Chapter 42 · Class prep
A printable handout for teaching this chapter. For each verse with Personal Guidance, you'll see Prabhupāda's translation, the essence, two or three practical applications, and a discussion prompt. Press ⌘P / Ctrl P to print as a handout.
BG 42.1
Śukadeva Gosvāmī said: As He walked down the King’s road, Lord Mādhava then saw a young hunchback woman with an attractive face, who carried a tray of fragrant ointments as she walked along. The bestower of the ecstasy of love smiled and inquired from her as follows.
Essence. Walking down the king's road, Kṛṣṇa sees a young hunchback woman with an attractive face carrying ointments and smiles at her with inquiry. The Lord notices and approaches those the world has dismissed as unattractive — He sees what others overlook.
BG 42.2
[Lord Kṛṣṇa said:] Who are you, O beautiful-thighed one? Ah, ointment! Who is it for, my dear lady? Please tell Us truthfully. Give Us both some of your finest ointment and you will soon gain a great boon.
Essence. Kṛṣṇa playfully asks: who are you, beautiful-thighed one? Who is the ointment for? Give Us some and you will gain a great boon. The Lord teases and promises in the same breath; His joking is preparatory mercy.
BG 42.3
The maidservant replied: O handsome one, I am a servant of King Kaṁsa, who highly regards me for the ointments I make. My name is Trivakrā. Who else but You two deserve my ointments, which the lord of the Bhojas likes so much?
Essence. Trivakrā says: I am Kaṁsa's servant, known for my ointments — but who else but You two deserve them? Even a servant of a tyrant can recognize whom the best of her work actually belongs to.
BG 42.4
Her mind overwhelmed by Kṛṣṇa’s beauty, charm, sweetness, smiles, words and glances, Trivakrā gave both Kṛṣṇa and Balarāma generous amounts of ointment.
Essence. Mind overwhelmed by Kṛṣṇa's beauty, charm, sweetness, smiles, words, and glances, Trivakrā gives both Lords generous amounts of ointment. Once attracted, the devotee gives generously, not in measured doses.
BG 42.5
Anointed with these most excellent cosmetics, which adorned Them with hues that contrasted with Their complexions, the two Lords appeared extremely beautiful.
Essence. Anointed with hues contrasting Their complexions, the two Lords appear extremely beautiful. Devotee offerings make the Lord even more beautiful than He already is — service is participation in His beauty.
BG 42.6
Lord Kṛṣṇa was pleased with Trivakrā, so He decided to straighten that hunchbacked girl with the lovely face just to demonstrate the result of seeing Him.
Essence. Pleased, Kṛṣṇa decides to straighten the hunchbacked girl to demonstrate the result of seeing Him. Healing is not always asked for; sometimes it is given to show what the Lord's company does to a person.
BG 42.7
Pressing down on her toes with both His feet, Lord Acyuta placed one upward-pointing finger of each hand under her chin and straightened up her body.
Essence. Pressing on her toes with His feet and lifting her chin with His finger, Acyuta straightens her body. The Lord uses two pressure points — earth and chin — at once; transformation is precise, not mystical mush.
BG 42.8
Simply by Lord Mukunda’s touch, Trivakrā was suddenly transformed into an exquisitely beautiful woman with straight, evenly proportioned limbs and large hips and breasts.
Essence. By Mukunda's touch, Trivakrā suddenly becomes an exquisitely beautiful woman with straight, well-proportioned limbs. One touch is enough; lifetimes of waiting can be finished in a moment.
BG 42.9
Now endowed with beauty, character and generosity, Trivakrā began to feel lusty desires for Lord Keśava. Taking hold of the end of His upper cloth, she smiled and addressed Him as follows.
Essence. Newly beautiful, Trivakrā feels lust for Keśava, takes hold of His upper cloth, and addresses Him with a smile. Healing can immediately produce new desires; transformation rearranges what we want.
BG 42.10
[Trivakrā said:] Come, O hero, let us go to my house. I cannot bear to leave You here. O best of males, please take pity on me, since You have agitated my mind.
Essence. Come, hero, to my house — I can't bear to leave You here; You have agitated my mind. Trivakrā asks plainly; even bold requests are not necessarily disqualifying.
BG 42.11
Thus entreated by the woman, Lord Kṛṣṇa first glanced at the face of Balarāma, who was watching the incident, and then at the faces of the cowherd boys. Then with a laugh Kṛṣṇa replied to her as follows.
Essence. Kṛṣṇa glances at Balarāma and the cowherd boys, then laughs and replies. The Lord checks in with His companions before responding to an unusual invitation — community informs even His humor.
BG 42.12
[Lord Kṛṣṇa said:] O lady with beautiful eyebrows, as soon as I fulfill My purpose I will certainly visit your house, where men can relieve their anxiety. Indeed, you are the best refuge for Us homeless travelers.
Essence. Kṛṣṇa promises: as soon as I fulfill My purpose I will visit your house, where men relieve anxiety; you are the best refuge for Us homeless travelers. He defers without rejecting; promises after the work is done.
BG 42.13
Leaving her with these sweet words, Lord Kṛṣṇa walked further down the road. The merchants along the way worshiped Him and His elder brother by presenting Them with various respectful offerings, including pān, garlands and fragrant substances.
Essence. Walking further, Kṛṣṇa is worshiped by merchants with pān, garlands, and fragrances. Daily commerce is interrupted to welcome the Lord; even tradesmen pause to offer.
BG 42.14
The sight of Kṛṣṇa aroused Cupid in the hearts of the city women. Thus agitated, they forgot themselves. Their clothes, braids and bangles became disheveled, and they stood as still as figures in a painting.
Essence. Seeing Kṛṣṇa, city women — agitated by Cupid — forget themselves; clothes, braids, bangles disheveled, they stand still as painted figures. Even brief darśana awakens the most advanced potential in the apparently ordinary.
BG 42.15
Lord Kṛṣṇa then asked the local people where the arena was in which the bow sacrifice would take place. When He went there He saw the amazing bow, which resembled Lord Indra’s.
Essence. Kṛṣṇa asks where the bow sacrifice arena is and goes there to see the amazing Indra-like bow. The Lord seeks out the specific instrument that will be His next pastime — He goes toward His own future.
BG 42.16
That most opulent bow was guarded by a large company of men, who were respectfully worshiping it. Kṛṣṇa pushed His way forward and, despite the guards’ attempts to stop Him, picked it up.
Essence. Despite guards' attempts, Kṛṣṇa pushes through and picks up the opulent, well-guarded bow. The Lord does not request access; He claims what is His.
BG 42.17
Easily lifting the bow with His left hand, Lord Urukrama strung it in a fraction of a second as the King’s guards looked on. He then powerfully pulled the string and snapped the bow in half, just as an excited elephant might break a stalk of sugar cane.
Essence. Lifting the bow with His left hand, Urukrama strings it in a fraction of a second, then snaps it in half like an excited elephant breaking sugar cane. Effortless display of power is reserved for moments that need to make a point.
BG 42.18
The sound of the bow’s breaking filled the earth and sky in all directions. Upon hearing it, Kaṁsa was struck with terror.
Essence. The breaking sound fills earth and sky; Kaṁsa is struck with terror. Inner tyrants hear the breaking of their tools before they see the agent.
BG 42.19
The enraged guards then took up their weapons and, wanting to seize Kṛṣṇa and His companions, surrounded them and shouted, “Grab Him! Kill Him!”
Essence. Enraged guards take up weapons, surround them, shout 'grab Him! kill Him!' Tyrannical systems escalate when their tools break — desperation produces noise.
BG 42.20
Seeing the guards coming upon Them with evil intent, Balarāma and Keśava took up the two halves of the bow and began striking them down.
Essence. Balarāma and Keśava take up the two halves of the bow and strike down the attacking guards. Even broken instruments serve again in the Lord's hands; what He destroys, He also reuses.
BG 42.21
After also killing a contingent of soldiers sent by Kaṁsa, Kṛṣṇa and Balarāma left the sacrificial arena by its main gate and continued Their walk about the city, happily looking at the opulent sights.
Essence. After also killing Kaṁsa's contingent, the brothers leave by the main gate and continue Their walk, happily looking at the city's opulent sights. After combat, casual sightseeing — the Lord doesn't dwell heavily on victory.
BG 42.22
Having witnessed the amazing deed Kṛṣṇa and Balarāma had performed, and seeing Their strength, boldness and beauty, the people of the city thought They must be two prominent demigods.
Essence. Having witnessed the amazing deed, citizens — seeing strength, boldness and beauty — think the brothers must be two prominent demigods. The public guesses high but not high enough; perception is upgraded but still falls short of reality.
BG 42.23
As They strolled about at will, the sun began to set, so They left the city with the cowherd boys and returned to the cowherds’ wagon encampment.
Essence. As the sun sets, the brothers leave the city with the cowherd boys and return to the cowherds' wagon encampment. Even after spectacular city pastimes, the Lord goes back to humble company at night.
BG 42.24
At the time of Mukunda’s [Kṛṣṇa’s] departure from Vṛndāvana, the gopīs had foretold that the residents of Mathurā would enjoy many benedictions, and now the gopīs’ predictions were coming true, for those residents were gazing upon the beauty of Kṛṣṇa, the jewel among men. Indeed, the goddess of fortune desired the shelter of that beauty so much that she abandoned many other men, although they worshiped her.
Essence. The gopīs' prediction that Mathurā's residents would receive benedictions is coming true; they gaze on Kṛṣṇa, the jewel among men. Even when the predictor doesn't reap, the prediction still fulfills.
BG 42.25
After Kṛṣṇa’s and Balarāma’s feet were bathed, the two Lords ate rice with milk. Then, although knowing what Kaṁsa intended to do, They spent the night there comfortably.
Essence. After Their feet are bathed, the Lords eat rice with milk and, though knowing Kaṁsa's plan, sleep comfortably. Knowledge of tomorrow's danger doesn't disturb the Lord's rest; trust extends to one's own sleep.
BG 42.26-27
Wicked King Kaṁsa, on the other hand, was terrified, having heard how Kṛṣṇa and Balarāma had broken the bow and killed his guards and soldiers, all simply as a game. He remained awake for a long time, and both while awake and while dreaming he saw many bad omens, messengers of death.
Essence. Wicked Kaṁsa, terrified by the news, lies awake; both waking and dreaming he sees many bad omens — messengers of death. The wicked are tortured by their own foreknowledge well before judgment lands.
BG 42.28-31
When he looked at his reflection he could not see his head; for no reason the moon and stars appeared double; he saw a hole in his shadow; he could not hear the sound of his life air; trees seemed covered with a golden hue; and he could not see his footprints. He dreamt that he was being embraced by ghosts, riding a donkey and drinking poison, and also that a naked man smeared with oil was passing by wearing a garland of nalada flowers. Seeing these and other such omens both while dreaming and while awake, Kaṁsa was terrified by the prospect of death, and out of anxiety he could not sleep.
Essence. Kaṁsa sees his reflection without a head; moon and stars double; a hole in his shadow; cannot hear his life airs; trees golden; no footprints; dreams of riding a donkey south. Inner reality breaks symbolically when outward power is about to fail.
BG 42.32
When the night had finally passed and the sun rose up again from the water, Kaṁsa set about arranging for the grand wrestling festival.
Essence. When night finally passes and the sun rises, Kaṁsa sets about arranging the wrestling festival. Tyrants insist on staging the spectacle that will undo them; even nightmares don't stop the schedule.
BG 42.33
The King’s men performed the ritual worship of the wrestling arena, sounded their drums and other instruments and decorated the viewing galleries with garlands, flags, ribbons and arches.
Essence. The King's men ritually worship the arena, sound drums, decorate galleries with garlands, flags, and arches. Even violence borrows the trappings of sacred celebration; festival forms are easily co-opted.
BG 42.34
The city-dwellers and residents of the outlying districts, led by brāhmaṇas and kṣatriyas, came and sat down comfortably in the galleries. The royal guests received special seats.
Essence. Citizens led by brāhmaṇas and kṣatriyas come and sit comfortably; royal guests get special seats. Hierarchy reasserts itself even at events designed for popular spectacle.
BG 42.35
Surrounded by his ministers, Kaṁsa took his seat on the imperial dais. But even as he sat amidst his various provincial rulers, his heart trembled.
Essence. Surrounded by ministers, Kaṁsa takes the imperial dais — but even amidst rulers his heart trembles. External power and inner peace are dissociated; the throne does not stop the trembling.
BG 42.36
While the musical instruments loudly played in the rhythmic meters appropriate for wrestling matches, the lavishly ornamented wrestlers proudly entered the arena with their coaches and sat down.
Essence. Musical instruments play rhythms appropriate for wrestling as lavishly ornamented wrestlers enter with coaches. Even violence has its proper music and outfit; the cultural production around fighting can disguise its nature.
BG 42.37
Enthused by the pleasing music, Canura, Muṣṭika, Kūṭa, Śala and Tośala sat down on the wrestling mat.
Essence. Enthused by the music, Cāṇūra, Muṣṭika, Kūṭa, Śala and Tośala sit down on the wrestling mat. Demons can be 'enthused' by the right soundtrack into their final mistake.
BG 42.38
Nanda Mahārāja and the other cowherds, summoned by the King of the Bhojas, presented him with their offerings and then took their seats in one of the galleries.
Essence. Nanda Mahārāja and the cowherds, summoned by the King of the Bhojas, present offerings and take their seats in a gallery. Devotees comply with the political summons of the day while staying clear-eyed about what is unfolding.