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Yudhisthira’s Doubts on Seeing Omens
॥1.14.1-2॥ suta uvacha— samprasthite dvdrakdydm jisnau handhu-didrksaya I vyatitdh haticin masas tadd ndydt tato 'rjundh I TRANSLATION Suta said: When Arjuna went to Dvaraka to see his friends and understand the activities and intentions of famous Krishna, he did not return for some months. Yudhisthira saw inauspicious omens at that time. COMMENTARY In the Fourteenth Chapter, Yudhisthira understands the meaning of the inauspicious signs when he sees Arjuna arrive in distress. He went to understand Krishna’s activities and his intentions (ca). “Some months’’ means seven months. Nimittani means ill omens.
॥1.14.3॥ kalasya ca gatim raudram viparyastartu-dharminah I TRANSLATION He saw a fearful change of time, with seasons appearing in the wrong order. He saw sinful men engaged in maintaining themselves by occupations which were characterized by anger, greed and cheating. COMMENTARY Time passed with the sequence of seasons being reversed. Men’s livelihood (vartdm) became most sinful.
॥1.14.4॥ jilima-prayam vyavahrtam sathya-misram ca sauhridam I TRANSLATION He saw dealings that were filled with deception, and friendships which were mixed with cheating. There were quarrels between fathers, mothers, friends, brothers, husbands and wives. COMMENTARY Kalkanam means quarrels and other conflicts.
॥1.14.5॥ nimittany atyaristani kale tv anugate nniam I TRANSLATION Seeing the men’s sinful qualities filled with greed and the extremely inauspicious symptoms appearing according to time, he spoke to Bhima. COMMENTARY The cause everywhere is time. His own time having arrived, seeing the nature (prakritim) of men, he spoke to Bhima (anujam).
॥1.14.6॥ yudhisthira uvacha— sampresiio dvarakaydm jisnur bandhu-didrksayaj I TRANSLATION Yudhisthira said: I sent Arjuna to Dvaraka because I wanted him to see our friends there and to understand the activities of famous Krishna.
॥1.14.7॥ gatah saptadhuna masa hhimasena tavanujah I TRANSLATION O Bhimasena! Seven months have passed. You younger brother has not yet returned. I do not know the reason at all.
॥1.14.8॥ api devarsinadistah sa kalo ’yam upasthitah I TRANSLATION Has the time indicated by Narada arrived, when the Lord desires to give up his form engaged in pastimes? COMMENTARY Yudhisthira speaks in this manner about Krishna’s departure to express lamentation for a friend, and not to express the real truth. However Sarasvati speaks through his mouth, giving another meaning to his words. He desires to establish (sisrksati) his expansion form (atmanah ah gam) of Narayana above (ut) in Vaikuntha. What type of form has Narayana? It is somewhat expressive (a) of pastimes (kridam).
॥1.14.9॥ yasman nah sampado rajyam darah pranah kulam prajah I TRANSLATION From him, by his mercy we have attained wealth, kingdom, wives, life, family, citizens, victory over enemies, and the higher worlds. COMMENTARY Without the absence of Krishna, the ill omens would not appear. That is expressed in this verse. Lokah means “higher worlds attained by sacrifices."
॥1.14.10॥ pasyotpatan nara-vyaghra divyan bhauman sadaihikatt I TRANSLATION Lion among men! See the ill omens in the sky, land and bodies indicating fearful situation close at hand which will bewilder our intelligence. COMMENTARY The omens indicate fear (bhayam samsatah).
॥1.14.11॥ urv-aksi-bahavo mahyam sphuranty anga punah punah I TRANSLATION O Bhima! My left thigh, eye and arm are repeatedly twitching. There is trembling in my heart. Soon these omens will bring misfortune. COMMENTARY Here the bodily omens are described. Actually the trembling of the left side is inauspicious. The plural case is poetic license.
॥1.14.12॥ sivaisodyantam adityam abhirauty analanana I TRANSLATION Bhima! A jackal spitting fire is howling while facing the rising sun. A fearless dog is looking at me and howling. COMMENTARY The omens on the earth are described. A jackal (siva) facing the rising sun is howling while vomiting fire from his mouth. O Bhima (anga)! A fearless dog looking at me is howling.
॥1.14.13॥ sastafi hurvanti mam savyam daksinam pasavo ’pare I TRANSLATION O tiger among men! Auspicious animals are circling me counterclockwise and inauspicious animals are circling me clockwise. I see that my horses are crying. COMMENTARY Auspicious animals are ones like the cow. They are going to the left (savyam). Inauspicious animals like the donkey are going clockwise. I see that the horses (vahan) are crying.
॥1.14.14॥ mrtyu-dutah kapoto ’yam ulukah kampayan manah I TRANSLATION This pigeon, a messenger of death, the owl which is making my mind tremble and the crow desire to empty the universe with their harsh cries. COMMENTARY Pratyulukah is a type of owl which is an enemy to the other owl, or a crow.
॥1.14.15॥ dhwmra diiah paridhayah kampate hhuh sahadribhih | TRANSLATION The air is hazy in all direction like a wall. The earth along with the mountains is trembling. There is sudden loud clamor with cloudless thunder. COMMENTARY The grey directions are like a wall. There is tremendous sudden clamor (nirghatah) along with cloudless thunder (stanayitnubhih).
॥1.14.16॥ vdyur vati hhara-spario rajasa visrjams tamah I TRANSLATION The wind, spreading darkness with dust, blows harshly. And the clouds rain hideously as if spraying blood everywhere. COMMENTARY The wind creates intense (vi) darkness (tamah). The clouds seem to rain blood (asrk.)
॥1.14.17॥ suryam hata-prabham pasya graha-mardam mitho divi I TRANSLATION See the sun with weak light fighting with other planets in the sky,1 and see the earth and heavens ablaze with the followers of Siva along with other beings. ’ Astrologically this means that the sun is very close to the other planets in the sky. This is not auspicious. COMMENTARY See the blazing earth and heavens (rodasi) with Siva’s attendants mixed with other living beings (sa-sankulaih).
॥1.14.18॥ nadyo nadas ca ksubhitah saramsi ca manamsi ca I TRANSLATION The male and female rivers, the lakes and the mind of all beings are agitated. Fire does not bum with ghee. What does the future portend? COMMENTARY Again he speaks of the omens on the earth.
॥1.14.19॥ na pibanti stanam vatsa na duhyanti ca matarah I TRANSLATION The calves do not drink milk and the cows do not give milk. The cows wail with tearful faces and the bulls do not enjoy the fields. COMMENTARY Na duhyanti as a reflexive verb (the cows do not milk themselves) is poetic license. It means that the cows do not give milk.
॥1.14.20॥ daivatani rudantiva svidyanti hy uccalanti ca I TRANSLATION The deities seem to be weeping, perspiring and moving about. The populated areas, villages, towns, gardens and hermitages are devoid of splendor and bliss. Why are they showing us such suffering? COMMENTARY Daivatani means deities.
॥1.14.21॥ rruinya etair mahotpdtair nunam bhagavatah padaih I TRANSLATION It seems the earth, made inauspicious by these ominous signs, is devoid of the footsteps of the Lord endowed with glorious marks not seen in any one else. COMMENTARY I consider (manye) that the earth is devoid of the feet of the Lord whose marks like the thunderbolt and elephant goad do not exist in other persons (ananya-purusa-srihhih).
॥1.14.22॥ iti cintayatas tasya drstaristena cetasa I rdjnah pralyagamad brahmanyadu-puryah kapi-dhvajah॥ TRANSLATION O brahmanal While the king was contemplating the matter with consideration of the ill omens, Arjuna arrived in Hastinapura.
॥1.14.23-24॥ tam padayor nipatiiam ayatha-purvam aturam I vilokyodvigna-hridayo vicchayam anujam nrpah I TRANSLATION Seeing lusterless Arjuna fallen at his feet, grieving like never before, with downcast face and tears flowing from his lotus eyes, with an agitated heart, Yudhisthira, remembering what Narada has said, inquired from Arjuna in the presence of his friends. COMMENTARY Vicchayam means without luster.
॥1.14.25॥ yudhisthira uvacha— haccid anana-puryam nah sva-jandh suftham dsate I TRANSLATION Yudhisthira said: O Aijuna! Are our relatives, the Madhus, Bhojas, Dasarhas, Arhas, Satvatas, Andhakas and Vrsnis well in Dvaraka?
॥1.14.26॥ Siiro matamahah kaccit svasty dste vdtha marisah | TRANSLATION Is our respected maternal grandfather Sura* well? Are our maternal uncle Vasudcva and his younger brothers well? J He was Vasudeva and Kunti’s father. They were therefore brother and sister. He had nine other sons and three other daughters. Kunti was later adopted by Kuntibhoja.
COMMENTARY Mdriscdt means respected.
॥1.14.27॥ sapta sva-saras tat-patnyo matulanyah sahatmajah | TRANSLATION Are our seven aunts, Vasudeva’s wives, who are like sisters, headed by Devaki,* 4 and their sons and their wives well? COMMENTARY Svasarah means mutual, indicating sisters. ’ He was Satyabhama's son. ‘ He was Rukmini’s son
॥1.14.28॥ kaccid rcijcihuko jivaty asat-putro 'xya canujah | TRANSLATION How are Ugrasena, evil Kamsa, and his younger brother Devaka? How are Hrdika and his son Krtavarma, Akrura, Jayanta, Gada and Sarana? COMMENTARY Ahuka is Ugrasena. His evil son was Kamsa, who is already dead. He is asking about his (Kamsa’s) soul. Ugrasena’s younger brother is Devaka. Hrdika’s son is Krtavarma. Jayanta, Gada, Sarana4 and Satrujit (mentioned in the next verse) were brothers (Vasudeva’s other sons). 'His wives were Rohini, Devakl, Upadevi, Vrkadevi, Saptamidevi, Sraddhadevi, Sruiandhara, JanS. However Sraddhadevi was a vaiiya woman he met in the forest. However in the commentary on SB 1.11.29 it is mentioned that Vasudeva actually had eighteen wives. This is also mentioned in SB 10.84.47 Sarana and Gada were sons of Vasudeva and Rohini.
It 1.14.29॥ asate feusalam kaccidye ca satrujid-adayah I TRANSLATION How are Satrujit and others? Is Balarama, Lord of the Satvatas well?
॥1.14.30॥ pradyumnah sarva-vrsninam sukham aste mahd-rathah I TRANSLATION Is Pradyumna, the nuihdratha among all the Vrsnis happy? Is Aniruddha, fierce in fighting, prospering? COMMENTARY Gambhira-rayah means “fierce in battle.”
॥1.14.31-33॥ susenus carudesnaS ca sambo jambavati-sutah | tathaivanucarah saureh srutadevoddhavadayah api svasty asate sarve rama-Krishna-bhujairaydh I TRANSLATION How are Susena,’ Carudesna,6 Jamhavatfs son Samba, and other prominent sons, and their sons such as Rsabha? How are Srutadeva, Uddhava and other attendants of Krishna? How are the best of the Satvatas headed by Nanda and Sunanda, protected by the arms of Krishna and Balarama? Do your firm friends think of our welfare?
॥1.14.34॥ bhagavan api govindo brahmanyo bhaktu-vatsalah I TRANSLATION Is Lord Govinda, who is kind to the brahmanas and affectionate to the devotees, happily presiding over the Sudharma hall surrounded by his friends in the city? COMMENTARY It is not proper at all to ask if Krishna, the Supreme Lord is happy. Therefore he asks “Is he happy in the assembly hall in Dvaraka?”
॥1.14.35॥ mangalaya ca lokanam ksemdya ca bhavdya ca I TRANSLATION Is the first person, Krishna, with the help of Balarama, residing happily in the ocean of the Yadu family for giving prema, liberation and prosperity to the people? COMMENTARY Mangalaya means “for giving prema." Ksemaya means “for giving liberation." Bhavdya means “for giving material prosperity.” Ananta-sakhah means “with the help of Balarama.”
॥1.14.36॥ yad bahu-danda-guptayam sva-puryam yadavo ’rcitdh | TRANSLATION The Yadavas, worshipped even by the devatas, play like the inhabitants of Vaikuntha in their city which is protected by Krishna’s strong arms. COMMENTARY They are worshipped even by the devatas. Maha-paurusikd iva means “like the followers of the Lord of Vaikuntha.” Or it can mean “like conquerors with great prowess."
॥1.14.37॥ yat-pada-susrusana-mukhya-karmana satyddayo dvy-asta-sahasra-yositah \ TRANSLATION Satyabhama and the other sixteen thousand queens, by serving his feet as their main activity, (through Krishna) defeated in battle the devatas, and took the parijdta tree which was being enjoyed by Inara’s wife Saci. COMMENTARY “Defeating the devatas (tridasan)” means “defeating through the strength of Krishna." Tad-asisah means Parijata and other things. Vajrdyudha-vallabha is Saci.
॥1.14.38॥ yad bahu-dandabhyudayanujivino yadu-pravira hy akutobhayd muhuh I TRANSLATION The fearless Yadu heroes, protected by the strength of his arms, constantly tread with their feet over the Sudharma assembly hall which was taken by force even though the devatas deserved it. COMMENTARY Bahu-dandabhyudayanujivinah means “they who subsist on the strength of his arms.”
॥1.14.39॥ kaccit te ’namayam tata bhrasta-tejd vihhasi me I TRANSLATION Are you healthy? You appear to me to have lost your effulgence. Staying away so long, were you not given proper respect, or were you disrespected by your friends? COMMENTARY In six verses he asks about the welfare of Arjuna who was not speaking. Anamayam means health. Were you, who were staying there a long time (cirositah), not respected by your friends, or more than that, disrespected by them?
॥M4.40॥ kaccin nabhihato 'bhavaih sabdadibhir amangalaih I TRANSLATION Were you struck by harsh words without affection? Did you fail to give what you had promised to someone who requested from you and then remained silent? COMMENTARY Were you beaten (abhihatah) by words without love (ahhavaih)? Did you fail to give what you promised to persons who were wanting (arthibhyah) something with a desire (dsayd) to attain it? And did you remain silent?
॥1.14.41॥ haccit tvarit brahmanam balarii gam vrddham roginam sfrryam I TRANSLATION Giver of shelter, did you perhaps reject hrdhmanas, children, cows, elders, invalids and women, and other living beings, who took shelter of you? COMMENTARY Saranopasrtam means surrendered. Sattvam means living beings.
॥1.14.42॥ kaccit tvam nagamo ’gamyam gamyam vasat-krtam striyam I TRANSLATION Did you perhaps approach an unworthy woman or did you approach a woman not properly attired? Were you defeated on the road by inferiors in strength or caste? COMMENTARY There are two sentences in the first line. Asatkrtam means “with contaminated clothing and other items.” Asamaifi means “persons lesser in strength.” Nottamaih means “by those of inferior caste.”
॥1.14.43॥ api svit parya-bhunkthas ivam sambhojyan vrddha-balakcin I TRANSLATION Did you perhaps take your meal without feeding elders and children who should be fed at the same time? Did you perform some horrendous, forbidden act? COMMENTARY Parya-bhunkthah means “Did you eat without feeding others first?” Aksamam means something which should not be done.
॥1.14.44॥ kaait presthatamenatha hridayenatma-bandhuna I TRANSLATION Do you consider yourself empty in consciousness because of separation from your most dear friend? There can be no other reason for such devastation. COMMENTARY But I should not have such doubts about you. Remembering the words of Narada, the following is possible however. You think to yourself, “I am devoid of consciousness (hridayena), fainting, because of the absence of my dearest friend at all times." That indeed can be the only cause. Otherwise you should not have affliction in your mind (rufe).
Thus ends the commentary on the Fourteenth Chapter of the First Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous acatyas.
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