Chapter 56 · 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 56.1
Śukadeva Gosvāmī said: Having offended Lord Kṛṣṇa, Satrājit tried as best he could to atone by presenting Him with his daughter and the Syamantaka jewel.
Essence. Having offended Kṛṣṇa, Satrājit tries his best to atone by presenting Him with his daughter and the Syamantaka jewel. Reparation after offense is real and material; words alone don't undo offense to the Lord.
BG 56.2
Mahārāja Parīkṣit inquired: O brāhmaṇa, what did King Satrājit do to offend Lord Kṛṣṇa? Where did he get the Syamantaka jewel, and why did he give his daughter to the Supreme Lord?
Essence. Parīkṣit asks: what did Satrājit do to offend, where did he get the jewel, and why give his daughter? The audience asks for the full story; chronological inquiry matters.
BG 56.3
Śukadeva Gosvāmī said: Sūrya, the sun-god, felt great affection for his devotee Satrājit. Acting as his greatest friend, the demigod gave him the jewel called Syamantaka as a token of his satisfaction.
Essence. Sūrya felt affection for his devotee Satrājit and gave him the Syamantaka jewel as a token of satisfaction. Devotion attracts demigod gifts; even Sūrya rewards his sincere worshipers materially.
BG 56.4
Wearing the jewel on his neck, Satrājit entered Dvārakā. He shone as brightly as the sun itself, O King, and thus he went unrecognized because of the jewel’s effulgence.
Essence. Wearing the jewel, Satrājit enters Dvārakā shining as brightly as the sun and goes unrecognized due to the jewel's effulgence. Material brilliance can hide rather than reveal identity; what shines isn't always who you are.
BG 56.5
As the people looked at Satrājit from a distance, his brilliance blinded them. They presumed he was the sun-god, Sūrya, and went to tell Lord Kṛṣṇa, who was at that time playing at dice.
Essence. People, blinded by his brilliance from a distance, presume he is Sūrya and tell Kṛṣṇa, playing dice. Even devotees confuse a bright newcomer with a deity; perception fails at distance.
BG 56.6
[The residents of Dvārakā said:] Obeisances unto You, O Nārāyaṇa, O holder of the conch, disc and club, O lotus-eyed Dāmodara, O Govinda, O cherished descendant of Yadu!
Essence. Obeisances, O Nārāyaṇa, holder of conch, disc, club, O lotus-eyed Dāmodara, O Govinda, cherished descendant of Yadu! Even casual citizens know how to address the Lord properly; address with multiple names is standard.
BG 56.7
Lord Savitā has come to see You, O Lord of the universe. He is blinding everyone’s eyes with his intensely effulgent rays.
Essence. Lord Savitā has come to see You, O Lord of the universe; he is blinding everyone with his rays. Citizens narrate visible events using their best theology; sometimes that theology is wrong.
BG 56.8
The most exalted demigods in the three worlds are certainly anxious to seek You out, O Lord, now that You have hidden Yourself among the Yadu dynasty. Thus the unborn sun-god has come to see You here.
Essence. Exalted demigods seek You out now that You've hidden among the Yadus; thus the sun-god has come. The citizens praise the Lord's hidden presence; even hiding produces visitation.
BG 56.9
Śukadeva Gosvāmī continued: Hearing these innocent words, the lotus-eyed Lord smiled broadly and said, “This is not the sun-god, Ravi, but rather Satrājit, who is glowing because of his jewel.”
Essence. Hearing the innocent words, the lotus-eyed Lord smiles broadly and says: 'This is not Sūrya but Satrājit glowing from his jewel.' The Lord gently corrects mistaken theology with a smile; correction is delivered as humor.
BG 56.10
King Satrājit entered his opulent home, festively executing auspicious rituals. He had qualified brāhmaṇas install the Syamantaka jewel in the house’s temple room.
Essence. Satrājit enters his opulent home, festively executes rituals, has qualified brāhmaṇas install the jewel in the temple room. The jewel becomes an object of worship; treasure is enshrined.
BG 56.11
Each day the gem would produce eight bhāras of gold, my dear Prabhu, and the place in which it was kept and properly worshiped would be free of calamities such as famine or untimely death, and also of evils like snake bites, mental and physical disorders and the presence of deceitful persons.
Essence. Each day the gem produces eight bhāras of gold; the place where it's kept and worshiped is free of famine, untimely death, snake bites, mental and physical distress. Properly worshiped treasure becomes self-replenishing and protective.
BG 56.12
On one occasion Lord Kṛṣṇa requested Satrājit to give the jewel to the Yadu king, Ugrasena, but Satrājit was so greedy that he refused. He gave no thought to the seriousness of the offense he committed by denying the Lord’s request.
Essence. Kṛṣṇa requests Satrājit to give the jewel to the Yadu king Ugrasena, but Satrājit refuses out of greed — giving no thought to the offense of denying the Lord. Refusing the Lord's request, even one for someone else, is serious offense.
BG 56.13
Once Satrājit’s brother, Prasena, having hung the brilliant jewel about his neck, mounted a horse and went hunting in the forest.
Essence. Once Satrājit's brother Prasena, wearing the jewel, mounts a horse and goes hunting. The Lord's request refused, consequences begin to unfold — through the brother.
BG 56.14
A lion killed Prasena and his horse and took the jewel. But when the lion entered a mountain cave he was killed by Jāmbavān, who wanted the jewel.
Essence. A lion kills Prasena and his horse and takes the jewel; entering a cave, the lion is killed by Jāmbavān, who wanted the jewel. The chain of takings from violence is rapid; once the jewel is no longer in proper hands, it kills successively.
BG 56.15
Within the cave Jāmbavān let his young son have the Syamantaka jewel as a toy to play with. Meanwhile Satrājit, not seeing his brother return, became deeply troubled.
Essence. Jāmbavān gives the Syamantaka to his young son as a toy; Satrājit, not seeing his brother return, becomes deeply troubled. The world's greatest jewel becomes a child's plaything; meanwhile family worry begins.
BG 56.16
He said, “Kṛṣṇa probably killed my brother, who went to the forest wearing the jewel on his neck.” The general populace heard this accusation and began whispering it in one another’s ears.
Essence. Satrājit says: Kṛṣṇa probably killed my brother who wore the jewel; the populace whispers this. Accusation by the offender against the Lord; rumor amplifies fear into theology.
BG 56.17
When Lord Kṛṣṇa heard this rumor, He wanted to remove the stain on His reputation. So He took some of Dvārakā’s citizens with Him and set out to retrace Prasena’s path.
Essence. Hearing the rumor, Kṛṣṇa wants to remove the stain on His reputation; He takes citizens with Him and sets out to retrace Prasena's path. Even the Lord acts to clear His name; reputation matters to mission.
BG 56.18
In the forest they found Prasena and his horse, both killed by the lion. Further on they found the lion dead on a mountainside, slain by Ṛkṣa [Jāmbavān].
Essence. They find Prasena and his horse killed by the lion; further on, the lion dead, slain by Ṛkṣa. Each step of investigation confirms the sequence; the truth emerges as the path is walked.
BG 56.19
The Lord stationed His subjects outside the terrifying, pitch-dark cave of the king of the bears, and then He entered alone.
Essence. The Lord stations subjects outside the pitch-dark cave of the bear king and enters alone. Some entrances are made alone; companions wait outside.
BG 56.20
There Lord Kṛṣṇa saw that the most precious of jewels had been made into a child’s plaything. Determined to take it away, He approached the child.
Essence. Kṛṣṇa sees the precious jewel made into a child's plaything; determined to take it, He approaches the child. The Lord goes directly to the holder; recovery starts with whoever currently has the asset.
BG 56.21
The child’s nurse cried out in fear upon seeing that extraordinary person standing before them. Jāmbavān, strongest of the strong, heard her cries and angrily ran toward the Lord.
Essence. The child's nurse cries out in fear at the extraordinary person; Jāmbavān hears and runs angrily toward the Lord. Decisive approach activates resistance from the holder's protectors.
BG 56.22
Unaware of His true position and thinking Him an ordinary man, Jāmbavān angrily began fighting with the Supreme Lord, his master.
Essence. Unaware of His true position, thinking Him an ordinary man, Jāmbavān angrily fights the Lord, his master. So-called devotees can find themselves on the wrong side when they don't recognize the Lord in unexpected form.
BG 56.23
The two fought furiously in single combat, each determined to win. Contending against each other with various weapons and then with stones, tree trunks and finally their bare arms, they struggled like two hawks battling over a piece of flesh.
Essence. The two fight furiously, with weapons, then stones, tree trunks, finally bare arms — like two hawks over flesh. Combat escalates through tool exhaustion to bare body; everything is used.
BG 56.24
The fight went on without rest for twenty-eight days, the two opponents striking each other with their fists, which fell like the cracking blows of lightning.
Essence. The fight continues without rest for twenty-eight days, fists falling like lightning. Some battles take long times to settle even when both parties are determined; duration is part of the test.
BG 56.25
His bulging muscles pummeled by the blows of Lord Kṛṣṇa’s fists, his strength faltering and his limbs perspiring, Jāmbavān, greatly astonished, finally spoke to the Lord.
Essence. Jāmbavān's bulging muscles pummeled, strength faltering, limbs perspiring, he finally — astonished — speaks to the Lord. Exhaustion produces recognition; one breaks down before the obvious truth appears.
BG 56.26
[Jāmbavān said:] I know now that You are the life air and the sensory, mental and bodily strength of all living beings. You are Lord Viṣṇu, the original person, the supreme, all-powerful controller.
Essence. I know now You are the life air and the sensory, mental, bodily strength of all beings; You are Viṣṇu, the original Person, supreme controller. Defeat clarifies who is the source of strength.
BG 56.27
You are the ultimate creator of all creators of the universe, and of everything created You are the underlying substance. You are the subduer of all subduers, the Supreme Lord and Supreme Soul of all souls.
Essence. You are the ultimate creator of all creators, the underlying substance of all created, the subduer of all subduers, Supreme Lord and Soul of souls. Theological titles cascade once recognition lands.
BG 56.28
You are He who impelled the ocean to give way when His sidelong glances, slightly manifesting His anger, disturbed the crocodiles and timiṅgila fish within the watery depths. You are He who built a great bridge to establish His fame, who burned down the city of Laṅkā, and whose arrows severed the heads of Rāvaṇa, which then fell to the ground.
Essence. You are He who impelled the ocean to give way with angry glances, built the bridge to fame, burnt the city of the enemy. Jāmbavān remembers his service in Rāma's earlier līlā; recognition includes memory of long past.
BG 56.29-30
[Śukadeva Gosvāmī continued:] O King, Lord Kṛṣṇa then addressed the king of the bears, who had understood the truth. The lotus-eyed Personality of Godhead, the son of Devakī, touched Jāmbavān with His hand, which bestows all blessings, and spoke to His devotee with sublime compassion, His grave voice deeply resounding like a cloud.
Essence. The lotus-eyed Lord touches Jāmbavān with His blessing hand and speaks gravely. Touch from the Lord is itself blessing; even after combat, the same hand that fought now blesses.
BG 56.31
[Lord Kṛṣṇa said:] It is for this jewel, O lord of the bears, that we have come to your cave. I intend to use the jewel to disprove the false accusations against Me.
Essence. It is for this jewel that we have come to your cave; I intend to use it to disprove false accusations against Me. The Lord names His specific mission; even apparently small objects serve large reputational purposes.
BG 56.32
Thus addressed, Jāmbavān happily honored Lord Kṛṣṇa by offering Him his maiden daughter, Jāmbavatī, together with the jewel.
Essence. Jāmbavān happily honors the Lord by offering Him his maiden daughter Jāmbavatī together with the jewel. Defeat by the Lord ends in offering one's daughter; surrender produces marriage.
BG 56.33
After Lord Śauri had entered the cave, the people of Dvārakā who had accompanied Him had waited twelve days without seeing Him come out again. Finally they had given up and returned to their city in great sorrow.
Essence. After twelve days the citizens of Dvārakā give up and return in great sorrow. Those who wait outside have their own timeline for despair; absence interpreted as loss is the natural human response.
BG 56.34
When Devakī, Rukmiṇī-devī, Vasudeva and the Lord’s other relatives and friends heard that He had not come out of the cave, they all lamented.
Essence. Devakī, Rukmiṇī, Vasudeva and other relatives lament hearing He hasn't come out. Family lament is shared community grief; the Lord's apparent disappearance affects His circle.
BG 56.35
Cursing Satrājit, the sorrowful residents of Dvārakā approached the Durgā deity named Candrabhāgā and prayed to her for Kṛṣṇa’s return.
Essence. Cursing Satrājit, the sorrowful residents approach the Durgā deity Candrabhāgā and pray for Kṛṣṇa's return. Cursing the cause and praying to the protector go together; complaint and petition coexist.
BG 56.36
When the citizens had finished worshiping the demigoddess, she spoke to them in response, promising to grant their request. Just then Lord Kṛṣṇa, who had achieved His purpose, appeared before them in the company of His new wife, filling them with joy.
Essence. After worship, the goddess promises to grant the request; just then Kṛṣṇa appears with His new wife, filling everyone with joy. Goddess promise meets divine appearance simultaneously; demigod prayer is answered by the Supreme arriving.
BG 56.37
Seeing Lord Hṛṣīkeśa return as if from death, accompanied by His new wife and wearing the Syamantaka jewel on His neck, all the people were roused to jubilation.
Essence. Seeing Hṛṣīkeśa return as if from death with His new wife and the Syamantaka on His neck, all are roused to jubilation. Apparent resurrection — He returns with bonus — exceeds even relief.
BG 56.38
Lord Kṛṣṇa summoned Satrājit to the royal assembly. There, in the presence of King Ugrasena, Kṛṣṇa announced the recovery of the jewel and then formally presented it to Satrājit.
Essence. Kṛṣṇa summons Satrājit to the royal assembly; in Ugrasena's presence He announces recovery of the jewel and formally presents it to Satrājit. Public restoration of misused property completes the cycle; the Lord doesn't keep the spoils of His investigation.
BG 56.39
Hanging his head in great shame, Satrājit took the gem and returned home, all the while feeling remorse for his sinful behavior.
Essence. Hanging his head in shame, Satrājit takes the gem and returns home, feeling remorse for his sinful behavior. Returned property doesn't undo the offense; remorse persists alongside material restoration.
BG 56.40-42
Pondering over his grievous offense and worried about the possibility of conflict with the Lord’s mighty devotees, King Satrājit thought, “How can I cleanse myself of my contamination, and how may Lord Acyuta become satisfied with me? What can I do to regain my good fortune and avoid being cursed by the populace for being so short-sighted, miserly, foolish and avaricious? I shall give my daughter, the jewel of all women, to the Lord, together with the Syamantaka jewel. That, indeed, is the only proper way to pacify Him.”
Essence. Pondering his offense and possible conflict with Kṛṣṇa's devotees, Satrājit thinks: 'How can I cleanse myself and please Acyuta?' Plan-making after offense is part of repentance; specific outreach is required.
BG 56.43
Having thus intelligently made up his mind, King Satrājit personally arranged to present Lord Kṛṣṇa with his fair daughter and the Syamantaka jewel.
Essence. Having intelligently decided, Satrājit personally arranges to present Kṛṣṇa with his daughter and the Syamantaka jewel. Personal arrangement, not delegation; the offender does the work of reparation himself.
BG 56.44
The Lord married Satyabhāmā in proper religious fashion. Possessed of excellent behavior, along with beauty, broad-mindedness and all other good qualities, she had been sought by many men.
Essence. The Lord marries Satyabhāmā in proper religious fashion; possessed of excellent behavior, beauty, broad-mindedness and all good qualities, she had been sought by many men. The Lord receives the high-quality bride others had hoped for.
BG 56.45
The Supreme Personality of Godhead told Satrājit: We do not care to take this jewel back, O King. You are the sun-god’s devotee, so let it stay in your possession. Thus We will also enjoy its benefits.
Essence. Kṛṣṇa tells Satrājit: We do not care to take this jewel back; You are the sun-god's devotee, so let it stay with you — We will also enjoy its benefits. The Lord returns the gift and includes Himself in its benefit; generosity exceeds the offering.