10.45 · Kṛṣṇa Rescues His Teacher's Son

In the forty fifth chapter, Krsna consoles Devaki and Vasudeva, sends Nanda and the cowherdmen back to Vraja, installs Ugrasena as king, goes to the gurukula and absorbs himself in study.

Understanding that his mother and father were endowed with the treasure of seeing him as a figure of power, Krsna began to consider, "Let that perception vanish, and let parental love cover it, because by that both of us will attain supreme bliss." That is the meaning of upalabdhartha. He then spread out his yogamaya potency to cover knowledge of his godly powers. Jana in the phrase jana mohinim refers to the devotees as in the verse diyamanam na grhnati vina mat sevanam jana. Thus it refers to that maya whose nature is to bewilder the devotees. Another meaning of jana mohinim is that which bewilders his father and mother (janaka and janani mohinim). Sridhara Swami says in this regard, "Though I am pleased, is giving them such knowledge of me such a rare thing? What is rarer to give love of me as a son." In this way his intention is explained. Thus Krsna’s words in the next verses should not be considered deceptive, because, by that, he is invoking their parental love.

From SB 10.44.38 (Kṛṣṇa dragged Kaṁsa’s dead body) until SB 10.45.2 (Kṛṣṇa spoke to his parents), one should discern the actual order of pastimes, just as there is importance in the order in the list starting with “Let various foods be cooked.” (SB 10.24.26) First he dragged Kaṁsa’s body on the ground so that people would believe that he was dead. Then he killed Kaṁsa’s brothers. Then he freed Vasudeva and Devakī. The parents then spoke to him with reverence. Since it was impossible for others to drag Kaṁsa’s body, huge as a mountain, to the bank of Yamunā, Kṛṣṇa did this personally. This dragging produced a channel in the ground. Viṣṇu Purāṇa says: gauraveṇātimahatā parikhā tena kṛṣyatā kṛtā kaṁsasya dehena vegeneva mahāmbhasaḥ Kaṁsa’s body produced a huge channel when Kṛṣṇa forcefully dragged it to the Yamunā. This is well known even today as Kaṁsa’s canal or Kaṁsa’s river. It joins the Yamunā at Viśrānta-tīrtha. This indicates the great size and hardness of Kaṁsa’s body. Then Kaṁsa’s wives came there and grieved. Then Kṛṣṇa saw that his parents understood his powers. Upalabdhārthau means that his parents attained a decrease (upa) in prema which recognized him as their son: they saw him as the Supreme Lord. Kṛṣṇa realized this after releasing them when they offered him respects. He thought, “This should not happen.” He then spread his māyā which bewilders people, which marks them attracted to him (nijām) as their son. yā prītir avivekānāṁ visayeṣv anapāyinī tvām anusmarataḥ sā me hṛdayān nāpasarpatu Unintelligent persons have unflinching affection for the objects of sense gratification. Similarly, may I always remember you, so that the same attachment, applied to you, never leaves my heart. Viṣṇu Purāṇa 1.20.19 Another meaning is “He spread his extraordinary mercy (māyām)” or that he spread mercy in the form of his parents’ vātsalya towards him. This mercy bewilders his devotees (jana-mohinīm). His devotees who saw him at that time and his devotees who hear about his pastimes now attain bewilderment due to prema. This statement indicates that such prema is the highest human goal. Śukadeva is also included in these devotees. Or he spread māyā which in some sense bewildered people. It was permissible to deceive his parents since it was previously justified in slightly different words. strīṣu narma-vivāhe ca vṛtty-arthe prāṇa-saṅkaṭe go-brāhmaṇārthe hiṁsāyāṁ nānṛtaṁ syāj jugupsitam In flattering a woman to bring her under control, in joking, in a marriage ceremony, in earning one’s livelihood, when one’s life is in danger, in protecting cows and brahminical culture, or in protecting a person from an enemy’s hand, falsity is never condemned. SB 8.19.43 This māyā made them, as parents, accept him as their son. Verse 10 describes the effect: they lifted him on their laps.

I offer respects to the Lord’s power to impel jīvas with force, which could send Nanda back to Vraja.

yasmāt kṣaram atīto ’ham akṣarād api cottamaḥ | ato ’smi loke vede ca prathitaḥ puruṣottamaḥ ||18|| Because I am superior to the conditioned and liberated jīvas, I am celebrated in the Vedas and the smṛtis as the Supreme Person. BG 15.18 As the supreme Lord (puruṣottamaḥ) he was omniscient and full of all qualities such as compassion. Knowing their awareness, he spread his power of eternity knowledge and bliss (māyām) or mercy, which bewilders his devotees, causing attachment to his lotus feet.

“My dear father,” Kṛṣṇa spoke as follows. How he spread māyā is now described. After freeing them, he sent them home, and then came there. Then he spoke. He engaged others to perform the rites for Kaṁsa and others. He was the best of the Sātvatas: he must therefore show mercy to the Yadus who he had accepted as his family members. On seeing them, he began to show this mercy. Viṣṇu Purāṇa says mohāya yadu-cakrasya vitatāna sa vaiṣṇavīm: he spread yoga-māyā for bewildering the Yadus. He went with Balarāma in order to instil greater faith in his parents. By calling to them, he pleased them and becoming joyful himself, spoke with respect.

“My dear father,” Kṛṣṇa spoke as follows. His parents were standing at a distance out of devotion with knowledge that he was the Lord. Thus he approached them (etya). Or he came forward and embraced them, since he was the protector of devotes (sātvarṣabhaḥ). Or he appeared as the best of the Yadus to manifest unlimited qualities such as affection for the devotees. By giving mercy to his parents, he gave mercy to all the Yadus. Viṣṇu Purāṇa says mohāya yadu-cakrasya vitatāna sa vaiṣṇavīm: he spread yoga-māyā for bewildering the Yadus. He went with Balarāma in order to instil greater faith in his parents. By calling to them, he pleased them, and becoming joyful himself, he spoke with respect.

"Because of your anxiety for us, you never had the opportunity of happiness of raising us through the balya, pauganda and kaisora ages." "But the women of Mathura mentioned in chapter 44, verse 8 that Krsna and Balarama were of kaisora age, and had not reached yauvana. Thus the match between the huge wrestlers and the young boys was unequal. Therefore it cannot be said that they had finished their kaisora age. Kaumara age is up to the fifth year. Pauganda is the fifth year to the tenth year. Kaisora is from the tenth to fifteenth year. After that is yauvana. As Krsna was eleven when he killed Kamsa, he would be in the kairsora age according to the above definition. Uddhava has said, "Krsna lived with Balarama secretly in Vraja until the eleventh year." Because of this statement, and the fact that they had not undergone the upanayana samskara, it should be concluded that they started the kaisora age while in Vraja but it had not been completed when they left." "That is true, if you take the normal method of counting the years. However chapter 8, verse.26 states that Krsna and Balarama in a very short time began to crawl about. It is sometimes seen that a young prince during pauganda age may show symptoms of the kaisora age with his quick bodily growth. Therefore what to speak of Krsna attaining kaisora symptoms during pauganda age? Therefore in the case of Krsna, the ages are established according to the following norm following the Vaisnava Tosani, Bhaktirasamrta sindhu and Ananda vrndavana campu. At the age of three years and four months, Krsna displayed the qualities of a five year old. During this kaumara age, Krsna stayed in Mahavana. From that time till the age of six years and eight months, during his pauganda age, he stayed in Vrndavana. From six years and eight months until his tenth year he experienced kaisora age while living in Nandisvara. In the seventh month of the tenth year during the month of Caitra on the krsna trayodasi he went to Mathura and on the caturdasi he killed Kamsa. Therefore the tenth year was the end of his kaisora age, but thereafter he remained at the same age. That is illustrated by the following statement: "When the kaisora age Pradyumna entered the apartments of Krsna, he appeared the same as Krsna and the women hid themselves out of shame." (SB10.55.28). There are also similar statements in the agamas. Thus on the day of killing Kamsa, Krsna had both passed the kaisora age and not passed it. By this explanation there is harmony between Krsna’s statement in this verse that kaisora age passed, and the statement of the women of Mathura that he was in his kaisora age.

He addresses his father first, since he is more prominent. He addresses him as father to arouse within him paternal affection since Vasudeva did not have strong affection, because he had knowledge of Kṛṣṇa as the Lord. In saying that they could not enjoy his kaiśora period, he means that they could not enjoy his full kaiśora period, but only part. He does not mean to say that he has now passed the kaiśora period since it is said kaiśorau nāpa yavanau: they attained kaiśora period, but did not enter yauvana period. They had just begun their kaiśora period. One should consider the order of their age. According to the people of Vraja he lifted Govardhana when he was seven years old. kva sapta-hāyano bālaḥ kva mahādri-vidhāraṇam tato no jāyate śaṅkā vraja-nātha tavātmaje On the one hand this boy is only seven years old, and on the other we see that he has lifted the great hill Govardhana. Therefore, O King of Vraja, a doubt about your son arises within us. SB 10.26.14 He held up the mountain on the third lunar day during the waxing moon of Kārtika month. He completed the seventh year on the eighth lunar day of gauṇa Bhādra month. Out of affection the people stated that he was seven years old, when actually he was seven years, two months and ten days old. Taking that date as a marker, one should calculate the age at which he performed the previous pastimes. One should also consider the following statement and the example of quick development seen in a prince: kālenālpena rājarṣe rāmaḥ kṛṣṇaś ca gokule aghṛṣṭa-jānubhiḥ padbhir vicakramatur añjasā O King Parīkṣit, within a very short time both Balarāma and Kṛṣṇa began to walk very easily in Gokula on their legs, by their own strength, without the need to crawl. SB 10.8.26 Therefore it was not impossible that Kṛṣṇa lifted Govardhana when a little over seven years old, since he was moreover, the Supreme Lord. He killed Tṛnāvarta when he was one year old. Dāmodara pastime took place when at the beginning of his third year, during Kārtika month. Some days after that, they went from Gokula to Vṛndāvana. After two or three months Kṛṣṇa began herding the calves. Whiling herding the calves he killed Vatsāsura, Bakāṣura and Vyomāsura. When the third year was complete and he entered his fourth year, in the autumn season Brahmā sole the calves and cowherd boys. He entered paugaṇḍa period at the time. However it is said: brahman kālāntara-kṛtaṁ tat-kālīnaṁ kathaṁ bhavet yat kaumāre hari-kṛtaṁ jaguḥ paugaṇḍake ’rbhakāḥ O great sage, how could things done in the past have been described as being done at the present? Kṛṣṇa performed this pastime of killing Aghāsura during his kaumāra age. How then, during his paugaṇḍa age, could the boys have described this incident as having happened recently? SB 10.12.41 Thus, because of the theft, there was delay in paugaṇḍa manifesting. Paugaṇḍa age appeared when Kṛṣṇa was five years old. He began herding the cows on the eighth lunar day of the waxing moon in Kārtika month. In the summer of the fifth year he subdued Kāliya. In his sixth year he had fun herding the cows. At the beginning of the seventh year he entered kaiśora period. At that time he killed Dhenuka on going to the forest of ripe tāla fruits. That evening, the gopīs showed first signs of love for him: pītvā mukunda-mukha-sāragham akṣi-bhṛṅgais tāpaṁ jahur viraha-jaṁ vraja-yoṣito ’hni tat sat-kṛtiṁ samadhigamya viveśa goṣṭhaṁ savrīḍa-hāsa-vinayaṁ yad apāṅga-mokṣam With their beelike eyes, the women of Vṛndāvana drank the honey of the beautiful face of Mukunda, and thus they gave up the distress they had felt during the day because of separation from Him. The young Vṛndāvana ladies cast sidelong glances at the Lord—glances filled with bashfulness, laughter and submission—and Kṛṣṇa, completely accepting these glances as a proper offering of respect, entered the cowherd village. SB 10.15.43 The pastimes of subduing Kāliya and killing Dhenuka are narrated out of order. In the summer of the seventh year Pralamba was killed. During the Āśvina month of his eighth year he played the flute. During Kārtika month he lifted Govardhana. This is when the inhabitants exclaimed that he was only seven years old. tato nanda-vrajam itaḥ pitrā kaṁsād vibibhyatā ekādaśa samās tatra gūḍhārciḥ sa-balo ’vasat His father, afraid of Kaṁsa, brought him to Vraja and for eleven years he lived there with Balarāma, like a covered flame. SB 3.2.26 At the beginning of his eighth year, on the eleventh day of Kārtika, waxing moon, he was bathed and given the name Govinda. On the twelfth day, he went to Varuṇa’s kingdom. On the full moon day he immersed the inhabitants in Brahma-hrada. During the winter season, he stole the gopīs’ clothing, since this is mentioned in Varāha Purāṇa. In the summer of his eighth year he gave mercy to the wives of the brāhmaṇas. In his ninth year he performed the rāsa dance. He went to Ambikā-vana during Śiva-rātri, on the fourteenth lunar day. He killed Śaṅkhacūḍa in Phālguna month. In his tenth year he performed pastimes as he pleased. He killed Ariṣṭa on the full moon of Caitrya month when he was eleven. He killed Keśī on the twelfth lunar day of gauṇa Phālguna. On the fourteenth day he killed Kaṁsa. He was not actually twelve years old at that time, but eleven as mentioned in SB 3.2.26. At the end of his ninth year he entered full kaiśora period. He does not age beyond this period. kṛṣṇaṁ matvā striyo hrītā nililyus tatra tatra ha The women of the palace thought Pradyumna was Kṛṣṇa. Thus the women became bashful and hid themselves here and there. SB 10.55.28 Though Pradyumna was young, he was similar to Kṛṣṇa.

He addresses his father first, since he is more prominent. He addresses him as father to arouse within him paternal affection since Vasudeva did not have strong affection, because he had knowledge of Kṛṣṇa as the Lord. In saying that they could not enjoy his kaiśora period, he means that they could not enjoy his full kaiśora period, but only the very end.

"We also have been unfortunate (daiva hatayoh)." However the words also mean the opposite: "We have attained good fortune in not attaining the happiness of ordinary children."

Not only was your happiness destroyed, but ours also. We were excluded from happiness as sons. Or we did not have the opportunity to give you happiness, being useless sons. Thus all our happiness was destroyed. They then speak this verse. We, dependent on bad karma (adaiva-hatayoḥ), did not live with you. Children, living in their parents’ house, cared for by their parents, experience happiness. Or, children living in their parents’ house naturally experience happiness and are particularly cared for by them.

We should not have deprived you of happiness, but we were deprived of happiness. By ill fate we could not live with you. He says this with great humility. However his words can also mean “Not affected by fate (adaiva-hatayoḥ), we could not live with you.” The Lord is not dependent on karma. Children, living in their parents’ house, cared for by their parents ( or even not cared for alalitā), experience happiness.

"One cannot repay the debt to the parents who give birth to the body from which arises all aspirations such as dharma."

The body is born and nourished by parents. This is a different reason for offering respect to parents. However, Kṛṣṇa and Balarāma were not nourished by Vasudeva and Devakī. This verse cannot apply to them.

The body is usually nourished by the parents. However, Kṛṣṇa was nourished by Nanda and Yaśodā. The body is subject to death (martyaḥ) and lives only a hundred years.

"The son who, though able , does not support his parents according to the rules of the scriptures on the path of karma, has his flesh eaten by the servants of Yama after death and before getting a new body."

The servants of Yama make him eat his own flesh.

Physical resources and wealth should both be given (ca). He must eat his own (svasya) flesh. Hi means certainly. If one is ill, they rule does not apply.

"One who does not support (abibhrat) mother, father, etc. though living, is considered dead."

Vṛddham means the elders of the family. A man, though capable (kalpaḥ), who fails to support his elderly parents, is considered dead, though he still breathes. If he is incapable, the effects are less.

He should support elders, or an old father and a chaste wife. Gurus and brāhmaṇas should always be supported (even if not old). Wives etc. are mentioned, though not related to the case at hand. Those capable are at fault by not supporting them. If not capable, the fault does not apply. Thus Vasudeva and Devakī are not at fault since they were incapable.

"Therefore because we were unable to serve you for fear of Kamsa (kamsat udvigna cetasoh) , our days have passed uselessly. We are at fault." But the real meaning is, "We spent all these days uselessly, our minds wanting go to Mathura, because we heard about Kamsa and wanted to fight him (udvigna cetasoh), but were unable to go." In this case udvigna means moving or going (vij). When Krsna says he spend his days uselessly it is an expression of regret.

In this verse they speak of their own condition. They were incapable of providing support because of Kaṁsa. We wasted our days since we did not worship you (vām).

We could not honor you because of fear of Kaṁsa. Thus our kaiśora days have been spent uselessly.

"Please forgive us (nauh). We could not serve you, who were dependent upon evil minded Kamsa, and yet were tormented by him."

You should forgive us for not serving you (tat). He addresses them as father and mother again in order to arouse affection in them. Since you are our father and mother, you should forgive us for not serving you since we were dependent--living in hiding and afflicted by evil Kaṁsa (duhṛdā).

They call out to their parents to invoke their affection. Forgive us for not being able to serve you, since we were not independent. The parents should forgive the offense of the children out of affection. Moreover we had to hide and were persecuted by Kaṁsa.

Bewildered by such words of Krsna, who was deceptively appearing as a human being (maya manusya), they embraced him.

His parents forgot everything except their vātsalya because he was the parabrahman in human form, with predominance of mercy (māyā-manuṣyasya), because he was attractive to all with unequalled sweetness (hareḥ), and because he was the shelter of unconditional prema for the whole universe, as Paramātmā (viśvātmanaḥ). They raised the two boys on their laps and embraced them.

The Lord was antaryāmī, (viśvātmānaḥ), with human form by his mercy (māyā-manuṣyasya), attractive to the world (hareḥ). Or he had a human form, attractive to all the world, because he was the dearest (viśvātmanaḥ). By his words he attracted their hearts (mohitau). They placed Kṛṣṇa or both of them on their laps, with more affection for Kṛṣṇa.

The word ca indicates all the items mentioned. They were permeated internally and externally with prema which was like a rope weapon, inescapable and long. They could not understand anything (vimohitau). Tears were in their throats so they could not speak a word. All they did was stand there, showered with tears like an abhiṣeka. O king! This condition of being filled with prema can be understood by you. All this behaviour should not be seen by Nanda, since Kṛṣṇa treated both Vasudeva and Nanda as his father (but not in the other’s presence).

They could not speak at all (ca) because their throats were choked with tears. They were completely bewildered—they could not understand anything. They showered tears and soaked Kṛṣṇa, because they were covered with ropes of prema completely (āvṛtau), which were tight and long. O king! Being naturally affectionate, you can understand this.

Krsna’s comforting Vasudeva and Devaki occurred out of the sight of Nanda. "My son tired from the fight, has retired to the inner chambers where Vasudeva and others, in great bliss, are feeding him out of affection. Since he has gone there, I will go to my own rooms since I have no fear for my son’s safety now." Saying that he went to his rooms, and therefore did not see the exchange between Krsna and Devaki and Vasudeva.

Ugrasena was qualified to be the king of the Yadus because he should be respected, being a maternal grandfather, and because he should be respected for his relation with his parents. The word tu indicates his main aim in doing this: his desire to return to Gokula. In Hari-vaṁśa Kṛṣṇa speaks to Ugrasena: ahaṁ sa eva go-madhye gopaiḥ saha vanecaraḥ / prītimān vicariṣyāmi kāmacārī yathā gajaḥ // etāvac chataśo 'py evaṁ satyena prabravīmi te / na me kāryaṁ nṛpatvena vijñāpyaṁ kriyatām idam // bhavān rajas tu me mānyo yadūnām agraṇīḥ prabhuḥ / vijayāyābhiṣicyasva svarājye rājasattama With great affection I wander at will like an elephant among the cows along with the cowherds in Vṛndāvana. I say to you a hundred times that, in truth, I do not want to be the king. Announce this publicly. I consider that you, the best of the Yadus, should be the king and master. Best of kings! You should be consecrated in your kingdom. Kṛṣṇa made Ugrasena the king, but not as he was before, since this was done by Bhagavān: he who can do nor not do, or do otherwise. Because of the Lord’s affection for his devotee, the curse of Yayāti-- that Yadus should not be kings-- was not considered relevant. Thus previous kingship in the Yadu dynasty was actually imaginary. Ugrasena was made king after freeing him from prison. This was explained at the end of the first chapter. Viṣṇu Purāṇa says: ugrasenaṁ tato bandhān mumoca madhusūdanaḥ / abhyasiṁcat tadaivainaṁ nija-rājye hatātmajam // Kṛṣṇa freed Ugrasena from his bondage and consecrated him in his kingdom now that his son was dead. Hari-vaṁśa describes Ugrasena lamenting from Kaṁsa’s death, but it should be understood that his lamentation was only customary. This is not even considered by Śukadeva. Other facts in Hari-vamśa such as Vasudeva not being imprisoned are narrations from different kalpas.

Krsna speaks to Ugrasena. "You should be the king and you should give us orders. If you say that the Yadus should not sit on the throne because of the curse of Yayati, I say, that though you are a Yadu, there is no fault if I order you to sit on the throne."

Please command us, the Yadus. “How can I order persons like you?” We are your subjects, dependent on you. The significance of word tu of the previous verse is here explained. You have dominion over the kingdom as king of the Yadus (mahā-rāja). Though you are a Yadu, you are a part of the Bhoja dynasty, whose members generally become the kings, whereas we Vṛṣṇis do not. Thus you should be the king.

You should instruct all of us Yadus (asmān). “But they are all great persons. How can I order them?” We are you subjects, dependent on you (prajāḥ). O great king! Since you are the king of the Yadus, you control the country. Previously you had the kingdom and now you can protect us particularly. You should take complete control now. A kingdom was trifling for Kṛṣṇa and thus he did not want to rule since he desired to return to Vraja. This is described in Viṣṇu Purāṇa: N hi rājyena me kāryaṁ nāpy ahaṁ rājya-lālasaḥ Na cāpi rājya-lobhena mayākāmso nipātitaḥ Kintu loka-hitārthāya kīrtyaṁ ca sutas tava Vyaṅgabhūtaḥ kulasyāsya sānujovinipātitaḥ Ahaṁ sa eva gomadhye gopaiḥ saha vanecaraḥ Prītimān vicariyṣāmi kāmacārī yathā gajaḥ All the Yadus agreed with this skillful worlds. “Due to the curse of Yayāti, I can rule as previously, but not as the king.” Though you cannot sit on the throne as a king, you can order us as the king by my great influence. Out of shyness however he does not say this directly.

If Ugrasena were to object and say that he did not have the power to be the king, Krsna says, "If I am engaged as your servant, then all the devatas will also serve you."

He shows Ugrasena’s power to command. At his command, the devatās offer tribute with heads bowed in devotion (avanatāḥ). Viṣṇu Purāṇa says: yayāti-śāpād vaṁśo ‘yam arājyārhe ‘pi sāṁpratam / mayi bhṛtye sthite devan ājñāpayatu kiṁ nṛpaiḥ // Though by Yayātī’s curse the Yadus should not rule, while I remain as your servant, you may give orders to the devatās, what to speak of kings. Another version has hariṣyanti (will offer) instead of haranti. Anye indicates other rulers, who are inferior, or others, even kings.

Two verses are taken together. Kṛṣṇa brought back (this verb should be added) from various directions his direct relatives and those related through marriages (sambandhān). Or he consoled his relatives who had gone (this verb should be understood) to various directions (digbhyaḥ). Bhojas are included in the Yadus. The word ādi indicates groups like the Sātvatas. The Sātvatas and Bhojas mostly lived with Akrūra in Mathurā. Thus there were eight chief groups of Yadus: Yadus, Vṛṣṇis, Andhakas. Madhus, Dāśārhas, Kukuras, Sātvatas and Bhojas. Honouring them by quickly sending vehicles to them, he quickly (sam) brought them. They had become thin by residing in foreign lands, and, giving them abundant wealth, he established their homes by giving houses, utensils, furniture and livelihood. “How was it possible to establish living quarters for so many so quickly?” Kṛṣṇa was creator of the universe. His wealth was unobtainable by Indra. He also brought Rohiṇī from Vraja.

Many had left Mathurā and had been living in Kuru-pāñcala and other places. Ādikān also indicates the Sātvatas. Bhojas, along with Akrūra, generally followed Kaṁsa and lived in Mathurā. These eight were the chief groups of the Yādavas. They were welcomed, quickly coming and going. They were consoled because they suffered a long time in foreign lands (karśitān). Thus they were given abundant wealth and settled quickly with celebrations, by cleaning the houses, and supplying cloth, ornaments, and furniture. How was it possible to make so many houses to be situated there? As maker of the universe, he supplied all types of wealth not available to even Indra.

Three verses describe the most excellent position of the Yadus. Their affliction was finished with the killing of Kaṁsa and their desires were fulfilled by living again in Mathurā. After that they were protected by the arms of Kṛṣṇa and Balarāma. Then they attained all perfection on attaining the associates of Kṛṣṇa. Then they enjoyed on seeing Kṛṣṇa’s face. This is the order of the description. Saved from fear of Kaṁsa, they attained all desires by living in Mathurā with Kṛṣṇa who made his appearance there. Then they played with Kṛṣṇa and Balarāma. By that they felt themselves successful (siddhāḥ). Their suffering was removed simply by the forms of Kṛṣṇa and Balarāma, and did not depend on anything else. Without them, everything was suffering. When they were present, there was happiness. The derivation of the names Kṛṣṇa and Saṅkarṣaṇa (attracting all) also signifies that they were able to satisfy everyone. His face is then described. They saw his face at close range (vīkṣantaḥ). And they saw it daily. They were thus pleased (prītāḥ). The happiness on seeing his face increased continually. But even then they could not be completely satisfied. The reasons are given: that face was joyful at every moment. At every moment it displayed the highest beauty. And at every moment it had merciful glances.

Now they were more attractive than Indra. They were always full of the highest happiness without any sorrow. This is expressed in two verses. They were protected from all dangers by the four arms of Kṛṣṇa, bhagavān, and his second form Balarāma, or his best servant, Ananta, the cause of the Yadu dynasty. Or “arms” is in the plural because out of affection they sometimes manifested many arms. Arms were most effective in protecting. By their strength, all their desires were fulfilled. Though living in their houses they were liberated (siddhāḥ) in their bodies. Or all their purposes were fulfilled (siddhāḥ) and they played (remire) in their houses. Though householders, they did not experience any suffering of saṁsāra at all. Krṣṇa means he who takes away all suffering. Rāma means he who gives enjoyment. Because of the two, they were without old age. They attained the highest bliss. They saw his face at close hand (vīkṣantaḥ). The present tense is used to indicate they had immediate experience of his qualities and they continually looked. They were pleased by his ever fresh qualities. Continually they saw. This was their special fortune. Or, they enjoyed (remire) continually. Or prītāḥ is the final statement. Continually his face was overjoyed, having inner joy, not receiving any offenses (pramuditam). Thus he was merciful (sadaya).

Those who were old (pra vayasah) became strong and energetic.

Uddhava and others, the associates of the Lord, who are the protecting deities worshipped during arcana, could not be the elderly inhabitants. The elders were ancient members of the Andhaka and other families. sa kathaṁ sevayā tasya kale na jarasaṁ gataḥ pṛṣṭo vārtāṁ pratibrūyād bhartuḥ pādāv anusmaran How could Uddhava, who did not age because of his service to the Lord, when asked by Vidura for news about Kṛṣṇa, reply, since he began immediately thinking of the Lord’s lotus feet? SB 3.2.3 This statement of Vidura is ultimate proof of Uddhava’s continual youth. The older members did not age, since they tasted the extraordinary qualities of Kṛṣṇa. His lotus face was like nectar. They drank that extraordinary face like nectar with their eyes. That face was also like a lotus. It was extraordinary because it was like nectar and a lotus. Continually drinking that face, they were endowed with youth and strength of body (bala) and senses (ojasaḥ). This indicates endowment of other qualities as well.

Their bodies were made of eternity, knowledge and bliss. Among them, generally they did not age since they were avatāras of associates of the Lord. Or some of the Andhakas etc. were old in years, but youthful. They were eternally situated like this (āsan). They had physical strength (bala) and alert senses (ojasaḥ) or energy. They drank with their eyes the sweet beauty of his face. Their eyes were like cups for tasting the nectar, the highest bliss, which destroyed all anarthas. They did this constantly, being very close at all times (muhuḥ). Or they were constantly youthful, with strength of body and senses.

After discussing topics which occurred for many days, with the word atha the beginning of a very important but hard to understand topic is introduced. Krsna, hiding his identity as son of Devaki, being bhagavan, endowed with great power to reconcile the two identities, then approached Nanda (sam = samyak asadya), identifying himself as the son of Nanda. At the name giving ceremony Garga muni said, "Because this child will attract the two families (identifying both Vasudeva and Nanda as his father) his name will be Sankarsana." By mentioning the name Sankarsana, Krsna indicates this derivation of the name, and thus indicates the relationship with two fathers. He embracing his father (parisvajya), as there was no opportunity for offering pranama. The reason for this is that just on seeing Krsna and Balarama, Nanda Maharaj became so overcome with bliss that with his two strong arms he raised both boys at once and held them tightly to his chest. Though it was Nanda who embraced them, the embrace is attributed to them in this verse. When Nanda sat down, still embracing them, they began to speak humbly to comfort him, after answering many questions and with hesitation revealing their offenses against the Yadus.

In describing Nanda’s departure from Mathurā, Śukadeva, though speaking according to Parīkṣit’s desires on seeing his face, after he had seen Parīkṣit’s joyful face when he referred to Kṛṣṇa as Bhagavān, the son of Devakī. While calling out to Parīkṣit “O best of kings!” he establishes his own desires through the arrangement of words of Kṛṣṇa himself. After the condition of the Yadus was settled as described above (atha), Kṛṣṇa thought “We must send Nanda back to Vraja this evening.” But evening had already come. “We should send him back tomorrow morning.” But there was a delay of a few days because of performing necessary duties to respect the citizens and console the Yadus. “If I suddenly return to Gokula, Jarāsandha will attack Mathurā. The people here are not protected.” In this way Kṛṣṇa worried, as part of his acceptance of human pastimes, and thus did not return to Vraja. Then one day, Kṛṣṇa and Balarāma met Nanda in a private place. They embraced him with a manifestation of emotions befitting children, after performing proper actions such as offering respects suitable for sons. Śukadeva in three verses then speaks their words, which were befitting affectionate sons. Who is Kṛṣṇa? You, Parīkṣit, recognize his as Bhagavān, appearing as the son of Devakī, but he is actually independent, being endowed with all powers. And he who appeared by birth as the son of Devakī is Saṅkarṣaṇa. By derivation of his name, he is called Saṅkarṣaṇa (pulled from Devakī’s womb to Rohiṇī’s womb), the son of Vasudeva. The two boys then spoke to Nanda. Parīkṣit, you should know that what they spoke to Nanda was their true feelings. It is not like their dealings with Vasudeva and Devakī (identifying themselves as their children), by which the two boys made them more affectionate. Those dealings were contrary to the truth. The truth is shown in Śukadeva’s previous statement: nandas tv ātmaja utpanne jātāhlādo mahā-manāḥ When Kṛṣṇa appeared as his son, Nanda Mahārāja, fully devoted, was overwhelmed by jubilation. SB 10.5.1 For Vasudeva and Devakī he spread māyā: pitarāv upalabdhārthau viditvā puruṣottamaḥ mā bhūd iti nijāṁ māyāṁ tatāna jana-mohinīm Understanding that his parents were becoming aware of his powers the Supreme Lord thought that this should not be allowed to happen. Thus he expanded his yogamāyā, which bewilders his devotees. SB 10.45.1 It is not mentioned that he spread māyā for Nanda in the present situation. The bhāva of Nanda and others in Vraja is praised by Brahmā, Śukadeva and Uddhava as natural and most rare. aho bhāgyam aho bhāgyaṁ nanda-gopa-vrajaukasām yan-mitraṁ paramānandaṁ pūrṇaṁ brahma sanātanam How greatly fortunate are Nanda Mahārāja, the cowherd men and all the other inhabitants of Vrajabhūmi! There is no limit to their good fortune, because Kṛṣṇa gave them prema, which is the highest bliss, eternal and complete. SB 10.14.32 nemaṁ viriñco na bhavo na śrīr apy aṅga-saṁśrayā prasādaṁ lebhire gopī yat tat prāpa vimuktidāt Neither Brahmā, nor Śiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Lord, the deliverer from this material world, such mercy as received by mother Yaśodā. SB 10.9.20 yuvāṁ ślāghyatamau nūnaṁ dehinām iha māna-da nārāyaṇe ’khila-gurau yat kṛtā matir īdṛśī O respectful Nanda, certainly you and mother Yaśodā are the most praiseworthy persons in the entire world, since you have developed such a loving attitude toward Nārāyaṇa, the spiritual master of all living beings. SB 10.45.30 Śukadeva addresses Parīkṣit, “O best of kings!” You are fixed in a relationship with Kuntī and thus with Vasudeva, among the great kings. But being a lowly beggar, I have no taste for such things.

Kṛṣṇa was delayed a few days in Mathurā to respect the city and console the Yadus, saying each day that he would the next morning. Thus, after some time (athaḥ) Kṛṣṇa directly approached Nanda, going to the place where they left the carts along with Vasudeva. Or he spoke when Nanda came to Vausdeva’s house. hatvā kaṁsaṁ raṅga-madhye pratīpaṁ sarva-sātvatām yad āha vaḥ samāgatya kṛṣṇaḥ satyaṁ karoti tat Having killed Kaṁsa, the enemy of all the Yadus, in the wrestling arena, Kṛṣṇa will now surely fulfill his promise to you by coming back. SB 10.46.35 Thus he approached Nanda afterwords, not in the arena where he had killed Kaṁsa. He approached Nanda because he was filled with qualities like gratitude (bhagavān) and because he had appeared in this world as the son of Devakī, the avatarī. Or appearing as the son of Devakī, he manifested the highest qualities. Or though he was the son of Devakī, now he disregarded this identity, because he was bhagavān. Balarāma was considered non-different from the Yadus (SB 10.8.12) thus, though Balarāma was the son of Vasudeva, he never considered himself separate from Nanda. O best of kings! You understand such dealings between friends. He embraced Nanda out of natural affection and to pacify him at this time particularly. For a moment he was stunned, since he could not immediately state his intentions, since it would give suffering.

Balarama, being elder, spoke first in two verses. "O father! We were cared for and protected by you two (Nanda and Yasoda). That of course is natural. Mothers and fathers have excessive affection for offspring of their own bodies." Balarama used the dual form to indicate that Nanda and Yasoda felt the same affection for both children. "You were as much my parents as you were Krsna’s parents." By revealing this he also reveals that he cannot remain in the house of unfamiliar Devaki and Vasudeva in the city of Mathura without his two loving parents and his dearmost brother Krsna.

With that purpose in mind, they spoke to Nanda. O father! You, with the greatest affection, nourished us with food and cared for us by bathing us and doing other services, since (hi) parents have more affection for their offspring (ātmajeṣu) than for themselves. That is not astonishing.

O father! He recognizes Nanda as his father. Though Yaśodā is not present he remembers her with great affection, as if she were present (yuvābhyām). The boys were made blissful by the care and embraces of Nanda and Yaśodā because their affection was causeless, since (hi) parents have more affection for their offspring (ātmajeṣu) than for themselves. This negates the idea that they were only foster children, as suggested by the word poṣitau (nourished).

Nanda may say, "O Balabhadra, actually you are the legitimate son of my friend Vasudeva. How can he, now free from danger, give up his own son obtaining him after many years? Therefore you must stay in your father’s house. The two of us will somehow carry on living, blocking up our hearts torn up by separation from you with the stone of discrimination. But I could not tolerate to see the suffering of my friend Vasudeva. We were only your guardians." "Those who care for a child as their own son, are the actual mother and father of the child. The seminal father is not the real father, and she who bears the child in her womb is not the real mother. If father and mother abandon a child and the child dies, can they be called the mother and father? Those who raise the child are more worthy of respect by the discerning child. Therefore I will not be able to stay here. Even if Brahma himself comes and speaks to me, he will not be able to change my mind. O father, Krsna will go with you and happily play in Vraja, but I will stay in Mathura burning in the fire of separation. That cannot be. Therefore I make this oath. If Krsna leaves me and goes off the Vraja, then my life will be finished." This is the intention of Balarama’s words in this verse."

Balarāma should also not be considered otherwise. Kṛṣṇa speaks. The word ca means “even.” Thus Balarāma should also be considered only your child. But I took birth, and was nourished and cared for by you and Yaśodā, Or they are the mother and father who raise the child and not those who have given up the child. Therefore if I were to take birth from someone else this would be so, what to speak of being born from you, being nourished and cared for by you. You are my parents and no one else.

The real father and mother are they who care for new born babies abandoned by their relatives because of inability. They are not at fault. The pitiful condition of the babies is suggested. Or even they are the father and mother--those who raise them. What to speak of you who have given birth to us. Vasudeva and Devakī only in previous life raised us as sons.

Hearing the words of Balarama, Nanda may say, "Oh, what am I to do? If I take Baladeva back to Vraja, there will be great rejoicing there. But in Mathura, among the Yadavas, Vasudeva will especially grieve. It would be a great sin for me. ‘Kamsa killed all my sons, and one son who was protected from his hands, Balabhadra, has been taken by Nanda to Vraja. Nanda is not my friend. He is a second Kamsa for me.’ Thinking in this way, Vasudeva will curse me thousands of times. How can I or Krsna live happily at all?" Seeing Nanda standing silently lost in anxious thought, Krsna then spoke and comforted him, waking him up with reasoning. "O father, you should now go to Vraja. I, Baladeva and friends like Madhumangala will go to Vraja later in order to see you, but now we will stay in Mathura for a few days." Anticipating the question of when he would return to Vraja, he said, "After making your friend Vasudeva happy, so that no one will find fault with you, we will come home to Vraja. After bringing Baladeva near his parents and letting them show affection for him to their hearts content , we will return. We will come back to Vraja, when all necessary work is completed so that all can be happy."

He consoles Nanda. Go to Vraja. The plural vayam (we) is used to indicate the dual form. This is permitted according to the rule asmador dvayoh. (Pāṇini 1.2.59) The word ca indicates that Uddhava is included in this statement. First Uddhava and Balarāma will go to Vraja, and then I will personally go there, after giving happiness to Vasudeva and others who are considered to be parents with relationship as your friends. But to achieve that goal I will be broadcast as their son, with a desire to mix with the Yadus and Pāṇḍavas, by which I will achieve my goal of killing demons until the death of Dantavakra. You also were born from a kṣatriya dynasty. The mother’s side was as follows. Manu Smṛti says: brāhmaṇād ugra-kanyāyām āvṛto nāma jāyate | ābhīro ’mbaṣṭa-kanyāyām āyogavyāṁ tu dhigvaṇaḥ || When a kṣatriya male unites with a śūdra woman the offspring is called ugra. When the brāhmaṇa male unites with a vaiśya woman, the offspring is called āvṛta. When a brāhmaṇa male unites with an ambaṣṭha women the offspring is called ābhīra. When a śūdra male unites with a vaiśya women the offspring is called āyogavī. When a brāhmaṇa male unites with an āyogavī women the offspring is called dhigvaṇa. Manu Smṛti 10.15 Taking support of this, Kṛṣṇa would marry daughters of kṣatriyas, but does not say this. He only hints at this. If I suddenly go with you, Vasudeva will lose affection for me. But you would not decrease affection for me in a million kalpas. Thus we shall come to see our direct relatives suffering out of affection: seeing you, we will come and stay in Vraja permanently. The infinitive form draṣṭum indicates that seeing them is the goal of his life. Or in the manner of SB 10.14.6, which indicates that the Lord can be realized (viboddhum arhati), I will be able to see the people of Vraja. This means that not only will Kṛṣṇa go to see the people of Vraja, but he will continue to see them without break. Because the people of Vraja have unlimited affection, they suffer unlimitedly by not seeing him because of their great affection. Since we will come, overcome by compassion, by appearing there eternally, we will definitely remove your suffering. By using the participle (vidhāya) in saying “giving happiness to your friends” Kṛṣṇa shows indifference to this action. Staying eternally with Nanda and other relative is his preferred condition. Giving happiness to friends is optional. Moreover giving happiness to friends and then going to Vraja will be very painful. It is also hinted that, in order to resolve the problem Uddhava will produce a manifestation of Kṛṣṇa’s aprakaṭa pastimes, which are equal to his direct appearance. This will be explained in the instructions given by Uddhava later. It will be established that Kṛṣṇa returned to Vraja and stayed there permanently after killing Dantavakra. Nanda however did not understand all of Kṛṣṇa’s intentions at this time. He gradually began to understand.

He consoles Nanda. Go to Vraja. You, with the cowherds, return to Vraja. O father (tāta)! He invokes affection so that Nanda will follow his instructions. “We” refers to Kṛṣṇa, Balarāma, Uddhava and others. Or the plural indicates politeness. I will come as Balarāma. We will come to see you, our relatives, suffering from separation at all times. The Yadus are not our relatives. You are more important than the Yadus. I will come because I cannot repay you. This is confirmed by statements like na pāraye ‘ham: I cannot repay you. (SB 10.32.22) I will come to see you, not to pacify you fully, because you are suffering, since you have extreme affection for me. In separation, you long for me, and in seeing me you fear separation. You do not attain happiness in either not seeing or seeing me. It is impossible to make them happy. This is explained in Bhāgavatāmṛta.

Krsna consoled Nanda. "If I remain in Mathura a few days longer, you should not worry. My mind is always in Vraja, and I stay here only because of their request." He worshipped Nanda along with the other inhabitants of Vraja, with vessels made of bell metal (kupya), as well as other objects.

He was able to console Nanda because he was able to do anything (bhagavān). As a son, he would not fail to fulfil his promise (acyutaḥ). He worshipped them with gifts to instil faith in his promise. Kṛṣṇa also consoled all those who accompanied him and honoured them with gifts. He also sent messages of consolation to Yaśodā and others who stayed in Vraja and sent them gifts such as bell metal utensils (kupya) for milking the cows etc. The word ādyaiḥ indicates excellent vehicles and other things. Though Vraja already had an abundance of wealth, they valued these gifts because they were given out of affection, like flowers and sandalwood offered out of affection. He worshipped Nanda and others respectfully (sādaram) or he honoured Nanda who was attentive (sādaram) to what he said and what he offered, who was pleased with the offerings because of the affection. He brought Vasudeva, Ugrasena and others and had them do the worship. By proximity he was the cause of the worship.

Almost unconscious because of separation from his son, Nanda returned to Vraja. Balarama and Krsna went to Vasudeva’s house and lived happily. Some relishers of rasa object to this incident of Krsna staying away from Vraja, not being able to tolerate even a slight decrease in prema. I will smash this objection by an explanation. Let those who want to accept it. The objection is this. It is clear that the content of verses 21-25 is unfavorable to prema. In the explanations given, prema is not established, for there is separation of Nanda and Krsna. Krsna being the supreme lord, may be able to give up Nanda, but how can Nanda give up Krsna and go to Vraja? How could he give up Krsna, who was more dear than a million life airs, for the cows in Vraja? Why did he not take up residence on the edge of Mathura instead? The reasons given in the verses for their staying in Mathura are weak, only meant to pacify Nanda. Even Krsna and Balarama were not convinced in their minds of what they spoke. It is described in the tenth canto that Balarama did return, but Krsna did not. However, the Padma Purana, Uttara khanda describes that after killing all the demons that he alone could kill, up to Dantavakra, Krsna did go back to Vraja. In the first canto of bhagavata also it is said, "The inhabitants of Dvaraka said, ‘O lotus eyed Krsna, when you went to Vraja with a desire to see the inhabitants there...’" However these evidences from the scriptures do not clearly show the presence of their prema. In the same way, when Krsna departed from Vraja for Mathura he pacified them by sending messengers with the words "I will return." Messengers is in the plural to indicate that he sent many messengers, or one messenger who repeated the same message, "I will return, I will return, I will return." What type of words were these? "sa premaih" they were full of love. " O gopis I am leaving you today because of an invitation to the dhanur yajna made by the King, which is difficult to refuse. It is not that I want to go. After seeing the dhanur yajna I will return the next day. If some other work comes I will also finish that tomorrow and return the next day." If these words were really what Krsna was thinking, then they can be called "sa premaih", filled with love, but if they are not, then they are deceitful. Krsna said to Vasudeva and Devaki (10.45.4), spreading his yoga maya potency, "I am unfortunate since I did not receive loving care and the natural happiness of residing in your house." There Krsna used words to bewilder Vauseva and Devaki. :Perhaps Krsna’s words to the gopis is similar. But then why does Sukadeva use the words "sa premaih", to describe Krsna’s words to the gopis? If Krsna had returned to Vraja the day after killing Kamsa without considering all his other duties such as killing Jarasandha, then one could understand that he was concerned with the gopis’ love. But if he did otherwise, one can only conclude that he was indifferent to their love. Therefore the word sa premaih would be false. One should carefully consider a solution to these objections. One should consider as follows. Vasudeva and Devaki are full of prema and cannot be neglected. But as well Nanda and those in Vraja have unequalled prema , and it would certainly be improper to ignore them. The purpose of the appearance of the Lord, to kill the demons and protect the devotees, must also be carried out. The various pastimes of Dvaraka and other places, such as kidnapping Rukmini, stealing the parijata tree, association with Yuddhisthira, must also be revealed. He must also fulfill his promise to the gopis to return after the dhanur yajna. He must also reveal the superiority of the gopis love to the world, by showing to Uddhava, the most knowledgeable of prema among all the persons in Dvaraka and Mathura, the gopis’ unparalleled prema revealed during painful separation for a lengthy period of time, like the revelation of the radiance of gold through heating by fire. All of these activities had to be carried out. Therefore, taking shelter of his inconceivably powerful yogamaya potency, Krsna along with Balarama, came before Nanda, and manifested two forms of himself, Nanda and others. His words to Nanda in verses 21-23, and the descriptions of the next two verses, presented by the first form have been explained. But Krsna and Balarama in their second form also speak, asking a question. "O father, we have been raised by you with great affection. But are we just your foster sons and not your begotten sons? We are asking you so please speak the truth. Ugrasena and the other Yadavas say that we are just your foster sons. Vasudeva and Devaki consider us their real sons, and showering on us great affection, have made all attempts to keep us in Mathura and prevent us from going to you. Though you are their dear friend, they have not even invited you to dine with them tomorrow according to the rules of etiquette. And no Yadava has come to see you today. Being very disturbed we have fled unnoticed to the edge of the city and come to your temporary residence." This is the meaning of verse 21 according to the second form of Krsna. In reply to this the second form of Nanda says, " In your previous life you were the son of Vasudeva. Gara muni said so during your name giving ceremony. "O Nanda, your son was in a previous life born from Vasudeva." I would guess that he would also have told this to Vasudeva. Therefore Vasudeva is eager to take you to his house, thinking of you as his son even in this birth. I know that he wants to take his own son Baladeva to his house also. Now I am asking you a question. Do you think of us as your foster parents, according to what they are saying? Have you become my foster son?" Krsna answered this question with tears in his eyes. "Parents develop more affection for sons coming from their own body than for their own soul. If I am only your foster son, how I become more dear to you than millions of your lives? Therefore I will no longer look at the face of that enemy Vasudeva." Then Nanda spoke to Baladeva. "O my dear son Baladeva, what do you think of this? " Baladeva said (verse 22), "Those who raise the children are the real parents. Therefore I will not stay in Vasudeva’s house without you and Krsna, even if Brahma himself commands." This verse has been previously explained in a similar way. Nanda Maharaja then thought, "If I take Baladeva back to Vraja, Vasudeva and others in Mathura will become full of sorrow. The self interested residents of Mathura will develop enmity towards me. But why should I develop enmity with them?" As Nanda was absorbed in thought, Krsna and Balarama suddenly spoke to him (verse 23). "O father, you should go back to Vraja. We will come later. It is not necessary to delay even a minute. You must know the instructions of niti sastra: if there is a relative what is the need of fire, and if there is a good friend, what is the necessity of medicine? If out of your kind nature, you cannot tolerate the Yadavas’ suffering, then listen. We will go to see your relatives (jnati) and Vasudeva(verse 23), giving happiness to your friends by letting them see us." When the two spoke in this way (verse 25), Nanda embraced Krsna and Balarama strongly with his two arms just as a miser holds his wealth to his chest and does not let it fall away. Therefore it is said that with eyes filled with tears of joy, Nanda, filled with love (pranaya vihvala), mounted his gold chariot and departed for Vraja. Therefore, by the influence of yogamaya, one Nanda separated from Krsna and went to Vraja alone and another Nanda, unseen by the other, was together with Krsna in Vraja. Thus in Vraja there were two separate manifestations of cowherd men, women and cows. One set were immersed in an ocean of suffering with Nanda in separation from Krsna, and another set were immersed in an ocean of bliss along with Nanda in association with Krsna. They existed simultaneously in Vraja without contacting each other. In Dvaraka Narada saw that in one place Devaki was caring for Krsna and feeding him, and simultaneously at another place Devaki in separation from Krsna was saying "O my son has gone out hunting, and has not returned. He must be pained by hunger and thirst." She then fell into deep lamentation. Bhagavatamrta says, "How astonishing that though two forms were present in the same place at once, each form was unaware of the other form and did not contact it." According to the statement "Though the expanded forms are not considered different from each other, they appear so to us.", there is no difference between all the expanded forms. Though that is so, by the influence of the lila sakti there is difference in self identity, activities etc. This will be revealed in the chapter on the power of yogamaya and in the story of Bahulasva and Srutadeva. The two different forms have two different functions. As gold,only on being subjected to intense fire, reveals its true nature and value, Krsna would send Uddhava, the best among all his devotees, to Vraja to show him the form in separation manifested in a most explicit manner, in order to show the supreme position of astonishing Vraja prema with its characteristics of divyonmada and citra jalpa. Uddhava, on seeing the forms of separation in their highest state, was most astonished. Understanding its superiority to all else, he would then announce to the world "These gopis, having attained the rare treasure of the highest possible prema for Krsna, the soul of all the living entities, are the wealthiest of all, and have reached the highest success in the universe." 10.47.58. "Krsna did not show as much mercy to Laksmi as he showed to the gopis by embracing their throats with his arms and fulfilling other their desires." 10.47.60. "I desire to take birth in the form of a creeper in Vraja to take the dust from the feet of the gopis, who giving up relatives, husbands and sons and social rules, went to meet Krsna, who is sought by the Vedas." 10.47.61. When these manifested forms in separation would later go to Kuruksetra, and show themselves to Vasudeva, Rukmini and others, they would create astonishment in them also. When Balarama went to Vraja, he also became astonished on seeing those forms in separation, reaching the extremes of madness. The second manifestation, that of Krsna and the inhabitants of Vraja being together, is to show that the prema of the gopis and others of Vraja who had taken shelter of him is unchanging and fixed. "The gopis, pained by separation, singing the pastimes of Krsna, passed two days." 10.39.37. It should be understood from this that the gopis, after Krsna left for Mathura, by singing the pastimes of Krsna for two days specifically, attained his association. On going to Vraja Uddhava tells Nanda and Yasoda, "Krsna is certainly keeping the promise he made after killing Kamsa, ‘We will come back after you.’" 10.46.35. The present tense, "he is keeping his promise" not the future, is used in this statement. When Uddhava entered Vraja, he first saw the forms manifesting association with Krsna. 10.46. 9. When Uddhava approached Nanda, the cows were mooing loudly with full milk bags and chasing their calves, and the bulls were mooing loudly as they engaged in fighting with each other for enjoying the cows. There was the sound of milking cows and the flute. (10.46.10). The cowherd men and women appeared splendid with all their ornaments. (10.46.11). As they pulled on the churning ropes with their bangled arms, the women of Vraja shone with the splendor of their jewels, which reflected the lamps’ light. Their hips, breasts and necklaces moved about, and their faces, anointed with reddish kumkuma, glowed radiantly with the luster of their earrings reflecting from their cheeks. (10.46.45). As the ladies of Vraja loudly sang the glories of lotus-eyed Krsna, their songs blended with the sound of their churning, ascended to the sky and dissipated all inauspiciousness in every direction.(10.46.46). These are all symptoms of the bliss generated by meeting with Krsna. Here the purpose and proof of the second expansion has been described.

When the two boys spoke thus (three verses), Nanda was overwhelmed with affection. This indicates that he became stunned and fainted. All the others embraced the two boys and developed similar symptoms. aho bhagavato naumi balāt sarva-pravartanam prāhiṇot yaḥ svaśūney ‘pi śrī-nandādīn api vraje tvāṁ vrajeśvarī śocāmi tvāṁ ca vṛndāvaneśvarī kṛṣṇaṁ vinā gateṣv eṣu hā hā jīviṣyathaḥ katham I offer respects to Kṛṣṇa who arranged everything through the power of the Lord, who sent Nanda and others to Vraja which was devoid of his presence. O Yaśodā! O Rādhā! I lament for you. How will you maintain your lives without Kṛṣṇa?

Though Nanda had been instructed to go, Kṛṣṇa had promised to return to Vraja. Thus Nanda was filled with affection. He embraced Kṛṣṇa tightly, with continuous tears. Cries of pain, stumbling and fainting are also implied. Kṛṣṇa embraced each of the cowherds one after the other, or simultaneously by his power. Thus they were all overcome with prema. Or praṇaya-vihvala means crying. Crying he made all the cowherds and the Yadus cry. He went along with Vasudeva and Ugrasena who accompanied him. But because of the affection Nanda, with the cowherds, could not disobey what Kṛṣṇa had said. O Yaśodā, queen of Vraja! I continually lament. How could you maintain your life without Kṛṣṇa, when Nanda had also gone?

Vasudeva arranged to have the upanayana samskara performed by Garga (purosadha) and other brahmanas.

After that (atha) their upanayana was performed. Vasudeva performed the ceremony with his father named Śūra. That is suggested by the phrase śūra-sutaḥ (the son of Śūra). Rohiṇī was brought from Vraja.

After Nanda had departed for Vraja, Vasudeva performed the saṁskāra, since he had to do it with his sons present in Mathurā. Vasudeva performed the ceremony with his father named Śūra. That is suggested by the phrase śūra-sutaḥ (the son of Śūra). Śūra also suggests capacity for all things. This was done according to the rules. O king! As a kṣatriya you know this procedure. Explaining the details is not necessary. Or Vasudeva was shining (rājan) because of great joy. Rohiṇī was brought from Vraja.

The cows wore garlands of linen cloth as well as gold garlands.

Śrīdhara Svāmī’s explanation of rukma-māhāḥ (rukmasya mālā vidyante yāsāṁ tāḥ) suggests he is referring to another version with rukma-mālinīḥ, but this version is not seen anywhere. Sv-alaṇkṛtebhyaḥ indicates that the brāhmaṇas were decorated by Vasudeva.

He worshipped the brāhmaṇas according to the rules (sampūjya) with the finest ornaments, with faith.

When Krsna and Balarama were born, Vasudeva mentally gave the cows in his possession to the brahmanas. However, Kamsa had stolen all those cows. Now Vasudeva went to Kamsa’s goshala and took those cows back, and gave them to the brahmanas.

Kṛṣṇa-rāma-janmarkṣe refers to the time of birth of Kṛṣṇa and Balarāma. Hearing of Balarāma’s birth Vasudeva also had given cows mentally as he did at Kṛṣṇa’s birth (SB 10.3.11). He gave because he was generous (mahā-matiḥ). He gave because of remembering his previous mental giving and his intention to give in the future at the time of the birth of his sons, when he was imprisoned.

Kṛṣṇa-rāma-janmarkṣe refers to the time of birth of Kṛṣṇa and Balarāma. Hearing of Balarāma’s birth Vasudeva also had given cows mentally as he did at Kṛṣṇa’s birth (SB 10.3.11). He also had heard of the birth of Balarāma and had given mentally at that time. He gave because he was generous (mahā-matiḥ). He gave because of remembering his previous mental giving.

Krsnsa and Balarama began to practice brahmacarya (gayatra).

Garga instructed them on the brahmacārya vow. He taught the boys about gāyatra (sāvitra), prājāpatya and brāhma brahmacārī vows. The gāyatra vow means three days of study. Prājāpatya means brahmacārī vows for one year, the beginning of studying the Vedas. Bṛahmā means vows until the Vedas are completely studied. Śrīdhara Svāmī says that in this case the word gāyatra simply means general observance of brahmacārya. They were fixed in their vows (suvratau).

Suvratau means they followed procedures described in tantra. They accepted the vow of giving everything. Garga instructed them on the brahmacārya vow. He taught the boys about gāyatra (sāvitra), prājāpatya and brāhma brahmacārī vows. The gāyatra vow means three days of study. Prājāpatya means brahmacārī vows for one year, the beginning of studying the Vedas. Bṛahmā means vows until the Vedas are completely studied. Śrīdhara Svāmī says that in this case the word gāyatra simply means general observance of brahmacārya. They were fixed in their vows (suvratau).

Krsna had knowledge not given by or dependent on others (na anya siddha). This however he covered up while he was acting as a normal human being. Therefore he went to the gurukula to acquire knowledge.

Though they were the origin of all knowledge, they desired to live in a gurukula. Mounting a chariot they went to Sāndīpani who was born in Kāśī.

Though they were masters of all knowledge they went to the gurukula to teach others. After that, or for that reason (atha), they desired to go the gurukula. At the time of the upanāyanam they did not have this desire since it would cause pain from separation and was of no particular use. They went to the guru’s āśrama by chariot. That is mentioned later. He was born in Kāśī. Thus he studied all scriptures there. Sandīpani means the son of he who reveals all knowledge. Avantīpura was situated between Mathurā and Dvārakā. Thus he chose that place.

In order to teach others (grahayantau) perfect dealings with the guru, they began to serve the guru with great devotion according to the scriptural rules. They were also respected by the guru.

They were controlled, and acted according to scriptures (yathā), which explain that one should approach with fire wood in one’s hands. Hari-vaṁśa says: nivedya gotraṁ svādhyāyām ācāreṇābhyalaṁkṛtau / śuśrūśū nirahaṁkārāv ubhau rāmajanārdanau / Announcing their name and gotra, the two boys showed the best conduct in studies and without pride served the guru. Vṛttim means conduct. They respected him as the Supreme Lord or they were respected like the Lord by the guru. The word sma indicates that their conduct was well known.

They were controlled, and acted according to scriptures (yathā), which explain that one should approach with kuśa in one’s hands. Hari-vaṁśa says: nivedya gotraṁ svādhyāyām ācāreṇābhyalaṁkṛtau śuśrūśū nirahaṁkārāv ubhau rāmajanārdanau Announcing their name and gotra, the two boys showed the best conduct in studies and without pride served the guru. Vṛttim means conduct or living. They respected him as the Supreme Lord or they were respected like the Lord by the guru. The word sma indicates that their conduct was well known.

He was satisfied by their actions conducted with bhakti (śuddha-bhāva). This will be explained later by the Lord in the story of Śrīdāmā and therefore is not explained by Śukadeva here. They learned the four Vedas. He was famous as a teacher (guruḥ) or was accepted as ācārya (guruḥ). Thus he spoke with great affection (provāca). He taught only to them as kṣatriyas.

Sandipani taught the dhanur veda along with knowledge of the devatas of different mantras (sa rahasyam), the dharma sastras such as Manu smrti (dharman), mimamsa (nyaya pantha), the science of argument (anviksikim), and politics with six divisions (alliance, isolation, attacking, holding ground, dividing the enemy, taking shelter of the more powerful). (Each sanskrt text has different wording ca vigraha, navigraha etc. so difficult to tell what the divisions are...)

O King, those best of persons, Kṛṣṇa and Balarāma, being themselves the original promulgators of all varieties of knowledge, could immediately assimilate each and every subject after hearing it explained just once.

Nyāya and anvīkṣī are listed separately since nyāyā is logic based on scripture. Anvīkṣī is called vidyā or method since material people are attracted to it. The word ca indicates other things as well. The list is in order of important to less important subjects, but all are important in speaking. Or the word ca means api. They learned not only military arts but dharma, logic etc. Though not necessary they learned to teach the public. By uttering just once they learned completelys, since they were to be worshipped by all devatās (amara-śreṣṭhau instead of nara-vara-śresṭhau) and they were the creators and maintainers of all knowledge.