurukṣetra where Bhīṣma had fallen.
C :
dadarśa kṛṣṇaṁ provāca dharmān tuṣṭāva taṁ vibhum |
bhīṣmas tam eva prāpe navame parikīr tam ||
In the ninth chapter Bhīṣma sees Kṛṣṇa, and speaks on dharma, praises the
Lord and a ains the Lord.
Vyāsa, others and I myself gave you instruc ons. But your confusion has
not dissipated. Ask Bhīṣma, your great benefactor, who is the
personifica on of knowledge of all dharmas. When Kṛṣṇa said this, the king
went to Bhīṣma. Vinaśanam refers to Kurukṣetra.
Text 1.9.2
tadā te bhrātaraḥ sarve sadaśvaiḥ svarṇa-bhūṣitaiḥ |
anvagacchan rathair viprā vyāsa-dhaumyādayas tathā ||
His brother and brāhmaṇas such as Vyāsa and Dhaumya followed behind
with chariots decorated with gold and fine horses.
Text 1.9.3
bhagavān api viprarṣe rathena sa-dhanañjayaḥ |
sa tair vyarocata nṛpaḥ kuvera iva guhyakaiḥ ||
O Śaunaka! The Lord along with Arjuna also followed behind in his
chariot. King Yudhiṣṭhira shone with his brothers like the god of wealth
Kuvera accompanied by the Guhyakas, guardians of his treasures.
C : Kṛṣṇa also followed behind Yudhiṣṭhira, who shone with his
brothers (taiḥ).
Text 1.9.4
dṛṣṭvā nipa taṁ bhūmau divaś cyutam ivāmaram |
praṇemuḥ pāṇḍavā bhīṣmaṁ sānugāḥ saha cakriṇā ||
Seeing Bhīṣma lying on the ground like a fallen devatā, the Pāṇḍavas
offered respects to him along with their followers and Kṛṣṇa.
Text 1.9.5
tatra brahmarṣayaḥ sarve devarṣayaś ca sa ama |
rājarṣayaś ca tatrāsan draṣṭuṁ bharata-puṅgavam ||
O Śaunaka! There the brāhmaṇa sages, the sages of the heavenly planets
and the kings who were sages had gathered to see Bhīṣma, the best of
the Bharata lineage.
C : Bharata-puṅgavam means Bhīṣma.
Text 1.9.6-8
parvato nārado dhaumyo bhagavān bādarāyaṇaḥ |
bṛhadaśvo bharadvājaḥ sa-śiṣyo reṇukā-sutaḥ ||
vasiṣṭha indrapramadas trito gṛtsamado ’sitaḥ |
kakṣīvān gautamo ’triś ca kauśiko ’tha sudarśanaḥ ||
anye ca munayo brahman brahmarātādayo ’malāḥ |
śiṣyair upetā ājagmuḥ kaśyapāṅgirasādayaḥ ||
O brāhmaṇa! Parvata, Nārada, Dhaumya, Vyāsa, Bṛhadaśva, Bharadvāja,
Paraśurāma, Vasiṣṭha, Indrapramada, Trita, Gṛtsamada, Asita, Kakṣīvān,
Gautama, Atri, Kauśika, Sudarśana, along with their disciples, and as well
many other pure sages such as Śuka, Kaśyapa and Bṛhaspa came along
with their disciples.
C : Renukā-suta is Paraśurāma. Brahma-rāta is Śukadeva.
Āṅgirasa is Bṛhaspa .
Text 1.9.9
tān sametān mahā-bhāgān upalabhya vasū amaḥ |
pūjayāmāsa dharma-jño deśa-kāla-vibhāgavit ||
The best of the Vasus, Bhīṣma, endowed with great quali es,
knowledgeable of dharma as applicable according to place and me,
seeing that they had gathered, worshipped them.[1]
C : Vasū ama is Bhīṣma. He worshipped them suitably.
Text 1.9.10
kṛṣṇaṁ ca tat-prabhāva-jña āsīnaṁ jagad-īśvaram |
hṛdi-sthaṁ pūjayāmāsa māyayopā a-vigraham ||
Bhīṣma, understanding Kṛṣṇa’s powers, worshipped Kṛṣṇa, the lord of the
universe, situated within the heart, who was seated there and who had
come before Bhīṣma out of great mercy.
C : He who knew Kṛṣṇa’s great powers (tat-prabhāva-jñaḥ)
worshipped Kṛṣṇa, whose form was brought close (upā a) to Bhīṣma’s eyes
by his mercy (māyayā). Māyayopā a-vigraham can mean Kṛṣṇa who had a
conflict (vigraha) with Yudhiṣṭhira by covering up his discrimina on with
the three guṇas (māyayā). Vigraha can mean body or conflict according to
Viśva-prakāśa. To say that Kṛṣṇa had a form made of ma er is wrong.
tam ekaṁ govindaṁ saccidānanda-vigraham
Kṛṣṇa has a form of sac-cid-ānanda. Gopāla-tāpanī Upaniṣad 1.35
tvayy eva nitya-sukha-bodha-tanāv anante
māyāta udyad api yat sad ivāvabhā
This universe appears real because it is manifested by the potency of
illusion emana ng from you, whose unlimited form is full of eternal
happiness and knowledge. SB 10.14.22
Text 1.9.11
pāṇḍu-putrān upāsīnān praśraya-prema-saṅgatān |
abhyācaṣṭānurāgāśrair andhībhūtena cakṣuṣā ||
His eyes blinded by tears of love, he saw the Pāṇḍavas si ng there, filled
with humility and love.
C : Abhyācaṣṭa means “he saw.”
Text 1.9.12
 aho kaṣṭam aho ’nyāyyaṁ yad yūyaṁ dharma-nandanāḥ |
jīvituṁ nārhatha kliṣṭaṁ vipra-dharmācyutāśrayāḥ ||
Having the shelter of brāhmaṇas, dharma and Kṛṣṇa, you should not live
your life in suffering since that is dangerous and improper.
C : Seeing the Pāṇḍavas, he speaks of the cause of dangers,
difficult to comprehend. O sons of dharma! You do not deserve to live in
difficulty since you take shelter of brāhmaṇas, dharma and Kṛṣṇa.
Text 1.9.13
saṁsthite ’ rathe pāṇḍau pṛthā bāla-prajā vadhūḥ |
yuṣmat-kṛte bahūn kleśān prāptā tokava muhuḥ ||
When the great warrior Pāṇḍu died, his wife Kun with young children
constantly underwent many difficul es in raising you since you were
young at that me.
C : “What was the suffering?” This verse describes it. Saṁsthite
means he died. Kun ’s miserable condi on is described: Being alone with
young children caused much suffering (bāla-prajā vadhūḥ). Though you are
now grown up, she underwent great suffering with you sons constantly,
since she had you as children (tokava ).
Text 1.9.14
sarvaṁ kāla-kṛtaṁ manye bhavatāṁ ca yad apriyam |
sa-pālo yad-vaśe loko vāyor iva ghanāvaliḥ ||
I consider that this, which is unwelcome, has all been done to you by
me, which controls the world and its protectors just as the wind
controls the clouds.
C : “You say that though you are omniscient, you do not discern
the cause. Please tell us something of the cause.” Bhīṣma then speaks with
a mixture of ordinary views. Though you are great devotees of Kṛṣṇa, the
unfavorable situa ons were due to the power of me, which controls the
world.
Text 1.9.15
yatra dharma-suto rājā gadā-pāṇir vṛkodaraḥ |
kṛṣṇo ’strī gāṇḍivaṁ cāpaṁ suhṛt kṛṣṇas tato vipat ||
There is misfortune where there is Yudhiṣṭhira, the son of Dharma,
Bhīma, holder of the club, Arjuna holder of the bow Gāṇḍiva, and your
friend Kṛṣṇa!
C : Time has done something most impossible.
Kṛṣṇa means Arjuna, with his bow (astrī). Though the causes of prosperity
existed, prosperity did not exist. It is the alaṅkāra of viśeṣok [2].
Text 1.9.16
na hy asya karhicid rājan pumān veda vidhitsitam |
yad vijijñāsayā yuktā muhyan kavayo ’pi hi ||
O King! No one can understand the plan of Kṛṣṇa because even those
engaged in reasoning and scripture are bewildered by that inquiry.
C : He offers his own opinion. No person, even Brahmā, can
understand the plan of Kṛṣṇa (asya). They do not know what he intends.
“No one may know but at least there should be inquiry.” Yogīs (yuktāḥ) and
scholars (kavayaḥ) are bewildered by inquiry. The following should be said.
Your difficul es cannot be said to be produced from karma since the
dedicated devotees of Kṛṣṇa have no influence of karma. Being mixed with
some sin is contrary to the dharmic nature of Yudhiṣṭhira. The difficul es
cannot be said to be the product of me since devotees are not under its
influence. Śru and smṛ say that karma arises from you:
yaḥ kāla-kālo guṇī sarva-vidyaḥ
He controls me. He has all good quali es. He inspires all knowledge.
Śvetāśvatara Upaniṣad 6.2
Kāla-kṛtam (verse 14) means by Kṛṣṇa, who possesses the śak of me,
because it will later be said sva-kāla-śakyā: by his me śak (SB 10.1.22).
Therefore your difficul es are ordained by Kṛṣṇa:
tvad avagamī na ve bhavad-u ha-śubhāśubhayor
guṇa-viguṇānvayāṁs tarhi deha-bhṛtāṁ ca giraḥ
When a person realizes you, he no longer cares about his good and bad
fortune arising from past pious and sinful acts, since it is you alone who
control this good and bad fortune. SB 10.87.40
Inquiry is not proper since even scholars are bewildered. Did he plan to
give you sorrow, happiness or both? It cannot be the first, since that would
destroy his affec on for his devotees. It cannot be the second op on, since
we do not see that. It cannot be the last op on since his friendliness would
be negated.
Text 1.9.17
tasmād idaṁ daiva-tantraṁ vyavasya bharatarṣabha |
tasyānuvihito ’nāthā nātha pāhi prajāḥ prabho ||
O master! O controller! O best of the Bharata lineage! Therefore,
discerning that the suffering and happiness is dependent only on Kṛṣṇa,
follow him and protect the helpless ci zens.
C : Give up delibera ng further. May the Lord act as he wishes.
You should surrender. Deciding to be dependent on the Lord (daiva-
tantram), following the Lord (tasya anuvihitaḥ), protect the ci zens, devoid
of a master (anāthāḥ). O master (nātha)! O Yudhiṣṭhira, lord capable of
protec ng them (prabho)!
Text 1.9.18
eṣa vai bhagavān sākṣād ādyo nārāyaṇaḥ pumān |
mohayan māyayā lokaṁ gūḍhaś cara vṛṣṇiṣu ||
Bhagavān Kṛṣṇa, the original Nārāyaṇa, the puruṣa, who bewilders the
world with his energy, secretly moves in the Yādava family.
C : “You should instruct us something more, since we are
dedicated devotees of Kṛṣṇa. Teach us about the nature of the Lord?” He is
the shelter of twenty-five ta vas (ādyaḥ nārāyaṇaḥ). He is directly
Bhagavān svayam rūpa. He is the aṁśī of Nārāyaṇa. “But others do not say
this.” He bewilders the world. Those who are fully dedicated say this.
Text 1.9.19
asyānubhāvaṁ bhagavān veda guhyatamaṁ śivaḥ |
devarṣir nāradaḥ sākṣād bhagavān kapilo nṛpa ||
O King! Lord Śiva, Nārada, sage of the heavens, and Lord Kapila know the
most secret powers of Kṛṣṇa, though not his inten ons.
C : He shows himself to the devotees. They know Kṛṣṇa’s most
secret great powers (anubhāvam), but they do not know his plan.
Some mes taking away everything, he increases the devotee’s prema.
Some mes, he increases the devotee’s prema with no hardships. He is
famous for this. They know directly (sākṣāt) his powers. Kapila is the Lord,
son of Kardama.
Text 1.9.20
yaṁ manyase mātuleyaṁ priyaṁ mitraṁ suhṛ amam |
akaroḥ sacivaṁ dūtaṁ sauhṛdād atha sārathim ||
You think of Kṛṣṇa as your cousin, as a dear friend, as your selfless helper,
and out of affec on made him your counselor, messenger, and charioteer.
C : Some mes he gives difficul es to his devotees in order to
make them experience his steady friendship.
sarvasya prabhum īśānaṁ sarvasya śaraṇaṁ suhṛt ||
He gives results to all beings. He is the controller. He is the shelter of all. He
is the friend of all. Śvetāśvatara Upaniṣad 3.17
Who would be able to recognize him as the Supreme Lord without that
hardship? He gives difficul es in order that the devotee experience bliss.
Text 1.9.21
sarvātmanaḥ sama-dṛśo hy advayasyānahaṅkṛteḥ |
tat-kṛtaṁ ma -vaiṣamyaṁ niravadyasya na kvacit ||
His ac ons are not a mistake of his judgment for he is faultless, he is the
soul of all beings, he sees all equally, he is without a second, and is
without pride.
C : Becoming a messenger because of his friendliness is not a
fault in him. He is the controller of all (sarvātmanaḥ). He sees all equally,
thinking “they are all to be regulated by me.” He is different from jīva and
prakṛ (advayasya). He has no pride (anahaṅkṛteḥ) because others are not
comparable to him. His ac ng as a messenger, etc. (tat-kṛtam) has no sense
of thinking in terms of dualism (ma -vaiṣamyam), thinking, “This person is
qualified and this person is not qualified.” Rather his quality of being
affec onate to his devotee is a great quality.
 Text 1.9.22
tathāpy ekānta-bhakteṣu paśya bhūpānukampitam |
yan me ’sūṁs tyajataḥ sākṣāt kṛṣṇo darśanam āgataḥ ||
O King! See his mercy to his dedicated devotees! By that mercy he has
come before me directly when I am about to leave my body.
C : He shows the Lord’s friendship with his devotees. Though he
is of this nature, full of the highest bliss, most pure, yet see his mercy to his
dedicated devotees, which is full of great friendliness. By that mercy (yat)
he has personally come to be visible to me at the me of my death, while I
am pierced with arrows in all my limbs, in this disgus ng place. What can
one say about him?
Text 1.9.23-24
bhaktyāveśya mano yasmin vācā yan-nāma kīrtayan |
tyajan kalevaraṁ yogī mucyate kāma-karmabhiḥ ||
sa deva-devo bhagavān pra kṣatāṁ
kalevaraṁ yāvad idaṁ hinomy aham |
prasanna-hāsāruṇa-locanollasan-
mukhāmbujo dhyāna-pathaś catur-bhujaḥ ||
The yogī whose mind is absorbed in Kṛṣṇa, whose voice chants his name,
becomes freed from all karmas on giving up the material body. May that
Kṛṣṇa, lord of lords, with glowing lotus face, red eyes and pleasing smile,
with four arms, the object of my medita on, remain before me while I
drink his beauty and praise him, before giving up this body.
C : With those having bhak mixed with yoga, he acts
differently. I am surrendered to him alone. He is the doer of everything for
me. He who is contemplated in the heart by medita on (dhyāna-pathaḥ)
for others, is situated in front of me. “How long will he wait for me?” May
he wait for me. “How long does he have to wait?” Till I give up (hinomi) my
body. Giving up his body was by his own will. Drinking the nectar of his
sweetness with my eyes, praising him as I place him in my mind, I proclaim
him. Till that me, let him remain. Bhīṣma addressed him as a form with
four arms because that was the form of Kṛṣṇa men oned in the mantra he
used during medita on.
 Text 1.9.25
sūta uvāca—
yudhiṣṭhiras tad ākarṇya śayānaṁ śara-pañjare |
apṛcchad vividhān dharmān ṛṣīṇāṁ cānuśṛṇvatām ||
Sūta said: Yudhiṣṭhira, hearing what he had said, then asked Bhīṣma,
lying on a bed of arrows, about various dharmas while the sages were
listening.
C : Hearing his merciful words, Yudhiṣṭhira asked about dharma
from Bhīṣma, who knew all material and spiritual truths like an amalakī in
his hand, who did not feel pain from weapons by a blessing of the Lord, as
he lay on the bed of arrows.
Text 1.9.26
puruṣa-sva-bhāva-vihitān yathā-varṇaṁ yathāśramam |
vairāgya-rāgopādhibhyām āmnātobhaya-lakṣaṇān ||
He described dharmas suitable for men according to their natures,
according to varṇa and āśrama, which have quali es of renuncia on and
enjoyment described according to a person’s detachment or a achment.
C : He described the ordinary dharmas for humans prescribed
by their natures, according to their qualifica on (yathā) in varṇa and in
āśrama. Yathā-varṇaṁ and yathāśramam are indeclinable phrases, which
mean dharmas suitable to varṇa and āśrama. Furthermore, these dharmas
were men oned (āmnāta) as having upādhis of enjoyment or renuncia on.
They had these quali es of pravṛ and nivṛ .
The meaning is this. It is a rule that all the āśramas, beginning with
brahmacārī, need not be undertaken one a er the other by all brāhmaṇas.
If they have intense renuncia on, from brahmacārī life they become
sannyāsīs, and if they have a achment to sense objects, they should be
situated as gṛhasthas. With the weakening of a achment they can
progress.
brahmacaryaṁ samāpya gṛhī bhaved gṛhī bhūtvā vanī bhaved, vanī-bhūtvā
pravrajed, yadi vetarathā brahmacayād eva pravrajed gṛhād vā vanād vā |
atha punar vra vāvra vā snātako vāsnātako votsan nāgnir anagniko vā
yad ahar eva virajyet tad ahar eva pravrajet
A er comple ng brahmacārī life one becomes a householder. Having
finished household life one becomes a vānaprastha. Having completed
vānaprastha, one becomes a sannyāsī. Or he may become a sannyāsī a er
brahmacārī life, or a er household life. He may perform sacrifices or not.
He may complete his brahmacārī life or not. He may maintain the fire or
not. Whenever he becomes detached, he may take sannyāsa. Jābāla
Upaniṣad 4, Yājñavalkya Upaniṣad 1
He described them according to śru .
Text 1.9.27
dāna-dharmān rāja-dharmān mokṣa-dharmān vibhāgaśaḥ |
strī-dharmān bhagavad-dharmān samāsa-vyāsa-yogataḥ ||
Within varṇāśrama, he described du es of charity, du es of the king,
du es for a aining libera on, du es of women and bhagavad-dharma,
in brief and in detail.
C : Mokṣa-dharma consists of control of senses and mind, and
śravaṇa, manana, nididhyāsana. Bhagavad-dharmān means ac vi es
men oned in Pañcarātra—in the form of bhak , which pleases the Lord.
He described them in brief and in detail (samāsa-vyāsa-yogataḥ).
Text 1.9.28
dharmārtha-kāma-mokṣāṁś ca sahopāyān yathā mune |
nānākhyāne hāseṣu varṇayāmāsa ta vavit ||
O Śaunaka! Bhīṣma, knower of truth, accurately described dharma,
artha, kāma and mokṣa along with their methods, using various stories
and histories as proof.
C : He described the dharmas according to qualifica on along
with their sādhanas (sahopāyān), with stories which were historical.
Text 1.9.29
dharmaṁ pravadatas tasya sa kālaḥ pratyupasthitaḥ |
yo yoginaś chanda-mṛtyor vāñchitas tū arāyaṇaḥ ||
The me of u arāyaṇa, which was desired by Bhīṣma, who had finished
speaking on dharma and could die when he chose, then arrived.
C : Chanda-mṛtyoḥ means “of he who could die when he
pleased.”
Text 1.9.30
tadopasaṁhṛtya giraḥ sahasraṇīr
vimukta-saṅgaṁ mana ādi-pūruṣe |
kṛṣṇe lasat-pīta-paṭe catur-bhuje
puraḥ sthite ’mīlita-dṛg vyadhārayat ||
At that me, withdrawing his words from other subjects, with eyes wide
open, Bhīṣma, leader of a thousand chariots, concentrated himself, free
of all material a achment, upon Kṛṣṇa, the original person, dressed in
shining yellow garments, with four arms, standing before him.
C : Sahasraṇīḥ refers to Bhīṣma, who led (nī) or protected a
thousand charioteers gathered for ba le. Another version has sahasriṇīḥ
which means “possessing a thousand treasures.” Withdrawing his words
from other subjects (giraḥ upasaṁhṛtya), with eyes completely open
without blinking, he completely absorbed his mind in Kṛṣṇa. He gazed at
Kṛṣṇa with his eyes, though yogīs cannot approach him even with their
minds. The Lord, from foot to head, entered his mind.
Text 1.9.31
viśuddhayā dhāraṇayā hatāśubhas
tad-īkṣayaivāśu gatā-yudha-śramaḥ |
nivṛ a-sarvendriya-vṛ -vibhramas
tuṣṭāva janyaṁ visṛjañ janārdanam ||
As Bhīṣma, free of all inauspiciousness by his pure concentra on, free of
physical fa gue from figh ng and free of wandering senses by Kṛṣṇa’s
glance of mercy, le his body, he began to praise Kṛṣṇa.
C : Tad-īkṣayā means by the glance of mercy of Kṛṣṇa.
Vibhramaḥ means the various wanderings (vividha-bhramaṇa) of the
senses. Janyam means the material body, or the material world.
Text 1.9.32
śrī-bhīṣma uvāca—
i ma r upakalpitā vitṛṣṇā
bhagava sātvata-puṅgave vibhūmni |
 sva-sukham upagate kvacid vihartuṁ
prakṛ m upeyuṣi yad bhava-pravāhaḥ ||
Bhīṣma said: At the end of my life I offer my thoughts to you, Bhagavān
full of six quali es, best of the Yadus, superior to all other forms of the
Lord, absorbed in bliss with your associates, and who, as a pas me, in
the form of the puruṣāvatara, some mes accepts māyā by your glance,
which produces the material world.
C : At the end of my life (i ), my thoughts, fixed on Kṛṣṇa,
Bhagavān, king of the Yādavas (sā vata-puṅgave), eternal (vibhūmni), who
has come to me out of great mercy, are offered as a gi to the Lord. The
thoughts are for anything else except him (vitṛṣṇā). Kṛṣṇa has a ained
(upagate) bliss in pas mes (sukham) with his devotees (sva) the Yādavas
and Pāṇḍavas. Some mes, through his svāṁśas, he accepts prakṛ ,
glancing over it, because of which the sequence of crea on takes place.
Text 1.9.33
tri-bhuvana-kamanaṁ tamāla-varṇaṁ
ravi-kara-gaura-varāmbaraṁ dadhāne |
vapur alaka-kulāvṛtānanābjaṁ
vijaya-sakhe ra r astu me ’navadyā ||
Let me have pure prema for Kṛṣṇa, the friend of Arjuna, who possesses a
body desired by all the inhabitants of the three worlds, which is clothed
with intense yellow garments shining in the sun, whose complexion is
dark like the tamāla tree, and whose lotus face is surrounded by locks of
hair.
C : He prays for ra , being a ached to the Lord’s form. May I
have ra for Arjuna’s friend (vijaya-sakhe), who manifests (dadhāne) a
body dark like a tamāla tree.
anādeyam aheyaṁ ca rūpaṁ bhagavato hareḥ |
āvirbhāva- robhāvāv asyokte graha-mocane ||
The form of the Lord is not accepted or given up by him. Accep ng and
giving up a body actually means the Lord’s appearance and disappearance.
Brahmāṇḍa Purāṇa
That body is desired (kamanam) by the three worlds, with cloth very
yellow like the rays of the sun. That ra has no desire for anything except
that form (anavadyā).
Text 1.9.34
yudhi turaga-rajo-vidhūmra-viṣvak-
kaca-lulita-śramavāry-alaṅkṛtāsye |
mama niśita-śarair vibhidyamāna-
tvaci vilasat-kavace ’stu kṛṣṇa ātmā ||
May my mind concentrate on Kṛṣṇa, whose face was decorated with hair
covered with the dust raised by horses, tossed all about because of the
speed of his driving, and with perspira on because of his great effort in
protec ng Arjuna, whose armor shone brightly, being pierced slightly by
my sharp arrows.
C : Absorbed in the sweetness of Kṛṣṇa’s face surrounded by
locks of hair, Bhīṣma praises him.
The face is decorated with locks of hair thrown all about because of the
speed of the chariot and colored grey with the dust raised by the horses.
The face is decorated with perspira on arising from effort. This indicates
Kṛṣṇa’s efforts because of his affec on for Arjuna. May my mind
concentrate on that Kṛṣṇa.
“You have prema for me, why do you shoot arrows at me?”
This was for giving you happiness. Your skin was being pierced but not
actually pierced by my sharp arrows. You cannot be deformed by arrows
since you are sac-cid-ānanda. This was a s mulus for you to fight as a great
warrior. I was not without prema in doing this. The woman wounds her
lover with her fingernails not for displeasing him, but for pleasing him.
Text 1.9.35
sapadi sakhi-vaco niśamya madhye
nija-parayor balayo rathaṁ niveśya |
sthitava para-sainikāyur akṣṇā
hṛtava pārtha-sakhe ra r mamāstu ||
May I have prema for the chariot driver of Arjuna, who placed the chariot
between the two opposing armies immediately on hearing Arjuna’s
request, and, situated there, by his glance, took away the lives of the
opposing party.
C :
senayor ubhayor madhye rathaṁ sthāpaya me ’cyuta |
yāvad etān nirīkṣye ’haṁ yoddhukāmān avasthitān ||
O Acyuta! please sta on my chariot between the two armies, so I can view
at the commencement of the war those situated with a desire to fight, and
can see my companions in ba le. BG.1.21
Hearing Arjuna’s words, he placed the chariot between the two armies.
May my mind concentrate on that Kṛṣṇa, driving the chariot. Situated
there, his friendship is described. On the pretext of showing the armies, he
took away the lives of the opposing troops headed by Duryodhana using
his kāla-śak .
Text 1.9.36
vyavahita-pṛtanā-mukhaṁ nirīkṣya
sva-jana-vadhād vimukhasya doṣa-buddhyā |
kuma m aharad ātma-vidyayā yaś
caraṇa-ra ḥ paramasya tasya me ’stu ||
May I have prema for the feet of the Supreme Lord who, by giving
knowledge of himself, destroyed the ignorance of Arjuna who, on seeing
the heads of the opposing army at a distance, refused to fight because he
thought it was a sin to kill his rela ves.
C : He prays for ra to Kṛṣṇa, who mercifully manifested the
Bhagavad Gītā for delivering the world. Vyavahita-pṛtanā-mukhaṁ nirīkṣya
means “seeing Bhīṣma and others standing in front of the army at a
distance.” Arjuna became disinclined to kill his rela ves, which was his
dharma, thinking it sinful. He threw down his bow and arrows and
lamented. May I have prema for the feet of the Lord who dissipated the
confusion of this Arjuna by ātma-vidyā. Just as he made Yudhiṣṭhira
disturbed so that he could be merciful to me, so he confused Arjuna so
that he could deliver the world through the Gītā. This is the Lord’s great
mercy.
Text 1.9.37
 sva-nigamam apahāya mat-pra jñām
ṛtam adhikartum avapluto rathasthaḥ |
dhṛta-ratha-caraṇo ’bhyayāc caladgur
harir iva hantum ibhaṁ gato arīyaḥ ||
Giving up his own promise not to fight, and making my vow to make him
fight come true, Kṛṣṇa, situated on the chariot, quickly got down and
holding the wheel of a chariot, ran towards me, like a lion coming to kill
an elephant, while the earth shook and his top cloth fell to the ground.
C : His affec on for his devotee is so amazing that Kṛṣṇa
elevates his devotee to a higher posi on than his own. This is explained in
two verses (37-38).
Kṛṣṇa made a promise (sva-nigamam) that he would only assist Arjuna
without using any weapon. He gave up that promise. I made a promise that
I would make him take up weapons.
To make sure that stronger promise would become true, Kṛṣṇa, situated on
the chariot, quickly got down from the chariot in such a manner that no
one could see his separa on from the chariot. Or Kṛṣṇa, though he got
down, remained on the chariot to protect it in another form. He took the
wheel of the chariot and ran towards me to kill me, like a lion killing an
elephant. This indicates intolerable strength. He caused the earth to
tremble (calad guḥ) due to his running in extreme agita on. His cloth fell
on the ground. The earth trembled in fear that the Lord, giving up his
promise, would destroy the earth before pralaya. He calmed the earth by
offering his cloth. This is the hint.
Text 1.9.38
śita-viśikha-hato viśīrṇa-daṁśaḥ
kṣataja-paripluta ātatāyino me |
prasabham abhisasāra mad-vadhārthaṁ
sa bhavatu me bhagavān ga r mukundaḥ ||
Let my only goal be Mukunda, who, afflicted by my sharp arrows, armor
broken, covered in blood, rushed towards me, his enemy, with great
force, in order to kill me.
C : Afflicted by my sharp arrows, as I, the enemy, held weapons
in my hand and smiled, he approached me and his armor became
sha ered. He became covered with drops of blood, because the earth was
covered with rivers of blood from the slain warriors. He came with force,
bypassing Arjuna who tried to prevent him, to kill me. May he be my
refuge. Some say that because Bhīṣma and others acted as demons, Kṛṣṇa
acted in this way. That is explained in the commentary on the following
verse:
rājan parasya tanu-bhṛj-jananāpyayehā
māyā-viḍambanam avehi yathā naṭasya
sṛṣṭvātmanedam anuviśya vihṛtya cānte
saṁhṛtya cātma-mahinoparataḥ sa āste
O King! You should understand that the Supreme Lord’s appearance and
disappearance, which resemble those of embodied condi oned souls, are
actually a show enacted by his illusory energy, just like the performance of
an actor. A er crea ng this illusion he entered into it, played within it for
some me, and at last destroyed it, withdrawing from it by his own power.
Thus he remains. SB 11.31.11
Now that that absorp on in anger had ended, Bhīṣma begged forgiveness.
Text 1.9.39
vijaya-ratha-kuṭumba ā a-totre
dhṛta-haya-raśmini tac-chriyekṣaṇīye |
bhagava ra r astu me mumūrṣor
yam iha nirīkṣya hatā gatāḥ svarūpam ||
Desiring to die, may I have prema for the Lord who protected Arjuna’s
chariot while holding a whip in his right hand, the reins in his le hand,
whose beauty must be seen, and who bestowed libera on to those who
died on the ba le field a er seeing him.
C : He prays for ra to Kṛṣṇa as the charioteer again. He
protected (kuṭumbe) Arjuna’s chariot even at the cost of morality. He held
a whip in his hand (ā a-totre). He held the reins of the horses. He was
beau ful to see dressed as a charioteer by the characteris cs described.
May I have ra for that Kṛṣṇa, while desiring to die with these aspira ons.
There is a well-known saying ante yā ma ḥ sā ga ḥ: whatever you think of
at death, you a ain that. May Kṛṣṇa of this nature remain before me. Proof
is given using kaimutya. Those who having seen such Kṛṣṇa were killed in
the war by Bhīma, Arjuna and others, a ained their svarūpa manifes ng
eight quali es and the Lord’s svarūpa manifes ng unlimited quali es like
omniscience, etc. (svarūpa).
Text 1.9.40
lalita-ga -vilāsa-valgu-hāsa-
praṇaya-nirīkṣaṇa-kalpitoru-mānāḥ |
kṛtam anukṛta-vatya unmadāndhāḥ
prakṛ m agan kila yasya gopa-vadhvaḥ ||
The gopīs were worshipped by Kṛṣṇa’s expert ac ons, emo onal displays,
words and glances. A aining those quali es, they responded in harmony
to his most extraordinary displays of love, blinded by the madness of
love. How amazing that these gopīs a ained the nature of Kṛṣṇa himself.
C : Having prayed for ra to Kṛṣṇa as a charioteer, he now
describes mādhurya pas mes dear to him, concerning the son of Nanda,
which manifest to him by his omniscience given by that ra . His graceful
movements (lalita-ga ) were those in the rāsa dance. His vilāsa were
special pas mes causing manifesta on of quali es like dhīra-lalita, etc. He
had an a rac ve (valgu) laugh suitable to the pas me. He had glances
filled with prema (praṇaya-nirīkṣaṇa) which indicated his affec on. The
gopīs were greatly respected by these ac ons. Or they respected him by
these ac ons. They were a racted to each other. They imitated his ac ons
during the rāsa dance, etc., (kṛtam) since it is said that they danced with
him. The gopīs were mad with prema (unmadāndhāḥ). They a ained his
nature. Agan instead of agaman is poe c licence. Prakṛ means nature
according to Dhanañjaya. Or in separa on they imitated his pas mes such
as li ing Govardhana.
Text 1.9.41
muni-gaṇa-nṛpa-varya-saṅkule ’ntaḥ-
sadasi yudhiṣṭhira-rājasūya eṣām |
arhaṇam upapeda īkṣaṇīyo
mama dṛśi-gocara eṣa āvir ātmā ||
The lord of my life, worthy of being seen, who received the worship of all
the greatest sages and kings in the assembly during the rājasūya sacrifice
of Yudhiṣṭhira, has become visible to my eyes.
C : Remembering the worshipable form, he prays for the form
he should a ain.
Kṛṣṇa was seen with amazement by the sages exclaiming, “O what beauty!
O what greatness!” In the midst of the gathering composed of the best
sages and kings, during the rājasūya sacrifice of Yudhiṣṭhira, he received
(upapede) worship.
The antaryāmī of the universe (ātmā), Kṛṣṇa, full of knowledge and bliss,
appears to my eyes. I have great fortune.
Text 1.9.42
tam imam aham ajaṁ śarīra-bhājāṁ
hṛdi hṛdi dhiṣṭhitam ātma-kalpitānām |
pra dṛśam iva naikadhārkam ekaṁ
samadhigato ’smi vidhūta-bheda-mohaḥ ||
Freed of the illusion of difference in the Lord’s various forms, I have
a ained the Lord who is one though appearing to be many like the sun
seen by many people, who is the charioteer, but who is also in my heart,
the unborn and is situated in the hearts of all the jīvas, who create their
own bodies.
C : You pray to me as the charioteer of Arjuna. Yogīs however
meditate on the ta va measuring one pradeśa.
kecit sva-dehāntar-hṛdayāvakāśe
prādeśa-mātraṁ puruṣaṁ vasantam |
catur-bhujaṁ kañja-rathāṅga-śaṅkha-
gadā-dharaṁ dhāraṇayā smaran ||
Some yogīs meditate upon the Paramātmā measuring one pradeśa, who is
residing in the heart within the body, and who holds the lotus, wheel,
conch and club in his four hands. SB 2.2.8
What is the difference between these forms? That is described. I know
(samadhigataḥ) the charioteer of Arjuna, who is also one pradeśa in size.
He is that form by his svāṁśa. I have illusions of different forms dispelled
(vidhūta-bheda-mohaḥ).
eko ’pi san bahudhā yo ’vabhā
Though one he manifests as many. Gopāla-tāpanī Upaniṣad 1.21
The Lord is devoid of a aining a new body. He has an eternal form (ajam).
He is situated (dhiṣṭhitam) as the regulator in the hearts of jīvas having
bodies produced by themselves (ātma-kalpitam). Dhiṣṭhitam instead of
adhiṣṭhitam is poe c license.
Jīvas create their bodies.
The śru says:
yathāgneḥ kṣudrā visphuliṅga vyuccaran :
the souls wander around like small sparks. (Bṛhad-āraṇyaka Upaniṣad
2.1.20)
sarva-bhūtāntarātmā:
the Lord is within all beings. Śvetāśvatara Upaniṣad 6.11
He is like the sun which appears to be many by each eye (pra -dṛṣam). In
libera on, the difference between the Lord and the jīva is not denied.
nirañjanaḥ paramaṁ sāṁyam upai
The pure jīva a ains likeness to the Lord. Muṇḍaka Upaniṣad 3.1.3
Text 1.9.43
sūta uvāca—
kṛṣṇa evaṁ bhagava mano-vāg-dṛṣṭi-vṛ bhiḥ |
ātmany ātmānam āveśya so ’ntaḥśvāsa upāramat ||
Sūta said: Thus Bhīṣma, absorbing himself in Kṛṣṇa, Bhagavān, the
charioteer situated in his heart, using his mind, words and sight, stopped
his breathing and ceased external func ons.
C : He absorbed himself (ātmānam āveśya) in Kṛṣṇa, the
charioteer, the Lord full of knowledge and bliss (ātmani) by his mental and
other func ons. Stopping his breath, he gave up his life. The prāṇas le
since he was concentra ng on the Lord.
Being pure, he a ained Kṛṣṇa in front of him. One should see the
discussion between Ārtabhāga and Yājñavalkya and commentary on the
following sūtra:
spaṣṭo hy ekeṣām
This interpreta on is correct because in one recension it is clearly stated
that the prāṇas do not leave the jīva (who takes another body). Brahma-
sūtras 4.2.13
The same explana on is given for Parīkṣit.
parīkṣid api rājarṣir ātmany ātmānam ātmanā
samādhāya paraṁ dadhyāv aspandāsur yathā taruḥ
Merging his life airs within, concentra ng intently, situated in the spiritual
realm, he placed Kṛṣṇa in his mind by his intelligence. SB 12.6.9
Text 1.9.44
sampadyamānam ājñāya bhīṣmaṁ brahmaṇi niṣkale |
sarve babhūvus te tūṣṇīṁ vayāṁsīva dinātyaye ||
The sages, who were like birds who become silent in the evening,
understanding that Bhīṣma had a ained Kṛṣṇa, became silent.
C : The sages and others, having heard Bhīṣma’s request,
understanding that he had united with Kṛṣṇa (brahmaṇi), who wears a
padakā ornament (niṣkale), became silent. Medinī says that niṣka means a
chest ornament. Vayāṁsi means birds.
Text 1.9.45
tatra dundubhayo nedur deva-mānava-vāditāḥ |
śaśaṁsuḥ sādhavo rājñāṁ khāt petuḥ puṣpa-vṛṣṭayaḥ ||
Drums played by devatās and men sounded, the kings without hatred
praised him, and flowers fell from the sky.
C : Sādhavaḥ rājñām means “those who were without hatred
among the kings.” They spoke of his fame.
Text 1.9.46
tasya nirharaṇādīni samparetasya bhārgava |
yudhiṣṭhiraḥ kārayitvā muhūrtaṁ duḥkhito ’bhavat ||
O Śaunaka of the Bhṛgu dynasty! Yudhiṣṭhira had last rites of the
departed Bhīṣma performed and became sad for a moment.
C : Having the rites performed for Bhīṣma’s body, which had
given up life (sampretasya), Yudhiṣṭhira, taking shelter of normal custom,
lamented. One should understand here that Bhīṣma a ained Kṛṣṇa (sam –
completely, para – Kṛṣṇa, itasya – a ained). The Vasu who entered him,
went to Svarga and at the end of his privilege a ained libera on.
yāvad adhikāram avasthi r ādhikārikāṇām: those designated by the Lord
remain in their posts on earth as long as that Lord chooses. (Vedānta-sūtra
3.3.33)
Text 1.9.47
tuṣṭuvur munayo hṛṣṭāḥ kṛṣṇaṁ tad-guhya-nāmabhiḥ |
tatas te kṛṣṇa-hṛdayāḥ svāśramān prayayuḥ punaḥ ||
The sages in joy praised Kṛṣṇa with his confiden al names and then with
Kṛṣṇa in their hearts departed again for their hermitages.
C : Tad-guhya-nāmabhiḥ indicates that they said, “O Kṛṣṇa,
affec onate to the devotees, controlled by prema!”
Text 1.9.48
tato yudhiṣṭhiro gatvā saha-kṛṣṇo gajāhvayam |
pitaraṁ sāntvayāmāsa gāndhārīṁ ca tapasvinīm ||
Then Yudhiṣṭhira went to Has nāpura with Kṛṣṇa and consoled
Dhṛtarāṣṭra and Gāndhārī, who was overcome with grief.
C : Pitaram means Dhṛtarāṣṭra. Gāndhārī was overcome with
grief because of loss of her sons (tapasvinīm).
Text 1.9.49
pitrā cānumato rājā vāsudevānumoditaḥ |
cakāra rājyaṁ dharmeṇa pitṛ-paitāmahaṁ vibhuḥ ||
With the permission of Dhṛtarāṣṭra, and agreement of Kṛṣṇa, powerful
Yudhiṣṭhira ruled the ancestral kingdom according to dharma.
C : Pitrā means “by Dhṛtarāṣṭra.”
[1] Śrīdhara Svāmī says that since he could not rise, Bhīṣma worshipped
them mentally and with words.
[2] viśeṣok ḥ kāraṇeṣu satsu kāryāvaco matā: Viśeṣok means not
men oning some effect, when the causes are present.
 Chapter Ten
Kṛṣṇa goes to Dvārakā
Text 1.10.1
śaunaka uvāca—
hatvā svariktha-spṛdha ātatāyino
yudhiṣṭhiro dharma-bhṛtāṁ variṣṭhaḥ |
sahānujaiḥ pratyavaruddha-bhojanaḥ
kathaṁ pravṛ aḥ kim akāraṣīt tataḥ ||
Śaunaka said: A er killing the enemy desiring his righ ul kingdom, how
did Yudhiṣṭhira, the best of righteous men, while enjoying what he had
won back, take up ruling the kingdom along with his younger brothers?
What did he do?
C :
rājye yudhiṣṭhiraṁ nyasya govinde ita kaṇṭake |
gacchan dvārāva ṁ strībhiḥ saṁstuto daśame muhuḥ ||
The tenth chapter describes how Kṛṣṇa a er placing the Pāṇḍavas in the
kingdom without obstacles went to Dvārakā and was constantly praised by
the women.
Not fully sa sfied with the discussion of Kṛṣṇa and his devotees, Śaunaka
inquires again. A er killing Duryodhana and others because they stole their
wealth (riktha), Yudhiṣṭhira enjoyed what was retrieved (pratyavaruddha)
from the enemies.
Text 1.10.2
sūta uvāca —
vaṁśaṁ kuror vaṁśa-davāgni-nirhṛtaṁ
saṁrohayitvā bhava-bhāvano hariḥ |
niveśayitvā nija-rājya īśvaro
yudhiṣṭhiraṁ prīta-manā babhūva ha ||
Sūta said: Kṛṣṇa, upon whom Śiva meditates, became pleased, having
increased the Kuru family which was destroyed by the fire of anger in the
family, by protec ng Parīkṣit, and by installing Yudhiṣṭhira in his righ ul
kingdom.
C : The answer shows that he took up the ruling of the country
only a er seeing that Kṛṣṇa was pleased.
Kṛṣṇa increased the Kuru family, which had been destroyed by the fire (of
anger) in the forest of their family, by saving Parīkṣit. Just as the bamboo
burns by the fire ignited by rubbing of the bamboos, the Kuru family was
destroyed by a war which arose from mutual anger. Kṛṣṇa makes even Śiva
(bhava) meditate on his pas mes (bhāvanaḥ). Hariḥ means he takes away
the sorrow of his devotees.
Text 1.10.3
niśamya bhīṣmoktam athācyutoktaṁ
pravṛ a-vijñāna-vidhūta-vibhramaḥ |
śaśāsa gām indra ivājitāśrayaḥ
paridhyupāntām anujānuvar taḥ ||
A er hearing the words of Bhīṣma and Kṛṣṇa, and thereby gaining
knowledge and removing ignorance, Yudhiṣṭhira, having taken shelter of
Kṛṣṇa, ruled the earth extending to the oceans with the coopera on of
his brothers, just as Indra, having taken shelter of Upendra, rules over
heaven extending in all direc ons with the compliance of Upendra.
C : What did Yudhiṣṭhira do? The knowledge which appeared
(pravṛ a-vijñāna) was that the world is dependent on the Lord, and is not
independent. He was free of the illusion that “I am the independent doer
(vidhūta-vibhramaḥ).” Gām means earth and heaven. Ajita refers to Kṛṣṇa.
Paridhi means ocean and also all direc ons upwards as well (in the case of
Indra). Anujānuvar taḥ means with the compliance of his younger
brothers, or with the compliance of his younger brother Upendra (in the
case of Indra).
Text 1.10.4
kāmaṁ vavarṣa parjanyaḥ sarva-kāma-dughā mahī |
siṣicuḥ sma vrajān gāvaḥ payasodhasva r mudā ||
The clouds rained sufficient water, the earth yielded all desired products
and the cows with full udders in joy sprinkled milk in the cow pens.
C : The prosperity of the kingdom is described. Udhasva
means full udders.
Text 1.10.5
nadyaḥ samudrā girayaḥ savanaspa -vīrudhaḥ |
phalanty oṣadhayaḥ sarvāḥ kāmam anvṛtu tasya vai ||
The rivers, oceans, mountains, trees, shrubs, and herbs of that kingdom
yielded products for the king in every season.
C : Anvṛtu means all seasons. Tasya means Yudhiṣṭhira’s.
Text 1.10.6
nādhayo vyādhayaḥ kleśā daiva-bhūtātma-hetavaḥ |
ajāta-śatrāv abhavañ jantūnāṁ rājñi karhicit ||
While Yudhiṣṭhira ruled, the living beings suffered no anxie es, sickness
or inconveniences caused by nature, by other living beings or by
themselves.
C : Ādhayaḥ means mental pain. Vyādhayaḥ means sickness
such as fever. Kleśāḥ means lust, anger, greed, illusion, etc. Their causes are
nature, other beings or the self. Daiva (devatās) causes are drought, etc.
Causes from other beings are madness, etc. Causes from the self are
leprosy, etc.
Text 1.10.7-8
uṣitvā hās napure māsān ka payān hariḥ |
suhṛdāṁ ca viśokāya svasuś ca priya-kāmyayā ||
āmantrya cābhyanujñātaḥ pariṣvajyābhivādya tam |
āruroha rathaṁ kaiścit pariṣvakto ’bhivāditaḥ ||
Staying for several months in Has nāpura to console his friends and
please Subhadrā, Kṛṣṇa, a er taking permission to leave, addressing and
embracing Yudhiṣṭhira, bid farewell and mounted his chariot, while being
addressed and embraced by others.
C : These verses introduce his departure for Dvārakā. Svasur-
bhaginyāḥ means Subhadrā. Taking permission from Yudhiṣṭhira, being
offered respects by Kun , being embraced and with their consent
(abhyanujñātaḥ), Kṛṣṇa mounted his chariot.
 Text 1.10.9-10
subhadrā draupadī kun virāṭa-tanayā tathā |
gāndhārī dhṛtarāṣṭraś ca yuyutsur gautamo yamau ||
vṛkodaraś ca dhaumyaś ca striyo matsya-sutādayaḥ |
na sehire vimuhyanto virahaṁ śārṅga-dhanvanaḥ ||
Subhadrā, Draupadī, Kun , U arā, Gāndhārī, Dhṛtarāṣṭra, Yuyutsu,
Kṛpācārya, Nakula, Sahadeva, Bhīma, Dhaumya, Satyava and other
women, falling into confusion, could not bear separa on from Kṛṣṇa.
C : Yuyutsu was Dhṛtarāṣṭra’s son by a vaiśya wife. He was a
follower of the Pāṇḍavas and a great warrior. Gautama is Kṛpa. Matsya-
sutā refers to Satyava .
Text 1.10.11-12
sat-saṅgān mukta-duḥsaṅgo hātuṁ notsahate budhaḥ |
kīrtyamānaṁ yaśo yasya sakṛd ākarṇya rocanam ||
tasmin nyasta-dhiyaḥ pārthāḥ saheran virahaṁ katham |
darśana-sparśa-saṁlāpa-śayanāsana-bhojanaiḥ ||
The intelligent person, freed of bad associa on by good associa on,
cannot give up the pleasing quali es of Kṛṣṇa which have been recited,
even if he hears them once.
How could the Pāṇḍavas, who were absorbed in him while ea ng, si ng,
sleeping, talking, touching and seeing, tolerate separa on from him?
C : The two verses are connected. How could the Pāṇḍavas
tolerate separa on from the Lord, whose glories the intelligent person
cannot give up? Rocanam means pleasing. The intelligent person is
described as he who has given up bad associa on by taking good
associa on. Without good associa on, bad associa on which causes pride,
hatred and other bad quali es will not disappear. Without the
disappearance of bad quali es, the pleasing quali es of the Lord, difficult
to give up, would not manifest. This is implied. The Pāṇḍavas placed their
intelligence in Kṛṣṇa by seeing him, etc.
Text 1.10.13
 sarve te ’nimiṣair akṣais tam anu druta-cetasaḥ |
vīkṣantaḥ sneha-sambaddhā vicelus tatra tatra ha ||
Looking upon him with unblinking eyes, their hearts melted, they became
filled with affec on, and moved wherever he moved.
C : They looked at him with unblinking eyes. A er looking (anu),
their hearts melted. Then they followed him wherever he went.
Text 1.10.14
nyarundhann udgalad bāṣpam autkaṇṭhyād devakī-sute |
niryāty agārān no ’bhadram i syād bāndhava-striyaḥ ||
When Kṛṣṇa le the house, all the wives of his friends blocked the tears
flowing from their eyes because of their a achment to him, thinking,
“There should be no inauspiciousness for him.”
C : When he le the house, because of a achment to him, they
stopped their flowing tears, because they thought there should be nothing
inauspicious for him. With great effort they stopped the tears, but the
tears s ll flowed. They hid those tears with the edges of their garments.
Text 1.10.15
mṛdaṅga-śaṅkha-bheryaś ca vīṇā-paṇava-gomukhāḥ |
dhundhury-ānaka-ghaṇṭādyā nedur dundubhayas tathā ||
Mṛdaṅgas, conches, bheris, vīṇas, paṇavas, gomukhas, dhundhuris,
ānakas, bells and dundubhis began to sound.
C : These are various instruments.
Text 1.10.16
prāsāda-śikharārūḍhāḥ kuru-nāryo didṛkṣayā |
vavṛṣuḥ kusumaiḥ kṛṣṇaṁ prema-vrīḍā-smitekṣaṇāḥ ||
The Kuru women, climbing on the roofs of the palace to see, glancing at
him to convey smiles, shyness and love, showered Kṛṣṇa with flowers.
C : Kusumaiḥ should actually be in the accusa ve case
kusumāni. They conveyed smiles, shyness and love through their glances.
Text 1.10.17
 sitātapatraṁ jagrāha muktādāma-vibhūṣitam |
ratna-daṇḍaṁ guḍākeśaḥ priyaḥ priyatamasya ha ||
Arjuna, conqueror of sleep and dear to the Lord, held a white umbrella
decorated with pearls and a jewel-studded handle for his dearest friend.
C : Guḍākeśaḥ means Arjuna, who had conquered sleep. He
held an umbrella. He was dear (priyaḥ) to Kṛṣṇa (priyatamasya).
Text 1.10.18
uddhavaḥ sātyakiś caiva vyajane paramādbhute |
vikīryamāṇaḥ kusumai reje madhu-pa ḥ pathi ||
Uddhava and Sātyaki held astonishing fans. The lord of the Madhus
appeared splendid on the road when sprinkled with flowers.
C : Madhupa ḥ means Mādhava.
Text 1.10.19
aśrūyantāśiṣaḥ satyās tatra tatra dvijeritāḥ |
nānurūpānurūpāś ca nirguṇasya guṇātmanaḥ ||
On the road, he heard the factual blessings u ered by brāhmaṇas, which
were not appropriate for the Lord who is beyond all quali es of this
world, but which were appropriate for the Lord who has spiritual
quali es relished by his devotees.
C : On the various roads (pathi pathi) he heard blessings. The
statements were factual (satyā) since all quali es, which were the subject
of the blessings, exist in him always. But the blessings were both
inappropriate (nānurūpāḥ) and appropriate (anurūpāḥ). The sandhi is
poe c license.
Blessings such as “Be happy!” are inappropriate for one who is not touched
by the guṇas of māyā (nirguṇasya) and fixed in spiritual bliss. The same
blessings are appropriate for a jīva like a king who experiences happiness
and suffering and is condi oned by māyā.
He was a mine of quali es (guṇātmanaḥ) connected to himself such as
being devoted to brāhmaṇas, serving the elders, and being controlled by
prema. The words were appropriate because the Lord accepted the
blessings.
 Text 1.10.20
anyonyam āsīt sañjalpa u ama-śloka-cetasām |
kauravendra-pura-strīṇāṁ sarva-śru -mano-haraḥ ||
The Kuru women, fully absorbed in Kṛṣṇa, conversed about him with
words a rac ve to all ears and minds.
C : Their conversa on was a rac ve to all ears (sarva-śru -
mano-haraḥ). Another meaning is “their conversa on was a rac ve to all
the Upaniṣad scriptures personified. The śru s were happy with the
conversa on.” Or the words stole the minds and ears of everyone.
Text 1.10.21
sa vai kilāyaṁ puruṣaḥ purātano
ya eka āsīd aviśeṣa ātmani |
agre guṇebhyo jagad-ātmanīśvare
nimīlitātman niśi supta-śak ṣu ||
Kṛṣṇa is certainly that ancient puruṣa who alone existed without
expansions before the agita on of the guṇas and during devasta on,
when all the jīvas along with their iden es were merged within him, the
soul of prakṛ .
C : Vai means for certain. Kila means it is well known. That
puruṣa is this Kṛṣṇa, son of Devakī. He alone existed independently in his
svarūpa (ātmani) when the jīvas (ātmani) situated in the universe during
pralaya (niśi) previous (agre) to manifesta on of mahat-ta va, etc.,
(guṇebhyaḥ) were merged in the Lord’s svāṁśa (īśvare), antaryāmī of
prakṛ . We have heard this from Vyāsa and others. “What type of person
was he at that me?” The Lord was most excellent, beyond whom there is
nothing excellent (aviśeṣaḥ). Or at this me, as at that me, he performs
pas mes with his associates.
Jagad-ātmani is in singular form because it represents a class. It means all
the jīvas of the universes. “Since the jīvas are eternal how can they be
merged or destroyed?” Their bodies are upādhis. The bodies are
destroyed. The jīva being destroyed is figura ve. They sleep in prakṛ
(suptāḥ śak ṣu).
Text 1.10.22
 sa eva bhūyo nija-vīrya-coditāṁ
sva-jīva-māyāṁ prakṛ ṁ sisṛkṣa m |
anāma-rūpātmani rūpa-nāmanī
vidhitsamāno ’nusasāra śāstra-kṛt ||
The Lord, a er manifes ng the scriptures, and desiring to make names
and forms for the jīvas, then followed prakṛ , who desired to create the
universe, but who moves only by his power, and by his will alone
bewilders the jīvas.
C : The son of Devakī is the creator of the universe. Kṛṣṇa, who
existed previous to crea on without difference in himself, followed prakṛ
through his svāṁśa Saṅkarṣaṇa. Prakṛ is described. She is ins gated by his
glance (nija-vīrya-coditām). Sa aikṣata lokān nu sṛjā: he glanced and
created the worlds. She bewilders the jīvas who arise from his śak (sva-
jīva-māyām). He followed her while being independent of her. She creates
the mahat-ta va, etc., a er being empowered by his glance (sisṛkṣa m).
Why does he follow her? He desires to make names and forms of devatās
and humans, etc., for the jīvas devoid of names and forms. By this, the
jīvas hankering for enjoyment fulfil their enjoyment by ge ng the bodies.
What was the Lord’s nature in following her? Before glancing at prakṛ the
Lord manifested the Vedas which reveal karma-yoga and bhak ta va as
his breathing (śāstra-kṛ ).
Text 1.10.23
sa vā ayaṁ yat padam atra sūrayo
jitendriyā nirjita-mātariśvanaḥ |
paśyan bhakty-utkalitāmalātmanā
nanv eṣa sa vaṁ parimārṣṭum arha ||
He is that person whose form the sages who have controlled their senses
by controlling their life air see with intelligence purified by intense
bhak . Certainly he can purify the intelligence completely.
C : One should not think that he appeared only at the end of
Dvāpara-yuga and that he did not exist previously. He gave power of
crea on to Brahmā at the end of the parārdha. He who previously
instructed Brahmā has now appeared here. In this world (atra) the
Kumāras and others (sūrayaḥ), controlling their senses a er controlling
their prāṇas, see his feet by pure intelligence (ātmanā) by intense bhak .
śraddhā-bhak -dhyāna-yogād avai
One a ains the lord by faith, bhak and medita on. Gopāla-tāpanī
Upaniṣad
Pure intelligence is caused by his mercy, not by just yoga. That is certain
(nanu). He purifies the heart (sa vam). The Lord himself says:
tāni sarvāṇi saṁyamya yukta āsīta mat-paraḥ |
vaśe hi yasyendriyāṇi tasya prajñā pra ṣṭhitā ||
The person who, a er restraining all the senses, becomes devoted to me,
will maintain steady realiza on of ātmā. He whose senses have thus been
brought under control is sthita-prajña. BG 2.61
Text 1.10.24
sa vā ayaṁ sakhy anugīta-sat-katho
vedeṣu guhyeṣu ca guhya-vādibhiḥ |
ya eka īśo jagad-ātma-līlayā
sṛjaty avaty a na tatra sajjate ||
O friend! He is Kṛṣṇa with human form, friend of Arjuna, who is the
subject of pure topics sung by some who discern the secrets in the
confiden al scriptures, who, though being the one Lord, creates,
maintains and destroys without being a ached, as the soul of the
universe.
C : “All do not speak of him in this way.”
O friend! His topics are constantly (anu) sung by Durvāsa and others
speaking secretly (guha-vādibhiḥ) in Gopāla-tāpanī Upaniṣad, etc.
(guhyeṣu vedeṣu). The glorifica on is described. He is one(ekaḥ) – unaided
by others.
oṁ namo viśva-rūpāya viśva-sthity-anta-hetave |
viśveśvarāya viśvāya govindāya namo namaḥ ||
I offer respects to Govinda the form of the universe, the cause of
maintenance and destruc on of the universe, the Lord of the universe,
non-different from the universe. Gopāla-tāpanī Upaniṣad 1.35
 Text 1.10.25
yadā hy adharmeṇa tamo-dhiyo nṛpā
jīvan tatraiṣa hi sa vataḥ kila |
dha e bhagaṁ satyam ṛtaṁ dayāṁ yaśo
bhavāya rūpāṇi dadhad yuge yuge ||
When kings whose minds are affected by ignorance live by irreligion, then
Kṛṣṇa, accep ng forms for the welfare of the world in Vraja, Mathurā and
Dvārakā, in every day of Brahmā, displays his six powers, truth, pleasing
words, mercy and good quali es endowed with pure sa va.
C : The cause of Kṛṣṇa appearing as many avatāras is explained.
When kings of demonic nature (tamo dhiyaḥ) maintain (jīvan ) their lives
by adharma, then Kṛṣṇa, increasing sa va-guṇa (sa vataḥ) in the world,
manifests forms such as Varāha for prosperity (bhavāya) of the universe
and manifests his six opulences (bhagam), filled with (ṛtam) truthful words
(satyam), mercy and fame.
Text 1.10.26
aho alaṁ ślāghyatamaṁ yadoḥ kulam
aho alaṁ puṇyatamaṁ madhor vanam |
yad eṣa puṁsām ṛṣabhaḥ śriyaḥ pa ḥ
sva-janmanā caṅkramaṇena cāñca ||
Oh! Most praiseworthy is the family of Yadu! Most purifying is Mathurā-
maṇḍala, which Kṛṣṇa, the best of men, the Lord of auspiciousness,
respects by taking birth there, moving about and performing pas mes.
C : When the Lord appears in person then there is an increase
in great bliss in the world. Mador vaṇaṁ is Mathurā-maṇḍala. Here, while
the word ślāghyatamam indicates perfec on of the superiority of both
Mathurā and Yadus, puṇyatamaṁ is men oned separately due to
Mahurā’s fame as most purifying. The words alam and aho indicate
unlimited praise. The reason is given. The son of Devakī, an ocean of
beauty, having unlimited quali es (eṣaḥ), worshipped (añca ) the place by
walking there, and worshipped the Yadus by his pas mes with them. He is
the husband of Rukmiṇī and lover of Rādhā (śriyaḥ pa ḥ). Both Vasudeva
and his followers and Nanda and his followers, arising in the Yadu dynasty,
are situated in Mathurā-maṇḍala according to Gopāla-tāpanī Upaniṣad.
Añca is in the present tense indica ng that. Even now he is present there.
This is taught by Dvaipāyana Vyāsa:
eko devo nitya-līlānurakto bhakta-vyāpī bhakta-hṛdyantarātmā
Kṛṣṇa is the one Lord, engaged in eternal pas mes. He is present in his
devotees, within their hearts. (Puruṣa-bodhinī Upaniṣad)
Text 1.10.27
aho bata svar-yaśasas raskarī
kuśasthalī puṇya-yaśaskarī bhuvaḥ |
paśyan nityaṁ yad anugraheṣitaṁ
smitāvalokaṁ sva-pa ṁ sma yat-prajāḥ ||
Oh! Dvārakā derides the fame of Svarga. It gives fame to purity on this
earth because the inhabitants constantly see Kṛṣṇa with smiling face,
who was sent here by mercy!
C : Having glorified Mathurā-maṇḍala, they now praise Dvārakā.
O friend! Bata indicates astonishment. Dvārakā (kuśasthalī) derides the
fame of Svarga and planets up to Satyaloka (svar-yaśasaḥ) since the
devatās in charge of those places take shelter of Dvarākā for perfec ng
their work. It makes earth most excellent, surpassing Svarga, by
manifes ng on earth the many pas mes of the Lord which are most
purifying. That is Dvārakā’s inconceivable potency. Its inhabitants are
praised. The ci zens see their master endowed with a smiling glance. His
mercy is sought (anugraheṣitam). The Supreme Lord is always pleased with
these inhabitants. This is not the situa on in Svarga.
Text 1.10.28
nūnaṁ vrata-snāna-hutādineśvaraḥ
samarcito hy asya gṛhīta-pāṇibhiḥ |
piban yāḥ sakhy adharāmṛtaṁ muhur
vraja-striyaḥ sammumuhur yad-āśayāḥ ||
O friend! The wives of Kṛṣṇa who drink the nectar of his lips constantly
must have certainly worshipped him by austeri es, bathing in sacred
places and sacrifices in previous lives to a ain their present status. But
the women of Vraja whose minds were completely absorbed in that
nectar fainted in bliss simply because of remembering it.
C : Young women companions of Draupadī and others speak.
O friend! Kṛṣṇa must have been worshiped by his wives in previous births
because of which (hi) they always drink the nectar of his lips. The women
of Vraja whose hearts were fixed on that nectar, fainted, on remembering
in the morning the drinking of that nectar at night. They had more prema.
We would be successful just by drinking the nectar of his beauty.
Text 1.10.29-30
yā vīrya-śulkena hṛtāḥ svayaṁvare
pramathya caidya-pramukhān hi śuṣmiṇaḥ |
pradyumna-sāmbāmba-sutādayo ’parā
yāś cāhṛtā bhauma-vadhe sahasraśaḥ ||
etāḥ paraṁ strītvam apāsta-peśalaṁ
nirasta-śaucaṁ bata sādhu kurvate |
yāsāṁ gṛhāt puṣkara-locanaḥ pa r
na jātv apaity āhṛ bhir hṛdi spṛśan ||
Rukmiṇī, Jāmbava , Nāgnaji and others, who were taken away at the
price of valor a er Kṛṣṇa defeated strong kings headed by Śiśupāla and
others in the thousands, who were accepted by him on killing
Narakāsura, and who had been impure and had lost all auspiciousness,
then became the best of women, because lotus-eyed Kṛṣṇa, increasing
the bliss in their hearts by bringing things to them, never le their
houses.
C : Two verses elaborate on what has been said. Vīrya-śulkena
means “by the price of valor.” The queens were brought by Kṛṣṇa by the
price of valor. Śuṣminaḥ means “very strong.” Kṛṣṇa defeated strong kings
headed by Śiṣupāla. Those who had Pradyumna, Sāmba and Āmba as sons
refers to Rukmiṇī, Jāmbava and Nāgnaji . “Others” includes Satyabhāmā.
Thousands of others were taken on his killing Bhauma. Verse 29 is
connected to verse 30.
He made their material (param) womanhood glorious (sādhu), since they
had lost cleverness and independence (apāsta-peśalam) and purity
(nirasta-śaucam). Peśala means cleverness according to Medinī. The cause
of their becoming glorious is explained. He never le their houses. The
extremely pure Lord was controlled by persons like us. He manifested
prema (spṛśan) in their hearts by bringing various dear gi s like the Pārijāta
tree. It is not that all women are impure, since women like Gaṅgā are
purifying.
This should be understood here: the supreme ta va endowed with the
svarūpa-śak called parā is Bhagavān and Lakṣmī. Appearing in the human
world with body of a man and woman, they give good fortune to humans.
But man and woman fixed in the supreme ta va are not equal to the Lord
and Lakṣmī, since the Lord and Lakṁsī are the pinnacle of purity.
Text 1.10.31
sūta uvaca—
evaṁvidhā gadan nāṁ sa giraḥ pura-yoṣitām |
nirīkṣaṇenābhinandan sasmitena yayau hariḥ ||
Sūta said: Acknowledging the words of the women of Has nāpura who
had spoken in this way, with smiles and glances, Kṛṣṇa departed.
C : By his glances he acknowledged the words of the city
women who had knowledge of his svarūpa, and by his smiles he pleased
those who had knowledge of his pas mes.
Text 1.10.32
ajāta-śatruḥ pṛtanāṁ gopīthāya madhu-dviṣaḥ |
parebhyaḥ śaṅkitaḥ snehāt prāyuṅkta catur-aṅgiṇīm ||
Yudhiṣṭhira, worried about enemies, out of affec on engaged an army of
four parts for the protec on of Kṛṣṇa.
C : Yudhiṣṭhira, for protec ng Kṛṣṇa, arranged out of affec on
an army of four parts: elephants, horses, chariots and foot soldiers.
Affec on was his nature. And though devoid of fear, he developed fear.
Text 1.10.33
atha dūrāgatāñ śauriḥ kauravān virahāturān |
sannivartya dṛḍhaṁ snigdhān prāyāt sva-nagarīṁ priyaiḥ ||
Leaving the Pāṇḍavas who were most affec onate, who were afflicted by
separa on, and who had accompanied him for a long way, Kṛṣṇa went to
Dvārakā with his dear followers.
C : Kauravān means the Pāṇḍavas. Priyaiḥ means Uddhava and
others.
Text 1.10.34-35
kuru-jāṅgala-pāñcālān śūrasenān sayāmunān |
brahmāvartaṁ kurukṣetraṁ matsyān sārasvatān atha ||
maru-dhanvam a kramya sauvīrābhīrayoḥ parān |
ānartān bhārgavopāgāc chrānta-vāho manāg vibhuḥ ||
O son of Bhṛgu! Passing through the provinces of Kuru-jāṅgala, Pāñcāla,
and Śūrasena on the banks of the Yamunā River, Brahmāvarta,
Kurukṣetra, Matsya, Sārasvata, and the deserts and arid regions, and then
Sauvīra and Ābhīra, the Lord arrived at Ānarta with slightly red horses.
C : The places are not listed in proper sequence. Maru is a place
without water and dhanva is a place with a li le water. He arrived at
Ānarta, the area of Dvārakā with slightly red horses (manāk śrānta
vāhaḥ). O Śaunaka (bhārgava)!
Text 1.10.36
tatra tatra ha tatratyair hariḥ pratyudyatārhaṇaḥ |
sāyaṁ bheje diśaṁ paścād gaviṣṭho gāṁ gatas tadā ||
At all the places along the way devotees offered gi s to the Lord. He
arrived at Dvārakā in the a ernoon. Then the sun entered the western
ocean.
C : “When the Lord went to Dvārakā from Has nāpura, did the
people of those places not greet him?” He was offered (pratyudyata) gi s
(arhanaḥ) on the path by the devotees of those places in order to bring
him to their places. He went to those places and stayed there a few days to
fulfill his devotees’ desires. Then he resumed his journey on the road. He
arrived at Dvārakā (paścād diśam) in the a ernoon (sāyam). At that me
the sun (gaviṣṭhaḥ) had entered the water (gām) of the western ocean.
The word go (gām in accusa ve) means water and Svarga.
 Chapter Eleven
Kṛṣṇa arrives at Dvārakā
Text 1.11.1
sūta uvāca—
ānartān sa upavrajya svṛddhāñ jana-padān svakān |
dadhmau daravaraṁ teṣāṁ viṣādaṁ śamayann iva ||
Sūta said: Arriving at his own prosperous city of Dvārakā, Kṛṣṇa,
somewhat allaying the suffering of the inhabitants, blew the best of
conch shells.
C :
ānartaiḥ saṁstutaḥ prāpto dvārva m bāndhavair yutaḥ |
harir ekādaśe patnī ra mān parikīrtyate ||
In the eleventh chapter, a er being praised by the people of Ānarta, Kṛṣṇa,
with his rela ves, arrives at Dvārakā, and a racted to his wives, is praised.
Daravaram is his conch Pāñcajanya.
Text 1.11.2
sa uccakāśe dhavalodaro daro ’py
urukramasyādharaśoṇa-śoṇimā ||
dādhmāyamānaḥ kara-kañja-sampuṭe |
yathābja-ṣaṇḍe kala-haṁsa utsvanaḥ ||
The white-bellied conch, con nually blown in his lotus hands, like a
bellowing swan amidst a lotus grove, reddened by the touch of Kṛṣṇa’s
lips, appeared most a rac ve.
C : That conch appeared beau ful (uccakāśe), being reddened
by the redness of his lips. He con nually blew it (dādhmāyamānaḥ). The
conch held in his hands was like a swan in a group of lotuses (abja-ṣaṇḍe)
since he held it with four hands. This is guṇālaṅkāra. The color of the
conch became pink because of his lips and palms of his hands. Tad guṇaḥ
sva guṇa-tyāgād anyadīya-guṇa-grahaḥ: this ornament occurs when an
object gives up its own quality and accepts some other quality.
 Text 1.11.3
tam upaśrutya ninadaṁ jagad-bhaya-bhayāvaham |
pratyudyayuḥ prajāḥ sarvā bhartṛ-darśana-lālasāḥ ||
Hearing that sound of the conch, which gives fear to the dangers of
material existence, all the ci zens, desiring to see their master, went out
to meet him.
C : The conch gives fear to the fear of this material existence.
Text 1.11.4-5
tatropanīta-balayo raver dīpam ivādṛtāḥ |
ātmārāmaṁ pūrṇa-kāmaṁ nija-lābhena nityadā ||
prīty-utphulla-mukhāḥ procur harṣa-gadgadayā girā |
pitaraṁ sarva-suhṛdam avitāram ivārbhakāḥ ||
Offering him gi s like offering a lamp to the sun, faces blossoming in
affec on, they began to speak with words choked up with joy to Kṛṣṇa,
who is always sa sfied with his own quali es, who is sa sfied with
himself, and who is always their friend and protector, like a father
protec ng his children.
C : To Kṛṣṇa, their master (tatra), the women offered gi s
(upanītāḥ balayaḥ), which were given out of adora on, though he did not
need them, just like a sun worshipper offers a lamp to the sun.
Ātmārāmam (self-sa sfied) means he experienced his svarūpa full of
knowledge and bliss. He was fully sa sfied (pūrṇa-kāmam) with a ainment
of his superior śak (nija-lābhena). They spoke to him, their protector
(avitāram) like children to a father.
Text 1.11.6
natāḥ sma te nātha sadāṅghri-paṅkajaṁ
viriñca-vairiñcya-surendra-vanditam |
parāyaṇaṁ kṣemam ihecchatāṁ paraṁ
na yatra kālaḥ prabhavet paraḥ prabhuḥ ||
O master! We con nually offer respects to your lotus feet, the supreme
shelter for those desiring the highest benefit, which are worshipped by
Brahmā, the Kumāras, Indra, which cannot be influenced by me, though
me controls even Brahmā.
C : Vairiñcyāh means the Kumāras. Param parāyaṇam means
the supreme shelter. In the shelter of these lotus feet, me, the master of
Brahmā and others (paraḥ prabhuḥ), does not have power.
Text 1.11.7
bhavāya nas tvaṁ bhava viśva-bhāvana
tvam eva mātātha suhṛt-pa ḥ pitā |
tvaṁ sad-gurur naḥ paramaṁ ca daivataṁ
yasyānuvṛ yā kṛ no babhūvima ||
Protector of the universe! Work for our best interests! You alone are our
mother, father, friend and master. You are our guru and supreme deity,
by following whom we have become successful.
C : Bhavāya means “for welfare.” Exist for our welfare. Medinī
says bhavaḥ kṣeme saṁsāre: bhava means welfare and material existence.
Following you, we have become successful.
Text 1.11.8
aho sanāthā bhavatā sma yad vayaṁ
traiviṣṭapānām api dūra-darśanam |
prema-smita-snigdha-nirīkṣaṇānanaṁ
paśyema rūpaṁ tava sarva-saubhagam ||
In you we have found our master. We have become successful, because
we can see your form endowed with all good quali es, with a face
smiling in love and glancing in affec on, which is difficult to see for the
devatās.
C : Traiviṣṭapānām means “of the devatās.”
Text 1.11.9
yarhy ambujākṣāpasasāra bho bhavān
kurūn madhūn vātha suhṛd-didṛkṣayā |
tatrābda-koṭi-pra maḥ kṣaṇo bhaved
raviṁ vinākṣṇor iva nas tavācyuta ||
O lotus-eyed Lord! When you go to Has nāpura or Vraja to see your
friends, one moment becomes like a trillion years for us, who belong to
you, and who become like eyes without the sun.
C : O lotus-eyed Lord! When (yarhi) you give us up and go to
Has nāpura (kurūn) or Mathura-maṇḍala (madhūm), desiring to see the
Pāṇḍavas and Nanda, a moment becomes for us like a million years. We
become blind, like eyes without the sun. Kurūn means Has nāpura and
madhūn means Vraja, not Mathurā, because at that me none of his
friends resided there.
This is understood from the word “all” in the statement tatra yoga-
prabhāvena nītvā sarva-janaṁ hariḥ: the Lord by his power of yoga
brought all the inhabitants of Mathurā to Dvārakā. (SB 10.50.57)
He sent messengers back to the gopīs when he was leaving, saying, “I will
come back.” (SB 10.39.35) And he sent Nanda back to Vraja saying, “I will
come to see you.” (SB 10.45.23) He was obliged to fulfil those promises. It
is also clearly men oned in the U ara-khaṇḍa of Padma Purāṇa that he
did return to fulfil his promise. Balarāma also went there. (Thus it is
concluded that Kṛṣṇa returned to Vraja. This confirms what was stated
above.)
Text 1.11.10
i codīritā vācaḥ prajānāṁ bhakta-vatsalaḥ |
śṛṇvāno’nugrahaṁ dṛṣṭyā vitanvan prāviśat purīm ||
A er hearing these words from the ci zens, Kṛṣṇa, affec onate to his
devotees, spreading mercy by his glance, entered the city.
C : He glanced mercifully at the ci zens.
Text 1.11.11
madhu-bhoja-daśārhārha-kukurāndhaka-vṛṣṇibhiḥ |
ātma-tulya-balair guptāṁ nāgair bhogava m iva ||
He entered the city, protected by the Madhus, Bhojas, Daśārhas, Arhas,
Kukuras, Andhakas and Vṛṣṇis, similar in strength to himself. The city
appeared like the city of Bhogava protected by the Nāgas.
C : Dvārakā is described in five verses (12-16). They had
strength equal to his because they were eternal associates.
ete hi yādavāḥ sarve mad-gaṇa eva bhāmini
sarvadā mat-priyā devi mat-tulya-guṇa-śālinaḥ
All the Yadavas are my associates. They are dear to me and possess
quali es equal to mine. Padma Purāṇa, Pātāla-khaṇḍa, 89.22
Text 1.11.12
sarvartu-sarva-vibhava-puṇya-vṛkṣa-latāśramaiḥ |
udyānopavanārāmair vṛta-padmākara-śriyam ||
The city appeared splendid with lakes surrounded by pleasure gardens
and planta ons, with groves of pious trees and creepers giving fruit and
flowers of all seasons.
C : The city appeared splendid with lakes filled with lotuses
(padmākara) surrounded by forests in which there were recrea on areas,
creepers and auspicious trees with a wealth (vibhava) of flowers and fruit
of all seasons. The gardens (udyāna) had mainly fruit and the groves
(upavana) had mainly flowers. The recrea onal areas (ārāma) were for
pas mes.
Text 1.11.13
gopura-dvāra-mārgeṣu kṛta-kautuka-toraṇām |
citra-dhvaja-patākāgrair antaḥ pra hatātapām ||
Festoons made with joy had been placed over the gates and doors. The
mul tude of colorful flags and banners with insignias and with auspicious
pa erns prevented the heat from entering.
C : Gopuras are city gates. Dvāras are doors to houses. The city
had a rac ve festoons made of pearls and decora ve arches (toraṇa)
made with joy. The heat of the sun was stopped from entering within by
the colorful flags. The flags (dvaja) were marked with Garuḍa and other
symbols. Patākas indicted victory.
Text 1.11.14
sammārjita-mahā-mārga-rathyāpaṇaka-catvarām |
siktāṁ gandha-jalair uptāṁ phala-puṣpākṣatāṅkuraiḥ ||
The major roads, lanes, market roads and footpaths were sprinkled with
scented water and spread with flowers, fruit, rice and sprouts.
C : Mahā-mārga means main road. Rathya are other roads.
Āpaṇaka means shopping street. Catvara is a footpath. They were
cleansed with water and sca ered (uptām) with fruits, etc.
Text 1.11.15
dvāri dvāri gṛhāṇāṁ ca dadhy-akṣata-phalekṣubhiḥ |
alaṅkṛtāṁ pūrṇa-kumbhair balibhir dhūpa-dīpakaiḥ ||
The city was adorned with full water pots, incense, lamps, offerings,
yogurt, rice, fruits and sugar cane stalks at the door of every house.
C : Balibhiḥ means “with offerings.”
Text 1.11.16-19
niśamya preṣṭham āyāntaṁ vasudevo mahā-manāḥ |
akrūraś cograsenaś ca rāmaś cādbhuta-vikramaḥ ||
pradyumnaś cārudeṣṇaś ca sāmbo jāmbava -sutaḥ |
praharṣa-vegocchaśita-śayanāsana-bhojanāḥ ||
vāraṇendraṁ puraskṛtya brāhmaṇaiḥ sasumaṅgalaiḥ |
śaṅkha-tūrya-ninādena brahma-ghoṣeṇa cādṛtāḥ |
pratyujjagmū rathair hṛṣṭāḥ praṇayāgata-sādhvasāḥ ||
vāramukhyāś ca śataśo yānais tad-darśanotsukāḥ |
lasat-kuṇḍala-nirbhāta-kapola-vadana-śriyaḥ ||
Hearing that their dear Lord was coming, liberal Vasudeva, Akrūra,
Ugrasena, Balarāma of astonishing prowess, Pradyumna, Cārudeṣṇa,
Sāmba, the son of Jāmbava , overlooking ea ng, si ng, and sleeping out
of great bliss, overjoyed and enthusias c, excited from love, pu ng the
best elephants in front, went out with brāhmaṇas decorated
auspiciously, accompanied by chan ng of Vedic mantras and the sounds
of conches and tūryas. Hundreds of beau ful dancing girls, eager to see
the Lord, with gli ering earrings ligh ng up their cheeks, also came on
vehicles.
C : Hearing that Kṛṣṇa, dear to themselves (preṣṭham) had
come, Vasudeva and others went.
Out of joy they overlooked (ucchaśita) ea ng, etc. The verb śaś means to
jump up. Vāraṇendraṁ means king of elephants. Sasumaṅgalaiḥ means
holding auspicious items in their hands. Brahma-ghoṣeṇa means “with
chan ng of Vedic mantras.” Sādhvasam means zeal. Dancing girls (vāra-
mukhyā) approached (pratyujjagmuḥ).
Text 1.11.20
naṭa-nartaka-gandharvāḥ sūta-māgadha-vandinaḥ |
gāyan co amaśloka-caritāny adbhutāni ca ||
The actors, dancers, singers, reciters, bards and eulogists sang about the
astonishing ac vi es of the Lord.
C : Naṭas (actors) are those who are skillful at portraying rasa.
Nartakas (dancers) are those who dance to the rhythms of the songs.
Gandharvas are singers. Sūtas and others are described as follows:
sūtāḥ paurāṇikāḥ proktā māgadhā vaṁśa-śaṁsakāḥ |
vandinas tv amala-prajñāḥ prastāva-sadṛśotkayaḥ ||
Sūtas recite Purāṇas. Māgadhas praise the lineage of families. Vandis of
pure intelligence sing praises.
Text 1.11.21
bhagavāṁs tatra bandhūnāṁ paurāṇām anuvar nām |
yathā-vidhy upasaṅgamya sarveṣāṁ mānam ādadhe ||
The Lord met them all and suitably respected all friends, rela ves, and
ci zens who had come.
C : Yathāvidhi means “as suitable.” Mee ng with those who
came (upasaṅgamya), he respected them (mānam).
Text 1.11.22
prahvābhivādanāśleṣa-kara-sparśa-smitekṣaṇaiḥ |
āśvāsya cāśvapākebhyo varaiś cābhimatair vibhuḥ ||
Removing all fear from fathers and gurus by bowing his head, gree ng
the elders of the Yadus with words, others with embraces, the touch of
his hands, smiles and glances, he respected all, down to the outcastes
with desirable gi s.
C : He greeted Vasudeva, Garga and others by bowing his head
(prahvā). He greeted elders of the Yadu clan with words (abhivādana). He
greeted equals with embraces and holding hands. To others he gave
glances. Down to the outcastes (āśvapākebhyaḥ), he comforted all, giving
them fearlessness. Varaiḥ means “by desirable gi s.”
Text 1.11.23
svayaṁ ca gurubhir vipraiḥ sadāraiḥ sthavirair api |
āśīrbhir yujyamāno ’nyair vandibhiś cāviśat puram ||
Receiving blessings from fathers and teachers, brāhmaṇas, elders with
their wives, eulogists and others, he entered the city.
C : He was blessed by the elders and entered the city with
praisers.
Text 1.11.24-25
rāja-mārgaṁ gate kṛṣṇe dvārakāyāḥ kula-striyaḥ |
harmyāṇy āruruhur viprās tad-īkṣaṇa-mahotsavāḥ ||
nityaṁ nirīkṣamāṇānāṁ yad api dvārakaukasām |
na vitṛpyan hi dṛśaḥ śriyo dhāmāṅgam acyutam ||
O brāhmaṇas! When Kṛṣṇa arrived at the main road, the women of
Dvārakā, overjoyed on seeing him, climbed to the top of the palaces,
because the eyes of the inhabitants of Dvārakā could not be sa sfied
even with constantly gazing upon Acyuta, whose limbs were the abode of
beauty.
C : Viprāḥ means “O brāhmaṇas!” They went to the tops of the
palaces because (yat) their eyes, even gazing at him constantly, were not
sa sfied. His limbs were the abode of beauty.
Text 1.11.26
śriyo nivāso yasyoraḥ pāna-pātraṁ mukhaṁ dṛśām |
bāhavo loka-pālānāṁ sāraṅgāṇāṁ padāmbujam ||
His chest is the shelter of Lakṣmī, his face, the drinking vessel, is the
shelter for the eyes, his arms are the shelter of the protectors of the
world, and his lotus feet are the shelter of the bee-like devotees.
C : His chest is the shelter of Lakṣmī. His face, a cup full of sweet
beauty, is the shelter for the eyes. His arms are the shelter for protectors of
the worlds such as Indra. Taking shelter of their strength, the devatās live
without fear. His feet are the shelter of those who sing (ga) the glories of
the Lord (sāram), the devotees. This verse is connected to the previous
verse describing Kṛṣṇa.
Text 1.11.27
sitātapatra-vyajanair upaskṛtaḥ
prasūna-varṣair abhivarṣitaḥ pathi |
piśaṅga-vāsā vana-mālayā babhau
ghano yathārkoḍupa-cāpa-vaidyutaiḥ ||
On the road, furnished with umbrella and cāmaras, showered with
flowers, wearing yellow cloth with a garland, he appeared to be a cloud
with the sun, moon, rainbow and lightning.
C : He was decorated (upaskṛtaḥ) with white umbrella and
cāmaras. Showered with flowers, Kṛṣṇa shone. He was like a cloud with the
sun, moon, stars (uḍupa), rainbow (cāpa), and lightning. He was like a
cloud. Above was the sun (umbrella). The cāmaras waved at his sides were
like two moons with the stars (flowers). There were two rainbows in the
form of a fixed garland along with immobile flashing lightning of his yellow
cloth. In this way Kṛṣṇa appeared glorious. This is an example
adbhūtopameya, astonishing comparison, since impossible elements
become possible in this case. Some call this bimbānubimbopama where
Kṛṣṇa is the ideal, to which objects are compared.
Text 1.11.28
praviṣṭas tu gṛhaṁ pitroḥ pariṣvaktaḥ sva-mātṛbhiḥ |
vavande śirasā sapta devakī-pramukhā mudā ||
Entering the house of his parents, embraced by seven mothers, headed
by Devakī, he offered respects with his head to them.
C : Seven is only an indica on. Vasudeva actually had eighteen
wives and Kṛṣṇa offered respects to all of them with his head as they were
equal to Devakī. Seven are especially respected due to being the sisters of
Devakī.
 Text 1.11.29
tāḥ putram aṅkam āropya sneha-snuta-payodharāḥ |
harṣa-vihvalitātmānaḥ siṣicur netrajair jalaiḥ ||
Hearts trembling with joy, milk flowing from their breasts, they put Kṛṣṇa
on their laps, and moistened him with their tears.
Text 1.11.30
athāviśat sva-bhavanaṁ sarva-kāmam anu amam |
prāsādā yatra patnīnāṁ sahasrāṇi ca ṣoḍaśa ||
He then entered his own incomparable quarters which had all
enjoyments, where there were sixteen thousand one hundred and eight
palaces for his queens.
C : Sva-bhavanam means his own excellent (anu amam)
quarters, which had all enjoyments (sarva-kāmam). Ca with sixteen
thousand indicates an addi onal one hundred and eight.
Text 1.11.31
patnyaḥ pa ṁ proṣya gṛhānupāgataṁ
vilokya sañjāta-mano-mahotsavāḥ |
u asthur ārāt sahasāsanāśayāt
sākaṁ vratair vrīḍita-locanānanāḥ ||
Seeing from a distance their husband arrive a er absence, with great
desire in their minds, with bent heads and shy glances, they quickly rose
from their seats and their minds, along with their penances.
C : Kṛṣṇa entered each of the palaces of the queens
simultaneously.
Their mind became filled with great joy (sañjāta-mano-mahotsavāḥ). They
desired to embrace him. Immediately and at distance (ārāt) they rose from
their seats (āsanā) and from their hearts (āśayāt). Then they glanced at
him from the sides of their eyes with bent heads and bashful faces (vrīḍita-
locanānanāḥ). This means that they first gave up their seats to embrace
their Lord, using the body. They then no ced an obstacle in the form of
their bashfulness. They therefore gave up their minds, which were the
dwelling place of that bashfulness, and embraced him with their souls.
They rose along with their vratas. Yājñavalkya speaks of vratas:
krīḍāṁ śarīra-saṁskāraṁ samājotsava-darśanam |
hāsyaṁ para-gṛhe yānaṁ tyajet proṣita-bhartṛkā ||
In absence from her husband the wife should give up recrea on,
decora ng the body, seeing fes vals in society, laughing and going to other
houses.
Though it was improper for them to be seen by their husband in a state of
vrata, because they could not suddenly give up those vratas, they rose
along with their vratas. Seeing them in an unkempt state because of
separa on, he became more affec onate to them.
Text 1.11.32
tam ātmajair dṛṣṭibhir antarātmanā
duranta-bhāvāḥ parirebhire pa m |
niruddham apy āsravad ambu netrayor
vilajja nāṁ bhṛgu-varya vaiklavāt ||
The queens first embraced the Lord with their eyes, full of desire, and
then they embraced with their subtle bodies so that no one could see. O
chief amongst the Bhṛgus, though they tried to restrain their tears
because of embarrassment, they inadvertently shed some tears.
C : Giving up their hearts, they fainted. Regaining their hearts,
they embraced their husband. Amara-kośa says makaradhvaja ātma-bhūḥ:
ātma-bhūḥ means Cupid. They saw him with intense desire s mulated by
seeing him. First, they embraced him with their eyes filled with desire and
then with their minds (antarātmanā) i.e., they enjoyed him with their eyes
and their minds. Understanding that their husband understood their
hidden (durantabhāva) inten ons, they became embarrassed and closed
their eyes, but tears slightly flowed beyond their control. O best of the
Bhṛgu dynasty!
Text 1.11.33
yadyapy asau pārśva-gato raho-gatas
tathāpi tasyāṅghri-yugaṁ navaṁ navam |
pade pade kā virameta tat-padāc
calāpi yac chrīr na jahā karhicit ||
Though Kṛṣṇa’s feet were next to them and in private, those feet
appeared more and more beau ful at every moment. Which woman
could give up those feet which Lakṣmī never gives up?
C : “When scenes like this were enacted many mes, there
should not be such thirst.” The pas mes were ever fresh. At every moment
(pade pade) the feet appeared newer and newer to them. Kaimutya is
used. If Lakṣmī, the embodiment of all wealth, finds those feet ever fresh,
then what to speak of anyone else being able to give them up.
Text 1.11.34
evaṁ nṛpāṇāṁ kṣi -bhāra-janmanām
akṣauhiṇībhiḥ parivṛ a-tejasām |
vidhāya vairaṁ śvasano yathānalaṁ
mitho vadhenoparato nirāyudhaḥ ||
The Lord, without weapons, by crea ng enmity between kings powerful
with armies, who had created a burden on the earth, destroyed them by
having them kill each other, just as the wind, by crea ng fric on between
bamboos, destroys them by fire.
C : In order to express the unimpeded nature of his love for the
queens another type of ac vity lacking that excitement is described.
Just as wind (śvasanaḥ) produces fire by rubbing the bamboos together
and then destroys them by burning, the Lord, without weapons, by
crea ng enmity between kings, who were powerful with their vast armies
and who created a burden for the earth, destroyed them (uparataḥ) by
having them kill each other.
Text 1.11.35
sa eṣa nara-loke ’sminn ava rṇaḥ sva-māyayā |
reme strī-ratna-kūṭastho bhagavān prākṛto yathā ||
Having appeared on this earth the Lord enjoyed among the best of
women by expanding himself through his yoga-māyā, according to his
nature.
C : By his superior (parā) śak (sva-māyayā), emana ng from
himself, situated simultaneously among his many wives, he enjoyed as if
materially (yathā prākṛtaḥ). His enjoyment is beyond prakṛ . He is
a ached to it. The word ratna (jewel of women) indicates that they were
Lakṣmīs of the supreme avatāra.
Text 1.11.36
udbhaṭa[1]-bhāva-piśunāmala-valgu-hāsa-
vrīḍāvaloka-nihato madano ’pi yāsām |
sammuhya cāpam ajahāt pramado amās tā
yasyendriyaṁ vimathituṁ kuhakair na śekuḥ ||
Although the queens’ beau ful smiles and fur ve glances were all
spotless and exci ng, and signified deep love, and although they could
conquer Cupid himself by making him give up his bow in frustra on,
those who approached him with false smiles and glances could not
agitate the senses of the Lord.
C : The ma er is clarified in this verse. Cupid’s weapons became
useless by their smiles and bashful glances a rac ve and pure, which
indicated their strong (udbhaṭa) love, when he saw their greatness.
Bewildered by those glances, Cupid gave up his bow. As his lovers
(pramada), these women were excellent (u amāḥ) with prema. S ll they
could not disturb Kṛṣṇa’s senses in a special manner (vimathitum) by
glances endowed with slight decep on, with a type of prema having a
desire to be equal to his best beloved (kuhakaiḥ). They could disturb him
with ac ons based on their natural prema. It was previously said that he
was absorbed in those wives:
sa eṣa nara-loke ’sminn ava rṇaḥ sva-māyayā |
reme strī-ratna-kūṭastho bhagavān prākṛto yathā ||
Having appeared on this earth the Lord enjoyed among the best of women
by expanding himself through his yoga-māyā, according to his nature. (SB
1.11.35)
Text 1.11.37
tam ayaṁ manyate loko hy asaṅgam api saṅginam |
ātmaupamyena manujaṁ vyāpṛṇvānaṁ yato ’budhaḥ ||
Ignorant people think of the Lord, though uncontaminated by ma er, as a
human being, one of themselves, contaminated by ma er because of
seeing unappealing behavior such as his compliance with Satyabhāmā’s
a achment to ge ng the pārijāta tree.
C : Ordinary people ignorant of his quali es and svarūpa, think
that Kṛṣṇa who is uncontaminated with ma er (asaṅgam), who is filled
with pure prema, to be material (saṅginam). They think he is a human like
they are. The cause is explained. They think he is materially engaged in
many acts like taking the pārijāta for Satyabhāmā. Thus, they are ignorant
of his real nature. The fool (abudhaḥ) devoid of discrimina on of true and
false thinks that prema is material a achment, just as a fool thinks that a
sapphire is glass.
Text 1.11.38
etad īśanam īśasya prakṛ -stho ’pi tad-guṇaiḥ |
na yujyate sadātma-sthair yathā buddhis tad-āśrayā ||
This is the power of the Lord: though he is situated in prakṛ , he is not
affected by the guṇas which are situated in materialists, just as the
intelligence of the devotee remembering the Lord is not affected by the
guṇas.
C : “It is impossible for the Lord to not be contaminated with
ma er. Since he is situated in the world of ma er, he must associate with
ma er.”
Though he is situated as the antaryāmī of the world, a transforma on of
prakṛ , he is not affected by the guṇas since that is the power (īśanam) of
the Lord. The guṇas are described. They are situated in persons who are
opposed to the Lord (asadātma-sthaiḥ). An example is given with
kaimutya. The intelligence of the devotees (tad-āśrayā) whose subject is
the Lord, is not affected by ma er.
Text 1.11.39
taṁ menire ’balā mūḍhāḥ straiṇaṁ cānuvrataṁ rahaḥ |
apramāṇa-vido bhartur īśvaraṁ matayo yathā ||
Women, not capable of es ma ng the powers of Kṛṣṇa, considered him
to be under the control of women following them to solitary places, just
as foolish intelligence cannot know the Lord.
C : The ordinary men who think of the Lord as material were
described. Now the thoughts of ordinary women are described. Women
devoid of knowing the Lord’s svarūpa thought of the Lord as a person
controlled by women, who followed them to a lonely place. They cannot
know the extent of powers of the master of the universe (bhartuḥ), just as
fish in the ocean do not know the extent of the ocean and just as the
intelligence of Vaiśeṣikas calculate the Lord who has unlimited quali es to
be limited in quali es.

[1] uddāma in BBT

 Chapter Twelve
Birth of Parīkṣit
Text 1.12.1
śaunaka uvāca—
aśva hāmnopasṛṣṭena brahma-śīrṣṇoru-tejasā |
u arāyā hato garbha īśenājīvitaḥ punaḥ ||
Śaunaka said: The embryo killed by the intense heat of the brahmāstra
thrown by Aśva hāmā was revived by the Lord.
C :
dvādaśe nṛpa r janmotsavaṁ kṛtvā parīkṣitaḥ |
bhāvi tac-caritaṁ viprair uktaṁ śrutvā jaharṣa ha ||
The twel h chapter describes how the King celebrated the birth of Parīkṣit,
and hearing his future life from the brāhmaṇas, rejoiced.
Sūta had promised to tell about Parīkṣit’s birth (SB 1.7.22), but was
sidetracked in reci ng the sweet topics of how Parīkṣit was protected in
the womb, the prayers of Kun , the passing of Bhīṣma, the Lord’s journey
to and entrance into Dvārakā, and his pas mes with the queens there. Sūta
became absorbed in those narra ons. Śaunaka, desiring to hear about
Parīkṣit’s birth, again asks about this specifically. Upasṛṣṭena means “being
thrown.”
Text 1.12.2-3
tasya janma mahā-buddheḥ karmāṇi ca mahātmanaḥ |
nidhanaṁ ca yathaivāsīt sa pretya gatavān yathā ||
tad idaṁ śrotum icchāmo gadituṁ yadi manyase |
brūhi naḥ śraddadhānānāṁ yasya jñānam adāc chukaḥ ||
We desire to hear about the birth, ac vi es, passing away and
des na on of this highly intelligent devotee, to whom Śukadeva gave
knowledge. Please tell us, full of faith, if you desire to tell this.
C : Pretya means giving up the body. “If you desire to tell us”
means “Be merciful and tell us.”
 Text 1.12.4
sūta uvāca—
apīpalad dharma-rājaḥ pitṛvad rañjayan prajāḥ |
niḥspṛhaḥ sarva-kāmebhyaḥ kṛṣṇa-pādānusevayā
Sūta said: Yudhiṣṭhira, like his father, freed from personal desires by
engaging in service to the Lord, sa sfied and protected the ci zens.
C : Apīpalat means “he protected.”
Text 1.12.5-6
sampadaḥ kratavo lokā mahiṣī bhrātaro mahī |
jambūdvīpādhipatyaṁ ca yaśaś ca tri-divaṁ gatam ||
kiṁ te kāmāḥ sura-spārhā mukunda-manaso dvijāḥ |
adhijahrur mudaṁ rājñaḥ kṣudhitasya yathetare ||
O brāhmaṇa! He had all wealth, sacrifices, people, queens, brothers, the
earth, lordship over Jambū-dvīpa, and fame in Svarga, desirable even for
the devatās. Did these things give joy to the King, whose mind was only
fixed on Mukunda without devia on and nothing else?
C : The wealth and other items were desired by the devatās.
Spārhāḥ means desire, coming from spṛha, by adding the internal vowel
“a”. Did these things create happiness for the King? No. The reason is
given. He was thinking of Mukunda. “Other things” includes sandalwood
and garlands offered in honor. His wealth was for service to Mukunda.
Other things like garlands were meant for sa sfying a person a er he has
eaten food.
Text 1.12.7
mātur garbha-gato vīraḥ sa tadā bhṛgu-nandana |
dadarśa puruṣaṁ kañcid dahyamāno ’stra-tejasā ||
O son of Bhṛgu! The courageous hero Parīkṣit in the womb of his mother,
burned by the heat of the weapon, saw the form of the Lord.
C : The topic of discussion now begins. Because of his natural
courage (vīraḥ), he was not afraid of the fire of the weapon. He saw the
Lord somewhat when in the womb.
His eyes and mind became fixed on Kṛṣṇa, like Vāmadeva.
 Text 1.12.8
aṅguṣṭha-mātram amalaṁ sphurat-puraṭa-maulinam |
apīcya[1]-darśanaṁ śyāmaṁ taḍid vāsasam acyutam ||
That pure, indestruc ble, beau ful form was the size of a thumb, dark in
complexion, wearing cloth flashing like lightning, with a shining gold
crown.
C : Because the space everywhere in the womb is just that
much, the size of thumb men oned is figura ve. Actually, by the
inconceivable power of the Lord, he saw the Lord (normal size) as seen by
Yudhiṣṭhira and others. Later on it is said:
sa eṣa loke vikhyātaḥ parīkṣid i yat prabhuḥ |
pūrvaṁ dṛṣṭam anudhyāyan parīkṣeta nareṣv iha ||
Because he constantly remembered the Lord whom he had seen in the
womb and searched for him among all men, he was famous as Parīkṣit in
this world. SB 1.12.30
He would not look among men to find that form if it had actually only been
the size of a thumb. There is no human form that size. He wore a gold
crown. Maulin is formed from mauli (crown) in the class of words like vrīhī.
The form he saw was most beau ful (apīcya-darśanam). Apīcya is a Vedic
forma on as explained in bhave chandasi (Pāṇini 4.4.110). though it is
seen in the Vedas, Bhāgavatam may be considered a part of the Vedas.
Darśanam here means “the form seen”, formed from dṛś.
He was dark in complexion and was wearing cloth shining like lightning.
This indicates that his form, like a rain cloud ornamented with lightning,
had suddenly appeared in the sky of U arā’s womb to save the young
elephant Parīkṣit who was being burned by the forest fire of the
brahmāstra.
Text 1.12.9
śrīmad-dīrgha-catur-bāhuṁ tapta-kāñcana-kuṇḍalam |
kṣatajākṣaṁ gadā-pāṇim ātmanaḥ sarvato diśam |
paribhramantam ulkābhāṁ bhrāmayantaṁ gadāṁ muhuḥ ||
He had four long arms, bright gold earrings. His eyes were red from anger
and in his hands he was clutching a club. He wandered everywhere,
swinging the club, which shone like a meteor.
C : Kṣatajākṣam (blood eyes) means that his eyes became very
red because of anger at the brahmāstra.
Text 1.12.10
astra-tejaḥ sva-gadayā nīhāram iva gopa ḥ |
vidhamantaṁ sannikarṣe paryaikṣata ka ity asau ||
Seeing that form nearby annihilate the brahmāstra with his club, just as
the sun dissipates frost, Parīkṣit considered in his mind, “Who is that?”
C : Like the sun (gopa ḥ) destroys frost (nīhāram) he destroyed
(vidhamantaṁ) the brahmāstra. He considered (paryaikṣata) “What
person poised for ba le is protec ng me?” This sentence is connected with
the next verse.
Text 1.12.11
vidhūya tad ameyātmā bhagavān dharma-gub vibhuḥ |
miṣato daśa-māsasya tatraivāntardadhe hariḥ ||
The Lord, maintaining his reputa on of being affec onate to his
devotees, inconceivable in form, and also a thief, having destroyed the
brahmāstra, disappeared at that spot from the sight of the child ten
months in the womb.
C : Dharma-gup means “the Lord who maintains his quality of
being affec onate to his devotee.” He was seen (miṣataḥ) by Parīkṣit who
was just about to be born, being ten months in the womb (daśa-māsasya).
The Lord disappeared there, where he was situated, without going
elsewhere, because he is all powerful (vibhuḥ). He entered the womb and,
a rac ng Parīkṣit’s mind (hariḥ, a ractor), he then disappeared.
Text 1.12.12
tataḥ sarva-guṇodarke sānukūla-grahodaye |
jajñe vaṁśa-dharaḥ pāṇḍor bhūyaḥ pāṇḍur ivaujasā ||
Then, with the ascendant filled with favorable planets, which would later
manifest all good quali es, the maintainer of Pāṇḍu’s lineage, similar to
Pāṇḍu in strength, was born.
C : Sarva-guṇā udarkaḥ means in the future all good quali es
would manifest. When he was born, there was a conjunc on of favorable
planets in the ascendant.
Text 1.12.13
tasya prīta-manā rājā viprair dhaumya-kṛpādibhiḥ |
jātakaṁ kārayāmāsa vācayitvā ca maṅgalam ||
Yudhiṣṭhira had the brāhmaṇas such as Dhaumya and Kṛpācārya chant
auspicious verses and perform the birth rites.
C : Jātakam means the birth rites.
Text 1.12.14
hiraṇyaṁ gāṁ mahīṁ grāmān hasty-aśvān nṛpa r varān |
prādāt svannaṁ ca viprebhyaḥ prajā- rthe sa rthavit ||
On the auspicious occasion of the birth, the best of kings, knowing the
proper me to give charity, gave the brāhmaṇas gold, cows, land,
villages, elephants, horses, and the best food.
C : Prajā- rthe means “at the auspicious me of a son’s birth.”
Putre jāte vya pāte da e bhava cākṣayam: what is given at the birth of a
son or during calamity has indestruc ble results. Tīrtha-vit means the
knower of me for charity, considering the following:
yāvan na chidyate nālaṁ tāvan nāpno sūtakam
chinne nāle tataḥ paścāt sūtakaṁ tu vidhīyate
Un l the umbilical cord is cut, it is not considered birth. When the cord is
cut, it is considered birth.
Text 1.12.15-17
tam ūcur brāhmaṇās tuṣṭā rājānaṁ praśrayānvitam |
eṣa hy asmin prajā-tantau purūṇāṁ pauravarṣabha ||
daivenāpra ghātena śukle saṁsthām upeyuṣi |
rāto vo ’nugrahārthāya viṣṇunā prabhaviṣṇunā ||
tasmān nāmnā viṣṇu-rāta i loke bhaviṣya |
na sandeho mahā-bhāga mahā-bhāgavato mahān ||
The sa sfied brāhmaṇas said to the humble king: O best of men! Though
the pure dynasty of Puru was destroyed by unavoidable des ny, this son
has been given as mercy to you by the powerful Viṣṇu. Therefore he will
be known as Viṣṇu-rāta, “Gi of Viṣṇu,” and without doubt, in this world
will be the best, the greatest devotee, O fortunate King!
C : Though the pure (śukle) dynasty of the Purus was destroyed
(upeyuṣi) by fate, this son was given (rātaḥ) by Viṣṇu as his mercy. Because
he was given by Viṣṇu he will be called Viṣṇu-rāta.
Text 1.12.18
śrī-rājovāca—
apy eṣa vaṁśyān rājarṣīn puṇya-ślokān mahātmanaḥ |
anuvar tā svid yaśasā sādhu-vādena sa amāḥ ||
The King said: O great souls! Will this son follow our lineage of reputed
saintly kings with fame and good praise?
C : Having heard that Parīkṣit would be a great devotee, the
astonished king inquired with joy. Api indicates possibility. Svit indicates a
ques on. Anuvar tā means “follow the quali es of.” Will he be like them
or not?
Text 1.12.19
brāhmaṇā ūcuḥ—
pārtha prajāvitā sākṣād ikṣvākur iva mānavaḥ |
brahmaṇyaḥ satya-sandhaś ca rāmo dāśarathir yathā ||
The brāhmaṇas said: O son of Pṛthā! He will be the protector of the
ci zens. He will be exactly like Ikṣvāku, the son of Manu and Rāma, the
son of Daśaratha. He will be charitable to the brāhmaṇas and true to his
promise.
C : O Yudhiṣṭhira (pārtha)! Prajā avitā means protector of the
people. Directly (sākṣāt), meaning without troops, he is like Īkṣvāku.
Mānavaḥ means Manu’s son. Satya-sandhaḥ means “true to one’s
promise.”
Text 1.12.20
 eṣa dātā śaraṇyaś ca yathā hy auśīnaraḥ śibiḥ |
yaśo vitanitā svānāṁ dauṣyan r iva yajvanām ||
Like Śibi, from Uśīnara, he will be a donor and protector of those who
surrender to him, and will spread the fame of sacrificers and family
members just as Bharata, the son of Duṣyanta, did.
C : Śibi was the ruler of the province of Uśīnara. He protected a
pigeon who had surrendered to him by offering his own flesh to a hawk. He
will spread the fame of rela ves (svānāṁ) and brāhmaṇas (yajvanām).
Bharata was the son of Duṣyanta.
Text 1.12.21
dhanvinām agraṇīr eṣa tulyaś cārjunayor dvayoḥ |
hutāśa iva durdharṣaḥ samudra iva dustaraḥ ||
He will be the best of archers like Arjuna and Kārtavīrya, as intolerable as
fire and as insurmountable as the ocean.
C : The two Arjunas are the son of Pṛthā (Kun ) and son of Kṛta-
vīrya.
Text 1.12.22
mṛgendra iva vikrānto niṣevyo himavān iva |
kṣur vasudhevāsau sahiṣṇuḥ pitarāv iva ||
He will be as courageous as a lion, honored like the Himālayas, tolerant
like the earth and pa ent like a mother and father.
C : Mṛgendraḥ means lion. Like the Himālayas, he will be served
by sages. He will be pa ent like a father and mother. Just as they tolerate
the offenses of their son, he will tolerate the offenses of the ci zens.
Text 1.12.23
pitāmaha-samaḥ sāmye prasāde giriśopamaḥ |
āśrayaḥ sarva-bhūtānāṁ yathā devo ramāśrayaḥ ||
He will be impar al to all beings like Yudhiṣṭhira, easily sa sfied like Śiva,
and the shelter of all living beings like Nārāyaṇa.
C : Pitāmaha is Yudhiṣṭhira or Brahmā. Sāmye means that he
has hatred for no one. Ramāśrayaḥ (shelter of Lakṣmī) means Nārāyaṇa.
 Text 1.12.24
sarva-sad-guṇa-māhātmye eṣa kṛṣṇam anuvrataḥ |
ran deva ivodāro yayā r iva dhārmikaḥ ||
He will be famous for all good quali es like Kṛṣṇa, generous like
Ran deva, and a follower of dharma like Yayā .
C : He will be like Kṛṣṇa, sharing a por on of his glory, with
abundance of good quali es.
Text 1.12.25-26
dhṛtyā bali-samaḥ kṛṣṇe prahrāda iva sad-grahaḥ |
āhartaiṣo ’śvamedhānāṁ vṛddhānāṁ paryupāsakaḥ ||
rājarṣīṇāṁ janayitā śāstā cotpatha-gāminām |
nigrahītā kaler eṣa bhuvo dharmasya kāraṇāt ||
He will be as determined as Bali, and will be absorbed in the most
excellent Kṛṣṇa, like Prahlāda. He will perform horse sacrifices and
respect elders. He will have wise kings for descendents, will punish those
who deviate from the law, and will punish Kali in order to destroy the
suffering of dharma and earth.
C : Sad-grahaḥ means “properly absorbed in.” The persons
men oned had single good quali es. Parīkṣit however had all excellent
quali es. That is the meaning of this sec on. Having spoken of Parīkṣit’s
quali es, they then describe his ac vi es. He will punish Kali in order to
relieve the suffering of earth and dharma.
Text 1.12.27
takṣakād ātmano mṛtyuṁ dvija-putropasarjitāt |
prapatsyata upaśrutya mukta-saṅgaḥ padaṁ hareḥ ||
Hearing that he will be killed by Takṣaka who was dispatched by a
brāhmaṇa’s son, detached from all things, he will worship the feet of the
Lord.
C : Upasarjitāt means “being dispatched.” Hearing of his death
from Takṣaka sent by the brāhmaṇa’s son, renouncing his kingdom (mukta-
saṅgaḥ), he will worship the Lord’s feet.
Text 1.12.28
 jijñāsitātma-yāthātmyo[2] muner vyāsa-sutād asau |
hitvedaṁ nṛpa gaṅgāyāṁ yāsyaty addhākutobhayam ||
O King! Having inquired the truth about the Lord and himself from the
son of Vyāsa, giving up his body on the bank of the Gaṅgā, he will
certainly a ain the Lord.
C : Jijñāsitātma-yāthātmyaḥ means “he who had inquired about
the truth about the Lord and himself.” Idam refers to the body.
Akutobhayam is Kṛṣṇa.
Text 1.12.29
i rājña upādiśya viprā jātaka-kovidāḥ |
labdhāpacitayaḥ sarve pra jagmuḥ svakān gṛhān ||
Informing the king in this manner, all the brāhmaṇas, expert in astrology,
a er being worshipped, returned to their houses.
C : Labdhā apacitayaḥ means “those who were worshipped.”
Text 1.12.30
sa eṣa loke vikhyātaḥ parīkṣid i yat prabhuḥ |
pūrvaṁ dṛṣṭam anudhyāyan parīkṣeta nareṣv iha ||
Because he constantly remembered the Lord whom he had seen in the
womb and searched for him among all men, he was famous as Parīkṣit in
this world.
C : The name Parīkṣit is explained. Remembering the person he
had seen in the womb, he pondered, “Is this that person or not?” among
all the people he saw (nareṣu iha). Thus Parīkṣit is famous in this world.
Text 1.12.31
sa rāja-putro vavṛdhe āśu śukla ivoḍupaḥ |
āpūryamāṇaḥ pitṛbhiḥ kāṣṭhābhir iva so ’nvaham ||
Just as the waxing moon grows daily in phases to become the full moon,
the prince quickly grew, nourished by his elders.
C : Just as the moon increases during the waxing phase and
becomes full by the succeeding digits (kāṣṭhābhiḥ), Parīkṣit grew by the
care and affec on, being surrounded by his rela ves such as Yudhiṣṭhira.
 Text 1.12.32
yakṣyamāṇo ’śvamedhena jñā -droha-jihāsayā |
rājālabdha-dhano dadhyāv anyatra kara-daṇḍayoḥ ||[3]
Yudhiṣṭhira, desiring to rid himself of sin incurred by killing rela ves by
performing a horse sacrifice, began to consider whether there was an
alterna ve to force or tax to a ain wealth for the sacrifice.
C : The horse sacrifices described briefly previously are now
described in detail. He considered that there was no alterna ve to taxes or
force, because it was necessary to have abundant wealth for the sacrifice.
Since the wealth gathered from taxes and by force would disappear in
maintaining the dependents, he began to worry about gaining addi onal
wealth.
Text 1.12.33
tad abhipretam ālakṣya bhrātaro ’cyuta-coditāḥ |
dhanaṁ prahīṇam ājahrur udīcyāṁ diśi bhūriśaḥ ||
Understanding his inten on, his brothers, inspired by Kṛṣṇa, brought
abundant wealth cast off from the sacrifice of King Maru a in the
northern direc on.
C : Understanding the king’s inten ons, Bhīma and others
(bhrātaraḥ) brought gold vessels cast off (prahīṇam) from King Maru a’s
performance of sacrifice. Wealth without an owner becomes the king’s
wealth.
Text 1.12.34
tena sambhṛta-sambhāro dharma-putro yudhiṣṭhiraḥ |
vājimedhais tribhir bhīto yajñaiḥ samayajad dharim ||
Yudhiṣṭhira, the son of Dharma, collec ng the ingredients for sacrifice by
that wealth, worshipped the Lord by three horse sacrifices since he
feared the sin of killing rela ves.
C : Sambhṛta-sambhāraḥ means “having collected the
ingredients of sacrifice.” Bhītaḥ means “fearing the killing of rela ves.”
Text 1.12.35-36
 āhūto bhagavān rājñā yājayitvā dvijair nṛpam |
uvāsa ka cin māsān suhṛdāṁ priya-kāmyayā ||
tato rājñābhyanujñātaḥ kṛṣṇayā saha-bandhubhiḥ |
yayau dvārava ṁ brahman sārjuno yadubhir vṛtaḥ ||
Kṛṣṇa, called there by Yudhiṣṭhira, had the King perform the sacrifice with
brāhmaṇas, and stayed there for some months to sa sfy his friends.
Taking the permission of the king, Draupadī and other friends, he then
departed for Dvārakā with Arjuna, surrounded by the Yadus.
C : Kṛṣṇa and the king along with rela ves and himself
performed the sacrifice.

[1] BBT has apīvya which means the same.

[2] Viśvanātha Cakravar has yāthārthyaḥ.
[3] rājā labdha-dhano dadhyau nānyatra kara-daṇḍayoḥ in BBT.
 Chapter Thirteen
Nārada explains the Disappearance of Dhṛtarāṣṭra
Text 1.13.1
sūta uvāca—
viduras rtha-yātrāyāṁ maitreyād ātmano ga m |
jñātvāgād dhās napuraṁ tayāvāpta-vivitsitaḥ ||
Sūta said: Having learned about Kṛṣṇa, the goal of the jīva, from Maitreya
while on pilgrimage, Vidura came to Has nāpura with a desire in going
there.
C :
vane vidura-vākyena dhṛtarāṣṭrasya nirgamaḥ |
rājño viṣāda-śān ś ca nāradoktyā trayodaśe ||
The thirteenth chapter describes how by the words of Vidura, Dhṛtarāṣṭra
leaves for the forest and by Nārada’s instruc ons Yudhiṣṭhira is relieved of
grief.
Having told about Parīkṣit’s birth, before telling about how Kali was
punished by Parīkṣit, first the corona on will be described. But to describe
the corona on, first the arrival of Vidura and the departure of Dhṛtarāṣṭra
on the instruc on of Vidura, the arrival of Arjuna, and the departure of the
Pāṇḍavas are described in three chapters. He learned from Maitreya, who
was taught by Kṛṣṇa, his shelter (ātamanaḥ ga m). Tayā avāpta-vivitsitaḥ
means “he who had a desire to a ain by going there.” Vivitsitaḥ comes
from the verb vit, meaning “to a ain,” in desidera ve form.
Text 1.13.2
yāvataḥ kṛtavān praśnān kṣa ā kauṣāravāgrataḥ |
jātaika-bhak r govinde tebhyaś copararāma ha ||
Having asked sufficient ques ons to Maitreya, Vidura ceased asking any
more when he heard about pure devo on to Govinda.
C : Kauṣārava means Maitreya. He gave up ques ons which
were avoided by the sage. He did not have any more desire to hear further,
because all other ques ons are useless once bhak has appeared.
Text 1.13.3-5
taṁ bandhum āgataṁ dṛṣṭvā dharma-putraḥ sahānujaḥ |
dhṛtarāṣṭro yuyutsuś ca sūtaḥ śāradvataḥ pṛthā ||
gāndhārī draupadī brahman subhadrā co arā kṛpī |
anyāś ca jāmayaḥ pāṇḍor jñātayaḥ sasutāḥ striyaḥ ||
pratyujjagmuḥ praharṣeṇa prāṇaṁ tanva ivāgatam |
abhisaṅgamya vidhivat pariṣvaṅgābhivādanaiḥ ||
Seeing that their friend had returned, Yudhiṣṭhira and his brothers,
Dhṛtarāṣṭra, Yuyutsu, Sañjaya, Kṛpācārya, Kun , Gāndhārī, Draupadī,
Subhadrā, U arā, Kṛpī, the rest of the rela ves of Pāṇḍu and their wives
and sons became revived, as if their life airs had returned to their limbs,
and according to suitability, joyfully mixed with his company, greeted and
embraced him.
C : Tam refers to Vidura. Sūta means Sañjaya, Śāradvataḥ is
Kṛpa. Jāmayaḥ means wives of the rela ves. Seeing him, their life air which
had almost le because of fain ng, returned.
Text 1.13.6
mumucuḥ prema-bāṣpaughaṁ virahautkaṇṭhya-kātarāḥ |
rājā tam arhayāṁ cakre kṛtāsana-parigraham ||
Agitated by the longing created by separa on, they shed tears of love.
The king had him accept a seat and worshipped him.
Text 1.13.7
taṁ bhuktavantaṁ viśrāntam āsīnaṁ sukham āsane |
praśrayāvanato rājā prāha teṣāṁ ca śṛṇvatām ||
A er feeding him, le ng him rest and si ng him down, the king with
humility spoke to Vidura for all to hear.
Text 1.13.8
yudhiṣṭhira uvāca—
api smaratha no yuṣmat-pakṣa-cchāyā-samedhitān |
vipad-gaṇād viṣāgnyāder mocitā yat sa-mātṛkāḥ ||
Yudhiṣṭhira said: Do you remember us, because we, along with our
mother, growing up under the shade of your wings, were saved by you
from the poison and the fire and other dangers?
C : Just as birds raise their young with great affec on under the
shade of their wings, you raised us under your wings. Do you remember
us? The protec on (samedhitam) is described: you saved us from poison
etc.
Text 1.13.9
kayā vṛ yā var taṁ vaś caradbhiḥ kṣi -maṇḍalam |
rthāni kṣetra-mukhyāni sevitānīha bhūtale ||
As you wandered over the earth, what did you do for maintenance?
What major holy places did you visit on the earth?
C : Vaḥ means “by you.”
Text 1.13.10
bhavad-vidhā bhāgavatās rtha-bhūtāḥ svayaṁ vibho |
rthī-kurvan rthāni svāntaḥ-sthena gadābhṛtā ||
O master! Devotees like you are holy places incarnate. You purify the holy
places because the Lord is situated within you.
C : In this verse he says that Vidura’s going to the holy places is
good fortune for those places. Because of contact with contaminated
people the rthas become contaminated. By Kṛṣṇa (gadā-bhṛtā) situated in
your heart, you, a rtha make those places shine as rthas, places with
power to purify.
Text 1.13.11-12
api naḥ suhṛdas tāta bāndhavāḥ kṛṣṇa-devatāḥ |
dṛṣṭāḥ śrutā vā yadavaḥ sva-puryāṁ sukham āsate ||
ity ukto dharma-rājena sarvaṁ tat samavarṇayat |
yathānubhūtaṁ kramaśo vinā yadu-kula-kṣayam ||
O father! Did you see or hear about our rela ves and friends, devotees of
Kṛṣṇa, the Yadus? Are they residing happily in Dvārakā? When Yudhiṣṭhira
had thus spoken, Vidura then gradually described everything he had
experienced, except for the destruc on of the Yadu dynasty.
C : Api indicates a ques on. Do they reside happily in their city?
Text 1.13.13
nanv apriyaṁ durviṣahaṁ nṛṇāṁ svayam upasthitam |
nāvedayat sakaruṇo duḥkhitān draṣṭum akṣamaḥ ||
A merciful person, unable to see others suffer, should not reveal an
inauspicious event arising on its own which no human can tolerate.
C : This verse explains the reason according to nī -śāstra, why
he did not tell them about the disappearance of the Yadus.
Text 1.13.14
kañcit kālam athāvātsīt sat-kṛto devavat sukham |
bhrātur jyeṣṭhasya śreyas-kṛt sarveṣāṁ sukham āvahan ||
Respected as a god, Vidura stayed there for some me, pleasing all and
giving the highest benefit to Dhṛtarāṣṭra.
C : Śreyas-kṛt means “to give benefit.”
Text 1.13.15
abibhrad aryamā daṇḍaṁ yathāvad agha-kāriṣu |
yāvad dadhāra śūdratvaṁ śāpād varṣa-śataṁ yamaḥ ||
As long as Yama passed his life for a hundred years as a śūdra because of
a curse, Aryamā performed his du es of punishing the sinful in an
appropriate way.
C : “Since Vidura was inferior and a śūdra, why did he act as a
teacher.” Aryamā is the chief of the pitṛs, a vibhū of the Lord. pitṛṇām
aryamā cāsmi: of pitṛs I am Aryamā. (BG 10.29) He took the job of
punishing the sinful (agha-kāriṣu) properly (yathāvat) as long as
Māṇḍavya’s curse on Yama being a śūdra lasted for a hundred years. The
story is told in Mahābhārata.
One me the soldiers of a king were chasing some thieves. They caught
them near the sage Māṇḍavya who was performing penance. Tying him up
along with the thieves, they brought the sage to the king. By the king’s
order, they were all impaled. But the king recognized the sage, and had
him taken down from the spike, and pleased him. The sage went to Yama,
considering him to be the punisher who had entered the king, and in anger
spoke.
Yama replied, “As a boy you pierced a grasshopper with the p of a kuśa
grass, as play.” Hearing this, Māṇḍavya cursed Yama, “Since you punished
so severely though I was ignorant, you should become a śūdra.”
Thus, though Vidura was inferior and a śūdra, he could teach since he had
realized the Lord because he was the king of dharma. Thus Bhāradvāja-
saṁhita says that, though women and śūdras are forbidden to teach, one
can learn from women and śūdras who have realized (sākṣāt kṛta) the
supreme truth (para-ta va).
na jātu mantra-dā nārī na śūdro nāntarodbhavaḥ |
nābhiśapto na pa taḥ kāma-kāmo’ py akāminaḥ ||
striyaḥ śūdrādayaś caiva bodhayeyur hitāhitam |
yathārhaṁ mānanīyāś ca nārhanty ācāryatāṁ kvacit ||
kim apy atrābhijāyante yoginaḥ sarva-yoniṣu |
pratyakṣitātma-nāthānāṁ naiṣām cintyaṁ kulādikam ||
Those born outside the varṇas, the defamed person, the fallen person, a
person with many desires, the women and śūdras should never become
givers of mantras for a person without material desires.
Women, śūdras and others can teach what is beneficial and unbeneficial.
They should be respected suitably and should not act as ācārya.
Yogīs however are born in all wombs. One should not worry about family,
etc., for those who have realized Paramātmā. Bhāradvāja-saṁhitā 1.42-44
Text 1.13.16
yudhiṣṭhiro labdha-rājyo dṛṣṭvā pautraṁ kulan-dharam |
bhrātṛbhir loka-pālābhair mumude parayā śriyā ||
Having a ained his kingdom, and seeing the heir to the dynasty,
Yudhiṣṭhira along with his brothers who were like protec ng devatās,
became overjoyed with the greatest splendor.
C : Kulan-dharam means one who con nues the dynasty.
Text 1.13.17
 evaṁ gṛheṣu saktānāṁ prama ānāṁ tad-īhayā |
atyakrāmad avijñātaḥ kālaḥ parama-dustaraḥ ||
Insurmountable me overtook the lives of those a ached to their houses
and intoxicated with household affairs without their knowledge.
C : The word “life” should be supplied as object of the verb
atyākrāmat (overtook). This verse is a cri cism of people other than
Yudhiṣṭhira and his family present at that me. It has already been said
that he was una ached to everything except the Lord. kṣudhitasya
yathetare: he was completely a ached to the Lord and nothing else. (SB
1.12.6)
Text 1.13.18
viduras tad abhipretya dhṛtarāṣṭram abhāṣata |
rājan nirgamyatāṁ śīghraṁ paśyedaṁ bhayam āgatam ||
Knowing that his me was approaching, Vidura spoke to Dhṛtarāṣṭra. “O
King! You should leave immediately. See! Fearful me is approaching!”
Text 1.13.19
pra kriyā na yasyeha kutaścit karhicit prabho |
sa eṣa bhagavān kālaḥ sarveṣāṁ naḥ samāgataḥ ||
O master! The supremely powerful me which no one can stop has
approached us all.
C : “If one stays in the house one can counteract me.” This
verse answers. By saying “all” Vidura indicates that me had approached
even those who should be able to prevent the ac ons of me. One can
counteract me by worshipping the Lord, renouncing these items.
Text 1.13.20
yena caivābhipanno ’yaṁ prāṇaiḥ priyatamair api |
janaḥ sadyo viyujyeta kim utānyair dhanādibhiḥ ||
A acked by me, a person is separated immediately from his beloved life
airs, what to speak of other things like wealth.
C : Afflicted (abhipannaḥ) by me, in the form of death (yena),
a person is separated from his life airs.
Text 1.13.21
 pitṛ-bhrātṛ-suhṛt-putrā hatās te vigataṁ vayaḥ[1] |
ātmā ca jarayā grastaḥ para-geham upāsase ||
Your father, brothers, friends, and sons have been killed. Youth has
departed. The body is afflicted by old age. You are living in another
person’s house.
C : In seven verses (21-27) Vidura teaches renuncia on.
Text 1.13.22
andhaḥ puraiva vadhiro manda-prajñāś ca sāmpratam |
viśīrṇa-danto mandāgniḥ sarāgaḥ kapham udvahan ||
You were blind from birth. You are now deaf, and feeble wi ed. Your
teeth are broken, your diges on is weak, and your body is full of mucus.
S ll you are a ached.
Text 1.13.23
aho mahīyasī jantor jīvitāśā yayā[2] bhavān |
bhīmāpavarjitaṁ piṇḍam āda e gṛha-pālavat ||
So strong is the desire to live among all creatures that, like a dog, you
take the food given by Bhīma!
C : Āvarjitam[3] means given. Gṛha-pālaḥ is a dog.
Text 1.13.24
agnir nisṛṣṭo da aś ca garo dārāś ca dūṣitāḥ |
hṛtaṁ kṣetraṁ dhanaṁ yeṣāṁ tad-da air asubhiḥ kiyat ||
What is the use of life maintained by food given by those whom you tried
to burn, poison, whose wife you insulted, and whose land and wealth
you stole?
C : Garaḥ means poison. What is the use (kiyat) of life (asubhiḥ)
a ained by the morsel of food given by them (tad-da aiḥ)?
Text 1.13.25
tasyāpi tava deho ’yaṁ kṛpaṇasya jijīviṣoḥ |paraity anicchato jīrṇo jarayā
vāsasī iva ||
Though wan ng to live and not give the body up, your body, worn out
with old age, is dying, beyond your will, like two pieces of cloth.
C : The body has a subtle and gross form. It is like two pieces of
clothing. Parai means “it is was ng away.” Blindness and deafness
indicate decay of the subtle body (since the senses are subtle) and wrinkles
and grey hair are the decay of the gross body.
Text 1.13.26
gata-svārtham imaṁ dehaṁ virakto mukta-bandhanaḥ |
avijñāta-ga r jahyāt sa vai dhīra udāhṛtaḥ ||
He is called wise who gives up this body which has not been used to
worship Kṛṣṇa, a er rejec ng wealth and sons and going where no one
can find him, while prac cing bhak .
C : Gata-svārtham means “the goal of the body is unfulfilled
because of not having performed worship of Kṛṣṇa.” Mukta-bandhanaḥ
means giving up wealth and sons. Avijñāta-ga ḥ means “going where no
one knows.” The words “gives up’’ should mean “gives up the body at a
holy place while remembering the Lord.” Such a person is wise.
Text 1.13.27
yaḥ svakāt parato veha jāta-nirveda ātmavān |
hṛdi kṛtvā hariṁ gehāt pravrajet sa naro amaḥ ||
He is the best of men who gives up the house a er developing
discrimina on by self-endeavor or inspira on of others and becoming
detached, while concentra ng the mind on the Lord.
C : The best of men (naro amaḥ) however prepares his remedy
before old age. His quali es are described. Ge ng knowledge himself, or
ge ng instruc ons from others, he becomes fixed in discrimina ng ātmā
from the body (ātmavān). But you are not the best of men.
Text 1.13.28
athodīcīṁ diśaṁ yātu svair ajñāta-ga r bhavān |
ito ’rvāk prāyaśaḥ kālaḥ puṁsāṁ guṇa-vikarṣaṇaḥ ||
Therefore, go to the north, somewhere unknown to your rela ves. Then
me, the destroyer of most of man’s quali es, will come.
C : Therefore, become a naro ama now. Without the Pāṇḍavas
(svair) knowing where you are going (ajñāta-ga ḥ) go to the north because
from now Kali will enter. That me, the destroyer of quali es like
determina on and mercy in men, will come.
Text 1.13.29
evaṁ rājā vidureṇānujena
prajñā-cakṣur bodhita ājamīḍhaḥ |
chi vā sveṣu sneha-pāśān draḍhimno
niścakrāma bhrātṛ-sandarśitādhvā ||
The King, born of Ajamīḍha’s dynasty, blind, enlightened by his younger
brother Vidura, possessing the path shown by his brother, cu ng the
ropes of affec on because of determina on, le the house.
C : He was blind (prajñā acaksuḥ) but finally accepted bhak to
the Lord, which gave libera on (bodhitaḥ). He was born in the Ajamīḍha
dynasty. Because of his mental determina on (draḍhimnaḥ) he could
leave. The path shown by his brother was the path of bondage and
libera on.
Text 1.13.30
pa ṁ prayāntaṁ subalasya putrī
pa -vratā cānujagāma sādhvī |
himālayaṁ nyasta-daṇḍa-praharṣaṁ
manasvinām iva sat samprahāraḥ ||
Chaste Gāndhārī, daughter of Subala, having good quali es and
dedicated to her husband, followed him as he went to the Himālayas,
which gives joy to those who have given up violence. She took the
challenge like a warrior enjoying a good ba le.
C : Gāndhārī was the daughter of Subala. She followed her
husband who was going to the Himālayas. “How did she, a delicate woman,
go to the Himālayas?” That place is a cause of joy for those who are
nonviolent. An example is given. It is like a good (san) fight (samprahāraḥ)
experienced by the warrior even if he is very young. Just as a achment to
the bliss of Svarga is a s mulus for ba le, so a achment to bliss of
libera on is a s mulus for going to the Himalayas.
Text 1.13.31
 ajāta-śatruḥ kṛta-maitro hutāgnir
viprān natvā la-go-bhūmi-rukmaiḥ |
gṛhaṁ praviṣṭo guru-vandanāya
na cāpaśyat pitarau saubalīṁ ca ||
Yudhiṣṭhira a er performing sandhya rites, offering obla ons in the fire
and offering respects to the brāhmaṇas by giving sesame, cows, land and
gold, entered the house to offer respects to his elders. But he did not see
Vidura, Dhṛtarāṣṭra or Gāndhārī.
C : Kṛta-maitraḥ means “having performed sandhya rites for
Mitra (maitraḥ).” Offering respects to the brāhmaṇas, he worshipped them
with sesame and other items. This is understood by ākṣepa (the necessary
connec on), just as the words praviśa (enter) and piṇḍīm (a lump of food)
are completed by supplying gṛha (house) and bhuṅkṣva (eat)[4]. Pitarau
refers to Vidura and Dhṛtarāṣṭra.
Text 1.13.32
tatra sañjayam āsīnaṁ papracchodvigna-mānasaḥ |
gāvalgaṇe kva nas tāto vṛddho hīnaś ca netrayoḥ |
ambā ca hata-putrārtā pitṛvyaḥ kva gataḥ suhṛt ||
Afflicted in mind, he asked Sañjaya who was si ng there, “O son of
Gavalgaṇa, where is our father, my blind, aged uncle, his wife grieving for
her slain children, and my uncle and friend Vidura?”
C : O Sañjaya (gāvalgaṇe)! He is without eyes (hīnaḥ netrayoḥ).
Pitṛvyaḥ means Vidura.
Text 1.13.33
api mayy akṛta-prajñe hata-bandhuḥ sa bhāryayā |
āśaṁsamānaḥ śamalaṁ gaṅgāyāṁ duḥkhito ’patat ||
Has he thrown himself in the Gaṅgā along with his wife, out of sorrow,
with all his children dead, while contempla ng my foolish offense?
C : Was Dhṛtarāṣṭra depressed (āśaṁsamānaḥ) with the
thought of offense (śamalam) commi ed by me, a foolish person (akrāt-
prajñe), thinking, “Why should I live, when not even one of my sons
remain?” Did he throw himself in the Gaṅgā with his wife?
Or another meaning is: he desired (āśaṁsamānaḥ) as follows, “Let
Yudhiṣṭhira also have the sin of killing me too.”
Text 1.13.34
pitary uparate pāṇḍau sarvān naḥ suhṛdaḥ śiśūn |
arakṣatāṁ vyasanataḥ pitṛvyau kva gatāv itaḥ ||
When our father Pāṇḍu departed, these two protected all us children,
who were their rela ves, from dangers. From this place, where have they
gone?
C : He remembers their assistance and repents. Pitṛvyau means
Vidura and Dhṛatrāṣṭra.
Text 1.13.35
sūta uvāca—
kṛpayā sneha-vaiklavyāt sūto viraha-karśitaḥ |
ātmeśvaram acakṣāṇo na pratyāhā pīḍitaḥ ||
Sūta said: Sañjaya, pained by the separa on, and not seeing his lord,
overcome with compassion and the bewilderment of affec on, did not
reply.
C : Sañjaya (sūtaḥ), not seeing his lord Dhṛtarāṣṭra
(ātmeśvaram), was overcome with melted heart, thinking, “What will
become of these two old people without any shelter?” He was disturbed
by affec on caused by his rela onship with his master. By that disturbance,
he became weak from separa on and felt pain.
Text 1.13.36
vimṛjyāśrūṇi pāṇibhyāṁ viṣṭabhyātmānam ātmanā |
ajāta-śatruṁ pratyūce prabhoḥ pādāv anusmaran ||
Wiping his tears with his hands, making his mind steady by intelligence,
remembering the feet of his master, he replied to Yudhiṣṭhira.
C : Viṣṭabhyātmānam ātmanā means “crea ng steadiness in the
mind by intelligence.” He remembered the feet of his master Dhṛtarāṣṭra
(prabhoḥ).
Text 1.13.37
 sañjaya uvāca—
nāhaṁ veda vyavasitaṁ pitror vaḥ kula-nandana |
gāndhāryā vā mahā-bāho muṣito ’smi mahātmabhiḥ ||
Sañjaya said: O joy of the dynasty! I certainly do not know about your
uncles and Gāndhārī. O mighty-armed warrior! They have cheated me.
C : Vyavasitam means certainly. Muṣitaḥ means cheated. They
le while I was sleeping.
Text 1.13.38
athājagāma bhagavān nāradaḥ saha-tumburuḥ |
pratyu hāyābhivādyāha sānujo ’bhyarcayan munim ||
At that me, Lord Nārada, holding a vīṇā, arrived. Standing up,
Yudhiṣṭhira, along with his brothers, a er welcoming and worshipping
him, spoke to him.
C : Out of lamenta on, Yudhiṣṭhira worshipped him.
Text 1.13.39-40
yudhiṣṭhira uvāca—
nāhaṁ veda ga ṁ pitror bhagavan kva gatāv itaḥ |
ambā vā hata-putrārtā kva gatā ca tapasvinī ||
karṇadhāra ivāpāre bhagavān pāra-darśakaḥ |
athābabhāṣe bhagavān nārado muni-sa amaḥ ||
Yudhiṣṭhira said: “O master! I do not know the des na on of my uncles.
Where did they go from here? Where did my austere aunt, grieving for
her dead sons, go? You are like a pilot for crossing the ocean of grief; you
can see the other side.” Then Lord Nārada the best of sages spoke.
C : Nāhaṁ veda should be na vedmi (I do not know). Tapasvinī
means she who follows rules. She has pained with grief. Apāre means “in
the ocean of grief.” You are all-knowing (bhagavān), and one who shows
the way to cross the ocean of grief. Please tell me.
Text 1.13.41
nārada uvāca—
mā kañcana śuco rājan yad īśvara-vaśaṁ jagat |
 lokāḥ sapālā yasyeme vahan balim īśituḥ |
sa saṁyunak bhūtāni sa eva viyunak ca ||
Nārada said: O King! Do not lament for anything, because this world is
dependent on the Lord. The Lord, to whom even the devatās carry
offerings, joins and separates the living beings.
C : In the beginning, Yudhiṣṭhira would faint with lamenta on
on hearing what had happened. Therefore, first Nārada appeased his
lamenta on. Do not lament for anything (mā śucaḥ). The reason is given.
Everything is dependent on the Lord.
“I lament because of separa on from them.”
You cannot prevent separa on because union and separa on are under
the Lord’s control.
Text 1.13.42
yathā gāvo nasi protās tantyāṁ baddhāś ca dāmabhiḥ |
vāk-tantyāṁ nāmabhir baddhā vahan balim īśituḥ ||
Just as cows are bound by ropes to the nose and the ropes are all
a ached to one longer rope, all humans, bound by designa ons of
varṇāśrama derived from the Vedas carry out the orders of the Lord.
C : Two examples in two verses (42-43) are given to strengthen
the statements. Each cow has a rope ed to its nose, and all are ed to one
longer rope. “But what is the connec on between the ropes and the longer
rope with the present discussion?” The Veda is the long rope. Humans are
bound by the short ropes of the designa ons in the Vedas, such as
brāhmaṇa, kṣatriya, etc., and brahmacārī, gṛhastha, etc. Their payment
(balim) is following the order. They offer in the form of carrying out karmas
prescribed for their varṇa and āśrama.
Text 1.13.43
yathā krīḍopaskarāṇāṁ saṁyoga-vigamāv iha |
icchayā krīḍituḥ syātāṁ tathaiveśecchayā nṛṇām ||
Just as the items used in playing are brought together and separated by
the will of the player, humans are brought together and separated by the
will of the Lord.
C : Krīḍopaskarāṇām refers to things used for playing.
Text 1.13.44
yan manyase dhruvaṁ lokam adhruvaṁ vā na cobhayam |
sarvathā na hi śocyās te snehād anyatra mohajāt ||
If one considers oneself to be the soul, the body, neither or both, in all
these cases, the person, situated with discernment beyond material
affec on, should not lament for his rela ves.
C : It has been just said that because the mee ng and
separa on of living beings is under the control of the Lord, lamen ng is no
suitable in examining the nature of things. But when examining the real
nature of objects, there is no opportunity for lamenta on.
You may consider yourself a fixed en ty, as a jīva (dhruvam), an
impermanent en ty, as a body (adhruvam) or different from jīva
(permanent) and body (temporary) by being Brahman. Considering these
three types of percep on, you should not lament for rela ves.
If you think you are a jīva, because it is permanent, you should not lament.
If you think you are the body, you should not lament, since it is always
temporary. If you think you are different from both, you should not lament
since there is no object of lamenta on in oneness. Why do people lament?
It comes from affec on generated from illusion, false knowledge of
thinking of body and house in terms of I and mine. Such affec on is the
place of lamenta on. The affec on arising from illusion causes
lamenta on, but not the affec on related to the Lord and his devotees.
Text 1.13.45
tasmāj jahy aṅga vaiklavyam ajñāna-kṛtam ātmanaḥ |
kathaṁ tv anāthāḥ kṛpaṇā varteraṁs te ca māṁ vinā ||
O King! Give up your agita on arising from ignorance, thinking, “How will
they, suffering and without protec on, live without me?”
C : Give up the disturbance of mind which thinks, “How will
they live without me?”
Text 1.13.46
 kāla-karma-guṇādhīno deho ’yaṁ pāñca-bhau kaḥ |
katham anyāṁs tu gopāyet sarpa-grasto yathā param ||
This body of five elements is dependent on me, karma and the material
ingredients. How can a person, as if bi en by a snake, protect others?
C : No one can protect anyone else by giving maintenance. Time
is the general cause. Karma is the cause of birth. Guṇa indicates the
material cause. The body made of five elements is dependent on these.
The body with these cons tuents is quickly subject to destruc on. How can
such a person protect others? He cannot. An example is given.
A person bi en by a snake cannot protect others bi en by snakes.
Text 1.13.47
ahastāni sahastānām apadāni catuṣ-padām |
phalgūni tatra mahatāṁ jīvo jīvasya jīvanam ||
The humans are maintained by the animals and the animals are
maintained by the plants. The big are maintained by the small. One living
being is the maintenance for another living being.
C : The maintenance of all en es is established in the
beginning by the Lord. The animals (ahastāni) are food for the humans.
The plants (apadāni) are food for the animals. The small fish are food for
the big fish. One en ty is the natural food for another. This is arranged by
the Lord. Maintenance through leaves and fruits made by the Lord is not
forbidden. Your lamenta on is not proper.
Text 1.13.48
tad idaṁ bhagavān rājann eka ātmātmanāṁ sva-dṛk |
antaro ’nantaro bhā paśya taṁ māyayorudhā ||
O King! This universe is only the Lord. He is the one soul of all the jīvas.
He is self-manifes ng, not dependent on others. He is the jīva and the
objects of enjoyment for the jīva. See the one Lord manifested as many
by the jīva.
C : “You have said that the world is dependent on the Lord.
Then how is the body dependent on me, karma and ma er?”
The one Lord is this world (idam).
“How can the Lord full of knowledge and bliss be the insen ent world?”
He is the world by his śak (māyayā).
triguṇātmikātha jñānaṁ ca tathā cic-chak r eva ca |
māyā-śabdena bhaṇyante śabda-ta vārtha-vedibhiḥ ||
The knowers of the real meaning of words say that māyā means cit-śak ,
knowledge, what is made of the three guṇas. Śabda-mahodadhi
In that work, cit-śak means the parā śak and kṣetra-jña śak since they
are both non-different being cit (spiritual). Time is also his śak . Sva-kāla-
śaktyā kṣapayan: The Lord diminishes the burden of the earth by his me
śak . (SB 10.1.22)
The Lord is the antaryāmī (ātmā) of the jīvas (ātmanām). He is
unperceived (antaraḥ). He is the form of the universe by the jīva called
kṣetrajña, by me and by the three guṇas. You can see this by discerning
vision.
Text 1.13.49
so ’yam adya mahārāja bhagavān bhūta-bhāvanaḥ |
kāla-rūpo ’va rṇo ’syām abhāvāya sura-dviṣām ||
He, the Lord of Dvārakā, protector of all beings, has appeared in the form
of me to destroy the demons.
C : “Where does this person with such powers exist?” He is
living in Dvārakā. He is here (so ’yam). He has appeared on earth (asyām)
for destroying the demons. Appearing to the demons as the form of me
he destroys them. Appearing to the demons as me, he remains in Dvārakā
with a form of knowledge and bliss.
Text 1.13.50
niṣpāditaṁ deva-kṛtyam avaśeṣaṁ pra kṣate |
tāvad yūyam avekṣadhvaṁ bhaved yāvad iheśvaraḥ ||
Having completed the ac ons for the devatās, he is wai ng for the
remaining ac vi es. While he remains on earth, you should tolerate
while he completes the remaining ac ons.
C : He is wai ng only for the remaining ac ons, to cause the
disappearance of the Yadu dynasty. Like Vidura, Nārada did not describe
the arrangement for the destruc on of the Yadu family, which he knew had
already taken place. You should endure everything while the Lord carries
out the remaining ac ons.
Text 1.13.51
dhṛtarāṣṭraḥ saha bhrātrā gāndhāryā ca sva-bhāryayā |
dakṣiṇena himavata ṛṣīṇām āśramaṁ gataḥ ||
Dhṛtarāṣṭra, with his wife Gāndhārī, and Vidura, has gone to a hermitage
of sages on the south side of the Himālayas.
C : Having dispelled his lamenta on by his teachings on ta va,
he now tells the actual facts to the inquisi ve Yudhiṣṭhira in six verses (51-
56). Dakṣiṇena means “in the southern direc on.”
Text 1.13.52
srotobhiḥ saptabhir yā vai svardhunī saptadhā vyadhāt |
saptānāṁ prītaye nānā sapta-srotaḥ pracakṣate ||
That place where the Gaṅgā became seven by dividing into seven
branches to please the seven sages is called Sapta-srota.
C : That which is famous as Gaṅgā (svardhunī) made herself into
seven (saptadhā). “Why?” She did it to please the seven sages. That place
is called by names like Sapta-srota or Marīci-gaṅgā, or Atri-gaṅgā.
Text 1.13.53-54
snātvānusavanaṁ tasmin hutvā cāgnīn yathā-vidhi |
ab-bhakṣa upaśāntātmā sa āste vigataiṣaṇaḥ ||
jitāsano jita-śvāsaḥ pratyāhṛta-ṣaḍ-indriyaḥ |
hari-bhāvanayā dhvasta-rajaḥ-sa va-tamo-malaḥ ||
At that place Dhṛtarāṣṭra, bathing three mes a day, performing sacrifice
according to scriptural rules, drinking only water as food, controlling the
mind, ridding himself of material desires, perfec ng si ng postures and
breathing, withdrawing the six senses, has destroyed the contamina on
of sa va, rajas and tamas by medita on on the Lord.
C : The process of aṣṭāṅga-yoga that he performed is described
in four verses (53-56). The niyamas are bathing, sacrifice and taking water
as food. Āsana, prāṇāyāma and pratyāhārā are described in the third line.
Dhāraṇā and dhyāna are described in the last line.
Text 1.13.55-56
vijñānātmani saṁyojya kṣetrajñe pravilāpya tam |
brahmaṇy ātmānam ādhāre ghaṭāmbaram ivāmbare ||
dhvasta-māyā-guṇodarko niruddha-karaṇāśayaḥ |
nivar tākhilāhāra āste sthāṇur ivācalaḥ ||
Medita ng on merging the false ego into the mahat-ta va, merging the
mahat-ta va into the jīva, merging the jīva into the Brahman, and
merging the Paramātmā into Bhagavān, the supreme shelter, like merging
the sky in the pot into the sky, he has destroyed the impressions arising
from the guṇas of māyā, controlled the senses and mind. Stopping all
enjoyment of the senses (or ea ng), he remains without movement like a
pillar.
C : Merging the elements of his body into their cause the false
ego, merging the false ego into the mahat-ta va (vijñānātmani), merging
the mahat-ta va into the jīva (kṣetra-jñe), and merging the jīva into the
Paramātmā (brahmaṇi) and merging Paramātmā into Bhagavān, the Lord
(ādhāre), the āśraya-ta va, the aṁśī, he destroyed his material
impressions.
“It is well known that Paramātmā and Bhagavān are one. Why to men on
them as two?” Difference is rejected through an example. When a pot is
destroyed the air in the pot merges with the air in the sky. Similarly, at
pralaya, when everything merges in Paramātmā, then Paramātmā merges
into the all-pervading aṁśī. When he does not display his śak s of
monitoring the universe, Paramātmā becomes one with Bhagavān.
His state previous to yoga perfec on is described. He has the desire to
destroy the results of the guṇas. Thus, he controls the senses. Perfec on is
prevented internally by agita on of the guṇas and externally by agita on
of the senses. He had not a ained control of both. Thus, he had not
a ained perfec on.
Text 1.13.57
 tasyāntarāyo maivābhūḥ sannyastākhila-karmaṇaḥ |
sa vā adyatanād rājan parataḥ pañcame ’hani |
kalevaraṁ hāsya svaṁ tac ca bhasmī-bhaviṣya ||
Do not be an obstacle to Dhṛtarāṣṭra who has renounced all ac ons! O
King! Five days from now he will give up his body. He will turn himself to
ashes.
C : Since Yudhiṣṭhira may try to bring him back Nārada says, “Do
not be an obstacle (antarāyaḥ)!” Abhūḥ in this case should be bhūḥ with
mā, but stays in that form for the sake of meter. Yudhiṣṭhira may s ll want
to see him. Therefore, Nārada says five days from now (adyatanāt) he will
give up his body. Yudhiṣṭhira may want to go to burn the body. Nārada says
that he will burn himself up (svam).
Text 1.13.58
dahyamāne ’gnibhir dehe patyuḥ patnī sahoṭaje |
bahiḥ sthitā pa ṁ sādhvī tam agnim anu vekṣya ||
While his body is being burned along with the co age, the noble wife,
situated outside, will enter the fire to follow her husband.
C : “I will go to bring back Gāndhārī!” No, that is not possible.
When the body of her husband burns along with the hut (sahoṭaje) by the
fire of yoga and the gārhapatya fire, she, situated outside, will enter the
fire following (anu) her husband.
Text 1.13.59
viduras tu tad āścaryaṁ niśāmya kuru-nandana |
harṣa-śoka-yutas tasmād gantā rtha-niṣevakaḥ ||
O joy of the Kurus! Seeing this astonishing event, Vidura, with joy and
lamenta on, will depart to visit holy places.
C : “I will go and bring Vidura back.” No, that is not possible.
Seeing (niśāmya) this astonishing event, Vidura will be joyful on seeing him
a ain an excellent des na on, but also lament out of affec on for
Dhṛtarāṣṭra. He will then go from that place to visit holy places.
Text 1.13.60
 ity uktvāthāruhat svargaṁ nāradaḥ saha-tumburuḥ |
yudhiṣṭhiro vacas tasya hṛdi kṛtvājahāc chucaḥ ||
Saying this, Nārada with his vīṇā ascended to Svarga. Yudhiṣṭhira, taking
those words in his heart, gave up his lamenta on.

[1] vayam is incorrect.

[2] yathā in BBT.
[3] The commentary seems to take the word as bhīmāvarjitaṁ, but it does
fit the meter.
[4] Kāvya-prakāśa 2.7
 Chapter Fourteen
Yudhiṣṭhira’s Doubts on Seeing Omens
Text 1.14.1-2
sūta uvāca—
samprasthite dvārakāyāṁ jiṣṇau bandhu-didṛkṣayā |
jñātuṁ ca puṇya-ślokasya kṛṣṇasya ca viceṣṭitam ||
vya tāḥ ka cin māsās tadā nāyāt tato ’rjunaḥ |
dadarśa ghora-rūpāṇi nimi āni kurūdvahaḥ ||
Sūta said: When Arjuna went to Dvārakā to see his friends and
understand the ac vi es and inten ons of famous Kṛṣṇa, he did not
return for some months. Yudhiṣṭhira saw inauspicious omens at that
me.
C :
bahv-ariṣṭekṣaṇād rājā śaṅkito’bhūc caturdaśe |
tat-phalaṁ jñātavān dṛṣṭvaivāgataṁ khinnam arjunam ||
In the fourteenth chapter, Yudhiṣṭhira understands the meaning of the
inauspicious signs when he sees Arjuna arrive in distress.
Jiṣṇu means Arjuna. He went to understand Kṛṣṇa’s ac vi es and his
inten ons (ca). “Some months” means seven months. Nimi āni means ill
omens.
Text 1.14.3
kālasya ca ga ṁ raudrāṁ viparyastartu-dharmiṇaḥ |
pāpīyasīṁ nṛṇāṁ vārtāṁ krodha-lobhānṛtātmanām ||
He saw a fearful change of me, with seasons appearing in the wrong
order. He saw sinful men engaged in maintaining themselves by
occupa ons which were characterized by anger, greed and chea ng.
C : Time passed with the sequence of seasons being reversed.
Men’s livelihood (vārtām) became most sinful (pāpīyasīm).
Text 1.14.4
 jihma-prāyaṁ vyavahṛtaṁ śāṭhya-miśraṁ ca sauhṛdam |
pitṛ-mātṛ-suhṛd-bhrātṛ-dam-pa nāṁ ca kalkanam ||
He saw dealings that were filled with decep on, and friendships which
were mixed with chea ng. There were quarrels between fathers,
mothers, friends, brothers, husbands and wives.
C : Dealings were filled with great deceit (jihma-prāyam).
Friendships were mixed with chea ng (śāṭhyam) Kalkanam means quarrels
and other conflicts between fathers and sons.
Text 1.14.5
nimi āny atyariṣṭāni kāle tv anugate nṛṇām |
lobhādy-adharma-prakṛ ṁ dṛṣṭvovācānujaṁ nṛpaḥ ||
Seeing the men’s sinful quali es filled with greed and the extremely
inauspicious symptoms appearing according to me, he spoke to Bhīma.
C : The cause everywhere is me. His own me having arrived,
seeing the nature (prakṛ m) of men, filled with greed, etc., he spoke to
Bhīma (anujam).
Text 1.14.6
yudhiṣṭhira uvāca—
sampreṣito dvārakāyāṁ jiṣṇur bandhu-didṛkṣayā |
jñātuṁ ca puṇya-ślokasya kṛṣṇasya ca viceṣṭitam ||
Yudhiṣṭhira said: I sent Arjuna to Dvārakā because I wanted him to see
our friends there and to understand the ac vi es of famous Kṛṣṇa.
Text 1.14.7
gatāḥ saptādhunā māsā bhīmasena tavānujaḥ |
nāyā kasya vā hetor nāhaṁ vededam añjasā ||
O Bhīmasena! Seven months have passed. Your younger brother has not
yet returned. I do not know the reason at all.
Text 1.14.8
api devarṣiṇādiṣṭaḥ sa kālo ’yam upasthitaḥ |
yadātmano ’ṅgam ākrīḍaṁ bhagavān utsisṛkṣa ||
Has the me indicated by Nārada arrived, when the Lord desires to give
up his form engaged in pas mes?
C : Nārada had hinted at the me in the last chapter. Has that
me arrived (api) when the Lord desires to give up his place (aṅgam) of
pas mes in the form of earth? Yasya pṛthivī śarīram: the earth is the Lord’s
body. (Bṛhad-āraṇyaka Upaniṣad 3.7.3)
Text 1.14.9
yasmān naḥ sampado rājyaṁ dārāḥ prāṇāḥ kulaṁ prajāḥ |
āsan sapatna-vijayo lokāś ca yad-anugrahāt ||
From him, by his mercy we have a ained wealth, kingdom, wives, life,
family, ci zens, victory over enemies, and the higher worlds.
Text 1.14.10
paśyotpātān nara-vyāghra divyān bhaumān sadaihikān |
dāruṇān śaṁsato ’dūrād bhayaṁ no buddhi-mohanam ||
Lion among men! See the ill omens in the sky, land and bodies indica ng
fearful situa on close at hand which will bewilder our intelligence.
C : The omens indicate fear (bhayam śaṁsataḥ) not far off.
Text 1.14.11
ūrv-akṣi-bāhavo mahyaṁ sphuranty aṅga punaḥ punaḥ |
vepathuś cāpi hṛdaye ārād dāsyan vipriyam ||
O Bhīma! My le thigh, eye and arm are repeatedly twitching. There is
trembling in my heart. Soon these omens will bring misfortune.
C : The le thigh and other limbs quiver. There is trembling of
the heart. These signs will bring misfortune soon.
Text 1.14.12
śivaiṣodyantam ādityam abhirauty analānanā |
mām aṅga sārameyo ’yam abhirebhaty abhīruvat ||
Bhīma! A jackal spi ng fire is howling at the rising sun. A fearless dog is
looking at me and howling.
C : A jackal (śivā) is howling at the rising sun while vomi ng fire
from his mouth. A fearless (abhīruvat) dog (sārameyaḥ) looking at me is
howling.
Text 1.14.13
śastāḥ kurvan māṁ savyaṁ dakṣiṇaṁ paśavo ’pare |
vāhāṁś ca puruṣa-vyāghra lakṣaye rudato mama ||
O ger among men! Auspicious animals are circling me counter-clockwise
and inauspicious animals are circling me clockwise. I see that my horses
are crying.
C : Auspicious animals like the cow are going keeping me on the
le (savyam). Inauspicious animals like the donkey are going keeping me
on the right. I see that the horses (vāhān) are crying.
Text 1.14.14
mṛtyu-dūtaḥ kapoto ’yam ulūkaḥ kampayan manaḥ |
pratyulūkaś ca kuhvānair viśvaṁ vai śūnyam icchataḥ ||
This pigeon, a messenger of death, the owl which is making my mind
tremble and the crow desire to empty the universe with their harsh cries.
C : Pratyulūkaḥ is a type of owl or a crow which is an enemy to
the other owls. They desire to empty the universe by their harsh cries
(kuhvānaiḥ).
Text 1.14.15
dhūmrā diśaḥ paridhayaḥ kampate bhūḥ sahādribhiḥ |
nirghātaś ca mahāṁs tāta sākaṁ ca stanayitnubhiḥ ||
The air is hazy in all direc on like a wall. The earth along with the
mountains is trembling. There is sudden loud clamor with cloudless
thunder.
C : The grey direc ons are like a wall, covering the world. There
is tremendous sudden clamor (nirghātaḥ) along with cloudless thunder
(stanayitnubhiḥ).
Text 1.14.16
vāyur vā khara-sparśo rajasā visṛjaṁs tamaḥ |
asṛg varṣan jaladā bībhatsam iva sarvataḥ ||
The wind, spreading darkness with dust, blows harshly. And the clouds
rain hideously as if spraying blood everywhere.
C : The clouds seem to rain blood (asṛk).
Text 1.14.17
sūryaṁ hata-prabhaṁ paśya graha-mardaṁ mitho divi |
sasaṅkulair bhūta-gaṇair jvalite iva rodasī ||
See the sun with weak light figh ng with other planets in the sky,[1] and
see the earth and heavens ablaze with the followers of Śiva along with
other beings.
C : Graha-mardam means planets figh ng. See the earth and
heavens (rodasī), seeming to blaze, with Śiva’s a endants together with
other living beings (sa-saṅkulaiḥ).
Text 1.14.18
nadyo nadāś ca kṣubhitāḥ sarāṁsi ca manāṁsi ca |
na jvalaty agnir ājyena kālo ’yaṁ kiṁ vidhāsya ||
The male and female rivers, the lakes and the mind of all beings are
agitated. Fire does not burn with ghee. What does the future portend?
C : Again he speaks of the omens on the earth. The minds of
living beings are disturbed.
Text 1.14.19
na piban stanaṁ vatsā na duhyan ca mātaraḥ |
rudanty aśru-mukhā gāvo na hṛṣyanty ṛṣabhā vraje ||
The calves do not drink milk and the cows do not give milk. The cows wail
with tearful faces and the bulls do not enjoy the fields.
C : Na duhyan as a reflexive verb (the cows do not milk
themselves) is poe c license. It means that the cows do not give milk.
Text 1.14.20
daivatāni rudan va svidyan hy uccalan ca |
ime jana-padā grāmāḥ purodyānākarāśramāḥ |
bhraṣṭa-śriyo nirānandāḥ kim aghaṁ darśayan naḥ ||
The dei es seem to be weeping, perspiring and moving about. The
populated areas, villages, towns, gardens and hermitages are devoid of
splendor and bliss. Why are they showing us such suffering?
C : Daivatāni means dei es. Agham means suffering.
Text 1.14.21
manya etair mahotpātair nūnaṁ bhagavataḥ padaiḥ |
ananya-puruṣa-śrībhir hīnā bhūr hata-saubhagā ||
It seems the earth, made inauspicious by these ominous signs, is devoid
of the footsteps of the Lord endowed with glorious marks not seen in any
one else.
C : By these great calami es, I consider (manye) certainly
(nūnam) that the earth is devoid of the feet of the Lord whose marks like
the thunderbolt and elephant goad do not exist in other persons (ananya-
puruṣa-śrībhiḥ).
Text 1.14.22
i cintayatas tasya dṛṣṭāriṣṭena cetasā |
rājñaḥ pratyāgamad brahman yadu-puryāḥ kapi-dhvajaḥ ||
O brāhmaṇa! While the king was contempla ng the ma er with
considera on of the ill omens, Arjuna arrived from Dvārakā.
Text 1.14.23-24
taṁ pādayor nipa tam ayathā-pūrvam āturam |
adho-vadanam ab-bindūn sṛjantaṁ nayanābjayoḥ ||
vilokyodvigna-hṛdayo vicchāyam anujaṁ nṛpaḥ |
pṛccha sma suhṛn madhye saṁsmaran nāraderitam ||
Seeing lusterless Arjuna fallen at his feet, grieving like never before, with
downcast face and tears flowing from his lotus eyes, with an agitated
heart, Yudhiṣṭhira, remembering what Nārada has said, inquired from
Arjuna in the presence of his friends.
C : Ab-bindūṇ means tears. Vicchāyam means without luster.
Text 1.14.25
 yudhiṣṭhira uvāca—
kaccid ānarta-puryāṁ naḥ sva-janāḥ sukham āsate |
madhu-bhoja-daśārhārha-sātvatāndhaka-vṛṣṇayaḥ ||
Yudhiṣṭhira said: O Arjuna! Are our rela ves, the Madhus, Bhojas,
Daśārhas, Arhas, Sātvatas, Andhakas and Vṛṣṇīs well in Dvārakā?
Text 1.14.26
śūro mātāmahaḥ kaccit svasty āste vātha māriṣaḥ |
mātulaḥ sānujaḥ kaccit kuśaly ānakadundubhiḥ ||
Is our respected maternal grandfather Śūra[2] well? Are our maternal
uncle Vasudeva and his younger brothers well?
C : He inquires, worried about troubles, from less specific to
more specific rela ves. Māriṣaḥ means respected. Mātula is Vasudeva.
Text 1.14.27
sapta sva-sāras tat-patnyo mātulānyaḥ sahātmajāḥ |
āsate sasnuṣāḥ kṣemaṁ devakī-pramukhāḥ svayam ||
Are our seven aunts, Vasudeva’s wives, who are like sisters, headed by
Devakī,[3] and their sons and their wives well?
C : Svasāraḥ means mutual, indica ng sisters.
Text 1.14.28
kaccid rājāhuko jīvaty asat-putro ’sya cānujaḥ |
hṛdīkaḥ sasuto ’krūro jayanta-gada-sāraṇāḥ ||
How are Ugrasena, who had an evil son, and his younger brother Devaka?
How are Hṛdīka and his son Kṛtavarmā, Akrūra, Jayanta, Gada and
Sāraṇa?
C : Āhuka is Ugrasena. His evil son was Kaṁsa. Ugrasena’s
younger brother is Devaka. Hṛdīka’s son is Kṛtavarmā. Jayanta, Gada,
Sāraṇa[4] and Śatrujit (men oned in the next verse) were Kṛṣṇa’s brothers
(Vasudeva’s other sons).
Text 1.14.29
āsate kuśalaṁ kaccid ye ca śatrujid-ādayaḥ |
kaccid āste sukhaṁ rāmo bhagavān sātvatāṁ prabhuḥ ||
How are Śatrujit and others? Is Balarāma, Lord of the Sātvatas well?
Text 1.14.30
pradyumnaḥ sarva-vṛṣṇīnāṁ sukham āste mahā-rathaḥ |
gambhīra-rayo ’niruddho vardhate bhagavān uta ||
Is Pradyumna, the mahāratha among all the Vṛṣṇis happy? Is Aniruddha,
fierce in figh ng, prospering?
C : Gambhīra-rayaḥ means “fierce in ba le.”
Text 1.14.31-33
suṣeṇaś cārudeṣṇaś ca sāmbo jāmbava -sutaḥ |
anye ca kārṣṇi-pravarāḥ saputrā ṛṣabhādayaḥ ||
tathaivānucarāḥ śaureḥ śrutadevoddhavādayaḥ |
sunanda-nanda-śīrṣaṇyā ye cānye sātvatarṣabhāḥ ||
api svasty āsate sarve rāma-kṛṣṇa-bhujāśrayāḥ |
api smaran kuśalam asmākaṁ baddha-sauhṛdāḥ ||
How are Suṣeṇa,[5] Cārudeṣṇa,[6] Jāmbava ’s son Sāmba, and other
prominent sons, and their sons such as Ṛṣabha? How are Śrutadeva,
Uddhava and other a endants of Kṛṣṇa? How are the best of the Sātvatas
headed by Nanda and Sunanda, protected by the arms of Kṛṣṇa and
Balarāma? Do your firm friends think of our welfare?
C : He men ons the chief of Kṛṣṇa’s sons. Sunanda and Nanda
were the chief (śīrṣaṇyā) of the Sātvatas.
Text 1.14.34
bhagavān api govindo brahmaṇyo bhakta-vatsalaḥ |
kaccit pure sudharmāyāṁ sukham āste suhṛd-vṛtaḥ ||
Is Lord Govinda, who is kind to the brāhmaṇas and affec onate to the
devotees, happily presiding over the Sudharmā hall surrounded by his
friends in the city?
C : It is not proper at all to ask if Kṛṣṇa, the Supreme Lord,
whose svarūpa is auspicious, is happy. Therefore, he asks, “Is he happy in
the assembly hall in Dvārakā?”
Text 1.14.35
 maṅgalāya ca lokānāṁ kṣemāya ca bhavāya ca |
āste yadu-kulāmbhodhāv ādyo ’nanta-sakhaḥ pumān ||
Is the first person, Kṛṣṇa, with the help of Balarāma, residing happily in
the ocean of the Yadu family for giving prema, libera on and prosperity
to the people?
C : Maṅgalāya means “for giving prema to some.” Kṣemāya
means “for giving libera on to a few.” Bhavāya means “for giving material
prosperity to a few.” Ananta-sakhaḥ means “with the help of Balarāma.”
Text 1.14.36
yad bāhu-daṇḍa-guptāyāṁ sva-puryāṁ yadavo ’rcitāḥ |
krīḍan paramānandaṁ mahā-pauruṣikā iva ||
The Yādavas, worshipped even by the devatās, play like the inhabitants
of Vaikuṇṭha in their city which is protected by Kṛṣṇa’s strong arms.
C : Mahā-pauruṣikā means “conquerors with great prowess.”
The word is formed according to the rule tena dīvya khana jaya jitam
(Pāṇini 4.4.2). Iva is an ornament.
Text 1.14.37
yat-pāda-śuśrūṣaṇa-mukhya-karmaṇā
satyādayo dvy-aṣṭa-sahasra-yoṣitaḥ |
nirjitya saṅkhye tri-daśāṁs tad-āśiṣo
haran vajrāyudha-vallabhocitāḥ ||
Satyabhāmā and the other sixteen thousand queens, by serving his feet
as their main ac vity, (through Kṛṣṇa) defeated in ba le the devatās, and
took the pārijāta tree which was being enjoyed by Indra’s wife Śacī.
C : They defeated the devatās (nirjitya tridaśān) by means of
their husband Kṛṣṇa. Tad-āśiṣaḥ means Pārijāta and other enjoyable things.
Vajrāyudha-vallabhā is Śacī.
Text 1.14.38
yad bāhu-daṇḍābhyudayānujīvino
yadu-pravīrā hy akutobhayā muhuḥ |
adhikramanty aṅghribhir āhṛtāṁ balāt
sabhāṁ sudharmāṁ sura-sa amocitām ||
The fearless Yadu heroes, protected by the strength of his arms,
constantly tread with their feet over the Sudharmā assembly hall which
was taken by force even though the devatās deserved it.
C : Bāhu-daṇḍābhyudayānujīvinaḥ means “they who subsist on
the strength (abhyudaya) of his arms.”
Text 1.14.39
kaccit te ’nāmayaṁ tāta bhraṣṭa-tejā vibhāsi me |
alabdha-māno ’vajñātaḥ kiṁ vā tāta ciroṣitaḥ ||
Are you healthy? You appear to me to have lost your effulgence. Staying
away so long, were you not given proper respect, or were you
disrespected by your friends?
C : In six verses (39-44) he asks about the welfare of Arjuna who
was not speaking. Anāmayam means health. Were you, who were staying
there a long me (ciroṣitaḥ), without friends or more than that,
disrespected by them?
Text 1.14.40
kaccin nābhihato ’bhāvaiḥ śabdādibhir amaṅgalaiḥ |
na da am uktam arthibhya āśayā yat pra śrutam ||
Were you struck by harsh words without affec on? Did you fail to give
what you had promised to someone who requested from you and then
remained silent?
C : Were you not beaten (abhihataḥ) by words with harsh
meaning (bhāvaiḥ)? Or did you fail to give what you promised to persons
who were wan ng (arthibhyaḥ) something with a desire (āśayā) to a ain it
and did you not say anything?
Text 1.14.41
kaccit tvaṁ brāhmaṇaṁ bālaṁ gāṁ vṛddhaṁ rogiṇaṁ striyam |
śaraṇopasṛtaṁ sa vaṁ nātyākṣīḥ śaraṇa-pradaḥ ||
Did you, giver of shelter, perhaps reject brāhmaṇas, children, cows,
elders, invalids and women, and other living beings, who took shelter of
you?
C : Śaraṇopasṛtam means surrendered. Sa vam means living
beings.
Text 1.14.42
kaccit tvaṁ nāgamo ’gamyāṁ gamyāṁ vāsat-kṛtāṁ striyam |
parājito vātha bhavān no amair nāsamaiḥ pathi ||
Did you perhaps approach an unworthy woman or did you approach a
woman not properly a red? Were you defeated on the road by inferiors
in strength or caste?
C : There are two sentences in the first line (the line should be
split a er agamyām). Asatkrṭām means “with contaminated clothing and
other items.” Asamaiḥ means “persons lesser in strength.” No amaiḥ
means “by those of inferior caste.”
Text 1.14.43
api svit paryabhuṅkthās tvaṁ sambhojyān vṛddha-bālakān |
jugupsitaṁ karma kiñcit kṛtavān na yad akṣamam ||
Did you perhaps take your meal without feeding elders and children who
should be fed at the same me? Did you perform some horrendous,
forbidden act?
C : Paryabhuṇkthāḥ means “Did you eat without feeding elders
first?” Akṣamam means something which should not be done.
Text 1.14.44
kaccit preṣṭhatamenātha hṛdayenātma-bandhunā |
śūnyo ’smi rahito nityaṁ manyase te ’nyathā na ruk ||
Do you consider yourself empty in consciousness because of separa on
from your most dear friend? There can be no other reason for such
devasta on.
C : It is not possible that you have doubts concerning these
things. Remembering the words of Nārada, the following is possible
however. Do you think to yourself, “I am devoid of consciousness
(hṛdayena), because of the absence of my dearest friend Kṛṣṇa at all
mes.” Otherwise you should not have afflic on in your mind (ruk).
[1] Astrologically this means that the sun is very close to the other planets
in the sky. This is not auspicious.
[2] He was Vasudeva and Kun ’s father. They were therefore brother and
sister. He had nine other sons and three other daughters. Kun was later
adopted by Kun bhoja.
[3]His wives were Rohiṇī, Devakī, Upadevī, Vṛkadevī, Saptamīdevī,
Śraddhādevī, Śrutandharā, Janā. Śraddhādevī was a vaiśya woman he met
in the forest. However in the commentary on SB 1.11.29 it is men oned
that Vasudeva actually had eighteen wives. This is also men oned in SB
10.84.47
[4] Sāraṇa and Gada were sons of Vasudeva and Rohiṇī.
[5] He was Satyabhāmā’s son.
[6] He was Rukmiṇī’s son.
 Chapter Fi een
The Pāṇḍavas Ascend to the Spiritual World
Text 1.15.1
sūta uvāca—
evaṁ kṛṣṇa-sakhaḥ kṛṣṇo bhrātrā rājñāvikalpitaḥ |
nānā-śaṅkāspadaṁ rūpaṁ kṛṣṇa-viśleṣa-karśitaḥ ||
Sūta said: The friend of Kṛṣṇa, Arjuna, was thus ques oned by his
brother, the king, because he presented himself as an object of worry. He
had become thin because of separa on from Kṛṣṇa.
C :
vilāpam akarṇya dhanañjayasya praviṣṭam ālakṣya kaliṁ viraktaḥ |
pautraṁ svarājye viniveśya rājā sahānujaḥ pañcadaśe pratasthe ||
In the Fi eenth Chapter, hearing the lamenta on of Arjuna and seeing the
entrance of Kali, the king, becoming detached, gives the kingdom to his
grandson and marches to death with his brothers.
Arjuna became the object of doubt (vikalpitaḥ) for the king: was it because
of this or was it because of that? Having that condi on, subject to doubts,
he has ques oned.
Text 1.15.2
śokena śuṣyad-vadana-hṛt-sarojo hata-prabhaḥ |
vibhuṁ tam evānusmaran nāśaknot pra bhāṣitum ||
Arjuna, his lotus heart and face dried up because of grief, with dull
complexion, remembering the Lord, could not reply.
C : The lotus of his heart and face had dried up from grief.
Text 1.15.3-4
kṛcchreṇa saṁstabhya śucaḥ pāṇināmṛjya netrayoḥ |
parokṣeṇa samunnaddha-praṇayautkaṇṭhya-kātaraḥ ||
sakhyaṁ maitrīṁ sauhṛdaṁ ca sārathyādiṣu saṁsmaran |
nṛpam agrajam ity āha bāṣpa-gadgadayā girā ||
Stopping with difficulty the tears and wiping his eyes with his hands,
extremely pained by the increased longing of love due to separa on,
remembering the pure friendship with Kṛṣṇa, friendship mixed with
servitude, and friendship mixed with parental feelings towards Kṛṣṇa, he
spoke to the king with choked voice filled with tears.
C : Stopping the tears of grief (śucaḥ) in his eyes, he wiped away
those tears which flowed by his hand. Because of Kṛṣṇa not being present
(parokṣeṇa), he was in pain. Sakhyam is mutual dependence with
affec on. Maitrīm is sakhya mixed with dāsya. Sauhrḍam is sakhya mixed
with vātsalya.
Text 1.15.5
arjuna uvāca—
vañcito ’haṁ mahā-rāja hariṇā bandhu-rūpiṇā |
yena me ’pahṛtaṁ tejo deva-vismāpanaṁ mahat ||
Arjuna said: O King! My friend the Lord has cheated me. He has taken
with him my great power which astonished the devatās.
C : Vañcitaḥ means “cheated.” Leaving me, taking the Yādavas,
he disappeared. By him my great powers which astonished the devatās
were taken away.
Text 1.15.6
yasya kṣaṇa-viyogena loko hy apriya-darśanaḥ |
ukthena rahito hy eṣa mṛtakaḥ procyate yathā ||
Just as a dead person without life becomes repulsive, the world which is
separated from Kṛṣṇa even for a moment appears repulsive.
C : This and the verses following ll verse 13 are all connected
with tenāham adya muṣitaḥ in verses 13. An example is given: a father,
devoid of life (ukthena), is called a corpse. Eṣa refers to persons like a
father.
Text 1.15.7
yat-saṁśrayād drupada-geham upāgatānāṁ
rājñāṁ svayaṁvara-mukhe smara-durmadānām |
 tejo hṛtaṁ khalu mayābhihataś ca matsyaḥ
sajjīkṛtena dhanuṣādhigatā ca kṛṣṇā ||
By taking shelter of him, I stole the power of the kings who had come to
Drupada’s house for the svayaṁvara ceremony and were mad with lust,
then pierced the fish with the strung bow and obtained Draupadī.
C : He remembers Kṛṣṇa’s gi s in ten verses (7-16). I pierced the
moving fish and obtained Draupadī (kṛṣṇā).
Text 1.15.8
yat-sannidhāv aham u khāṇḍavam agnaye’dām
indraṁ ca sāmara-gaṇaṁ tarasā vijitya |
labdhā sabhā maya-kṛtādbhuta-śilpa-māyā
digbhyo ’haran nṛpatayo balim adhvare te ||
In his company, I conquered with my strength Indra and the devatās,
gave the Khāṇḍava forest to Agni, obtained the assembly hall of
wonderful construc on made by Maya, and presented it to you as a gi
at the Rājasūya sacrifice where kings from all direc ons had assembled.
C : U expresses astonishment. The Khāṇḍava forest belonged to
Indra. I gave it (adām) to Agni. I obtained the hall made by Maya whom I
saved from the burning forest. In that marvelous hall, the Rājasūya
sacrifice (adhvare) was held.
Text 1.15.9
yat-tejasā nṛpa-śiro-’ṅghrim ahan makhārtham
āryo ’nujas tava gajāyuta-sa va-vīryaḥ |
tenāhṛtāḥ pramatha-nātha-makhāya bhūpā
yan-mocitās tad-anayan balim adhvare te ||
By his strength, Bhīma, endowed with the strength and enthusiasm of
ten thousand elephants, killed Jarāsandha at whose feet kings
surrendered for the purpose of the sacrifice, by which kings who had
been taken prisoner for Jarāsandha’s sacrifice to Śiva were released, and
brought gi s to your Rājasūya sacrifice.
C : He who had kings of his own nature at his feet was
Jarāsandha. Tava anuja is Bhīma. Bhīma killed him. Without conquering
him, the sacrifice could not be performed. Bhīma had the perseverance
(sa va) and strength (vīryaḥ) of ten thousand elephants. Jarāsandha had
gathered the kings in prison to sacrifice them to Bhairava-śiva. Because
they were released, they brought tribute to the sacrifice.
Text 1.15.10
patnyās tavādhimakha-kḷpta-mahābhiṣeka-
ślāghiṣṭha-cāru-kabaraṁ kitavaiḥ sabhāyām |
spṛṣṭaṁ vikīrya padayoḥ pa tāśru-mukhyā
yas tat-striyo ’kṛta-hateśa-vimukta-keśāḥ ||
And Bhīma made widows of those whose rascal husbands in the
assembly who un ed and pulled the hair bound up beau fully during the
bathing ceremony at the Rājasūya sacrifice of your wife, whose tears fell
on the feet of Kṛṣṇa.
C : Your brother made widows of the wives, making them undo
their hair in mourning[1] (tat-striyo ’krṭa-hateśa-vimukta-keśāḥ). They
were wives of rascals like Duḥśāsana by whom your wife’s hair, done up
nicely for the bathing ceremony at the Rājasūya sacrifice, was un ed
(vikīrya) and pulled (spṛṣṭam). Yah refers to Bhīma from the previous verse.
Her hair was most a rac ve (ślāghiṣṭa) because of the mahābhiṣeka
performed at the sacrifice. From Draupadī’s face tears fell on the feet of
Kṛṣṇa who appeared by her remembrance, when she offered respects to
him.
The phrase padayoḥ pa tāśru-mukhyā follows the gramma cal rule
samastasyāsamastena nityāpekṣeṇa saṅga ḥ: A word inside a compound
can be considered connected with a word outside the compound if their
meanings are unavoidably connected by a seman c expecta on.
(Harināmāmṛta-vyākaraṇa 1780, vṛ )
Text 1.15.11
yo no jugopa vanam etya duranta-kṛcchrād
durvāsaso ’ri-racitād ayutāgra-bhug yaḥ |
śākānna-śiṣṭam upayujya yatas tri-lokīṁ
tṛptām amaṁsta salile vinimagna-saṅghaḥ ||
Kṛṣṇa, arriving at the forest and ea ng the remnants from the food pot,
saved us from the scheme of our enemy in the form of Durvāsa who is
difficult to overcome and who eats with ten thousand followers, because
they felt completely sa sfied while submerging themselves in the water.
C : Because of Durvāsa, whose visit was planned out by the
enemy; who has a terrible curse; who eats at the head of a line of ten
thousand disciples (yaḥ ayutāgra-bhuk), Kṛṣṇa saved us in the forest, a er
ea ng (upayujya) the remnants of food in the pot. Due to that, the group
of sages bathing in the water felt sa sfied up to the three worlds.
The story is told in the Mahābhārata. Durvāsa, sa sfied with Duryodhana’s
hospitality, asked him to ask for a boon. Thinking in his mind that the
Pāṇḍavas can be destroyed by the anger of Durvāsa, he said, “Yudhiṣṭhira is
the head of our family. Therefore you should also accept his hospitality
with your ten thousand disciples. But you should go to their house when
Draupadī having eaten is not troubled by hunger.” When Durvāsa arrived,
Yudhiṣṭhira with great respect invited him for food a er Durvāsa had
performed the noon bathing rituals. The sages submerged themselves in
water for purifying themselves with agha-marṣaṇa. Then Draupadī being
anxious thought of Kṛṣṇa, and he came there. Although having heard what
happened, he said, “O Draupadī, I am hungry. Feed me.” In great shame
she said, “O Lord! My food pot given by the sun god is inexhaus ble un l I
eat. A er feeding everyone, I have eaten. Thus, there is no more food.”
With insistence he made her bring the pot and ea ng the spinach and rice
stuck to the edge of the pot, he said, “The soul of the universe, I am
sa sfied. Bring the sages to eat.” Because he dwells within the universe
and was sa sfied, Durvāsa, being too full, fled, fearing that they had
prepared a meal that could not be eaten.
Text 1.15.12
yat-tejasātha bhagavān yudhi śūla-pāṇir
vismāpitaḥ sagirijo ’stram adān nijaṁ me |
anye ’pi cāham amunaiva kalevareṇa
prāpto mahendra-bhavane mahad-āsanārdham ||
By his power, Śiva along with Parva became astonished at my prowess
in figh ng and gave me his own weapon; others also gave me their
weapons; and in this body I sat on half of Indra’s throne in his hall.
C : Śiva (śūla-pāṇiḥ) with Durgā (sa-girijaḥ) was astonished and
gave me his own weapon pāśupata. Other devatās as well gave their
weapons. I shared half the throne of Indra (mahad-āsanārdham).
Text 1.15.13
tatraiva me viharato bhuja-daṇḍa-yugmaṁ
gāṇḍīva-lakṣaṇam arā -vadhāya devāḥ |
sendrāḥ śritā yad-anubhāvitam ājamīḍha
tenāham adya muṣitaḥ puruṣeṇa bhūmnā ||
O descendent of Ājamīḍha! I have now been abandoned by that great
person, by whose power, while I was staying in Svarga, the devatās along
with Indra took shelter of my strong arms holding the Gāṇḍiva bow for
killing the Nivātakavacas.
C : When I was playing in Indra-loka, the devatās with Indra
took shelter of my strong arms for killing the Nivātakavaca demons (arā ).
Yad-anubhāvitam here means “the arms had taken powers from Kṛṣṇa.” I
have now been cheated (muṣitaḥ) by that excellent (bhūmnā) person.
Text 1.15.14
yad-bāndhavaḥ kuru-balābdhim ananta-pāram
eko rathena tatare ’ham atārya-sa vam |
pratyāhṛtaṁ bahu dhanaṁ ca mayā pareṣāṁ
tejās-padaṁ maṇimayaṁ ca hṛtaṁ śirobhyaḥ ||
Having him as a rela ve, I alone crossed over the ocean of the Kuru’s
strength, infinite in width, filled with formidable creatures, on my
chariot, and took abundant wealth of cows and jeweled turbans, symbols
of their power, from their head.
C : I, who had Kṛṣṇa as my rela ve (yad-bāndhavaḥ), alone,
crossed the ocean of the Kuru army, to take back the cows of King U ara.
That army had no end, because of its density and broadness. That ocean
was filled with formidable creatures (atārya-sa vam) such as Bhīṣma and
Droṇa who were like miṅgala fish in the ocean. I took wealth in the form
of the cows and their turbans, symbols of their power (tejās-padam), from
their heads, bewildering them with the mohana weapon.
Text 1.15.15
 yo bhīṣma-karṇa-guru-śalya-camūṣv adabhra-
rājanya-varya-ratha-maṇḍala-maṇḍitāsu |
agrecaro mama vibho ratha-yūthapānām
āyur manāṁsi ca dṛśā saha oja ārcchat ||
O great king! Situated in front of me as my charioteer, he stole by his
glance the karma, minds, enthusiasm to fight, and ability to take up
weapons of the mahārathas among the armies of Bhīṣma, Karṇa, Droṇa
and Śalya decorated with an array of many royal chariots.
C : O great king (vibho)! In the armies of Bhīṣma and others
decorated with groups of chariots of the abundant best kings ac ng as my
charioteer in front of me, he took away (ārcchat) by his glances the life,
minds, etc., of the leaders of the troops. By his inconceivable śak he took
away their prārabdha-karmas (āyuḥ). By his beauty he took away Bhīṣma’s
mind. By the show of his abili es he took away their enthusiasm to fight in
the form of mental sharpness (saha) and the sharpness of their senses in
the form of holding weapons (ojaḥ).
Text 1.15.16
yad-doḥṣu mā praṇihitaṁ guru-bhīṣma-karṇa-
naptṛ-trigarta-śalya-saindhava-bāhlikādyaiḥ |
astrāṇy amogha-mahimāni nirūpitāni
nopaspṛśur nṛhari-dāsam ivāsurāṇi ||
Because I was in the shelter of his arms the weapons of unfailing power
released by Droṇa, Bhīṣma, Karṇa, Bhūriśravā, Suśarmā, Śalya,
Jayadratha, Bāhlika and others did not touch me, just as the weapons of
the demons did not touch Prahlāda.
C : The weapons used by (nirūpitāni) Droṇa and others did not
touch me, who was established (praṇihitam) in the arms of Kṛṣṇa (yad-
doḥṣu) by Kṛṣṇa himself, though they had unfailing greatness (amogha-
mahimāni).
Guru means Droṇa. Trigarta is Suśarmā. Śala is Śalya. Saindhava is
Jayadratha. Bāhlika was the brother of Śantanu. An example of not being
harmed by formidable weapons is Prahlāda (nṛhari-dāsam).
Text 1.15.17
 sautye vṛtaḥ kuma nātmada īśvaro me
yat-pāda-padmam abhavāya bhajan bhavyāḥ |
māṁ śrānta-vāham arayo rathino bhuvi-ṣṭhaṁ
na prāharan yad-anubhāva-nirasta-ci āḥ ||
I foolishly engaged as my charioteer the Lord, who gives life, whose feet
are worshipped by the great souls aspiring for libera on, and by whose
influence the enemies on chariots, losing concentra on, could not strike
me as I stood on the ground with thirsty horses.
C : By the feelings of lowness resul ng from separa on,
Arjuna’s dāsya-bhāva appeared. Thus, Arjuna sees that he was offensive to
engage Kṛṣṇa as his charioteer and expresses regret in this verse. The Lord
was engaged by me, a fool, as a charioteer (sautye). Great souls worship
his feet for libera on (abhavāya). But I made him worship me. But listen to
the mercy he showed me, who am such an offender. My horses were red
from lack of water when killing Jayadratha. I got down from the chariot and
piercing the ground produced water. At that me the enemies could not
a ack me because by his influence their minds lost concentra on.
Text 1.15.18
narmāṇy udāra-rucira-smita-śobhitāni
he pārtha he’rjuna sakhe kuru-nandane |
sañjalpitāni nara-deva hṛdi-spṛśāni
smartur luṭhan hṛdayaṁ mama mādhavasya ||
O King! On remembering Mādhava’s joking words, splendid with smiles
endowed with depth and charm, our conversa ons, which touched the
heart, while he addressed me as “Pārtha, Arjuna, friend, joy of Kurus,”
my heart becomes a racted.
C : The words were beau ful with smiles which were deep
(udāra) and a rac ve (rucira). The words touched my heart by their sweet
syllables. Remembering those words, they a ract my heart.
Text 1.15.19
śayyāsanāṭana-vika hana-bhojanādiṣv
aikyād vayasya ṛtavān i vipralabdhaḥ |
 sakhyuḥ sakheva pitṛvat tanayasya sarvaṁ
sehe mahān mahitayā kumater aghaṁ me ||
Because of our in macy in sleeping, si ng, walking, boas ng and ea ng,
I would scold him, saying, “O friend! You are truthful!” Being exalted, by
his greatness he tolerated the offenses of me, a fool, just as a father
tolerates a son or a friend tolerates a friend.
C : Vika hana means self-glorifica on. Because of our oneness
of heart (aiktyāt), I would scold him with sarcas c words such as “O friend
you are truthful.” Though disrespected (vipralabhdaḥ), this great person
(mahā) tolerated all my offenses (agham) because of his greatness
(mahitayā). As previously, he manifests dāsya.
Text 1.15.20
so ’haṁ nṛpendra rahitaḥ puruṣo amena
sakhyā priyeṇa suhṛdā hṛdayena śūnyaḥ |
adhvany urukrama-parigraham aṅga rakṣan
gopair asadbhir abaleva vinirjito’smi ||
O best of kings! Without the Lord, my dear friend, companion, my mind
being vacant, like a weakling, I was defeated by criminal cowherds while
protec ng his queens on the road.
C : What you guessed—my defeat by low class people, also
occurred. Without my friend, my mind became vacant (hṛdayena śūnyaḥ).
On the road, while protec ng the sixteen thousand queens (parigraham)
of my friend, I was defeated by thieving cowherds as if I were a woman
(abalā iva). All the powers were given to me by him. Without him, those
powers disappeared.
Here the clear meaning cannot be understood.
reme ramābhir
The Lord enjoyed with his wives. SB 10.59.43
It is impossible that these forms of Lakṣmī could be touched by thieves.
They would become invisible in their presence. The meaning is this.
na vayaṁ sādhvi sāmrājyaṁ svārājyaṁ bhaujyam apy uta
vairājyaṁ pārameṣṭhyaṁ ca ānantyaṁ vā hareḥ padam
O saintly lady, we do not desire dominion over the earth, the sovereignty
of the King of heaven, unlimited facility for enjoyment, mys c power, the
posi on of Lord Brahmā, immortality or even a ainment of the kingdom of
God. SB 10.83.41
vraja-striyo yad vāñchan pulindyas tṛṇa-vīrudhaḥ
gāvaś cārayato gopāḥ pada-sparśaṁ mahātmanaḥ
We desire the same contact with the Supreme Lord’s feet that the young
women of Vraja, the cowherd boys and even the aborigine Pulinda women
desire—the touch of the dust he leaves on the plants and grass as he tends
his cows. SB 10.83.43
From this verse it is understood that the queens desired the a rac ve
Kṛṣṇa with cowherd dress that the gopīs hankered for. Gopa means those
who protected (pa) the earth and heavens (go). These persons, actually
manifesta ons of Kṛṣṇa, took the queens away. The Lord took the form of
these cowherd men and took away his dear queens from Arjuna. In other
forms, they a ained the status of Vraja gopīs. This was unknown to Arjuna.
He reported what he perceived.
This can be understood from the Viṣṇu Purāṇa. Vyāsa also spoke to Arjuna
about this:
evaṁ tasya muneḥ śāpād aṣṭāvakrasya keśavam |
bhartāraṁ prāpya tā yātā dasyuhastā varāṅganāḥ ||
Because of the curse of the sage Aṣṭāvakra, the best of women, becoming
the wives of Kṛṣṇa, would be touched by the thieves. Viṣṇu Purāṇa 5.38.84
Long ago, the heavenly women praised Aṣṭāvakra. He blessed them by
saying. “Viṣṇu will become your husband.” Because they laughed at him on
seeing his crooked body, he cursed them, “You will be taken by the
thieves.” Again, being merciful, he said that a er the curse had ended, they
would a ain the Lord.
Not being able to avoid the curse and the blessing, they experienced being
taken by the thieves and a aining the Lord because of this, since Kṛṣṇa
took the form of the thieves. It is also said:
tat tvayā na hi kartavyaḥ śoko ’lpo ’pi hi pāṇḍava |
tenāpy akhila-nāthena sarvaṁ tad upasaṁhṛtam ||
O Pāṇḍava! Do not lament at all. All of the queens, were taken from you by
Kṛṣṇa, the master of all of them. Viṣṇu Purāṇa 5.38.85
All his wives (sarvaṁ) were taken from you (upasaṁhṛtam) by Kṛṣṇa (tena).
It should be understood that all those queens entered the consorts of the
Lord in the spiritual world.
Text 1.15.21
tad vai dhanus ta iṣavaḥ sa ratho hayās te
so ’haṁ rathī nṛpatayo yata ānaman |
sarvaṁ kṣaṇena tad abhūd asad īśa-riktaṁ
bhasman hutaṁ kuhaka-rāddham ivoptam ūṣyām ||
I, a warrior, and the bow, the arrows, the chariot and the horses which
made kings bow to me, have become powerless in a moment without the
Lord. Everything is as fruitless as sacrificing ghee into ashes, or as
immaterial as ge ng an illusory gi from a magician, or as perishable as
sowing seeds in salty earth.
C : The reason for all this is separa on from Kṛṣṇa and nothing
else. All of these things which caused kings to bow to me, have lost their
effect because Kṛṣṇa is absent. An example is given. Throwing ghee into
ashes shows no results even using proper mantras. Receiving ar cles from
a magician is useless. Sowing seeds in salty earth even with ploughing is
useless.
Text 1.15.22-23
rājaṁs tvayānupṛṣṭānāṁ suhṛdāṁ naḥ suhṛt-pure |
vipra-śāpa-vimūḍhānāṁ nighnatāṁ muṣṭibhir mithaḥ ||
vāruṇīṁ madirāṁ pītvā madonmathita-cetasām |
ajānatām ivānyonyaṁ catuḥ-pañcāvaśeṣitāḥ ||
O King! Only four or five among our friends in Dvārakā remain. Drinking
rice wine, by the curse of a brāhmaṇa they become bewildered, enraged
in mind, and killed each other with handfuls of reeds as if not knowing
each other.
C : Among the friends who fought with fis uls of reeds only
four or five remain. The cause was the curse of brāhmaṇas. Vāruṇī is wine
made from rice.
 Text 1.15.24
prāyeṇaitad bhagavata īśvarasya viceṣṭitam |
mitho nighnan bhūtāni bhāvayan ca yan mithaḥ ||
According to common vision only, the destruc on of the Yadus occurred
by the will of the Lord, because actually living beings themselves cause
their own survival and destruc on.
C : Why did some remain? The destruc on of the Yadu family
(etad) was the will of the Lord, according to common vision (prāyeṇa), but
this is not the real truth, because among themselves (mithaḥ) living beings
are the cause of destroying and protec ng each other.
Text 1.15.25
jalaukasāṁ jale yadvan mahānto’danty aṇīyasaḥ |
durbalān balino rājan mahānto balino mithaḥ ||
Among the aqua cs, the big eat the small and weak and those of equal
strength or size can eat each other.
C : Among the fish (jalaukasām) the big eat the small, and the
strong can eat an equally strong fish.
Text 1.15.26
evaṁ baliṣṭhair yadubhir mahadbhir itarān vibhuḥ |
yadūn yadubhir anyonyaṁ bhū-bhārān sañjahāra ha ||
The Lord in this way destroyed the Yadus, who became a burden on the
earth, with strong Yadus killing other great Yadus.
C : The Lord destroyed Yadus who were a burden to the earth
(itarān) by the great powerful Yadus. He destroyed the por ons of devatās
who were a burden to the earth, but who had appeared among the Yadus
by the order of Brahmā. Those Yādavas who were eternal associates were
not a burden to the earth but were its ornaments, just as a young woman
does not feel that her ornaments are a weight but are pleasurable. It is
explained in the Eleventh Canto that they remain with the Lord in Dvārakā.
Text 1.15.27
deśa-kālārtha-yuktāni hṛt-tāpopaśamāni ca |
haran smarataś ci aṁ govindābhihitāni me ||
When I remember the words of Govinda which were suitable to place,
me and subject, and which calmed the pain in my heart, those words
break my heart.
C : Describing the apparent destruc on, he now remembers
Kṛṣṇa’s pas mes. When I remember those words of Govinda which were
suitable to place, me and subject, they break (haran ) my heart.
Text 1.15.28
sūta uvāca—
evaṁ cintayato jiṣṇoḥ kṛṣṇa-pāda-saroruham |
sauhārdenā gāḍhena śāntāsīd vimalā ma ḥ ||
Sūta said: When Arjuna contemplated the lotus feet of Kṛṣṇa with deep
affec on, his intelligence, regaining steadiness, became calm.
C : Sūta speaks. Though his intelligence was full of pain due to
separa on, by a aining an appearance of the Lord from his con nuous
contempla on of the Lord, he became pacified, since his burning pain was
ex nguished. His intelligence became free of the contamina on of
unsteadiness (vimalā).
Text 1.15.29
vāsudevāṅghry-anudhyāna-paribṛṁhita-raṁhasā |
bhaktyā nirmathitāśeṣa-kaṣāya-dhiṣaṇo ’rjunaḥ ||
Arjuna had his intelligence completely freed of all contamina ons by
intense bhak which was completely filled with medita on on the feet of
Vāsudeva.
C : Arjuna had intelligence (dhiṣaṇa) completely free
(nirmathita) of all contamina ons (kaṣāya). That was the condi on of the
por on of Indra who had entered Arjuna. Arjuna himself however is
described in this way:
yo ’haṁ tam arjunaṁ viddhi yo ’rjunaḥ so ’ham eva ca
Know that I am Arjuna and that Arjuna is I. Mahābhārata
These are Kṛṣṇa’s words on his disappearance. It is not possible that Arjuna
is the person described above.
Text 1.15.30
 gītaṁ bhagavatā jñānaṁ yat tat saṅgrāma-mūrdhani |
kāla-karma-tamo ’ruddhaṁ punar adhyagamat prabhuḥ ||
Arjuna again understood the knowledge sung by the Lord in the
ba lefield, which was not forgo en by the influence of me, ac on or
darkness caused by separa on from the Lord.
C : Remembering the Lord’s words before the ba le of
Kurukṣetra, Arjuna’s pain from separa on subsided. What the Lord said
Arjuna again understood.
man-manā bhava mad-bhakto mad-yājī māṁ namaskuru |
mām evaiṣyasi yuktvaivam ātmānaṁ mat-parāyaṇaḥ ||
Concentrate your mind on me. Be my devotee. Worship me. Offer respects
to me. Having absorbed your body and mind in me, taking shelter only of
me, you will come to me. BG 9.34
O Arjuna! You should not be afraid at this me. A er my disappearance
you will a ain me. That song was forgo en (āruddham) by many years of
me (kāla), by ac ons of a king (karma), or by absorp on in material
enjoyment (tamasā). Devoid of the enjoyment of kingly ac ons, he now
understood this even more (adhigamat).
Text 1.15.31
viśoko brahma-sampa yā sañchinna-dvaita-saṁśayaḥ |
līna-prakṛ -nairguṇyād aliṅgatvād asambhavaḥ ||
By the wealth of friendship with Kṛṣṇa he destroyed his lamenta on. He
vanquished all doubts about separa on from the Lord. Since he was
beyond the guṇas by his nature though difficult to perceive, and
therefore was without a subtle body, he had no birth in the material
world.
C : Thus he realized Kṛṣṇa. This is described. By direct mee ng
with his friend (brahma-sampa yā), lamenta on vanished. His doubts
about duality[2] were destroyed. The doubt is that previously because of
mutual friendship, there was oneness of heart between us while lying
together, si ng together, walking together, boas ng to each other, ea ng
together, etc., but now there is separa on (dvaita) and thus separa on of
hearts. Will Kṛṣṇa again bring me to the oneness of happy friendship? He
cut the doubt by understanding that he would a ain Kṛṣṇa.
Arjuna unlike others did not previously experience saṁsāra. He is beyond
the guṇas (nairguṇyāt), by his very nature (prakṛ ) which is difficult to
perceive (līna) since he is an avatāra of Nara and a friend of Kṛṣṇa. It is
impossible for him to give up a subtle body since he did not have one. He is
devoid of saṁsāra at all mes.
Text 1.15.32
niśamya bhagavan-mārgaṁ saṁsthāṁ yadu-kulasya ca |
svaḥ-pathāya ma ṁ cakre nibhṛtātmā yudhiṣṭhiraḥ ||
Hearing the arrangements of the Lord and the proper situa on of the
Yadu family, without others knowing, Yudhiṣṭhira fixed his mind on
a aining Kṛṣṇa’s abode.
C : Hearing of the Lord’s arrangement (mārgam)--the complete
situa on in manifes ng his disappearance from the material world
(saṁsthām), Yudhiṣṭhira made up his mind to go on the path to Kṛṣṇa’s
planet (svaḥ-pathāya).
na vā idaṁ rājarṣi-varya citraṁ
bhavatsu kṛṣṇaṁ samanuvrateṣu |
ye ’dhyāsanaṁ rāja-kirīṭa-juṣṭaṁ
sadyo jahur bhagavat-pārśva-kāmāḥ ||
O best of kings! It is not surprising that those desiring to associate with the
Lord, born in the Pāṇḍava family and devoted solely to Kṛṣṇa, immediately
gave up the royal throne served by kings’ crowns. SB 1.19.20
Nibhṛtātmā means that their thinking was not revealed to others. Though
only Yudhiṣṭhira is men oned, the same applies to all the Pāṇḍavas.
Text 1.15.33
pṛthāpy anuśrutya dhanañjayoditaṁ
nāśaṁ yadūnāṁ bhagavad-ga ṁ ca tām |
ekānta-bhaktyā bhagavaty adhokṣaje
niveśitātmopararāma saṁsṛteḥ ||
Hearing from Arjuna about the disappearance of the Yadus and the Lord’s
a aining his abode, Kun became absorbed in the Lord with pure
devo on, and disappeared from the pas mes in the world.
C : Hearing that the Yadus could not be seen (nāśam) and
hearing the famous (tām) disappearance of Kṛṣṇa, she gave up moving in
the material world (saṁsṛteḥ). She suddenly disappeared.
Text 1.15.34
yayāharad bhuvo bhāraṁ tāṁ tanuṁ vijahāv ajaḥ |
kaṇṭakaṁ kaṇṭakeneva dvayaṁ cāpīśituḥ samam ||
Regarding both burdens equally, the Lord separated himself from that
por on of the Yadus by which he removed the burden of the earth, like
removing a thorn with another thorn.
C : Here the esoteric conclusion is presented to pacify Śaunaka
and the sages who were in grief on hearing about the final condi on of the
Yadus. By that body consis ng of the Yadus in the form of the devatās as
ordered by Brahmā, he removed the burden of the earth (bhuvaḥ) which
arises from the Lord. Padbhyāṁ bhumiḥ: earth arose from his feet. (Ṛg
Veda 8.4.19)
Singular is used to indicate a group. He removed the burden of demon
kings from the earth which arose from himself, by some of the Yadus, like
removing a thorn by using a the p of a needle. The Lord (ajaḥ) then
separated his body from that form. According to Amara-kośa, kaṇṭaka
means the p of a needle.
Equally he disregarded the demons who were a burden to the earth and
the Yādavas who were por ons of devatās. One cannot object to this
statement on the grounds that there is no men on of a special group of
Yadus. If one does not dis nguish the different types of Yadus then there
would be contradic on to the statement sarvadā mat-priyā devī: O devī!
The Yadus are eternally dear to me. (Padma Purāṇa)
Text 1.15.35
yathā matsyādi-rūpāṇi dha e jahyād yathā naṭaḥ |
bhū-bhāraḥ kṣapito yena jahau tac ca kalevaram ||
Just as the Lord maintains forms such as Matsya and gives them up, and
just as a magician makes a show of giving up his body, the Lord made a
show of giving up his body by which he relieved the burden of the earth.
C : Another example is given to explain the meaning. A skillful
actor situated in his svarūpa, accepts forms of a fish, heron or crane, and
then gives them up. Similarly, the Lord, situated in his svarūpa, gives up
that form of aṁśas of devatā, the Yadus, by which he relieved the burden
of the earth. The devatās, leaving him, went to Svarga. A er fulfilling the
responsibili es in their posts, they a ain libera on.
yāvad-adhirāram avasthi r ādhiārikāṇām
The jīvas holding posts in the universe remain as long as their term lasts
(and later they a ain libera on). Brahma-sūtras 3.3.33
This is an easy interpreta on of the example of maintaining and destroying
forms.
Others explain as follows. A magician (naṭaḥ), situated in his svarūpa, by
magic, shows his body being cut or burned. Similarly, the Lord, situated in
his svarūpa, gives up his body by māyā, for separa ng himself from the
world. They quote this:
rājan parasya tanu-bhṛj-jananāpyayehā
māyā-viḍambanam avehi yathā naṭasya
sṛṣṭvātmanedam anuviśya vihṛtya cānte
saṁhṛtya cātma-mahinoparataḥ sa āste
O King! You should understand that the Supreme Lord’s appearance and
disappearance, which resemble those of embodied condi oned souls, are
actually a show enacted by his illusory energy, just like the performance of
an actor. A er crea ng this illusion he entered into it, played within it for
some me, and at last destroyed it, withdrawing from it by his own power.
Thus he remains. SB 11.31.11
One should understand that those who explain that the Lord gives up his
body are not skillful in deriving scriptural meaning since it is impossible for
the Lord to give up that which is intrinsically part of himself (his svarūpa).
Uddhava says:
 pradarśyātapta-tapasām avitṛpta-dṛśāṁ nṛṇām
ādāyāntaradhād yas tu sva-bimbaṁ loka-locanam
The Lord, having shown his form, the center of a rac on for all eyes, then
took that form and disappeared from person who had not performed
austeri es but had a ained the Lord’s mercy, and were con nually craving
a vision of his form. SB 3.2.11
Text 1.15.36
yadā mukundo bhagavān imāṁ mahīṁ
jahau sva-tanvā śravaṇīya-sat-kathaḥ |
tadāhar evāpra buddha-cetasām
abhadra-hetuḥ kalir anvavartata ||
When Lord Mukunda, whose topics are worthy of hearing, le this earth
by means of his spiritual body, from that day onwards Kali, the cause of
inauspiciousness, entered those whose intelligence was sleeping.
C : This verse clarifies the condi on of his giving up his body.
When Mukunda gave up the earth by his body (sva-tanvā), from that me
(tad āhaḥ) Kali entered into thieves, persons whose intelligence is sleeping
(apra -buddhi-cetasām). Sva-tanvā does not mean “He gave the earth
along with his body.” That is a wrong interpreta on, because of the rule
upapada-vibhakteḥ kāraka-vibhak r balīyasī: instrumental meaning of
inflec on is stronger than the meaning of the first member of a compound.
Text 1.15.37
yudhiṣṭhiras tat parisarpaṇaṁ budhaḥ
pure ca rāṣṭre ca gṛhe tadātmani |
vibhāvya lobhānṛta-jihma-hiṁsanādy-
adharma-cakraṁ gamanāya paryadhāt ||
Wise Yudhiṣṭhira, seeing the wheel of irreligion with greed, lying,
dishonesty, and violence in towns, road, houses and body, dressed
himself suitably to leave.
C : Tat parisarpaṇam means entrance of Kali. Paryadhāt means
he put on the appropriate clothing for traveling.
Text 1.15.38
 svarāṭ pautraṁ vinayinam ātmanaḥ susamaṁ guṇaiḥ |
toya-nīvyāḥ pa ṁ bhūmer abhyaṣiñcad gajāhvaye ||38||
The King enthroned in Has nāpura his grandson Parīkṣit who had
observed the rules suitable for kings and had quali es equal to his own
as master of the lands surrounded by the ocean.
C : He enthroned as king, Parīkṣit who had observed rules
proper for a king (vinayinam) and was very equal (susamam) in quali es to
himself. Toya-nīvyāḥ means “of the land belted by the oceans.”
Text 1.15.39
mathurāyāṁ tathā vajraṁ śūrasena-pa ṁ tataḥ |
prājāpatyāṁ nirūpyeṣṭim agnīn apibad īśvaraḥ ||
He enthroned Vajra as the king of Śūrasena in Mathurā and then being
capable, performing pṛajāpatya sacrifice, placed within himself the fires.
C : Vajra was the son of Aniruddha. Nirūpya means
“performing.” Apibat means “he fixed within himself.” Īśvaraḥ means
“capable.”
Text 1.15.40
visṛjya tatra tat sarvaṁ dukūla-valayādikam |
nirmamo nirahaṅkāraḥ sañchinnāśeṣa-bandhanaḥ ||
Giving up all clothing and bracelets, he was free of thoughts of “I” and
“mine” and the unlimited bonds of a rac on.
Text 1.15.41
vācaṁ juhāva manasi tat prāṇa itare ca tam |
mṛtyāv apānaṁ sotsargaṁ taṁ pañcatve hy ajohavīt ||
He offered the voice and other senses into the mind, the mind into the
prāṇa, the prāṇa into apāna, apāna along with excre on into death, and
death into the body.
C : Yudhiṣṭhira’s efforts to produce indifference, etc., is
described. Vācam (speaking) represents all the senses. He offered (juhāva)
all the senses into the mind, their controller. Juho means to give. He
offered the mind into the prāṇa because the mind has prāṇa as its
controller. He offered prāṇa to apāna (itare) since apāna a racts prāṇa.
Apāna is in charge of excre on (utsarga). He offered the apāna and
excre on into death, the presiding deity of apāna. In offering voice and
other senses and mind and prāṇa, it should be understood that he also
offered the ac ons, speaking, thinking, etc. He offered death into the
combina on of the five gross elements, the body (pañcatve) since they are
related to death.
Text 1.15.42
tritve hutvā ca pañcatvaṁ tac caikatve ’juhon muniḥ |
sarvam ātmany ajuhavīd brahmaṇy ātmānam avyaye ||
He offered the body into the three guṇas and the three guṇas into
prakṛ . He offered everything into the antaryāmī and offered the
antaryāmī into indestruc ble Kṛṣṇa.
C : He offered the body of five elements into the three guṇas
(tritve), a por on of prakṛ in the form of individual (vyas ). He offered the
three into one aggregate, a por on of prakṛ . He offered all that into the
antaryāmī (ātmani).
“Everything arising from your śak of māyā is nothing to me.” He offered
antaryāmī into Kṛṣṇa (brahmaṇi), Svayam Bhagavān. Elswhere there is
joining together of ātmā and Brahman as one. Just as he offered Parīkṣit
his kingdom, he offered the senses, etc., into their suitable controller and
became free of worries. This concep on entered into the Lord’s associates
like Yudhiṣṭhira who were aṁśas of devatās such as Dharma, but not
eternal associates Yudhiṣṭhira, etc. The devatās in the material world took
shelter of the associates of the Lord. This is understood from Padma
Purāṇa.
Text 1.15.43
cīra-vāsā nirāhāro baddha-vāṅ mukta-mūrdhajaḥ |
darśayann ātmano rūpaṁ jaḍonma a-piśācavat ||
He wore torn cloth, did not eat, stopped speaking, shaved his head, and
showed himself as a dumb or insane person or a ghost.
C : Two and a half verses describe his definite posi on with the
Lord in both cases. Baddha-vāk means not speaking.
Text 1.15.44
 anavekṣamāṇo niragād aśṛṇvan badhiro yathā |
udīcīṁ praviveśāśāṁ gata-pūrvāṁ mahātmabhiḥ |
hṛdi brahma paraṁ dhyāyan nāvarteta yato gataḥ ||
Not wai ng for his brothers, not hearing anything as if deaf, he le the
house. Medita ng on Kṛṣṇa in the heart, he went in the northern
direc on where great souls had previously gone, from which one does
not return.
C : He did not wait for his brothers (anavekṣamāṇaḥ). Param
brahman means Kṛṣṇa. He went north to meditate on Kṛṣṇa, from which he
did not return.
Text 1.15.45
sarve tam anunirjagmur bhrātaraḥ kṛta-niścayāḥ |
kalinādharma-mitreṇa dṛṣṭvā spṛṣṭāḥ prajā bhuvi ||
Seeing that Kali, the friend of irreligion, had influenced the ci zens on
earth, all his brothers decided to follow him.
C : They decided, “Let us also take up medita on on Kṛṣṇa that
will make us a ain Kṛṣṇa.” They saw the ci zens touched by Kali, friend of
adharma.
Text 1.15.46
te sādhu-kṛta-sarvārthā jñātvātyan kam ātmanaḥ |
manasā dhārayāmāsur vaikuṇṭha-caraṇāmbujam ||
They who had performed all du es such as dharma and artha as it should
be done, understanding the endless nature of those du es, meditated on
the lotus feet of Kṛṣṇa with their minds.
C : They performed everything such as dharma (sarvārthāḥ) as
it should be done (sādhu-kṛta-sarvārthā). Understanding the lotus feet of
Kṛṣṇa (Vaikuṇṭha) to be superior to that (atyan kam), they meditated on
those feet.
Text 1.15.47-48
tad-dhyānodriktayā bhaktyā viśuddha-dhiṣaṇāḥ pare |
tasmin nārāyaṇa-pade ekānta-matayo ga m ||
 avāpur duravāpāṁ te asadbhir viṣayātmabhiḥ |
vidhūta-kalmaṣāsthānaṁ virajenātmanaiva hi ||
Having pure intelligence, with minds solely on the Lord, whose por on is
Nārāyaṇa, by profuse bhak with medita on on Kṛṣṇa, they a ained the
goal, una ainable by the materialists, the pure abode of the Lord, with
their pure bodies.
C : They had intelligence devoid of desire for power and
material happiness (viśuddha). They were fixed only in happiness of service
to the Lord. They a ained their des na on at Badarikāśrama, at the most
excellent (pare) feet of Nārāyaṇa.
The des na on is described. They a ained the dwelling place of eternal
associates purified of contamina on like Uddhava (vidhūta-
kalmaṣāsthānam) where there was the Sudharmā hall, called Kuśasthālī
(Dvārakā). How did they a ain it? They a ained it in their same spotless
bodies (virajenātmanā) devoid of their devatā expansions such as Dharma,
Marut or Indra. They did not give up their bodies.
Text 1.15.49
viduro ’pi parityajya prabhāse deham ātmanaḥ |
kṛṣṇāveśena tac-ci aḥ pitṛbhiḥ sva-kṣayaṁ yayau ||
Vidura also, by absorbing his mind in Kṛṣṇa, gave up his body at Prabhāsa
and went to his abode escorted by pitṛs.
C : Vidura gave up his body. He was a form of Dharmarāja, not
an associate. He went to his abode with the pitṛs who came to take him.
Sva-kṣayam means his place of jurisdic on. He also has a form as an
associate of the Lord. However, concentra ng on Kṛṣṇa (tat ci aḥ), the
associate a ains Kṛṣṇa.
Text 1.15.50
draupadī ca tadājñāya pa nām anapekṣatām |
vāsudeve bhagava hy ekānta-ma r āpa tam ||
Draupadī, understanding that her husbands had become indifferent to
her, concentrated her mind on Vāsudeva and a ained him.
C : Draupadī along with Subhadrā (indicated by ca) a ained
Kṛṣṇa. Since it is not men oned that she gave up her body, in her very body
she a ained the Lord (since she was an eternal associate).
Text 1.15.51
yaḥ śraddhayaitad bhagavat-priyāṇāṁ
pāṇḍoḥ sutānām i samprayāṇam |
śṛṇoty alaṁ svastyayanaṁ pavitraṁ
labdhvā harau bhak m upai siddhim ||
He who hears with faith about the departure of the Pāṇḍavas, dear to the
Lord, as described herein, a er a aining pure blessings, will a ain bhak
with libera on.
C : I samprayāṇam means the departure as herein described
and not otherwise. Siddhim means libera on.

[1] It is a custom for widows to keep their hair unbraided and unkempt as a
sign of lifelong mourning for their husband.
[2] whether one is the body or different from the body.
 Chapter Sixteen
Dharma and Earth talk in the presence of Parīkṣit
Text 1.16.1
sūta uvāca—
tataḥ parīkṣid dvija-varya-śikṣayā
mahīṁ mahā-bhāgavataḥ śaśāsa ha |
yathā hi sūtyām abhijāta-kovidāḥ
samādiśan vipra mahad-guṇas tathā ||
Sūta said: O brāhmaṇa! Just as those who knew about his birth had
described him, Parīkṣit, the great devotee, possessing quali es of a great
person, ruled the earth under the guidance of the best brāhmaṇas.
C :
parīkṣito dig-vijayo’tra ṣoḍaśe, praśnaś ca dharmasya vasundharāṁ pra |
govinda-pādāmbuja-saṅga-vicyuteḥ, śokaś ca tasyā vividho’bhidhīyate ||
In the sixteenth chapter the victory tour of Parīkṣit, the ques on by
Dharma to Earth, and Earth’s lamenta on about separa on from Kṛṣṇa are
described.
By instruc ons (śikṣayā) of the best brāhmaṇas he ruled. Sūtyām means
birth. Just as foretold by astrologers (samādiśan) at his birth, Parīkṣit had
quali es of a great person like Yudhiṣṭhira.
Text 1.16.2
sa u arasya tanayām upayema irāva m |
janamejayādīṁś caturas tasyām utpādayat sutān ||
He married Irāva , the daughter of King U ara, and bore four sons
star ng with Janamejaya.
Text 1.16.3
ājahārāśva-medhāṁs trīn gaṅgāyāṁ bhūri-dakṣiṇān |
śāradvataṁ guruṁ kṛtvā devā yatrākṣi-gocarāḥ ||
Accep ng Kṛpa as his guru and giving profuse dona ons, he performed
three horse sacrifices on the banks of the Gaṅgā, in which the devatās
became visible.
C : Ājahāra means performed. Śāradvata is Kṛpa.
Text 1.16.4
nijagrāhaujasā vīraḥ kaliṁ dig-vijaye kvacit |
nṛpa-liṅga-dharaṁ śūdraṁ ghnantaṁ go-mithunaṁ padā ||
One me, while touring his kingdom, the hero valiantly punished Kali, a
śūdra dressed as a king, who was kicking a cow and bull.
Text 1.16.5-8
śaunaka uvāca—
kasya hetor nijagrāha kaliṁ digvijaye nṛpaḥ |
nṛdeva-cihna-dhṛk śūdrako ’sau gāṁ yaḥ padāhanat |
tat kathyatāṁ mahā-bhāga yadi kṛṣṇa-kathāśrayam ||
athavāsya padāmbhoja-makaranda-lihāṁ satām |
kim anyair asad-ālāpair āyuṣo yad asad-vyayaḥ ||
kṣudrāyuṣāṁ nṛṇām aṅga martyānām ṛtam icchatām |
ihopahūto bhagavān mṛtyuḥ śāmitra-karmaṇi ||
na kaścin mriyate tāvad yāvad āsta ihāntakaḥ |
etad-arthaṁ hi bhagavān āhūtaḥ paramarṣibhiḥ |
aho nṛ-loke pīyeta hari-līlāmṛtaṁ vacaḥ ||
Śaunaka said: Why did the king while touring punish Kali but not kill him?
The person dressed as a king who was kicking the cow was a very low
śūdra. O great soul! Please tell us if it concerns Kṛṣṇa, or concerns his
devotees who lick the honey from his lotus feet.
O Sūta! For those men who desire Kṛṣṇa, what is use of material talks
which are a waste of life for short-lived humanity?
The Lord as death has been called here to this sacrifice of animals. As
long as he is here, no one will die.
Therefore, men should drink the words containing sweet pas mes of the
Lord.
C : Why did he punish him but not kill him (nijagrāha)?
If the punishment of Kali is related to topics of Kṛṣṇa (kṛṣṇa-kathāśaryam)
or of his devotees (satām), please tell us.
If they are not related to Kṛṣṇa what is the use of the discussion since they
are a useless destruc on of life?
“How can we hear lengthy talks about Kṛṣṇa if we are perishable?” Time
(bhagavān) has been called to this place (iha) by us for killing animals in
sacrifice (śāmitra-karmaṇi). Then what happens? No one dies.
Then what should men do? They should drink the nectar of the Lord’s
pas mes.
Text 1.16.9
mandasya manda-prajñasya vayo mandāyuṣaś ca vai |
nidrayā hriyate naktaṁ divā ca vyartha-karmabhiḥ ||
The lives of those who are lazy, foolish and short lived, are wasted at
night in sleeping and in the day by useless ac ons.
C : Then what? Anything other than hearing about the Lord is
useless.
Text 1.16.10
sūta uvāca—
yadā parīkṣit kuru-jāṅgale ’vasat
kaliṁ praviṣṭaṁ nija-cakra-var te |
niśamya vārtām ana priyāṁ tataḥ
śarāsanaṁ saṁyuga-śauṇḍir ādade ||
Sūta said: When Parīkṣit, expert in ba le, was staying in Kuru-jāṅgala
inspec ng his kingdom, hearing the rather unpleasant news that Kali had
entered, he took up his bow.
C : Hearing the rather unpleasant news that Kali had entered in
Kuru-jāṅgala, protected (var te) by his troops (cakra), Parīkṣit took up his
bow (śarāsanam). It was somewhat pleasant also, since he was skillful.
Śauṇḍi means skillful.
Text 1.16.11
svalaṅkṛtaṁ śyāma-turaṅga-yojitaṁ
rathaṁ mṛgendra-dhvajam āśritaḥ purāt |
 vṛto rathāśva-dvipapa -yuktayā
sva-senayā dig-vijayāya nirgataḥ ||
He had gone out from his city to gather tribute with his troops along with
chariots, horses, and elephants on a chariot with lion flag, pulled by black
horses and well decorated.
C : Situated on his chariot, surrounded by troops, he le the
city for conquest.
Text 1.16.12
bhadrāśvaṁ ketumālaṁ ca bhārataṁ co arān kurūn |
kimpuruṣādīni varṣāṇi vijitya jagṛhe balim ||
Conquering Bhadrāśva, Ketumāla, Bhārata, the northern Kuru provinces,
and other countries such as Kimpuruṣa, he received taxes.
C : He conquered Bhadrāśva and other varṣas touching the sea,
in the east, west, south and north. Ilāvṛta surrounded Meru. North are
Ramyaka and Hiraṇmaya varṣas. To the south of Meru are Hari-varṣa and
Kimpuruṣa-varṣa (north of Bhārata-varṣa) and U arakuru (part of Bhārata-
varṣa).
Text 1.16.13-15
tatra tatropaśṛṇvānaḥ sva-pūrveṣāṁ mahātmanām |
pragīyamāṇaṁ ca yaśaḥ kṛṣṇa-māhātmya-sūcakam ||
ātmānaṁ ca paritrātam aśva hāmno ’stra-tejasaḥ |
snehaṁ ca vṛṣṇi-pārthānāṁ teṣāṁ bhak ṁ ca keśave ||
tebhyaḥ parama-santuṣṭaḥ prīty-ujjṛmbhita-locanaḥ |
mahā-dhanāni vāsāṁsi dadau hārān mahā-manāḥ ||
In those places, hearing the glories of his ancestors being sung which
indicated glory to Kṛṣṇa, his deliverance from the brahmāstra of
Aśva hāmā, and the great devo on and affec on of the Pāṇḍavas and
Vṛṣṇis for Kṛṣṇa, highly sa sfied and very generous, his eyes filled with
affec on, he gave those glorifiers great wealth and cloth.
C : He heard the glories of his ancestors such as Yudhiṣṭhira and
himself, which indicated the glory of Kṛṣṇa. How could that glorifica on
indicate Kṛṣṇa’s greatness? He was saved from the brahmāstra. Sa sfied
with the glorifiers (tebhyaḥ), he gave them wealth.
Text 1.16.16
sārathya-pāraṣada-sevana-sakhya-dautya-
vīrāsanānugamana-stavana-praṇāmān |
snigdheṣu pāṇḍuṣu jagat-praṇa ṁ ca viṣṇor
bhak ṁ karo nṛ-pa ś caraṇāravinde ||
Hearing through their praises that Kṛṣṇa acted as charioteer, member of
the assembly, servant, friend and messenger of the dear Pāṇḍavas and
that Viṣṇu was respected by the whole world, he expressed devo on to
the lotus feet of the Lord.
C : Moreover, hearing the ac vi es such as being the charioteer
for the dear Pāṇḍavas, and hearing that the whole world offered respects
to Kṛṣṇa, Parīkṣit showed devo on to the lotus feet of Lord. Kṛṣṇa acted as
follower (pāraṣadam) by presiding over the assembly. He acted as servant
by following their orders. He stayed up at night with sword in hand
protec ng them (vīrāsana).
Text 1.16.17
tasyaivaṁ vartamānasya pūrveṣāṁ vṛ m anvaham |
nā dūre kilāścaryaṁ yad āsīt tan nibodha me ||
Hear from me the most astonishing event that suddenly occurred while
he was following this procedure of the previous kings daily.
C : An extra anu should be added. Thus every day (anu aham)
he followed the procedure (anuvartamānasya).
Text 1.16.18
dharmaḥ padaikena caran vicchāyām upalabhya gām |
pṛccha smāśru-vadanāṁ vivatsām iva mātaram ||
Dharma, moving about on one leg, seeing a cow with no effulgence, with
tears in her eyes as if she had lost her calf, inquired from her.
C : Dharma in the form of a bull asked ques ons to the cow
who had lost her effulgence (vicchāyām) and was without her calf
(vivatsām).
 Text 1.16.19
dharma uvāca—
kaccid bhadre ’nāmayam ātmanas te
vicchāyāsi mlāyateṣan mukhena |
ālakṣaye bhava m antarādhiṁ
dūre bandhuṁ śocasi kañcanāmba ||
Dharma said: Auspicious cow! Are you well? You appear pale and your
face is slightly withered. I think that you are in great anxiety. O mother!
Are you lamen ng for a friend in a distant land?
C : Kaccit indicates a ques on. O auspicious one! Is your body in
good health (anāmayam)? Though externally you appear healthy, I see
pain in the heart, internal malady in you. Why have you lost your
effulgence? I have understood this by the signs in your slightly pale face.
Thinking of a cause, he asks in five verses (20-24).
Text 1.16.20
pādair nyūnaṁ śocasi maika-pādam
ātmānaṁ vā vṛṣalair bhokṣyamāṇam |
āho surādīn hṛta-yajña-bhāgān
prajā uta svin maghavaty avarṣa ||
Do you lament because I am standing on only one leg? Or are you
lamen ng for yourself being enjoyed by sinners? Or are you lamen ng
because the devatās have been deprived of their share of the sacrifices?
Or are you lamen ng for the ci zens without rain?
C : Do you lament that I am deficient of three legs, standing on
only one? Are you lamen ng because you are being enjoyed by śūdras
(vṛṣalaiḥ)? Bhokṣyamāṇaṁ is in the masculine gender modifying ātmā. Or
do you lament that the devatās are deprived of their share of the sacrifice?
Or (uta svit) do you lament the ci zens suffering from lack of rain.
Text 1.16.21
arakṣyamāṇāḥ striya urvi bālān
śocasy atho puruṣādair ivārtān |
vācaṁ devīṁ brahma-kule kukarmaṇy
abrahmaṇye rāja-kule kulāgryān ||
O earth! Are you lamen ng because the women are not protected by the
husbands, children are not protected by parents and moreover suffer at
the hands of merciless people? Are you lamen ng about learned words
being spoken in brāhmaṇa families with sinful conduct? Are you
lamen ng the best of brāhmaṇas serving kings with no respect for
brāhmaṇas?
C : Are women are not protected by their husbands? The
children are not protected by the parents. Moreover, they are suffering
because of persons merciless like Rākṣasas. Are you lamen ng apparent
learned words (devīm vācam) in brāhmaṇa families of bad conduct? Are
you lamen ng those of noble family born in royal dynas es which have no
devo on to brāhmaṇas?
Text 1.16.22
kiṁ kṣatra-bandhūn kalinopasṛṣṭān
rāṣṭrāṇi vā tair avaropitāni |
itas tato vāśana-pāna-vāsaḥ-
snāna-vyavāyonmukha-jīva-lokam ||
Are you lamen ng about degraded kṣatriyas influenced by Kali, or
countries ruled negligently by them? Are you lamen ng because people
are engaged in ea ng, drinking, dressing, bathing, and sexual
rela onships without regard for restric ons?
C : Do you lament about degraded kṣatriyas influenced
(upasṛṣṭān) by Kali or countries made lifeless (avaropitāni) by them? Do
you lament about people inclined to ea ng, drinking, dressing, bathing and
sex (vyavāya), etc., haphazardly with no regard for rules and prohibi ons?
Text 1.16.23
yadvāmba te bhūri-bharāvatāra-
kṛtāvatārasya harer dharitri |
antarhitasya smara visṛṣṭā
karmāṇi nirvāṇa-vilambitāni ||
O mother! O Earth! Are you lamen ng on remembering the ac vi es —
which make a mockery of libera on by their sweetness — of the Lord
who appeared to relieve your heavy burden and then disappeared,
leaving you alone?
C : O mother, O Earth (dharitri)! Remembering the ac vi es of
the Lord who has disappeared, do you lament being le by him? He
appeared (kṛtāvatārasya) to relieve (avatāra) your burden. Those ac vi es
were taken shelter of (vilambitāni) by libera on. Or the ac vi es made
libera on a laughing-stock because of their sweetness. The syllables ḍa and
la can be exchanged and thus the word becomes viḍambitāni (mocking).
Text 1.16.24
idaṁ mamācakṣva tavādhi-mūlaṁ
vasundhare yena vikarśitāsi |
kālena vā te balināṁ balīyasā
surārcitaṁ kiṁ hṛtam amba saubhagam ||
O Earth! Please tell me the cause for your anxiety by which you have
become extremely thin. O mother! Has me which is strongest of the
strong, stolen your good fortune worshipped by the devatās?
C : Vikarśitāsi means “you have been made extremely thin.” Has
your good fortune been stolen by me?
Text 1.16.25-30
dharaṇy uvāca—
bhavān hi veda tat sarvaṁ yan māṁ dharmānupṛcchasi |
caturbhir vartase yena pādair loka-sukhāvahaiḥ ||
satyaṁ śaucaṁ dayā kṣān s tyāgaḥ santoṣa ārjavam |
śamo damas tapaḥ sāmyaṁ kṣopara ḥ śrutam ||
jñānaṁ virak r aiśvaryaṁ śauryaṁ tejo balaṁ smṛ ḥ |
svātantryaṁ kauśalaṁ kān r dhairyaṁ mārdavam eva ca ||
prāgalbhyaṁ praśrayaḥ śīlaṁ saha ojo balaṁ bhagaḥ |
gāmbhīryaṁ sthairyam ās kyaṁ kīr r māno ’nahaṅkṛ ḥ ||
ete cānye ca bhagavan nityā yatra mahā-guṇāḥ |
prārthyā maha vam icchadbhir na viyan sma karhicit ||
tenāhaṁ guṇa-pātreṇa śrī-nivāsena sāmpratam |
śocāmi rahitaṁ lokaṁ pāpmanā kalinekṣitam ||
Earth said: You know all the dharma about which you are asking me. I am
lamen ng the popula on which is now influenced by the sinful glance of
Kali, and which is devoid of the Lord, the abode of Lakṣmī, the abode of
quali es, by whose power you existed with four legs which gave benefit
to the people, and in whom reside the following eternal, great quali es,
which do not disappear at any me: truthfulness, purity, compassion,
control of anger, generosity, self-sa sfac on, straigh orwardness, control
of mind, control of external senses, following his caste role during
pas mes, neutrality to all, tolerance, indifference to material enjoyment,
considera on of scripture, omniscience, distaste for material enjoyment,
control of others, determina on in ba le, influence, skill, defining social
du es, independence, exper se in arts, beauty, lack of confusion,
tenderness, boldness, modesty, being good-natured, sharpness of mind,
sharpness of the knowledge senses and ac on senses, the abode of
enjoyment, imperturbability, steadiness, faith, fame, respectability, lack
of pride, and as well, other quali es desirable for those who want
greatness.
C : O Dharma! you know all about what you are asking me. “S ll
it should be heard from your mouth”
You know the dharma by whose protec on you exist with four legs of
mercy, truth, austerity and cleanliness. Present tense is used since the
condi on is near the present according to the sūtra: vartamāna-sāmīpye
vartamānavad vā (Pāṇini 3.3.131). The sentence con nues ll verse 31.
Satyam means speaking about things as they are. Śaucam means purity or
purifying or a pure state of mind, being pleased with bhak alone with
disregard for excellence of material objects. Dayā means unmo vated
desire to remove others’ suffering. By that there is protec ng those who
have surrendered, and being friendly to devotees. Kṣān means having
control of the mind even when angry. Tyāga means giving to those who
ask. Santoṣa means full of one’s own bliss. Ārjavam means mind, body and
words are one.
Śama means control of the mind, by which one has firm vows. Dama
means control of the external senses. Tapas means ac ng according to
one’s sva-dharma such as kṣatriya during pas mes. Sāmyam means devoid
of thinking one is an enemy and another is a friend or not making
dis nc ons between those who surrender, but who have differing birth
and quali es. Ti kṣa is tolerance when others offend you. Upara is
indifference to a aining material enjoyment. Śrutam means judging by
scripture.
Jñānam means omniscience, having direct experience of everything and
gra tude, etc. Virak means absence of taste for material enjoyment.
Aiśvaryam is control of others. Śauryam is determina on in ba le. Tejas is
being able to overpower others. Balam is śak to preserve everything.
Smṛ means searching out what should be done as duty. Svātantryam is
non-dependence on others. Kauśalam is skill in ac vi es. Kān is beauty, in
which all limbs are properly placed. Dhairyam is not breaking promises.
Mārdavam is being tender or not tolera ng separa on from devotees.
Prāgalbhyam is extreme boldness. Praśraya is mildness. Śīla means good
natured. A great person has intense affec on for those in front of him even
though they are slow wi ed. Sahas is sharpness of mind. Ojas is sharpness
of knowledge senses. Balam is sharpness of ac on senses. Bhaga is being
the shelter of enjoyment. Gāmbhiryam means imperturbed by devotee’s
offenses or the revealers of those offenses. Sthairyam is not being fickle or
having only one object of affec on. Ās kyam is faith in scriptures and its
established meaning. Kīr is fame because of good quali es. Māna is being
worthy of worship by all. Anahaṅkṛ is absence of pride.
These qualites and others not stated, are eternal. Other quali es include
being true to one’s word and respec ng brāhmaṇas. These great quali es
are eternal—exis ng over all me in the Lord. Each one is complete. They
are praised (prārthyāḥ) by those who desire greatness. Praising those
quali es, they a ain greatness. Even at pralaya the quali es do not
disappear because they are under the Lord’s shelter and because they are
in mately related to the Lord, like heat is related to the sun.
The people are now devoid of the Lord, the abode of good quali es (guṇa-
pātreṇa) and are afflicted by (īkṣitam) sinful Kali.
Text 1.16.31
ātmānaṁ cānuśocāmi bhavantaṁ cāmaro amam |
devān pitṝn ṛṣīn sādhūn sarvān varṇāṁs tathāśramān ||
O best of the devatās! I lament for myself and you, and for the devatās,
pitṛs, sages, devotees and all the varṇas and āśramas.
Text 1.16.32
brahmādayo bahu- thaṁ yad-apāṅga-mokṣa-
kāmās tapaḥ samacaran bhagavat-prapannāḥ |
sā śrīḥ sva-vāsam aravinda-vanaṁ vihāya
yat-pāda-saubhagam alaṁ bhajate ’nuraktā ||
Lakṣmī, desiring whose glance Brahmā and others, surrendered to the
Lord for a long me, perform great penance, has le her abode of the
lotus forest and with great a achment worships the beauty of Kṛṣṇa’s
feet.
C : I cannot tolerate separa on from the Lord. This is expressed
in four verses (33-36). Though Brahmā and others have surrendered to the
Lord for a long me (bahu- tham), being devotees with material desires,
they desire the glance of Lakṣmī.
Text 1.16.33
tasyāham abja-kuliśāṅkuśa-ketu-ketaiḥ
śrīmat-padair bhagavataḥ samalaṅkṛtāṅgī |
trīn atyaroca upalabhya tato vibhū ṁ
lokān sa māṁ vyasṛjad utsmaya ṁ tad-ante ||
Being ornamented with the footprints of the Lord marked with lotus,
thunderbolt, goad, flag, I surpassed the three worlds in beauty. A er I
a ained glory from the Lord, he le me who had become proud, even
a er the glory had dissipated.
C : I was ornamented with the footprints marked (ketaiḥ) with
the flag (ketu) lotus, goad and thunderbolt. A aining vibhū s from Kṛṣṇa
(tataḥ), surpassing the three worlds, I became beau ful. A er that, with
the destruc on of the vibhū , when I became proud thinking that
Vaikuṇṭha could not equal me, he gave me up and disappeared.
Text 1.16.34
yo vai mamā bharam āsura-vaṁśa-rājñām
akṣauhiṇī-śatam apānudad ātma-tantraḥ |
 tvāṁ duḥstham ūna-padam ātmani pauruṣeṇa
sampādayan yaduṣu ramyam abibhrad aṅgam ||
The independent Lord destroyed my great burden of a hundred
akṣauhiṇīs of those who were previously of demonic dynasty of kings. By
his prowess he made you whole when you were suffering with loss of
your legs. He appeared with a beau ful form in the Yadu family.
C : He destroyed my heavy burden. By prowess in himself, he
made you whole with your four legs (sampādayan), who were miserable
with deficient legs. He manifested a beau ful form in the Yadu dynasty.
Text 1.16.35
kā vā saheta virahaṁ puruṣo amasya
premāvaloka-rucira-smita-valgu-jalpaiḥ |
sthairyaṁ samānam aharan madhu-māninīnāṁ
romotsavo mama yad-aṅghri-viṭaṅkitāyāḥ ||
Who can tolerate separa on from that supreme person whose foot prints
made my hair stand on end constantly, while he took away the pride and
self-control of his queens who were proud by his loving glances, pleasant
smiles and sweet speech?
C : Who could tolerate separa on from the Lord? He took away
the steadiness of the queens like Satyabhāmā (mandu-māninīnām) along
with their pride (samānam) by his glances of prema. He made my hairs
stand on end (romotsavaḥ). I was decorated (viṭaṅkitāyāḥ) with his feet. I
constantly had the good fortune of the touch of his feet, among all the
dear women. How can I tolerate separa on from him now?
Text 1.16.36
tayor evaṁ kathayatoḥ pṛthivī-dharmayos tadā |
parīkṣin nāma rājarṣiḥ prāptaḥ prācīṁ sarasva m ||
While Earth and Dharma were conversing, the king named Parīkṣit came
to the Sarasva River flowing east.
C : Tayoḥ means Earth and Dharma. Prācīm here means
“flowing east.”
 Chapter Seventeen
The Punishment of Kali
Text 1.17.1
sūta uvāca—
tatra go-mithunaṁ rājā hanyamānam anāthavat |
daṇḍa-hastaṁ ca vṛṣalaṁ dadṛśe nṛpa-lāñchanam ||
Sūta said: At Kurukṣetra the king saw the śūdra dressed as a king bea ng
an unprotected cow and a bull with a s ck held in his hand.
C :
praśno arāṇi citrāṇi parīkṣid-dharmayor dvayoḥ |
kalau daṇḍadaye rājñetyeṣā saptadaśe kathā ||
In the seventeenth chapter the ques ons and answers between Parīkṣit
and Dharma, and the punishment and mercy received by Kali are
described.
Hanyamānām means “bea ng.” The śūdra wore the markings of a king like
crown, etc., which broke the custom followed in Satya, Treta and Dvāpara
yugas. It indicated his independent nature.
Text 1.17.2
vṛṣaṁ mṛṇāla-dhavalaṁ mehantam iva bibhyatam |
vepamānaṁ padaikena sīdantaṁ śūdra-tāḍitam ||
The śūdra was bea ng the bull, white like a water lily, fearful, trembling,
weak and standing on one leg, who appeared to be urina ng.
C : Mehantam iva means “as if urina ng.” This means that
Dharma, standing on one leg, was at every moment flowing away.
Trembling of the bull indicated that the bull did not oppose the ac ons of
Kali.
Text 1.17.3
gāṁ ca dharma-dughāṁ dīnāṁ bhṛśaṁ śūdra-padāhatām |
vivatsām sāśru-vadanāṁ kṣāmāṁ yavasam iccha m ||
He saw the cow, giver of ghee for sacrifice, without a calf, suffering
greatly, as she was being kicked by the śūdra. The thin cow, with tears in
her eyes, desired the share of sacrifice.
C : Dharma-dughām means giver of sacrificial ingredients such
as ghee, milk, etc. She (Earth) was without a calf (vivatsām) because the
grains had been destroyed. She had tears in her eyes because of the
destruc on of dharma. She was thin (kṣāmām) because sacrifices were not
performed. She desired the share of sacrifice (yavasam).
Text 1.17.4
papraccha ratham ārūḍhaḥ kārtasvara-paricchadam |
megha-gambhīrayā vācā samāropita-kārmukaḥ ||
Situated in his chariot, with his bow poised, in a voice deep as thunder,
he ques oned the śūdra dressed in gold.
C : Kārtasvara means gold. He was dressed in gold. He was on
his chariot. He had his bow ready worried that the śūdra Kali would try to
flee.
Text 1.17.5
kas tvaṁ mac-charaṇe loke balād dhaṁsy abalān balī |
nara-devo ’si veṣeṇa naṭavat karmaṇādvijaḥ ||
Who are you, having power? You a ack the weak with force in the world
under my protec on. Like an actor, you appear to be a king by dress, but
by ac ons you are a śūdra.
C : “Who are you to commit violence to the weak in my
presence?” “I am a king.” “Since I am the king, how can you be the king?”
“I am king because I am wearing the dress of a king and am ac ng like
one.” “No! You are a śūdra (advijaḥ) by your ac ons.” A real actor imitates
the ac ons of another as truly as possible.
Text 1.17.6
yas tvaṁ kṛṣṇe gate dūraṁ saha-gāṇḍīva-dhanvanā |
śocyo ’sy aśocyān rahasi praharan vadham arhasi ||
Since Kṛṣṇa has departed with Arjuna, you are in pi able posi on. By
bea ng innocent creatures in a solitary place, you deserve to be killed.
C : “Just as you are king of your country, I am king of this me.
Thus, you do not have power over me.” The king answers in this verse. “Till
Kṛṣṇa departed out of sight with Arjuna, where were you?” “I was present,
but I did not reveal myself because of fear of them. But without them,
being independent, I fear no one today.” “You are worthy of lamenta on.
You desire to die today.”
Text 1.17.7
tvaṁ vā mṛṇāla-dhavalaḥ pādair nyūnaḥ padā caran |
vṛṣa-rūpeṇa kiṁ kaścid devo naḥ parikhedayan ||
You are white like a water lily, and move around on one leg without the
other legs in the form of a bull. Are you some devatā coming to afflict us
by such an appearance?
C : Let that offense be. I will think for a moment. The king then
inquired from the bull.
You are white like a lotus root. Who are you? He then suggests a possibility.
Moving on one leg, devoid of three legs, are you some devatā who has
come to give us pain? I have not seen a bull suffering like you.
Text 1.17.8
na jātu kauravendrāṇāṁ dordaṇḍa-parirambhite |
bhū-tale ’nupatanty asmin vinā te prāṇināṁ śucaḥ ||
Except for your tears, the tears of living beings have never fallen on the
earth which was ruled by the Kuru kings and well protected by arms of
punishment.
C : “While you are the king, we have now become miserable.”
The king then speaks with pride mixed with regret. Except for your tears,
tears have not fallen in the land which was well protected (parirambhite)
by arms of punishment.
Text 1.17.9
mā saurabheyātra śuco vyetu te vṛṣalād bhayam |
mā rodīr amba bhadraṁ te khalānāṁ mayi śāstari ||
O son of Surabhī! Do not lament! Do not fear the śūdra! O mother! Do
not weep! Since I am here as the punisher of sinners, you will have good
fortune.
C : He then spoke consoling words to the bull who was poin ng
out the weeping cow who was just like him, saying “What you say is false”.
O son of Surabhī! Do not lament (śucaḥ for śocaḥ). Do not fear the śūdra.
He then speaks to the cow. O mother! Do no cry. While I am living as the
punisher (mayi śāstari) of the wicked, you will have auspiciousness. I will
kill him now.
Text 1.17.10-11
yasya rāṣṭre prajāḥ sarvās trasyante sādhvy asādhubhiḥ |
tasya ma asya naśyan kīr r āyur bhago ga ḥ ||
eṣa rājñāṁ paro dharmo hy ārtānām ār -nigrahaḥ |
ata enaṁ vadhiṣyāmi bhūta-druham asa amam ||
O cow! The ina en ve ruler in whose state all the ci zens suffer from
criminals loses his fame, lifespan, fortune and progress. This is the
highest duty of the kings, to punish those who cause suffering to others.
Therefore, I will kill that sinful killer.
C : “But if you kill him for our happiness, then you make us
implicated in killing.” He replies. O chaste cow! The ruler loses good
fortune (bhagaḥ) and next life promo on (ga ḥ) when the ci zens suffer. I
must kill him (enam) for my benefit. There is no fault for you in that. Enam
means the śūdra who is afflic ng you.
Text 1.17.12
ko ’vṛścat tava pādāṁs trīn saurabheya catuṣ-pada |
mā bhūvaṁs tvādṛśā rāṣṭre rājñāṁ kṛṣṇānuvar nām ||
Son of Surabhī! You have four legs. Who has cut off three of your legs?
There should never be such a condi on in the state ruled by kings
following Kṛṣṇa.
C : Avṛścat means cut. A suffering animal like you should not
exist in the state ruled by a king following Kṛṣṇa.
Text 1.17.13
ākhyāhi vṛṣa bhadraṁ vaḥ sādhūnām akṛtāgasām |
ātma-vairūpya-kartāraṁ pārthānāṁ kīr -dūṣaṇam ||
O bull! May you, who is innocent and of pure character, have good
fortune! Tell me who has disfigured you, who has spoiled the fame of the
Pāṇḍavas.
C : Tell me the criminal who is spoiling the fame of the
Pāṇḍavas. Who is the person who disfigured you by cu ng off your legs?
Text 1.17.14
jane ’nāgasy aghaṁ yuñjan sarvato ’sya ca mad-bhayam |
sādhūnāṁ bhadram eva syād asādhu-damane kṛte ||
He who commits violence against the innocent must certainly fear me in
all ways. By punishing the sinful, the innocent will be peaceful.
C : “If I say, he will fear you. What is the use in that?”
He who harms the innocent will fear me by all means.
Text 1.17.15
anāgaḥsv iha bhūteṣu ya āgas-kṛn niraṅkuśaḥ |
āhartāsmi bhujaṁ sākṣād amartyasyāpi sāṅgadam ||
I will cut off the arms along with the armbands of the person who
without regard for rules commits violence against the innocent beings,
even if he is a devatā.
C : “What happens if there is someone stronger that you?” Even
if the person is a devatā, I will cut off his arms at the root—with the
armbands (sāṅgadam). Actually, there is no person among men and
devatās who is as strong as me.
Text 1.17.16
rājño hi paramo dharmaḥ sva-dharma-sthānupālanam |
śāsato ’nyān yathā-śāstram anāpady utpathān iha ||
The highest duty of the king is to protect those who follow the rules
given to them in the scriptures, and to punish the sinful who deviate
from the scriptures when there is no emergency.
C : “What is the use in punishing one person and showing
mercy to another person?” This verse answers. He punishes those who are
fixed in adharma, devia ng from the path of the Vedas when there is no
emergency. He punishes according to scriptures.
 Text 1.17.17
dharma uvāca—
etad vaḥ pāṇḍaveyānāṁ yuktam ārtābhayaṁ vacaḥ |
yeṣāṁ guṇa-gaṇaiḥ kṛṣṇo dautyādau bhagavān kṛtaḥ ||
Dharma said: These words which make one fearless of suffering are
suitable for you, descendent of the Pāṇḍavas. Being a racted to their
quali es of prema, Kṛṣṇa engaged in playing dice and other ac vi es.
C : Kṛṣṇa was a racted to all the Pāṇḍavas’ quali es which were
filled with prema (guṇa-gaṇaiḥ). Because Kṛṣṇa is controlled only by
prema, and since you are the son of Arjuna fixed in Kṛṣṇa, nothing is
impossible for you.
Text 1.17.18
na vayaṁ kleśa-bījāni yataḥ syuḥ puruṣarṣabha |
puruṣaṁ taṁ vijānīmo vākya-bheda-vimohitāḥ ||
O best of men! I do not know the person who is the cause of my
suffering, since I am bewildered by different statements of scripture.
C : He answers the ques on “Who has cut off your legs?”
I do not know the person (yataḥ) from whom the causes of suffering
(kleśa-bījāni) arise. I suffer from the śūdra but the seed of that suffering is
something else. I do not know that. “But you know scriptures. Why do you
not know?” I am bewildered by different scriptural statements.
Text 1.17.19
kecid vikalpa-vasanā āhur ātmānam ātmanaḥ |
daivam anye ’pare karma svabhāvam apare prabhum ||
Some say the self is the cause of suffering. Others say planets are the
cause of suffering. Others say karma is the cause. Others say the
svabhāva is the cause.
C : Here the different opinions are described. Some, atheists,
who cover up (vasanā) the difference (vikalpa) between jīva and the Lord,
the followers of Kapila, say the self gives suffering to the self. Their
philosophy is that the ātmā a ached to prakṛ suffers. By discrimina on,
giving up prakṛ one no longer suffers.
Others, astrologers, say that fate is the cause. Their philosophy is that cruel
planets cause suffering. Auspicious planets, worshipped, take away
suffering.
Others fixed in karma say karmas are the cause. Their philosophy is that
suffering arises from inauspicious karmas. From auspicious karmas one
a ains happiness of Svarga.
Others, the Buddhists, say that svabhāva is the master. The principle is that
effects do not arise from a cause. Their philosophy is that when ac ons are
performed to destroy suffering, the ac ons come to an end even without
destroying the suffering and even a er repeatedly uni ng, offspring are
not born whereas living en es are spontaneously born from sweat. Thus,
suffering and its absence arise from svabhāva.
Text 1.17.20
apratarkyād anirdeśyād i keṣv api niścayaḥ |
atrānurūpaṁ rājarṣe vimṛśa sva-manīṣayā ||
And among these, some ascertain that happiness and distress come from
that which is beyond reason and percep on, O sage among kings!
Consider the proper truth by your intelligence.
C : Among these, some followers of the Vedas, who are
convinced of the Lord, determine that suffering and its destruc on arise
from the Lord, who cannot be determined completely (anirdeśyāt) and
whose plan is difficult to understand because of his inconceivable śak
(apratarkyāt), a er hearing about jīva following its karma.
eṣa u evāsādhu karmakāraya tam yam adho ninīyate
He makes him do bad ac ons who he wants to lead to hell. Kauśitaki
Upaniṣad 3.8
O king of the sages! Please consider with your intelligence this without
obstruc on.
Text 1.17.21
sūta uvāca—
evaṁ dharme pravada sa samrāḍ dvija-sa amāḥ |
samāhitena manasā vikhedaḥ paryacaṣṭa tam ||
Sūta said: O best of the brāhmaṇas! When Dharma, the bull, spoke in this
manner, the king, free from illusion by pu ng his mind in medita on,
answered.
C : When Dharma spoke in this way, King Parīkṣit (samrāṭ), by a
mind absorbed in the five causes of suffering men oned (samāhitena),
spoke to Dharma. Then he became free of all doubts (vikhedaḥ). The
following should be said.
In the contact with and separa on from prakṛ , the Lord (as puruṣa) and
jīva (the doer) are not the cause of suffering and its destruc on since even
a er leaving prakṛ and again a er contac ng prakṛ , just like before the
contact, the two are always present as powerful en es. Planets are not
the cause since the planets are not independent and depend on the wheel
of me. Karma is not the cause of suffering since it is destroyed in a
moment. Svabhāva is not the cause since it is insen ent.
Therefore, the Lord is the cause. His plan is difficult to understand since he
is beyond logic. Bhīṣma says na cāsya karhicit rājan pumān veda
vidhisitam: O King, man cannot know the Lord’s plan.
Is Dharma’s discussion of suffering for increasing remembrance ? Or is it for
spreading the glory of how I, his servant, will punish Kali? Dharma does not
have any sin to undergo suffering. If so, he could not have his posi on in
control of dharma.
Text 1.17.22
rājovāca—
dharmaṁ bravīṣi dharma-jña dharmo ’si vṛṣa-rūpa-dhṛk |
yad adharma-kṛtaḥ sthānaṁ sūcakasyāpi tad bhavet ||
The king said: O knower of dharma! You speak dharma (by not telling me
the iden ty of your aggressor), because the person who points out the
sinner a ains the same place as the sinner. You are dharma in the form of
a bull.
C : He clarifies what he has understood. Though knowing the
aggressor, one should not say. I have understood that you are Dharma,
because you speak about dharma. “Why do I not speak? “He who hints at
the sinner a ains hell, the place of the sinner, what to speak of the person
who speaks directly.”
Text 1.17.23
athavā deva-māyāyā nūnaṁ ga r agocarā |
cetaso vacasaś cāpi bhūtānām i niścayaḥ ||
It is certain that the course of the Lord’s māyā is beyond the thought and
words of the living en es.
C : You have said everything (athavā). The movement of the
Lord’s māyā (deva-māyāyāḥ) is beyond the mind and words of living
beings. It is apratarkya and anirdeśya. Who can understand or explain why
the Lord, by his śak of māyā, gives happiness and suffering in the form of
maintenance and destruc on to the living beings?
Text 1.17.24
tapaḥ śaucaṁ dayā satyam i pādāḥ kṛte kṛtāḥ |
adharmāṁśais trayo bhagnāḥ smaya-saṅga-madais tava ||
In Satya-yuga you had complete dharma of four por ons with four
elements: austerity, cleanliness, mercy and truth. Three por ons are
broken by three por ons of irreligion: pride, associa on with women,
and intoxica on.
C : I know all your fortune and misfortune which you have not
told me. Please hear. Two verses (24-25) describe this. Three por ons of
your feet – austerity, cleanliness and mercy are broken by three parts of
adharma: pride (smaya), associa on with women (saṅga) and intoxica on
(madaiḥ).
Text 1.17.25
idānīṁ dharma pādas te satyaṁ nirvartayed yataḥ |
taṁ jighṛkṣaty adharmo ’yam anṛtenaidhitaḥ kaliḥ ||
O Dharma! Now in Kali-yuga truth remains prominent on the one
remaining por on of dharma. But Kali, irreligion, increasing by untruth,
desires to devour even truth.
C : O Dharma! Now, in Kali-yuga, of your four parts of dharma,
only truth remains, since you maintain yourself to some degree by truth.
Or by that truth, a person can accomplish you (dharma). Kali (adharmaḥ),
increasing with untruth, desires to destroy that one leg. According to the
twel h canto the following can be established. In Satya-yuga, dharma was
complete with four legs. In Treta, gradually one fourth of the four legs of
austerity, cleanliness and mercy, decreases by pride, associa on with
women, intoxica on and lying. In Dvāpara, they decrease by half and in Kali
they remain only in one quarter amount.
prādhānyena vyapadeśo bhava
Items are some mes named because of their prominence.
Truth is named here because it is now more prominent (though the other
three factors of dharma are also present).
Text 1.17.26
iyaṁ ca bhūmir bhagavatā nyāsitoru-bharā sa |
śrīmadbhis tat-pada-nyāsaiḥ sarvataḥ kṛta-kautukā ||
The cow is earth. The Lord relieved her of a great burden. She became
most auspicious in all ways by the auspicious touch of his feet.
C : The earth, her great burden of demons removed by Kṛṣṇa
(bhagavatā), became auspicious (kṛta-kautukā) by the placement of his
beau ful feet.
Text 1.17.27
śocaty aśru-kalā sādhvī durbhagevojjhitādhunā[1] |
abrahmaṇyā nṛpa-vyājāḥ śūdrā bhokṣyan mām i ||
With tears in her eyes, the chaste Earth filled with misfortune, being
abandoned by the Lord now, laments, “Śūdras dressed as kings with no
respect for brāhmaṇas enjoy me.”
C : Now, being abandoned by the Lord, the unfortunate
(durbhagā) earth, weeping with tears, laments, “Śūdras enjoy me.”
Text 1.17.28
i dharmaṁ mahīṁ caiva sāntvayitvā mahā-rathaḥ |
niśātam ādade khaḍgaṁ kalaye ’dharma-hetave ||
Pacifying Dharma and Earth in this way, Parīkṣit took his sharp sword for
killing Kali, the cause of adharma.
C : He took his sword in order to kill Kali (kalaye).
Text 1.17.29
taṁ jighāṁsum abhipretya vihāya nṛpa-lāñchanam |
tat-pāda-mūlaṁ śirasā samagād bhaya-vihvalaḥ ||
Seeing the king intending to kill him he gave up the markings of a king in
great fear and bowed his head to Parīkṣit’s feet.
C : Understanding the king’s inten on (abhipretya), Kali gave up
his marks of a king such as his crown.
Text 1.17.30
pa taṁ pādayor vīraḥ kṛpayā dīna-vatsalaḥ |
śaraṇyo nāvadhīc chlokya āha cedaṁ hasann iva ||
The praiseworthy warrior, worthy of taking shelter, affec onate to the
helpless, did not kill him out of his mercy. He spoke to him with a slight
smile.
C : The king, worthy of praise, did not kill (ślokyaḥ). The king
considered, “Since he has surrendered, I cannot kill him. Since he is wicked,
if I will kill him, taking shelter of adharma arising from killing him, he will
enter me and will not die.”
He slightly smiled, because he had not completely given up his anger. “This
plan has been made by the Lord. Today you have been protected from my
hand, though I want to kill you.”
Text 1.17.31
rājovāca—
na te guḍākeśa-yaśo-dharāṇāṁ
baddhāñjaler vai bhayam as kiñcit |
na var tavyaṁ bhavatā kathañcana
kṣetre madīye tvam adharma-bandhuḥ ||
The king said: Coming with folded hands in front of the sustainer of
Arjuna’s glory, you should have no fear at all. But you, friend of irreligion,
cannot stay in my kingdom at all.
C : Contempla ng his goal, he spoke. You cannot stay by any
degree in this place because you are the friend of adharma.
 Text 1.17.32
tvāṁ vartamānaṁ nara-deva-deheṣv
anupravṛ o ’yam adharma-pūgaḥ |
lobho ’nṛtaṁ cauryam anāryam aṁho
jyeṣṭhā ca māyā kalahaś ca dambhaḥ ||
When you become situated in kings, all sorts of irreligion follow: greed,
untruth, the , vulgarity, giving up dharma, poverty, deceit, quarrel and
pride.
C : All sorts of adharma follow you who exist in the bodies of
kings (nara-deva). Anārya means wicked. Aṁhah means sin in the form of
giving up one’s sva-dharma. Jyeṣṭhā means poverty. Māyā means deceit.
Text 1.17.33
na var tavyaṁ tad adharma-bandho
dharmeṇa satyena ca var tavye |
brahmāvarte yatra yajan yajñair
yajñeśvaraṁ yajña-vitāna-vijñāḥ ||
You cannot stay in Brahmāvarta where dharma and truth suitably reside,
and where knowers of sacrifice worship Kṛṣṇa with sacrifice.
C : You cannot stay in Brahmāvarta, suitable for living with
dharma and truth. Yajñeśvara (lord of sacrifice) is Kṛṣṇa.
Text 1.17.34
yasmin harir bhagavān ijyamāna
ijyātma-mūr r yajatāṁ śaṁ tano |
kāmān amoghān sthira-jaṅgamānām
antar bahir vāyur ivaiṣa ātmā ||
You cannot reside where the Lord, Bhagavān, who is the soul of the
devatās, who exists inside and outside like the air, being worshipped,
distributes to the worshipper.material and spiritual prosperity—what is
useful to all moving and non-moving beings.
C : “But the devatās should also be worshipped, not just
Bhagavān.” He is the inspira on of those who are worshipped (devatās)
(ijyātmta-mūr ḥ). He distributes unfailing enjoyment to our subjects,
moving and non-moving beings. He is perceived internally and externally
like air.
If you exist here, this will no longer be the situa on.
Text 1.17.35
sūta uvāca—
parīkṣitaivam ādiṣṭaḥ sa kalir jāta-vepathuḥ |
tam udyatāsim āhedaṁ daṇḍa-pāṇim ivodyatam ||
Sūta said: Directed in this way by Parīkṣit, trembling Kali spoke to Parīkṣit
who had his sword raised, appearing like Yama ready to kill him.
C : Parīkṣit had his sword raised (udyatāsim). Daṇḍa-pāṇim
means Yama.
Text 1.17.36
kalir uvāca—
yatra kva vātha vatsyāmi sārva-bhauma tavājñayā |
lakṣaye tatra tatrāpi tvām ā eṣu-śarāsanam ||
Kali said: O king of the whole earth! Wherever I will live, following your
order, I will see only you with bow and arrow in your hand.
C : O king of the whole earth! If I leave Brahmāvarta, where will
I reside? There also I see you with bow and arrow in your hand. You,
controller of the whole earth, will give pain to me, your ci zen.
Text 1.17.37
tan me dharma-bhṛtāṁ śreṣṭha sthānaṁ nirdeṣṭum arhasi |
yatraiva niyato vatsya ā ṣṭhaṁs te ’nuśāsanam ||
Best of upholders of dharma! You should designate for me that place
where I can reside permanently abiding by your order.
C : “Say what I should do.” Give me a place where I can stay
without moving (niyataḥ).
Text 1.17.38
sūta uvāca—
abhyarthitas tadā tasmai sthānāni kalaye dadau |
dyūtaṁ pānaṁ striyaḥ sūnā yatrādharmaś catur-vidhaḥ ||
Sūta said: He then gave to Kali who had made the request places where
there were four types of irreligion: gambling, wine, unmarried women
and slaughter of animals.
C : Pānam means drinking wine and other things. Striyaḥ means
unchaste women. Sūnāḥ is unprescribed violence. With violence to living
en es comes all adharmas. Those who commit violence to living en es
have no austerity, cleanliness, mercy or truthful speaking.
Text 1.17.39
punaś ca yācamānāya jāta-rūpam adāt prabhuḥ |
tato ’nṛtaṁ madaṁ kāmaṁ rajo vairaṁ ca pañcamam ||
When implored again, the king gave the place where there was gold. In
that place there will be untruthfulness, intoxica on, illicit sex, pride, and
enmity.
C : “O King! Having heard this news, no one will perform
gambling, drinking, illicit sex or animal killing. What you gave is not giving
anything.” The king gave wealth represented by gold (jāta-rūpam) as the
place for Kali, who begged again.
Since you have sheltered by me, who maintain my fame, trust that this
place, being given, will not be taken away. If you do not act according to
my order, you will be killed easily. In persons with wealth these adharmas
will appear. Anṛta means lying. Mada means intoxica on due to drinking
liquor. Kāma means associa on with women. Rajas is pride. These are the
four adharmas. The fi h is enmity (vairam). Mada and kāma in neuter
gender is poe c license.
Text 1.17.40
amūni pañca sthānāni hy adharma-prabhavaḥ kaliḥ |
au areyeṇa da āni nyavasat tan-nideśa-kṛt ||
Kali, propagator of irreligion, following the order of the king, took up
residence in these five places given by the son of U arā.
C : Amūni pañca sthānāni should actually be in loca ve case.
Text 1.17.41
 athaitāni na seveta bubhūṣuḥ puruṣaḥ kvacit |
viśeṣato dharma-śīlo rājā loka-pa r guruḥ ||
The person who desires his own benefit, and par cularly the religious
king, the protector of people and the teacher, should not indulge in these
five items.
C : Bubhūṣuḥ means “desiring his own benefit.” Loka-pa
means protector of people. Guru is a teacher. They par cularly should not
indulge in these sins.
“Not serving gold or one’s wife” means not being a ached to them.
Others’ wives must be given up completely.
Text 1.17.42
vṛṣasya naṣṭāṁs trīn pādān tapaḥ śaucaṁ dayām i |
pra sandadha āśvāsya mahīṁ ca samavardhayat ||
The king restored the three destroyed legs of the bull: austerity,
cleanliness and mercy. Comfor ng the earth, he made her prosperous.
C : Punishing Kali, he restored (pra sandadha) the legs of the
bull.
Text 1.17.43-44
sa eṣa etarhy adhyāsta āsanaṁ pārthivocitam |
pitāmahenopanyastaṁ rājñāraṇyaṁ vivikṣatā ||
āste ’dhunā sa rājarṣiḥ kauravendra-śriyollasan |
gajāhvaye mahā-bhāgaś cakravar bṛhac-chravāḥ ||
He is presently si ng on the throne given by his grandfather King
Yudhiṣṭhira who desired to go to the forest. This sage among kings, who
is greatly fortunate, famous, ruling the world, shining with the wealth of
a Kuru king, is now residing in Has nāpura.
C : Because of his influence, you can perform sacrifice here. He
is present on his throne given by Yudhiṣṭhira (pitāmahena).
Adhyāste means “he is presently protec ng the kingdom.” The present
tense is used because of nearness to the present (Parīkṣit had already
disappeared).
Text 1.17.45
 i ham-bhūtānubhāvo ’yam abhimanyu-suto nṛpaḥ |
yasya pālayataḥ kṣauṇīṁ yūyaṁ satrāya dīkṣitāḥ ||
This king, the son of Abhimanyu, who, by protec ng the earth, has
allowed you to be consecrated for performing sacrifice, had such
authority.
C : Satrāya means for performing sacrifice. This is different from
the sacrifice which Balarāma saw. There has never been and never will be a
person like Parīkṣit, who saw Kṛṣṇa in the womb and who punished Kali.

[1] durbhagevojjhitā sa in Śrīdhara Svāmī’s version.

 Chapter Eighteen
The Brāhmaṇa’s Curse
Text 1.18.1-3
sūta uvāca—
yo vai drauṇy-astra-vipluṣṭo na mātur udare mṛtaḥ |
anugrahād bhagavataḥ kṛṣṇasyādbhuta-karmaṇaḥ ||
brahma-kopo hitād yas tu takṣakāt prāṇa-viplavāt |
na sammumohorubhayād bhagavaty arpitāśayaḥ ||
utsṛjya sarvataḥ saṅgaṁ vijñātājita-saṁsthi ḥ |
vaiyāsaker jahau śiṣyo gaṅgāyāṁ svaṁ kalevaram ||
Sūta said: Parīkṣit, who, being burned up by the weapon of Aśva hāmā,
did not die in his mother’s womb because of the mercy of Lord Kṛṣṇa,
performer of astonishing ac ons; who, because he had taken shelter of
the Lord, did not become bewildered with great fear from the life
threatening snake called Takṣaka called by the curse of the brāhmaṇa;
who became the student of Śukadeva, and giving up all material
associa on and being situated in realiza on of the Lord, gave up his body
on the bank of the Gaṅgā.
C :
aṣṭādaśe pipāsārtaḥ kaṇṭhe baddhvoragaṁ muneḥ |
gṛhāgato nṛpaḥ śaptas tat-putreṇe varṇyate ||
In the eighteenth chapter, it is described that the thirsty king places a
snake around the neck of the sage, and, returning home, is cursed by the
sage’s son.
Sūta speaks in summary of the astonishing story of Parīkṣit’s life from birth
ll a aining the Lord to Śaunaka and other sages who were very
astonished at hearing his punishment of Kali.
Becoming the pupil of Śukadeva (vaiyāsakeḥ śiṣyaḥ), giving up material
associa on, he gave up his body on the bank of the Gaṅgā. He was in a
condi on (saṁsthi ḥ) where he realized (vijñāta) Kṛṣṇa (ajita).
 Text 1.18.4
no amaśloka-vārtānāṁ juṣatāṁ tat-kathāmṛtam |
syāt sambhramo ’nta-kāle ’pi smaratāṁ tat-padāmbujam ||
Those who remember the lotus feet of the Lord; those who relish the
nectar of pas mes concerning the Lord; and those whose very lives are
the Lord do not have confusion even at the me of death.
C : This is not astonishing. This verse gives the reason.
U amaśloka-vārtānām means “of those whose cause of living is the Lord.”
Text 1.18.5
tāvat kalir na prabhavet praviṣṭo ’pīha sarvataḥ |
yāvad īśo mahān urvyām ābhimanyava eka-rāṭ ||
As long as Abhimanyu’s son, the great lord, was the king of the earth,
Kali, though he had entered everywhere, could not influence anyone.
C : A er Parīkṣit punished Kali, what was his situa on? This
verse describes the condi on.
Text 1.18.6
yasminn ahani yarhy eva bhagavān utsasarja gām |
tadaivehānuvṛ o ’sāv adharma-prabhavaḥ kaliḥ ||
On the day that the Lord le the earth, at that very instant, Kali, the
source of irreligion, entered the world.
C : This verse describes Kali’s entrance. Gām means earth.
Text 1.18.7
nānudveṣṭi kaliṁ samrāṭ sāraṅga iva sāra-bhuk |
kuśalāny āśu siddhyan netarāṇi kṛtāni yat ||
The king did not kill Kali. He was like a bee, enjoying the honey—for at
this me he understood that auspicious acts bear results quickly,
whereas austerity and yoga to not bear results quickly.
C : “What was the condi on of Parīkṣit a er punishing Kali?” He
did not kill Kali because he was like a bee (sāraṅgaḥ), taking the essence.
The essence is described. In Kali (yat) auspicious acts like worship of the
Lord, predominated by kīrtana quickly yield results and other ac ons like
austerity and yoga (itarāṇi) do not give results.
loko vikarma-nirataḥ kuśale prama aḥ
karmaṇy ayaṁ tvad-udite bhavad-arcane sve
yas tāvad asya balavān iha jīvitāśāṁ
sadyaś china y animiṣāya namo ’stu tasmai
People engaged in material work do not heed the auspicious ac ons of
your worship, found in Pañcarātra scriptures made by you, and authorized
by you as the correct form of worship. I offer my respects to the Lord who
as powerful me quickly destroys the aspira on to live for these non-
devotees. SB 3.8.17
Text 1.18.8
kiṁ nu bāleṣu śūreṇa kalinā dhīra-bhīruṇā |
aprama aḥ prama eṣu yo vṛko nṛṣu vartate ||
Kali was an a en ve ger among ina en ve men. But what could
powerful Kali do to the innocent people since he was afraid of the
devotees?
C : The king had another inten on. Was there a disturbance to
the foolish people by Kali? There was none because Kali feared those who
were discerning in nature. Kali was a vigilant ger among the careless.
Text 1.18.9
upavarṇitam etad vaḥ puṇyaṁ pārīkṣitaṁ mayā |
vāsudeva-kathopetam ākhyānaṁ yad apṛcchata ||
I have described to you what you had asked concerning pure Parīkṣit,
which is related to the pas mes of Kṛṣṇa.
Text 1.18.10
yā yāḥ kathā bhagavataḥ kathanīyoru-karmaṇaḥ |
guṇa-karmāśrayāḥ pumbhiḥ saṁsevyās tā bubhūṣubhiḥ ||
Those who desire their own benefit should hear those topics concerning
the quali es and ac vi es of the Lord who performed the greatest
ac ons.
C : Bubhūṣubhiḥ means “by those who desire their own good.”
To do anything other than this is to waste one’s life.
Text 1.18.11
ṛṣaya ūcuḥ—
sūta jīva samāḥ saumya śāśva r viśadaṁ yaśaḥ |
yas tvaṁ śaṁsasi kṛṣṇasya martyānām amṛtaṁ hi naḥ ||
The sages said: O auspicious Sūta! Live for innumerable years, since you
narrate to us, who are mortals, the shining glories of Kṛṣṇa!
C : Live for uncountable years (śāśva ḥ samāḥ). Accusa ve case
is used to denote full dura on of me according to the rule kālādhvanor
atyanta-saṁyoga (Pāṇini 2.3.5) You narrate the glories of Kṛṣṇa which
destroy ignorance (viśadam) and destroy death (amṛtam) for mortals.
Text 1.18.12
karmaṇy asminn anāśvāse dhūma-dhūmrātmanāṁ bhavān |
āpāyaya govinda-pāda-padmāsavaṁ madhu ||
You let us, blackened by the smoke at this uncertain sacrifice, drink the
intoxica ng nectar of the lotus feet of Govinda.
C : At this performance of sacrifice (karmaṇi) which is not
credible (anāśvāse) because the result cannot be guaranteed due to many
irregulari es (whereas the results of bhak are certain), you let us, whose
eyes and other limbs are discolored by the smoke from the sacrifice, drink
the nectar. The geni ve case here indicates accusa ve case. That one
should have faith in bhak is shown. The results of bhak are directly
a ained. They drink the nectar. It is intoxica ng (madhu) honey (āsavam)
since it gives us something unexperienced elsewhere and we experience
the taste at every moment.
Text 1.18.13
tulayāma lavenāpi na svargaṁ nāpunar-bhavam |
bhagavat-saṅgi-saṅgasya martyānāṁ kim utāśiṣaḥ ||
Let us not compare even a par cle of devotee associa on to Svarga or
libera on, what to speak of any blessings in this world.
C : The great glory of associa ng with devotees is described.
Impera ve form of the verb (tulayāma) is used to indicate supposi on. We
cannot compare a moment of associa on of devotees, which showers the
sweetness of topics about Kṛṣṇa to the results of karma – Svarga or
libera on with predominance of happiness and power – the result of
jñāna. We cannot even imagine it. No one compares water or bu ermilk to
a sweet drink mixed with camphor, pepper and cardamom. That being so,
what can one say about blessings from mortals, such as kingdom? In this
world if bhak were impossible from even a par cle of associa on of
devotees, who are the cause of bhak , then in the rarity of prolonged
associa on, its result – bhak – would be established as extremely rare.
Because this fact is established by many there is no doubt at all. Thus, the
plural (tulayāma) is used. Associa on with devotees (bhagavat-saṅgī-
saṅgasya) is stronger than associa on with the Lord. Contact with a heated
iron is more intense that contact with fire. That is indicated by the word
saṅgi-saṅga.
Text 1.18.14
ko nāma tṛpyed rasavit kathāyāṁ
maha amaikānta-parāyaṇasya |
nāntaṁ guṇānām aguṇasya jagmur
yogeśvarā ye bhava-pādma-mukhyāḥ ||
What knower of rasa could be sa sfied with the topics of the Lord who is
the sole, supreme shelter of the greatest devotees? Even those who are
masters of yoga and the devatās headed by Brahmā and Śiva, cannot find
an end to the spiritual quali es of the Lord who is without material
quali es.
C : “From devotee associa on one a ains a taste for the rasa of
Kṛṣṇa’s topics. That taste was a ained by you.”
What knower of rasa could be sa sfied with topics of Kṛṣṇa? He cannot be
sa sfied. Kṛṣṇa is the sole shelter of the great devotees like Nārada and
others. They take shelter of him definitely as the supreme (parāyaṇasya).
He is the lord of all beings and has an eternal, most a rac ve form. The
taste is not a ained just by associa on one me, since the Lord is the
cause of unlimited quali es and the topics are unlimited. Masters of yoga
cannot find the end of his quali es related to his svarūpa, such as his
power over all, his omniscience, his affec on, his friendship with devotees,
all devoid of any touch of māyā (aguṇasya). Thus, one should pray for
associa on of devotees always.
Text 1.18.15
tan no bhavān vai bhagavat-pradhāno
maha amaikānta-parāyaṇasya |
harer udāraṁ caritaṁ viśuddhaṁ
śuśrūṣatāṁ no vitanotu vidvan ||
O learned one! You are the one who prominently serves the Lord among
us! Please describe in detail to us who desire to hear the great, pure and
transcendental ac vi es of the Lord who is the supreme shelter of the
greatest devotees.
C : Therefore (tat), among us, you are the chief devotee,
accep ng the Lord as master, being devoted solely to him. O giver (udāra)!
Udāra means a giver according to Amara-kośa. Distribute the pure
pas mes of the Lord to us who desire to hear them (śuśrūṣatām). Udāra
can also mean great. The rest is clear.
Text 1.18.16
sa vai mahā-bhāgavataḥ parīkṣid
yenāpavargākhyam adabhra-buddhiḥ |
jñānena vaiyāsaki-śabditena
bheje khagendra-dhvaja-pāda-mūlam ||
Parīkṣit, the great devotee, with pure intelligence, a ained libera on, in
the form of the feet of the Lord having a flag marked with Garuḍa,
through knowledge spoken by Śukadeva.
C : Stories of the devotees mixed with stories of the Lord, tasty
like sweet yogurt, take away all suffering. Please speak of them to us.
Parīkṣit a ained the feet of Kṛṣṇa who had a flag marked with Garuḍa by
the great pas mes of the Lord (yena) by knowledge taught by Śukadeva.
Jñāna here means that by which the Lord is realized. The feet are
described. They are called apavarga since they destroy māyā. This clarifies
the previous request:
 tasya janma mahā-buddheḥ karmāṇi ca mahātmanaḥ |
nidhanaṁ ca yathaivāsīt sa pretya gatavān yathā ||
tad idaṁ śrotum icchāmo gadituṁ yadi manyase |
brūhi naḥ śraddadhānānāṁ yasya jñānam adāc chukaḥ ||
We desire to hear about the birth, ac vi es, passing away and des na on
of this highly intelligent devotee, which Śukadeva narrated to you. Please
tell us, full of faith, if you desire to tell this. SB 1.12.2
Text 1.18.17
tan naḥ paraṁ puṇyam asaṁvṛtārtham
ākhyānam atyadbhuta-yoga-niṣṭham |
ākhyāhy anantācaritopapannaṁ
pārīkṣitaṁ bhāgavatābhirāmam ||
Please tell us clearly the most pure story of Parīkṣit containing unlimited
pas mes, which is devoted to astonishing bhak and which is a rac ve
to the devotees.
C : Please tell us the story of Parīkṣit as it is (asaṁvṛtārtham), in
which astonishing bhak -yoga is situated and which is a rac ve to the
devotees.
Text 1.18.18
sūta uvāca—
aho vayaṁ janma-bhṛto ’dya hāsma
vṛddhānuvṛ yāpi viloma-jātāḥ |
dauṣkulyam ādhiṁ vidhuno śīghraṁ
maha amānām abhidhāna-yogaḥ ||
Sūta said: Born of mixed castes, we have certainly made our birth
successful today by following a er Śukadeva, for glorifica on of great
devotees quickly destroys the mental pains arising from low birth.
C : Respected by great sages, he praises his good fortune to
have the opportunity to explain the Bhāgavatam.
Aho indicates astonishment. Ha indicates bliss. Though we are born of
mixed caste (viloma-jātāḥ), today our births have become (āsmaḥ)
successful by following you, wise in knowledge (vṛddhānuvṛ yā), because
this collec on of conversa ons (abhidhāna-yogaḥ) with great devotees like
you, even though in common language, destroys mental afflic on (ādhim)
caused by birth in a low family.
Text 1.18.19
kutaḥ punar gṛṇato nāma tasya
maha amaikānta-parāyaṇasya |
yo ’nanta-śak r bhagavān ananto
mahad-guṇatvād yam anantam āhuḥ ||
What doubt is there about this for one who chants the name of the
unlimited Lord, who is the shelter of the greatest devotees, who has
unlimited power, and who is called unlimited because he bestows his
unlimited quali es to the devotee?
C : “But how can this narra on destroy the prārabdha-karma
which causes the bad birth?”
The śak to destroy prārabdha-karma of devotees is given by the Lord.
Those talks destroy bad birth for the person who chants the name of Kṛṣṇa
in the assembly of great devotees. What more should be considered?
Kṛṣṇa’s power is explained. He is Bhagavān, full of six opulences. He is all-
pervading (anantaḥ). He is called Ananta because his unlimited quali es
are given to the devotees (mahad-guṇatvāt). Because of giving to the
devotees his power to destroy prārabdha of the devotee, my karma of bad
birth has been destroyed now by devotees’ associa on.
Text 1.18.20
etāvat ālaṁ nanu sūcitena
guṇair asāmyāna śāyanasya |
hitvetarān prārthayato vibhū r
yasyāṅghri-reṇuṁ juṣate ’nabhīpsoḥ ||
Enough with delinea ng the Lord, who has no equal or superior in
quali es! Ignoring Brahmā and others who pray to her, even Lakṣmī,
serves the dust of the feet of this Lord who has no material desire.
C : Since the Lord’s śak is unlimited, no one can describe him,
but only to some extent. Lakṣmī (vibhū ḥ), a racted to the quali es of the
Lord, although having no desires, giving up Brahmā and others (itarān) who
pray to her, serves (juṣate) the dust of his feet. He has no equal or superior
(sāmyāna śayanasya). No one is equal to him, what to speak of being
superior to him.
Text 1.18.21
athāpi yat-pāda-nakhāvasṛṣṭaṁ
jagad viriñcopahṛtārhaṇāmbhaḥ |
seśaṁ punāty anyatamo mukundāt
ko nāma loke bhagavat-padārthaḥ ||
Who can be called by the name Bhagavān except Mukunda whose toe-
nail water purifies the universe along with Śiva and becomes arghya for
Brahmā?
C : Since he is the Supreme Lord, Lakṣmī, giving up all others,
serves only him. The water coming from his toenail arghya, offered by
Brahmā, purifies the world including Śiva (seśam). Who in this world except
Mukunda has the name Bhagavān? He is the Supreme Lord since Lakṣmī,
Brahmā and Śiva, the best living en es serve his feet.
Text 1.18.22
yatrānuraktāḥ sahasaiva dhīrā
vyapohya dehādiṣu saṅgam ūḍham |
vrajan tat pārama-haṁsyam antyaṁ
yasminn ahiṁsopaśamaḥ sva-dharmaḥ ||
The devotees who are a racted to Kṛṣṇa, immediately giving up strong
a achment to body and other material objects, a ain the highest stage
of life, parama-haṁsa, in which lack of hatred and absorp on in Kṛṣṇa
are the natural quali es.
C : Thus, the sober devotees worship him. Quickly giving up, by
the strength of knowledge, associa on with bodies a ained over
beginningless me (ūḍham), the sober devotees, a racted to him, a ain
the fourth stage of life (antyam), parama-haṁsa, in which non-violence,
etc., are the natural quali es.
Text 1.18.23
ahaṁ hi pṛṣṭo ’ryamaṇo bhavadbhir
ācakṣa ātmāvagamo ’tra yāvān |
 nabhaḥ patanty ātma-samaṁ pata riṇas
tathā samaṁ viṣṇu-ga ṁ vipaścitaḥ ||
You are like many suns! I will speak the knowledge requested by you
according to what I have understood. Just as birds fly high in the sky only
according to their ability, so the wise speak the pas mes of the Lord only
according to their limited ability.
C : In this way, praising his good fortune and speaking of the
Lord’s powers, Sūta answers Śaunaka’s ques on. O Śaunaka and others like
suns (aryamaṇah)! I will speak what was asked by you, according to how
much I have understood. Just as birds fly in the sky according to their
ability and not to the topmost height of the sky, even those who are wise
speak the Lord’s pas mes (ga m) according to their intelligence (samam).
Text 1.18.24
ekadā dhanur udyamya vicaran mṛgayāṁ vane |
mṛgān anugataḥ śrāntaḥ kṣudhitas tṛṣito bhṛśam ||
One day while taking his bow and hun ng in the forest, a er pursuing
animals, he became red, hungry and very thirsty.
Text 1.18.25
jalāśayam acakṣāṇaḥ praviveśa tam āśramam |
dadarśa munim āsīnaṁ śāntaṁ mīlita-locanam ||
Not seeing water anywhere, he entered the hermitage of a sage, and saw
the peaceful sage si ng with closed eyes.
C : Acakṣāṇaḥ means “not seeing.” The sage was Śamīka.
Text 1.18.26
pra ruddhendriya-prāṇa-mano-buddhim upāratam |
sthāna-trayāt paraṁ prāptaṁ brahma-bhūtam avikriyam ||
The sage had withdrawn his senses, life air, mind and intelligence a er
controlling them. Having surpassed the three states, he had entered into
trance and realized Brahman. He did not move at all.
C : He had surpassed the three states of waking, sleeping and
deep sleep and realized (prāptam) the fourth state, satyam (param
bhūtam), Brahman.
 Text 1.18.27
viprakīrṇa-jaṭācchannaṁ rauraveṇājinena ca |
viśuṣyat-tālur udakaṁ tathā-bhūtam ayācata ||
Parīkṣit, having a dry palate, requested water from that the sage covered
with unkempt, ma ed locks of hair and dressed in deer skin.
C : He was covered with the skin of the ruru, a type of antelope
(rauravena). His palate dry, Parīkṣit asked for water.
Text 1.18.28
alabdha-tṛṇa-bhūmy-ādir asamprāptārghya-sūnṛtaḥ |
avajñātam ivātmānaṁ manyamānaś cukopa ha ||
Thinking that he had been disrespected by not being offered a grass seat,
arghya or friendly words, the king became angry.
C : Not being shown a si ng place of grass, water or even
shown a place to stand, not receiving kind words or arghya, thinking that
the sage had done nothing to welcome him and was disrespec ng him, he
became angry.
Text 1.18.29
abhūta-pūrvaḥ sahasā kṣut-tṛḍbhyām arditātmanaḥ |
brāhmaṇaṁ praty abhūd brahman matsaro manyur eva ca ||
O brāhmaṇa! Afflicted by hungry and thirst, he suddenly became angry
and spiteful towards the brāhmaṇa as never before.
C : Matsaraḥ means to not tolerate another person’s
excellence. Spiteful to the brāhmaṇa, he became angry, though he had
never shown anger to a brāhmaṇa previously. The meaning is this. This
wicked act was not possible for Parīkṣit. But for preaching Bhāgavatam, for
spreading the fame of Śukadeva, and for bringing the dear devotee to the
Lord, the Lord made this arrangement. Parīkṣit himself explains this:
tasyaiva me ’ghasya parāvareśo
vyāsakta-ci asya gṛheṣv abhīkṣṇam |
nirveda-mūlo dvija-śāpa-rūpo
yatra prasakto ’bhayam āśu dha e ||
For me, whose impure ac on was the sin of disrespec ng an innocent
brāhmaṇa, and whose heart was very a ached to family life, the Lord has
come in the form of the brāhmaṇa’s curse, which has become the cause of
detachment from material life. By the Lord’s presence the a ached person
quickly becomes fearless. SB 1.19.14
Text 1.18.30
sa tu brahma-ṛṣer aṁse gatāsum uragaṁ ruṣā |
vinirgacchan dhanuṣ-koṭyā nidhāya puram āgataḥ ||
In anger he placed a dead snake on the shoulder of the sage using the p
of his bow, le the hermitage and returned to his city.
C : Gatāsum means dead.
Text 1.18.31
eṣa kiṁ nibhṛtāśeṣa-karaṇo mīlitekṣaṇaḥ |
mṛṣā-samādhir āhosvit kiṁ nu syāt kṣatra-bandhubhiḥ ||
Was he actually closing his eyes in a state of withdrawing his senses? Or
was he feigning trance, perhaps because a fallen kṣatriya had come?
C : A er the king had thrown the dead snake on the sage he
began to reflect. Has the sage withdrawn all his senses (nibhṛtāśeṣa-
karaṇaḥ)? Did he close his eyes on seeing me, a fallen kṣatriya? Is it false
samādhi? Having thrown the snake, he wanted to know the truth.
Text 1.18.32
tasya putro ’ tejasvī viharan bālako ’rbhakaiḥ |
rājñāghaṁ prāpitaṁ tātaṁ śrutvā tatredam abravīt ||
The sage’s powerful son, playing with other young boys, hearing that the
king had offended his father, spoke the following words to them.
C : His son was Śṛṅgī. He heard that his father had been
disrespected (agham prāpitam).
Text 1.18.33
aho adharmaḥ pālānāṁ pīvnāṁ bali-bhujām iva |
svāminy aghaṁ yad dāsānāṁ dvāra-pānāṁ śunām iva ||
This is the sin of kings who are like fat crows! It is a sin commi ed by
servants or door-keepers, who are like dogs, ac ng against their masters.
C : Pālānām means kings. Pīvnām means fat. Bali-bhujām
means crows.
Text 1.18.34
brāhmaṇaiḥ kṣatra-bandhur hi dvāra-pālo nirūpitaḥ |
sa kathaṁ tad-gṛhe dvāḥ-sthaḥ sa-bhāṇḍaṁ bhoktum arha ||
The fallen kṣatriya is designated as a dog by the brāhmaṇas. How can he,
guarding the door, enter the house and eat the food in the pots?
C : The fallen kṣatriya is classed as a dog (dvāra-pālaḥ) by the
brāhmaṇas. How can he enter the house and eat the ghee, etc., in the
pots?
Text 1.18.35
kṛṣṇe gate bhagava śāstary utpatha-gāminām |
tad bhinna-setūn adyāhaṁ śāsmi paśyata me balam ||
Since Lord Kṛṣṇa, the punisher of those who deviate from the path, has
departed, I will punish this breaker of rules. See my power!
C : Though Kṛṣṇa, punisher of the deviants, is not visible, I, his
follower, will punish him.
Text 1.18.36
ity uktvā roṣa-tāmrākṣo vayasyān ṛṣi-bālakān |
kauśiky-āpa upaspṛśya vāg-vajraṁ visasarja ha ||
Saying this to his friends who were sages’ sons, eyes red with anger,
performing ācamana with water from the Kauśikī River, he released a
thunderbolt of words.
C : He spoke to his friends. He performed ācamana using
Kauśikī water. The sandhi in the phrase kauśikyāḥ apaḥ is poe c license.
Text 1.18.37
i laṅghita-maryādaṁ takṣakaḥ saptame ’hani |
dhakṣya [1] sma kulāṅgāraṁ codito me tata-druham ||
By my order Takṣaka will burn to ashes this black sheep of his family,
offender of my father, and a trespasser of boundaries.
C : Because he placed a dead snake on the body of my father,
that snake, becoming Takṣaka, will burn to ashes (dhakṣay ) the king, the
black coals of his family. The word sma completes the meter.
Text 1.18.38
tato ’bhyetyāśramaṁ bālo gale sarpa-kalevaram |
pitaraṁ vīkṣya duḥkhārto mukta-kaṇṭho ruroda ha ||
Returning to the hermitage, the boy, seeing his father with the snake
around his neck, began crying loudly, afflicted with suffering.
C : Gale should actually be part of the compound without a
declensional ending.
Text 1.18.39-40
sa vā āṅgiraso brahman śrutvā suta-vilāpanam |
unmīlya śanakair netre dṛṣṭvā cāṁse mṛtoragam ||
visṛjya taṁ ca papraccha vatsa kasmād dhi rodiṣi |
kena vā te ’pakṛtam ity uktaḥ sa nyavedayat ||
O brāhmaṇa! The descendent of Aṅgirasa, hearing the wailing of his son,
eventually opened his eyes and saw the dead snake on his shoulder.
Cas ng off the snake, he asked, “O son! Why are you crying? Who has
wronged you?” Having been asked, his son explained everything.
C : He cast (visṛjya) the snake away.
Text 1.18.41
niśamya śaptam atad-arhaṁ narendraṁ
sa brāhmaṇo nātmajam abhyanandat |
aho batāṁho mahad ajña te kṛtam
alpīyasi droha urur damo dhṛtaḥ ||
Hearing that Parīkṣit had been undeservedly cursed, the sage was not
pleased with his son. “Oh fool! You have commi ed a great sin. For a
small offense you have given great punishment.”
C : The curse was not suitable (atad-arham). The sage spoke
words to express his disapproval. Aho bata indicates lamenta on. O fool!
You have commi ed a great sin, since for a small offense (droha) you have
given great punishment (damaḥ).
Text 1.18.42
na vai nṛbhir nara-devaṁ parākhyaṁ
sammātum arhasy apakva-buddhe |
yat-tejasā durviṣaheṇa guptā
vindan bhadrāṇy akutobhayāḥ prajāḥ ||
O fool! By this king’s intolerable power the ci zens, protected and
without any fear, enjoy prosperity. He is equal to Viṣṇu in fame. You
cannot consider him to be the same as ordinary men.
C : O fool (apakva-buddhe)! This king was previously called
Viṣṇu (parākhyam). He is absorbed in Viṣṇu. You should not see him as an
ordinary man, since by his power the ci zens are protected.
Text 1.18.43
alakṣyamāṇe nara-deva-nāmni
rathāṅga-pāṇāv ayam aṅga lokaḥ |
tadā hi caura-pracuro vinaṅkṣyaty
arakṣyamāṇo ’vivarūthavat kṣaṇāt ||
O child! When this king, representa ve of Viṣṇu, disappears, the people,
suffering from thieves, will be destroyed in an instant like unprotected
sheep.
C : Alakṣyamāṇe means disappearing. Avivarūthavat means
“like a herd of sheep.”
Text 1.18.44
tad adya naḥ pāpam upaity ananvayaṁ
yan naṣṭa-nāthasya vasor vilumpakāt |
parasparaṁ ghnan śapan vṛñjate
paśūn striyo ’rthān puru-dasyavo janāḥ ||
The sin, though it is unrelated to us, arising from the of wealth from
people without a protector, will affect us at that me. The crowd of
thieves will kill each other, curse each other and steal animals, women
and wealth from each other.
C : The wealth of the people who are without a protector
(naṣṭa-nāthasya) will be stolen. Know that, because of this the , sin will
arise for us, since we are its cause. The sin is not directly related to us
(ananvayam). The sin is shown. The thieves will kill each other, curse each
other, and steal from each other (vṛñjate) animals, women and wealth.
Text 1.18.45
tadārya-dharmaḥ pravilīyate nṛṇāṁ
varṇāśramācāra-yutas trayīmayaḥ |
tato ’rtha-kāmābhiniveśitātmanāṁ
śunāṁ kapīnām iva varṇa-saṅkaraḥ ||
Proper conduct of men, prescribed through ac ons of varṇa and āśrama
which are described in the Vedas will be destroyed. Mixed castes will
arise for people like the dogs and monkeys absorbed in money and
women.
C : Ārya-dharmaḥ means proper conduct.
Text 1.18.46
dharma-pālo nara-pa ḥ sa tu samrāḍ bṛhac-chravāḥ |
sākṣān mahā-bhāgavato rājarṣir haya-medhayāṭ |
kṣut-tṛṭ-śrama-yuto dīno naivāsmac chāpam arha ||
King Parīkṣit, the protector of dharma, the renowned emperor, a sage
among kings, a very great devotee of the Lord, performer of horse
sacrifices, suffering from hunger, thirst and fa gue, does not deserve our
curse.
C : Having said that he should not be cursed simply because he
is the king, the sage now explains other reasons why he should not be
cursed in three lines.
Text 1.18.47
apāpeṣu sva-bhṛtyeṣu bālenāpakva-buddhinā |
pāpaṁ kṛtaṁ tad bhagavān sarvātmā kṣantum arha ||
The Lord, the soul of all beings, should forgive the sin commi ed to your
innocent devotee by this boy of immature intelligence.
C : If Kṛṣṇa, whose plans are unfathomable, forgives this great
sin to the devotee, we will be delivered. There is no other solu on. The
Lord is in the hearts of his servants (bhṛtyeṣu) and us (sarvātmāḥ).
Text 1.18.48
raskṛtā vipralabdhāḥ śaptāḥ kṣiptā hatā api |
nāsya tat pra kurvan tad-bhaktāḥ prabhavo ’pi hi ||
Though the devotees are capable of counterac ng, they do not react
when scolded, cheated, cursed, insulted or beaten.
C : Parīkṣit could counter curse and make the first curse
ineffec ve. This did not happen, because Parīkṣit was a great devotee.
Though cri cized ( raskṛtā), cheated (vipralabdhā), insulted (avajñātāḥ),
and beaten (hatās), the devotees do not take counter measures against
those who cri cize, etc.
Text 1.18.49
i putra-kṛtāghena so ’nutapto mahā-muniḥ |
svayaṁ viprakṛto rājñā naivāghaṁ tad acintayat ||
The great sage was sorry for the sin commi ed by his son, and did not
think at all that the king had commi ed an offense when he (the sage)
was treated badly.
C : He did not think it an offense when the king treated him
badly (viprakṛtaḥ).
Text 1.18.50
prāyaśaḥ sādhavo loke parair dvandveṣu yojitāḥ |
na vyathan na hṛṣyan yata ātmāguṇāśrayaḥ ||
Generally the devotees in this world, on experiencing distress and
happiness by others’ ac ons, do not become agitated and do not rejoice,
since they do not take shelter of material happiness and distress.
C : This is reasonable. Dvandveṣu means in happiness and
distress. The jīva (ātmā) does not take shelter of duali es (aguṇāśrayaḥ).

[1] daṅkṣya is another reading, which means “will bite.”

 Chapter Nineteen
The Arrival of Śukadeva
Text 1.19.1
sūta uvāca—
mahī-pa s tv atha tat-karma garhyaṁ
vicintayann ātma-kṛtaṁ sudurmanāḥ |
aho mayā nīcam anārya-vat kṛtaṁ
nirāgasi brahmaṇi gūḍha-tejasi ||
Sūta said: The king, reflec ng that his act was reprehensible, became
very depressed. I have performed a deplorable act like an uncivilized
person towards an innocent brāhmaṇa with great power.
C :
nṛpe’nutapya nirvidya prāya-bhṛtyūnaviṁśake |
ājagmur munayas tatra tataḥ śrī-bādarāyaṇiḥ ||
In the nineteenth chapter, Parīkṣit repents for his act, fasts ll death, and
the sages arrive and finally Śukadeva arrives.
His thoughts when he returned home are described in two and half verses
(1-3). I have done an act (karma) of pu ng the snake on sage’s neck, which
is to be cri cized (garhyam). He became depressed.
Text 1.19.2
dhruvaṁ tato me kṛta-deva-helanād
duratyayaṁ vyasanaṁ nā -dīrghāt |
tad astu kāmaṁ hy agha-niṣkṛtāya me
yathā na kuryāṁ punar evam addhā ||
Because of my disrespect for this godly person it is certain that
unpreventable misfortune will come very soon. Let that be direct
atonement for my sin in full force, so that I will not commit such an act
again.
C : Because of my act of disrespec ng a brāhmaṇa which is
disrespect for the Lord (deva-helanāt) unavoidable (duratyayaṁ) suffering
(vyasanam) will come to me now (nā -dīrghāt). Let it be direct (addhā),
not affec ng my sons, etc. Let the atonement for the sin be full (kāma) – so
that I will not commit the sin again.
Text 1.19.3
adyaiva rājyaṁ balam ṛddha-kośaṁ
prakopita-brahma-kulānalo me |
dahatv abhadrasya punar na me ’bhūt
pāpīyasī dhīr dvija-deva-gobhyaḥ ||
Let the fire of an angry brāhmaṇa family burn up my kingdom, strength,
and wealth today, since I am so sinful! May I never again think sinfully of
giving suffering to brāhmaṇas, devatās or cows!
C : Thinking of the suffering, he prays for atonement before
that. Let fire in the form of the anger of the brāhmaṇas burn my kingdom,
strength and wealth. Being most unfortunate, may I not think sinfully of
disrespec ng the brāhmaṇas. etc.
Text 1.19.4
sa cintayann i ham athāśṛṇod yathā
muneḥ sutokto nirṛ s takṣakākhyaḥ |
sa sādhu mene na cireṇa takṣakā-
nalaṁ prasaktasya virak -kāraṇam ||
As he was thus thinking, he heard about how he would die from the bite
of Takṣaka because of the curse issued by the sage’s son. He considered it
beneficial that soon the fire of Takṣaka would be the cause of
detachment from material life.
C : Thinking thus, the king heard that the sage’s son had said
that in seven days he would die from Takṣaka. The king had heard from a
student sent by Śamīka, “O King! My son, a boy, cursed you. I scolded him.
But since the curse is unavoidable, you should deliberate on methods for
a aining the next life.”
When the messenger had departed, the king wanted to go there to beg
forgiveness for his offense, but considering that the sage would be
embarrassed, and also because he did not desire nega on of the curse, he
did not go. He considered the fiery poison of Takṣaka beneficial because it
would quickly (na cireṇa) produce detachment from all his a achments.
“Forge ng merciful Kṛṣṇa who protected me in the womb from the fire of
the brahmāstra, I have been a ached to the kingdom. What misfortune for
me.” Giving up everything, he would worship the Lord.
Text 1.19.5
atho vihāyemam amuṁ ca lokaṁ
vimarśitau heyatayā purastāt |
kṛṣṇāṅghri-sevām adhimanyamāna
upāviśat prāyam amartya-nadyām ||
Having previously concluded that both were to be rejected — giving up
this world and Svarga — and thinking that service to Kṛṣṇa’s lotus feet
was the highest goal, he sat down on the bank of the Gaṅgā with a vow
of not ea ng.
C : A er that (athaḥ) giving up both worlds (imam amum)
which he had previously considered useless, a er the curse, he sat down
with a vow of not ea ng on the Gaṅgā. He knew that service to Kṛṣṇa’s feet
was the topmost human goal.
Text 1.19.6
yā vai lasac-chrī-tulasī-vimiśra-
kṛṣṇāṅghri-reṇv-abhyadhikāmbu-netrī |
punā lokān ubhayatra seśān
kas tāṁ na seveta mariṣyamāṇaḥ ||
Who at the point of death would not serve the Gaṅgā who, carrying
water made excellent by the dust of Kṛṣṇa’s feet mixed with beau ful
tulasī, purifies the worlds along with their leaders inside and outside,
above and below?
C : “Why did he choose the Gaṅgā?” She carries (netrī) most
excellent (abhyadhika) water. She purifies the planets along with their
protectors, above and below, internally and externally (ubhayatra). Who
while dying would not serve her? All persons for their auspiciousness will
serve her.
Text 1.19.7
 i vyavacchidya sa pāṇḍaveyaḥ
prāyopaveśaṁ pra viṣṇu-padyām |
dadhau mukundāṅghrim ananya-bhāvo
muni-vrato mukta-samasta-saṅgaḥ ||
Making this decision to sit without ea ng on the bank of the Gaṅgā,
Parīkṣit, without thoughts of other processes or dei es, peaceful, and
free of all material a achments, concentrated on the feet of Mukunda.
C : Deciding (vyavacchidya) to sit and fast to death, he was fixed
on Kṛṣṇa (ananya-bhāvaḥ).
Text 1.19.8
tatropajagmur bhuvanaṁ punānā
mahānubhāvā munayaḥ sa-śiṣyāḥ |
prāyeṇa rthābhigamāpadeśaiḥ
svayaṁ hi rthāni punan santaḥ ||
Noble-minded sages who purify the world came along with their disciples
to see Parīkṣit there on the pretext of visi ng a holy place. The devotees,
being holy places personified, actually purify the holy places.
C : The sages came to see Parīkṣit, not to bathe, since they were
already pure. “But such sages are seen to visit holy places.” This is only a
pretext (prāyena apadeśaiḥ). They had understood that seeing Parīkṣit, a
great devotee, was superior to seeing the holy places. Understanding
suddenly by their omniscience that the Bhāgavatam would be recited,
they came with great, astonishing bliss.
Text 1.19.9-10
atrir vasiṣṭhaś cyavanaḥ śaradvān
ariṣṭanemir bhṛgur aṅgirāś ca |
parāśaro gādhi-suto ’tha rāma
utathya indrapramadedhmavāhau[1] ||
medhā thir devala ārṣṭiṣeṇo
bhāradvājo gautamaḥ pippalādaḥ |
maitreya aurvaḥ kavaṣaḥ kumbhayonir
dvaipāyano bhagavān nāradaś ca ||
Atri, Vasiṣṭha, Cyavana, Śaradvān, Ariṣṭanemi, Bhṛgu, Aṅgirās, Parāśara,
Viśvamitra, Paraśurāma, Utathya, Indrapramada, Idhmavāha, Medhā thi,
Devala, Ārṣṭiṣeṇa, Bhāradvāja, Gautama, Pippalāda, Maitreya, Aurava,
Kavaṣa, Agastya, Vyāsa and Nārada came there.
C : Gādhisuta is Viśvāmitra. Rāma is Paraśurāma, son of
Jamadagni. Indrapramada and Idhmavāha were also there.
Text 1.19.11
anye ca devarṣi-brahmarṣi-varyā
rājarṣi-varyā aruṇādayaś ca |
nānārṣeya-pravarān sametān
abhyarcya rājā śirasā vavande ||
Other exalted sages among the devatās, sages of great penance, sages
among kings and Aruṇa and others also came. Welcoming the best of
sages, the king bowed his head.
C : Arṣeya-pravān means the best among the gotras of sages.
Text 1.19.12
sukhopaviṣṭeṣv atha teṣu bhūyaḥ
kṛta-praṇāmaḥ sva-cikīrṣitaṁ yat |
vijñāpayāmāsa vivikta-cetā
upasthito ’gre ’bhigṛhīta-pāṇiḥ ||
When they were all comfortably seated, standing in front of them, with
pure heart and folded hands, he again offered respects and inquired from
them concerning what he wanted to do.
C : He offered respects again in order to inform them of his
plan. He had a pure heart (vivikta-cetaḥ). Abhigṛhīta-pāṇiḥ means “with
folded hands.”
Text 1.19.13
rājovāca—
aho vayaṁ dhanyatamā nṛpāṇāṁ
maha amānugrahaṇīya-śīlāḥ |
rājñāṁ kulaṁ brāhmaṇa-pāda-śaucād
dūrād visṛṣṭaṁ bata garhya-karma ||
The king said: Oh! We are most fortunate among kings since we have
been qualified for mercy of the great sages. The family of kings is
generally cast off at a great distance from the foot washing place of the
brāhmaṇas, since they are involved in impure ac vi es.
C : He describes the sages’ mercy on himself. Among kings we
are most fortunate because we have quali es for receiving the mercy of
great souls. Mercy of great souls is rare for kings because the royal family is
rejected far away from even the foot washing water of brāhmaṇas. Smṛ
says dūrād ucchiṣṭa-viṇ-mūtra-pādāmbhāṁsi samutsṛjet: one should keep
at a distance le over food, excrement, urine and foot water. (Yājñavalkya-
smṛ 1.154) They cannot remain near the brāhmaṇas because their
condemned ac vi es are thoroughly impure. The king speaks in this way
only out of humility, since many statements show that the kings interacted
with brāhmaṇas.
Text 1.19.14
tasyaiva me ’ghasya parāvareśo
vyāsakta-ci asya gṛheṣv abhīkṣṇam |
nirveda-mūlo dvija-śāpa-rūpo
yatra prasakto ’bhayam āśu dha e ||
For me, whose impure ac on was the sin of disrespec ng an innocent
brāhmaṇa, and whose heart was very a ached to family life, the Lord has
come in the form of the brāhmaṇa’s curse, which has become the cause
of detachment from material life. The person a ached to the Lord quickly
becomes fearless.
C : He explains his wicked act. Because of pu ng a snake
around a brāhmaṇa’s neck, full of sin, I was cursed by a brāhmaṇa. Kṛṣṇa,
to show that he delivers the most fallen, has come in front of me with your
coming. This is my inference. The person a ached to the Lord quickly
a ains fearlessness.
Text 1.19.15
taṁ mopayātaṁ pra yantu viprā
gaṅgā ca devī dhṛta-ci am īśe |
dvijopasṛṣṭaḥ kuhakas takṣako vā
daśatv alaṁ gāyata viṣṇu-gāthāḥ ||
The brāhmaṇas and Gaṅgā-devī should know that I am surrendered and
have dedicated my heart to the Lord. Let the snake released by the
brāhmaṇa, even if it is an imposter, bite me. Please sing topics
concerning the Lord.
C : He prays to the sages in two verses (15-16). O brāhmaṇas!
The sages should know that I am surrendered. Gaṅgā-devī should also
know this. Kuhakaḥ means false.
Text 1.19.16
punaś ca bhūyād bhagavaty anante
ra ḥ prasaṅgaś ca tad-āśrayeṣu |
mahatsu yāṁ yām upayāmi sṛṣṭiṁ
maitry astu sarvatra namo dvijebhyaḥ ||
On the other hand, in whatever birth I receive, may I have ra for the
unlimited Lord, excellent associa on with his devotees who take shelter
of him and friendship with all living beings! I offer respects to the
brāhmaṇas.
C : Punaś ca means “on the other hand.” In whatever birth I
take, may I have ra for the Lord and excellent associa on (prasaṅgaḥ)
with his devotees, and friendship with all living en es! A er praying for
these three, he then offers his respects.
Text 1.19.17
i sma rājādhyavasāya-yuktaḥ
prācīna-mūleṣu kuśeṣu dhīraḥ |
udaṅ-mukho dakṣiṇa-kūla āste
samudra-patnyāḥ sva-suta-nyasta-bhāraḥ ||
Having decided in this way, the wise king, entrus ng the country to his
son, sat down facing north on kuśa grass with ps facing east, on the
right bank of the river.
C : Deciding in this way, the king gave his son Janamejaya the
responsibility of the kingdom and remained there (āste) on the bank of the
Gaṅgā (samudra-patnyāḥ).
Text 1.19.18
 evaṁ ca tasmin nara-deva-deve
prāyopaviṣṭe divi deva-saṅghāḥ |
praśasya bhūmau vyakiran prasūnair
mudā muhur dundubhayaś ca neduḥ ||
When the best of the kings sat fas ng, the devatās in the sky showered
the earth with flowers in praise and con nually drums sounded in joy.
C : They praised (praśasya) his fast ll death. Vyakiran means
that they made a shower. The drums sounded by themselves.
Text 1.19.19
maharṣayo vai samupāgatā ye
praśasya sādhv ity anumodamānāḥ |
ūcuḥ prajānugraha-śīla-sārā
yad u ama-śloka-guṇābhirūpam ||
Because the great sages gathered there had the quality and ability to give
mercy to the ci zens, they approved of his decision by praising it, and
said that he has the quali es of the Lord.
C : Praising the devatās’ worship of the king, the sages
approved his decision. The devotees (santaḥ) said that he had quali es like
those of the Lord. The sages had strength (sāra) and the quality of giving
mercy to ci zens.
Text 1.19.20
na vā idaṁ rājarṣi-varya citraṁ
bhavatsu kṛṣṇaṁ samanuvrateṣu |
ye ’dhyāsanaṁ rāja-kirīṭa-juṣṭaṁ
sadyo jahur bhagavat-pārśva-kāmāḥ ||
O best of kings! It is not surprising that those desiring to associate with
the Lord, born in the Pāṇḍava family and devoted solely to Kṛṣṇa,
immediately gave up the royal throne served by kings’ crowns.
C : Yudhiṣṭhira and his family (bhavatsu), descendants of
Bhārata, who followed Kṛṣṇa.
Text 1.19.21
 sarve vayaṁ tāvad ihāsmahe ’tha
kalevaraṁ yāvad asau vihāya |
lokaṁ paraṁ virajaskaṁ viśokaṁ
yāsyaty ayaṁ bhāgavata-pradhānaḥ ||
We will all remain here un l the king, the best of the devotees, gives up
his body and a ains the supreme planet which is without grief and
passion.
C : Seeing the resolve of the king, they spoke to the king to
support him and themselves, consul ng among themselves.
Text 1.19.22
āśrutya tad ṛṣi-gaṇa-vacaḥ parīkṣit
samaṁ madhu-cyud guru cāvyalīkam |
ābhāṣatainān abhinandya yuktān
śuśrūṣamāṇaś caritāni viṣṇoḥ ||
Hearing the words of the sages, which were impar al, flowing with
nectar, profound in meaning and true, he then spoke with a desire to
hear about the ac vi es of the Lord a er offering respect to the sages.
C : Samam means “impar al.” This is expressed when they said
(in the previous verse), “We will remain here.” The words were flowing
with honey when they praised him as the best of the devotees. The words
were profound because they men oned the planet devoid of passion (not
directly saying the Lord’ planet). The words were true because they said he
would a ain the planet of the Lord. Hearing these four types of
statements, he spoke to them.
Text 1.19.23
samāgatāḥ sarvata eva sarve
vedā yathā mūr -dharās tri-pṛṣṭhe |
nehātha vāmutra ca kaścanārtha
ṛte parānugraham ātma-śīlam ||
You who have gathered here from many places are full knowledge like
the Vedas situated in Satya-loka, above the three worlds. And you have
no goal except to give mercy to others in this world and in the next.
Actually, that is your very nature.
C : You are like the personified Vedas who are situated in Satya-
loka (tri-pṛṣṭhe), above the three worlds. Having spoken of their great
knowledge, he speaks of their great mercy. You have no goal except to give
mercy to others. Is that their goal? No, it is their nature.
Text 1.19.24
tataś ca vaḥ pṛcchyam imaṁ vipṛcche
viśrabhya viprā i kṛtyatāyām |
sarvātmanā mriyamāṇaiś ca kṛtyaṁ
śuddhaṁ ca tatrāmṛśatābhiyuktāḥ ||
O brāhmaṇas! I thus ask about your mercy. That should be determined.
Since I have developed faith in your mercy, please consider and tell me in
common agreement what is the pure ac vity, though there are many
du es to be performed and many du es for those who are dying.
C : I ask about your mercy—what form will it take? I ask what
should I do. This should be asked in order that I develop concentra on
(pṛcchyam). I will develop faith in that (viśrabhya). In the subject of what
should be done in karma, austerity and yoga, etc. (i krṭyatāyām) decide
that ac vity which should be done in all condi ons and par cularly for
those dying and which is free from violence (śuddham). Inform me what
should be done a er determining it in agreement.
Text 1.19.25
tatrābhavad bhagavān vyāsa-putro
yadṛcchayā gām aṭamāno ’napekṣaḥ |
alakṣya-liṅgo nija-lābha-tuṣṭo
vṛtaś ca bālair avadhūta-veṣaḥ ||
The great son of Vyāsa, Śukadeva, wandering the earth as he pleased,
ignoring everyone, without indica ons of any āśrama, sa sfied with his
own a ainment, wearing discarded cloth, and surrounded by children,
arrived at that me.
C : A er not agreeing on what to teach him, they waited for
Śukadeva’s arrival. “If Śukadeva, knowing the essence of everything comes
he should instruct him and we will become most blissful hearing that.” As
they thought that, Śukadeva arrived.
“From birth Parīkṣit was devoted to Kṛṣṇa alone, and having given up the
kingdom, and fas ng ll death, is most qualified to hear the topics of
Kṛṣṇa. I will have him hear the great Purāṇa, showering the sweetness of
Kṛṣṇa’s pas mes that I studied.” Determining this, he arrived on his own.
He was without desire (anapekṣaḥ). He did not desire the opinions of other
sages because they were insignificant, since he was always sa sfied with
direct realiza on by a aining Kṛṣṇa, his master (nija-lābha-tuṣṭaḥ). He did
not have signs of any āśrama. His appearance was not understood by
people (avadhūtaḥ).
Text 1.19.26
taṁ dvyaṣṭa-varṣaṁ su-kumāra-pāda-
karoru-bāhv-aṁsa-kapola-gātram |
cārv-āyatākṣonnasa-tulya-karṇa-
subhrv-ānanaṁ kambu-sujāta-kaṇṭham ||
He was sixteen years old, with tender feet, hands, thighs, arms,
shoulders, and forehead. His face had beau ful, long eyes, raised nose,
symmetrical ears, and shapely eyebrows. His throat was as beau ful as a
conch.
C : Three verses (26-28) are connected. He was sixteen. His feet,
hands, thighs, arms, shoulders, forehead and limbs were so . His face had
beau ful, long eyes and raised nose. His ears were equal, not irregularly
long or short. His eyebrows were beau ful. This was the appearance of his
face. His tender throat was beau ful like a conch with three lines.
Text 1.19.27
nigūḍha-jatruṁ pṛthu-tuṅga-vakṣasam
āvarta-nābhiṁ vali-valgūdaraṁ ca |
dig-ambaraṁ vaktra-vikīrṇa-keśaṁ
pralamba-bāhuṁ svamaro amābham ||
His collar bone was well covered. His chest was broad and high. His navel
was like a whirlpool. His abdomen was beau ful, indented with three
horizontal lines. The direc ons were his clothing. His hair was sca ered
on his face. His arms reached his knees. His complexion was that of
Kṛṣṇa.
C : His collar bone (jatrum) below the throat was covered
because it was fleshy. His chest was broad and raised. His navel was like a
whirlpool. His belly was a rac ve with three lines. His complexion was
equal to that of Kṛṣṇa, best among the devas (su amara) since Kṛṣṇa shone
in his heart. He was similar to Kṛṣṇa in form by his great beauty.
Text 1.19.28
śyāmaṁ sadāpīcya-vayo-’ṅga-lakṣmyā
strīṇāṁ mano-jñaṁ rucira-smitena |
pratyu hitās te munayaḥ svāsanebhyas
tal-lakṣaṇa-jñā api gūḍha-varcasam ||
He was dark in complexion, a rac ve to women with his pleasant smile,
his bodily features and his a rac ve youthfulness. Though his splendor
was covered, the sages, knowing the symptoms of a great person, rose
from their seats to welcome him.
C : His beauty is described. He was a rac ve to women by his
natural beauty, by his fixed (sadā), a rac ve, new youth and his smile.
Seeing him, though his splendor was covered, the sages stood up.
Text 1.19.29
sa viṣṇu-rāto ’ thaya āgatāya
tasmai saparyāṁ śirasājahāra |
tato nivṛ ā hy abudhāḥ striyo ’rbhakā
mahāsane sopaviveśa pūjitaḥ ||
When his guest arrived, Parīkṣit worshipped him with bowed head. The
ignorant women and children disappeared. In the worship, Śukadeva sat
on a huge seat.
C : Parīkṣit (viṣṇurātaḥ) worshipped him while bowing with his
head to Śukadeva (a thaye), also called Brahma-rāta. The women, who
thought he was directly Cupid, and the children who thought he was crazy
stopped following him. They fled out of fear of the sages. He was
worshipped by the sages with respect, embraces and asking about his
welfare. He worshipped the sages also by offering respects, embracing
them and asking about their welfare. Nārada, Parāśara, Vyāsa and others,
with tears and choked voices, smelled his head and asked about his
welfare. He offered respects to them. Requested by them, by their order
he sat on huge seat suitable for a teacher. The sandhi in sopaviveśa is
according to the rule so’ci lope cet pāda-pūraṇam (Pāṇini 6.1.134).
Text 1.19.30
sa saṁvṛtas tatra mahān mahīyasāṁ
brahmarṣi-rājarṣi-devarṣi-saṅghaiḥ |
vyarocatālaṁ bhagavān yathendur
graharkṣa-tārā-nikaraiḥ parītaḥ ||
The greatest among the great, Śukadeva, seated there, surrounded by the
crowd of sages among brāhmaṇas, sages among kings and sages among
devatās shone like the moon surrounded by groups of planets,
constella ons, and stars.
C : The glory of him si ng there is described. The planets
(graha) are Venus, etc. The constella ons (rkṣa) are Aśvinī, etc. Tāra refers
to other luminaries. Śukadeva was more excellent than Nārada and other
great sages since he was devoted solely to Nanda’s son.
Text 1.19.31
praśāntam āsīnam akuṇṭha-medhasaṁ
muniṁ nṛpo bhāgavato ’bhyupetya |
praṇamya mūrdhnāvahitaḥ kṛtāñjalir
natvā girā sūnṛtayānvapṛcchat ||
The devotee king, approaching the sage peacefully si ng with unlimited
knowledge, offered his respects with his head, folded his hands, again
offered respects and then inquired with sweet words.
C : To ask a ques on he again offered respects. He asked
Śukadeva who had unlimited intelligence in all subjects (akuṇṭha-
medhasam).
Text 1.19.32-33
parīkṣid uvāca—
aho adya vayaṁ brahman sat-sevyāḥ kṣatra-bandhavaḥ |
kṛpayā thi-rūpeṇa bhavadbhis rthakāḥ kṛtāḥ ||
 yeṣāṁ saṁsmaraṇāt puṁsāṁ sadyaḥ śuddhyan vai gṛhāḥ |
kiṁ punar darśana-sparśa-pāda-śaucāsanādibhiḥ ||
Parīkṣit said: O brāhmaṇa! Today we low kṣatriyas have developed
qualifica on to serve saints because we have been purified by your
coming as a guest out of your mercy. Simply from remembering you,
men’s houses even become immediately purified. What to speak of
seeing, touching, washing your feet and giving you a seat!
C : He offers respects in five verses (32-36). Today even we low
kṣatriyas have developed qualifica on to serve the great devotees (sat-
sevyāḥ). We have been purified ( rthakāḥ kṛtāḥ) by your coming. This is in
the masculine though rtha is neuter because it is referring to themselves,
according to Mahābhāṣya 5.3.88. By your coming, a despicable place can
purify people. By remembering you or you remembering them, even men’s
houses become purified, what to speak of the bodies of wife and children.
Text 1.19.34
sānnidhyāt te mahā-yogin pātakāni mahānty api |
sadyo naśyan vai puṁsāṁ viṣṇor iva suretarāḥ ||
O great yogī! The greatest sins are destroyed immediately by closeness to
you, just as the demons are destroyed by closeness to the Lord.
C : Suretaraḥ means demons.
Text 1.19.35
api me bhagavān prītaḥ kṛṣṇaḥ pāṇḍu-suta-priyaḥ |
paitṛ-ṣvasreya-prīty-arthaṁ tad-gotrasyā a-bāndhavaḥ ||
Because of affec on for his cousins the Pāṇḍavas, Lord Kṛṣṇa, dear to the
Pāṇḍavas, has shown friendship to me, their descendent, by sending you.
C : Paternal cousins of Kṛṣṇa were the Pāṇḍavas. Kṛṣṇa has
made friendship with me by accep ng me as part of that family in order to
please Yudhiṣṭhira. Moreover, you have been sent by him to deliver me.
Text 1.19.36
anyathā te ’vyakta-gater darśanaṁ naḥ kathaṁ nṛṇām |
nitarāṁ mriyamāṇānāṁ saṁsiddhasya vanīyasaḥ ||
Otherwise how is it possible that men like us at the moment of death can
see a perfected being like you, whose movements are unknown, and is
most munificent?
C : Otherwise if Kṛṣṇa did not inspire you, how could we meet
you? Because of his generosity (vanīyasa), he has inspired you to say,
“Please inquire from me.”
Vanayitā from the root vanu (to beg), is one who is requested (and grants)
benedic ons. Superla ve is vanayitṛtamaḥ. This becomes vanīyas by the
rule tu iṣṭhemeyaḥsu: the affix tṛ is elided before the affixes iṣṭan, imanic
and īyāsun (īyās) (Pāṇini 6.4.154) and the rule nimi ābhāve
naimi kasyāpy abhavaḥ[2].
Text 1.19.37
ataḥ pṛcchāmi saṁsiddhiṁ yogināṁ paramaṁ gurum |
puruṣasyeha yat kāryaṁ mriyamāṇasya sarvathā ||
I ask the supreme guru of the yogīs, “What is complete perfec on and
what is to be done at all mes for a aining that perfec on for a man
about to die?”
C : I ask about the complete perfec on (saṁṣiddhim), the
complete puruṣārtha. I ask the sādhana that must be performed for that
perfec on.
Text 1.19.38
yac chrotavyam atho japyaṁ yat kartavyaṁ nṛbhiḥ prabho |
smartavyaṁ bhajanīyaṁ vā brūhi yad vā viparyayam ||
O master! Please tell me what men must hear, chant, remember and
worship, or what they should not hear, chant, remember or worship.
C : Kartavyam should follow each of the four items. Tell me
what men should do, which is suitable for hearing. Viparyayam means tell
me what should be done concerning what is not suitable for hearing, etc.
Text 1.19.39
nūnaṁ bhagavato brahman gṛheṣu gṛha-medhinām |
na lakṣyate hy avasthānam api go-dohanaṁ kvacit ||
O brāhmaṇa! You do not stay in the houses of a ached householders
even for the me it takes to milk a cow.
C : Since it will be very rare to see you again, you should tell me
now. You stay not even for the me it takes to milk a cow (go-dohanam).
Text 1.19.40
sūta uvāca—
evam ābhāṣitaḥ pṛṣṭaḥ sa rājñā ślakṣṇayā girā |
pratyabhāṣata dharma-jño bhagavān bādarāyaṇiḥ ||
Sūta said: Being addressed and ques oned by the king with sweet words,
the great son of Vyāsa, knower of dharma, began to answer.
C : Ślakṣṇayā giṛā means “by sweet words.” With sweet words,
facing Parīkṣit (ābhāṣitaḥ) being asked (pṛṣṭaḥ), Śukadeva, bhagavān,
answered.
jaya prathama-skandhaḥ sumerur iva sundaro varo loke |
yo dayate śaśvad gaṅgām iva bhakta-bandhutāṁ viṣṇoḥ ||
The First Canto, beau ful and excellent like Sumeru, which bestows Viṣṇu’s
friendship to the devotee, eternal as the Gaṅgā, may remain glorious in the
world.
vidyābhuṣaṇa-bhaṇitāṁ prathama-skandhasya ṭippaṇīm etām |
santaḥ karuṇāvanto mādhava-hṛdayā nirīkṣantām ||
May the merciful devotees, with Mādhava in their hearts, behold this
commentary on the First Canto, wri en by Vidyābhūṣaṇa.

[1] BBT has subāhuḥ.

[2] when the cause disappears, the effect also disappears.
 A A -T
His Holiness Bhanu Swami maharaja was born in Canada on the
26th December 1948 to the most fortunate Japanese parents. HH
Bhanu Swami Maharaja is one of the senior disciples of His Divine
Grace A.C Bhak vedanta Swami Srila Prabhupada, founder acharya
of ISKCON, the Interna onal Society for Krishna Consciousness. He
holds a BA Degree in Oriental fine arts history from the University
of Bri sh Colombia. He joined the Hare Krishna movement in India
in 1970. Ini ated in 1971 by Srila Prabhupada, he took sannyasa
vows in 1984. Bhanu Swami was personally instructed in the art of
Deity worship by Srila Prabhupada, and within ISKCON he has
become an authority on the topic. He is a great inspira on for
many devotees around the world and he preaches Krishna
consciousness in Australia, Japan, Malaysia, Russia and India.
HH Bhanu Swami Maharaja met the disciples of His Divine Grace
A.C. Bhak vedanta Swami Srila Prabhupada in 1971 in Tokyo, just
a er his gradua on in history. Srila Prabhupada was about to set
on his India tour with his Western disciples and Bhanu Maharaja
joined with them.
By 1972, His Holiness Bhanu Swami maharaja already earned
credit from Srila Prabhupada for his exact Sanskrit pronuncia on,
exper se in cooking and excellence in deity worship. He also
began to translate Srila Prabhupada’s books into Japanese.
He con nues with this transla on service to this day, giving us the
nectar from the Bengali and Sanskrit works of the previous
Vaishnava acharyas to enhance our understanding of the Gaudiya
Vaishnava philosophy. He is also a member of the Governing Body
Commission of ISKCON.
His other works are listed here -
h ps://www.amazon.com/author/hhbhanuswami