Srila Visvanatha Cakravarti Thakkura

evam ctal purci prsto maitrcyo bliagavan kila It sat tret vaiuim pravistena lyaltlva sva-grham nldhimat

Shukadeva said: Previously, Vidura, who had given up his prosperous house and entered the forest, asked this question to the powerful Maitreya.

Offering respects to guru and Krishna, who is an ocean of inercy, I take shelter of Shukadeva, master of the world and eye of the universe. To serve the Lord’s dear devotees, I offer myself and everything I possess to he, who is the lile of the gopis and the controller.

In the thirty-three chapters of the Third Canto, saiga, the creation of the totality of matter with elements manifesting from prakrli by the glance of Vishnu, is described.1 Having already shown that the Phdgavalam was first revealed by the l ord to Brahma and Narada, it is again shown that it was also revealed by Sesa to the Kumaras.2 The conversation between Vidura and Uddhava continues for four chapters. Eight chapters deal with sarga and visurga. Seven chapters describe the pastimes of Varaha. One chapter describes visarga in summary and four chapters describe Kapila. Nine chapters describe his teachings. This completes the Third Canto.

In the First Chapter, Vidura, after leaving his elder brother, goes on pilgrimage. There he meets Uddhava and asks him questions, even though Uddhava was unsteady in hearing due to separation from the l.ord. Uddhava had already answered two or three of the questions asked by Pariksit in the eighth chapter of the Second Canto. Shukadeva, considering that the questions of Pariksit were previously asked by Vidura to Maitrcya, decided to answer Pariksit’s questions by first describing the introduction which gave rise to their conversation. Rchlhimal means “full of wealth.”

I from ihc Third to Twelfth Canto. Visvanalha identifies each Canto with one of the ten topics of IlhagtivaUim.

yacl va ayam mantra-krd vo bliagavdn akhilcivarah pauravcnara-grharit hitvd pmviveidtmasdl krtam

The Supreme Lord who acted as your advisor gave up the house of Duryodhana and entered the house of Vidura, accepting it as his own.

Vidura should not have give up his house which was superior to all the places of pilgrimage that he had traveled to. However, he gave it up because of the pain inflicted by his brother, Dhrtarastra. Krishna. acting as the advisor of the Pandavas and thinking of them all the time, rejected Duryodhana’s house, and entered Vidura’s house, even though he was not invited, since he accepted it as his own house (dtmasal)

Itutra ksattur bhagavata maitreyenasa saiigamah kada vd saha-samvada clad varnaya nah prabho

The King said: O master! Where did Vidura meet the powerful Maitrcya? When did they speak with each other? Please describe this to me.

na by alparthodayas tasya vidurasyamalatmanah lasmin variyasi prasnah sadhu-vadopabniihitab

The questions which the pure soul Vidura asked to the excellent Maitreya were not insignificant, and were nourished by the pleasure of the devotees.

Variyasi means best. Because the questions of Vidura to Maitreya were not insignificant, they were nourished by the pleasure of the devotees (sadhu-vcida), or they were praised by the statements of Maitreya.

sa evam rsi-varyo 'yarn prsto rajfta pariksitii praty aha taiii subahu-vil pntalma sruyatam iti

Suta said: Omniscient $ukadeva, the best of sages, on being requested by King Pariksit, then said to him with great affection, "Please listen.”

yada tit raja sva-sutan asadhun pusiuin nci dharmena vinasta-drstih bhnitur yavisthasya sutdn vibandhun praveiya lahsa-hhavanr dadaha

Shukadeva said: Dhrtarastra, who was blind to knowledge and who supported his own evil sons illegally, made the fatherless sons of Pandu, his younger brother, live in a house of lac and burned them.

The sentence ends in verse 16 with the statement Vidura left (ksatia aydt). Vinasta-drtih here indicates that Dhrtarastra had no knowledge. His younger brother was Pandu. Vibandhun means “without a father.”

ytula sabhayam kuru-deva-dcvyah licsabhimarsam suta-karma garhyam na vaiaydm asa nrpah snusaydh svasrair harantyah kuca-kunkumdni

Dhrtarastra did not forbid his son’s despicable action of dragging the wife of Yudhisthira by the hair into the assembly, while Draupadi wept, washing away the kumkuma on her breasts with tears.

Kuni-deva-devyah refers to Draupadi. She washed away the kumkuma on her breasts by her tears. Also indicated is that she would wash away the kumkuma on the breasts of the enemy’s wives, with their tears, when she would have their husbands killed. This is the fourth type of alisayokti (hyperbole).

dyute tv adharmcna jitasya sadhoh satyavalambasya vanam gatasya na ydcato 'dal samayena dayarii tamo-jusano yad ajata-satroh

Righteous Yudhisthira, defeated by unfair means in the gambling match, went to the forest according to his promise, and then returned to claim his rightful claim to the kingdom. But, Dhrtarastra, overcome with illusion, did not give it back.

When (yal) Yudhisthira returned from the forest, according to the promised time (sctmaycna), and asked for his share (dayam), Dhrtarastra refused.

vaclc'i ca pdrtha-prahitah sabhayarit jagad-gurur yatti jagada Krishnah na tani puiiisatn amrtdyandni rajont mcnc ksata-punya-lesah

Duryodhana, whose piety had been destroyed, did not give respect to the sweet words that Krishna, guru of the universe, sent by Yudhisthira, spoke to the men in the Kuru assembly.

Purhsam refers to Blrisma and others who were present in the assembly. Dhrtarastra or Duryodhana did not greatly respect those words. The reason is that he had lost all piety. He did not lose the piety required for to sustain happiness, fame or wealth, but lost the piety to rule the kingdom.

yadopahuto bhavanam pravisto mantrdya prstah hila purvajciw atlwha tan inantra-dricim variyttn yan mantrino vaiduriltam vadanti

Vidura the supreme adviser, whose wise counsel the wise even today call “advice of Vidura,” who was called by Dhrtarastra for advice, then entered his house and spoke.

Vidura’s humiliation by Duryodhana is described in the following six verses. Because Vidura gave wise advice, even today his good advice is called as “words of Vidura.”

ajata-sativh pratiyanha dayam (itiksato durvisaham lavagah sahdnujo yatra vrkodarahih svasan rusa yat tvam alaiii bibhesi

"Give the rightful portion of the kingdom to Yudhisthira, who has tolerated your intolerable aggression — because of which, Bhima, along with his brothers, remains breathing heavily in anger at your offenses. This gives you fear.

Due to the offenses (yatra) Bhima breathes heavily in anger, because of which you are in great (alam) fear.

paithams tu devo bhagavdn mull undo grhUavcm saksiti-deva-devah ante sva-puryam yadu-deva-de.vo vini rjitasesa-n rdeva-devah

“The Supreme Lord Krishna, supported by brdhmanas and the devatas, strongest among the best of the Yadus, who has defeated innumerable kings, resides in his own city of Dvaraka and has accepted the Pandavas as himself.

Hear about other aspects of their even greater power that they have accrued now. Krishna is worshipable (deva) because he is the Supreme Lord (bhagavan) along with whom reside the brdhmanas (ksiti-deva) and the devatas. The brahmanas and devatas are on his side. He resides in his own city of Dvaraka and not in any other place. He is the strength of the best of the Yadus. Where he exists, the Yadus are most powerful. Here about his strength. He has defeated unlimited kings. Starting from his childhood he defeated Kariisa, Jarasandha and even devatas such as Brahma, lnara, Varuna and Siva. If you desire your own good, then give a share of the kingdom to the Pandavas.

sa esc i do salt purusa-dvid astc grlidn pravislo yam apatya-matyd pusnasi Itrsnad vinwltho gata-sris tyajasv aiaivarh kiila-luiusalaya

“Duryodhana is fault personified since he hates the Supreme Lord. But he has entered your house, your mind and intelligence, and you support him and consider him your son. Because he rejects Krishna, Laksini has departed from your house. Immediately give up this inauspicious person, for the benefit of the family.”

“But my son Duryodhana will oppose this.” In answer to this, Vidura speaks. He is fault personified. He has arisen as a result of your sins committed for ten million life limes! He is fault personified because he hates the Supreme Lord (purusa-dvit). Moreover, externally, he has entered your houses, and internally, even your mind and intelligence. Moreover you encourage him and think of him as your son. But he is not your son. Apatya or son means “he who does not fall away (patati) from us.” You can guess that if you reject Krishna, then prosperity will also go away. Please understand that Laksmi has left your house. “What is the solution?” Give up inauspicious (asaivam) Duryodhana immediately. “If I reject my son, there will be a black spot for my family.” No. It will be a benefit to the family, for it is said that one can give up one person of the family, for the benefit of the whole family. Otherwise your whole family will perish.

ity ucivdms tatra suyodhancna pravrddha-kopa-sphuritadharena ciscit-l<r(ali sat-sprhcimya-silah ksatta sakarnanuja-saubalena

When Vidura, who desired the best for all, spoke thus in the assembly, he was scolded by Duryodhana, whose lips began to tremble in anger, as well as by his brothers and Kama.

Having spoken thus Vidura was scolded by Duryodhana (suyodhancna), as well as by Kama, Duhsasana and Sakutii.

ha enam atropajuhdva jihmam dasyah sutam yad-halinaiva puslah tasmin pratipah parakrtya aste imvasyakim cisu purdf ilmisciiuih

"Who has called this wicked son of a maidservant into the assembly? Betraying those who have nourished him, he supports the enemy. Drive him from the city with only his breath.”

This verse describes the abusesscolding. “Who has called him into the great assembly? He does not deserve to be called here, because he is the son of a maidservant, with low birth. Thus he is deceitful (jihmam). He is deceitful by his actions as well. He betrays his master whose food nourishes him and instead performs actions for the enemy. If he stays here he will destroy the whole family. Whoever is on my side should remove him from this place. Do it quickly, do not delay! Only his breath should remain. This means beat him with canes till he is breathless.” Another version has smasana instead of svasanah. This means “Vidura is inauspicious like a place where they burn dead bodies. Remove from this house that person who creates inauspiciousness for me. Do it quickly, otherwise he will make the whole kingdom inauspicious.”

sa itiham atyulbana-kania-banair bhratuh puro marmasu (delito 'pi svayam dhaiuit dvari nidhaya mayam gata-vyatlw 'yad uru mdnayanah

Struck to his nerves by the sharp words of Duryodhana, which were spoken in front of him, and considering that this was simply the action of mdyd, without felling any pain, Vidura, placing his bow at the door, left the palace.

When the sharp words entered his ears like arrows, hitting sensitive spots (mtttma.su), since he did not defend himself by saying “How can you speak like this to your brother?” Vidura had dispelled his suffering. “You have blessed me, Duryodhana! You have dispelled my suffering completely. This is because, being driven out of the palace, living in some distant place, in holy places, being completely detached, what pain can I suffer, having given up attachment to persons like you?” He left (aydt) by his own free will. It was better that he left by his free will than be removed by the sinful. He gave up everything belonging to that house, even the bow. When I sit alone, worshipping Krishna in the future, of what use is this bow? Or, let the sinful Duryodhana not fear that I will fight on the side of Bhima. He considered the great power (uru) of mdyd, thinking that Duryodhana, who was blinded by mdyd, does not see Krishna, though he exists in from of him. Or another meaning is "1 low great is the mdyd of Krishna, the Supreme l ord, because, by driving out the devotee of the Lord in this way, these persons will be killed by Bhima and others!»

sa nirgatah kaurava-punya-labdho gajdhvaydl Uitha-padah padani
anvakranuit punya-cikirsayorvyiim adhisthito yani sahasra-mdrlih

Leaving Hastinapura, Vidura, who was piety for the Kurus, desiring to perform beneficial acts, wandered here and there on the earth, lo all the holy places of the Lord, whose two feet are sacred and where many deities of the Lord were installed.

Vidura produced piety for the Kurus (kaurava-punyct-labdluih). He desired to see those places of the Lord whose two feel are holy places (tiriha-paelah), thinking of those places as the Lord’s feet, in which the forms of the Lord such as Matsya and Kurina were situated.

purestt puiiyopavanadri-kunjesv apanka-toyesu sarit-sarahsu ananta-lingalh samalahltrlesu caciira tirthdyatancsv ananyah

lie traveled alone to sacred places which were situated in cities, in places with clear rivers and lakes, mountain groves, and pleasing gardens and where there were forms of the Lord.

gum paryatan medhya-vivikta-vittih sadapluto dltah say a no vadhiitah alaksitah st air avadhuta-veso vralant cere hari-tosaiiani

Wandering over the earth, maintaining himself solely according to his pure vow, bathing constantly for purity, sleeping on the earth, not caring for his body, wearing the clothing of a rcnunciate, and remaining unrecognized by his relatives, he performed austerities for the satisfaction of the Lord.

Traveling over the earth (gtim), he maintained himself by pure (medhya) unmixed (vivifeta) means (this mean begging). He bathed in every holy place (sadaplutah) and thus purified himself. If he touched something impure after bathing, he took bath again. He always purified himself in order to remember the mantras (which required a pure body) concerning the Lord. But he did not decorate his body (avadhutah). He wore bark clothing (avadhiita-vesah) and was not recognized by his relatives.

iltham vrajan bharalam eva varuvtt Italaia yavad gauivan prahhasam tdvcii chaidsa fesifim eka cakram rkdtapatram ajitena parthah

Wandering in this way over the land of Bharata, when in time Vidura arrived at Prabhasa, Yudhisthira had gained control of the earth, under one army and one king, with the help of Krishna.

Yudhisthira (parthah) gained control of the earth which then had only one army (eka-cakram) and one white umbrella, symbolizing one king (ekatapatram).

tairatha iuirdva suhrd-vinastiiii vcmam yatha veniija-vuhni-samsrayam saiiispardhaya dagdham athanusoam sarasvalim pralyag iyaya tiisNim

In Prabhasa he heard about the destruction of his friends by rivalry, just as a forest is burned up by the fire generated by the friction of bamboos. In grief he proceeded silently to the Sarasvati River flowing west.

In Prabhasa (tatra) he heard about the destruction of his friends, the Kauravas. Because he was not friendly with Duryodhana and others, some explain that destruction of friends means the destruction of the Yadus, which he heard on meeting Uddhava. This was just like a forest burning up. Pratyali means flowing west.

teisyam tiitasyoSanaso monos ca /il lhot athagner asitasya vdyoh lirtham sudeisasya gavatii guhasya ytic chmddhadovasya set (isiseve

In that holy place he served other holy spots of Trita, Usanas, Manu, Prlhu, Agni, Asita, Vayu, Sudasa, Go, Guha, and Sraddhadeva.

(iiiymii ccha dvija-deva-devaih htldni ndnciyatmuini visit oh pnityanga-mukhvonkito-mandirdn I
yad-darsaiutl Krishnam (iimsiikinuifi

He also served other holy places of Vishnu built by Rsabha and other great men, and temples marked with Vishnu’s calu a, by seeing which men remember Krishna.

He served temples marked with the chief weapon of Vishnu, the cakra. Pratyanga means “that which is held in each of his hands.”

talas tv ativrajya surastrani rddham sauvira-matsyan kurujdngaldms ca kalcna tavad yanumum upelya tatroddhavarii bliagavatam dadaria

After walking over the prosperous areas of Saurastra, Sauvira, Matsya and Kurujangala, after some time, when he finally arrived at the bank of the Yamuna, he saw the great person, Uddhava.

Tavat (so much) can be ornamental or can indicate Vidura’s disturbed condition.

sci vdsudcvdiuicaratit prasdiitaiii brliaspiitch prdlt lanayam pratitam dliiigya gadltam pranayena blind ram svdndni aprcchad bhagavat-piajdttdm

With great affection, Vidura tightly embraced the famous, peaceful Uddhava who was an associate of Krishna and a student of Brhaspati previously, and inquired from him about the welfare of his relatives under the protection of Krishna.

Prak-tanayam means that previously he was the student of Brhaspati. Another version has prapia-nayanam (seeing him). Pratitam means famous. Though Vidura embraced him. Uddhava did not respond because he had fainted.

haccil puramui puru$au svandbhya- padiimninittycha kildvatirnau d sat a nrvycih h lisa I
am vidhiiya krta-lisanau Imsalam sina-gchc

Do eternal Krishna and Balarama, who appeared on this earth through the prayers of Brahma, producing auspiciousness on the earth, reside happily in the house of Vasudeva?

Since the welfare of his devotees depends on the situation of the Lord, he asks about the situation of the Lord first. Svu-nahhyn- padma means Brahma, who arises from the lotus arising from the navel of the Lord. Krta-ksanau means "making everyone joyful.” Though Krishna and Balarama are eternally well, he asks such a question out of pirma.

Itaccit kuriinam paramah mb i n no bbdinah sa aste sukham anga saurilt yo v«i svashutm pitrvad dadali varan vaddnyo vara-larpancna

How is our friend Vasudeva, the greatest of the Kurus, and the husband of our sister, who, generous like a father to Kunti and her sisters, gave gifts for the pleasure of their husbands?

Bhdmah means that Vasudeva was the husband of Vidura’s sister-in- law, since Vidura and others were brothers-in-law to Dcvakl through Kunti, Vasudeva’s sister. Stiuri is Vasudeva. Vasudeva had the greatest affection for Kunti among all his sisters. When it is mentioned here that he was like a father to his sisters, it means that he had great affection for Kunti, since he did not show such affection to the other sisters.

kaccid varuthadhipatir yadunam pradyumna aste sukham artga virah yam rukmini bhagavato 'bhilebhe dradhya vipran sniaram adi-sarge

O Uddhava! Mow is the brave Pradyumna, commander of the Yadus whom Rukmini obtained from the Lord after worshiping the brahmanas, and who was Cupid in his previous birth.

Because of his emotions, Vidura docs not ask this question in proper order (since he was younger). The leader of the troops (vanithcidhipatili) was Kamadeva (stmtram) in his previous birth. Since Kamadeva is a devata and Pradyumna is playing the role of a human being, the statement is meant as praise. However the real truth is different. Kamadeva is Pradyumna’s vibhiiti or expansion. Later in the text also, while telling many stories, many expansions are described as equal to the Lord, b'or instance Vasudcva and Devaki are identified with Prsni and Sutapa by the Lord himself. Tvam eva purva-sarge 'bhuh prsnili svdyainbhuve sati: you were previously Prsni in Svayambhuva's time. (SB 10.5.32) This however is staled only to create astonishment within the human pastimes. Similarly in the present verse, the statement that previously Pradyumna was Kamadeva and the statement in verse.30 that Jambavati performed austerities to get Kartikeya as her son cannot be taken literally since Jambavati and Rukmini are the svarupa-sakli of the Lord, and do not need to perform sadlntna to gel devatiis as their sons.

kaa.it su It him salvala-vrsni-bhoja- ilasarhakiindm adlupah s<i (isle yam abhyasiilcac chata-paira-nctni nipasanaiiim parihrlya dural

How is Ugrasena, the king of the Satvatas, Vrsnis, Bhojas, Dasarhas, who had lived in exile and whom Krishna established on the throne.

How is Ugrasena, the king, who was situated far away after giving up his desire to rule (nrpasana dsarn) out of fear for his life, and whom Krishna (scila-piitra-nelrah) installed on the throne?

kaccid dhareh saumya sutah sadrksa aste 'gram rathinam sadhu samhah asuta yam jambavati vratadhyd devam guliam yo ’mbiltayd dhrto ’grc

O Uddhava! How is Samba, leader of all the great warriors, the son of Krishna with a similar form, who was previously was born to Durga as Kartikeya and now was born to Jambavati after she performed austerities?

Sadrsah means “similar to.” Gidiam means Kartikeya. Since (he amsa and the arfiSi are considered non-differeni, Siva is considered non- different from Krishna. Similarly, Siva's son Kartikeya, considered as an amsa of Krishna’s son Samba, is considered non-different from him. Or this statement can be explained in another way. When Krishna appears on earth, Narayana enters him and appears also. It is later said parctvareso mahad-amsa-yultlo: Krishna appears with his atiisas. (SB 3.2.15) Thus it is said that Narayana appeared in Vasudeva's house. (SB 10.48.24) Similarly, because Kartikeya entered Samba, Kamadeva entered Pradyumna, and Vasu entered Uddhava in the same way, such statements as are made in the present verse are not wrong.

Itsemmn so kaccid yuyudluma (isle yah phdlgundl l
abdlia-dhami-rahasyah Icbhc njasadhoksa/a-scvayaiw gatiin tadiydii I
yatibhir durapam

Is Saiyaki, who learned the art of archery, with its secrets, from Arjuna and who, by serving the Supreme Lord, attained the goal that is hardly attained by the yogis, in good health?

kaccid InuihaJt svasty anamlva astc svaphalka-putro bhagavat-prapannah yah Jtrsna-pdddnfetta-mdrga-pfimsusv accsfata prema-vibhinna-dhairyah

How is wise, sinless Akrura, who is surrendered to the Lord, and who, losing control out of strong prana, rolled in the dusty path marked by the footprints of Krishna?

Sinless (anamlvah) Akrura (Svaphalka-putrah) moved about (accstata) in the dust at the entrance to Vraja.

kficric cJtivam devaka-bhoja-putrya vismi-prajaya iva deva-matuh yd vai
sva-garbhena dad/uira devam tray I alhd yajna-vitdmun artham

How is Dcvaki, who, like Aditi - who also gave birth to the Lord held the Lord in her womb, and who was just like the three Vedas containing the meaning of sacrifice?

apisvid dste bhagavdn sukham vo yah sdtvaidm kdma-dugho 'niruddhah yam amananti $ma ht sabda-yonim mmo-mayarit sattva-turiya-tattvam

How is Aniruddha, who fulfills all the desires of the devotees, whom the sages call the source of the Vedas, who instigates action of the mind, who is suddha-sattva and who is the fourth member of the catur-vyuha?

Satvatam can refer to the Yadavas or can mean devotees. He is called the source of the Vedas because the Vedas appear from his breathing. F.vam va are asya mahato hhutasya nihsvasitam etad yad rgveda: From the Lord’s breathing arose the Rg-veda. (Brihad-aranyaka Upanishad) Manomaya means “he who moves (mayate) the mind.” He is the instigator of mental activities. He is the fourth member (turiya) of the catur-vyuha (tatlvam) composed of sudda-sattva. Being bound up by arrows during the conflict of arrows is a pastime created by his own will, which is similar to the pastimes of Ramacanara. That he is part of the catur-vyuha is shown in the answers of Markandeya to Vraja in the Vishnu-dharmottara.

bhuyo bhuyas tv asau drsto maya devo jagat-patih kalpa-ksaye tin vijddtah sa maya mohitena vai kalpa-ksaye vyatite tu tan tu devarii pitdmahdt aniruddham vijdndmi pitaram te jagat-patim

The Lord of the universe seen by me again and again at the end of the kalpa was unknown to me, since I was covered by illusion. When the destruction at the end of the kalpa ended, I understood from Brahma that the lord of the universe is your father, Aniruddha. Vishnu-dharmottara 1.79.2-3

When Bhisma begins to speak to Duryodhana about the appearance of Krishna, he relates how Brahma came to Gandhamadana and saw in his mind the Lord as Aniruddha.

srstvn sankarsanaih devam svayam atm&nam atmand krsrtatvam dtmanasrdksih pradyumnarh hy dtmd-sambhavam pradyumnac caniruddham tu yah vidur visttum avyayam aniniddlw 'srjan mam vai brahmanam loka-dharinam vasudcva-mayah so 'ham tvayaivasmi vinirmitah

Having manifested Sankarsana, non-different front himself by his own potency, from himself the Lord manifested Pradyumna, non-different from Krishna, by his own potency. From Pradyumna he manifested Aniruddha whom the wise know as indestructible Vishnu. Aniruddha created me, Brahma, the maintainer of the worlds. Aniruddha is non-different from Vasudeva. Thus I have been created by you.

apisvid anye ca itijcilma-daivam ananya-vrltyd samanuvrata ye hrdiha-satyatmaja-edrudesna- gadadayah svasli caranti saumya

How are others such as Hrdika, the son of Satyabhama, Carudesna and Gada, who are completely dedicated to Krishna with all their senses, and whose very soul was Krishna?

Nijatma-daivam means that they accepted Krishna (daivam) as the form of their good fortune. They completely followed Krishna (samanuvrata).

api sva-dorhhyiim vijaydeyutabhyam dharmena dharmah paripdti setum duryodhano ’tapyata yal-sabhdydm sdmrajya-laksmya vijaydnuvrtlyd

Is Yudhisthira, along with his two arms Krishna and Arjuna, maintaining the boundaries of dharma by proper principles? In his assembly Duryodhana became envious on seeing the wealth of governance conforming to the highest excellence?

In six verses Vidura asks about the Pandavas. Yudhisthira, (dharmah) using his two arms in the form of Arjuna and Krishna, protected the limits of dharma (setum). Duryodhana became envious of the wealth of governance which was in compliance with the highest excellence (vijaydnuvrttya).

him va krtaghesv agham atyamar$i bhimo ’hivad dirghatamam vyamuncal yasyanghri-patam rana-bhur na sehe margam gadayas carato vicitram

Has the snake-like, intensely angry Bhima, wandering over the battle field with his club and other weapons and whose footsteps the battlefield could not tolerate, given up his long- standing anger towards those who offended him?

Has snake-like Bhima given up the impurity (agham), which is like poison, and which was caused by his thinking, for a long time, about killing the Kurus who had offended him?

kaccid yasodha ratha-yuthapanam g&ndiva-dhanvoparatarir aste alaksito yac-chara-kuta-gudho mayd-kirato giriias tutosa

How is Arjuna, who is famous amongst the greatest of warriors, who is the destroyer of enemies with his Gandiva bow, who satisfied Siva, disguised as a hunter, after Siva was covered with Arjuna’s multitude of arrows?

Arjuna was famous (yasodha) among the best of the chariot fighters. He was the destroyer of the enemy (uparatarih). Siva was covered (gudhah) with a mass of arrows.

yamav utasvit tanayau prthayah parthair vrtau paksmabhir aksiniva remata uddaya mrdhe sva-riktham pa rat suparnav iva vajri-vaktrat

Are the twins Nakula and Sahadeva, sons of Kunti, who are protected by the Pandavas just like eyelashes protect the two eyes, enjoying, after they snatched the kingdom from Duryodhana in battle, just as two Garudas snatch nectar from the mouth of Inara?

Though Nakula and Sahadeva were the sons of Madri, they were also considered the sons of Kunti, for just as the two eyes are surrounded by eyelashes, they were surrounded by the sons of Kunti. They were protected like jewels. After snatching away (uddaya) the kingdom (sva-riktham) from the enemy (pardt), Duryodhana, like two Garudas snatching the nectar from the mouth of Inara (vajri-vaktrat), are they now enjoying? Or another meaning is as follows. After the Pandavas snatched away the kingdom from the enemy, are the twins enjoying like birds who, after having stolen nectar from Inara's mouth, are protected by the Pandavas? Comparing the twins to Garudas is an example of adbhuta upameya (astonishing comparison).

aho prthapi dhriyate ’rbhakarthe rajarsi-varyena vinapi tena yas tv eka-viro 'dhiratho vijigye dhanur dvitiyah kakubhas catasrah

Oh! How is Kuntl, who, maintained her life only for the sake of her young sons in the absence of her husband Pandu, who, without the assistance of others, conquered the four directions with the assistance of only his bow?

In stating that Kuntt lived only for the sake of her sons, the intention is to ask about her well being. Aho expresses astonishment. “What are you saying?” Without her husband, Pandu, she lived only to raise her sons. If they had not been present, she would not have maintained her life. Pandu, without the assistance of others (eka-virah), conquered the four directions with the assistance of only his bow which was like a second person assisting him.

saumyanuSoce tam adhah-patantam bh rat re paretaya vidudruhe yah niryapito yena suhrt sva-purya aham sva-putran sanianuvratenci

O Uddhava! I lament for Dhrtarastra, who will fall to hell. He committed violence against his dead brother by afflicting the Pandavas, and he drove me, his friend, out of the palace, following the advice of his sons.

0 Uddhava! I do not ask about the welfare of blind Dhrtarastra, but lament for his eventual fall to hell. O Uddhava (saumya)t He committed violence against his dead (paretaya) brother by violence against his brother’s sons, the Pandavas. He committed violence against me, his living brother, by driving me out of the palace, though I was his well wisher (suhrt).

so ’ham harer martya-vidambanena drso nrnam cdlayato vidhatuh
nanyopalaksyah padavim prasadac carami pasyan gata-vismayo 'tra

By the mercy of the Lord, being able to see the lotus feet of the Lord who hides from the vision of ordinary men by cheating men like Dhrtarastra, l wander to the holy places without doubts.

But his violence towards me did not harm me. Rather it was beneficial for me. By the Lord’s mercy, I have seen the feet of the Lord who hides from the intellectual faculties (clrsah) of materialistic men by cheating persons such as Dhrtarastra. The Lord, affectionate to his devotee, is astonishing in this way! Free from doubt, I wander to all the holy places (atra) unrecognized by others, since I do not reveal this secret about the Lord to anyone. The Lord, revealing himself to Vidura who was drowning in an ocean of grief when he was driven out of the palace by Duryodhana, spoke to him. “O Vidura, my greatest devotee! Are you lamenting because of separation from me? Having given my promise to you now, you will see me wherever you travel, since I will go there before you." This is the blessing of the Lord. Even alter the death of Duryodhana, when Yudhisthira gains the kingdom, Vidura was able to see the Lord effortlessly with great bliss, whereas for others great effort was needed to see the Lord. However, with the Lord’s final disappearance, he would be withdrawn from the vision of Vidura. Therefore, until he met Uddhava, he was again disturbed because he could not see the Lord.

itunam nrpdnam tri-madotpathanatii malum muhui calayatam camubhih vadhat prapannarti-jihirsayeso ’py upaiksatagham bhagavan feurunam

Though the Lord could have immediately killed all the kings, who were intoxicated with pride due to wealth, education and birth and who constantly disturbed the earth with their armies, the Lord tolerated the offenses of the Kurus in order to relieve the devotees’ suffering.

Was the Lord pleased when his devotees were exiled to the forest? And when the Lord became a messenger, Duryodhana and others tried to capture him, but were defeated. Because of this offense, they were later killed. The Lord did not overlook their offense. Desiring to destroy the suffering of his devotees by killing all the kings, who were bewildered by pride due to wealth, knowledge and birth, he tolerated the sins of the Kurus though he was capable of killing them all as soon as they committed offenses. Killing them at once would not have vanquished all the evil rulers.

vidyamado dhana-madas tatahivabhijano madah cte madd madandhanam ta eve hi satam dame)

Those who are blind with pride are proud about their education, proud about their wealth and proud about their (high) birth. These persons are avoided by the wise. Mahabharata 5.34.421

ajasya janmotpatha-ndsanaya heirmdny akartur grahanaya pumsetm nanv anyatha ho ’rhati deha-yogeim paro gundnam uta karma-tanlram

Though the Lord is without birth, he appeared in this world to destroy the wicked. Though without action, the Lord performed actions to attract his devotees. On the other hand the jivas of this word are dependent on karma and rebirth. How can one who is beyond the gunas take a body and perform material actions?

“Why should the Supreme Lord who is full of knowledge and bliss involve himself in the material world of sin and piety?” That is true. The Lord appears in this world for two reasons: due to affection for his devotees and desiring the good of all other beings. This is what the verse explains. The Lord is devoid of transformations, such as birth, which is caused by dependence on maya and which is the condition of ordinary jivas. But he takes birth, through yoga-maya, because of dependence on his devotees’ prema, for destroying the demons who stray from the correct path (a(palha). By killing them he gives them liberation. Though he is not the doer, and does not performs material actions, he performs actions which are full of knowledge and bliss such as lifting Govardhana, without performing actions which cause bondage in the gunas. He performs these actions for the pleasure of his devotees (pumsam) who are detached from the happiness of Svarga or liberation. Or he performs these actions for attracting people to himself, for attracting the people of the material world, for attracting those desiring liberation and those who are already liberated.

nivrtta-tarsair upagiyamanad bbavausacJhdc clirotra-mano-’bhirdmdt ha iiUamasloka-gundnuvachldt pumdn virajycta vina pasughndt

Glorification of the Supreme Personality of Godhead is performed in the parampara system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self? SB 10.1.4

On the other hand the jivas are dependent on their karmas. The Lord is not like that. If the Lord received birth and actions due to karma, he would have a relationship with a material body and be dependent on karma. But, even his devotee, who is perfect in bhakti, which is beyond the gunas, does not have a relationship with a material body, what to speak of the Supreme Lord himself. What jlva, separate from the gunas, would be dependent on karma (deha-yogam)? No jiva. Thus the meaning is that he has a relationship with a body which is not dependent on karma. Because there is no possibility that the Lord can be connected with maya, it is concluded that his body is full of knowledge and bliss.

tasya prapannakhila-lokapanam avasthitHnam anusasane sve arthaya jatasya yadusv ajasya vartdm yah he klrtaya tirtha-kirteh

O friend! Though the Lord is without birth, he appears in the Yadu dynasty for his pure devotees who follow his instructions and for surrendered kings. Please describe the pastimes of Krishna, who is famous as the best place of pilgrimage.

Please speak about the birth and activities of the Lord who is full ol knowledge and bliss. Speak about the pastimes of the Lord who is famous as a holy place (tirtha-kirteh) which can purify everyone and deliver them from samsara, for the benefit of those kings surrendered to the Lord and for others who follow his orders. I have bathed in almost all the holy places. Now bathe me in the nectar of famous place called Krishna, which will make all the other holy places successful.

Thus ends the commentary on First Chapter of the Third Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous acharyas.

sri-suka uvacha iti hhagavatah prslah lisatlia varlam
priyasrayam pralivaklum na cotscha autkanthyat smaritcsvarah

Shukadeva said: When Vidura asked Uddhava for news concerning Krishna, Uddhava could not reply out of pain due to separation from Krishna, but he began to remember the Lord.

In the Second Chapter Uddhava, his face washed by tears because of disturbance due to premet, describes the pastimes of Krishna in Vraja until the rasa dance. Uddhava who was fainting because of increased prana due to separation from Krishna, spoke without being able to reply to the questions of Vidura. This shows his condition. He began to remember the Lord when his fainting was broken by the loud questions of Vidura.

yah pahea-hayano mallei pratar-asaya yacitah
tan naicchad racayan yasya saparyam bala-lilaya

Making an image of Krishna, Uddhava used to offer items of worship to it, and when his mother called him for breakfast, he did not want to eat since his worship was incomplete.

Playing as a boy of five years, he worshipped a five-year-old form of Krishna using articles of worship he had made. Though his mother called him for breakfast, he did not want to eat since he had not completed his worship.

sa katham sevaya tasya kalena jarasam gatah prsto vartam pratihruyad hhartuh padav anusmaran

How could Uddhava, who did not age because of his service to the Lord, when asked by Vidura for news about Krishna, reply, since he began immediately thinking of the Lord’s lotus feet?

Even though years passed (kale) he did not age, being under the influence of service to Krishna. Another meaning is “Under the influence of service performed at the proper time, he did not age.” The word kale should not be taken to mean “with time,” since that would mean that Uddhava was influenced by time. It would contradict the statement tatra pravayaso 'py asanyuvano ’ti-balaujasah: even the most elderly inhabitants of the city appeared youthful, full of strength and vitality. (SB 10.45.19)

sa muhurtam abhut tusriim Krishnartghri-sudhayd bhrsam
tivrena hhakti-yogena nimagnah sadhu lurvrlah

l or forty-eight minutes he remained silent, since he had become peaceful and blissful, being submerged in the sweetness of Krishna’s lotus feet which had arisen from prana caused by intense separation.

This verse describes his remembrance of Krishna. When he recovered from fainting by the questions of Vidura, Uddhava, exclaimed, “Oh! I have been separated from by master!” He remained silent for forty-eight minutes (muhurtam) because of relishing the nectar of Krishna’s beauty which he had attained by meeting the Lord directly by remembering his lotus feet. He became submerged in the sweetness of prema (bhakti- yogena) which appeared when the pain of separation from Krishna increased (tivrena). This made him forget his previous pain (sadhu—peaceful). He remained in this blissful state (nirvrtah).

pulakodbhinna-sarvtiiigo muncan milad-drsa surah purnartho laksitas lena sneha-prasaia-samplutah

His whole body erupted in goose bumps, and tears flowed from his dosed eyes. Vidura understood that Uddhava had reached the perfection of prema. Uddhava then became inundated with sneha.

This verse describes the symptoms of Uddhava’s bliss. Pulakodbhinna- sarvahgah means that his whole body was filled with sprouting hairs, like sprouts of trees or shrubs. He also became stunned. Tears flowed from his closed eyes. Vidura (tena) understood that Uddhava had become successful because he had attained prema, as indicated by his symptoms, and because of that prema, he was absorbed (samplutah)

completely in the melting of his heart (sneha) for the Lord. First he was absorbed in prema, and then he was absorbed in sneha, the next stage of pure love.1

sanahair bhagaval-lokan nrlokam punar agatah vimrjya net re viduram prityahoddhava utsmayan

Gradually returning to this world from the Lord’s abode and rubbing his eyes, Uddhava, amazed at the Lord’s skill in pastimes, spoke to Vidura with affection.

From the world of the Lord (hhagaval-lokat), from Dvaraka which is filled with eternal pastimes and which he had attained due to his intense prema, he returned to external consciousness (nrlokam) again, attracted by the questions of Vidura. A second time his trance was broken. He became amazed (utsmayan) by remembering the skill with which Krishna had performed acts such as relieving the world of its burden. Or he burst into a smile by the soothing advice given by the Lord who had said, “O Uddhava! Please return to answer the questions of Vidura."

uddhava uvOca Krishna-dyumani nimloce glrnesv ajagarena ha kith nu nah husalam bruyarii gata-Srisu grhesv aham

Uddhava said: Since Krishna has disappeared like the sun, how can I describe the condition of us, his friends, who are now devoid of splendor and whose houses have been swallowed by the snake of lamentation?

Hrst Uddhava brings out the philosophical conclusion in order to pacify Vidura, who was overcome with grief. By his own external appearance he conveys the unfortunate condition of all those who are afflicted by the pain of separation from Krishna. When Krishna, like the sun, has set (disappeared), how can I speak about our welfare? We are his friends that you asked about and we are now living in houses which have been swallowed by the huge snake of the darkness of lamentation. While in a particular place one sees the setting of the sun deity along with his associates and his chariot within the zodiac, in other places people see the sun rising, and at positions of forenoon and noon. Similarly when Krishna who immerses the universe in his sweet pastimes is seen to disappear from one universe along with his devotees in Gokula, Mathura and Dvaraka, he is seen to appear in other universes performing pastimes such as birth, rasa dance, killing Kaiiisa, and marrying Rukminl. The rising, noontime and setting of the sun are not actually different forms of the sun, since they are appearances only of the same sun. However, Kfsna’s birth and other actions are not apparent but real since they are all eternal. This is the difference. It has been shown, in the First Canto, that all the pastimes of the Lord are eternal, and in the Tenth Canto this Is again shown with evidence. Just as in a country affected by the setting sun, darkness appears, similarly when Krishna disappears from one universe, the lotuses wither, the cakravaka birds lament, thieves, dacoits, Riiksasas and ghosts become joyful, the world is devoured by the snake ol lamentation, the righteous people wither, the devotees lament, the devatas in charge of religion become unsettled and the irreligious people rejoice. This is indicated by Uddhava’s statement about being devoured by the snake.

durbhago bata loko 'yam yadavo nitaram api ye samvasanto tta vidur ha rim mind ivodupam

The inhabitants of Dvaraka and, more so, the Yadavas, who live together with the Lord, and have a close relationship with the Lord are most unfortunate since they do not know that Krishna is the Supreme Lord, just as fish in the Milk Ocean do not recognize the greatness of the moon situated in the water, and think of it as another fish.

Having shown the unfortunate condition of the superior persons of this world who are without the Lord, out of bewilderment of prana, he criticizes those persons, by knowing his awareness of the Lords’ great powers which has suddenly arisen due to his feeling of great separation, and not seeing that awareness of the Lord’s powers in the Lord’s associates in Dvaraka. These inhabitants of Dvaraka {ayam lohah), who appear in my heart, are unfortunate, though they have a very close relationship to him by family ties (yadavah nitaram api). Though they live with him, they do not know the Lord, being bewildered by his sweetness. But I am unfortunate because, though I know Krishna as the Lord, I do not live with him at this moment. It is like the fish in the water, who on seeing the moon situated in the Milk Ocean, think of the moon as another fish like them, but very attractive. They do not recognize the moon, with its rays of nectar, as a devata, who is lord of the night. Similarly the Yadavas recognize Krishna’s sweetness, and not his great powers. Saddened by that thought, I call them unfortunate. Actually, however, they are very fortunate, because it will be explained in the Tenth Canto that those who are aware of Krishna’s sweetness are greater than those who are aware of his powers. Na viduh is in the present tense to indicate to Vidura that the Yadavas, about whom Vidura is inquiring now, are eternal associates of the Lord and are even now performing pastimes with the Lord. If they were not presently living with the Lord, they would not know him at all. But Uddhava says they do not know him as the Lord while living with him in the present. However, you who ask and I, who am asked, being deprived of living with the Lord (since we remain while they have disappeared to join the aprakata pastimes), are alone unfortunate, and, hence, we alone should lament.

॥igUa-jnah puru-praudha eluiramai ca satvatah satvatam rsabham sarve bhulavasam amamsata

The Yadavas, knowing the inner heart of the Lord, being very intelligent and enjoying individually with him, knew' him as the best of among them and knew him as Paramatma.

"The inhabitants of Dvaraka were not devoid of knowledge of the l ord’s powers unlike the inhabitants of Gokula who experienced only sweetness in pure prana. I low then can Uddhava say that they did not know the Lord’s powers?” This verse explains.

because they had great intelligence (puru-praudha) they knew what was in Krishna’s heart, what to speak of the sweetness of his form, but in spite of that, they did not know' his powers. They enjoyed with him individually, in silting, resting and other activities (ckaramah). They thought of Krishna, who was present as their eternal master and the best person among themselves, as Paramatma in all beings (bhulavasam). The shruti says eko devah sarva-bhiitesu gudhah: the one lord is residing within all beings. (Svclasvatara Upanishad) But they did not know Krishna as Svayam Bhagavan, as the source of Narayana. That is the meaning when Uddhava said that they did not know the Lord. In this world it is proper that some know Krishna as Bhagavan and some do not. That is not criticized. Criticized are those who are intermediate, i.e., those who know Bhagavan only partially.

devasya mayaya sprsta ye canyad asad-asritah bhramyate dhir na tad-vakyair atmany uptalmano harau

The intelligence of the devotee who is absorbed in Paramatma is not bewildered by the words of those touched by the Lord’s maya or those who take shelter of a demonic mentality.

The devotees living in the material world suffer due to separation from the Lord, and the Yadavas, who are eternally in his association, are happy. These two types of persons are fortunate since they have devotion. Others, who are not devotees, have hellish existence. That is explained in this verse. Those who are influcnccdby the Lord’s mayti, thinking themselves as learned, and the demons who lake shelter of evil mentality, due to which their opinions are completely different from the real conclusions, say that Krishna gave up his body and went to Vaikumha. They say that Krishna along with his dynasty was destroyed by the curse of a brahmana, since he committed unjustified violence against great kings like Dhrtarastra and Jarasandha. However the intelligence of the devotee who has absorbed his mind (uptatmanah) in Paramatma is not bewildered by such critical words. Rather, he is absorbed in Krishna's sweetness. Those who are bewildered by such words deserve to go to hell.

piadaisyaiapta-uipasam avitrpta-drsaiit nrnam aelayantaraclhcid yas tu sva-bimbam loka-locanam

The Lord, having shown his form, the center of attraction for all eyes, then took that form and disappeared from persons who had not performed austerities but had attained the Lord’s mercy, and were continually craving for a vision of his form.

The view of the devotees is correct. What is that? This verse answers. The Lord, showing his form (sva-bimbam) to men, made them taste 35 his sweetness, and then ignoring the fact that their eyes were unsatisfied (avitrpta-drsam), took his form, covered it from their eyes, and suddenly disappeared. (He did not give up a material body). Genitive case (avitrpta-drsam nrnam) is used to show disregard. The word yah is not related to a correlative sah in a following verse. It is like yad in the sentence sadhu canaramasi puskaraih krtam mi I Hait I yad abhiramatadhikah.

It is suggested in this verse that the Lord thought that those who were greedy for him even without his disappearance would taste his sweetness more profoundly by separation. “But this will make the Lord someone who takes back what he has given.” This is answered in the last line. The eyes of all people (loka-locanam) are situated in him. He gave his form to men so that he could attract all their eyes, not to give them a spiritual benediction and then take it away like a thief. This verse also suggests vydja-stuti, criticism acting as praise for his attractive features. When Krishna appeared on earth, he made everyone blind by attracting their eyes, rather than protecting them!

“Since the Lord has unlimited sweetness what harm would it do him if he were to let everyone taste it for a long time? What would be the fault, since he is an ocean of mercy? His disappearance creates misfortune for all people.”

The answer is given in the words atapta-tapasam. The expression is used to indicate a common man’s view. They had not performed austerity, but they had attained his great mercy. Detachment from matter is not a cause of great attraction for the Lord. Thus the real cause is suggested by the phrase avitrpta-drsam. The phrase avitrpta- drsam:, “having unsatisfied eyes” has the following meaning. When one sees the Lord, after attaining great mercy, then one is never satisfied even by seeing him many times: atrodite bhavej jdtu na trptir darsanadisu. (Ujjvala-nilamani 14.79) This is a symptom of the stage of stieha. Therefore, taking his form, he disappeared.

And by this statement, the idea that the Lord gave up his body is also defeated. In the following two verses also, the argument that Krishna gave up a material form and assumed a spiritual form is defeated by the words describing his form. The phrases “showing his form” and “disappearing” also merely indicate that people cannot see the form. As well those phrases indicate that the Lord performs these actions by his will. Those that argue that Krishna is dependent on karma are defeated. The statements of Uddhava, rather than those of opposed to the Lord, should be taken as authoritative to defeat the ideas of the materialists presented in the previous verse. His statement, like the statement Krishnas tu bhagavan svayam, should be taken as conclusive. Thus Bhagavatam becomes full of flavor and pleasing for the listener.

yan martya-lilaupayikam sva-yoga- maya-balam darsayala grhitam vismapanam svasya ca saubliagarddheh param padam hhusana-bhusanangam

Krishna possesses that form suitable for human pastimes to show the full capacity of his yoga-mdya. That form astonishes even the lord of Vaikuntha. It is the pinnacle of auspicious qualities and enhances the beauty of his ornaments.

“When he made his form disappear, did he go to Vaikuntha?” How could he take that form suitable for human pastimes (martya- lllaupayikam) to Vaikuntha? This means that even now, as previously, he is residing in Dvaraka. But one should not think that the Lord has some fault because he has human pastimes. On the contrary, the human pastimes are superior to the Vaikuntha pastimes. He accepted a form suitable for human pastimes in order to show the full capacity (balam) of his yoga-mdya which is his spiritual energy arising from his svarupa. He does not establish this form by hiding sweetness or power, but by depositing all his powers in this human form. Such capacity is not displayed even in Vaikuntha. Though it is said that the Lord accepted this form, his form is inseparable from himself. 37

No time of accepting that form is indicated. In the following statement grhita is used in a similar way. Actually maya eternally accepts the gunas.

atlvam rajas lama Hi nirgunasya gunas trayah slhiti-sarga-nirodhesu grhita mayaya vibhoh

The three gunas of sattva, rajas and lamas, belonging to the Lord without gunas, are accepted by the maya of the Lord for creation, maintenance and destruction. SB 2.5.18

Intelligence makes distinctions in the Lord even though the Lord cannot be distinguished in parts. Thus grhilam simply means “he revealed” according to Bhagavat-sandarbha.

Another meaning is as follows. In order to show that human form, the Lord accepted the strength of his yoga-maya for accomplishing pastimes such as marrying sixteen thousand queens, which would astonish even Krishna’s expansion, the Lord of Vaikuntha (svasya). “This human form with such qualities astonishes even me, what to speak of astonishing the associates of the lord in Vaikuntha, who can see all the forms and qualities of all the avataras!"

This form is the supreme position (param padam) of complete auspiciousness (saubhagarddheh). Even the lord of Vaikuntha desires to see this form:

I have brought the brahmana’s sons here because I wanted to see the two of you, who have descended to the earth to save the principles of religion. SB 10.89.58

His limbs are ornaments (enhancers) of ornaments. This indicates Krishna’s supreme beauty.

yad dharma-sunor bata rajasuye niriksya drk-svastyayanam tri-lokah kartsnycna cadyeha gatarn vidhatur arvak-srtau kausalam ity amanyata

At the rajasuya sacrifice of Yudhisthira, all the people of the universe, seeing the form of the Lord which created auspiciousness in all directions, considered that the skill of the creator in making the most beautiful objects in the recent universe was nullified completely at that time.

In this verse Uddhava reminds Vidura, “You have directly witnessed the great auspiciousness of Krishna.” All people within the three worlds including Brahma and Inara considered that today in this universe the skill of the creator in constructing the recent, variegated world had all been nullified by seeing the beauty of Krishna’s limbs. There is now disgust with the creations of the blossoming blue-lotus, lamp black ointment, the blue sapphire and the rain cloud. Seeing the beauty of his face, what is the use of the moon and the lotus?

yasyanuiaga-pluta-hasa-iasa- lUavaloka-pratilabdha-mandh vraja-striyo drghhir anupravrtta- dbiyo ’vatasthuh hi hi krtya-scsdh

The women of Vraja, after pastimes oflaughter, rasas and exchanges of glances, followed him with their eyes when he left, and thus they sat down with stunned intelligence and could not finish their household duties.

But the attraction of the gopis for Krishna was much greater than all others in the universe including Brahma and Inara, because Krishna

did not respect these devatas as much as he respected the gopis. Having great respect for Krishna after he had respected them by his playful glances and by all rasas accompanied by smiles which were permeated with love (anuraga-pluta), the women of Vraja, whose minds followed him with their eyes, at that moment remained standing, unable to move at all because of paralysis due to ecstasy. They stopped all activities such as cleaning, smearing cow dung, churning yogurt, and serving food. Even in the midst of doing activities, if they happened to see him suddenly, they remained motionless, not completing their chores. This love which astonished the whole universe including Krishna himself, and the bewilderment it created in the women of Vraja, arose from the profusion of their prema. By repeated descriptions of Krishna’s human pastimes, the eternal position of his abodes of Gokula, Mathura and Dvaraka, compared to the rising and setting of the sun, is suggested.

sva-sania-rupcsv iiaraih sva-riipair abhyardyamancsv anukampitatma paravareso mahad-amsa-yukto hy ajo ’pi jato bhagavan yalhagnih

Being compassionate in mind, when his devotees are afflicted by the demons, Svayam Bhagavan Krishna, though not having material birth, appears within this world along with all his Vishnu expansions, since he is the Lord of all forms of God and devatas.

“But from your mouth we hear that Vaikuntha Narayana came and appeared in Vasudeva’s house, that the ancient Lord took a black and white hair, that Krishna expands from Ksirodakasayi Vishnu that he expands from Nara-narayana or Vamana, is situated in Dvaraka and other places as the highest form. What is the real truth?"

Krishna is the lord of the Narayana forms (para) which are beyond prakriti, is the lord of Brahma and others (avara), is Svayam Bhagavan, and is endowed with forms such as Maha-Vishnu who is the creator of mahat-tatlva (mahacl) and amsas like Matsya, Kurina, Nrhari, Nara-narayana, and Vamana. When the devotees are afflicted by the demons, Krishna, whose mind is full of compassion (anukampitatma), appears in this world, though he is unborn, But his birth is not material. According to the shruti the l ord is called maluil. Mahantam v

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