CHAPTER 64

This chapter discusses Sri KRSNa's releasing King NRga from his
curse, the Lord's imparting instructions to the royal order by His
words with regard to the impropriety of taking away a [brAhmaNa's]
property, and His edifying by this episode of NRga's deliverance
the YAdavas, who were intoxicated with pride in their opulences.

One day SAmba and other young boys of the YAdava dynasty went to the
forest to play. There, after playing for a long time, they became
very thirsty. Looking for water, they found inside a dry well an
amazing creature, which appeared something like a hill. These
YAdavas recognized it as a lizard, and feeling sympathy for it they
attempted to pull it out of the well. But even after trying to
attach it to ropes, they could not free the lizard. They therefore
went to Sri KRSNa and told him what had happened. Lord Sri KRSNa
went with them to the well, where He extended His left hand and with
ease lifted the lizard out. At that moment, by the very touch of
Lord KRSNa's hand, the creature changed from its lizard form into
the form of a divine demigod. Lord KRSNa inquired from this being
as to the reason for his having been in such a lowly form; although
Himself fully in knowledge of everything, He asked this for the
information of the general populace.

The divine being replied that He was a son of King IkSvAku and his
name was NRga. His name, he stated, was notably present on standard
lists of great givers of charity. He had given to numerous qualified
[brAhmaNas] countless cows who all produced milk, and he had also
performed many different kinds of Vedic sacrifices and such pious
works as digging bathing ponds and wells. But on one occasion a
cow that he had given to one [brAhmaNa] wandered away and rejoined
the king's own herd. Unaware of this, RAjA NRga gave it in charity
again to a different [brAhmaNa]. When the cow's previous owner saw
the second [brAhmaNa] taking this cow away, he started an argument
with the other [brAhmaNa,] claiming that the cow was his. The two
of them carried on their disagreement for some time, and then both
approached King NRga. The king implored the two of them to each
take one hundred thousand cows in exchange for this one cow, and he
humbly requested them to please forgive the offense he had committed
unknowingly. Neither of the [brAhmaNas,] however, accepted the
king's proposal. Both of them went away, the matter still unsettled.

Only a short time after this incident, the king died. Taken by
the YamadUtas to the court of YamarAja, we was confronted by Yama,
the lord of death, who asked King NRga which he preferred to
experience first, the results of his sins or of his pious actions.
Knowing that in comparison to the unlimited fruits of his piety
his sinful reactions were very insignificant, the king said that
he wished to suffer for his sins first. Thereupon he fell, taking
the body of a lizard.

After King NRga had thus introduced himself, he offered several

prayers to Lord Sri KRSNa and then mounted a celestial airplane
which took him away to heaven. Lord KRSNa, wanting to instruct
the general mass of people, declared that even a great personality
who is as brilliantly powerful as fire will be blocked from the
attainment of any good fortune if he takes away the property of
a [brAhmaNa]. To take the terrible [hAlAhala] poison is better
than this, because at least there is some antidote for that poison,
whereas nothing can counteract the recompense due the stealer of
a [brAhmaNa's] property. Poison only kills the person who ingests
it, and ordinary fire may be extinguished with water. But the fire
generated from the kindling wood of a [brAhmaNa's] property destroys
one's entire family down to the roots. If one enjoys what belongs
to a [brAhmaNa] without first taking proper permission, he destroys
three persons, namely himself, his son and his grandson. If he
enjoys a [brAhmaNa's] after taking it by force, then altogether
ten generations of his ancestors and ten generations of his
descendants will be ruined. Those who, blinded by pride in their
royal power, think the usurpation of what is a [brAhmaNa's] to be
allowable, are in fact praying for entrance into hell. As many
particles of dust as are touched by the tears of a [brAhmaNa] whose
property has been taken away, that many years the taker of his property
must burn in the hell known as KumbhIpAka. And anyone who takes
back the gifts he or another has given in charity to a [brAhmaNa]
must live as a worm in feces for sixty thousand years. Thus prohibiting
His followers against giving trouble to [brAhmaNas,] Lord Sri KRSNa,
the perfect knower of the essence of religion, advised His devotees
to always offer respectful obeisances to the [brAhmaNas]. Saying
this, He returned to His palace.

TEXT 1

srI-bAdarAyaNir uvAca
ekadopavanaM rAjan
jagmur yadu-kumArakAH
vihartuM sAmba-pradyumna-
cAru-bhAnu-gadAdayaH

srI-bAdarAyaNiH-- the son of BadarAyaNa, Sukadeva GosvAmI; uvAca--

said; ekadA-- one day; upavanam-- to a small forest; rAjan-- O King
(ParIkSit); jagmuH-- went; yadu-kumArakAH-- boys of the Yadu dynasty;
vihartum-- to play; sAmba-pradyumna-cAru-bhAnu-gada-A`dayaH-- SAmba,
Pradyumna, CAru, BhAnu, Gada and others.

TRANSLATION

Sri BAdarAyaNi said: O King, one day SAmba, Pradyumna, CAru,

BhAnu, Gada and some other young princes of the Yadu dynasty went
to a forest to play.

Sridhara SvAmI

In the sixty-fourth chapter, Lord KRSNa freed NRga from his sins,
and by describing the faults of taking a [brAhmaNa's] property gave
instruction to proud kings. Thus Lord KRSNa also instructed by
this episode of NRga's deliverance the Yadus, whose passionate desires
had become inflamed by false pride in their opulences, and by their
good fortune and facilities for sense gratification.
VisvanAtha CakravartI

In the sixty-fourth chapter, Lord Hari heard from King NRga,

whom He had delivered from a well, about his giving of charity.
In this way the Lord instructed His duly frightened devotees about
devotion to [brAhmaNas].

TEXT 2

krIDitvA su-ciraM tatra

vicinvantaH pipAsitAH
jalaM nirudake kUpe
dadRsuH sattvam adbhutam

krIDitvA-- after playing; su-ciram-- for a long time; tatra--

there; vicinvantaH-- looking for; pipAsitAH-- thirsty; jalam--
water; nirudake-- waterless; kUpe-- in a well; dadRsuH-- they
saw; sattvam-- a creature; adbhutam-- amazing.

TRANSLATION

After playing for a long time, they became thirsty and started
looking for water. Inside a dry well they happened to see a
curious-looking creature.

Sridhara SvAmI
 Thirsty ([pipAsitAH = tRSitAH]), they were looking for water.
[Sattvam] means "living being."

TEXT 3

kRkalAsaM giri-nibhaM
vIkSya vismita-mAnasAH
tasya coddharaNe yatnaM
cakrus te kRpayAnvitAH

kRkalAsam-- a lizard; giri-- a mountain; nibham-- resembling; vIkSya--

looking at; vismita-- astonished; mAnasAH-- whose minds; tasya--
of it; ca-- and; uddharaNe-- in the lifting up; yatnam-- effort;
cakruH-- made; te-- they; kRpayA anvitAH-- feeling compassion.

TRANSLATION

Looking at this creature, a lizard who seemed as big as a mountain,

the boys were astonished. They felt sorry for it and tried to lift
it out of the well.

Sridhara SvAmI

And looking at him, the lizard.

VisvanAtha CakravartI

And looking at that creature, the lizard.

TEXT 4

carma-jais tAntavaiH pAsair

baddhvA patitam arbhakAH
nAsaknuran samuddhartuM
kRSNAyAcakhyur utsukAH

carma-jaiH-- made of leather; tAntavaiH-- and made of spun thread;

pAsaiH-- with ropes; baddhvA-- attaching; patitam-- the fallen; arbhakAH--
the boys; na asaknuran-- they were not able; samuddhartum-- to raise
out; kRSNAya-- to Lord KRSNa; A`cakhyuH-- they reported; utsukAH--
excitedly.

TRANSLATION
 They tried tying leather ropes and then ropes of woven threads
onto the trapped lizard, but still they could not raise it.
Going to Lord KRSNa, they excitedly told Him about the creature.

Sridhara SvAmI

With ropes made of leather and also with ropes made of thread.
JIva GosvAmI

"The young boys"; by this we can understand, since even Sri Pradyumna
is a young boy, that this is an earlier pastime.
VisvanAtha CakravartI

(repeats Sridhara SvAmI.)

TEXT 5

tatrAgatyAravindAkSo
bhagavAn visva-bhAvanaH
vIkSyojjahAra vAmena
taM kareNa sa lIlayA

tatra-- there; A`gatya-- going; aravinda-akSaH-- lotus-eyed; bhagavAn--

the Supreme Lord; visva-- of the universe; bhAvanaH-- the maintainer;
vIkSya-- seeing; ujjahAra-- picked up; vAmena-- left; tam-- it; kareNa--
with His hand; saH-- He; lIlayA-- easily.

TRANSLATION

The lotus-eyed Supreme Lord, maintainer of the universe, went to that

place and saw the lizard. With His left hand He easily picked the lizard
out of the well.

(no commentaries)

TEXT 6

sa uttamaH-sloka-karAbhimRSTo
vihAya sadyaH kRkalAsa-rUpam
santapta-cAmIkara-cAru-varNaH
svargy adbhutAlankaraNAmbara-srak

saH-- it; uttamaH-sloka-- of the glorious Lord; kara-- by the

hand; abhimRSTaH-- touched; vihAya-- giving up; sadyaH--
immediately; kRkalAsa-- of a lizard; rUpam-- the form; santapta--
molten; cAmIkara-- of gold; cAru-- beautiful; varNaH-- whose
complexion; svargI-- a resident of heaven; adbhuta-- amazing;
alankaraNa-- whose ornaments; ambara-- clothing; srak-- an garlands.

TRANSLATION

Touched by the hand of the all-glorious Lord, the being at once

gave up its lizard body and appeared instead as resident of heaven,
his complexion colored beautifully like molten gold, and his form
adorned in amazing ornaments, clothes and garlands.
Sridhara SvAmI

He whose complexion was like molten gold ([cAmIkaram = suvarNam]),

and who had amazing ornaments, dress and garlands. He became a
demigod ([svargI = devaH]).
VisvanAtha CakravartI

(repeats Sridhara SvAmI.)

TEXT 7

papraccha vidvAn api tan-nidAnaM

janeSu vikhyApayituM mukundaH
kas tvaM mahA-bhAga vareNya-rUpo
devottamaM tvAM gaNayAmi nUnam

papraccha-- He asked; vidvAn-- well aware; api-- although; tat--

of this; nidAnam-- the cause; janeSu-- among the people in general;
vikhyApayitum-- to make it known; mukundaH-- Lord KRSNa; kaH-- who;
tvam-- you; mahA-bhAga-- O fortunate one; vareNya-- worshipable;
rUpaH-- whose form; deva-uttamam-- an exalted demigod; tvAm-- You;
gaNayAmi-- I should consider; nUnam-- certainly.

TRANSLATION

Although well aware of the facts, for the information of the people
in general Lord Mukunda inquired from him about the cause of his former
condition. He asked: Who are you, O fortune one of worshipable
beauty? I think you must be one of the exalted demigods.

(no commentaries)
 TEXT 8

dasAm imAM vA katamena karmaNA

samprApito 'sy atad-arhaH su-bhadra
A`tmAnam A`khyAhi vivitsatAM no
yan manyase naH kSamam atra vaktum

dasAm-- condition; imAm-- this; vA-- and; katamena-- by what; karmaNA--

action; samprApitaH-- attained; asi-- you have; atat-arhaH-- not
deserving it; su-bhadra-- O good soul; A`tmAnam-- yourself; A`khyAhi--
please introduce; vivitsatAm-- who are eager to know; naH-- to
us; yat-- if; manyase-- you think; naH-- to us; kSamam-- proper;
atra-- here; vaktum-- to speak.

TRANSLATION

What did you do in the past to attain this state despite your
apparently not deserving it, O good soul? Please introduce yourself
to us who are eager to know about you, if, that is, you think it
proper to talk about this to us in this place.

Sridhara SvAmI

[Yat] means "if" ([yadi]), and [kSamam] means "suitable."

VisvanAtha CakravartI

The form [vivitsatAm] is equivalent to [vividiSatAm,] where the

object is expressed in the genitive case by poetic license of the
sages. If it is proper ([kSamam = yogyam]).

TEXT 9

srI-suka uvAca
iti sma rAjA sampRSTaH
kRSNenAnanta-mUrtinA
mAdhavaM praNipatyAha
kirITenArka-varcasA

srI-sukaH uvAca-- Sukadeva GosvAmI said; iti-- thus; sma-- indeed;

rAjA-- the king; sampRSTaH-- questioned; kRSNena-- by Lord KRSNa;
ananta-- unlimited; mUrtinA-- whose forms; mAdhavam-- to Him, Lord
MAdhava; praNipatya-- bowing down; A`ha-- he spoke; kirITena-- with
his helmet; arka-- like the sun; varcasA-- whose brilliance.
 TRANSLATION

Sukadeva GosvAmI said: Thus questioned by Lord KRSNa, whose

forms are unlimited, the royal personality bowed down with his
helmet, as brilliant as the sun, and replied to Lord MAdhava as
follows.

(no commentaries)

TEXT 10

nRga uvAca
nRgo nAma narendro 'ham
ikSvAku-tanayaH prabho
dAniSv A`khyAyamAneSu
yadi te karNam aspRsam

nRgaH uvAca-- King NRga said; nRgaH nAma-- named NRga; nara-indraH--
a ruler of men; aham-- I; ikSvAku-tanayaH-- a son of IkSvAku; prabho--
O Lord; dAniSu-- among men of charity; A`khyAyamAneSu-- when being
ennumerated; yadi-- perhaps; te-- Your; karNam-- ear; aspRsam--
I have touched.

TRANSLATION

King NRga said: I am a ruler of men known as NRga, the son of

IkSvAku. Perhaps, Lord, You have heard of me in the recited lists of
notable givers of charity.

Sridhara SvAmI

If I have touched your ears, this expression of doubt being made

with the sense of having no doubt, in the same manner as the statement
"if the [Vedas] are authoritative evidence." For sure, word of me has
reached Your ears; such is the implication.
VisvanAtha CakravartI

Here the word [yadi] is used even though there is no doubt, in

the same way as in the statement "if the [Vedas] are authoritative
evidence."

TEXT 11
 kiM nu te 'viditaM nAtha
sarva-bhUtAtma-sAkSiNaH
kAlenAvyAhata-dRso
vakSye 'thApi tavAjnayA

kim-- what; nu-- indeed; te-- to You; aviditam-- unknown; nAtha--

O master; sarva-- of all; bhUta-- beings; A`tma-- of the intelligence;
sAkSiNaH-- to the witness; kAlena-- by time; avyAhata-- undisturbed;
dRsaH-- whose vision; vakSye-- I will speak; atha api-- nevertheless;
tava-- You; A`jnayA-- by the order.

TRANSLATION

What is there unknown for You, O master? You are the witness
of the mentality of all living beings. Time has no power to disturb
You vision. But be this as it may, I will speak by Your order.

Sridhara SvAmI

Furthermore, the verse beginning [kiM nu]. For You, the witness
of the intelligence ([A`tmanaH = buddheH]) of all living beings,
what indeed is unknown? Nothing.
VisvanAtha CakravartI

What is unknown to You? Rather, everything is known.

TEXT 12

yAvatyaH sikatA bhUmer

yAvatyo divi tArakAH
yAvatyo varSa-dhArAs ca
tAvatIr adadaM sma gAH

yAvatyaH-- as many; sikatAH-- grains of sand; bhUmeH-- belonging

to the earth; yAvatyaH-- as many; divi-- in the sky; tArakAH-- stars;
yAvatyaH-- as many; varSa-- of a rainfall; dhArAH-- drops; ca-- and;
tAvatIH-- that many; adadam-- I gave; sma-- indeed; gAH-- cows.

TRANSLATION

I gave in charity as many cows as there are grains of sand on

the earth, stars in the sky and drops of rain in a storm.

VisvanAtha CakravartI
 The phrases about grains of sand and so on are meant simply to
express the idea of being countless; such is the opinion of previous
authorities. Because a single cow (given in charity) at such a (holy)
place as KurukSetra or at such times as a solar eclipse counts
hundreds of thousands and millions of times, thus it is not incorrect to
say that he who gave at such places and hundreds of thousands and
millions of cows every day had been giving as many (as are indicated
in this verse).

TEXT 13

payasvinIs taruNIH sIla-rUpa-

guNopapannAH kapilA hema-sRngIH
nyAyArjitA rUpya-khurAH sa-vatsA
dukUla-mAlAbharaNA dadAv aham

payaH-vinIH-- having milk; taruNIH-- young; sIla-- with good character;

rUpa-- beauty; guNa-- and other qualities; upapannAH-- endowed; kapilAH--
brown; hema-- gold; sRngIH-- with horns; nyAya-- justly; arjitAH--
earned; rUpya-- silver; khurAH-- with hooves; sa-vatsAH-- together
with their calves; dukUla-- fine cloth; mAlA-- with garlands; A`bharaNAH--
whose decoration; dadau-- gave; aham-- I.

TRANSLATION

The cows I gave were all young and produced milk. They well behaved,
beautiful and endowed with many good qualities. Originally purchased
by righteous means, they were brown-colored, with gilt horns, silver-
covered hooves and fine ornamental cloths and garlands. They all had
their calves.
VisvanAtha CakravartI

The particulars of what he gave in charity he describes in the

verse beginning [payasviNIH].

TEXTS 14-15

sv-alankRtebhyo guNa-sIlavadbhyaH
sIdat-kuTumbebhya R`ta-vratebhyaH
tapaH-sruta-brahma-vadAnya-sadbhyaH
prAdAM yuvabhyo dvija-pungavebhyaH

go-bhU-hiraNyAyatanAsva-hastinaH
kanyAH sa-dAsIs tila-rUpya-sayyAH
vAsAMsi ratnAni paricchadAn rathAn
 iSTaM ca yajnais caritaM ca pUrtam

su-- well; alankRtebhyaH-- who were ornamented; guNa-- good qualities;

sIla-- and character; vadbhyaH-- who possessed; sIdat-- distressed;
kuTumbebhyaH-- whose families; R`ta-- to truth; vratebhyaH-- whose
dedication; tapaH-- for austerity; sruta-- well known; brahma--
in the [Vedas;] vadAnya-- vastly learned; sadbhyaH-- saintly; prAdAm--
I gave; yuvabhyaH-- who were young; dvija-- to [brAhmaNas;]
pum-gavebhyaH-- most exceptional; go-- cows; bhU-- land; hiraNya--
gold; A`yatana-- houses; asva-- horses; hastinaH-- and elephants;
kanyAH-- marriageable daughters; sa-- with; dAsIH-- maidservants;
tila-- sesame; rUpya-- silver; sayyAH-- and beds; vAsAMsi-- clothing;
ratnAni-- jewels; paricchadAn-- furniture; rathAn-- chariots; iSTam--
worship executed; ca-- and; yajnaiH-- by Vedic fire sacrifices;
caritam-- done; ca-- and; pUrtam-- pious works.

TRANSLATION

The [brAhmaNas] to whom I gave charity I first honored by dressing

them in fine ornaments. These most exalted [brAhmaNas] were
possessed of excellent character and all good qualities. Their
families were in need, and they were known for their austerity and
were vastly learned in the Vedic scriptures and saintly in their
behavior. They were all young. I gave them cows, land, gold,
houses, horses, elephants, my own daughters accompanied by
maidservants, sesame, silver, fine beds, clothing, jewels, furniture
and chariots. In addition to this charity I also performed Vedic
sacrifices and executed various pious welfare activities.

Sridhara SvAmI

[R`ta-vratebhyaH] means "who did not behave hypocritically"

([adambhAcArebhyaH]). Also who were known ([srutAH = prakhyAtAH])
for their austerity. To them who were in addition well-learned
([vadAnyAH = aty-udArAH = adhyApana-sIlAH]) in Brahman. [PUrtam]
refers to such (pious works) as making bathing ponds and wells,
and [caritam] means "done" ([kRtam]).
VisvanAtha CakravartI

(Text 14) The particulars of how he presented charity are given

in the verse beginning [sv-alankRtebhyaH]. To them who were known
for their austerity and were well-versed in Brahman, the Vedic scriptures,
because of the dedication to study.

(Text 15) He describes other items he gave in the verse beginning

[go-bhU]. The word [prAdAm] is implied by logical connection with the
previous verse. [Caritam] means "done."

TEXT 16

kasyacid dvija-mukhyasya
bhraSTA gaur mama go-dhane
sampRktAviduSA sA ca
mayA dattA dvijAtaye

kasyacit-- of a certain; dvija-- [brAhmaNa;] mukhyasya-- first-class;

bhraSTA-- lost; gauH-- a cow; mama-- my; go-dhane-- in the herd; sampRktA--
becoming mixed; aviduSA-- who was unaware; sA-- she; ca-- and; mayA--
by me; dattA-- given; dvi-jAtaye-- to (another) [brAhmaNa].

TRANSLATION

One cow that I had given to a certain first-class [brAhmaNa] wandered

away from him and rejoined my herd. Unaware of this, I gave that
cow away again to a different [brAhmaNa].

Sridhara SvAmI

As I was thus engaged, a certain embarrassing situation befell me;

please here of this. This he states in the verse beginning [kasyacit].
"Of a first-class [brAhmaNa]" means of one who had given up the
accepting of charity (and thus refused to exchange the one cow for
a lakh of others). [SampRktA] means "mingling with" and [aviduSA]
means not knowing that "this one belongs to that [brAhmaNa]."
VisvanAtha CakravartI

But please tell us what sin led to your becoming a lizard? To

this he responds in the verse beginning [kasyacit]. One was lost
([bhraSTA = vicyutA]), becoming mixed into my own herd. [AviduSA]
means not knowing that "this one belongs to that [brAhmaNa]."

TEXT 17

tAm nIyamAnAM tat-svAmI

dRSTvovAca mameti tam
mameti parigrAhy A`ha
nRgo me dattavAn iti

tAm-- she, the cow; nIyamAnAm-- being led away; tat-- her; svAmI--
master; dRSTvA-- seeing; uvAca-- said; mama-- mine; iti-- thus; tam--
to him; mama-- mine; iti-- thus; parigrAhI-- he who had accepted
the gift; A`ha-- said; nRgaH-- King NRga; me-- to me; dattavAn--
gave; iti-- thus.

TRANSLATION

When the cow's first owner saw her being led away, he announced,
"This is mine!" The second [brAhmaNa,] in the process of accepting
her as a gift, replied, "No, this is my cow! NRga gave her to me."

(no commentaries)

TEXT 18

viprau vivadamAnau mAm

U`catuH svArtha-sAdhakau
bhavAn dAtApaharteti
tac chrutvA me 'bhavad bhramaH

viprau-- the two [brAhmaNas;] vivadamAnau-- arguing; mAm-- to

me; U`catuH-- said; sva-- their own; artha-- interest; sAdhakau--
wanting to secure; bhavAn-- you; dAtA-- giver; apahartA-- remover;
iti-- thus; tat-- this; srutvA-- hearing; me-- my; abhavat-- there
arose; bhramaH-- consternation.

TRANSLATION

Arguing with each other, both the [brAhmaNas] tried to secure

his own interest, telling me that I wanted to take back the same cow
I had given away. Hearing this, I became very disturbed.

Sridhara SvAmI

The (second) [brAhmaNa] who had accepted the gift said, "You have
given it away," and the owner said, "You have taken it back." There
arose consternation; in other words, "I became disturbed."
VisvanAtha CakravartI

(repeats Sridhara SvAmI.)

TEXTS 19-20
 anunItAv ubhau viprau
dharma-kRcchra-gatena vai
gavAM lakSaM prakRSTAnAM
dAsyAmy eSA pradIyatAm

bhavantAv anugRhNItAM
kinkarasyAvijAnataH
samuddharataM mAM kRcchrAt
patantaM niraye 'sucau

anunItau-- humbly requested; ubhau-- both; viprau-- [brAhmaNas;]

dharma-- of religious duty; kRcchra-- a difficult situation; gatena-- by
(me) who was in; vai-- indeed; gavAm-- of cows; lakSam-- a lakh
(one hundred thousand); prakRSTAnAm-- best quality; dAsyAmi-- I
will give; eSA-- this one; pradIyatAm-- please give; bhavantau--
the two of you; anugRhNItAm-- should please show mercy; kinkarasya--
to your servant; avijAnataH-- who was unaware; samuddharatam--
please save; mAm-- me; kRcchrAt-- from danger; patantam-- falling;
niraye-- into hell; asucau-- unclean.

TRANSLATION

In a quandary as to my duty in the situation, I humbly entreated both

the [brAhmaNas,] "I will give each of you one hundred of the best
cows in exchange for this one. Please give her back. Your good
selves should be merciful to me, your servant, who acted in ignorance.
Please save me from the danger of falling into the filthy pit of hell."
Sridhara SvAmI

Then, both of them being begged ([anunItau = prArthitau]). In

what way? This is answered by the verse and a half beginning [gavAm].

TEXT 21

nAhaM pratIcche vai rAjann

ity uktvA svAmy apAkramat
nAnyad gavAm apy ayutam
icchAmIty aparo yayau

na-- not; aham-- I; pratIcche-- want; vai-- indeed; rAjan-- O

King; iti-- thus; uktvA-- saying; svAmI-- the owner; apAkramat--
went away; na-- not; anyat-- in addition; gavAm-- of cows; api--
even; ayutam-- ten thousand; icchAmi-- I want; iti-- thus saying;
aparaH-- the other ([brAhmaNa]); yayau-- left.

TRANSLATION

The first owner of the cow said, "I do not accept, O King,"
and went away. The other [brAhmaNa] declared, "I am not interested
in even ten thousand more cows than you are offering," and then he
too went away.

Sridhara SvAmI

The other one, the one who had accepted (the cow the second time);
he was too attached ([durAgraha]) (to the cow). "I am not
willing to give up this cow for the lakh of cows you mention or
even for another ten thousand cows in addition to that"; saying
this, he went away, leaving the cow.
VisvanAtha CakravartI

I do not want it from kings, I am not willing to take charity

from kings. Saying this, the owner went away, leaving the cow.
(The rest repeats Sridhara SvAmI.)
__________________________________________________ TEXT 22

etasminn antare yAmair

dUtair nIto yama-kSayam
yamena pRSTas tatrAhaM
deva-deva jagat-pate

etasmin-- with this; antare-- opportunity; yAmaiH-- of YamarAja,

the lord of death; dUtaiH-- by the messengers; nItaH-- taken;
yama-kSayam-- to the abode of YamarAja; yamena-- by YamarAja; pRSTaH--
questioned; tatra-- there; aham-- I; deva-deva-- O Lord of lords;
jagat-- of the universe; pate-- O master.

TRANSLATION

Thus given the opportunity to do so, the YamadUtas took me when

I died to the abode of YamarAja. There YamarAja himself questioned
me, O Lord of lords, O master of the universe.

Sridhara SvAmI

[Etasminn antare] implies that "Before this they could not take
me because I have committed no sins."
VisvanAtha CakravartI

The unspoken completion of the statements is "after I died."

The abode of YamarAja, SaMyamanI.

TEXT 23

pUrvaM tvam asubhaM bhunkSa

utAho nRpate subham
nAntaM dAnasya dharmasya
pasye lokasya bhAsvataH

pUrvam-- first; tvam-- you; asubham-- impious reactions; bhunkSe--

wish to experience; uta A`ha u-- or else; nR-pate-- O King; subham--
pious reactions; na-- not; antam-- the end; dAnasya-- of charity;
dharmasya-- religious; pasye-- I see; lokasya-- of the world; bhAsvataH--
shining.

TRANSLATION

|YamarAja said:| My dear king, which do you chose to experience

first, the reactions of your sins or the reactions of your piety?
Indeed, I see no end to the dutiful charity you have performed or of
the enjoyment in the shining world of heaven you have thus earned.
Sridhara SvAmI

[U`tAho] is one word. Or else first the pious reactions. The

words beginning [nAntam] are YamarAja's or else his own (NRga's).
[Pasye] is equivalent to [pasyAmi].
VisvanAtha CakravartI

The impious reaction, the sinful consequence of my having without

knowledge taken away the [brAhmaNa's] cow. Or else ([utAho = kiM
vA]) the pious reactions ([subham = puNya-phalam]). I do not see
the end of your charity, of its results. Neither do I see the end
of the shining world, heaven (for you).

TEXT 24

pUrvaM devAsubhaM bhunja

iti prAha pateti saH
tAvad adrAkSam A`tmAnaM
kRkalAsaM patan prabho

pUrvam-- first; deva-- O lord; asubham-- the sinful reactions; bhunje--

I will experience; iti-- thus saying; prAha-- said; pata-- fall;
iti-- thus; saH-- he; tAvat-- just then; adrAkSam-- I saw; A`tmAnam--
myself; kRkalAsam-- a lizard; patan-- falling; prabho-- O master.

TRANSLATION

"First, my lord, let me suffer my sinful reactions," I replied,

and YamarAja said, "Then fall!" Immediately I saw myself falling
as a lizard, O master.

Sridhara SvAmI

"O lord, Yama!", I said, "I will first experience the sinful reactions,"
and YamarAja said, "Then fall."
VisvanAtha CakravartI

(repeats Sridhara SvAmI.)

TEXT 25

brahmaNyasya vadAnyasya
tava dAsasya kesava
smRtir nAdyApi vidhvastA
bhavat-sandarsanArthinaH

brahmaNyasya-- who was devoted to the [brAhmaNas;] vadAnyasya--

who was generous; tava-- Your; dAsasya-- of the servant; kesava--
O KRSNa; smRtiH-- the memory; na-- not; adya-- today; api-- even;
vidhvastA-- lost; bhavat-- Your; sandarsana-- audience; arthinaH--
who hankered for.

TRANSLATION

Because I was devoted to the [brAhmaNas,] generous and a servant

of Yours always hankering for Your audience, O Kesava, I never lost
the remembrance of my past life.

JIva GosvAmI

"I, the servant of Yourself, who are devoted to the [brAhmaNas] and
magnanimous." Thus, of him (me) who is following You by having a
portion of Your devotion to the [brAhmaNas] and magnanimity. That
is to say, not of one who desires Yourself as the only goal of life.
And also "who wants to have Your audience," out of great eagerness
to see You after hearing about Your devotion to the [brAhmaNas] and
Your magnanimity, not that I was hankering after attaining
spontaneous loving attraction. Since he (NRga) openly declared
himself to have these two qualities (which someone truly purified
would not boast about), it is apparent that he possessed them only
to a partial extent, and that (for him) they were separate goals to
be attained for their own sake. Therefore the obstacle arose that
he did not have the same respect for pure devotion, in its direct
manifestations of personal service and so on, that such personalities
as Srimad AmbarISa MahArAja had even in the stage of regulative
practice. Nor do we find that he encountered (and had the credit
of overcoming) such obstacles as AmbarISa did when DurvAsA became
angry at him. Nonetheless, we can conclude that he was able to see
the Lord and so on for some reason or other, on account of his good
quality of sincerely desiring it.
VisvanAtha CakravartI

Because NRga was on the platform of [karma] mixed with [bhakti,]

we understand thus that it was by resorting to the materialistic
devotion he had that he spoke humbly before the Lord in such words
as "of Your servant." "Who hankered to see You" refers to a certain
great devotee who (NRga) once (met), and who was very eager to acquire
for a most beautiful Deity of the Supreme Lord a temple and copies
of such scriptures as the [GItA] and [BhAgavatam]. NRga, being
very generous, made these arrangements for him, and when the devotee,
completely satisfied, blessed him, saying, "My dear King, may You
have the audience of the Supreme Lord," from that time on NRga
had the desire to see the Lord.

TEXT 26

sa tvaM kathaM mama vibho 'kSi-pathaH parAtmA

yogesvaraiH sruti-dRsAmala-hRd-vibhAvyaH
sAkSAd adhokSaja uru-vyasanAndha-buddheH
syAn me 'nudRsya iha yasya bhavApavargaH

saH-- He; tvam-- Yourself; katham-- how; mama-- to me; vibho-- O

almighty one; akSi-pathaH-- visible; para-A`tmA-- the Supreme Soul;
yoga-- of mystic [yoga;] I`svaraiH-- by masters; sruti-- of the
scriptures; dRsA-- by the eye; amala-- spotless; hRt-- within their
hearts; vibhAvyaH-- to be meditated upon; sAkSAt-- directly visible;
adhokSaja-- O transcendental Lord, who cannot be seen by material
senses; uru-- severe; vyasana-- by troubles; andha-- blinded; buddheH--
whose intelligence; syAt-- it may be; me-- for me; anudRsyaH-- to
be perceived; iha-- in this world; yasya-- whose; bhava-- of material
life; apavargaH-- cessation.
 TRANSLATION

O almighty one, how is it that my eyes see You here before me?
You are the Supreme Soul, whom the greatest masters of mystic [yoga]
can only meditate upon within their purified hearts by the spiritual
eye of the [Vedas]. How, O transcendental Lord, are you directly
visible to Me, since my intelligence has been blinded by the severe
tribulations of material life? Only one whose has finished his
material entanglement in this world should be able to see You.

Sridhara SvAmI

Surprised at his seeing Sri KRSNa, which is rarely attained, he

rejoices at his great fortune, in the verse beginning [sa tvam].
O almighty one, how have you, becoming visible to my eyes ([akSi-pathaH
= locana-gocaraH]), made Yourself directly manifested ([sAkSAt =
pratyakSaH])? "But what is there amazing about this?" This he
answers, that (You are) the Supreme Soul, and thus You are to be
conceived of ([vibhAvyaH = cintyaH]) by great mystic [yogIs] with
the eyes of the [UpaniSads] ([sruti-dRsA = upaniSac-cakSuSA]) within
their spotless hearts. This is because (You are) AdhokSaja, He
in comparison to whom [akSa-jam] or sensory knowledge is in a lower
position. You become visible to one who in this world has become
freed from material life. That this has occurred for me, whose
intelligence was blinded by [uru-vyasana,] the misery of taking
birth as a lizard, is very amazing.
VisvanAtha CakravartI

The memory "of me," which completes the idea. That he did not
openly say "of me" is because of his humility and for other reasons.
Even today, both in the body of a lizard and in the body of a very
proud demigod, which also is unfavorable (for such remembrance),
(that memory) has not been lost.

Surprised at his seeing Sri KRSNa, which is rarely attained, he

rejoices at his great fortune. How did He, Yourself, become visible
to my eyes, since even great mystic [yogIs] such as Sanaka can only
meditate ([dhyeyaH = vibhAvyaH]) upon You with the eye of the [sruti]
in their purified hearts. What is more, You are directly AdhokSaja,
the Personality of Godhead Himself who broke the cart demon. And
moreover, (this has happened) to someone whose intelligence has
been blinded by great suffering, a lowly person like myself.
Furthermore, when a person's material life has been eradicated,
then only You become visible to him. So how can this happened to
me? Rather, it should not. It can only be because of the benediction
of some great devotee.

TEXTS 27-28

deva-deva jagan-nAtha
govinda puruSottama
nArAyaNa hRSIkesa
puNya-slokAcyutAvyaya

anujAnIhi mAM kRSNa

yAntaM deva-gatiM prabho
yatra kvApi satas ceto
bhUyAn me tvat-padAspadam

deva-deva-- O Lord of lords; jagat-- of the universe; nAtha--

O master; go-vinda-- O lord of the cows; puruSa-uttama-- O Supreme
Personality; nArAyaNa-- O foundation of all living beings; hRSIke`sa--
O master of the senses; puNya-sloka-- O You who are glorified in
transcendental poetry; acyuta-- O infallible one; avyaya-- O undiminishing
one; anujAnIhi-- please give leave; mAm-- to me; kRSNa-- O KRSNa; yAntam--
who am going; deva-gatim-- to the world of the demigods; prabho--
O master; yatra kva api-- wherever; sataH-- residing; cetaH-- the
mind; bhUyAt-- may it be; me-- my; tvat-- Your; pada-- of the feet;
A`spadam-- whose shelter.

TRANSLATION

O Devadeva, JagannAtha, Govinda, PuruSottama, NArAyaNa, HRSIkesa,

PuNyasloka, Acyuta, Avyaya! Please grant me permission to take
My leave, O KRSNa, as I depart for the world of the demigods. Wherever
I live, O master, may my mind always have the shelter of Your feet.
Sridhara SvAmI

(Text 27) Filled with devotion, He addresses the Lord in several

ways, in the verse beginning [deva-deva].

(Text 28) He request His permission (to take his leave) in the
verse beginning [anujAnIhi]. Praying for proximity (of the Lord)
to his mind ([A`tmanaH = manasaH]) even while he is living ([sataH
= vartamAnasya]) in Devaloka, he speaks the words beginning [yatra
kvApi]. May it (my mind) be such that its object ([A`spadam = viSayaH])
is Your feet.
VisvanAtha CakravartI

With emboldened faith, and attaining the status of servitude by

the Lord's mercy, He properly glorifies the Lord's names and asks
permission to take his leave, in the verse beginning [deva-deva].
You are the God even of the gods, and because You are the master
even of the universe therefore please become my master. O Govinda,
please take Me ([vindasva]) with the merciful glance You direct
toward the cows. The reason for this is stated, that (You are)
the most supreme of the ViSNus and other [puruSas].

O NArAyaNa, who acts as the underlying foundation ([ayanam =

adhiSThAnam]) of the living entities ([nArAH = jIvAH]), please be
my foundation, even though I am a bad [jIva]. O HRSIkesa, please
make my senses Your own. O PuNyasloka, now You have become famous
as the deliverer of NRga. O Acyuta, please do not become lost to
my mind. O Avyaya, here You undergo no diminution. These are the
subtle implications (of the various addresses).

May my mind have Your feet as its object.

TEXT 29

namas te sarva-bhAvAya
brahmaNe 'nanta-saktaye
kRSNAya vAsudevAya
yogAnAM pataye namaH

namaH-- obeisances; te-- to You; sarva-bhAvAya-- the source of

generation of all beings; brahmaNe-- the Supreme Absolute Truth;
ananta-- unlimited; saktaye-- the possessor of potencies; kRSNAya--
KRSNa; vAsudevAya-- the son of Vasudeva; yogAnAm-- of all processes
of [yoga;] pataye-- to the Lord; namaH-- obeisances.

TRANSLATION

I offer my repeated obeisances to You, the source of generation

of all beings, the Supreme Absolute Truth, the possessor of unlimited
potencies, KRSNa the son of Vasudeva, the ultimate master of all
means of spiritual development.

Sridhara SvAmI

As he is about to go, he offers obeisances in the verse beginning

[namaH]. To [sarva-bhAva,] He through whom all beings has their births.
To Brahman, that is to say, (He who is) unchanged in spite of being
a performer of activity. How is this? [Ananta-saktaye,] to Him
whose potency known as MAyA is unlimited. To VAsudeva, the shelter
of all beings, which states His being the ingredient cause of creation.
To Sri KRSNa, the possessor of a form of eternal bliss, which states
His being the supreme goal of life, as is also described in [smRti,

kRSir bhU-vAcakaH sabdo

N`as ca nirvRti-vAcakaH
tayor aikyaM paraM brahma
kRSNa ity abhidhIyate]

([MahAbharata, Udyoga-parva] 71.4, quoted in [Caitanya-caritAmRta,

Madhya] 9.30: "The word [kRS] is the attractive feature of the
Lord's existence, and [N`a] means spiritual pleasure. When the
verb [kRS] is added to the affix [N`a,] it becomes [kRSNa,] which
indicates the Absolute Truth.") Furthermore, to the master of the
activities of the [yogIs,] consisting of sacrifice and pious works
([iSTA-pUrta]) and so on; that is to say, to the bestower of their
fruits. The implication of all this is that "Even though I want
to go away, leaving You who are like this, still it is to enjoy
the fruits of [karma] that are given by You that I am going."
VisvanAtha CakravartI

So be it that I have an attitude of servitude toward You, but

You are the object of all kinds of attitudes, as he states in the
verse beginning [namaH]. To Him in whom are found all attitudes
([bhAvas]). He declares Him to be the shelter of the mood of
neutrality when he says "to Brahman," the personified, original form
of Brahman, and (he declares Him to be the shelter) of the mood of
servitude when he says [ananta-saktaye,] meaning "to the supremely
opulent." (He declares Him to be the shelter) of the mood of friendship
by saying [kRSNAya,] to the perpetual bestower of ecstasy to KRSNa
or Arjuna, since he (Arjuna) is nondifferent from the Lord in name,
form, qualities and so on. We have the statement of [smRti] that
begins [kRSir bhU-vAcakaH]. (He declares Him to be the shelter)
of the parental mood by saying [vAsudevAya,] "to the son of Vasudeva,"
and of the conjugal mood by saying "to the husband ([pataye = bhartre])
of such women endowed with pure devotional service ([yogAnAM = bhakti-
yoga-mayInAm]) as Sri RukmiNI.

TEXT 30

ity uktvA taM parikramya

pAdau spRSTvA sva-maulinA
anujnAto vimAnAgryam
A`ruhat pasyatAM nRNAm

iti-- thus; uktvA-- having said; tam-- Him; parikramya--

circumambulating; pAdau-- His feet; spRSTvA-- touching; sva-- with
his; maulinA-- crown; anujnAtaH-- given leave; vimAna-- a celestial
airplane; agryam-- excellent; A`ruhat-- he mounted; pasyatAm-- as
they watched; nRNAm-- humans.

TRANSLATION

Having spoken thus, MahArAja NRga circumambulated Lord KRSNa and

touched his crown to His feet. The Lord gave him permission to
depart, upon which he boarded a wonderful celestial airplane as
the human beings present looked on.

VisvanAtha CakravartI

Given leave: "When your enjoyment is finished, You will attain

Me;" thus advised.

TEXT 31

kRSNaH parijanaM prAha

bhagavAn devakI-sutaH
brahmaNya-devaH dharmAtmA
rAjanyAn anusikSayan

kRSNaH-- Lord KRSNa; parijanam-- His personal entourage; prAha--

addressed; bhagavAn-- the Supreme Personality; devakI-sutaH-- the son of
DevakI; brahmaNya-- devoted to the [brAhmaNas;] devaH-- the Lord; dharma--
of religion; A`tmA-- the soul; rAjanyAn-- the royal class; anusikSayan--
in effect instructing.

TRANSLATION

Lord KRSNa, son of DevakI, the Supreme Personality of Godhead

who is especially devoted to the [brAhmaNas] and who embodies the
essence of religion, then spoke to His personal associates by way
of instructing the royal class in general.

(no commentaries)

TEXT 32

durjaraM bata brahma-svaM

bhuktam agner manAg api
tejIyaso 'pi kim uta
 rAjnAM I`svara-mAninAm

durjaram-- indigestible; bata-- indeed; brahma-- of a [brAhmaNa;]

svam-- the property; bhuktam-- devoured; agneH-- than fire; manAk--
a little; api-- even; tejIyasaH-- for one who is more intensely
potent; api-- even; kim uta-- what then to speak of; rAjnAm-- for
kings; I`svara-- controllers; mAninAm-- who presume themselves.

TRANSLATION

When the property of a [brAhmaNa] is devoured, even if it is enjoyed

only in moderation and by one who is more intensely potent than
fire, it becomes totally indigestible. What then to speak of when
kings who falsely presume themselves to be great controllers try to
enjoy it?

Sridhara SvAmI

Even a little ([manAk = I`Sat]) being devoured, indigestible even

for one who is potent ([tejasvI]) just like fire, that is, even
for one who is extremely potent.
VisvanAtha CakravartI

The property of a [brAhmaNa,] being enjoyed even a little, by

thievery or other means, is indigestible even for one who is more
potent than even fire, who is endowed with the assets of austerity,
[yoga] and so on.

TEXT 33

nAhaM hAlAhalaM manye

viSaM yasya pratikriyA
brahma-svaM hi viSaM proktaM
nAsya pratividhir bhuvi

na-- not; aham-- I; hAlAhalam-- the poison named [hAlAhala,] which

Lord Siva is famous for having drunk without toxic effects; manye--
I consider; viSam-- poison; yasya-- of which; pratikriyA-- counteraction;
brahma-svam-- a [brAhmaNa's] property; hi-- indeed; viSam-- poison;
proktam-- called; na-- not; asya-- for it; pratividhiH-- antidote;
bhuvi-- in the world.

TRANSLATION

I do not consider the poison [hAlAhala] to be real poison, because

there is a way to counteract its effects. A [brAhmaNas'] property
can be called actual poison, however; there is no antidote for it in
the whole world.

VisvanAtha CakravartI

Well, if it is like indigestible food, then it can't be as severe

as actual poison. This He answers in the verse beginning [nAham].
Lord Sambhu, after all, digested the [hAlAhala] poison. Any counteraction
for this.

TEXT 34

hinasti viSam attAraM

vahnir adbhiH prasAmyati
kulaM sa-mUlaM dahati
brahma-svAraNi-pAvakaH

hinasti-- destroys; viSam-- poison; attAram-- the one who ingests;

vahniH-- fire; adbhiH-- with water; prasAmyati-- is extinguished;
kulam-- one's family; sa-mUlam-- to the root; dahati-- burns;
brahma-sva-- a [brAhmaNa's] property; araNi-- whose kindling wood;
pAvakaH-- the fire.

TRANSLATION

Poison kills only the person who ingests it, and an ordinary fire
may be extinguished with water. But the fire generated from the
kindling wood of a [brAhmaNa's] property burns one's entire family
to the root.

Sridhara SvAmI

Furthermore, it is even more terrible than poison, as stated by

the verse beginning [hinasti]. Can it then be compared as equal
to fire in terms of its killing a conditioned soul by placing him
in the cycle of birth and death? This is also denied, in the words
beginning [vahniH]. And what is more, the words beginning [sa-mUlam:]
a fire leaves roots (unburned), but the fire of sin generated from
the kindling wood which is characterized as a [brAhmaNa's] property
(destroys) one's family, and does it to the root.

VisvanAtha CakravartI
 And even such poison would be preferable to ingest rather than the
property of a [brAhmaNa,] as described in the verse beginning
[hinasti]. Poison, the subject, (destroys) the ingester ([attAram =
bhoktAram]. Can it then be compared as equal to fire in terms of its
killing a conditioned soul by placing him in the cycle of birth and
death? This is also denied, in the words beginning [vahniH]. A
fire leaves roots unburned, but the fire whose kindling wood is
a [brAhmaNa's] property is a special kind of fire, since it cannot
be extinguished. Just like the fire started within a cavity of an
old tree, it in the course of time grows to a great size and cannot
be put out even with the water of numerous rainfalls. Rather it
burns the whole tree (from within), all the way down to the roots
in the ground. In that way it (burns) one's family to the root.

TEXT 35

brahma-svaM duranujnAtaM
bhuktaM hanti tri-puruSam
prasahya tu balAd bhuktaM
dasa pUrvAn dasAparAn

brahma-svam-- a [brAhmaNa's] property; duranujnAtam-- not given

proper permission; bhuktam-- enjoyed; hanti-- destroys; tri-- three;
puruSam-- persons; prasahya-- by force; tu-- but; balAt-- resorting
to external power (of the government, etc.); bhuktam-- enjoyed; dasa--
ten; pUrvAn-- previous; dasa-- ten; aparAn-- subsequent.

TRANSLATION

If one enjoys a [brAhmaNa's] property without being given proper

permission, that [brahma-sva] destroys three generations of one's
family. But if one takes it by force, resorting to the power of
the government or other outside help to usurp it, then ten generations
of one's ancestors and ten generations of one's descendants are
all destroyed.

Sridhara SvAmI

[DuranujnAtam] means not properly given permission. Three persons

of the family-- oneself, one's son and one's grandson. [Prasahya]
means "by force" ([haThAt]), and [balAt] means "resorting to (the
power of) kings and so on."
VisvanAtha CakravartI
 The word [dur] in the expression [duranujnAtam] causes it to mean
"not properly permitted." In other words, "This person is my friend
and helper. If he enjoys my property even without my giving it
him, then let him enjoy it;" being thus (not properly) permitted.
(The rest repeats Sridhara SvAmI.)

TEXT 36

rAjAno rAja-lakSmyAndhA
nAtma-pAtaM vicakSate
nirayaM ye 'bhimanyante
brahma-svaM sAdhu bAlisAH

rAjAnaH-- members of the kingly class; rAja-- royal; lakSmyA--

by opulence; andhAH-- blinded; na-- do not; A`tma-- their own;
pAtam-- fall; vicakSate-- foresee; nirayam-- hell; ye-- who;
abhimanyante-- show interest in; brahma-svam-- a [brAhmana's]
property; sAdhu-- as appropriate; bAlisAH-- childish.

TRANSLATION

Those members of the [kSatriya] order who are blinded by their

royal opulence fail to foresee their own downfall. Childishly
interested in the property of [brAhmaNa's] as if they had some right
to it, they are actually showing interest in going to hell.

Sridhara SvAmI

Those who are interested in ([abhimanyante]) a [brAhmaNa's] property

are showing interest in hell. Therefore they are childish, ignorant,
and do not see their own falldown.

TEXTS 37-38

gRhNanti yAvataH pAMsUn

krandatAm asru-bindavaH
viprANAM hRta-vRttInAM
vadAnyAnAM kuTumbinAm

rAjAno rAja-kulyAs ca
tAvato 'bdAn nirankusAH
kumbhI-pAkeSu pacyante
brahma-dAyApahAriNaH
 gRhNanti-- touch; yAvataH-- as many; pAMsUn-- particles of dust;
krandatAm-- who are crying; asru-bindavaH-- the teardrops; viprANAm--
of [brAhmaNas;] hRta-- taken away; vRttInAm-- whose property; vadAnyAnAm--
generous; kuTumbinAm-- family men; rAjAnaH-- the kings; rAja-kulyAH--
other members of the royal families; ca-- also; tAvataH-- that many;
abdAn-- years; nirankusAH-- uncontrolled; kumbhI-pAkeSu-- in the
hells known as KumbhI-pAka; pacyante-- they cook; brahma-dAya--
of the share belonging to [brAhmaNas;] apahAriNaH-- the usurpers.

TRANSLATION

As many particles of dust are touched by the tears of generous

[brAhmaNas] with dependent families whose property has been taken away,
for that many years insubordinate kings who usurp what belongs to
[brAhmaNas,] and their entire royal families along with them, must
cook in the hells known as KumbhI-pAka.

Sridhara SvAmI

Furthermore, the verses beginning [gRhNanti].

VisvanAtha CakravartI

[RAja-kulyAH] means "those who are born in royal families." (The

rest repeats Sridhara SvAmI.)

TEXT 39

sva-dattAM para-dattAM vA
brahma-vRttiM harec ca yaH
S`aSTi-varSa-sahasrANi
viSThAyAM jAyate kRmiH

sva-- by himself; dattAm-- given; para-- by another; dattAm--

given; vA-- or; brahma-vRttim-- a [brAhmaNa's] property; haret--
steals; ca-- and; yaH-- who; S`aSTi-- sixty; varSa-- of years;
sahasrANi-- thousands; viSThAyAm-- in feces; jAyate-- is born;
kRmiH-- a worm.

TRANSLATION

Anyone who steals a [brAhmaNa's] property, whether it was his

own gift to the [brAhmaNa] or someone else's, will take birth
as a worm in feces for sixty thousand years.

(no commentaries)

TEXT 40

na me brahma-dhanaM bhUyAd
yad gRdhvAlpAyuSo narAH
parAjitAs cyutA rAjyAd
bhavanty udvejino 'hayaH

na-- not; me-- to Me; brahma-- of [brAhmaNas;] dhanam-- the wealth;

bhUyAt-- may it come; yat-- which; gRdhvA-- desiring; alpa-A`yuSaH--
short-lived; narAH-- men; parAjitAH-- defeated; cyutAH-- deprived;
rAjyAt-- of kingdom; bhavanti-- become; udvejinaH-- creators of
distress; ahayaH-- snakes.

TRANSLATION

I want nothing to do with the wealth of [brAhmaNas,] because those

who lust after it become short-lived and always defeated. They
lose their kingdoms and become snake-like troublemakers.

Sridhara SvAmI

[GRdhvA] means "hankering after" ([abhikAnkSya]).

VisvanAtha CakravartI

Hankering after which, what to speak then of actually taking it.

TEXT 41

vipraM kRtAgasam api

naiva druhyata mAmakAH
ghnantaM bahu sapantaM vA
namas-kuruta nityasaH

vipram-- a learned [brAhmaNa;] kRta-- having committed; A`gasam--

sin; api-- even; na-- not; eva-- indeed; druhyata-- do not treat
inimically; mAmakAH-- O My followers; ghnantam-- striking physically;
bahu-- repeatedly; sapantam-- cursing; vA-- or; namaH-kuruta-- you
should offer obeisances; nityasaH-- always.
 TRANSLATION

My dear followers, never treat a learned [brAhmaNa] harshly, even

if he has acted sinfully. No matter whether he attacks you physically
or curses you repeatedly, you should continue to always offer him
respectful obeisances.

VisvanAtha CakravartI

But (they might question) if a [brAhmaNa] steals our property

or is inimical without cause, what is to be done? In answer to
this, He speaks the two verses beginning [vipram]. "O My followers,"
implying that "I am giving this instruction to everyone who is My
follower, not just to yourselves. Otherwise, such persons should
no longer think of themselves as My followers."

TEXT 42

yathAhaM praName viprAn

anukAlaM samAhitaH
tathA namata yUyaM ca
yo 'nyathA me sa daNDa-bhAk

yathA-- as; aham-- I; praName-- bow down; viprAn-- to [brAhmaNas;]

anu-kAlam-- all the time; samAhitaH-- with careful attention; tathA--
so; namata-- should bow down; yUyam-- you; ca-- also; yaH-- who;
anyathA-- otherwise; me-- by Me; saH-- he; daNDa-- for punishment;
bhAk-- a candidate.

TRANSLATION

Just as I always bow down to [brAhmaNas] with careful attention,

so all of you should also bow down to them. Anyone who acts otherwise
deserves to be punished by Me.

Sridhara SvAmI

[PraName] means "I bow down" ([namAmi]).

VisvanAtha CakravartI

(repeats Sridhara SvAmI.)

TEXT 43
 brAhmaNArtho hy apahRto
hartAraM pAtayaty adhaH
ajAnantam api hy enaM
nRgaM brAhmaNa-gaur iva

brAhmaNa-- of a [brAhmaNa;] arthaH-- the property; hi-- indeed;

apahRtaH-- taken away; hartAram-- the taker; pAtayati-- causes to
fall; adhaH-- down; ajAnantam-- unaware; api-- even; hi-- indeed;
enam-- this person; nRgam-- King NRga; brAhmaNa-- of the [brAhmaNa;]
gauH-- the cow; iva-- as.

TRANSLATION

A [brAhmaNa's] stolen property for certain causes the person who has
taken it to fall down, even if he has done so unknowingly, for we
have the example of NRga's taking the cow belonging to a [brAhmaNa].

Sridhara SvAmI

And this is not simply an attempt to strike fear in theoretical terms

([artha-vAda-bibhIsikA]), but can be seen concretely ([pratyakSam]),
as stated in the verse beginning [brAhmaNArthaH].
VisvanAtha CakravartI

(repeats Sridhara SvAmI.)

TEXT 44

evaM visrAvya bhagavAn

mukundo dvArakaukasaH
pAvanaH sarva-lokAnAM
vivesa nija-mandiram

evam-- thus; visrAvya-- making hear; bhagavAn-- the Supreme Lord;

mukundaH-- KRSNa; dvArakA-okasaH-- the residents of DvArakA; pAvanaH--
the purifier; sarva-- of all; lokAnAm-- the worlds; vivesa-- He entered;
nija-- His; mandiram-- palace.

TRANSLATION

Having in this way instructed the residents of DvArakA, the Supreme

Lord Mukunda, purifier of all the worlds, entered His palace.

(no commentaries)