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Kuntl’s prayers and Yudhisthira’s grief
॥1.8.1॥ suta uvacha atha te samparetanam svanam udakam icchatam | TRANSLATION Suta said: Then the Pandavas along with Krishna, putting the women in front, went to the Ganga to give water to the departed relatives who desired it. COMMENTARY In the Eight Chapter Krishna protects Parlksit from the brahmastra when he is in the womb, Kunti offers prayers to Krishna and Yudhisthira laments. There is a rule that the women should go in front during the funeral rites.
॥1.8.2॥ te niniyodakam sarve vilapya ca bhrsam punah | TRANSLATION Offering water to the departed and lamenting intensely, everyone again look bath in the water purified by the dust from the lotus feet of the Lord. COMMENTARY Niniya means “having given.”
॥1.8.3-4॥ tatrtisinam kuru-patim dhrtardstram sahdnujam I santvayam dsa munibhir hata-bandhun sucarpitan | TRANSLATION Krishna along with the sages then consoled Yudhisthira and his brothers, Dhrtarastra, Gandhari, Kunti and Draupadt, lamenting the loss of their sons, all of whom were overcome with grief by the death of their relatives, who were all seated there, by showing the relentless movement of time upon all entities. COMMENTARY Kuru-patim refers to Yudhisthira. Sahdnujam refers to Bhima and his brothers. Krishna consoled them along with the sages.
॥1.8.5-6॥ sadhayitvajata-satroh svam rdjyarn kitavair hrtam I yajayitvaivamedhais tam tribhir uttama-kalpakaih \ TRANSLATION Krishna had Yudhisthira established in his rightful kingdom stolen by cheaters, had the unrighteous kings whose lives were shortened because of grabbing Draupadl’s hair destroyed, and had Yudhisthira conduct horse sacrifices three times with best arrangements. Thus his pure fame spread in all directions like that of Inara. COMMENTARY The kings’ lives were destroyed by grabbing Draupadfs hair and other sinful acts. The horse sacrifices were actually carried out later. This is a summary of events without chronology.
॥1.8.7-8॥ amantrya pandu-putrami ca iaineyoddhava-samyutah I ganturti krtamatir brahman dvarakath ratham asthitah I TRANSLATION O Saunaka! Having spoken to the Pandavas, having worshipped the sages such as Vyasa and have been worshipped by them, Krishna, desiring to go to Dvaraka, while seated on his chariot with Satyaki and Uddhava, saw Uttara, shaking with fear, running towards him. COMMENTARY Saineyah means Satyaki, the grandson of Sini.
॥1.8.9॥ uttaromca pahi pahi maha-yogin deva-deva jagat-pate I TRANSLATION Uttara said: O great.yogi! O Supreme Lord! Master of the universe! Please protect me. I do not see anyone except you who is fearless in this word where each living being causes another’s death. COMMENTARY 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.
॥1.8.10॥ abhidravati mam Ha saras taptayaso vibho I TRANSLATION 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! COMMENTARY “You are praying for your life even though you are now without your husband Abhimanyu. Are you not ashamed?” I am not praying for my life. I am praying for my son’s life.
॥1.8.11॥ suta uvacha upadharya vachas tasya bhagavan bhakta-vatsafah I TRANSLATION Suta said: Hearing Uttara’s words, Krishna, affectionate to his devotees, understood that Asvatthama had released a brahmastra to rid the world of the Pandavas. COMMENTARY Asvatthama wanted to make the world (idam) without the Pandavas (apandavam).
॥1.8.12॥ tarhy evatha muni-Srestha pandavah paiica sayakan I atmano 'bhimukhdn diptan alaksyastrany upadaduh॥ TRANSLATION O best of sages! Seeing five flaming arrows headed towards them, the Pandavas then took up their weapons. COMMENTARY The Pandavas only saw this and no one else could.
॥1.8.13॥ vyasanam viksya tat tesam ananya-visayatmanam I TRANSLATION The Lord, seeing the danger to the Pandavas who were dedicated only to him, protected them with his own weapon - the Sudarsana. COMMENTARY The brahmastra cannot be counteracted by any weapon except another brahmastra. Arjuna had counteracted one Brahmastra with one of his previously. Now ASvatthama had released five separate brahmastras for each of the Pandavas. This was difficult to counteract because it would take time to release five brahmastras. Considering (v!ksya) the unavoidable danger, though the Lord had renounced all weapons, he protected his devotees, even if he had to break his own promise, in order to preserve his unique quality of having affection for his devotees.
॥1.8.14॥ antahslhah surva-bhuMnam atma yogeivaro harih I TRANSLATION The Lord, master of yoga, the soul dwelling within all beings, covered the embryo of Pariksit within Uttara, in order to preserve the family of the Pandavas, using his yoga-maya. COMMENTARY As the Paramatma, Krishna was situated within Uttara already (antahslhah), but by the power of his yoga (yogeivarah) he entered as Krishna and covered the embryo. “Covered” means he protected it, for continuation of the Kuru family (kuru- tantave). He used his yoga-maya potency (sva-mayaya), so that even Uttara was unaware of what he did. Kuru here means the Pandavas since they were also in the Kuru family.
॥1.8.15॥ yadyapy astram brahma-Siras tv amogham capratikriyam I TRANSLATION 0 Saunaka! Though the brahmastra is effective and cannot be prevented from acting, on meeting the weapon of Vishnu, it became completely ineffective.
॥1.8.16॥ ma mamstha by etad aicaryam sarvaicaryamaye ’cyute | TRANSLATION You should not consider this so surprising for Krishna who is full of all wonderful powers. He creates, maintains and destroys this universe by his power of Maya-devi.
॥1.8.17॥ brahma-tejo-vininnuktair atmajaih saha Krishnaya I TRANSLATION The devotee Kuntl, along with Draupadi and her sons who were saved from the fire radiation of the brahmastra, then spoke to Krishna as he was about to depart for Dvaraka. COMMENTARY Krishnaya means “with Draupadi.” Sali means a devotee.
॥1.8.18॥ kunty uvacha namasye purusam tvadyam Hvaram prakrteh param | TRANSLATION I offer my respects to you, the Supreme Person, the original one, the controller, beyond the control of prakriti, unseen by material senses, and existing inside and outside of all living beings. COMMENTARY Understanding everything that Krishna had done recently, Kunti was unable to tolerate the agitation caused by the great respect that arose in her heart. Thus she began praising Krishna. “But I am your nephew. Why are you offering me respects?” “But you are the Supreme Lord (purusam).” “Of course I am a man (purusam). There is no doubt about thati” “You are the first one (adyam).” “Well, all bodies come and go. All souls are original (adya).’’ “But you are Supreme (isvarah)” “Oh, in Svarga, Inara and the moon god, and on earth the kings are controllers (iivara).” “But you are superior to prakriti “Am I the purusa within, Paramatma?” “No, you are imperceptible (alaksyam). The Paramatma is subject to revelation by use of intelligence and other means.” “Am I the imperceptible Brahman? “No, you are situated internally and externally.”
॥1.8.19॥ mdya-javanikacchatmam ajnadhoksajam avyayam I TRANSLATION I do not know you, covered by the screen of maya, 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. COMMENTARY Since internally, you protected the child in the womb of Uttara and externally you protect us by being near us, should I understand that you are all pervading? I do not know. That is expressed in this verse. “You are covered by the curtain (juvanifea) of maya.” “Then maya covers me?” “It is like the fool who thinks that the sun is covered by a cloud. I see you as covered because my vision is covered by maya, because you are beyond sense knowledge (adhoksajam). Sense knowledge (aksajam jMnam) is situated below you (adhah). I do not have the power to contact you, since my knowledge arises from my senses, like the knowledge of a fool. But even if despicable people like me do not know you, there is no loss for you. You remain unaffected by this (avyayam). “But you see me directly and praise me. You know that I am beyond prakriti. Then why do you criticize yourself as being ignorant?” Though the dancer is endowed with rhythms and dance steps suitable to the rasa, the ignorant spectator, ignorant of the scriptures delineating performance, sees only a dancer dancing. Though he sees, he does not really see. Similarly though I see you, I really do not see you. The word (atha (similarly) should be understood from the context. Though you protect the Pandavas, your devotees, since you are the soul within all of us constantly, you personally counteracted a weapon of Asvatthama meant for killing the Pandavas. Though you promised not to use weapons, you took up a weapon. Though you protect the righteous, you had Bhisma and other righteous persons destroyed. Though you are most affectionate to Draupadi and Subhadra, you let their sons be killed. I do not know the truth about your pastimes.
॥1.8.20॥ latlta paramahamsanam muninam amalatmanam I TRANSLATION How can we women hope to see you, the object of bhakli for the omniscient, liberated sages? COMMENTARY I am hopeless as a woman. Can even the omniscient sages, paramahamsas, who worship you with attraction for your sweet pastimes, being ignorant of the truth about your pastimes, know the intricacies of your pastimes? That is expressed in this verse. Amalatmanam refers to those who are free from the contamination of material gunas, liberated souls in this life. How can we see you, who are the object of bhakti-yoga practice (bhakti-yoga-vidhanartham<) for the paramahartisas? That the paramahamsas worship the Lord has been explained in the verse atmaramas ca munayah. (SB 1.7.10)
॥1.8.21॥ Krishnaya vasudevaya devakii-nandanaya ca I TRANSLATION I repeatedly offer respects to Krishna, the son of Vasudeva, who gave joy to Devaki, who was the child of Nanda and satisfier of the senses of the gopis. COMMENTARY Among all the avalaras you are the best. Though all those who have prema are fortunate, my brother Vasudeva was most fortunate, since you selected him as your father. That is the significance of the word Vasudeva, son of Vasudeva. And your mother, endowed with even more prema is most fortunate. You made her more successful thian all others by situating yourself in her womb alone. Thus Kunti addresses Krishna as devaki-nandana: he who gives joy to Devaki. Nanda, endowed with more prema is most fortunate. You let him alone experience the sweetness of your infant (kumara) pastimes (nanda-gopa-kumara). Yasoda with abundant prema is most fortunate. This will be explained in verse 31. The pastimes of your kaisora age have even more sweetness than the kaumara pastimes. Thus Kunti addresses Krishna as Govinda. Krishna got the name Govinda at the beginning of his kaisora age after he was bathed by the Surabhi cow. You take possession (vinda) of all the senses (go) of all people. The enjoyers of this form of Krishna are not mentioned because of their extraordinary nature, the esoteric nature of this love and the lack of qualification of others to taste it.
॥1.8.22॥ namah panhaja-nabhaya namah pankaja-mctline I TRANSLATION I offer respects to you, with lotus navel, wearing a lotus garland, having lotus eyes, and lotus feet. COMMENTARY I am also counted among the fortunate, for you give happiness to my eyes. My eyes, receiving the sight of your navel, garland, eyes and feet, become pleasantly cool.
॥1.8.23॥ yatha hrsikesa hhalena devaki kamsena ruddhaticiram sucarpita I TRANSLATION O master of the senses! O Lord! Just as you protected Devaki imprisoned by evil Kamsa one time, you, my master, released me along with my sons repeatedly from even greater dangers, since I was afflicted with great suffering. COMMENTARY You protected me when I was helpless as if I were your mother. O Hrsikesa, master of the senses! You alone know my heart since you are master of the senses. I was rescued from danger along with my sons. You showed special mercy to me (since you did not protect her (Devaki’s) other children). What was the reason? I was more afflicted with suffering by my karmas (sucarpita). I was suffering even more than Devaki. I was saved by you, my master (nathena). She had a husband (natha), Vasudeva and thus had the possibility of having more children. And since you were the crest jewel among all children, what need was there for her previous inferior children who were not saved? Moreover, I was again and again saved from a host of dangers, whereas she was saved from one little danger caused by Kamsa. She had not even a trace of danger since she was happy with repeated expectations that the Supreme Lord would be born from her womb. And after you were born, she had no danger at all. I was in all ways wretched. You were merciful to me because you are the friend of the most fallen. I was not like fortunate Devaki who had prema for you.
॥1.8.24॥ visdn mahagneh purusada-darSanad asat-sabhaya vana-vasa-krcchratah \ TRANSLATION You saved us from Bhima getting poisoned, from the burning house of lac, from the sight of raksasas like Hidimba, from the gambling den, from the hardships of living in the forest, from unlimited weapons thrown by great warriors in countless battlefields, and from the brahmastra of ASvatthama. COMMENTARY In this verse she shows the variety of dangers. Visad refers to the giving of poison to Bhima. Mahagneh means from the burning of the house of lac. Purusada means the rufesasas like Hidimba. Asat-sabhaydh refers to the gambling match.
॥1.8.25॥ vipudah santu tah sasvcit lalra tatrajagad-guro I TRANSLATION O guru of the universe! May we have dangers in such situations continually, because in those dangers we will see you, and by that we will gain release from this material world. COMMENTARY These dangers are a great blessing to me. O guru of the universe! To give benefit to us, you destroy unsteadiness caused by intoxication with material comfort by giving the ointment of dangers arising out of your mercy. Through those dangers (yad) we can see you. By seeing you, we no longer will see the suffering of material existence.
॥1.8.26॥ janmaisvarya-sruta-sribhiredhamana-madah pumdn I TRANSLATION 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. COMMENTARY The security of the material world is actually a danger. Abhidhatum means “to say the names of the Lord."
॥1.8.27॥ namo 'kincana-vittaya nivrtta-guna-vrttaye I TRANSLATION l 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 liberation. COMMENTARY Those who do not have anything materially speaking (akinccina), but possess only you who have a body of complete knowledge and bliss are alone your unalloyed devotees. They are the abodes of prema, and are thus like treasures, which should be hidden from everyone. I offer respects to you who possess these treasures of the akincanas (akincana-vittaya). But akiiicanas are poor. That is true. The devotees of the Lord do not have the wealth arising from the gunas of mtiya (nivrtta). They have the Lord who is devoid of all material enjoyment (nivrtta-guna-vrttaye). The Lord’s attachment to the akincana-bhaktas was described. Now, his detachment from others is shown (atmaramaya). Even if the devotee offends the Lord, the Lord does not become angry. He remains peaceful (santaya), showing mercy to his devotee. He also assists those devotees interested in liberation (kaivalya-palaye).
॥1.8.28॥ manye tvdm kalam isanam anadi-nidhanam vibhum | TRANSLATION 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 conflicting qualities. COMMENTARY This verse describes the Lord’s destruction (kalam) of those who offend his devotees. You are not unjust (samam) because you show attachment to the devotee, indifference to matter, assistance to some and destruction to others. Yad mithah kalih means “in whom there is conflict because the Lord gives suffering and bliss, he is equal and prejudiced, is unmerciful and merciful."
॥1.8.29॥ nd veda kaicid bhagavams cikirsitam tavehamdnasya nrnam vidambanam | TRANSLATION No one knows the intentions 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. COMMENTARY “Who will decide the truth about you if there is a disagreement?” No one can decide. This is explained in two verses. No one knows your plans. You like (ihamanasya) to make the knowledge of those who speculate about scripture useless. Or no one knows the plan of you who desire to play the role of human beings as Rama and Krishna. Or no one knows the plan of you who desire to delude the fools by not letting them see your sweet qualities. All men have differing ideas about you (yasmin visarnd matir nrnam). The sun shows attachment to the sun stone by imparting its own qualities. It shows indifference to the blind people and is helpful to the Cakravaka birds (who become joyful when the sun rises and destroys darkness). The sun is harmful to the darkness used by thieves and owls. But the sun is not partial to anyone. It manifests the same light to all. The cause of difference is the good or bad qualities of the specific object. It is the same with the Lord. Different people relate with the Lord in different ways according to their qualities.
॥1.8.30॥ anma karma ca viivdlmann ajasyakartur dtmanah I TRANSLATION O soul of the universe! You are unborn and perform no actions, but you take birth and perform activities in the forms of animals, men and aquatics. This is extremely deceptive. COMMENTARY Understanding the conclusions about your partiality or impartiality, your action or lack of action, your birth or lack of birth, one can relish your pastimes. You are born though you are unborn, and perform actions though you are not the doer. You manifest your attractive nature in various forms of animals, humans and aquatics. This is an extreme deception (atyanta-vidambanam) since it appears that you lessen your stature by accepting inferior forms. When you accepted the boar incarnation you sniffed out the earth. Though you are omniscient and omnipotent, you became a real boar. But seeing that form, the knowers of the truth will not laugh and say that you are simply a mortal animal, thinking that you are a jiva under the control of karma. Since you are actually without birth and material action, your pastimes with birth and action must not actually be true. But this is incompatible with the fact that the pastimes were attractive to atmaramas like Shukadeva. However, from the statement of the Lord himself janma karma ca me divyam evam yo vetti lalivatah: he who knows the true nature of my birth and activities (BG 4.9), the Lord’s birth and activities are factual, not a fiction. This is incompatible with the statement that the Lord has no birth and no activities. Thus who can know the truth about the Lord possessing unlimited, inconceivable powers?
॥1.8.31॥ gopy adade Ivayi krtagasi dama tavad yd te daidsru-kalildnjana-sambhramdksam I TRANSLATION My dear Krishna, Yasoda took up a rope to bind you when you committed 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. COMMENTARY Because of this I relish your pastimes. When you broke the yogurt pot, committing an offense against Yasoda (krtagasi), Yasoda put a rope around your waist. The state at that moment astonishes me. Lowering your head with eyes filled with tears mixed with eye ointment, you stood there in fear of her punishment. It is astonishing because (yad) fear itself is afraid of you. This state shows that Yasoda, having such prana, was more fortunate than Nanda, since you were brought under her control completely. By saying “fear is afraid of you” Kunti shows her awareness of Krishna’s power as the Lord. She also accepts as true that he was internally feeling fear. It would not be possible for her to be bewildered if she thought he was only imitating being fearful. Thus the word vidambanam in the previous verse cannot mean imitation, that the Lord only took the various roles while pretending.
॥1.8.32॥ kecid ahur ajarh jatatn punya-Slokasya kirtaye I TRANSLATION Some say that you, though unborn, have taken birth in the Yadu family to give fame to Yudhisthira, just as sandalwood, originating in the Malaya Hills gives fame to those hills. COMMENTARY If you were not to appear in this world how would we be able to relish your enchanting pastimes? There are many opinions about the cause of your appearance. Punya-sloka here refers to Yudhisthira, since he was famous by that name at that time, punya-sloko nalo raja punya-sloko yudhisthirah: punya-sloka means King Nala, a famous person or Yudhisthira. You appeared in the Yadu dynasty to glorify dear Yudhisthira. Or the sentence can mean “You appeared in that dynasty to glorify the famous Yadu.”
॥1.8.33॥ apare vasudevasya devakyam y&cito ’bhyagat I TRANSLATION Some say that you, though unborn, appeared as the son of Vasudeva in Devaki upon their request, in order to protect the world and kill the demons. COMMENTARY You are unborn yet you came as the son of Vasudeva. Using third person (abhyagat) instead of second person verb ending with tvam is poetic license. Previously in the form of Sulapa and Prsni they asked the Lord to be their son. You appeared for protecting the world (asya) and killing the demons.
॥1.8.34॥ bhdravataranayanye bhuvo nava ivodadhau I TRANSLATION Others say that you appeared at the request of Brahma for lifting up the earth which had sunk like a boat overloaded with weight. COMMENTARY Another opinion is that you appeared mainly because of Brahma’s request.
॥1.8.35॥ bhave 'smin kUsyamananam avidya-kama-karmabhih I TRANSLATION Some say that you have appeared in this world to help those suffering due to their actions arising from material desires, which arises from ignorance, by engaging them in hearing and remembering about you, so that they can attain prema. COMMENTARY This is the real reason for the Lord’s appearance. First there is ignorance (avidya) and then desire (kdma), and then action (karmabtlift). You come to engage those suffering due to actions arising from material desires which are due to ignorance about actions for attaining prema. The destruction of suffering is incidental, because it is said in the next verse that the result of hearing about the Lord is seeing the lotus feet of the Lord. By seeing the Lord one attains prema.
॥1.8.36॥ snivanti gay anti grnanty abhiksnasah smaranti nandanti tavehitam janah I TRANSLATION Persons who constantly hear, sing, speak, remember and sing to others about your activities—they alone, without delay, are able to see your lotus feet which destroy the influence of material existence. COMMENTARY This verse shows the actual reason for the Lord’s appearance. They and not others (eva) see for certain. It is not that they do not see. They see without delay (acirerui), not after a long time, your lotus feet, not the lotus feet of one of your expansions. Those lotus feel destroy the influence of material existence rather than prolong material existence. Your form is not without qualities. In order to appreciate the beauty of the Lord, his six qualities need to be seen.
॥1.8.37॥ apy aclya tuts tvam svu-lmehita prahho jihascisi svit suhrdo 'nujivinah I TRANSLATION O Lord! Do you, whose deeds are automatically 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. COMMENTARY We, and not others, become happy on seeing you and suffer on not seeing you. The time of happiness has passed and the time of suffering has arrived. “Do you desire to leave us today, since you desire to go to Dvaraka?" “But I have stayed many days. Now I must go to Dvaraka. I have necessary work there. Please give your assent.” To this Kunti answers, “But you are the person whose necessary works are already accomplished. Your intentions fulfill themselves automatically (sva-krtehita). Some versions have the word without the visarga (h). Then it would a vocative address to Krishna, “O self-accomplisher!” The Pandavas had created suffering for many kings by killing their fathers or relatives. We depend on you (anujivinah). Therefore stay here and protect my sons.
॥1.8.38॥ lie vayaiii nama-rupabhyam yadubhih saha pandavah I TRANSLATION Without your presence who are we, the Pandavas along with the Yadus with their fame and strength? We are like the senses without the jiva. COMMENTARY “But Bhlma and Arjuna, your sons, are very powerful. The king is dharma personified and the Yadavas are your friends. You have no worries.” Who are we Pandavas with the Yadus having fame (ndma) and ability (rupa) without your presence? Similarly, without the presence of the jiva the senses have no significance or power.
॥1.8.39॥ neyaiii sobhisyate tatra yatheddnim gadadhara I TRANSLATION 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. COMMENTARY If you go there, this land (iyam) will not glow. The land is marked uniquely (vilaksitaih) with your signs — the flag and thunderbolt.
॥1.8.40॥ me jana-padah svrddhah supakvausadhi-vlrudhah I TRANSLATION This thriving land, filled with ripe herbs and fruit-laden trees, forests, mountains and rivers, has grown prosperous by your glance.
॥1.8.41॥ aiha visvesa visvdtman visva-murte svakesu me I TRANSLATION O Lord of all the universes! O life of all the universes! O form of all the universes! Please cut my strong bonds of affection for my relatives, the Pandavas and Yadavas. COMMENTARY Both — your departure from here and coming here — are unfortunate: departure for the Pandavas and coming here for the Yadavas. Since she ends up with a disturbed mind in either case, Kunti prays to cut off her ties of affection with both parlies. You are the Lord of all the universes (visvesa). You give life to all the universes (visvatman). Though you are the form of the universe, being an ocean of mercy, you are always attentive in regards to the welfare of the Yadavas and PSndavas. Will I die uselessly by thinking of their welfare?
॥1.8.42॥ tvayi me ’nanya-visaya matir madhu-pate 'sakrt I TRANSLATION Let my mind, with attention fixed on no other object, repeatedly carry its affection to you, chief of the Madhu dynasty, just as the Ganga carries a full stream of water to the ocean. COMMENTARY “Then do you want realization of Brahman? Because if you cut your affection for the Yadavas, you will cut your affection for me also.” May my mind hold (udvahatat) affection (rati) for you, without any obstacle. Udvah means to flow strongly. The mind should not think of anything else (ananya-visaya). Your devotees are non-different from you and thus without affection for them affection for you cannot take place. It is not possible that this could please you. This I know. Therefore let my mind have attraction for no one except you and your devotees. I prayed to cut affectionate bonds with the Pandavas and Yadavas who are your devotees. But since it is a prayer in front of you it means cutting only the material affection which arises from bodily identification. It is not cutting the affectionate relation with you. I want to cut that affection which causes bondage. Just as the Ganga carries a full stream of water (ogham) to the ocean, the shelter of small and large rivers, may my mind also carry its affection to you, who are the shelter of all the devotees. Just as the Ganga does not consider any obstacles on its course, my mind also should not consider any obstacles that may rise while thinking of you.
॥1.8.43॥ Sri-Krishna Krishna-sahha vrsny-rsabhavani-dhrug- rajanya-vamsa-dahananapavarga-virya I TRANSLATION O Krishna! Of friend of Arjuna! Best of the Yadavas! Destroyer of the kings who harmed the earth! Lord of undiminished strength! Lord of all the cows! Destroyer of the suffering of the cows, brahmanas and devatas! Master of yoga! Guru of all people! O Lord! I offer respects to you. COMMENTARY After offering her prayers she offers respects while remembering how the Lord gave happiness to all people. Krishna-sakha means friend of Arjuna. You destroyed the dynasties of kings who injured the earth. You have undiminished strength (anapavarga-virya). You have a wealth of kama-dhenus (govinda).
॥1.8.44॥ suta uvacha prlhayettham kala-padaih parinulakhilodayah I TRANSLATION Suta said: The Lord, whose greatness had been glorified by the sweet words of Kunti, smiled softly as if bewildered by prema. COMMENTARY Parinitla comes from the verb parinu of the tud class. With the long vowel it means “to praise.” The Lord was bewildered, not by material maya but by prema.
॥1.8.45॥ tarn badham ily upamantrya pravisya gajasdhvayam I TRANSLATION Agreeing with her, Krishna entered Hastinapura. Wanting to leave for his city, he took permission from Kunti and the other women. He was prevented from leaving by Yudhisthira out his great love for Krishna. COMMENTARY Kunti had prayed that her mind be concentrated only on the Lord. Krishna accepted that. He then went away from the chariot stable and returned to Hastinapura. He then took permission to leave from Kunti and the other women headed by Subhadra. As he was about to go to Dvaraka, Yudhisthira prevented him, begging that he stay a little longer. This indicates that Krishna was completely controlled by the love of the king.
॥1.8.46॥ vy&sadyair Uvarehajnaih krsnenadbhuta-karmana I TRANSLATION Though instructed through stories by Vyasa and other sages, who did not know the Lord’s intention, and though even instructed by Krishna, who had performed the remarkable action of bewildering Yudhisthira at this moment, Yudhisthira became overcome with grief, and could not understand those instructions. COMMENTARY Since I am staying here, I will make my devotee Bhlsma happy by showing myself along with my followers to him since he does not want to die without seeing me, and his death is now approaching. I will have him instruct Yudhisthira in order to spread his glories to the world. This verse conveys this wish of the Lord. Vyasadyair Isvarehajnaih means “by Vyasa and other sages who either knew or did not know the above-mentioned intention of the Lord.” Krishna performed a remarkable action (adhhiita-karmana) of entering Yudhisthira’s heart and making him lose his sense of judgment. Krishna made him completely incapable of understanding the teachings of himself and Vyasa. By having Blnsma enlighten him, the Lord announced to the world that Bhlsma, his pure devotee, had more knowledge of dharma than Vyasa, other sages, or even Krishna. But because Yudhisthira had even greater prema for Krishna than Bhtsma, Krishna, though going to Dvaraka, stayed back with him because of his request. Having approached Yudhisthira, he then created this loss of judgment in Yudhisthira.
॥1.8.47॥ aha raja dharma-sutaS cintayan suhridam vadham I TRANSLATION O brahmanasl Yudhisthira, thinking of the killing of his friends, overcome with bewilderment arising from affection, due to material thinking, then spoke. COMMENTARY This verse describes Yudhisthira’s loss of discrimination. Though his self was actually spiritual, he thought of himself materially (prahrtena atmana). But this was only a temporary imposition, by the Lord’s desire, so that the Lord’s plan could be carried out.
॥1.8.48॥ aho me pasyatajfianam hrdi rudham duratmanah | TRANSLATION Oh! Look at the ignorance spread over my evil heart. Just for my body which is fit for jackals’ food, I have killed many armies. COMMENTARY For my body which is food for dogs and jackals (parakyasya) I have killed many aksauhinis. Vyasa has described the aksauhini. aksauhini prasamkhyata rathanam dvija-sattamah I O rest of the brahmanas! Those who understand counting knrw that an aksauhinl consists of 21,870 chariots and thesame number of elephants. It has 109,350 foot soldiers. It kas 65,610 horses.
॥1.8.49॥ bdla-dvija-suhrn-mitra-pitr-bhrdtr-guru-druhah I TRANSLATION Becauic I have killed children, brahmanas, relatives, friends, paterral uncles, cousins, and gurus, I cannot be free from hellisl punishments for ten thousand years. COMMENTARY Suhrt lere means relatives and mitra means friends. Pitr means paterral uncles.
॥1.8.50॥ mino rajnah praja-bhartur dharma-yuddhe vadho dvisam \ TRANSLATION There s no sin for the king who kills the enemy in a righteous war, protecting the citizens. This rule does not apply to me. COMMENTARY Killing the enemy is not a sin. This rule does not apply, since it is an instruction for one who is protecting the people. One is pernitted to kill those who are killing one’s citizens. Since Duryolhana was protecting the citizens, I have committed sins, since I have killed only out of greed for a kingdom.
॥1.8.51॥ stri'ndm mad-dhata-bandhunam drohoyo ’sav ihotthitah I TRANSLATION I cannot counteract the injury I have inflicted on the women, whose husbands or sons I have killed, by household rituals. COMMENTARY Mad-dhala-bandhunam means “women whose husbands I have killed." Kalpah means capable.
॥1.8.52॥ yalha pankena paiihambhah suraya va surakrtam I TRANSLATION Just as one cannot purify muddy water by using mud, or cannot purify what is contaminated with liquor by apply more liquor, it is not possible to purify oneself of killing even one living being by performance of animal sacrifices. COMMENTARY “$ruli says sarvam papmanam tarati brahmahatyam yo ’svamedhena yajate: he who performs a horse sacrifice is purified of all sins, even the sin of killing a brdhmana. Therefore you can purify yourself by a horse sacrifice." 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 by the performance of many sacrifices which has intentional killing of animals as a major part.
Thus ends the commentary on the Eight Chapter of the First Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous acharyas.
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