31 verses
Śaunaka said: After killing the enemy desiring his rightful 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?
Sūta said: Kṛṣṇa, upon whom Śiva meditates, became pleased, having increased the Kuru family which was destroyed by the forest fire of anger, by protecting Parīkṣit, and by installing Yudhiṣṭhira in his rightful kingdom.
The answer shows that he took up the ruling of the country only after seeing that Kṛṣṇa was pleased. Kṛṣṇa increased the Kuru family, which had been destroyed by the fire (of anger) in the bamboo forest, 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 pastimes (bhāvanaḥ).
After 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 cooperation of his brothers, just as Indra, having taken shelter of Upendra, rules over heaven extending in all directions with the compliance of Upendra.
The knowledge which appeared (pravṛtta-vijñāna) was that the world is dependent on the Lord, and is not independent. He was free of the illusion that I am the doer (vidhūta-vibhramaḥ). Gām means earth and heaven. Ajita refers to Kṛṣṇa and Upendra (Indra takes shelter of Upendra.) Paridhi means ocean and also all directions upwards as well (in the case of Indra). Anujānuvartitaḥ means with the compliance of his younger brothers, or with the compliance of his younger brother Upendra (in the case of Indra).
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.
Udhasvatī means full udders.
The rivers, oceans, mountains, trees, shrubs, and herbs of that kingdom yielded their products in every season.
While Yudhiṣṭhira ruled, the living beings suffered no anxieties, sickness or inconveniences caused by nature, by other living beings or by themselves.
amantrya cābhyanujñātaḥ pariṣvajyābhivādya tam | āruroha rathaṁ kaiścit pariṣvakto 'bhivāditaḥ || Staying for several months in Hastināpura to console his friends and please Subhadrā, Kṛṣṇa, after taking permission to leave, addressing and embracing Yudhiṣṭhira, bid farewell and mounted his chariot, while being addressed and embraced by others.
vṛkodaraś ca dhaumyaś ca striyo matsya-sutādayaḥ | na sehire vimuhyanto virahaṁ śārḍga-dhanvanaḥ || Subhadrā, Draupadī, Kuntī, Uttarā, Gāndhārī, Dhṛtarāṣtṛa, Yuyutsu, Kṛpācārya, Nakula, Sahadeva, Bhīma, Dhaumya, Satyavatī and other women, falling into confusion, could not bear separation from Kṛṣṇa
Yuyutsu was Dhṛtarāṣṭras son by a vaiśya wife. Gautama is Kṛpa. Matsya-sutā refers to Uttarā. Her name is repeated because of the confusion arising on thinking of how her embryo was saved by Kṛṣṇa. Or it can refer to Satyavatī.
tasmin nyasta-dhiyaḥ pārthāḥ saheran virahaṁ katham | darśana-sparśa-saṁlāpa- śayanāsana-bhojanaiḥ || The intelligent person, freed of bad association by good association, cannot give up the pleasing qualities of Kṛṣṇa which have been recited, even if he hears them once. How could the Pāṇòavas, who were absorbed in him while eating, sitting, sleeping, talking, touching and seeing, tolerate separation from him?
The two verses are connected. How could the Pāṇòavas tolerate separation from the Lord, whose glories the intelligent person cannot give up, even if he hears them only once? Rocanam means pleasing. The intelligent person is described as he who has given up bad association by taking good association. Without the association of devotees, bad association which causes attachment, hatred and other bad qualities will not disappear. Without the disappearance of bad qualities, a person will not become strongly attached to the pleasing qualities of the Lord. This is implied in the sentence. The Pāṇòavas were absorbed in Kṛṣṇa while seeing, touching etc.
Looking upon him with unblinking eyes, their hearts melted, they became filled with affection, and moved wherever he moved.
They looked at him with unblinking eyes. After looking, their hearts melted. Then they became filled with affection. Then they followed him wherever he went.
When Kṛṣṇa left the house all the wives of his friends blocked the tears flowing from their eyes because of their attachment to him, thinking There should be no inauspiciousness for him.
When he left the house, because of attachment to him they stopped their flowing tears, because they thought there should be nothing inauspicious for him. Udgalad is a present participle with the prefix ud. With great effort they stopped the tears, but the tears still flowed. They hid those tears with the edges of their garments in order to prevent any inauspiciousness from being seen.
Mṛdaḍgas, conches, bheris, vīṇas, paṇavas, gomukhas, dhundhuris, ānakas, bells and dundubhis began to sound.
These are various instruments.
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.
Kusumaiḥ should actually be in the accusative case kusumāni. They conveyed through their glances smiles, shyness and love.
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.
Gudākeśaḥ means Arjuna, who had conquered sleep.
Uddhava and Sātyaki held astonishing fans. The lord of the Madhus appeared splendid on the road when sprinkled with flowers.
On the road, he heard the factual blessings uttered by brāhmaṇas, which were not appropriate for the Lord who is beyond all qualities of this world, but which were appropriate for the Lord who has spiritual qualities relished by his devotees.
The blessings are described as satya or true because Kṛṣṇa never deviates from those descriptions, but the blessings were both inappropriate (nānurūpāḥ) and appropriate (anurūpāḥ). The sandhi is poetic license. From the point of view of the Lords powers, blessings such as Be happy! are inappropriate for one who is without material qualities (nirguṇasya) and full of spiritual bliss. From the point of view of sweetness, the same blessings are appropriate for the Lord who has spiritual qualities such as being controlled by the devotees prema and being devoted to brāhmaṇas (guṇātmaṇaḥ). The words are appropriate because the Lords words in reply I am always happy with your blessings which describe his qualities should not be false. As well since Kṛṣṇa is both the viṣaya and āśraya of dāsya, sakhya, vātsalya and mādhurya rasas, he is actually filled with spiritual qualities of happiness and distress arising from meeting and separating from his devotees.
The Kuru women, fully absorbed in Kṛṣṇa, conversed about him with words attractive to all ears and minds.
Their conversation was attractive to all ears and minds (sarva-śruti-mano-haraḥ). Another meaning is their conversation was attractive to all the śruti scriptures. Since their words were the embodiment of the Upaniṣads, the śrutis were happy with the conversation.
Kṛṣṇa is certainly that ancient puruṣa who alone existed without expansions before the agitation of the guṇas and during devastation, when all the jīvas along with their identities were merged within him, the soul of prakṛti..
First they spoke with reverence in śānta-rati He is the ancient puruṣa, without expansions (aviśeṣaḥ).Or aviśeṣaḥ can mean that he is without any comparison, since he only existed in the beginning. This we have heard from Vyāsa. Certainly (vai) Kṛṣṇa is that puruṣa. They point at him with their forefinger when they say this. He is the one who existed before all else, before the disturbance of the guṇas, during the devastation (niśi), when all the jīvas (jagad-ātmani) were merged (nimīlitātman) in the Lord (īśvare), who is the soul of prakṛti (ātmani). Jagad-ātmani is in singular form because it represents a class.
At the time of devastation the destruction is not complete because the ignorance of the jīvas has not been destroyed. Therefore it is said at that time there is destruction of the identification of the jīvas (sputa-śaktiṣu). This is an accessory to the jīvas merging.
Or another meaning of the sentence is as follows. Kṛṣṇa is that ancient puruṣa who before the agitation of the guṇas at the time of devastation, existed in his svarūpa all alone (ātmani aviśeṣe). He who is now performing various pastimes with his associates was at that time alone in his svarūpa. He alone existed and no others. Not even Brahmā existed. The rest of the verse would be the same in meaning.
The Lord, after manifesting the scriptures, and desiring to make names and forms for the jīvas, then followed prakṛti, who desired to create the universe, but who moves only by his power, and by his will alone bewilders the jīvas.
Having spoken of the Lords situation during the devastation and before the creation, with his unfailing form, qualities and pastimes, they describe another pastime involving his expansion at the beginning of creation, in order to describe the Lords eternal condition even at that time. Mahā-viṣṇu, manifesting the Vedas at the first moment of his breathing (śāstra-kṛt), followed prakṛti. But if he follows prakṛti, that is a fault, because that shows he is dependent on prakṛti. No. Prakṛti is instigated by his power (nija-vīyra-coditām). Engaged in activity under his control, prakṛti is the controller or bewilderer of the jīva (jīva-māyām) who are also his energies (sva). Why does he follow prakṛti? He follows her because he desires to make names and forms such as devatās, humans and animals, for the jīvas with no names and forms, by creating gross and subtle bodies and imposing them on the jīvas. In order to accomplish performance of karma, jñāna, yoga and bhakti, the Lord created the scriptures before following prakṛti.
He is that person whose form the sages who have controlled their senses by controlling their life air see with intelligence purified by intense bhakti. Certainly he can purify the intelligence completely.
The puruṣāvatāras present at the beginning of creation have been described, but Kṛṣṇa is not of that type. He is perceivable now, during Dvāpara-yuga in the twenty-eighth cycle of Vaivasvata-manvantara. That is true. But though his eternal pastimes and eternal form, perceived by bhakti, have appeared in Dvāpara-yuga, his pastimes can always be perceived by those having devotion. That is expressed in this verse.
Those who control the life air (nirjita-mātariśvaṇaḥ), or those who control the senses because of controlling the life air, by intelligence (ātmanā) purified and enlivened by bhakti, see the lotus feet or the form (padam) of the Lord. Mātariśvānaḥ becomes mātariśvanaḥ by poetic license. Because the senses are dependent on the life air, if one controls the life air, one controls the senses. Śruti says dṛśyate tv agryayā buddhyā: the Lord is seen by eager intelligence. (Katha Upaniṣad 3.12) Next they explain that he is the cause of the purity of their intelligence. Certainly (nanu) he, and not yoga or other processes, can purify completely (parimārṣṭum) the intelligence (sattvam). The implication is that being a sage and conquering the senses and the life air is accomplished by their bhakti alone, not by prāṇāyama or other processes. The sages, being eager with bhakti, see the Lord. This is in the present tense to indicate that his pastimes are visible at all times. Brahmā says ataḥ parārdhyante so budhyata gopa-veśo me pūruṣaḥ purastād āvirbabhūva: after a half of my life time, I perceived him; he appeared before me with the dress of a cowherd. (Gopāla-tāpanī Upaniṣad) Also in Brahma-saṁhitā, Kṛṣṇa appeared at the beginning of creation to Brahmā and Brahmā praised him.
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 confidential scriptures, who, though the one Lord, creates, maintains and destroys without being attached, as the soul of the universe.
His secret pastimes are known by confidential persons. He, the friend of Arjuna, with human form, is the subject of pure discussion sung by some people who can discern the secrets (guhya-vādibhiḥ) in the secret scriptures. He is indeed the one Lord, who creates, maintains and destroys without being attached, but he does not do this directly with that form.
When kings whose minds are affected by ignorance live by irreligion, then Kṛṣṇa, accepting 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 qualities endowed with pure sattva.
For those asking about the time, place and persons for the avatāras appearances, they first speak of the time. Kings (nṛpāḥ) refers to person like Kaṁsa. When these kings appear, the Lord assumes his six powers (bhagam), truth (satyam), pleasant words (ṛtam), mercy and good qualities, endowed with the highest sattva (sattvataḥ). He accepts beautiful forms in Vraja, Mathurā and Dvārakā in every day of Brahmā (yuge yuge), or in every Dvāpara-yuga of the twenty-eighth cycle in Vaivasvata-manvantara in each day of Brahmā.
Oh! Most praiseworthy is the family of Yadu! Most purifying is Mathurā-maṇòala, which Kṛṣṇa, the best of men, the Lord of auspiciousness, respects by taking birth there, moving about and performing pastimes.
Now they speak about the recipients and place of the Lords appearance. Though the excellence of both the recipients and place is accomplished by saying that both are praiseworthy (ślāghyatamam), a separate statement is made about the purity of the area around Mathurā in the second line, since the place is well known for its purifying powers. The extreme nature of this purity is expressed by alam (can this be so?) which expresses disbelief. Furthermore the word aho expresses the greatest astonishment. By his birth, by his walking about the place, and by other various astonishing activities (ca), Kṛṣṇa respected the area of Mathurā. By the use of the present tense without saying alam (no disbelief), they indicate that the birth and activities of Kṛṣṇa are eternal. Their intention can be understood by comparing their first statement describing the pastime of creation in the past tense ya eka āsīt (SB 1.10.21) and the vision of the sages in the present tense (SB 1.10.23).
How can the birth and activities be eternal? Those are actions, and any action or its part has a beginning and an end. Without beginning and end there will be a deficiency in the very nature of action. No, this is not a fault. Since the Lord has unlimited forms at all times, he has unlimited manifestations. Because of that he has unlimited pastimes of birth and activities. And thus he has unlimited manifestations of places and associates in this world and the spiritual world for those pastimes. Thus though there are beginning and endings of his birth and activities for each of these manifested forms in each of these places, the moment a portion of the birth or activities ends or even before it ends, the birth and activities begin in other places. Because there is no lack of continuity in the Lord, his birth and activities are eternal. Sometimes the birth and activities take place in a slightly different manner and sometimes in exactly the same manner, because of difference or oneness of different conditions. And as well one form becomes many for performing different actions at once. This will be explained in relation to Kṛṣṇas expansions in Dvārakā. (SB 10.69.3) At that time it should be understood that Kṛṣṇa has different identities in each of these different active forms because they perform different actions. And there is a particular appearance of rasa caused by the particular pastime in the particular place.
Why did you speak of the birth and activities as one item? Because they begin separately, they should be considered separately. No, there is oneness of similar forms of actions even though they appear at different times. Śaḍkara-śārīrika says:
dvirgo-śabdo yam uccarito na tu dvau go-śabdāv iti pratīti-nirṇītaṁ śabdaikatvam tathaiva dviḥ pākaḥ kṛtonena na tu dvau pākāv
When one says the word dvirgo one does not perceive two different words but one. Similarly we do conceive of dviḥ pākaḥ as one, not two words.
Therefore it is correct to say that the birth and pastimes together are eternal. Thus in various scriptures it is recommended to perform meditation on the pastimes which took place previously (since they are eternal). This is also stated in Madhvas commentary relating to Paramātmā. Thus, because they are eternal, forms such as Trivikrama can disappear with no contradiction. Śruti agrees with this. Yad bhūtaṁ bhavac ca bhaviṣyac ca: the Lord was present in the past, is present now and will be present in the future. (Bṛhad-āraṇyaka Upaniṣad 3.8.3) This means that though the Lord disappears, he is still recommended as the best object of worship. It should be understood that the Lords birth is different from our material birth. The Lord makes an appearance in the likeness of a material birth or somewhat similar. This is explained in Bhagavat-sandarbha. Some say that the pastimes as well as the devotees and dhāmas are called eternal simply because there are many manifestations of his birth and activities in infinite, eternal dhāmas in the material world.
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!
Having glorified Mathurā-maṇòala, they now remember Dvārakā. Oh! Dvārakā (kuśasthalī) surpasses the fame of Svarga. This is a statement in deference to common attitudes, not scriptural truth (since there is no comparison to Svarga at all). If it is svar-yaśasaḥ it means that Dvārakā surpasses Vaikuṇṭha. This is because (yat) the residents there (yat-prajāḥ) see Kṛṣṇa (sva-patim) who by mercy was dispatched (iṣitam) from Hastināpura or from his inner palace in order to give happiness to the citizens. Or the phrase can mean they see Kṛṣṇa who is sought in order to attain his mercy. Anugrahoṣitam is also seen in some versions. This mean they see Kṛṣṇa who resided there to give mercy. This situation does not occur in Svarga.
O friend! The wives of Kṛṣṇa who drink the nectar of his lips constantly must have certainly worshipped him by austerities, bathing in sacred places and sacrifices in previous lives to attain their present status. But the women of Vraja whose minds were completely absorbed in that nectar fainted in bliss simply because of remembering it.
This verse describes the women with mādhurya-rasa. Certainly Kṛṣṇa was worshipped by vows, bathing and sacrifices by his wives who drink the nectar of his lips constantly. Let us also, not having performed vows or bathing, drink the nectar of his beauty right now. Those wives are much superior to us, even with our millions of good qualities. But they are much inferior to the women of Vraja! Those whose minds were absorbed (āśayāḥ) in the sweetness of those lips fainted in bliss (sammumuhuḥ) by remembering that sweetness in the morning. What kind of condition they attained on actually drinking that nectar at night we do not know! In this way the gopīs extreme bliss arising from their extreme prema is indicated.
etāḥ paraṁ strītvam apāstapeśalaṁ nirasta-śaucaṁ bata sādhu kurvate | yāsāṁ gṛhāt puṣkara-locanaḥ patir na jātv apaity āhṛtibhir hṛdi spṛśan || Rukmiṇī, Jāmbavatī, Nāgnajitī and others, who were taken away at the price of valor after 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 left their houses.
Two verses elaborate on what has been said. Vīrya-śulkena means by the price of valor. Śuṣminaḥ means strong. Those who had Pradyumna, Sāmba and Āmba as sons refers to Rukmiṇī, Jāmbavatī and Nāgnajitī. Others includes Satyabhāmā. Apāsta-peśalam means having lost auspiciousness or independence. Nirasta-śaucam means having lost purity. Kṛṣṇa never left their houses. He touched their hearts, or increased their bliss by bringing various beautiful gifts like the Pārijāta tree.
Sūta said: Acknowledging the words of the women of Hastināpura who had spoken in this way, with smiles and glances, Kṛṣṇa departed.
By his glances he pleased the women who had śānta-rati, and by his smiles he pleased those with mādhurya-bhāva.
Yudhiṣṭhira, worried about enemies, out of affection engaged an army of four parts1 for the protection of Kṛṣṇa.
Gopīthāya means for protection.
Leaving the Pāṇòavas who were most affectionate, who were afflicted by separation, and who had accompanied him for a long way, Kṛṣṇa went to Dvārakā.
Kauravān means the Pāṇòavas.
O son of Bhṛgu! Passing through the provinces of Kuru-jāḍgala, Pāṇcāla, and Śūrasena on the banks of the Yamunā River, Brahmāvarta, Kurukṣetra, Matsya, Sārasvata, and the deserts and arid regions, and then Sauvīra and Abhīra, the Lord arrived at Ānarta with slightly tired horses.
The places are not listed in proper sequence. Maru is a place without water and dhanva is a place with little water. He arrived at Ānarta, the area of Dvārakā with slightly tired horses (manāk śrānta vāhaḥ).
At all the places along the way devotees offered gifts to the Lord. He arrived at Dvārakā in the afternoon. Then the sun entered the western ocean.
The states situated on the road from Hastināpura to Dvārakā also worshipped him. The Lord was offered gifts by the devotees living in all those places (tatratyaiḥ) as he proceeded on the road, in order to bring him to their place. To fulfill their desires he went to all these places one after the other and after staying a few days in each place continued on the road. He arrived at Dvārakā (paścād diśam) in the afternoon (sāyam). At that time the sun (gaviṣṭhaḥ) had entered the water (gām) of the western ocean.
In tenth chapter describes how Kṛṣṇa after placing the Pāṇòavas in the kingdom without obstacles went to Dvārakā and was praised by the Yādavas.
Since it was mentioned in a general way that with the agreement of Kṛṣṇa the Pāṇòavas ruled the kingdom, the inquisitive sages ask about this. The enemies desired his wealth (svarikthe). They obtained it, and then he took it back from them (pratyavaruddha) and was able to enjoy it.