10.71 · The Lord Travels to Indraprastha

42 verses

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Book Bhagavata Canto 10 · B.A.B.Y

D Demons Devotees And Divinity SB 10.71–10.90 · 10 sub-topics Open on bhagavata.keshavaswami.com ↗

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Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Krishna visited Indraprastha and orchestrated Jarasandha’s demise. He thus assisted the Pandavas to complete the Rajasuya sacrifice, and killed Sisupala in the process. After returning to Dwaraka, a variety of demons attempted to attack Krishna and Balarama, all of whom were entirely unsuccessful. Sukadeva Goswami then described Krishna’s loving dealings with Sudama, the Vrindavana residents, Srutadeva and Bahulasva. In the concluding chapters of Canto Ten, a selection of incidents and dialogues further confirm Krishna’s divinity as the Supreme Personality of Godhead. [ 34 ]

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D – Demons, Devotees and Divinity (71-90)

Canto 10 (Part 2)

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Atheism

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Atheism “Life is without purpose for one who remains ignorant of his most well-wishing benefactor and thus fails to worship Him. Such a person’s breathing is no better than the breathing of a blacksmith’s bellows. The gift of human life is a fortunate opportunity for the conditioned soul, but by turning away from his Lord, the living being commits spiritual suicide. In the words of Sri Isopanisad (3) : “The killer of the soul, whoever he may be, must enter into the planets known as the worlds of the faithless, full of darkness and ignorance.” Asuryah means “to be obtained by demons,” and demons are persons who have no devotion for the Supreme Lord, Vishnu. This definition is stated in the Agni Purana: “There are two kinds of created beings in this world, godly and demoniac. Those dedicated to the devotional service of Lord Vishnu are godly, and those opposed to such service are demoniac.”” ( SB 10.87.17 ) The final section of Canto Ten depicts a spectrum of personalities. On one hand we find inimical demons looking for the ideal moment to destroy Krishna and establish their supremacy. On the other extreme we find selfless devotees who lose thought of their own existence while meditating on how to please Krishna. The Chaitanya-Charitamrita compares Krishna to the sun and maya to darkness. Where there is Krishna, and genuine consciousness of Him, there cannot be maya, just as the presence of sun immediately dissipates darkness. Thus, where the sun of Krishna is blocked out, atheism will surely prevail, and the darkness of quarrel, hypocrisy and materialism will cover the world. Atheism manifests in a variety of shapes and sizes: Default Atheists – those who disbelieve even though they have never really thought about it. The big questions don’t resonate with them, and blindly accepting atheistic theories of life justifies their lethargy in exploration. For such people, ignorance is bliss. Philosophical Atheists - those who profess that belief in God is intellectually immature and philosophically naive. Although they themselves lack empirical back-up, they present their explanations, elaborately worded and stylishly packaged, as the rational alternative. Emotional Atheists – those whose disbelief is driven by disenchantment. Disgusted with hypocrisy, malpractice and materialism in the name of religion, they turn away. There are also people who experience suffering, trauma and personal challenges, unable to understand why a loving God would be so absent-minded and aloof. Feeling letdown, they emotionally disconnect. Covered Atheists – those who assert that, though temporarily deluded, we are all ultimately God, part of the spiritual oneness and universal consciousness. Though they present themselves in theological garb, this existential position removes the distinction and relationship between human and Supreme, and thus veers towards godlessness. Statistical polls suggest that just over 30% of UK residents are self-proclaimed atheists. In terms of the above categories, it’s not quite clear what the breakdown would be. It’s quite likely, however, that the largest number of atheists may well come from an entirely different category. Maybe a good portion of the 70% of ‘believers’ could also be atheists: Psychological Atheists – those who profess to believe in God, but repeatedly demonstrate their inability to consciously live in His presence. They may dress spiritual, talk spiritual, and act spiritual, yet simultaneously maintain an egocentric mind-set. For such persons, God is in the picture, but they are the stars of the show. It sounds crazy, but we can end up using God in our attempt to usurp His position!

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The Mood of the Spiritual World

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Atheism The Mood of the Spiritual World Srila Bhaktisiddhanta Saraswati often told his disciples – “Don’t try and see God, but act in such a way that God will want to see you.” It is the devotees’ devotional disposition, sincerity and purity of consciousness that attracts divine attention and invokes the company of God. Mindful – the Lord’s devotees are fixed in spontaneous remembrance of Him. While going about their daily duties and fulfilling their worldly responsibilities, their minds are completely fixed on Krishna. While the practitioner devotee forces himself to be mindful of Krishna, the pure devotee can’t get Krishna out of his mind. Indeed, Krishna declares: “The devotees are always in My heart, and I am always in the hearts of the devotees. The devotee does not know anything beyond Me, and I also cannot forget the devotee.” (SB 9.4.68) Useful – Srila Prabhupada repeatedly translated bhakti as ‘devotional service.’ He continually emphasised that it’s not simply an emotion or feeling, but a tangible exchange. We therefore find that the most intimate devotees are ready to sacrifice anything and go to incredible lengths to serve and please the Lord. They serve with no expectation of gain or personal benefit. The Srimad-Bhagavatam summarises the two main qualities contained within the pure devotional attitude: “The supreme occupation [ dharma ] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.” (SB 1.2.6) Faithful – Krishna declares in the Bhagavad-gita that He reciprocates with devotees according to their faith and surrender. He doesn’t force Himself into anyone’s life, but when they show the desire to connect with Him, He becomes enthusiastically active. The devotees thus gain incredible faith in Krishna. They experience the sweet protection and mercy of Krishna time and time again, and thus are able to fully place themselves under His jurisdiction without any reservation. They know that if they simply serve Krishna and take shelter of Him, they will achieve everything in life: “ Sraddha is confident, firm faith that by rendering transcendental loving service to Krishna one automatically performs all subsidiary activities. Such faith is favourable to the discharge of devotional service.” (CC Madhya 22.62) Joyful – when our loving propensity is fully invested in Krishna without any diversion or adulteration, then one discovers boundless spiritual joy. Everything that grabs the attention of conditioned souls becomes insignificant to a pure devotee. Prabhodananda Saraswati explains: “For a devotee, the pleasure of merging into the existence of Brahman is considered hellish. Similarly, he considers promotion to heavenly planets just another kind of phantasmagoria. The yogis meditate for sense control, but for the devotee the senses appear like serpents with broken teeth. The whole material world appears joyful for a devotee, and even great personalities like Lord Brahma and Lord Indra are considered no better than insects. Such is the position of a devotee who has received but a small glance of the mercy of Sri Chaitanya Mahaprabhu. Unto this most magnanimous personality I offer my respectful obeisances.” (Chaitanya Chandramrita 5) Merciful – the natural effect of such happiness is the desire to want to share it with others. Thus, devotees are always finding ingenious ways and means to bring others into contact with Krishna. In fact, the most confidential servants of Srimati Radharani, the manjaris , come to this world as eminent preachers to guide the conditioned souls back to their original home. Prahlada Maharaja sums up the mood of such a preacher: “My dear Lord Nrsinghadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Krishna consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.” (SB 7.9.44)

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Balarama kills Romaharsana and Balvala

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Balarama kills Romaharsana and Balvala Chapter 78, 79 When the Pandavas and Kauravas prepared for war, Balarama, desiring to remain neutral, went on pilgrimage. When He arrived in Naimisaranya, Romaharsana Suta was lecturing to the assembled sages. While sitting on the speaker’s dais ( vyasasana ), Romaharsana failed to respectfully acknowledge Balarama, and for this offence he was immediately killed. Seeing that the assembled sages were somewhat disturbed by this, Balarama awarded Romaharsana’s son (Ugrasrava, or Suta Goswami) a long life in teaching scripture. To further pacify the sages, Balarama killed Balvala, a demon who was disturbing their sacrifices. He continued His travels, and upon reaching Kuruksetra He attempted to stop the mace battle between Duryodhana and Bhima. Their deep- rooted enmity, however, was unrelenting, and Balarama thus decided to depart and resume His sacred pilgrimage.

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Krishna Blesses His Devotees

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Krishna Blesses His Devotees Chapter 86 Maharaja Pariksit was inquisitive as to how Arjuna and Subhadra, his grandfather and grandmother, were married. Sukadeva Goswami narrated the story and depicted how Krishna unfailingly reciprocates with His devotees. Whilst on pilgrimage incognito, Arjuna came to Prabhasa, where he heard that Balarama was arranging a marriage between Subhadra and Duryodhana. Enchanted by her beauty, Arjuna kidnapped Subhadra at an opportune moment and valiantly fended off the outraged opponents. All of this was sanctioned by Krishna, and although Balarama was annoyed, the Lord expertly pacified Him. In Videha (Mithila), lived Srutadeva, a poor brahmana , and Bahulasva, the ruler of the kingdom, who both worshipped the Lord with heartfelt bhakti . Pleased with them, Krishna personally visited both their homes – one was very simple, and the other supremely opulent. They both received the Lord with great love and devotion, offered prayers of gratitude, and achieved the supreme destination, highlighting that one’s material circumstance is no impediment to bhakti .

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Krishna’s Supremacy

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Krishna’s Supremacy Chapter 87, 88, 89, 90 Maharaja Pariksit was puzzled as to how the Vedas could describe the Lord, who is beyond the scope of language and syllables. Sukadeva Goswami cited a conversation between Narada and Narayana Rishi in which the same question was asked. Narayana Rishi cited an explanation by Sanandana-kumara, who had once narrated the prayers uttered by the personified Vedas at the dawn of creation. The prayers concluded with the affirmation: “The srutis , following their method of eliminating everything separate from the Supreme, become successful by revealing You as their final conclusion.” Maharaja Pariksit then enquired why Siva’s devotees procure opulence, while Vishnu’s devotees are often poverty stricken. Sukadeva Goswami explained how Siva is in contact with the material modes, while Vishnu transcends them, and the worshippers thus adopt similar qualities. When Maharaja Yuddhistira asked the same question, Krishna famously replied that when He especially favours a devotee, He strips him of all opulence ( yasyaham anugrhnami )! When awarded material opulence, the danger is that one could become proud, intoxicated and forgetful of the real spiritual wealth of life. The example of this is Vrikasura, who was informed by Narada Muni that Lord Siva is very easily pleased. He began worshipping Siva by mutilating his own body, but when his sacrifices yielded no reciprocation he resolved to decapitate himself. Siva suddenly appeared and offered him any boon he desired. Vrikasura requested that whoever’s head he would touch would smash to pieces. Siva reluctantly benedicted him, and Vrikasura immediately chased Siva to test the boon! Siva fled, and only when the Lord intervened as an innocent brahmacari and duped Vrikasura into touching his own head, was he saved. Once, when a discussion regarding the identity of the Supreme deity ensued, the sages deputed Brighu Muni to investigate the matter. Brighu offended Brahma mentally, Siva verbally, and Vishnu physically – but Vishnu’s incredible tolerance highlighted His greatness, and Brighu confidently concluded that Vishnu was indeed supreme. On another occasion, Arjuna vowed to protect the newborn children of a brahmana , but was unable to do so. Disappointed with himself and bound by his word, Arjuna resolved to end his life. Krishna, however, stopped Arjuna and took him to the abode of Maha Vishnu. When they arrived, it came to light that Maha Vishnu had orchestrated the entire intrigue just to receive an audience with Krishna and Arjuna. Even Maha Vishnu yearns to see the Supreme Personality of Godhead, Sri Krishna! Krishna continued His astonishing activities in Dwaraka, where the queens relished beautiful pastimes with Him every day. In the ecstasy of love, the queens would madly converse with the ocean, moon, clouds, winds, mountains and various birds, remembering the enchanting love of their life. Krishna’s family expanded, and later, after the Yadu dynasty would be annihilated, Vajranabha (the son of Aniruddha and Rocana) would remain one of the few survivors. Canto Ten concludes: “By regularly hearing, chanting and meditating on the beautiful topics of Lord Mukunda with ever-increasing sincerity, a mortal being will attain the divine kingdom of the Lord, where the inviolable power of death holds no sway.”

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Kuruksetra Meeting

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Kuruksetra Meeting Chapter 82, 83, 84, 85 Anticipating a solar eclipse, the Yadavas travelled to Samanta Pancaka, in Kuruksetra, as did the Vrindavana residents and many others. It was an emotionally charged reunion with His most intimate associates. The gopis saw Krishna with their eyes and lovingly embraced Him in their hearts, overwhelmed with spiritual emotion after an extended period of separation. Krishna approached them, smiled, and glorified their unique intensity of love. The deep heartfelt desire of the gopis was to bring Krishna back to Vrindavana. Krishna asked Maharaja Yuddhistira about his well-being, while Draupadi enquired how each queen came to marry Krishna. They all explained their stories, recounting the extraordinary strength, charm, and ingenuity of Krishna. During this time, a host of illustrious sages appeared at Kuruksetra, and Krishna warmly greeted them. He glorified the saintly souls, who purify the world by their presence. Vasudeva humbly enquired from them, and then requested they oversee the various sacrifices. Nanda Maharaja and the cowherds, full of affection for Krishna and the Yadu members, eventually returned to Vrindavana after repeatedly postponing that ominous journey for several months. Once, Vasudeva called his two sons and disclosed the fact that he understood Their supreme identity. Krishna played down His own divinity, much preferring to relate to Vasudeva free of that formal acknowledgement. Later, Devaki requested Krishna to bring back her dead sons, just as He had done for Sandipani Muni. The Lord thus travelled to Sutala and personally retrieved the boys with Bali Maharaja’s help. When those children drank the breast milk of Devaki, they were reinstated in their forms as demigods and thus ascended to the heavens.

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Rajasuya, Jarasandha and Sisupala

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Rajasuya, Jarasandha and Sisupala Chapter 71, 72, 73, 74, 75 Uddhava knew that Jarasandha had to be killed before the Rajasuya sacrifice could be performed, and he thus advised the Lord to visit Indraprastha. When Krishna arrived there, the Pandavas received Him with great happiness, crying tears of joy. Kunti, Draupadi and all the citizens eagerly came to see Krishna, bringing gifts and beautiful offerings of love. For the glorification of Krishna, Maharaja Yuddhistira selflessly decided to perform the Rajasuya sacrifice: “Let the people of this world see the power of devotional service to You” he proclaimed. The Pandavas thus conquered all directions until only Jarasandha remained. Following Uddhava’s plan, Krishna, Bhima and Arjuna disguised themselves as brahmanas and visited Jarasandha. Though suspicious, he received them respectfully and enquired what charity he could offer them. They suddenly revealed their true identities and challenged Jarasandha to a duel. Jarasandha laughed, considering Bhima to be the only worthy opponent. The fight ensued, and after a gruelling exchange of blows, Krishna glanced at Bhima and split a branch in half, hinting that this was the means of victory. Bhima understood the cryptic clue, grabbed one of Jarasandha’s legs while stepping on the other, ripped him in two, and thus emerged victorious. The kings imprisoned by Jarasandha, emaciated and weak, were freed, and Krishna instructed them in their duties. After profusely thanking Him and praying for pure devotion, they departed for their respective kingdoms while Krishna, Bhima and Arjuna returned to Indraprastha and delivered the good news to Maharaja Yuddhistira. Maharaja Yuddhistira then initiated the Rajasuya sacrifice and unhesitatingly selected Krishna as the personality worthy of first worship ( agra-puja ). The King bathed His feet and offered words of praise while everyone happily looked on in approval. Sisupala, however, was unable to tolerate the glorification of Krishna. In a sudden outburst, he stood up and launched vicious words of blasphemy at Krishna, criticising His character and activities. Krishna patiently heard his insults but the assembled kings were itching to attack him. Krishna then intervened, released His Sudarshan Chakra, and decapitated Sisupala in one clean shot. The yajna was successfully completed and Maharaja Yuddhistira encouraged his friends, allies, and particularly Krishna, to remain in Indraprastha for some time longer. Seeing Maharaja Yuddhistira’s prosperity, Duryodhana seethed with envy. One day, in Maharaja Yuddhistira’s mystical palace expertly crafted by Maya Danava, Duryodhana was befooled by the architecture and publicly humiliated. The Kaurava warrior quickly left, his fury irrevocably inflamed. Now he was hell-bent on revenge.

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Salva, Dantavakra and Viduranath Slayed

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Salva, Dantavakra and Viduranath Slayed Chapter 76, 77, 78 Salva, who had been defeated at Rukmini’s abduction, worshipped Siva to gain revenge against the Yadus. Siva awarded him with a flying, iron city named Saubha. Thus equipped, Salva bombarded Dwaraka, but Pradyumna valiantly fended him off for many days. The battle between Salva and the Yadus lasted for twenty-seven days, until Krishna arrived back from Indraprastha. Defying Salva’s illusory tricks, Krishna released His spinning disc, Sudarshan Chakra, and killed the demoniac magician. Dantavakra, Salva’s associate, took a vow to avenge his friend’s death, but Krishna effortlessly bludgeoned his chest. Viduranath, Dantavakra’s brother, also decided to attack Krishna, but he met a similar fate as Salva, being decapitated by the Sudarshan Chakra. Having annihilated these demons, Krishna visited Vrindavana for two months, and then returned to Dwaraka.

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Sudama Vipra

Canto 10 (Part 2)

D – Demons, Devotees and Divinity (71-90) Sudama Vipra Chapters 80, 81 Sudama, a poor brahmana , was repeatedly requested by his wife to beg some charity from Krishna. He reluctantly agreed, and journeyed to Dwaraka with four handfuls of flattened rice tied in a torn cloth, as a gift. When he arrived at the lavish palace, Krishna heartily greeted His childhood friend and offered reverential worship. The astonished residents looked on while the two friends happily recounted their childhood memories and school days. They particularly recalled the humble service rendered to their guru, Sandipani Muni, reflecting on how satisfaction of one’s spiritual master is the essence of success in life. Krishna eagerly requested His gift, but Sudama was hesitant to present the modest offering. Krishna forcibly snatched it and enthusiastically ate one handful of rice, after which Rukmini quickly stopped Him. Sudama had pleased the Lord with his simple, but pure, devotion, in which he harboured no selfish desire. Overjoyed and fully satisfied at having seen Krishna, Sudama set off without requesting anything. When he arrived at his home, however, he saw it had been miraculously transformed into an opulent palace, and his wife appeared like a demigoddess. He happily accepted it as the mercy of the Lord, continued with his steady devotion and finally attained perfection. If one gives to Krishna, he will never be the loser.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 10.71.1

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శ్రీశుక ఉవాచ ఇత్యుదీరితమాకర్ణ్య దేవర్షేరుద్ధవోఽబ్రవీత్ । సభ్యానాం మతమాజ్ఞాయ కృష్ణస్య చ మహామతి: ॥ ౧ ॥

śrī-śuka uvāca

[shree-shuka uvaacha]

ity udīritam ākarṇya

[ity udeeritam aakarnya]

devaṛṣer uddhavo ’bravīt

[devarisher uddhavo ’braveet]

sabhyānāṁ matam ājñāya

[sabhyaanaam matam aajnaaya]

kṛṣṇasya ca mahā-matiḥ

[krishnasya cha mahaa-matih]

Word-for-word

śrī - śukaḥ uvāca — Śukadeva Gosvāmī said iti — thus udīritam — that which was stated ākarṇya — hearing deva - ṛṣeḥ — by Nārada, the sage of the demigods uddhavaḥ — Uddhava abravīt — spoke sabhyānām — of the members of the royal assembly matam — the opinion ājñāya — understanding kṛṣṇasya — of Lord Kṛṣṇa ca — and mahā - matiḥ — great-minded .

Blended reading (Sanskrit + English inline)

śrī-śuka uvāca

śrī - śukaḥ uvāca

Śukadeva Gosvāmī said

ity udīritam ākarṇya

iti

thus

udīritam

that which was stated

ākarṇya

hearing

devaṛṣer uddhavo ’bravīt

deva - ṛṣeḥ

by Nārada, the sage of the demigods

uddhavaḥ

Uddhava

sabhyānāṁ matam ājñāya

abravīt

spoke

sabhyānām

of the members of the royal assembly

matam

the opinion

ājñāya

understanding

kṛṣṇasya ca mahā-matiḥ

kṛṣṇasya

of Lord Kṛṣṇa

and

mahā - matiḥ

great-minded .

Important Words

mahā - matiḥ — great-minded one
Uddhava's intelligence is praised not as worldly sagacity but as the discrimination of a pure devotee who never separates his judgement from Kṛṣṇa's preference. Gauḍīyas read mahā-mati as the fruit of śaraṇāgati — a buddhi tuned to bhagavat-icchā.
ākarṇya — having heard
Hearing comes before speaking. The verse models śravaṇa as the root of all proper action — Uddhava acts only after fully hearing Nārada and silently registering Kṛṣṇa's mood.
sabhyānām — of the members of the assembly
The Yadu sabhā is a council of devotees with Kṛṣṇa at its center. A devotee's counsel must harmonize with the wider Vaiṣṇava assembly, not isolate itself in private opinion.
kṛṣṇasya — of Kṛṣṇa
Genitive — Uddhava reads 'Kṛṣṇa's' opinion before his own forms. The grammar enforces the devotional order: the Lord's mat first, the servant's mat after.

Śukadeva Gosvāmī said: Having thus heard the statements of Devarṣi Nārada, and understanding the opinions of both the assembly and Lord Kṛṣṇa, the great-minded Uddhava began to speak.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Śukadeva Gosvāmī said: Having thus heard the statements of Devarṣi Nārada, and understanding the opinions of both the assembly and Lord Kṛṣṇa, the great-minded Uddhava began to speak.

Commentary

In the seventy first chapter, Krsna hears the advice of Uddhava and goes to Indraprastha with his associates and troops and lives there. Hearing the statements of Narada, the assembly, Krsna and the messenger from the imprisoned kings, and understanding everyone’s wishes, Uddhava being very intelligent (mahamatih) because he could satisfy everyone by keeping their wishes intact, began to speak. That is, Narada wanted Krsna to go to the rajasyuya sacrifice. The assembly and the messenger wanted him to kill Jarasandha. Krsna wanted to do both.

Śrīdhara Svāmī Gauḍīya

Commentary

Having heard what Kṛṣṇa said and understanding completely (ā—jṣāya) the opinion of Nārada and the assembly, Uddhava spoke. He is called mahā-matiḥ of out joy because as Kṛṣṇa’s favorite devotee, he would bring a solution that would maintain everyone’s propositions.

Related values & verses

Related values

Nishkama Karma (Selfless Action)Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Discriminative Wisdom

Concepts

Jiva

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Personal Guidance

Analogy

Uddhava listening to Nārada and weighing the room before speaking is like a servant who first reads his Lord's face and the elders' silence, and only then offers his word — never racing his own intelligence ahead of Kṛṣṇa's pleasure.

Stories

Uddhava as Kṛṣṇa's confidant

Bhāgavatam 3.4 and 11.6 show Kṛṣṇa selecting Uddhava again and again as the one to whom He speaks His own heart — the Uddhava-gītā is delivered to him alone before the Lord's departure.

Here in the Rājasūya council, that same intimacy is on display in miniature: Uddhava reads the assembly, reads Kṛṣṇa, and only then opens his mouth. The mahā-mati of a servant is not cleverness — it is the trained ear that hears his master before his master speaks.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.2

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శ్రీఉద్ధవ ఉవాచ యదుక్తమృషినా దేవ సాచివ్యం యక్ష్యతస్త్వయా । కార్యం పైతృష్వస్రేయస్య రక్షా చ శరణైషిణామ్ ॥ ౨ ॥

śrī-uddhava uvāca

[shree-uddhava uvaacha]

yad uktam ṛṣinā deva

[yad uktam rishinaa deva]

sācivyaṁ yakṣyatas tvayā

[saachivyam yakshyatas tvayaa]

kāryaṁ paitṛ-ṣvasreyasya

[kaaryam paitri-shvasreyasya]

rakṣā ca śaraṇaiṣiṇām

[rakshaa cha sharanaishinaam]

Word-for-word

śrī - uddhavaḥ uvāca — Śrī Uddhava said yat — what uktam — was stated ṛṣinā — by the sage (Nārada) deva — O Lord sācivyam — assistance yakṣyataḥ — to him who intends to perform sacrifice (Yudhiṣṭhira) tvayā — by You kāryam — should be rendered paitṛ - ṣvasreyasya — to Your father’s sister’s son rakṣā — protection ca — also śaraṇa — shelter eṣiṇām — for those who desire .

Blended reading (Sanskrit + English inline)

śrī-uddhava uvāca

śrī - uddhavaḥ uvāca

Śrī Uddhava said

yad uktam ṛṣinā deva

yat

what

uktam

was stated

ṛṣinā

by the sage (Nārada)

deva

O Lord

sācivyaṁ yakṣyatas tvayā

sācivyam

assistance

yakṣyataḥ

to him who intends to perform sacrifice (Yudhiṣṭhira)

tvayā

by You

kāryaṁ paitṛ-ṣvasreyasya

kāryam

should be rendered

paitṛ - ṣvasreyasya

to Your father’s sister’s son

rakṣā ca śaraṇaiṣiṇām

rakṣā

protection

also

śaraṇa

shelter

eṣiṇām

for those who desire .

Important Words

sācivyam — assistance, ministerial help
Kṛṣṇa as sacivya to Yudhiṣṭhira anticipates His role as Arjuna's sārathi in the Gītā — Bhagavān willingly takes the subordinate post for His devotee. Gauḍīyas savour this reversal: the Lord serves His servants.
paitṛ - ṣvasreyasya — of His paternal aunt's son
Yudhiṣṭhira is Kuntī's son; Kuntī is Vasudeva's sister. The kinship term places Kṛṣṇa inside a familial web — bhakti here moves through vātsalya and sakhya, not abstract sovereignty.
śaraṇa — shelter
Śaraṇa is the central Gauḍīya word — the act of taking refuge. The Lord's vow at Bg 18.66 (ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi) is operative wherever this word appears: the surrendered are never abandoned.
eṣiṇām — of those who seek
Present participle — those who are actively seeking shelter. The grammar emphasises the live, ongoing cry of the kings; Kṛṣṇa responds to a current plea, not a past credential.

Śrī Uddhava said: O Lord, as the sage advised, You should help Your cousin fulfill his plan for performing the Rājasūya sacrifice, and You should also protect the kings who are begging for Your shelter.

Purport

Devarṣi Nārada wanted Lord Kṛṣṇa to go to Indraprastha and help His cousin Yudhiṣṭhira perform the Rājasūya sacrifice. At the same time, the members of the royal assembly strongly desired that He defeat Jarāsandha and rescue the kings he was holding prisoner. The great-minded Uddhava could understand that Lord Kṛṣṇa desired to do both things, and thus he intelligently advised how both these purposes could be simultaneously accomplished.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Commentary

You should help Yudhisthira who wants to perform a sacrifice (yaksyatah), which was stated by Narada. You should also protect those who desire your shelter by killing Jarasandha, which is the opinion of the assembly and the messenger.

Jīva Gosvāmī Gauḍīya

Commentary

You should assist what was explained by Nārada because it is your cousin who wants to do a sacrifice, and since you act in brilliant manner (deva). Or you are engaged in pastimes. You have to follow his words since he is a sage (ṛṣiṇā).

Related values & verses

Related values

Nyaya (Justice / Righteous Judgment)Brahmacharya (Self-discipline / Restraint)Daya (Compassion / Mercy)Vairagya (Detachment / Dispassion)Shanti (Peace / Tranquility)Kartavya (Duty / Responsibility)Atma Nigraha (Self-control)

Concepts

Jiva

Personal Guidance

Analogy

Helping Yudhiṣṭhira's Rājasūya while also rescuing the imprisoned kings is like a physician who, asked for one cure, finds that the same medicine heals two patients — Kṛṣṇa's single act of grace serves both the sacrifice and the śaraṇāgatas at once.

Stories

Kṛṣṇa as protector of the surrendered

The kings Jarāsandha has imprisoned have sent word to Dvārakā: rakṣa, rakṣa — protect us. Their plea echoes Gajendra in 8.2–3 and the devas in 10.1: when a soul cries śaraṇa, Kṛṣṇa's other plans bend toward that cry.

Nārada and now Uddhava simply read this principle back to Him: a Rājasūya is welcome, but the śaraṇa-eṣiṇāḥ have already booked Your hand.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.3

↗

యష్టవ్యం రాజసూయేన దిక్చ‍క్రజయినా విభో । అతో జరాసుతజయ ఉభయార్థో మతో మమ ॥ ౩ ॥

yaṣṭavyam rājasūyena

[yashtavyam raajasooyena]

dik-cakra-jayinā vibho

[dik-chakra-jayinaa vibho]

ato jarā-suta-jaya

[ato jaraa-suta-jaya]

ubhayārtho mato mama

[ubhayaartho mato mama]

Word-for-word

yaṣṭavyam — sacrifice should be performed rājasūyena — with the Rājasūya ritual dik — of directions cakra — the complete circle jayinā — by one who has conquered vibho — O almighty one ataḥ — therefore jarā - suta — of the son of Jarā jayaḥ — the conquest ubhaya — both arthaḥ — having the purposes mataḥ — opinion mama — my .

Blended reading (Sanskrit + English inline)

yaṣṭavyam rājasūyena

yaṣṭavyam

sacrifice should be performed

rājasūyena

with the Rājasūya ritual

dik-cakra-jayinā vibho

dik

of directions

cakra

the complete circle

jayinā

by one who has conquered

vibho

O almighty one

ato jarā-suta-jaya

ataḥ

therefore

jarā - suta

of the son of Jarā

jayaḥ

the conquest

ubhayārtho mato mama

ubhaya

both

arthaḥ

having the purposes

mataḥ

opinion

mama

my .

Important Words

dik — directions
The Rājasūya requires dig-vijaya — conquest in all directions. In devotional terms, the soul too must conquer the six 'directions' of the senses before offering its own rājasūya of self at the Lord's feet.
jarā - suta — son of Jarā (Jarāsandha)
Born in two halves and joined by the demoness Jarā, his very name signals an unnatural patchwork life held together by demonic glue. Kṛṣṇa's plan splits him back along the seam.
ubhaya - arthaḥ — serving both purposes
Uddhava sees the dual fruit — sacrifice and rescue — in one act. Gauḍīyas note this as a signature of Kṛṣṇa's līlā: one move resolves many threads at once, because all threads originate in Him.

Only one who has conquered all opponents in every direction can perform the Rājasūya sacrifice, O almighty one. Thus, in my opinion, conquering Jarāsandha will serve both purposes.

Purport

Śrī Uddhava here explains that only one who has conquered all directions is entitled to perform the Rājasūya sacrifice. Therefore Lord Kṛṣṇa should immediately accept the invitation to participate in the sacrifice, but then He should arrange to kill Jarāsandha as a necessary prerequisite. In this way the kings’ request for protection would be fulfilled automatically. If the Lord would thus adhere to a single policy — namely, seeing that the Rājasūya sacrifice was performed properly — all purposes would be fulfilled. According to Śrīla Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu, one of Lord Kṛṣṇa’s qualities is catura, “clever,” which means that He can perform various types of work at the same time. Thus the Lord could certainly have solved the dilemma of how to simultaneously satisfy King Yudhiṣṭhira’s desire to perform the Rājasūya sacrifice and the imprisoned kings’ desire for freedom. But Kṛṣṇa wanted to give His dear devotee Uddhava the credit for the solution, and thus He pretended to be perplexed.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Only one who has conquered all opponents in every direction can perform the Rājasūya sacrifice, O almighty one. Thus, in my opinion, conquering Jarāsandha will serve both purposes.

Commentary

The best plan is if both acts are accomplished by one act. That is expressed in this verse. Both purposes, completion of the raja suya sacrifice and protecting the kings are accomplished by defeating Jarasandha. Unless one conquers all directions one cannot perform the raja suya sacrifice. Without killing Jarasandha one cannot be the conquerer of all direction. First you should accept the invitation to the rajasuya sacrifice. Accepting the request for protection of the kings however, will assist in achieving success of the sacrifice. One action will accomplish both ends.

Jīva Gosvāmī Gauḍīya

Commentary

“But you should first go to save the kings since they have first petitioned you and are about to die. The sacrifice can be done later.” One who has conquered everywhere can perform the ṛājasūya sacrifice. Thus defeating Jarāsandha with the desire to perform the sacrifice will serve both purposes. “It will be difficult to conquer him.” It will be easy since you have power (vibho). The name Jarā-suta indicates that he remembered how Jarāsandha was joined together by Jarā, and could be killed by pulling him apart. Therefore for the sacrifice, first go and kill Jarāsandha.

Related values & verses

Related values

Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Samata (Equanimity / Even-mindedness)Ishvara Pranidhana (Surrender to God)Aparigraha (Non-possessiveness)

Personal Guidance

Analogy

Conquering Jarāsandha to make the Rājasūya possible is like clearing one stone that dams a river — once the obstruction breaks, both the sacrifice upstream and the captive kings downstream flow free at the same moment.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.4

↗

అస్మాకం చ మహానర్థో హ్యేతేనైవ భవిష్యతి । యశశ్చ తవ గోవిన్ద రాజ్ఞో బద్ధాన్ విముఞ్చత: ॥ ౪ ॥

asmākaṁ ca mahān artho

[asmaakam cha mahaan artho]

hy etenaiva bhaviṣyati

[hy etenaiva bhavishyati]

yaśaś ca tava govinda

[yashash cha tava govinda]

rājño baddhān vimuñcataḥ

[raajno baddhaan vimunchatah]

Word-for-word

asmākam — for us ca — and mahān — great arthaḥ — a gain hi — indeed etena — by this eva — even bhaviṣyati — there will be yaśaḥ — glory ca — and tava — for You govinda — O Govinda rājñaḥ — the kings baddhān — imprisoned vimuñcataḥ — who will release .

Blended reading (Sanskrit + English inline)

asmākaṁ ca mahān artho

asmākam

for us

and

mahān

great

arthaḥ

a gain

indeed

hy etenaiva bhaviṣyati

etena

by this

eva

even

bhaviṣyati

there will be

yaśaś ca tava govinda

yaśaḥ

glory

and

tava

for You

govinda

O Govinda

rājño baddhān vimuñcataḥ

rājñaḥ

the kings

baddhān

imprisoned

vimuñcataḥ

who will release .

Important Words

govinda — O Govinda, finder of cows and senses
Uddhava calls Him Govinda — the Vraja-name — even in the political war-room of Dvārakā. The address keeps the cowherd-rasa alive inside the kṣatriya plan.
yaśaḥ — glory, fame
Kṛṣṇa's yaśas is not vanity but the fragrance by which conditioned souls are drawn to Him. Devotees serve His fame because His fame is itself a saving instrument — śravaṇa-yogya kīrti.
vimuñcataḥ — of the one releasing
The genitive participle — 'of Him who releases.' Liberation in Gauḍīya thought is not merger but release from bondage so that loving service can proceed; Kṛṣṇa here literally unchains the kings as a figure of what He does inwardly for every surrendered jīva.

By this decision there will be great gain for us, and You will save the kings. Thus, Govinda, You will be glorified.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

By this decision there will be great gain for us, and You will save the kings. Thus, Govinda, You will be glorified.

Commentary

There is great gain for us in the assembly by going for the rajasuya sacrifice (etena), since we also kill Jarasandha.

Jīva Gosvāmī Gauḍīya

Commentary

Not only will this be beneficial for the kings and the Pāṇḍavas, but for us as well. By defeating him we will gain, since our powerful enemy will have died. Freeing the kings, you will gain fame. That is also our gain. Looking at the Yādavas, he made them favor his suggestion. Bandhāt is sometimes seen instead of baddhān. This is proper for you who have appeared on earth (govinda) to reveal yourself as Bhagavān.

Śrīdhara Svāmī Gauḍīya

Commentary

Not only will this be beneficial for the kings and the Pāṇḍavas, but for us as well. By defeating him we will gain, since our powerful enemy will have died. Freeing the kings, you will spread your bhakti. Looking at the Yādavas, he made them favor his suggestion. Bandhāt is sometimes seen instead of baddhān. This is proper for you who have appeared on earth (govinda) to reveal yourself as Bhagavān. Or just as you showed great powers in Gokula as its king, so now you will show such fame.

Related values & verses

Related values

Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative Wisdom

Concepts

Jiva

Related lectures

Bhanu Sw SB 10-71-04-08 - Though Krsna is the source behind all abilities he gives credit to his devotees - ISKCON Chennai
His Holiness Bhanu Swami· English

Personal Guidance

Analogy

One move that gains the Pāṇḍavas a sacrifice, frees the kings, and crowns Kṛṣṇa with yaśas is like a single offered lamp that lights three rooms — the same flame is honoured wherever it falls.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.5

↗

స వై దుర్విషహో రాజా నాగాయుతసమో బలే । బలినామపి చాన్యేషాం భీమం సమబలం వినా ॥ ౫ ॥

sa vai durviṣaho rājā

[sa vai durvishaho raajaa]

nāgāyuta-samo bale

[naagaayuta-samo bale]

balinām api cānyeṣāṁ

[balinaam api chaanyeshaam]

bhīmaṁ sama-balaṁ vinā

[bheemam sama-balam vinaa]

Word-for-word

saḥ — he, Jarāsandha vai — indeed durviṣahaḥ — invincible rājā — king nāga — elephants ayuta — to ten thousand samaḥ — equal bale — in strength balinām — among powerful men api — indeed ca — and anyeṣām — others bhīmam — Bhīma sama - balam — equal in strength vinā — except for .

Blended reading (Sanskrit + English inline)

sa vai durviṣaho rājā

saḥ

he, Jarāsandha

vai

indeed

durviṣahaḥ

invincible

rājā

king

nāgāyuta-samo bale

nāga

elephants

ayuta

to ten thousand

samaḥ

equal

bale

in strength

balinām api cānyeṣāṁ

balinām

among powerful men

api

indeed

and

anyeṣām

others

bhīmaṁ sama-balaṁ vinā

bhīmam

Bhīma

sama - balam

equal in strength

vinā

except for .

Important Words

durviṣahaḥ — intolerable, invincible
Literally 'hard to endure.' Jarāsandha is set up as a force the ordinary kṣatriya cannot bear — making the eventual victory unambiguously Kṛṣṇa's arrangement, not a routine duel.
nāga - ayuta - samaḥ — equal to ten thousand elephants
The standard Bhāgavata idiom for asura-bala. The hyperbole is doctrinal: material strength can be astronomic and still fall to a single devotee acting in Kṛṣṇa's presence.
bhīmam — Bhīma
The name itself means 'terrible.' He is the wind-god's son (Vāyu-putra), a kinship that links him to Hanumān — the same Vāyu lineage that wrecks demons in Rāma-līlā.

The invincible King Jarāsandha is as strong as ten thousand elephants. Indeed, other powerful warriors cannot defeat him. Only Bhīma is equal to him in strength.

Purport

Śrīdhara Svāmī explains that the Yādavas were extremely eager to kill Jarāsandha, and thus to caution them Śrī Uddhava spoke this verse. Jarāsandha’s death could come only at the hand of Bhīma. Śrīla Viśvanātha Cakravartī adds that Uddhava had previously deduced this from the Jyotīr-rāga and other astrological scriptures he had learned from his teacher Bṛhaspati.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The invincible King Jarāsandha is as strong as ten thousand elephants. Indeed, other powerful warriors cannot defeat him. Only Bhīma is equal to him in strength.

Commentary

Seeing that the Yadavas were very eager to immediately kill Jarasandha he speaks this verse. Others even though they may be stronger, cannot defeat him. Even though Bhima is just equal in strength, he can kill Jarasandha. I have concluded this from the astrological scriptures taught by Brhaspati.

Jīva Gosvāmī Gauḍīya

Commentary

“Why can the Pāṇḍavas not kill Jarāsandha?” Three verses explain. It is well known (vai). He is equal to ten thousand elephants in strength and cannot be conquered by other powerful warriors. He also has a huge army (rājaḥ).

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)

Personal Guidance

Analogy

Jarāsandha with the strength of ten thousand elephants is like a fortress wall too thick for arrows — only a wrestler's grip, Bhīma's, can find the joint and pull it apart.

Stories

Bhīma and the elephant Aśvatthāmā

Throughout the Mahābhārata, Bhīma is the one match for any force of mass — he tears Duḥśāsana, breaks Duryodhana's thigh, lifts the elephant Aśvatthāmā in Drona-parva.

The brāhmaṇas' verdict in this verse — that only Bhīma equals Jarāsandha in bala — is not flattery but engineering. Kṛṣṇa's plan matches the right instrument to the right joint.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.6

↗

ద్వైరథే స తు జేతవ్యో మా శతాక్షౌహిణీయుత: । బ్రాహ్మణ్యోఽభ్యర్థితో విప్రైర్న ప్రత్యాఖ్యాతి కర్హిచిత్ ॥ ౬ ॥

dvai-rathe sa tu jetavyo

[dvai-rathe sa tu jetavyo]

mā śatākṣauhiṇī-yutaḥ

[maa shataakshauhinee-yutah]

brāhmaṇyo ’bhyarthito viprair

[braahmanyo ’bhyarthito viprair]

na pratyākhyāti karhicit

[na pratyaakhyaati karhichit]

Word-for-word

dvai - rathe — in combat involving only two chariots saḥ — he tu — but jetavyaḥ — is to be defeated mā — not śata — by one hundred akṣauhiṇī — military divisions yutaḥ — joined brāhmaṇyaḥ — devoted to brahminical culture abhyarthitaḥ — entreated vipraiḥ — by brāhmaṇas na pratyākhyāti — does not refuse karhicit — ever .

Blended reading (Sanskrit + English inline)

dvai-rathe sa tu jetavyo

dvai - rathe

in combat involving only two chariots

saḥ

but

jetavyaḥ

is to be defeated

mā śatākṣauhiṇī-yutaḥ

mā

not

śata

by one hundred

akṣauhiṇī

military divisions

yutaḥ

joined

brāhmaṇyo ’bhyarthito viprair

brāhmaṇyaḥ

devoted to brahminical culture

abhyarthitaḥ

entreated

vipraiḥ

by brāhmaṇas

na pratyākhyāti karhicit

na pratyākhyāti

does not refuse

karhicit

ever .

Important Words

dvai - rathe — in single chariot combat
The duel form (dvai-ratha-yuddha) is dharma's chosen arena — equal terms, no army-cover. Kṛṣṇa engineers a context where Jarāsandha's massed strength cannot be deployed.
brāhmaṇyaḥ — devoted to brahminical culture
Brāhmaṇya names a king's vow of reverence to brāhmaṇas. The verse turns this dharma against an adharmic king: even the demon-friendly Jarāsandha must keep his vow, and that vow becomes the seam Kṛṣṇa splits.
na pratyākhyāti — does not refuse
Negative compound — never, in any case, refuses. The absoluteness of his vow is what makes the disguise tactic infallible; dharma binds even those who serve adharma in larger matters.

He will be defeated in a match of single chariots, not when he is with his hundred military divisions. Now, Jarāsandha is so devoted to brahminical culture that he never refuses requests from brāhmaṇas.

Purport

It might be argued that since only Bhīma could equal Jarāsandha in personal strength, Jarāsandha would be more powerful when supported by his huge army. Therefore, Uddhava here recommends single combat. But how could Jarāsandha be persuaded to give up the support of his powerful army? Here Uddhava gives the clue: Jarāsandha will never refuse a request from brāhmaṇas, since he is devoted to brahminical culture.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Commentary

"He should be defeated by Bhima in single combat, not when he is with an army of a hundred aksauhini." "But he will engage his troops in fighting, so how can single combat be arranged?" "He will not refuse the request of a brahmana."

Jīva Gosvāmī Gauḍīya

Commentary

He can be conquered in single combat, not when he is with his hundred aukṣauhiṇīs, for otherwise he will kill the kings and destroy the wealth meant for the sacrifice. Uddhava explains the first step. He hates you and the devotees, but he is devoted to brāhmaṇas. Being in tamas he will agree since he has a desire for fame. If you ask for single combat going as you are, he will refuse, but if you ask him when disguised as a brāhmaṇa he will not refuse. He will accept.

Śrīdhara Svāmī Gauḍīya

Commentary

Requested even a little, he cannot refuse because he is devoted to brāhmaṇas. Or can he not be defeated even if he has a hundred divisions? Yes, he can be. He should be fought in single combat.

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Aparigraha (Non-possessiveness)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)

Concepts

Tamas

Related lectures

Satya Gopinath Pr SB 10-71-06 Telugu - 2013-10-14 ISKCON Tirupati
His Grace Satya Gopinath Prabhu· 2013-10-14· Telugu

Personal Guidance

Analogy

Jarāsandha's weakness — that he refuses no brāhmaṇa's request — is like a fortress with one unlocked door always reserved for the priest; the army cannot pass, but the brāhmaṇa walks straight in.

Stories

Vāmana at Bali's sacrifice

In SB 8.18–22, Lord Vāmana approaches Bali Mahārāja as a small brāhmaṇa beggar at a sacrifice and asks for three steps of land. Bali's brahmaṇya — his vow never to refuse a brāhmaṇa — is precisely what binds him to surrender everything.

Jarāsandha shares this vow without sharing Bali's heart; Kṛṣṇa exploits the rule of dharma against the demon who keeps it only externally. The verse quietly cites a long Bhāgavata pattern: brāhmaṇya is the loophole through which the Lord enters even fortified evil.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.7

↗

బ్రహ్మవేషధరో గత్వా తం భిక్షేత వృకోదర: । హనిష్యతి న సన్దేహో ద్వైరథే తవ సన్నిధౌ ॥ ౭ ॥

brahma-veṣa-dharo gatvā

[brahma-vesha-dharo gatvaa]

taṁ bhikṣeta vṛkodaraḥ

[tam bhiksheta vrikodarah]

haniṣyati na sandeho

[hanishyati na sandeho]

dvai-rathe tava sannidhau

[dvai-rathe tava sannidhau]

Word-for-word

brahma — of a brāhmaṇa veṣa — the dress dharaḥ — wearing gatvā — going tam — to him, Jarāsandha bhikṣeta — should beg vṛka - udaraḥ — Bhīma haniṣyati — he will kill him na — no sandehaḥ — doubt dvai - rathe — in one-on-one chariot combat tava — Your sannidhau — in the presence .

Blended reading (Sanskrit + English inline)

brahma-veṣa-dharo gatvā

brahma

of a brāhmaṇa

veṣa

the dress

dharaḥ

wearing

gatvā

going

taṁ bhikṣeta vṛkodaraḥ

tam

to him, Jarāsandha

bhikṣeta

should beg

vṛka - udaraḥ

Bhīma

haniṣyati na sandeho

haniṣyati

he will kill him

sandehaḥ

doubt

dvai-rathe tava sannidhau

dvai - rathe

in one-on-one chariot combat

tava

Your

sannidhau

in the presence .

Important Words

vṛka - udaraḥ — wolf-bellied — Bhīma
Bhīma's epithet — vṛkodara, with a wolf's appetite. The name is invoked precisely where his wolf-strength is the instrument; Kṛṣṇa picks the name and the man fit for the throat of Jarāsandha.
sannidhau — in Your presence
Sannidhi — the doctrine that wherever the Lord stands, His potency acts. Bhīma kills, but the locative tava sannidhau makes the killing Kṛṣṇa's. The same principle frames Arjuna's victories in the Gītā.
brahma - veṣa - dharaḥ — wearing brāhmaṇa-dress
Strategic disguise within dharma — not deception, but use of one vidhi (brahmaṇya) to dismantle another's pseudo-dharma. Gauḍīya ācāryas read this as Kṛṣṇa's art of bending appearance to truth, not truth to appearance.

Bhīma should go to him disguised as a brāhmaṇa and beg charity. Thus he will obtain single combat with Jarāsandha, and in Your presence Bhīma will no doubt kill him.

Purport

The idea is that Bhīma should beg as charity a one-to-one fight with Jarāsandha.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Bhīma should go to him disguised as a brāhmaṇa and beg charity. Thus he will obtain single combat with Jarāsandha, and in Your presence Bhīma will no doubt kill him.

Commentary

"You should beg him for single combat." "But what should I do if he wins?" "It should be in your presence. And except for your presence, even in single combat with Bhima he cannot be killed."

Jīva Gosvāmī Gauḍīya

Commentary

Therefore Bhīma, with a thin waist, should dress up as brāhmaṇa. He is strong, being similar to the strong lion with a thin waist. Not only will he defeat him, but he will kill him.

Śrīdhara Svāmī Gauḍīya

Commentary

Bhīma, having a thin waist, is very strong, just as a lion with a thin waist is strong. Also he will fight in the presence of the Lord, which will give him the Lord’s strength.

Therefore Bhīma, with a thin waist, should dress up as brāhmaṇa. He is strong, being similar to the strong lion with a thin waist. Not only will he defeat him, but he will kill him.

Related values & verses

Related values

Personal Guidance

Analogy

Bhīma walking up to Jarāsandha in brāhmaṇa-dress is like a sword wrapped in silk delivered as a gift — accepted under the rules of hospitality, drawn under the rules of war.

Stories

The three brāhmaṇa visitors

In Sabhā-parva of the Mahābhārata, Kṛṣṇa, Arjuna and Bhīma arrive at Girivraja in brāhmaṇa attire on the auspicious chāturmāsya day. Jarāsandha receives them; Kṛṣṇa reveals their identity; Bhīma is chosen for the duel.

The duel lasts twenty-seven days; on Kṛṣṇa's silent cue, Bhīma splits a blade of grass lengthwise — the demon's body, born of two halves and joined by Jarā, separates along the same line and cannot rejoin. The verse here is the seed of that whole episode.

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Śrīmad-Bhāgavatam 10.71.8

↗

నిమిత్తం పరమీశస్య విశ్వసర్గనిరోధయో: । హిరణ్యగర్భ: శర్వశ్చ కాలస్యారూపిణస్తవ ॥ ౮ ॥

nimittaṁ param īśasya

[nimittam param eeshasya]

viśva-sarga-nirodhayoḥ

[vishva-sarga-nirodhayoh]

hiraṇyagarbhaḥ śarvaś ca

[hiranyagarbhah sharvash cha]

kālasyārūpiṇas tava

[kaalasyaaroopinas tava]

Word-for-word

nimittam — the instrument param — merely īśasya — of the Supreme Lord viśva — of the universe sarga — in the creation nirodhayoḥ — and the annihilation hiraṇyagarbhaḥ — Lord Brahmā śarvaḥ — Lord Śiva ca — and kālasya — of time arūpiṇaḥ — formless tava — Your .

Blended reading (Sanskrit + English inline)

nimittaṁ param īśasya

nimittam

the instrument

param

merely

īśasya

of the Supreme Lord

viśva-sarga-nirodhayoḥ

viśva

of the universe

sarga

in the creation

nirodhayoḥ

and the annihilation

hiraṇyagarbhaḥ śarvaś ca

hiraṇyagarbhaḥ

Lord Brahmā

śarvaḥ

Lord Śiva

and

kālasyārūpiṇas tava

kālasya

of time

arūpiṇaḥ

formless

tava

Your .

Important Words

nimittam — instrument, occasional cause
Brahmā and Śiva are nimitta, not upādāna — they wield the tools, but Kṛṣṇa supplies and is the substance. Gauḍīya acintya-bhedābheda preserves the demigods' real agency while denying their independence.
īśasya — of the Supreme Lord
Singular — there is one Īśa, and the council knows His name. Even as Brahmā and Śiva are praised, the genitive places them under Kṛṣṇa's possession.
kālasya — of time
Time is Kṛṣṇa's invisible (arūpiṇa) feature. The same kāla announces itself in Bg 11.32 (kālo 'smi); here it is gentler — the silent mover behind creation and dissolution.
arūpiṇaḥ — formless
Kṛṣṇa's kāla-aspect is formless, but Kṛṣṇa Himself is supremely personal. Gauḍīyas read this carefully: nirviśeṣa is one feature of the saviśeṣa Lord, never the whole.

Even Lord Brahmā and Lord Śiva act only as Your instruments in cosmic creation and annihilation, which are ultimately done by You, the Supreme Lord, in Your invisible aspect of time.

Purport

Uddhava here explains that in fact Lord Kṛṣṇa Himself will cause the death of Jarāsandha, and Bhīma will merely be the instrument. The Supreme Lord, through His invisible potency of time, creates and annihilates the entire cosmic situation, whereas great demigods such as Lord Brahmā and Lord Śiva are merely the instruments of the Lord’s will. Therefore Bhīma will have no difficulty acting as the Lord’s instrument to kill the powerful Jarāsandha. In this way, by the Lord’s arrangement, His devotee Bhīma will be glorified.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Even Lord Brahmā and Lord Śiva act only as Your instruments in cosmic creation and annihilation, which are ultimately done by You, the Supreme Lord, in Your invisible aspect of time.

Commentary

"If I do not do anything why should I be present?" "Brahma and Siva are but your instruments in creation and destruction through the energy of invisible time. Just as time alone creates and destroys the universe with Brahma acting as an instrument in creation and Siva as an instrument in destruction, so you will kill Jarasandha by your presence, and Bhima will be the instrument. Just as you do this for the glorification of Brahma and Siva, so you will act in this way for the fame of Bhima."

Jīva Gosvāmī Gauḍīya

Commentary

Your form as time is the instrument for creation and destruction. It is without form. Though it does everything its actions are unseen. Such power is proper since it belongs to you, the Lord (īśasya). Just as you perform the actions of creation and destruction invisibly to give fame to Brahmā and Śiva, so you should arrange this invisibly to give fame to Bhīma.

Śrīdhara Svāmī Gauḍīya

Commentary

Because you are time, you are said to be invisiable (arūpiṇaḥ). Time is the main cause of creation and destruction of the universe. Actually, it is created and destroyed by you. One can understand it because it is invisible. That is suitable because you are the Lord (īśasya). Just as creation and destruction are done by you to give glory to Brahmā and Śiva, so the killing will be done by you to give fame to Bhīma.

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Kartavya (Duty / Responsibility)Tapas (Austerity / Discipline)

Concepts

Jiva

Personal Guidance

Analogy

Brahmā and Śiva carrying out creation and dissolution are like two lamps lit by a single hidden fire — they shine and consume, but the flame that fuels them is Kṛṣṇa's invisible kāla.

Stories

Brahmā's confusion in Vraja

In SB 10.13, Lord Brahmā steals Kṛṣṇa's calves and cowherd boys to test Him, only to find that Kṛṣṇa has already become each of them. Brahmā folds, offering the famous prayers of 10.14, acknowledging himself as a tiny instrument of the Vraja-cowherd boy.

This verse's claim that even Hiraṇyagarbha is nimittam param īśasya is dramatized there: the creator of the universe is reduced to a confused child before the very Kṛṣṇa whom Uddhava is now praising in Dvārakā's council.

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Śrīmad-Bhāgavatam 10.71.9

↗

గాయన్తి తే విశదకర్మ గృహేషు దేవ్యో రాజ్ఞాం స్వశత్రువధమాత్మవిమోక్షణం చ । గోప్యశ్చ కుఞ్జరపతేర్జనకాత్మజాయా: పిత్రోశ్చ లబ్ధశరణా మునయో వయం చ ॥ ౯ ॥

gāyanti te viśada-karma gṛheṣu devyo

[gaayanti te vishada-karma griheshu devyo]

rājñāṁ sva-śatru-vadham ātma-vimokṣaṇaṁ ca

[raajnaam sva-shatru-vadham aatma-vimokshanam cha]

gopyaś ca kuñjara-pater janakātmajāyāḥ

[gopyash cha kunjara-pater janakaatmajaayaah]

pitroś ca labdha-śaraṇā munayo vayaṁ ca

[pitrosh cha labdha-sharanaa munayo vayam cha]

Word-for-word

gāyanti — they sing te — Your viśada — spotless karma — deeds gṛheṣu — in their homes devyaḥ — the godly wives rājñām — of the kings sva — of their śatru — enemy vadham — the killing ātma — of themselves vimokṣaṇam — the deliverance ca — and gopyaḥ — the cowherd girls of Vraja ca — and kuñjara — of the elephants pateḥ — of the lord janaka — of King Janaka ātma - jāyāḥ — of the daughter (Sītādevī, the wife of Lord Rāmacandra) pitroḥ — of Your parents ca — and labdha — who have attained śaraṇāḥ — shelter munayaḥ — sages vayam — we ca — also .

Blended reading (Sanskrit + English inline)

gāyanti te viśada-karma gṛheṣu devyo

gāyanti

they sing

Your

viśada

spotless

karma

deeds

gṛheṣu

in their homes

devyaḥ

the godly wives

rājñāṁ sva-śatru-vadham ātma-vimokṣaṇaṁ ca

rājñām

of the kings

sva

of their

śatru

enemy

vadham

the killing

ātma

of themselves

vimokṣaṇam

the deliverance

and

gopyaś ca kuñjara-pater janakātmajāyāḥ

gopyaḥ

the cowherd girls of Vraja

and

kuñjara

of the elephants

pateḥ

of the lord

janaka

of King Janaka

ātma - jāyāḥ

of the daughter (Sītādevī, the wife of Lord Rāmacandra)

pitroś ca labdha-śaraṇā munayo vayaṁ ca

pitroḥ

of Your parents

and

labdha

who have attained

śaraṇāḥ

shelter

munayaḥ

sages

vayam

also .

Important Words

gopyaḥ — the cowherd girls of Vraja
The supreme Gauḍīya word. Uddhava drops gopyaḥ casually into a Dvārakā war-council — the gopīs' kīrtana is the highest standard of glorification, set even above the captive queens and the ṛṣis. Caitanya-line theology centers here.
labdha - śaraṇāḥ — those who have attained shelter
Past participle plus śaraṇa: surrender is something that has already happened to the sages. Devotional liberation is described as a finished accomplishment in the heart, not a future hope.
vimokṣaṇam — deliverance
Mokṣa here is concrete — release of captives — but the word carries the whole soteriological weight. Gauḍīyas note that Kṛṣṇa's liberations always serve relationship, never anonymous freedom: the rescued go on to sing about Him.
viśada - karma — spotless deeds
Viśada — pure, unstained, brilliant. Kṛṣṇa's killing of Kaṁsa, Pūtanā, Rāvaṇa is sung not as violence but as a clear, white-lotus act because love is its motive.

In their homes, the godly wives of the imprisoned kings sing of Your noble deeds — about how You will kill their husbands’ enemy and deliver them. The gopīs also sing Your glories — how You killed the enemy of the elephant king, Gajendra; the enemy of Sīta, daughter of Janaka; and the enemies of Your own parents as well. So also do the sages who have obtained Your shelter glorify You, as do we ourselves.

Purport

Great sages and devotees had informed the grief-stricken wives of the imprisoned kings that Lord Kṛṣṇa would arrange for the killing of Jarāsandha and would thus save them from their crisis. These godly women would thus sing the glories of the Lord at home, and when their children would cry for their fathers, their mothers would tell them, “Child, do not cry. Śrī Kṛṣṇa will save your father.” In fact, the Lord has saved many devotees in the past, as described here.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

In their homes, the godly wives of the imprisoned kings sing of Your noble deeds—about how You will kill their husbands' enemy and deliver them. The gopīs also sing Your glories—how You killed the enemy of the elephant king, Gajendra; the enemy of Sīta, daughter of Janaka; and the enemies of Your own parents as well. So also do the sages who have obtained Your shelter glorify You, as do we ourselves.

Commentary

Though the devotees have already perfectly sung your glories in punishing the wicked and protecting the righteous, now, in killing of Jarasandha your glories will be even greater. This is expressed in this verse. "The wives of the imprisoned kings sing of your splendid activities, in their houses while doing their jobs such as taking care of children. What are those activities? They sing about your future killing of Jarasandha and freeing of their husbands, having been informed of this by the omniscient sages. "O child, do not cry. Krsna, after killing Jarasandha will free your father." An example is given. It is just as the gopis console themselves by singing about the killing of your enemy Sankhacuda, and liberating them from his confinement. "O friends, be calm. Do not give up your lives by crying endlessly. He, an ocean of mercy, who protected us from the devouring tiger called Sankhacuda, remembering us, will protect us from the bite of snake of time, bringing great calamity in separation from him. And just as these wives are to be protected by killing Jarasandha and uniting them with their husbands, after completely the Raja suya sacrifice, on returning you should secretly go to Braja and protect the gopis by giving them your company. Then we and others will sing your glories." Having taken the opportunity, Uddhava gave this advice that was in his mind. "Moreover just as the wives and gopis sing about you, the sages who have surrendered to you, the self satisfied devotees and we, your servant devotees, also sing, having relished your friendship. What is that ? You killed the crocodile, the enemy of the king of elephants, and liberated the elephant. You killed Ravana, enemy of Sita, and Kamsa enemy of your parents, and freed Sita and your parents. O fellow tapasvis, do not lament. Just as he delivered Gajendra from the crocodile, or Sita from Ravana, or Vasudeva and Devaki from Kamsa, he will also deliver us from the material bondage. O friends, just as, after delivering them, he awarded desired service to Gajendra and others with closeness to himself, he will also give us similar service."

Jīva Gosvāmī Gauḍīya

Commentary

You destroy the suffering of persons who surrender only to you, whose only hope in life is you. All the devotees sing at all times about your spotless activities concerned with killing the sinful and protecting the righteous. Understand the present situation. The wives of the kings, situated in their homes, feeling humble before you, offer prayers while singing of freedom for their husbands from the enemy and their own liberation from being separated from the Lord. Giving a general prayer of liberation for their husbands, they announce their own desire of freedom from separation, displaying the gopīs’ mood secretly. Suppressing hopes of destroying the enemy in the form of separation from Kṛṣṇa, the gopīs instead sing of the killing of Śaṅkhacūḍa, and then their own liberation from that demon--even though the event has long passed. The protection of their husbands is reinforced by the other examples. We sing of these two subjects (killing demons and protection of selves) in relation to different devotees in your different births in this world. We will sing whenever the queens and the gopīs reveal their desires for having demons killed and being protected by you. Like the queens, the gopīs’ desires should be fulfilled. Similarly the surrendered souls sing of your killing the enemy of Gajendra and saving him, the sages sing of your killing the enemy of Sītā and saving her, and we Yadus sing of your killing the enemies of Vasudeva and Devakī and saving them. We do not sing of freeing the gopīs since their desires for you have not been fulfilled. This indicates Uddhava’s increasing anxiety for the gopīs. Though liberated persons are situated beyond this world-- pariniṣṭhito ’pi nairguṇya (SB 2.1.9), they surrender because of the Lord’s glories and become devotees. The Pāṇḍavas are included. Therefore everyone who takes shelter of you should be protected. That is the conclusion. The gopīs should be listed at the end, being the highest with the most intimate relationship, they are mentioned in the middle because they are women and because of the great fervor generated by remembering them. Uddhava suddenly mentioned the gopīs with this intention. Starting from leaving Vraja, but not getting opportunities, on some pretext he wanted Kṛṣṇa to remember them. Thus he scolds Kṛṣṇa by saying, “You are advised by me to protect everyone. Why do you not remember the gopīs?” It will be explained later that the Lord decided in his mind, “I will go to Vraja after the Rājasūya sacrifice is completed and I kill Dantavakra.” It should not be considered a fault that he mentioned the gopīs in the assembly of the Yādavas, since he indicates gopīs in general, which included Yaśodā.

Śrīdhara Svāmī Gauḍīya

Commentary

To spread your fame you should quickly kill him. The wives sing of your pure activities. The gopīs sing of killing their enemy and freeing them. The sages, who are liberated, and we, devotees, also sing about freeing Gajendra and killing the crocodile, freeing Sītā and killing Rāvaṇa, and freeing your parents and killing Kaṁsa. The reason for singing is that they are surrendered (labdha-śaraṇāḥ). Hearing of your pure activities, they surrendered to you. Or the gopīs sing all four topics. Just as you previously killed Śaṅkhacūḍa, and freed us just as you freed Gajendra and Sītā, and now destroy the sickness of separation from parents, you should free us. In this way they sing. More than liberation of the sages, by surrender the devotees attain bliss. But Uddhava places himself after the sages, out of humility as a devotee. Or the present indicates the near future. The word ca indicates that the cowherd boys like Śrīdāmā also will sing. Just as the gopis and cowherds sing we also sing about killing the enemy of Gajendra and freeing him etc. Or the queens sing about killing Bhaumāsura and freeing them from prison. The gopīs sing about killing Ṣaṅkhacūḍa and freeing them. Similarly the sages will sing about killing the enemy Jarāsandha and freeing the kings and themselves, just as Gajendra and Sītā were freed. Therefore quickly kill him.

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Discriminative WisdomShanti (Peace / Tranquility)Abhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)

Concepts

KarmaMoksha

Personal Guidance

Analogy

The captive queens singing of Kṛṣṇa's coming rescue are like birds in a covered cage who still know the dawn is near — they cannot see the sun, but their song already belongs to it.

Stories

Gajendra's cry and the gopīs' song

Uddhava packs three rescues into one verse: the king of elephants (8.2–3), Sītā in Lañkā (Rāmāyaṇa), and Kṛṣṇa's own parents in Mathurā (10.1–4). All three were sung by devotees before the rescue was visible.

The gopīs in particular — gopyaḥ — already sing in Vraja of the One who will deliver every captive heart. Their kīrtana is the master template: bhakti predates and prepares the līlā of liberation.

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Śrīmad-Bhāgavatam 10.71.10

↗

జరాసన్ధవధ: కృష్ణ భూర్యర్థాయోపకల్పతే । ప్రాయ: పాకవిపాకేన తవ చాభిమత: క్రతు: ॥ ౧౦ ॥

jarāsandha-vadhaḥ kṛṣṇa

[jaraasandha-vadhah krishna]

bhūry-arthāyopakalpate

[bhoory-arthaayopakalpate]

prāyaḥ pāka-vipākena

[praayah paaka-vipaakena]

tava cābhimataḥ kratuḥ

[tava chaabhimatah kratuh]

Word-for-word

jarāsandha - vadhaḥ — the killing of Jarāsandha kṛṣṇa — O Kṛṣṇa bhūri — immense arthāya — value upakalpate — will produce prāyaḥ — certainly pāka — of accumulated karma vipākena — as the reaction tava — by You ca — and abhimataḥ — favored kratuḥ — the sacrifice .

Blended reading (Sanskrit + English inline)

jarāsandha-vadhaḥ kṛṣṇa

jarāsandha - vadhaḥ

the killing of Jarāsandha

kṛṣṇa

O Kṛṣṇa

bhūry-arthāyopakalpate

bhūri

immense

arthāya

value

upakalpate

will produce

prāyaḥ pāka-vipākena

prāyaḥ

certainly

pāka

of accumulated karma

vipākena

as the reaction

tava cābhimataḥ kratuḥ

tava

by You

and

abhimataḥ

favored

kratuḥ

the sacrifice .

Important Words

pāka - vipākena — as the reaction of accumulated karma
Pāka — ripening; vipāka — full fruit. Even the Lord's killings honour the karmic clock. Gauḍīyas read this as protection of free will: Kṛṣṇa never violates a soul's accumulated arc, only meets it at its hour.
abhimataḥ — favoured, desired
The kratu is 'desired' by Kṛṣṇa. Yajña pleases Him not because He lacks anything but because it gathers His devotees into one act of offering — the desire is for the saṅgha, not the substance.
bhūri - arthāya — for great purpose
Bhūri — abundant, plural. One act yields many goods: Yudhiṣṭhira's sacrifice, the kings' freedom, Kṛṣṇa's yaśas, the death of an asura. Gauḍīya līlā is multi-fruited.

O Kṛṣṇa, the killing of Jarāsandha, which is certainly a reaction of his past sins, will bring immense benefit. Indeed, it will make possible the sacrificial ceremony You desire.

Purport

Śrīdhara Svāmī explains that the word bhūry-artha, “immense benefit,” signifies that with the death of Jarāsandha it will become easy to kill the demon Śiśupāla and to realize other objectives. The great commentator Śrīdhara Svāmī further explains that the term pāka indicates that the kings will be saved as a result of their piety, and that the term vipākena indicates that Jarāsandha will die as a result of his wickedness. In either case, the plan Uddhava has proposed is most favorable for the execution of the great Rājasūya sacrifice, desired by both the Lord and His pure devotees the Pāṇḍavas, headed by King Yudhiṣṭhira.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

O Kṛṣṇa, the killing of Jarāsandha, which is certainly a reaction of his past sins, will bring immense benefit. Indeed, it will make possible the sacrificial ceremony You desire.

Commentary

"By killing Jarasandh we get great gains, in performing the rajasuya sacrifice, rescuing the kings, easily killing Sisupal and others which you desire, and also accomplishing what I have just hinted at. This sacrifice is approved by you, is it not, (prayah) because with its completion (paka), there will be the breaking of pride of Durydhana and the consequent destruction of the Kuru dynasty (vipaka)." Medina says that paka can mean accomplishment or a baby. Vipaka can mean cooking, perspiration, opposite result in activity. Uddhava here used words whose meaning was difficult to understand in order that the Yadavas and Kauravas could not understand. Alternate reading papa vipakena means "You approve this because it will bring the destruction of the sinful persons like Sisupala and others."

Jīva Gosvāmī Gauḍīya

Commentary

Uddhava concludes in this verse. Killing Jarāsandha will be most beneficial it will allow the rājasūya sacrifice to take place. In a sacrifice the raw rice (pāka) is cooked (vipāka). Similarly the Pāṇḍavas will develop by having enough wealth without obstructions. Then the sacrifice can be performed. Or by the transformation (vipakena) of the sins (pāka) of Śiśupāla and Duryodhana—by their destruction--the Pāṇḍavas will be able to hold the sacrifice. Therefore in order to perform the sacrifice, after pacifying Yudhiṣṭhira, with his permission, have Bhīma kill Jarāsandha and free the kings. Then the sacrifice can be performed. O Kṛṣṇa, most worthy of worship, you are the supreme controller, you are cause of all beings, you possess all glories. Śruti says yasya nāma-mahaḍ yaśaḥ: his name is greatly glorified. (Śvetāśvatara Upaniṣad) Uddhava’s dāsya-bhāva is not hidden in this statement.

Śrīdhara Svāmī Gauḍīya

Commentary

Killing Jarāsandha will fulfill many of our or your goals. It will make possible very soon (upa) relieving the earth of its burden, by causing the Kurukṣetra war. The sacrifice is generally favored by you. It is slightly unfavorable, since it will cause the Paṇḍavas’ suffering in the forest. O Kṛṣṇa, attracted to the devotee by affection! By your mercy I understand your intentions.

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Discriminative WisdomSeva (Service / Selfless Action)Saurya (Heroism / Bravery)Samata (Equanimity / Even-mindedness)Aparigraha (Non-possessiveness)Ahimsa (Non-violence / Compassion)

Concepts

KarmaPapa

Personal Guidance

Analogy

The killing of Jarāsandha as the ripening of his own karma is like a tree falling at the season it was sown for — Kṛṣṇa is the wind that arrives on the appointed day, not the cause of the rot in the trunk.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.11

↗

శ్రీశుక ఉవాచ ఇత్యుద్ధవవచో రాజన్ సర్వతోభద్రమచ్యుతమ్ । దేవర్షిర్యదువృద్ధాశ్చ కృష్ణశ్చ ప్రత్యపూజయన్ ॥ ౧౧ ॥

śrī-śuka uvāca

[shree-shuka uvaacha]

ity uddhava-vaco rājan

[ity uddhava-vacho raajan]

sarvato-bhadram acyutam

[sarvato-bhadram achyutam]

devarṣir yadu-vṛddhāś ca

[devarshir yadu-vriddhaash cha]

kṛṣṇaś ca pratyapūjayan

[krishnash cha pratyapoojayan]

Word-for-word

śrī - śukaḥ uvāca — Śukadeva Gosvāmī said iti — thus stated uddhava - vacaḥ — the words of Uddhava rājan — O King (Parīkṣit) sarvataḥ — in all ways bhadram — auspicious acyutam — infallible deva - ṛṣiḥ — the sage of the demigods, Nārada yadu - vṛddhāḥ — the Yadu elders ca — and kṛṣṇaḥ — Lord Kṛṣṇa ca — and also pratyapūjayan — praised it in response .

Blended reading (Sanskrit + English inline)

śrī-śuka uvāca

śrī - śukaḥ uvāca

Śukadeva Gosvāmī said

ity uddhava-vaco rājan

iti

thus stated

uddhava - vacaḥ

the words of Uddhava

rājan

O King (Parīkṣit)

sarvato-bhadram acyutam

sarvataḥ

in all ways

bhadram

auspicious

acyutam

infallible

devarṣir yadu-vṛddhāś ca

deva - ṛṣiḥ

the sage of the demigods, Nārada

yadu - vṛddhāḥ

the Yadu elders

and

kṛṣṇaś ca pratyapūjayan

kṛṣṇaḥ

Lord Kṛṣṇa

and also

pratyapūjayan

praised it in response .

Important Words

sarvataḥ bhadram — auspicious from every side
Bhadra repeated with sarvataḥ — a plan is sound only when every quarter of dharma blesses it. The Vaiṣṇava test of action: does it carry consent from sādhu, śāstra and guru together?
acyutam — infallible
Acyuta — the name of Kṛṣṇa Himself — is here applied to Uddhava's proposal because it is Kṛṣṇa-aligned. A plan tuned to Kṛṣṇa shares His own non-falling quality.
pratyapūjayan — praised in response
Pūjā in plural — the elders 'pūjā-ed back.' Devotees recognising devotees is itself a form of worship; the council models the Vaiṣṇava sabhā in miniature.

Śukadeva Gosvāmī said: O King, Devarṣi Nārada, the Yadu elders and Lord Kṛṣṇa all welcomed Uddhava’s proposal, which was entirely auspicious and infallible.

Purport

Śrīla Śrīdhara Svāmī explains that the term acyutam indicates that Uddhava’s proposal was “fortified by logical reasoning.” Furthermore, Śukadeva Gosvāmī specifically indicates by the term yadu-vṛddhāḥ that it was the senior members, not the junior ones, who welcomed the proposal. Young princes such as Aniruddha did not like Uddhava’s proposal, since they were eager to fight Jarāsandha’s army immediately.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Śukadeva Gosvāmī said: O King, Devarṣi Nārada, the Yadu elders and Lord Kṛṣṇa all welcomed Uddhava's proposal, which was entirely auspicious and infallible.

Commentary

Narada, Krsna and the elder Yadavas approved of Uddahvas words which were faultess (acyuta) because of conclusive arguments. The elder Yadus approved, but the hint here is that Aniruddha and others younger Yadus, wanting to have war immediately, did not approve.

Jīva Gosvāmī Gauḍīya

Commentary

They responded to his wise words in a similar way (pratyapūjayan). Or they worshipped him at every moment. Respecting him they praised him saying, “Very good! Very good!” Nārada is mentioned first. He agreed, since his plan would be achieved. Kṛṣṇa is mentioned at the end, for whatever Uddhava said he was made to say by Kṛṣṇa. This was Kṛṣṇa’s proposal also. The elders are mentioned because of their importance.

Śrīdhara Svāmī Gauḍīya

Commentary

Śukadeva calls out in joy at the agreement with Uddhava’s words. Or Nārada was shining (rājan) with joy. Their worship was a reflection of the actions which Uddhava recommended (pratipūjayan). Or they respected every word of what he said (prati). They uttered praise with affection. This avoids the possibility meaning that others returned a salutation, which is the usual meaning of pratyapūjayan. This showing special mercy to a person.

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Samata (Equanimity / Even-mindedness)Ahimsa (Non-violence / Compassion)

Personal Guidance

Analogy

Nārada, the Yadu elders and Kṛṣṇa all endorsing Uddhava's plan is like several musicians independently tuning to the same śruti — when each elder confirms, the council's note rings as one.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.12

↗

అథాదిశత్ ప్రయాణాయ భగవాన్ దేవకీసుత: । భృత్యాన్ దారుకజైత్రాదీననుజ్ఞాప్య గురూన్ విభు: ॥ ౧౨ ॥

athādiśat prayāṇāya

[athaadishat prayaanaaya]

bhagavān devakī-sutaḥ

[bhagavaan devakee-sutah]

bhṛtyān dāruka-jaitrādīn

[bhrityaan daaruka-jaitraadeen]

anujñāpya gurūn vibhuḥ

[anujnaapya guroon vibhuh]

Word-for-word

atha — then ādiśat — ordered prayāṇāya — in preparation for leaving bhagavān — the Supreme Lord devakī - sutaḥ — the son of Devakī bhṛtyān — His servants dāruka - jaitra - ādīn — headed by Dāruka and Jaitra anujñāpya — taking permission gurūn — from His superiors vibhuḥ — the almighty one .

Blended reading (Sanskrit + English inline)

athādiśat prayāṇāya

atha

then

ādiśat

ordered

prayāṇāya

in preparation for leaving

bhagavān devakī-sutaḥ

bhagavān

the Supreme Lord

devakī - sutaḥ

the son of Devakī

bhṛtyān dāruka-jaitrādīn

bhṛtyān

His servants

dāruka - jaitra - ādīn

headed by Dāruka and Jaitra

anujñāpya gurūn vibhuḥ

anujñāpya

taking permission

gurūn

from His superiors

vibhuḥ

the almighty one .

Important Words

bhagavān — the all-opulent Lord
The verse pairs bhagavān with anujñāpya — the Lord asks permission. Gauḍīyas savour this paradox: opulence is most beautiful where it bows.
devakī - sutaḥ — son of Devakī
The matronymic foregrounds Kṛṣṇa's filial identity as He prepares to travel. He leaves as a son, not as Bhagavān unmarked.
gurūn — elders, superiors
Gurū in the plural — the elders collectively. Vasudeva, Ugrasena, Devakī, the brāhmaṇas. The Lord models guru-niṣṭhā in front of His entire court.

The almighty Personality of Godhead, the son of Devakī, begged His superiors for permission to leave. Then He ordered His servants, headed by Dāruka and Jaitra, to prepare for departure.

Purport

The superiors mentioned here are personalities such as Vasudeva, Lord Kṛṣṇa’s father.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The almighty Personality of Godhead, the son of Devakī, begged His superiors for permission to leave. Then He ordered His servants, headed by Dāruka and Jaitra, to prepare for departure.

Commentary

Taking permission from the elders such as Vasudeva, Krsna ordered his servants to prepare for departure.

Jīva Gosvāmī Gauḍīya

Commentary

Immediately (atah) he took permission. Out of eagerness to meet the Pāṇḍavas he did not even wait for an auspicious muhūrta for departure. He was not lacking a particle of his full powers (bhagavān) but he was outstanding as the son of Devakī. He was Svayam Bhagavān Kṛṣṇa. Svayam means that he was astonishing on consideration of his unrestricted powers. He was completely independent (vibhuḥ). The word ādīn refers to others like Prabala and Arhaṇa.

Śrīdhara Svāmī Gauḍīya

Commentary

Immediately (atah) he took permission. He was directly the supreme Lord (bhagavān), and the son of Devakī, born to her to manifest his unlimited powers. He gave orders for his departure, with his associates, and all powers, for his various pastimes, showing his powers in the Pāṇḍava’s house. Other servants were Prablā and Arhaṇa. First he took permission from the elders because he was capable of acting properly (prabhuḥ instead of vibhuḥ). Or though he was independent (prabhuḥ), he took permission.

Related values & verses

Related values

Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Discriminative Wisdom

Concepts

Jiva

Personal Guidance

Analogy

Kṛṣṇa, though Bhagavān, asking permission from His superiors before leaving is like the sun touching the horizon before setting — sovereign light still bowing to the form of the day.

Stories

Kṛṣṇa's lifelong deference

Throughout Canto 10, Kṛṣṇa makes a point of asking leave — of Nanda and Yaśodā in Vraja, of Vasudeva and Devakī in Mathurā, of Ugrasena and Balarāma here in Dvārakā. The Supreme Person plays the role of obedient son and younger brother flawlessly.

Gauḍīya ācāryas read this as the highest teaching for the bhakta: even when one has the spiritual stature to act independently, the form of submission to one's gurus and elders is never abandoned. Bhakti is etiquette wearing the body of love.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.13

↗

నిర్గమయ్యావరోధాన్స్వాన్ ససుతాన్సపరిచ్ఛదాన్ । సఙ్కర్షణమనుజ్ఞాప్య యదురాజం చ శత్రుహన్ । సూతోపనీతం స్వరథమారుహద్ గరుడధ్వజమ్ ॥ ౧౩ ॥

nirgamayyāvarodhān svān

[nirgamayyaavarodhaan svaan]

sa-sutān sa-paricchadān

[sa-sutaan sa-parichchadaan]

saṅkarṣaṇam anujñāpya

[sankarshanam anujnaapya]

yadu-rājaṁ ca śatru-han

[yadu-raajam cha shatru-han]

sūtopanītaṁ sva-ratham

[sootopaneetam sva-ratham]

āruhad garuḍa-dhvajam

[aaruhad garuda-dhvajam]

Word-for-word

nirgamayya — making go avarodhān — wives svān — His sa — with sutān — their sons sa — with paricchadān — their baggage saṅkarṣaṇam — Lord Balarāma anujñāpya — taking leave of yadu - rājam — the King of the Yadus (Ugrasena) ca — and śatru - han — O killer of enemies (Parīkṣit) sūta — by His driver upanītam — brought sva — His ratham — chariot āruhat — He mounted garuḍa — of Garuḍa dhvajam — whose flag .

Blended reading (Sanskrit + English inline)

nirgamayyāvarodhān svān

nirgamayya

making go

avarodhān

wives

svān

His

sa-sutān sa-paricchadān

with

sutān

their sons

with

paricchadān

their baggage

saṅkarṣaṇam anujñāpya

saṅkarṣaṇam

Lord Balarāma

anujñāpya

taking leave of

yadu-rājaṁ ca śatru-han

yadu - rājam

the King of the Yadus (Ugrasena)

and

śatru - han

O killer of enemies (Parīkṣit)

sūtopanītaṁ sva-ratham

sūta

by His driver

upanītam

brought

sva

His

ratham

chariot

āruhad garuḍa-dhvajam

āruhat

He mounted

garuḍa

of Garuḍa

dhvajam

whose flag .

Important Words

saṅkarṣaṇam — Lord Balarāma
Saṅkarṣaṇa — the one who attracts and gathers. Kṛṣṇa's elder brother and first expansion. The Lord asks leave of His own viṣṇu-tattva expansion — fraternal etiquette is not waived even between divine forms.
śatru - han — O killer of enemies (Parīkṣit)
Sūta addresses Parīkṣit by his warrior epithet — reminding the listener-king that the chapter belongs in a long kṣatriya line of dharma-protection.
garuḍa - dhvajam — Garuḍa-flagged
Garuḍa-dhvaja is one of Viṣṇu's standard insignias. The flag declares the chariot's occupant before He is even seen — Vaiṣṇavas are taught to recognise the Lord by His emblems, signs and names equally with His form.

O slayer of enemies, after He had arranged for the departure of His wives, children and baggage and taken leave of Lord Saṅkarṣaṇa and King Ugrasena, Lord Kṛṣṇa mounted His chariot, which had been brought by His driver. It flew a flag marked with the emblem of Garuḍa.

Purport

Having accepted Uddhava’s proposal, Lord Kṛṣṇa first proceeded with His wives, family and entourage to the royal city of Indraprastha, the capital of the Pāṇḍavas. The rest of this chapter describes Lord Kṛṣṇa’s journey to that city and how He was received there by His loving devotees. In Indraprastha Lord Kṛṣṇa explained to the Pāṇḍavas His plan to first kill Jarāsandha and then perform the Rājasūya sacrifice, and with their full agreement He proceeded, with Bhīmasena, to settle accounts with the wicked king. Viśvanātha Cakravartī Ṭhākura explains that Lord Kṛṣṇa’s wives had also been invited to the Rājasūya sacrifice and were eager to go. The description of the colorful royal procession begins with the following verse.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Commentary

Having his wives (avarodhan), he mounted his chariot. They went because they also were invited and were eager to attend.

Jīva Gosvāmī Gauḍīya

Commentary

He arranged for the going of the inner palace, his sons, grandsons, their wives and daughters, since they could not leave each other because of the strong affection, along with furnishings like palanquins, servants and retinue (paricchadān). Balarāma is called Saṅkarṣaṇa because he was the second member of the caturvyūha. Kṛṣṇa took permission from Ugrasena, who as king should protect the city. He established respect for him by doing this. After the queens and others had departed he asked permission from Balarāma and Ugrasena, since they accompanied him for quite a distance. O slayer of enemies! This was a proper way for Kṛṣṇa to kill his enemy Jarāsandha. You know since you also kill your enemies. The uniqueness of Kṛṣṇa’s chariot is described. It was decorated with Garuḍa. This suggests it would go fast and instill fear in the enemies.

Śrīdhara Svāmī Gauḍīya

Commentary

He arranged for the going of the members of the inner palace--his sons, grandsons, their wives and daughters--since they could not leave each other because of the strong affection, along with furnishings like palanquins, servants and retinue (paricchadān). Balarāma is called Saṅkarṣaṇa because he was the second member of the caturvyūha. Thus he was capable of protecting the city. With the idea of leaving him in the city, he took permission. Actually, he did this so that Yudhiṣṭhira would not be hesitant to select Kṛṣṇa for the first worship. Kṛṣṇa took permission from Ugrasena. Kṛṣṇa kṛṣṇa mahābāho yadūnāṁ nandivardhana Śruyatāṁ yad aham tv ādya vakṣyāmī ripusūdana Tvayā vihīnāḥ sarve sma na śaktāḥ sukham āsitum Puro ‘smin viṣayānte ca parihīnā yathā striyaḥ Tvat samāthā vayaṁ tāta tad bāhubalam āśritāḥ Bibhīmo na narendrāṇāṁsarveṣām api mānada Vijayāya yaduśreṣṭha yatra yatra gamiṣyasi Tatra tvaṁ sahito smābhir gaccehthā yādavarṣabha O mighty armed Kṛṣṇa! Increaser of joy of the Yadus! O killer of enemies, hear what I say today. Al of us in your absence cannot be happy in this city, like a wife without her husband. We depend on you. We have taken shelter of your arms. We do not fear all the kings. O best of the Yadus! Wherever you go for victory, you should go with us. O best of the Yadus! Viṣṇu Purāṇa Kṛṣṇa placed him in charge of protecting the city, in order to give him respect, though Ugrasena also wanted to go. Or he took permission from all of the elder members in order to be unrestricted in his pastimes on the way and in Yudhiṣṭhira’s house. After the queens and others had departed, he asked permission from Balarāma and Ugrasena, since they accompanied him for quite a distance. O slayer of enemies! This was a proper way for Kṛṣṇa to kill his enemy Jarāsandha. You know since you also kill your enemies. The uniqueness of Kṛṣṇa’s chariot is described. It was decorated with Garuḍa. This suggests it would go fast and instill fear in the enemies.

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Aparigraha (Non-possessiveness)Hrih (Modesty / Sense of Shame)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)Karuna (Kindness / Compassion)

Personal Guidance

Analogy

Kṛṣṇa stepping onto His Garuḍa-flagged chariot is like a swan settling upon a lake whose every ripple already knows him — the chariot is no mere conveyance but Garuḍa's living mark, flying ahead of the Lord it carries.

Stories

Garuḍa, the Lord's eternal carrier

Garuḍa appears across the Bhāgavata — bearing Viṣṇu to rescue Gajendra in 8.3, carrying Kṛṣṇa back from Naraka's city in 10.59. His emblem on Kṛṣṇa's flag declares the same identity Mathurā saw in the Viṣṇu-form of 10.3.

Gauḍīyas understand Garuḍa as the great vāhana whose presence is itself a śaraṇa-signal: where Garuḍa's wing falls, snakes (and all snake-like fears) flee. The flag at Kṛṣṇa's chariot is therefore both ornament and protection.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.14

↗

తతో రథద్విపభటసాదినాయకై: కరాలయా పరివృత ఆత్మసేనయా । మృదఙ్గభేర్యానకశఙ్ఖగోముఖై: ప్రఘోషఘోషితకకుభో నిరక్రమత్ ॥ ౧౪ ॥

tato ratha-dvipa-bhaṭa-sādi-nāyakaiḥ

[tato ratha-dvipa-bhata-saadi-naayakaih]

karālayā parivṛta ātma-senayā

[karaalayaa parivrita aatma-senayaa]

mṛdaṅga-bhery-ānaka-śaṅkha-gomukhaiḥ

[mridanga-bhery-aanaka-shankha-gomukhaih]

praghoṣa-ghoṣita-kakubho nirakramat

[praghosha-ghoshita-kakubho nirakramat]

Word-for-word

tataḥ — then ratha — of His chariots dvipa — elephants bhaṭa — infantry sādi — and cavalry nāyakaiḥ — with leaders karālayā — fearsome parivṛtaḥ — surrounded ātma — personal senayā — by His army mṛdaṅga — by mṛdaṅga drums bherī — bherī horns ānaka — kettledrums śaṅkha — conchshells go - mukhaiḥ — and go-mukha horns praghoṣa — by the resounding ghoṣita — filled with vibrations kakubhaḥ — all directions nirakramat — He went out .

Blended reading (Sanskrit + English inline)

tato ratha-dvipa-bhaṭa-sādi-nāyakaiḥ

tataḥ

then

ratha

of His chariots

dvipa

elephants

bhaṭa

infantry

sādi

and cavalry

nāyakaiḥ

with leaders

karālayā parivṛta ātma-senayā

karālayā

fearsome

parivṛtaḥ

surrounded

ātma

personal

senayā

by His army

mṛdaṅga-bhery-ānaka-śaṅkha-gomukhaiḥ

mṛdaṅga

by mṛdaṅga drums

bherī

bherī horns

ānaka

kettledrums

śaṅkha

conchshells

go - mukhaiḥ

and go-mukha horns

praghoṣa-ghoṣita-kakubho nirakramat

praghoṣa

by the resounding

ghoṣita

filled with vibrations

kakubhaḥ

all directions

nirakramat

He went out .

Important Words

mṛdaṅga — mṛdaṅga drum
The mṛdaṅga is the kīrtana-instrument par excellence in Gauḍīya tradition — Mahāprabhu's saṅkīrtana moves to its beat. Its presence in Kṛṣṇa's own procession sanctifies the instrument forever.
śaṅkha — conchshell
The conch announces Viṣṇu wherever it blows — Pāñcajanya in Kṛṣṇa's hand, conches at every ārati. The śaṅkha-sound is itself a form of nāma-prakāśa.
ātma - senayā — by His own personal guard
Ātma-sena — His 'own' army, the inner circle. Devotees note that even the Lord's escort is intimate, not generic — His associates are personal to Him.
karālayā — fearsome
The guard is fierce because the Lord's progress through the kingdoms of asuras and uncertain kings must be invulnerable. Bhakti does not soften where protection is needed.

As the vibrations resounding from mṛdaṅgas, bherīs, kettledrums, conchshells and gomukhas filled the sky in all directions, Lord Kṛṣṇa set out on His journey. He was accompanied by the chief officers of His corps of chariots, elephants, infantry and cavalry and surrounded on all sides by His fierce personal guard.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Commentary

Bhattah means infantry. Sadinah means cavalry. Nayakah means those in chariots. . Kakubha in feminine form is also seen sometimes.

Jīva Gosvāmī Gauḍīya

Commentary

After this (tataḥ) or from the city (tataḥ), with directions were filled with the sounds of instruments, he departed. He was surrounded by his own fierce troops and the palanquins etc. This, along with the devotion, indicates the extraordinary scene. Ānaka is a kettledrum. Gomukha is a type of ānaka.

Related values & verses

Related values

Related lectures

Bhanu Sw SB 10-71-14-45 - Krsna%27s affectionate relationship with Pandavas - ISKCON Chennai
His Holiness Bhanu Swami· English
PrahladAnS SB 10-71-14-24 - Live body Illusion - 2014 Dallas
His Holiness Prahladananada Swami· English

Personal Guidance

Analogy

Kṛṣṇa setting out amid mṛdaṅgas, conches and bherīs is like a river leaving its source in flood-song — the sound goes ahead, the water follows, and every direction is filled before His chariot has even passed.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.15

↗

నృవాజికాఞ్చనశిబికాభిరచ్యుతం సహాత్మజా: పతిమను సువ్రతా యయు: । వరామ్బరాభరణవిలేపనస్రజ: సుసంవృతా నృభిరసిచర్మపాణిభి: ॥ ౧౫ ॥

nṛ-vāji-kāñcana-śibikābhir acyutaṁ

[nri-vaaji-kaanchana-shibikaabhir achyutam]

sahātmajāḥ patim anu su-vratā yayuḥ

[sahaatmajaah patim anu su-vrataa yayuh]

varāmbarābharaṇa-vilepana-srajaḥ

[varaambaraabharana-vilepana-srajah]

su-saṁvṛtā nṛbhir asi-carma-pāṇibhiḥ

[su-samvritaa nribhir asi-charma-paanibhih]

Word-for-word

nṛ — human vāji — with powerful carriers kāñcana — golden śibikābhiḥ — with palanquins acyutam — Lord Kṛṣṇa saha - ātmajāḥ — along with their children patim — their husband anu — following su - vratāḥ — His faithful wives yayuḥ — went vara — fine ambara — whose clothes ābharaṇa — ornaments vilepana — fragrant oils and ointments srajaḥ — and garlands su — well saṁvṛtāḥ — encompassed nṛbhiḥ — by soldiers asi — swords carma — and shields pāṇibhiḥ — in whose hands .

Blended reading (Sanskrit + English inline)

nṛ-vāji-kāñcana-śibikābhir acyutaṁ

nṛ

human

vāji

with powerful carriers

kāñcana

golden

śibikābhiḥ

with palanquins

acyutam

Lord Kṛṣṇa

sahātmajāḥ patim anu su-vratā yayuḥ

saha - ātmajāḥ

along with their children

patim

their husband

anu

following

su - vratāḥ

His faithful wives

yayuḥ

went

varāmbarābharaṇa-vilepana-srajaḥ

vara

fine

ambara

whose clothes

ābharaṇa

ornaments

vilepana

fragrant oils and ointments

srajaḥ

and garlands

su-saṁvṛtā nṛbhir asi-carma-pāṇibhiḥ

well

saṁvṛtāḥ

encompassed

nṛbhiḥ

by soldiers

asi

swords

carma

and shields

pāṇibhiḥ

in whose hands .

Important Words

su - vratāḥ — of excellent vow
Su-vratā names women whose vrata is steady — chaste and Kṛṣṇa-fixed. Bhakti is structurally a vrata; the queens model what fixed observance looks like.
acyutam — Kṛṣṇa, the infallible
Acyuta — He never falls, He never lets His devotee fall. The queens' chastity is matched by His infallibility — covenantal symmetry.
saha - ātmajāḥ — with their sons
The Lord travels with His full household — the family is not left behind for spiritual work. Bhakti gathers family rather than scattering it.

Lord Acyuta’s faithful wives, along with their children, followed the Lord on golden palanquins carried by powerful men. The queens were adorned with fine clothing, ornaments, fragrant oils and flower garlands, and they were surrounded on all sides by soldiers carrying swords and shields in their hands.

Purport

According to Śrīdhara Svāmī, the word vāji indicates that some of Lord Kṛṣṇa’s queens were transported by horse-drawn conveyances.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Lord Acyuta's faithful wives, along with their children, followed the Lord on golden palanquins carried by powerful men. The queens were adorned with fine clothing, ornaments, fragrant oils and flower garlands, and they were surrounded on all sides by soldiers carrying swords and shields in their hands.

Commentary

The queens, in carts drawn by men, on horses and in palanquins, faithful to their husband (suvratah), followed after (anu yayuh) Acyuta, their husband.

Jīva Gosvāmī Gauḍīya

Commentary

The women were inside the palanquins but are mentioned separately in order to describe them. Kṛṣṇa was firmly situated (acyutam) in front of all of them. The women were completely (sam) surrounded by the soldiers, with no gaps, but nicely positioned at a distance (su) so they did not feel crowded. Nṛ-vāji-kāṣcana-śibikābhir can also mean “with palanquins carried by men who walked quickly like horses.”

Related values & verses

Related values

Discriminative WisdomTapas (Austerity / Discipline)Prema (Divine Love)Shraddha (Faith / Reverence)Bhakti (Devotion)Ishvara Pranidhana (Surrender to God)

Concepts

Jiva

Personal Guidance

Analogy

Kṛṣṇa's queens following Him on golden palanquins is like a constellation moving with the moon across the night — they are not separate splendours but His own light reflected back to Him.

Stories

The chastity of Kṛṣṇa's queens

SB 10.83 records the queens telling Draupadī the stories of how they came to Kṛṣṇa — Rukmiṇī, Satyabhāmā, Kālindī, Jāmbavatī and the rest each tell of a long-treasured devotion fulfilled. The su-vratā of this verse is rooted in those vrata-narratives.

Gauḍīyas read the queens not as worldly consorts but as Lakṣmīs accompanying their Nārāyaṇa, each a distinct flavour of Lakṣmī-bhāva folded around the central Vraja-rasa.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.16

↗

నరోష్ట్రగోమహిషఖరాశ్వతర్యన:- కరేణుభి: పరిజనవారయోషిత: । స్వలఙ్కృతా: కటకుటికమ్బలామ్బరా- ద్యుపస్కరా యయురధియుజ్య సర్వత: ॥ ౧౬ ॥

naroṣṭra-go-mahiṣa-kharāśvatary-anaḥ

[naroshtra-go-mahisha-kharaashvatary-anah]

kareṇubhiḥ parijana-vāra-yoṣitaḥ

[karenubhih parijana-vaara-yoshitah]

sv-alaṅkṛtāḥ kaṭa-kuṭi-kambalāmbarādy-

[sv-alankritaah kata-kuti-kambalaambaraady-]

upaskarā yayur adhiyujya sarvataḥ

[upaskaraa yayur adhiyujya sarvatah]

Word-for-word

nara — by human carriers uṣṭra — camels go — bulls mahiṣa — buffalo khara — donkeys aśvatarī — mules anaḥ — bullock carts kareṇubhiḥ — and female elephants parijana — of the household vāra — and of public use yoṣitaḥ — the women su - alaṅkṛtāḥ — well decorated kaṭa — made of grass kuṭi — huts kambala — blankets ambara — clothing ādi — and so on upaskarāḥ — whose paraphernalia yayuḥ — they went adhiyujya — having loaded sarvataḥ — on all sides .

Blended reading (Sanskrit + English inline)

naroṣṭra-go-mahiṣa-kharāśvatary-anaḥ

nara

by human carriers

uṣṭra

camels

bulls

mahiṣa

buffalo

khara

donkeys

aśvatarī

mules

anaḥ

bullock carts

kareṇubhiḥ parijana-vāra-yoṣitaḥ

kareṇubhiḥ

and female elephants

parijana

of the household

vāra

and of public use

yoṣitaḥ

the women

su - alaṅkṛtāḥ

well decorated

sv-alaṅkṛtāḥ kaṭa-kuṭi-kambalāmbarādy-

kaṭa

made of grass

kuṭi

huts

kambala

blankets

ambara

clothing

ādi

and so on

upaskarā yayur adhiyujya sarvataḥ

upaskarāḥ

whose paraphernalia

yayuḥ

they went

adhiyujya

having loaded

sarvataḥ

on all sides .

Important Words

parijana — household attendants
Parijana — those near Him. The grammar of nearness: every layer of the Lord's retinue is named. Even attendants of attendants are recorded.
kareṇubhiḥ — with female elephants
Specific feminine plural — the female elephants carry the women. Bhāgavatam pays attention to gendered detail; the procession is not abstract pageantry but a registered, ordered movement.
upaskarāḥ — paraphernalia, equipment
Upaskara — what is gathered around. Devotional service in its outer life is upaskara — robes, lamps, drums, deity-ornaments — all gathered around the Lord, never independent of Him.

On all sides proceeded finely adorned women-attendants of the royal household, as well as courtesans. They rode on palanquins and camels, bulls and buffalo, donkeys, mules, bullock carts and elephants. Their conveyances were fully loaded with grass tents, blankets, clothes and other items for the trip.

Purport

Śrīla Viśvanātha Cakravartī explains that the household attendants mentioned here included washerwomen and other helpers.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Commentary

Female servants such as washerwomen went, tying firmly on the camels household goods (upaskara) such as houses made of usira grass.

Jīva Gosvāmī Gauḍīya

Commentary

Nara means palanquins carried by me. Go means bulls. Parimana means attendants like washermen. The equipment was loaded on the carts.

Related values & verses

Concepts

Jiva

Related lectures

Tamohara Pr SB 10-71-16-28 - 2015-08-07 ISKCON Alachua
His Grace Tamohara Prabhu· 2015-08-07· English

Personal Guidance

Analogy

The maids and courtesans loaded onto camels, mules and elephants with tents and blankets are like a great household lifting its hearth-fire onto wheels — the city travels with its kitchen, because where Kṛṣṇa moves, daily life moves with Him.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.17

↗

బలం బృహద్ధ్వజపటఛత్రచామరై- ర్వరాయుధాభరణకిరీటవర్మభి: । దివాంశుభిస్తుములరవం బభౌ రవే- ర్యథార్ణవ: క్షుభితతిమిఙ్గిలోర్మిభి: ॥ ౧౭ ॥

balaṁ bṛhad-dhvaja-paṭa-chatra-cāmarair

[balam brihad-dhvaja-pata-chatra-chaamarair]

varāyudhābharaṇa-kirīṭa-varmabhiḥ

[varaayudhaabharana-kireeta-varmabhih]

divāṁśubhis tumula-ravaṁ babhau raver

[divaamshubhis tumula-ravam babhau raver]

yathārṇavaḥ kṣubhita-timiṅgilormibhiḥ

[yathaarnavah kshubhita-timingilormibhih]

Word-for-word

balam — the army bṛhat — huge dhvaja — with flagpoles paṭa — banners chatra — umbrellas cāmaraiḥ — and yak-tail fans vara — excellent āyudha — with weapons ābharaṇa — jewelry kirīṭa — helmets varmabhiḥ — and armor divā — during the day aṁśubhiḥ — by the rays tumula — tumultuous ravam — whose sound babhau — shone brilliantly raveḥ — of the sun yathā — like arṇavaḥ — an ocean kṣubhita — agitated timiṅgila — whose timiṅgila fish ūrmibhiḥ — and waves .

Blended reading (Sanskrit + English inline)

balaṁ bṛhad-dhvaja-paṭa-chatra-cāmarair

balam

the army

bṛhat

huge

dhvaja

with flagpoles

paṭa

banners

chatra

umbrellas

cāmaraiḥ

and yak-tail fans

varāyudhābharaṇa-kirīṭa-varmabhiḥ

vara

excellent

āyudha

with weapons

ābharaṇa

jewelry

kirīṭa

helmets

varmabhiḥ

and armor

divāṁśubhis tumula-ravaṁ babhau raver

divā

during the day

aṁśubhiḥ

by the rays

tumula

tumultuous

ravam

whose sound

babhau

shone brilliantly

raveḥ

of the sun

yathārṇavaḥ kṣubhita-timiṅgilormibhiḥ

yathā

arṇavaḥ

an ocean

kṣubhita

agitated

timiṅgila

whose timiṅgila fish

ūrmibhiḥ

and waves .

Important Words

balam — army, strength
Bala is also Balarāma's name-root — strength itself, when attached to Kṛṣṇa, becomes a member of His entourage rather than a worldly value.
kṣubhita — agitated, stirred
The ocean image (arṇavaḥ) is kṣubhita — stirred, restless. Even agitation, when oriented around Kṛṣṇa, becomes beauty; rajas in service is not rajas but līlā-rhythm.
timiṅgila — timiṅgila-fish (swallower of whales)
The largest sea-creature in śāstric imagination. The simile elevates the army to oceanic scale and reminds the reader that the Lord's līlā always carries cosmic proportion under its surface.

The Lord’s army boasted royal umbrellas, cāmara fans and huge flagpoles with waving banners. During the day the sun’s rays reflected brightly from the soldiers’ fine weapons, jewelry, helmets and armor. Thus Lord Kṛṣṇa’s army, noisy with shouts and clatter, appeared like an ocean stirring with agitated waves and timiṅgila fish.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The Lord's army boasted royal umbrellas, cāmara fans and huge flagpoles with waving banners. During the day the sun's rays reflected brightly from the soldiers' fine weapons, jewelry, helmets and armor. Thus Lord Kṛṣṇa's army, noisy with shouts and clatter, appeared like an ocean stirring with agitated waves and timiṅgila fish.

Commentary

During the day glittering with the suns rays, the army with weapons, crowns and jewels looked splendid.

Jīva Gosvāmī Gauḍīya

Commentary

The army shone by its own effulgence in the day, with huge flags and the best weapons etc. surpassing the sun. Paṭa means cloth flags. It was like the ocean with waves within which were agitated timiṅgala fish. The flags are compared to the fish and the rays of brightness are compared to the waves.

Śrīdhara Svāmī Gauḍīya

Commentary

Paṭa means flags. The army was most beautiful (babau). In the description the first items mentioned became visible first. The list starting with weapons is in order of the extent that the covered the body, causing beauty. The disturbance of the fish in the waves of the ocean indicates the loud sound of the army. And the fish are compared to the flags.

Related values & verses

Related values

Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Discriminative Wisdom

Concepts

JapaJiva

Personal Guidance

Analogy

The army glittering in sun-bright weapons and helmets, roaring like timiṅgila-stirred waves, is like the ocean accompanying a deity in procession — its noise is not chaos but the natural surge that follows the Lord's body.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.18

↗

అథో మునిర్యదుపతినా సభాజిత: ప్రణమ్య తం హృది విదధద్ విహాయసా । నిశమ్య తద్వ్‍యవసితమాహృతార్హణో ముకున్దసన్దరశననిర్వృతేన్ద్రియ: ॥ ౧౮ ॥

atho munir yadu-patinā sabhājitaḥ

[atho munir yadu-patinaa sabhaajitah]

praṇamya taṁ hṛdi vidadhad vihāyasā

[pranamya tam hridi vidadhad vihaayasaa]

niśamya tad-vyavasitam āhṛtārhaṇo

[nishamya tad-vyavasitam aahritaarhano]

mukunda-sandaraśana-nirvṛtendriyaḥ

[mukunda-sandarashana-nirvritendriyah]

Word-for-word

atha u — and then muniḥ — the sage (Nārada) yadu - patinā — by Kṛṣṇa, the Lord of the Yadus sabhājitaḥ — honored praṇamya — bowing down tam — to Him hṛdi — in his heart vidadhat — placing Him vihāyasā — through the sky niśamya — having heard tat — His vyavasitam — affirmed intention āhṛta — having accepted arhaṇaḥ — worship mukunda — of Lord Kṛṣṇa sandaraśana — by the meeting nirvṛta — peaceful indriyaḥ — whose senses .

Blended reading (Sanskrit + English inline)

atho munir yadu-patinā sabhājitaḥ

atha u

and then

muniḥ

the sage (Nārada)

yadu - patinā

by Kṛṣṇa, the Lord of the Yadus

sabhājitaḥ

honored

praṇamya taṁ hṛdi vidadhad vihāyasā

praṇamya

bowing down

tam

to Him

hṛdi

in his heart

vidadhat

placing Him

vihāyasā

through the sky

niśamya tad-vyavasitam āhṛtārhaṇo

niśamya

having heard

tat

His

vyavasitam

affirmed intention

āhṛta

having accepted

arhaṇaḥ

worship

mukunda-sandaraśana-nirvṛtendriyaḥ

mukunda

of Lord Kṛṣṇa

sandaraśana

by the meeting

nirvṛta

peaceful

indriyaḥ

whose senses .

Important Words

hṛdi — in the heart
Locative — the heart is the destination, not the eye. Nārada interiorises darśana; bhakti always migrates from outer form to inner residence without losing either.
mukunda — giver of liberation, Kṛṣṇa
Mukunda is invoked here even though sannyāsa-style mukti is not Nārada's project. For Gauḍīyas, Mukunda gives mukti so casually that it is a side-effect; the real gift is His own form in the heart.
vyavasitam — firm decision
Vyavasita — well-settled, determined. Kṛṣṇa's decision to travel is irrevocable; Nārada records it and goes, knowing the līlā is now fixed.

Honored by Śrī Kṛṣṇa, the chief of the Yadus, Nārada Muni bowed down to the Lord. All of Nārada’s senses were satisfied by his meeting with Lord Kṛṣṇa. Thus, having heard the decision of the Lord and having been worshiped by Him, Nārada placed Him firmly within his heart and departed through the sky.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Honored by Śrī Kṛṣṇa, the chief of the Yadus, Nārada Muni bowed down to the Lord. All of Nārada's senses were satisfied by his meeting with Lord Kṛṣṇa. Thus, having heard the decision of the Lord and having been worshiped by Him, Nārada placed Him firmly within his heart and departed through the sky.

Commentary

Narada departed (verb is missing but understood) by the path of the sky (vihayasa).

Jīva Gosvāmī Gauḍīya

Commentary

After their departure, Kṛṣṇa offered respects to and worshipped Nārada. Nārada then departed through the sky. He was worshipped with many articles of worship (āhṛetārhaṇaḥ). He was also worshipped by all the Yadus. Hearing that his desires concerning the Pāṇḍavas and the imprisoned kings were satisfied, he left, but was continually thinking of Kṛṣṇa in his heart, since his senses were blissful because of dealings with Kṛṣṇa who destroys all suffering, even by just seeing him.

Śrīdhara Svāmī Gauḍīya

Commentary

After their departure, Kṛṣṇa offered respects to Nārada and worshipped him. Nārada then departed through the sky. He was worshipped with many articles of worship (āhṛtārhaṇaḥ). He was also worshipped by all the Yadus. Or he received presents with devotion. Why? All his senses were blissful from directly seeing the Lord who bestows the highest bliss (mukunda), or is most beautiful with teeth like kunda flowers in his mouth. From the bliss of seeing him, he lost control. Or in spite of this, placing the Lord in his heart, because his senses were blissful, he departed to Svarga to sing the Lord’s glories. Why did he go? He had heard the decision of the Lord to go to Yudhiṣṭhira’s place, and Uddhava’s advice. Or hearing about the proper treatment of the bṛahmaṇa (when Bhīma disguised himself) from Uddhava or from the questions, he departed. Another version has niśāmya (directly realizing) instead of niśamya. Instead of vyavahṛtam sometimes vyavasitam is seen.

Related values & verses

Related values

Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomShanti (Peace / Tranquility)Abhaya (Fearlessness)Seva (Service / Selfless Action)Samata (Equanimity / Even-mindedness)Ishvara Pranidhana (Surrender to God)Aparigraha (Non-possessiveness)

Personal Guidance

Analogy

Nārada placing Kṛṣṇa in his heart before departing through the sky is like a traveller drawing the well-water into his pot before the journey — the outer Lord becomes the inner Lord, and the road ahead is travelled with Him already drunk.

Stories

Nārada's vihāyas-travel

Nārada is the perpetual traveller of the three worlds — his vīṇā, his vihāyas-going, his nāma-saṅkīrtana wherever he lands. In SB 1.5–6 he gives his own life-story to Vyāsa: a previous birth as a maidservant's son, the saṅga of bhakta-brāhmaṇas, the sudden vision of the Lord lost and never recovered — only nāma left.

Here Nārada simply repeats what he has done life after life: he sees Kṛṣṇa, places Him in the heart, and flies on. The śloka models the antaryāmī-darśana that a wandering devotee carries everywhere.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.19

↗

రాజదూతమువాచేదం భగవాన్ ప్రీణయన్ గిరా । మా భైష్ట దూత భద్రం వో ఘాతయిష్యామి మాగధమ్ ॥ ౧౯ ॥

rāja-dūtam uvācedaṁ

[raaja-dootam uvaachedam]

bhagavān prīṇayan girā

[bhagavaan preenayan giraa]

mā bhaiṣṭa dūta bhadraṁ vo

[maa bhaishta doota bhadram vo]

ghātayiṣyāmi māgadham

[ghaatayishyaami maagadham]

Word-for-word

rāja — of the kings dūtam — to the messenger uvāca — He said idam — this bhagavān — the Supreme Lord prīṇayan — pleasing him girā — with His word s mā bhaiṣṭa — do not fear dūta — O messenger bhadram — may there be all good vaḥ — for you ghāṭayiṣyāmi — I shall arrange for the killing māgadham — of the King of Magadha (Jarāsandha) .

Blended reading (Sanskrit + English inline)

rāja-dūtam uvācedaṁ

rāja

of the kings

dūtam

to the messenger

uvāca

He said

idam

this

bhagavān prīṇayan girā

bhagavān

the Supreme Lord

prīṇayan

pleasing him

girā

with His word s

mā bhaiṣṭa dūta bhadraṁ vo

mā bhaiṣṭa

do not fear

dūta

O messenger

bhadram

may there be all good

vaḥ

for you

ghātayiṣyāmi māgadham

ghāṭayiṣyāmi

I shall arrange for the killing

māgadham

of the King of Magadha (Jarāsandha) .

Important Words

mā bhaiṣṭa — do not fear
Imperative of bhī with prohibition. The Lord's most consoling formula — He removes fear by speech act, because His speech is itself karaka.
ghāṭayiṣyāmi — I shall cause to be killed
Causative future — 'I shall arrange the killing.' Kṛṣṇa is the karayitā, the one who causes; Bhīma will be the karaṇa. The grammar preserves both agencies, neither erasing the devotee nor displacing the Lord.
prīṇayan — pleasing
Present participle — pleasing as He speaks. Kṛṣṇa's speech is always nourishing to the hearer; even a war-order is delivered as kindness.

With pleasing words the Lord addressed the messenger sent by the kings: “My dear messenger, I wish all good fortune to you. I shall arrange for the killing of King Magadha. Do not fear.”

Purport

The statement ma bhaiṣṭa, “do not fear,” is in the plural, being intended for both the messenger and the kings. Similarly, the expression bhadraṁ vaḥ, “blessings unto you,” is also in the plural, expressing a similar intent.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

With pleasing words the Lord addressed the messenger sent by the kings: "My dear messenger, I wish all good fortune to you. I shall arrange for the killing of King Magadha. Do not fear."

Commentary

The Lord said to the messenger, "Do not fear. I will kill Jarasandha." The phrase "Do do not fear (ma bhaista)" is in the plural because he is addressing all of the kings.

Jīva Gosvāmī Gauḍīya

Commentary

Remembering the Lord’s great, fathomless mercy and maintaining his vow to deliver the surrendered, Śukadeva speaks with a choked voice. “Do not fear. I will have Jarāsandha killed through Bhīma.”

Śrīdhara Svāmī Gauḍīya

Commentary

The Lord pleased the messenger with words like “Do not fear” or “They are my devotees. Thus very soon their desires will be fulfilled” since he was most merciful (bhagavān). I will have him killed through Bhīma.

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Discriminative WisdomShanti (Peace / Tranquility)Abhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Samata (Equanimity / Even-mindedness)Ishvara Pranidhana (Surrender to God)Ahimsa (Non-violence / Compassion)Anahankarah (Freedom from False Ego)

Personal Guidance

Analogy

Kṛṣṇa's reassurance to the messenger — 'fear not, I shall arrange the killing' — is like a king pressing his signet into wax for a poor petitioner: the words are simple, but the seal behind them is everything.

Stories

Mā bhaiṣṭa as covenantal phrase

The phrase mā bhaiṣṭa, 'do not fear,' is one of the Lord's signature consolations across śāstra — Rāma to Vibhīṣaṇa, Kṛṣṇa to Arjuna in Bg 18, the Lord to the gopīs in 10.32 (mā maṁsthā). Wherever the Lord says it, the future is already adjusted.

Gauḍīyas point to abhayaṁ sattva-saṁśuddhiḥ (Bg 16.1) — fearlessness is the first divine quality, and it is supplied by Bhagavān's own promise, not by the devotee's strength.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.20

↗

ఇత్యుక్త: ప్రస్థితో దూతో యథావదవదన్నృపాన్ । తేఽపి సన్దర్శనం శౌరే: ప్రత్యైక్షన్ యన్ముముక్షవ: ॥ ౨౦ ॥

ity uktaḥ prasthito dūto

[ity uktah prasthito dooto]

yathā-vad avadan nṛpān

[yathaa-vad avadan nripaan]

te ’pi sandarśanaṁ śaureḥ

[te ’pi sandarshanam shaureh]

pratyaikṣan yan mumukṣavaḥ

[pratyaikshan yan mumukshavah]

Word-for-word

iti — thus uktaḥ — addressed prasthitaḥ — departed dūtaḥ — the messenger yathā - vat — accurately avadat — he told nṛpān — the kings te — they api — and sandarśanam — the audience śaureḥ — of Lord Kṛṣṇa pratyaikṣan — awaited yat — because mumukṣavaḥ — being eager for liberation .

Blended reading (Sanskrit + English inline)

ity uktaḥ prasthito dūto

iti

thus

uktaḥ

addressed

prasthitaḥ

departed

dūtaḥ

the messenger

yathā-vad avadan nṛpān

yathā - vat

accurately

avadat

he told

nṛpān

the kings

te ’pi sandarśanaṁ śaureḥ

they

api

and

sandarśanam

the audience

śaureḥ

of Lord Kṛṣṇa

pratyaikṣan yan mumukṣavaḥ

pratyaikṣan

awaited

yat

because

mumukṣavaḥ

being eager for liberation .

Important Words

mumukṣavaḥ — those desiring liberation
The captive kings are mumukṣu — but their mukti is double: release from jail and release from saṁsāra. Gauḍīyas note that the audience of Kṛṣṇa is itself mokṣa; the kings instinctively bind the two together.
sandarśanam — audience, full sight
Sandarśana — complete seeing. Not a glimpse but a held darśana. The kings wait not for the rescue but for the Person; the rescue is incidental to the darśana.
śaureḥ — of Lord Kṛṣṇa (descendant of Śūra)
Patronymic — descendant of Śūra (Vasudeva's father). The kings remember Him by the lineage; Bhāgavata loves to name Kṛṣṇa through His family.

Thus addressed, the messenger departed and accurately relayed the Lord’s message to the kings. Eager for freedom, they then waited expectantly for their meeting with Lord Kṛṣṇa.

Purport

The great Vaiṣṇava scholar Śrīla Jīva Gosvāmī comments here that by force of circumstances the kings began focusing their attention on Lord Kṛṣṇa alone.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Thus addressed, the messenger departed and accurately relayed the Lord's message to the kings. Eager for freedom, they then waited expectantly for their meeting with Lord Kṛṣṇa.

Commentary

They waited for Krsna (pratyaiksan for pratyaksanta, for their benefit).

Jīva Gosvāmī Gauḍīya

Commentary

The kings waited, depending only on Kṛṣṇa (pratyaikṣan). They developed the desire to be free from Jarāsandha in order to see Kṛṣṇa.

Śrīdhara Svāmī Gauḍīya

Commentary

The kings waited to see the Lord, with full dependence on the Lord, who appeared to display his unlimited powers (śaureḥ). They desired freedom from prison and saṁsāra. Or they waited to see the Lord, whom sages also waited for.

Related values & verses

Related values

Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Discriminative Wisdom

Concepts

Jiva

Related lectures

BSS SB 10-71-20 - In a sense we never leave Vaikuntha - 2007-11-29 ISKCON Melbourne
His Holiness Bhaktisiddhanta Swami· 2007-11-29· English

Personal Guidance

Analogy

The captive kings, having heard Kṛṣṇa's promise relayed by the messenger, waiting for His audience as eagerly as for liberation itself, are like prisoners hearing a single bird outside the cell and knowing the dawn will come — the song is already enough.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.21

↗

ఆనర్తసౌవీరమరూంస్తీర్త్వా వినశనం హరి: । గిరీన్ నదీరతీయాయ పురగ్రామవ్రజాకరాన్ ॥ ౨౧ ॥

ānarta-sauvīra-marūṁs

[aanarta-sauveera-marooms]

tīrtvā vinaśanaṁ hariḥ

[teertvaa vinashanam harih]

girīn nadīr atīyāya

[gireen nadeer ateeyaaya]

pura-grāma-vrajākarān

[pura-graama-vrajaakaraan]

Word-for-word

ānarta - sauvīra - marūn — Ānarta (the province of Dvārakā), Sauvīra (eastern Gujarat) and the desert (of Rajasthan) tīrtvā — crossing through vinaśanam — Vinaśana, the district of Kurukṣetra hariḥ — Lord Kṛṣṇa girīn — hills nadīḥ — and rivers atīyāya — passing pura — cities grāma — villages vraja — cow pastures ākarān — and quarries .

Blended reading (Sanskrit + English inline)

ānarta-sauvīra-marūṁs

ānarta - sauvīra - marūn

Ānarta (the province of Dvārakā), Sauvīra (eastern Gujarat) and the desert (of Rajasthan)

tīrtvā vinaśanaṁ hariḥ

tīrtvā

crossing through

vinaśanam

Vinaśana, the district of Kurukṣetra

hariḥ

Lord Kṛṣṇa

girīn nadīr atīyāya

girīn

hills

nadīḥ

and rivers

atīyāya

passing

pura-grāma-vrajākarān

pura

cities

grāma

villages

vraja

cow pastures

ākarān

and quarries .

Important Words

vraja — cow pastures
Vraja in the literal sense — moving cattle-camps. The same word names the Vṛndāvana of Kṛṣṇa's childhood. Even in geographic listing, the word carries a perfume of His original līlā-bhūmi.
hariḥ — Lord Hari
Hari — He who takes away (sins, sorrows, the bondage of seers). The traveller-name. Wherever Hari passes, something is taken.
vinaśanam — Vinaśana, the district of Kurukṣetra
Literally 'place of destruction' — where the Sarasvatī disappears into the desert. The toponym foreshadows Kurukṣetra's later role as Bhagavad-gītā's stage; geography is theology.

As He traveled through the provinces of Ānarta, Sauvīra, Marudeśa and Vinaśana, Lord Hari crossed rivers and passed mountains, cities, villages, cow pastures and quarries.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

As He traveled through the provinces of Ānarta, Sauvīra, Marudeśa and Vinaśana, Lord Hari crossed rivers and passed mountains, cities, villages, cow pastures and quarries.

Commentary

Krsna, passing through Anarta, Sauvira, Maru and Kuruksetra (vinasanam), crossed mountains, rivers, cities, villages, pastures and quarries.

Jīva Gosvāmī Gauḍīya

Commentary

Crossing mountains and rivers, he passed through different provinces and passed through cities, villages, cow pastures and mines. Sauvīra and Pāṣcāla were on the road he took.

Śrīdhara Svāmī Gauḍīya

Commentary

The provinces were huge, like the ocean. Thus they had to be crossed as one crosses the ocean (tīrthvā). Or tīrthvā indicates that they crossed rivers. The Lord removed all suffering from the people of those places (hariḥ). He crossed the rivers and mountains of those places.

Related values & verses

Related values

Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Discriminative Wisdom

Concepts

Jiva

Related lectures

Vraja Bihari Pr SB 10-71-21-24 - Taking our Relationship with Krishna on Another Level - 2015-12-08 ISKCON Chowpatty
His Grace Vraja Bihari Prabhu· 2015-12-08· English

Personal Guidance

Analogy

Kṛṣṇa passing through Ānarta, Sauvīra, Marudeśa and Vinaśana — over rivers, hills, cities, villages, cow-pastures and quarries — is like the same monsoon-cloud crossing every landscape it touches: each region receives whatever it can hold of His passage.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.22

↗

తతో ద‍ృషద్వతీం తీర్త్వా ముకున్దోఽథ సరస్వతీమ్ । పఞ్చాలానథ మత్స్యాంశ్చ శక్రప్రస్థమథాగమత్ ॥ ౨౨ ॥

tato dṛṣadvatīṁ tīrtvā

[tato drishadvateem teertvaa]

mukundo ’tha sarasvatīm

[mukundo ’tha sarasvateem]

pañcālān atha matsyāṁś ca

[panchaalaan atha matsyaamsh cha]

śakra-prastham athāgamat

[shakra-prastham athaagamat]

Word-for-word

tataḥ — then dṛṣadvatīm — the river Dṛṣadvatī tīrtvā — crossing mukundaḥ — Lord Kṛṣṇa atha — then sarasvatīm — the river Sarasvatī pañcālān — the Pañcāla province atha — then matsyān — the Matsya province ca — also śakra - prastham — to Indraprastha atha — and āgamat — He came .

Blended reading (Sanskrit + English inline)

tato dṛṣadvatīṁ tīrtvā

tataḥ

then

dṛṣadvatīm

the river Dṛṣadvatī

tīrtvā

crossing

mukundo ’tha sarasvatīm

mukundaḥ

Lord Kṛṣṇa

atha

then

pañcālān atha matsyāṁś ca

śakra-prastham athāgamat

sarasvatīm

the river Sarasvatī

pañcālān

the Pañcāla province

atha

then

matsyān

the Matsya province

also

śakra - prastham

to Indraprastha

atha

and

āgamat

He came .

Important Words

mukundaḥ — giver of mukti
He travels under His liberating name. The geography is just a path on which Mukunda walks; the cities He passes are silently blessed by the passage.
śakra - prastham — Indraprastha
Indra's-plain — the Pāṇḍava capital reclaimed from the Khāṇḍava forest. The destination's name itself carries the story of Khāṇḍava-dāha that the chapter's last verse will recall.
sarasvatīm — the Sarasvatī river
Sarasvatī — śruti-river, devī of vāk. Kṛṣṇa's body crosses the river of speech as His name continues to be sung — outer crossing, inner consecration.

After crossing the rivers Dṛṣadvatī and Sarasvatī, He passed through Pañcāla and Matsya and finally came to Indraprastha.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

After crossing the rivers Dṛṣadvatī and Sarasvatī, He passed through Paṣcāla and Matsya and finally came to Indraprastha.

Jīva Gosvāmī Gauḍīya

Commentary

After passing through those places he passed through Dṛṣadvatī. Though in going from Dvārakā to Indraprastha Vinaśana, Pāṣcāla and other provinces were not the destination, he visited those places to give happiness to the devotees there and give benefit to all living entities. Even going with minimal luggage, the pace was not fast because of the palanquins.

Śrīdhara Svāmī Gauḍīya

Commentary

After passing through those places, he passed through Dṛṣadvatī. Though in going from Dvārakā to Indraprastha, Vinaśana, Pāṣcāla and other provinces were not the destination, he visited those places to give happiness to the devotees there and give benefit to all living entities. Or the places are not mentioned in order. Pāṣcala is situated before Marudeśa (desert). He bypassed Vinaśana.

Related values & verses

Related values

Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Discriminative Wisdom

Concepts

Jiva

Personal Guidance

Analogy

Mukunda crossing the Dṛṣadvatī and Sarasvatī, passing through Pañcāla and Matsya into Indraprastha, is like a river that has chosen its mouth — each region briefly carries Him until the chosen city receives Him as its sea.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.23

↗

తముపాగతమాకర్ణ్య ప్రీతో దుర్దర్శనం నృణామ్ । అజాతశత్రుర్నిరగాత్ సోపధ్యాయ: సుహృద్‌వృత: ॥ ౨౩ ॥

tam upāgatam ākarṇya

[tam upaagatam aakarnya]

prīto durdarśanaṁ nṛnām

[preeto durdarshanam nrinaam]

ajāta-śatrur niragāt

[ajaata-shatrur niragaat]

sopadhyāyaḥ suhṛd-vṛtaḥ

[sopadhyaayah suhrid-vritah]

Word-for-word

tam — Him upāgatam — arrived ākarṇya — hearing prītaḥ — pleased durdarśanam — rarely seen nṛṇām — by humans ajāta - śatruḥ — King Yudhiṣṭhira, whose enemy was never born niragāt — came out sa — with upadhyāyaḥ — his priests suhṛt — by relatives vṛtaḥ — surrounded .

Blended reading (Sanskrit + English inline)

tam upāgatam ākarṇya

tam

Him

upāgatam

arrived

ākarṇya

hearing

prīto durdarśanaṁ nṛnām

prītaḥ

pleased

durdarśanam

rarely seen

nṛṇām

by humans

ajāta-śatrur niragāt

ajāta - śatruḥ

King Yudhiṣṭhira, whose enemy was never born

niragāt

came out

with

upadhyāyaḥ

his priests

sopadhyāyaḥ suhṛd-vṛtaḥ

suhṛt

by relatives

vṛtaḥ

surrounded .

Important Words

ajāta - śatruḥ — Yudhiṣṭhira, 'one whose enemy is unborn'
A compound name — ajāta (unborn) + śatru (enemy). The Mahābhārata's standard epithet for Yudhiṣṭhira; Gauḍīyas treat it as a devotional virtue rather than a political fact.
durdarśanam — rarely seen
Durdarśana — hard to see. The same Lord whom Vraja sees daily as the cowherd boy is here described as rarely seen by humans; the gradation of access is itself a Bhāgavata teaching.
upadhyāyaḥ — his priests
The royal welcome is mediated by brāhmaṇas. Dharma's structure is preserved even in spontaneous love — the priests come first, then the embrace.

King Yudhiṣṭhira was delighted to hear that the Lord, whom human beings rarely see, had now arrived. Accompanied by his priests and dear associates, the King came out to meet Lord Kṛṣṇa.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

King Yudhiṣṭhira was delighted to hear that the Lord, whom human beings rarely see, had now arrived. Accompanied by his priests and dear associates, the King came out to meet Lord Kṛṣṇa.

Commentary

As the senses go out to meet the life air, Yudisthira went out to meet Krsna.

Jīva Gosvāmī Gauḍīya

Commentary

Though Kṛṣṇa was rarely seen by living beings, he had come close (upa-āgatam). Yudhiṣṭhira had a soft, straight-forward heart (ajāta-śatruḥ). Thus his delight was natural.

Śrīdhara Svāmī Gauḍīya

Commentary

Though Kṛṣṇa was rarely seen by living beings, he had come close (upa-āgatam). Yudhiṣṭhira had a soft, straight-forward heart (ajāta-śatruḥ). With peaceful heart, he was devoid of lust, anger and hatred at all times. Thus he was delighted.

Related values & verses

Related values

Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Shanti (Peace / Tranquility)Atma Nigraha (Self-control)

Concepts

Jiva

Personal Guidance

Analogy

Yudhiṣṭhira coming out with his priests and dear ones to meet the Lord who is rarely seen by humans is like a host who, hearing his beloved is at the gate, leaves the half-prepared welcome inside and runs out — etiquette is reordered by love.

Stories

Ajāta-śatru, the one whose enemy is unborn

Yudhiṣṭhira is called ajāta-śatru — 'he whose enemy was never born.' SB and Mahābhārata both gloss this as a quality of his heart, not of his political situation (he obviously has enemies). He bears no enmity toward anyone, and so, from his side, no enemy exists.

Gauḍīyas read ajāta-śatru as the devotional equivalent of suhṛdaṁ sarva-bhūtānām (Bg 5.29) — the soul who lives in Kṛṣṇa cannot generate enemies inside himself, whatever the outer world produces.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.24

↗

గీతవాదిత్రఘోషేణ బ్రహ్మఘోషేణ భూయసా । అభ్యయాత్స హృషీకేశం ప్రాణా: ప్రాణమివాద‍ృత: ॥ ౨౪ ॥

gīta-vāditra-ghoṣeṇa

[geeta-vaaditra-ghoshena]

brahma-ghoṣeṇa bhūyasā

[brahma-ghoshena bhooyasaa]

abhyayāt sa hṛṣīkeśaṁ

[abhyayaat sa hrisheekesham]

prāṇāḥ prāṇam ivādṛtaḥ

[praanaah praanam ivaadritah]

Word-for-word

gīta — of song vāditra — and instrumental music ghoṣeṇa — with the sound brahma — of the Vedas ghoṣeṇa — with the sound bhūyasā — abundant abhyayāt — went forth saḥ — he hṛṣīkeśam — to Lord Kṛṣṇa prāṇāḥ — the senses prāṇam — consciousness, or the air of life iva — as ādṛtaḥ — reverential .

Blended reading (Sanskrit + English inline)

gīta-vāditra-ghoṣeṇa

gīta

of song

vāditra

and instrumental music

ghoṣeṇa

with the sound

brahma-ghoṣeṇa bhūyasā

brahma

of the Vedas

ghoṣeṇa

with the sound

bhūyasā

abundant

abhyayāt sa hṛṣīkeśaṁ

abhyayāt

went forth

saḥ

hṛṣīkeśam

to Lord Kṛṣṇa

prāṇāḥ prāṇam ivādṛtaḥ

prāṇāḥ

the senses

prāṇam

consciousness, or the air of life

iva

ādṛtaḥ

reverential .

Important Words

hṛṣīkeśam — Lord of the senses
Hṛṣīkeśa — master of the hṛṣīkas. The very name explains the simile: when the controller of senses arrives, the senses themselves rise to meet Him. Caitanya-line reads bhakti as hṛṣīkeṇa hṛṣīkeśa-sevanaṁ (CC Madhya 19.170) — service of Hṛṣīkeśa by the senses themselves.
prāṇāḥ — the senses, the vital airs
Plural prāṇa — the working principles of the body. The simile makes Kṛṣṇa the singular prāṇa to which the many prāṇas rush; jīva-paramātmā relation through breath-imagery.
brahma - ghoṣeṇa — with the sound of Vedic hymns
Brahma-ghoṣa — śabda-brahman, the Vedic sound. The welcome is Vedic at its core; bhakti's outpouring does not bypass śāstra-recitation, it crowns it.

As songs and musical instruments resounded along with the loud vibration of Vedic hymns, the King went forth with great reverence to meet Lord Hṛṣīkeśa, just as the senses go forth to meet the consciousness of life.

Purport

Lord Kṛṣṇa is here described as Hṛṣīkeśa, the Lord of the senses, and King Yudhiṣṭhira’s rushing to the Lord is compared to the senses eagerly joining the consciousness of life. Without consciousness, the senses are useless; indeed, the senses function through consciousness. Similarly, when the individual souls are bereft of Kṛṣṇa consciousness, love of God, they enter into a useless and illusory struggle called material existence. Pure devotees like King Yudhiṣṭhira are never bereft of the Lord’s association, for they keep Him always within their heart, and yet they feel special ecstasy when they see the Lord after long separation, as described here.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Jīva Gosvāmī Gauḍīya

Commentary

Hṛṣīkeśa means “having hair which shone.” Thus from far off, he shone because of his effulgence. Or, he controlled all the senses by prema. Ādṛtaḥ means respected or worshipped. Yudhiṣṭhira was respected by Kṛṣṇa when Kṛṣṇa came to his place, got off his chariot etc. The senses which become inactive without the life air, which leaves the body as when fainting, approach the life air when it returns.

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Ishvara Pranidhana (Surrender to God)Hrih (Modesty / Sense of Shame)

Personal Guidance

Analogy

The senses going out to meet the prāṇa is the verse's own image: Yudhiṣṭhira moves toward Hṛṣīkeśa as the eye, the tongue, the hand all turn toward the breath that animates them — when the master of the senses arrives, the senses cannot stay still.

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Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.25

↗

ద‍ృష్ట్వా విక్లిన్నహృదయ: కృష్ణం స్‍నేహేన పాణ్డవ: । చిరాద్ ద‍ృష్టం ప్రియతమం సస్వజేఽథ పున: పున: ॥ ౨౫ ॥

dṛṣṭvā viklinna-hṛdayaḥ

[drishtvaa viklinna-hridayah]

kṛṣṇaṁ snehena pāṇḍavaḥ

[krishnam snehena paandavah]

cirād dṛṣṭaṁ priyatamaṁ

[chiraad drishtam priyatamam]

sasvaje ’tha punaḥ punaḥ

[sasvaje ’tha punah punah]

Word-for-word

dṛṣṭvā — seeing viklinna — melted hṛdayaḥ — his heart kṛṣṇam — Lord Kṛṣṇa snehena — with affection pāṇḍavaḥ — the son of Pāṇḍu cirāt — after a long time dṛṣṭam — seen priya - tamam — his dearmost friend sasvaje — he embraced Him atha — thereupon punaḥ punaḥ — again and again .

Blended reading (Sanskrit + English inline)

dṛṣṭvā viklinna-hṛdayaḥ

dṛṣṭvā

seeing

viklinna

melted

hṛdayaḥ

his heart

kṛṣṇaṁ snehena pāṇḍavaḥ

kṛṣṇam

Lord Kṛṣṇa

snehena

with affection

pāṇḍavaḥ

the son of Pāṇḍu

cirād dṛṣṭaṁ priyatamaṁ

cirāt

after a long time

dṛṣṭam

seen

priya - tamam

his dearmost friend

sasvaje ’tha punaḥ punaḥ

sasvaje

he embraced Him

atha

thereupon

punaḥ punaḥ

again and again .

Important Words

viklinna - hṛdayaḥ — with melted heart
Viklinna — wet, melted, dissolved. Gauḍīyas treat heart-melting as the signature of true bhāva; āśru and sveda are the body's reading of an interior thaw.
cirāt — after a long time
Adverb of duration. Viraha is named in one word; the verse trusts the reader to feel the years of absence packed into it.
priya - tamam — the dearmost
Superlative — beyond priya and priyatara to priyatama. For Yudhiṣṭhira, Kṛṣṇa is not one of many loves but the topmost; the very grammar excludes rivals.
punaḥ punaḥ — again and again
Reduplication of intensity. Bhakti's mathematics: one embrace will not exhaust the moment; the body keeps repeating what the heart cannot finish.

The heart of King Yudhiṣṭhira melted with affection when he saw his dearmost friend, Lord Kṛṣṇa, after such a long separation, and he embraced the Lord again and again.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The heart of King Yudhiṣṭhira melted with affection when he saw his dearmost friend, Lord Kṛṣṇa, after such a long separation, and he embraced the Lord again and again.

Jīva Gosvāmī Gauḍīya

Commentary

Kṛṣṇa was by his nature attractive to all hearts (kṛṣṇam). But he was especially dear to Yudhiṣṭhira. Kṛṣṇa was the crest jewel among all his dear friends. And he was seeing him after a long time. Therefore repeatedly he embraced Kṛṣṇa since he felt unsatisfied when he stopped.

Related values & verses

Related values

Nyaya (Justice / Righteous Judgment)Daya (Compassion / Mercy)Vairagya (Detachment / Dispassion)Kritajnata (Gratitude)Discriminative WisdomAtma Nigraha (Self-control)Satya (Truthfulness)Prema (Divine Love)

Concepts

Jiva

Related lectures

PrahladAnS SB 10-71-25 - When our heart melts - 2014 Dallas
His Holiness Prahladananada Swami· English

Personal Guidance

Analogy

Yudhiṣṭhira's heart melting and embracing Kṛṣṇa again and again after long viraha is like a beeswax seal held to flame — the moment the warmth touches it, the form softens and pours toward its source.

Stories

Long viraha, sudden milana

Kṛṣṇa and the Pāṇḍavas have not seen each other since before the Yadu council. The Mahābhārata records years of correspondence and intermittent visits; the Bhāgavata compresses the emotional arc to a single word: cirāt — 'after long.'

Gauḍīya rasa-śāstra reads viraha as the heater of love. When milana finally comes, the heart cannot embrace just once. Punaḥ punaḥ — again and again — is the marker of bhakti's surplus.

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Śrīmad-Bhāgavatam 10.71.26

↗

దోర్భ్యాం పరిష్వజ్య రమామలాలయం ముకున్దగాత్రం నృపతిర్హతాశుభ: । లేభే పరాం నిర్వృతిమశ్రులోచనో హృష్యత్తనుర్విస్మృతలోకవిభ్రమ: ॥ ౨౬ ॥

dorbhyāṁ pariṣvajya ramāmalālayaṁ

[dorbhyaam parishvajya ramaamalaalayam]

mukunda-gātraṁ nṛ-patir hatāśubhaḥ

[mukunda-gaatram nri-patir hataashubhah]

lebhe parāṁ nirvṛtim aśru-locano

[lebhe paraam nirvritim ashru-lochano]

hṛṣyat-tanur vismṛta-loka-vibhramaḥ

[hrishyat-tanur vismrita-loka-vibhramah]

Word-for-word

dorbhyām — with his arms pariṣvajya — embracing ramā — of the goddess of fortune amala — faultless alayam — the abode mukunda — of Lord Kṛṣṇa gātram — the body nṛ - patiḥ — the king hata — destroyed aśubhaḥ — all of whose bad fortune lebhe — achieved parām — the highest nirvṛtim — joy aśru — tears locanaḥ — in whose eyes hṛṣyat — exhilarated tanuḥ — whose body vismṛta — forgetting loka — of the mundane realm vibhramaḥ — the illusory affairs .

Blended reading (Sanskrit + English inline)

dorbhyāṁ pariṣvajya ramāmalālayaṁ

dorbhyām

with his arms

pariṣvajya

embracing

ramā

of the goddess of fortune

amala

faultless

alayam

the abode

mukunda-gātraṁ nṛ-patir hatāśubhaḥ

mukunda

of Lord Kṛṣṇa

gātram

the body

nṛ - patiḥ

the king

hata

destroyed

aśubhaḥ

all of whose bad fortune

lebhe parāṁ nirvṛtim aśru-locano

lebhe

achieved

parām

the highest

nirvṛtim

joy

aśru

tears

locanaḥ

in whose eyes

hṛṣyat-tanur vismṛta-loka-vibhramaḥ

hṛṣyat

exhilarated

tanuḥ

whose body

vismṛta

forgetting

loka

of the mundane realm

vibhramaḥ

the illusory affairs .

Important Words

ramā - amala - alayam — the spotless abode of Lakṣmī
Kṛṣṇa's body is the residence of the goddess of fortune. Gauḍīyas read Lakṣmī here as eternally present yet subordinate to His Vraja-mādhurya — even Lakṣmī dwells in His body but does not exhaust His sweetness.
hata - aśubhaḥ — whose inauspiciousness is destroyed
Hata — killed. Even one embrace of Kṛṣṇa's body 'kills' inauspiciousness. The transitive verb is used because aśubha is treated as a living enemy who can be slain.
hṛṣyat - tanuḥ — with body thrilling
Hṛṣyat — bristling, with hair standing up. Romāñca is one of the eight sāttvika-bhāvas — the body's involuntary report of bhāva. Yudhiṣṭhira's whole frame is reading Kṛṣṇa.
vismṛta - loka - vibhramaḥ — forgetting the illusion of the world
Vibhrama — wandering, illusion. Loka-vibhrama is the conditioned soul's spinning across material identities. Kṛṣṇa's embrace ends the spin; the world is forgotten, not refuted.

The eternal form of Lord Kṛṣṇa is the everlasting residence of the goddess of fortune. As soon as King Yudhiṣṭhira embraced Him, the King became free of all the contamination of material existence. He immediately felt transcendental bliss and merged in an ocean of happiness. There were tears in his eyes, and his body shook due to ecstasy. He completely forgot that he was living in this material world.

Purport

The above translation is taken from Śrīla Prabhupāda’s Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Commentary

He embrace with his arms the limbs of Mukunda, which were the shelter of beauty (rama) and faultlessness (amalam). By this he forgot all worldly pleasure (vismrta loka vibhramah), being submerged in the bliss of prema beyond the material realm.

Jīva Gosvāmī Gauḍīya

Commentary

In examining the good fortune of Yudhiṣṭhira and others, Śukadeva sings using a longer meter in two verses because of his intense prema. He embraced Kṛṣṇa tightly for a long time. “Embracing with the arms” is redundant, but out of bliss it expresses the oneness of the two persons. Lakṣmī does not remain personally in other abodes since they are faulty and without sweetness. She stays there only in a shadow form. However she stays with the Lord personally because he is the shelter of all good qualities and is faultless. He removes all sorrow and bestows the highest bliss (mukunda). By Kṛṣṇa’s embrace all his suffering from separation vanished (hatāśubhaḥ) and attained the highest bliss. The long separation was excellent since it ended with the highest bliss. Since he was the Lord of men (nṛpatiḥ), all his followers also experienced similar feelings.

Related values & verses

Related values

Daya (Compassion / Mercy)Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Discriminative Wisdom

Concepts

Jiva

Related lectures

PrahladAnS SB 10-71-26 72-01 - All to become convinced of Krishna - Dallas
His Holiness Prahladananada Swami· English

Personal Guidance

Analogy

Yudhiṣṭhira embracing the body of Kṛṣṇa, the abode of Lakṣmī, and forgetting the mundane realm is like a man stepping into the Yamunā at flood — the river takes him so completely that the shore he left no longer exists for him.

Stories

Sparśa and the destruction of aśubha

Kṛṣṇa's body is described as ramā-amala-ālaya — the unsullied abode of Lakṣmī. Touching it (sparśa) destroys aśubha. The same teaching appears at Pūtanā's deliverance (SB 10.6): contact with the Lord's body, even with murderous intent, burns away inauspiciousness.

Here Yudhiṣṭhira's embrace produces tears, trembling and forgetfulness of the world — the classical aṣṭa-sāttvika-bhāva that Rūpa Gosvāmī codifies in Bhakti-rasāmṛta-sindhu as the body's reading of prema.

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Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.27

↗

తం మాతులేయం పరిరభ్య నిర్వృతో భీమ: స్మయన్ ప్రేమజలాకులేన్ద్రియ: । యమౌ కిరీటీ చ సుహృత్తమం ముదా ప్రవృద్ధబాష్పా: పరిరేభిరేఽచ్యుతమ్ ॥ ౨౭ ॥

taṁ mātuleyaṁ parirabhya nirvṛto

[tam maatuleyam parirabhya nirvrito]

bhīmaḥ smayan prema-jalākulendriyaḥ

[bheemah smayan prema-jalaakulendriyah]

yamau kirīṭī ca suhṛttamaṁ mudā

[yamau kireetee cha suhrittamam mudaa]

pravṛddha-bāṣpāḥ parirebhire ’cyutam

[pravriddha-baashpaah parirebhire ’chyutam]

Word-for-word

tam — Him mātuleyam — his mother’s brother’s son parirabhya — embracing nirvṛtaḥ — filled with joy bhīmaḥ — Bhīmasena smayan — laughing prema — due to love jala — with the water (tears) ākula — filled indriyaḥ — whose eyes yamau — the twins (Nakula and Sahadeva) kirītī — Arjuna ca — and suhṛt - tamam — their dearmost friend mudā — with pleasure pravṛddha — profuse bāṣpāḥ — whose tears parirebhire — they embraced acyutam — the infallible Lord .

Blended reading (Sanskrit + English inline)

taṁ mātuleyaṁ parirabhya nirvṛto

tam

Him

mātuleyam

his mother’s brother’s son

parirabhya

embracing

nirvṛtaḥ

filled with joy

bhīmaḥ smayan prema-jalākulendriyaḥ

bhīmaḥ

Bhīmasena

smayan

laughing

prema

due to love

jala

with the water (tears)

ākula

filled

indriyaḥ

whose eyes

yamau

the twins (Nakula and Sahadeva)

yamau kirīṭī ca suhṛttamaṁ mudā

kirītī

Arjuna

and

suhṛt - tamam

their dearmost friend

mudā

with pleasure

pravṛddha-bāṣpāḥ parirebhire ’cyutam

pravṛddha

profuse

bāṣpāḥ

whose tears

parirebhire

they embraced

acyutam

the infallible Lord .

Important Words

mātuleyam — maternal cousin
Kṛṣṇa is Kuntī's nephew — son of her brother Vasudeva. The kinship term sets the rasa: family-affection (vātsalya tinged with sakhya), not subject-to-Lord formality.
prema - jala - ākula - indriyaḥ — whose eyes were filled with the water of love
Compound: prema (love) + jala (water) + ākula (filled) + indriyaḥ (whose senses/eyes). Gauḍīyas read prema-jala as bhāva-water — the body's visible reading of internal love.
suhṛt - tamam — the dearmost friend
Suhṛt — well-wisher; tama — superlative. The Lord is the topmost well-wisher of all (Bg 5.29 — suhṛdaṁ sarva-bhūtānām); the Pāṇḍavas perceive Him in that bhāva.

Then Bhīma, his eyes brimming with tears, laughed with joy as he embraced his maternal cousin, Kṛṣṇa. Arjuna and the twins — Nakula and Sahadeva — also joyfully embraced their dearmost friend, the infallible Lord, and they cried profusely.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Then Bhīma, his eyes brimming with tears, laughed with joy as he embraced his maternal cousin, Kṛṣṇa. Arjuna and the twins—Nakula and Sahadeva—also joyfully embraced their dearmost friend, the infallible Lord, and they cried profusely.

Jīva Gosvāmī Gauḍīya

Commentary

Śrīdhara Svāmī Gauḍīya

Commentary

As cousins they did not show undue reverence with each other. They were overwhelmed with affection. They embraced and felt bliss. Then their faces blossomed with smiles. All their senses were filled with prema. Then Nakula, Sahadeva and Arjuna shed even more tears out of joy than Bhīma and Yudhiṣṭlhira as they embraced their best friend Acyuta. All their senses were out of control because of prema (prema-java instead of prema-jala). Embracing Kṛṣṇa, Bhīma felt bliss. Or being blissful, Bhīma smiled and his senses went out of control because of prema. He could not do or say anything. The Yadus were friends. Uddhava was a greater friend. The Pāṇḍavas were the greatest friends. Thus Kṛṣṇa was their greatest friend (suhṛttamam). They cried tears of joy with quivering etc. (pravṛddha). This should also be understood: out of prema Kṛṣṇa was also fixed in embracing them (acyutam). Arjuna is mentioned last because he wanted to embrace Kṛṣṇa for a long time. Or overcome with intense affection, he could not come quickly and thus arrived last. He is also mentioned last because Kṛṣṇa was most dear friend (suhṛttamam). He wore the crown which Kṛṣṇa had given him (kirīṭī).

Related values & verses

Related values

Daya (Compassion / Mercy)Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Discriminative Wisdom

Concepts

Jiva

Personal Guidance

Analogy

Bhīma laughing through tears, Arjuna and the twins embracing the infallible Lord, is like four lamps that have not been lit for months suddenly catching from one flame — each takes the fire in its own colour, but the source is the same touch.

Stories

The Pāṇḍavas' four rasas

Each brother greets Kṛṣṇa in his own mood: Bhīma's vātsalya-tinged sakhya (he laughs in tears), Arjuna's confidant-sakhya (the Gītā-friend), the twins' awe-tinged respect (yamau bow first, then embrace).

Gauḍīya rasa-theology delights in such gradations — one Lord, plural relationships, all simultaneous. The Pāṇḍava household becomes a small laboratory of mixed rasas, with Yudhiṣṭhira's dāsya-sakhya at the centre.

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Śrīmad-Bhāgavatam 10.71.28

↗

అర్జునేన పరిష్వక్తో యమాభ్యామభివాదిత: । బ్రాహ్మణేభ్యో నమస్కృత్య వృద్ధేభ్యశ్చ యథార్హత: । మానినో మానయామాస కురుసృఞ్జయకైకయాన్ ॥ ౨౮ ॥

arjunena pariṣvakto

[arjunena parishvakto]

yamābhyām abhivāditaḥ

[yamaabhyaam abhivaaditah]

brāhmaṇebhyo namaskṛtya

[braahmanebhyo namaskritya]

vṛddhebhyaś ca yathārhataḥ

[vriddhebhyash cha yathaarhatah]

mānino mānayām āsa

[maanino maanayaam aasa]

kuru-sṛñjaya-kaikayān

[kuru-srinjaya-kaikayaan]

Word-for-word

arjunena — by Arjuna pariṣvaktaḥ — embraced yamābhyām — by the twins abhivāditaḥ — offered obeisances brāhmaṇebhyaḥ — to the brāhmaṇas namaskṛtya — bowing down vṛddhebhyaḥ — to the elders ca — and yathā - arhataḥ — according to etiquette māninaḥ — the honorable ones mānayām āsa — He honored kuru - sṛñjaya - kaikayān — the Kurus, Sṛñjayas and Kaikayas .

Blended reading (Sanskrit + English inline)

arjunena pariṣvakto

arjunena

by Arjuna

pariṣvaktaḥ

embraced

yamābhyām abhivāditaḥ

yamābhyām

by the twins

abhivāditaḥ

offered obeisances

brāhmaṇebhyo namaskṛtya

brāhmaṇebhyaḥ

to the brāhmaṇas

namaskṛtya

bowing down

vṛddhebhyaś ca yathārhataḥ

vṛddhebhyaḥ

to the elders

and

yathā - arhataḥ

according to etiquette

mānino mānayām āsa

māninaḥ

the honorable ones

mānayām āsa

He honored

kuru-sṛñjaya-kaikayān

kuru - sṛñjaya - kaikayān

the Kurus, Sṛñjayas and Kaikayas .

Important Words

brāhmaṇebhyaḥ — to the brāhmaṇas
Dative plural — Kṛṣṇa bows to brāhmaṇas. The verse encodes the brahmaṇya-deva principle: the Lord's first salute, in any room, is to the brāhmaṇas.
vṛddhebhyaḥ — to the elders
Vṛddha — those grown in years and wisdom. Kṛṣṇa models guru-jana-pūjā for every kṣatriya watching.
yathā - arhataḥ — according to deservingness
Each is honoured exactly as he deserves — no flattery, no omission. Dharmic etiquette is precise, and the Lord's precision is part of His līlā.

After Arjuna had embraced Him once more and Nakula and Sahadeva had offered Him their obeisances, Lord Kṛṣṇa bowed down to the brāhmaṇas and elders present, thus properly honoring the respectable members of the Kuru, Sṛñjaya and Kaikaya clans.

Purport

Śrīla Śrīdhara Svāmī mentions that since Arjuna was considered Lord Kṛṣṇa’s social equal, when Arjuna tried to bow down to Him, Lord Kṛṣṇa held Arjuna by his arms so that he could only embrace Him. The twins, however, being junior cousins, bowed down and grasped Lord Kṛṣṇa’s feet.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Jīva Gosvāmī Gauḍīya

Commentary

First their embraces with reverence, with a general description of everyone’s bewilderment in joy, were described. They observed proper behavior from their respective positions. Now the last three Pāṇḍavas’ more intense emotions are described. Arjuna embraced him again. This shows his great friendship with him. Though not stated it should be understood that before Arjuna offered respects as mentioned in this verse, Yudhiṣṭhira and Bhīma offered respects to him first, just as they embraced him first. Māninaḥ means respectable persons. He offered respects in a suitable manner.

Śrīdhara Svāmī Gauḍīya

Commentary

First their embraces endowed with reverence, with a general description of everyone’s bewilderment in joy, were described. They observed proper behavior from their respective positions. Now the last three Pāṇḍavas’ more intense emotions are described. Arjuna embraced him again. This shows his great friendship with him. Though not stated, it should be understood that before Arjuna offered respects as mentioned in this verse, Yudhiṣṭhira and Bhīma offered respects to him first, just as they embraced him first. Or they did not offer respects since it would restrict their bliss. More than previously they experienced bliss. As with place, so according to time, there is special bliss in special circumstances of meeting the Lord. The conclusion is described in Bhāgavatāmṛta. Māninaḥ means respectable persons. He offered respects in a suitable manner.

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Ishvara Pranidhana (Surrender to God)Ahimsa (Non-violence / Compassion)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)

Personal Guidance

Analogy

Kṛṣṇa, after being embraced by His cousins, bowing down to brāhmaṇas and elders, is like a tall tree that bears fruit and yet bends low when honoured guests arrive — His greatness expresses itself in the depth of His bow.

Stories

Kṛṣṇa's brāhmaṇa-pūjā

Throughout the Bhāgavata, Kṛṣṇa worships brāhmaṇas — Sudāmā in 10.80, the brāhmaṇas of Mithilā, the priests at every yajña. He teaches go-brāhmaṇa-hitāya as a personal practice, not only as instruction.

Gauḍīyas point to Caitanya-caritāmṛta where Mahāprabhu repeats this pattern — even as the Lord, He honours the smallest Vaiṣṇava and brāhmaṇa first. The dharma of bowing is Kṛṣṇa's own habit before it is anyone's instruction.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.29

↗

సూతమాగధగన్ధర్వా వన్దినశ్చోపమన్త్రిణ: । మృదఙ్గశఙ్ఖపటహవీణాపణవగోముఖై: । బ్రాహ్మణాశ్చారవిన్దాక్షం తుష్టువుర్ననృతుర్జగు: ॥ ౨౯ ॥

sūta-māgadha-gandharvā

[soota-maagadha-gandharvaa]

vandinaś copamantriṇaḥ

[vandinash chopamantrinah]

mṛdaṅga-śaṅkha-paṭaha

[mridanga-shankha-pataha]

vīṇā-paṇava-gomukhaiḥ

[veenaa-panava-gomukhaih]

brāhmaṇāś cāravindākṣaṁ

[braahmanaash chaaravindaaksham]

tuṣṭuvur nanṛtur jaguḥ

[tushtuvur nanritur jaguh]

Word-for-word

sūta — bards māgadha — chroniclers gandharvāḥ — demigods known for their singing vandinaḥ — eulogists ca — and upamantriṇaḥ — jesters mṛdaṅga — with mṛdaṅga drums śaṅkha — conchshells paṭaha — kettledrums vīṇā — vīṇās paṇava — a smaller drum gomukhaiḥ — and gomukha horns brāhmaṇāḥ — brāhmaṇas ca — as well aravinda - akṣam — the lotus-eyed Lord tuṣṭuvuḥ — glorified with hymns nanṛtuḥ — danced jaguḥ — sang .

Blended reading (Sanskrit + English inline)

sūta-māgadha-gandharvā

sūta

bards

māgadha

chroniclers

gandharvāḥ

demigods known for their singing

vandinaś copamantriṇaḥ

vandinaḥ

eulogists

mṛdaṅga-śaṅkha-paṭaha

vīṇā-paṇava-gomukhaiḥ

brāhmaṇāś cāravindākṣaṁ

and

upamantriṇaḥ

jesters

mṛdaṅga

with mṛdaṅga drums

śaṅkha

conchshells

paṭaha

kettledrums

vīṇā

vīṇās

paṇava

a smaller drum

gomukhaiḥ

and gomukha horns

brāhmaṇāḥ

brāhmaṇas

as well

aravinda - akṣam

the lotus-eyed Lord

tuṣṭuvur nanṛtur jaguḥ

tuṣṭuvuḥ

glorified with hymns

nanṛtuḥ

danced

jaguḥ

sang .

Important Words

aravinda - akṣam — lotus-eyed
Aravinda-akṣa — one of Viṣṇu's thousand names. The lotus-eye image evokes both the visual softness of Kṛṣṇa's glance and the lotus-born Lakṣmī who lives in His look.
tuṣṭuvuḥ — they praised with hymns
Tuṣṭu — to please by praise. The verb makes glorification a transaction: praise pleases the Lord, and pleased, He gives. This is the kīrtana-economy of Gauḍīya practice.
nanṛtuḥ jaguḥ — they danced, they sang
Twin verbs, dance and song. Mahāprabhu's saṅkīrtana inherits exactly this combination; the verse is its śāstric seed.

Sūtas, Māgadhas, Gandharvas, Vandīs, jesters and brāhmaṇas all glorified the lotus-eyed Lord — some reciting prayers, some dancing and singing — as mṛdaṅgas, conchshells, kettledrums, vīṇās, paṇavas and gomukhas resounded.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Sūtas, Māgadhas, Gandharvas, Vandīs, jesters and brāhmaṇas all glorified the lotus-eyed Lord—some reciting prayers, some dancing and singing—as mṛdaṅgas, conchshells, kettledrums, vīṇās, paṇavas and gomukhas resounded.

Jīva Gosvāmī Gauḍīya

Commentary

The sūtas, the māgadhas, and the Gandharvas sang and danced using instruments. The vandis and orators (upamanitriṇaḥ) praised the Lord. The brāhmaṇas said, “Having protected real dharma for us and others, may you live long!” Or, out of great joy all praised and sang using instruments because having seen him with his lotus eyes (aravindākṣam), all suffering ceased and all joy manifested.

Śrīdhara Svāmī Gauḍīya

Commentary

The sutas, māgadhas vandis and brāhmaṇas praised the :Lord. Gandarvas sang. Subordinates or dancers danced with mrḍangas. The list of instruments is in order to increasing cause of blissful dancing. Or out of extreme bliss, all of them praised and danced to the musical accompaniment because they saw the Lord who gives the highest bliss and destroys all pain. The list of persons is in order of increasing excellence in praising.

Related values & verses

Related values

Ahimsa (Non-violence / Compassion)Satya (Truthfulness)

Concepts

DharmaMantraJiva

Personal Guidance

Analogy

Sūtas, Māgadhas, gandharvas, brāhmaṇas and jesters all glorifying the lotus-eyed Lord at once is like a single ocean fed by many rivers — every craft of speech and song pours into the kīrtana whose centre is Kṛṣṇa.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.30

↗

ఏవం సుహృద్భ‍ి: పర్యస్త: పుణ్యశ్లోకశిఖామణి: । సంస్తూయమానో భగవాన్ వివేశాలఙ్కృతం పురమ్ ॥ ౩౦ ॥

evaṁ suhṛdbhiḥ paryastaḥ

[evam suhridbhih paryastah]

puṇya-śloka-śikhāmaṇiḥ

[punya-shloka-shikhaamanih]

saṁstūyamāno bhagavān

[samstooyamaano bhagavaan]

viveśālaṅkṛtaṁ puram

[viveshaalankritam puram]

Word-for-word

evam — thus su - hṛdbhiḥ — by His well-wishing relatives paryastaḥ — surrounded puṇya - śloka — of persons of pious renown śikhā - maṇiḥ — the crest jewel saṁstūyamānaḥ — being glorified bhagavān — the Supreme Lord viveśa — entered alaṅkṛtam — decorated puram — the city .

Blended reading (Sanskrit + English inline)

evaṁ suhṛdbhiḥ paryastaḥ

evam

thus

su - hṛdbhiḥ

by His well-wishing relatives

paryastaḥ

surrounded

puṇya-śloka-śikhāmaṇiḥ

puṇya - śloka

of persons of pious renown

śikhā - maṇiḥ

the crest jewel

saṁstūyamāno bhagavān

saṁstūyamānaḥ

being glorified

bhagavān

the Supreme Lord

viveśālaṅkṛtaṁ puram

viveśa

entered

alaṅkṛtam

decorated

puram

the city .

Important Words

puṇya - śloka — of pious renown
Puṇya-śloka — one whose mention is itself merit-giving. Kṛṣṇa is the śikhā-maṇi (crest jewel) of every puṇya-śloka soul. Devotees note: the saints' fame culminates in Him; without Him their śloka is unset.
śikhā - maṇiḥ — the crest jewel
Śikhā — the topmost tuft; maṇi — jewel. The image places Kṛṣṇa at the summit of every honourable lineage; even the most renowned devotees wear Him as their crowning ornament.
su - hṛdbhiḥ — by His well-wishers
Su-hṛt — the heart turned toward another's good. The procession is one of su-hṛd-saṅga; Kṛṣṇa never moves alone, always inside concentric circles of well-wishers.

Thus surrounded by His well-wishing relatives and praised on all sides, Lord Kṛṣṇa, the crest jewel of the justly renowned, entered the decorated city.

Purport

Śrīla Prabhupāda writes: “While Lord Kṛṣṇa was entering the city, all the people were talking amongst themselves about the glories of the Lord, praising His transcendental name, quality, form, etc.”

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Thus surrounded by His well-wishing relatives and praised on all sides, Lord Kṛṣṇa, the crest jewel of the justly renowned, entered the decorated city.

Jīva Gosvāmī Gauḍīya

Commentary

Surrounded by friends, Kṛṣṇa was praised profusely because he was famous for his attractiveness (puṇya) or being dharma incarnate (puṇya) for the Pāṇḍavas and was full of all attractiveness (bhagavān).

Related values & verses

Related values

Ahimsa (Non-violence / Compassion)Satya (Truthfulness)

Concepts

ShlokaDharmaJivaPunya

Personal Guidance

Analogy

Kṛṣṇa entering the decorated city of Indraprastha as the crest jewel of the pious is like the central gem being set into a finished necklace — the city had every ornament except Him, and now it is complete.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.31-32

↗

సంసిక్తవర్త్మ కరిణాం మదగన్ధతోయై- శ్చిత్రధ్వజై: కనకతోరణపూర్ణకుమ్భై: । మృష్టాత్మభిర్నవదుకూలవిభూషణస్రగ్- గన్ధైర్నృభిర్యువతిభిశ్చ విరాజమానమ్ ॥ ౩౧ ॥ ఉద్దీప్తదీపబలిభి: ప్రతిసద్మజాల- నిర్యాతధూపరుచిరం విలసత్పతాకమ్ । మూర్ధన్యహేమకలశై రజతోరుశ‍ృఙ్గై- ర్జుష్టం దదర్శ భవనై: కురురాజధామ ॥ ౩౨ ॥

saṁsikta-vartma kariṇāṁ mada-gandha-toyaiś

[samsikta-vartma karinaam mada-gandha-toyaish]

citra-dhvajaiḥ kanaka-toraṇa-pūrṇa-kumbhaiḥ

[chitra-dhvajaih kanaka-torana-poorna-kumbhaih]

mṛṣṭātmabhir nava-dukūla-vibhūṣaṇa-srag-

[mrishtaatmabhir nava-dukoola-vibhooshana-srag-]

gandhair nṛbhir yuvatibhiś ca virājamānam

[gandhair nribhir yuvatibhish cha viraajamaanam]

uddīpta-dīpa-balibhiḥ prati-sadma jāla

[uddeepta-deepa-balibhih prati-sadma jaala]

niryāta-dhūpa-ruciraṁ vilasat-patākam

[niryaata-dhoopa-ruchiram vilasat-pataakam]

mūrdhanya-hema-kalaśai rajatoru-śṛṅgair

[moordhanya-hema-kalashai rajatoru-shringair]

juṣṭaṁ dadarśa bhavanaiḥ kuru-rāja-dhāma

[jushtam dadarsha bhavanaih kuru-raaja-dhaama]

Word-for-word

saṁsikta — sprinkled with water vartma — whose roads kariṇām — of elephants mada — of the liquid exuding from their foreheads gandha — fragrant toyaiḥ — with the water citra — colorful dhvajaiḥ — with flags kanaka — golden toraṇa — with gateways pūrṇa - kumbhaiḥ — and full waterpots mṛṣṭa — decorated ātmabhiḥ — whose bodies nava — new dukūla — with fine garments vibhūṣaṇa — ornaments srak — flower garlands gandhaiḥ — and aromatic sandalwood paste nṛbhiḥ — with men yuvatibhiḥ — with young women ca — also virājamānam — resplendent uddīpta — lit dīpa — with lamps balibhiḥ — and offerings of tribute prati — each sadma — home jāla — from the holes of latticed windows niryāta — drifting dhūpa — with incense smoke ruciram — attractive vilasat — waving patākam — with banners mūrdhanya — on the roofs hema — gold kalaśaiḥ — with domes rajata — of silver uru — large śṛṅgaiḥ — with platforms juṣṭam — adorned dadarśa — He saw bhavanaiḥ — with homes kuru - rāja — of the King of the Kurus dhāma — the domain .

Blended reading (Sanskrit + English inline)

saṁsikta-vartma kariṇāṁ mada-gandha-toyaiś

saṁsikta

sprinkled with water

vartma

whose roads

kariṇām

of elephants

mada

of the liquid exuding from their foreheads

gandha

fragrant

toyaiḥ

with the water

citra-dhvajaiḥ kanaka-toraṇa-pūrṇa-kumbhaiḥ

citra

colorful

dhvajaiḥ

with flags

kanaka

golden

toraṇa

with gateways

pūrṇa - kumbhaiḥ

and full waterpots

mṛṣṭātmabhir nava-dukūla-vibhūṣaṇa-srag-

mṛṣṭa

decorated

ātmabhiḥ

whose bodies

nava

new

dukūla

with fine garments

vibhūṣaṇa

ornaments

srak

flower garlands

gandhair nṛbhir yuvatibhiś ca virājamānam

gandhaiḥ

and aromatic sandalwood paste

nṛbhiḥ

with men

yuvatibhiḥ

with young women

also

virājamānam

resplendent

uddīpta-dīpa-balibhiḥ prati-sadma jāla

uddīpta

lit

dīpa

with lamps

balibhiḥ

and offerings of tribute

prati

each

sadma

home

jāla

from the holes of latticed windows

niryāta-dhūpa-ruciraṁ vilasat-patākam

niryāta

drifting

dhūpa

with incense smoke

ruciram

attractive

vilasat

waving

patākam

with banners

mūrdhanya-hema-kalaśai rajatoru-śṛṅgair

mūrdhanya

on the roofs

hema

gold

kalaśaiḥ

with domes

rajata

of silver

juṣṭaṁ dadarśa bhavanaiḥ kuru-rāja-dhāma

uru

large

śṛṅgaiḥ

with platforms

juṣṭam

adorned

dadarśa

He saw

bhavanaiḥ

with homes

kuru - rāja

of the King of the Kurus

dhāma

the domain .

Important Words

pūrṇa - kumbhaiḥ — with full waterpots
Pūrṇa-kumbha — the auspicious full pot, present at every Vaiṣṇava welcome ritual still. Its fullness signals readiness to receive; emptiness would insult the guest.
kuru - rāja - dhāma — the domain of the Kuru king
Dhāma — abode. The city is named Yudhiṣṭhira's dhāma, even as Kṛṣṇa is the dhāma's true centre. Gauḍīyas distinguish bhauma dhāma (earthly abode) from cit-dhāma; here the bhauma is briefly drenched in cit.
uddīpta - dīpa — with kindled lamps
Uddīpta — well-kindled. Lamps at every door anticipate ārati. The city already lives in a ārati posture before Kṛṣṇa even enters.
dhūpa - ruciram — fragrant with incense
Dhūpa — incense, one of the five basic upacāras. The whole city is performing pañcopacāra-pūjā by simply being itself today.

The roads of Indraprastha were sprinkled with water perfumed by the liquid from elephants’ foreheads, and colorful flags, golden gateways and full waterpots enhanced the city’s splendor. Men and young girls were beautifully arrayed in fine, new garments, adorned with flower garlands and ornaments, and anointed with aromatic sandalwood paste. Every home displayed glowing lamps and respectful offerings, and from the holes of the latticed windows drifted incense, further beautifying the city. Banners waved, and the roofs were decorated with golden domes on broad silver bases. Thus Lord Kṛṣṇa saw the royal city of the King of the Kurus.

Purport

Śrīla Prabhupāda adds in this connection: “Lord Kṛṣṇa thus entered the city of the Pāṇḍavas, enjoyed the beautiful atmosphere and slowly proceeded ahead.”

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

The roads of Indraprastha were sprinkled with water perfumed by the liquid from elephants' foreheads, and colorful flags, golden gateways and full waterpots enhanced the city's splendor. Men and young girls were beautifully arrayed in fine, new garments, adorned with flower garlands and ornaments, and anointed with aromatic sandalwood paste. Every home displayed glowing lamps and respectful offerings, and from the holes of the latticed windows drifted incense, further beautifying the city. Banners waved, and the roofs were decorated with golden domes on broad silver bases. Thus Lord Kṛṣṇa saw the royal city of the King of the Kurus.

Commentary

The city is described in two verses. Each house was splendid (virajamanam)with colorful flags, with full water pots and gold gateways, with decorated men and women, decorated (justam) with rows of lamps and flowers, pleasing with incense streaming from the lattice windows. Krsna saw the city where there were many palaces and houses of of the king of the kurus.

Jīva Gosvāmī Gauḍīya

Commentary

Taking the opportunity of the Lord’s entrance to the city, Śukadeva describes the city’s auspiciousness in two verses. The roads were completely drenched in water fragrant with sandalwood and the natural mada from elephants. The city especially shone (vi--rājamānam) with men and women having shining limbs, dressed in new cloth for this occasion. Each house had lamps and incense coming through the lattices. Among all the Kurus with great wealth, Yudhiṣṭhira’s city was most attractive because he was dearest to Kṛṣṇa.

Related values & verses

Related values

Nishkama Karma (Selfless Action)Adambhitva (Non-hypocrisy / Authenticity)Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Discriminative Wisdom

Concepts

Jiva

Personal Guidance

Analogy

Indraprastha — roads sprinkled with elephant-mada water, golden gateways, latticed windows trailing incense, banners and silver-rooted gold domes — receiving Kṛṣṇa is like a bride finishing her ornament at the moment the bridegroom enters: every detail was prepared for this one footfall.

Stories

City as offering

The Bhāgavata twice describes a city dressing itself for Kṛṣṇa — Mathurā in 10.41 (Akrūra's chariot arriving) and Indraprastha here. In both, urban detail is treated as worship: gateways, water-pots, garlands, incense, banners — the city becomes a body offering its limbs to His sight.

Gauḍīyas read these descriptions as model nagara-saṁskāra: the practitioner's home, day, ornaments and lamps should similarly stand at attention for Kṛṣṇa's daily darśana within.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.33

↗

ప్రాప్తం నిశమ్య నరలోచనపానపాత్ర- మౌత్సుక్యవిశ్లథితకేశదుకూలబన్ధా: । సద్యో విసృజ్య గృహకర్మ పతీంశ్చ తల్పే ద్రష్టుం యయుర్యువతయ: స్మ నరేన్ద్రమార్గే ॥ ౩౩ ॥

prāptaṁ niśamya nara-locana-pāna-pātram

[praaptam nishamya nara-lochana-paana-paatram]

autsukya-viślathita-keśa-dukūla-bandhāḥ

[autsukya-vishlathita-kesha-dukoola-bandhaah]

sadyo visṛjya gṛha-karma patīṁś ca talpe

[sadyo visrijya griha-karma pateemsh cha talpe]

draṣṭuṁ yayur yuvatayaḥ sma narendra-mārge

[drashtum yayur yuvatayah sma narendra-maarge]

Word-for-word

prāptam — arrived niśamya — hearing nara — of men locana — of the eyes pāna — of drinking pātram — the object, or reservoir autsukya — out of their eagerness viślathita — loosened keśa — their hair dukūla — of their dresses bandhāḥ — and the knots sadyaḥ — immediately visṛjya — abandoning gṛha — of the household karma — their work patīn — their husbands ca — and talpe — in bed draṣṭum — to see yayuḥ — went yuvatayaḥ — the young girls sma — indeed nara - indra — of the king mārge — onto the road .

Blended reading (Sanskrit + English inline)

prāptaṁ niśamya nara-locana-pāna-pātram

prāptam

arrived

niśamya

hearing

nara

of men

locana

of the eyes

pāna

of drinking

pātram

the object, or reservoir

autsukya-viślathita-keśa-dukūla-bandhāḥ

autsukya

out of their eagerness

viślathita

loosened

keśa

their hair

dukūla

of their dresses

bandhāḥ

and the knots

sadyo visṛjya gṛha-karma patīṁś ca talpe

sadyaḥ

immediately

visṛjya

abandoning

gṛha

of the household

karma

their work

patīn

their husbands

and

talpe

in bed

draṣṭuṁ yayur yuvatayaḥ sma narendra-mārge

draṣṭum

to see

yayuḥ

went

yuvatayaḥ

the young girls

sma

indeed

nara - indra

of the king

mārge

onto the road .

Important Words

nara - locana - pāna - pātram — the cup/object for men's eye-drinking
Pāna-pātra — drinking-vessel. The eye drinks the Lord's form; Kṛṣṇa is described as the very cup that holds the drink. Gauḍīyas note the doubled image — He is both the beverage and the vessel.
viślathita — loosened
Past participle — knots of hair and garment loosened in eagerness. The body's untidying registers the soul's tidiness; outer disarray as inner-aligned love.
autsukya — eagerness
One of the sañcāri-bhāvas in Bhakti-rasāmṛta-sindhu — the heart leaning forward toward the beloved. The women's run is a textbook sañcāri.

When the young women of the city heard that Lord Kṛṣṇa, the reservoir of pleasure for human eyes, had arrived, they hurriedly went onto the royal road to see Him. They abandoned their household duties and even left their husbands in bed, and in their eagerness the knots of their hair and garments came loose.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Jīva Gosvāmī Gauḍīya

Commentary

Three verses describe the good fortune of the city’s women. Their tied hair and clothing became unloosened because of their ardor. Some persons, attached to enjoyment, lie down on the bed after taking lunch. Or in the forenoon they had heard of Kṛṣṇa arriving in the city and being embraced by the Pāṇḍavas.

Related values & verses

Related values

Nishkama Karma (Selfless Action)Vairagya (Detachment / Dispassion)Kartavya (Duty / Responsibility)

Concepts

JivaKarma

Personal Guidance

Analogy

Young women of Indraprastha abandoning kitchen and husband to run to the road for one glimpse of Kṛṣṇa are like deer in a forest who, hearing the flute, no longer remember the grass in their mouths — the call of Hari overrides every prior task.

Stories

Gopī-bhāva in Indraprastha

The verse's image — leaving husbands in bed, hair and garments coming loose, running for Kṛṣṇa-darśana — is a direct echo of the gopīs answering the flute in 10.29. Bhāgavatam quietly transplants the Vraja-bhāva into a kṣatriya city.

Gauḍīya ācāryas treasure this verse: even the women of Indraprastha, never previously characterised as gopīs, momentarily inhabit the same overflow when Kṛṣṇa walks their street. Mādhurya is not geographically bounded; the road becomes Vraja for an hour.

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Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.34

↗

తస్మిన్ సుసఙ్కుల ఇభాశ్వరథద్విపద్భ‍ి: కృష్ణం సభార్యముపలభ్య గృహాధిరూఢా: । నార్యో వికీర్య కుసుమైర్మనసోపగుహ్య సుస్వాగతం విదధురుత్స్మయవీక్షితేన ॥ ౩౪ ॥

tasmin su-saṅkula ibhāśva-ratha-dvipadbhiḥ

[tasmin su-sankula ibhaashva-ratha-dvipadbhih]

kṛṣṇam sa-bhāryam upalabhya gṛhādhirūḍhāḥ

[krishnam sa-bhaaryam upalabhya grihaadhiroodhaah]

nāryo vikīrya kusumair manasopaguhya

[naaryo vikeerya kusumair manasopaguhya]

su-svāgataṁ vidadhur utsmaya-vīkṣitena

[su-svaagatam vidadhur utsmaya-veekshitena]

Word-for-word

tasmin — on that (road) su — very saṅkule — crowded ibha — with elephants aśva — horses ratha — chariots dvi - padbhiḥ — and foot soldiers kṛṣṇam — Lord Kṛṣṇa sa - bhāryam — with His wives upalabhya — catching sight of gṛha — of the homes adhirūḍhāḥ — having climbed to the tops nāryaḥ — the women vikīrya — scattering kusumaiḥ — flowers manasā — in their minds upaguhya — embracing Him su - svāgatam — heartfelt welcome vidadhuḥ — they gave Him utsmaya — broadly smiling vīkṣitena — with their glances .

Blended reading (Sanskrit + English inline)

tasmin su-saṅkula ibhāśva-ratha-dvipadbhiḥ

tasmin

on that (road)

very

saṅkule

crowded

ibha

with elephants

aśva

horses

ratha

chariots

dvi - padbhiḥ

and foot soldiers

kṛṣṇam sa-bhāryam upalabhya gṛhādhirūḍhāḥ

kṛṣṇam

Lord Kṛṣṇa

sa - bhāryam

with His wives

upalabhya

catching sight of

gṛha

of the homes

adhirūḍhāḥ

having climbed to the tops

nāryo vikīrya kusumair manasopaguhya

nāryaḥ

the women

vikīrya

scattering

kusumaiḥ

flowers

manasā

in their minds

upaguhya

embracing Him

su-svāgataṁ vidadhur utsmaya-vīkṣitena

su - svāgatam

heartfelt welcome

vidadhuḥ

they gave Him

utsmaya

broadly smiling

vīkṣitena

with their glances .

Important Words

manasā upaguhya — embracing with the mind
Manasā — by mind. When the body cannot embrace, the mind embraces; Gauḍīyas read this as the foundational technique of mānasī-sevā, mental service to the Lord and His associates.
utsmaya - vīkṣitena — with broadly smiling glances
Utsmaya — broad smile; vīkṣita — looked. The welcome is offered through the eye alone — a smile and a look are themselves upacāra when nothing else can be given.
kusumaiḥ — with flowers
Puṣpāñjali from the rooftops. Flower-offering is one of the basic upacāras; the city spontaneously performs it without priestly direction.

The royal road being quite crowded with elephants, horses, chariots and foot soldiers, the women climbed to the top of their houses, where they caught sight of Lord Kṛṣṇa and His queens. The city ladies scattered flowers upon the Lord, embraced Him in their minds and expressed their heartfelt welcome with broadly smiling glances.

Purport

Śrīla Śrīdhara Svāmī comments that the ladies communicated through their affectionate glances their eager inquiries as to the comfort of Lord Kṛṣṇa’s trip, and so on. In other words, in their ecstasy they intensely desired to serve the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Jīva Gosvāmī Gauḍīya

Commentary

The women directly saw Kṛṣṇa surrounded by elephants etc. in profusion. Later, to see him clearly, they climbed on the roofs in order to sprinkle flowers. With their glances and excellent smiles indicating their attraction (utsmaya), they welcomed him, seeming to say, “How are you?” in order to please him. The welcome took place by their intense glances. This is how Śrīdhara Svāmī explains it. Or “welcoming” can refer to general reception of a guest. Or, they welcomed him especially in order to reveal their sentiments (vi—dadhuḥ).

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Kartavya (Duty / Responsibility)Tapas (Austerity / Discipline)

Concepts

Jiva

Personal Guidance

Analogy

The women climbing to their rooftops, scattering flowers and embracing Kṛṣṇa in their minds, are like creepers that cannot reach the trunk and so send their fragrance and their blossoms instead — the body cannot touch Him, but mind and petals can.

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Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.35

↗

ఊచు: స్‍త్రియ: పథి నిరీక్ష్య ముకున్దపత్నీ- స్తారా యథోడుపసహా: కిమకార్యమూభి: । యచ్చక్షుషాం పురుషమౌలిరుదారహాస- లీలావలోకకలయోత్సవమాతనోతి ॥ ౩౫ ॥

ūcuḥ striyaḥ pathi nirīkṣya mukunda-patnīs

[oochuh striyah pathi nireekshya mukunda-patnees]

tārā yathoḍupa-sahāḥ kim akāry amūbhiḥ

[taaraa yathodupa-sahaah kim akaary amoobhih]

yac cakṣuṣāṁ puruṣa-maulir udāra-hāsa

[yach chakshushaam purusha-maulir udaara-haasa]

līlāvaloka-kalayotsavam ātanoti

[leelaavaloka-kalayotsavam aatanoti]

Word-for-word

ūcuḥ — said striyaḥ — the women pathi — upon the road nirīkṣya — seeing mukunda — of Lord Kṛṣṇa patnīḥ — the wives tārāḥ — stars yathā — like uḍu - pa — the moon sahāḥ — accompanying kim — what akāri — was done amūbhiḥ — by them yat — since cakṣuṣām — for their eyes puruṣa — of men mauliḥ — the diadem udāra — wide hāsa — with smiles līlā — playful avaloka — of His glances kalayā — with a small portion utsavam — a festival ātanoti — He bestows .

Blended reading (Sanskrit + English inline)

ūcuḥ striyaḥ pathi nirīkṣya mukunda-patnīs

ūcuḥ

said

striyaḥ

the women

pathi

upon the road

nirīkṣya

seeing

mukunda

of Lord Kṛṣṇa

patnīḥ

the wives

tārā yathoḍupa-sahāḥ kim akāry amūbhiḥ

tārāḥ

stars

yathā

yac cakṣuṣāṁ puruṣa-maulir udāra-hāsa

uḍu - pa

the moon

sahāḥ

accompanying

kim

what

līlāvaloka-kalayotsavam ātanoti

akāri

was done

amūbhiḥ

by them

yat

since

cakṣuṣām

for their eyes

puruṣa

of men

mauliḥ

the diadem

udāra

wide

hāsa

with smiles

līlā

playful

avaloka

of His glances

kalayā

with a small portion

utsavam

a festival

ātanoti

He bestows .

Important Words

puruṣa - mauliḥ — the crest of men, the topmost Person
Mauli — crown, summit. Kṛṣṇa is the summit of all puruṣas — Puruṣottama. The city-women instinctively recognise rank by sight.
līlā - avaloka — playful glance
Līlā-avaloka — His sportive sidelong glance, one of the great icons of mādhurya-rasa. Gauḍīyas note that Kṛṣṇa's avaloka, even a small fraction (kalayā), bestows utsava on the eye.
utsavam — a festival
Kṛṣṇa's glance is itself an utsava — a festival is not scheduled but happens wherever His look lands. Bhakti-rasāmṛta-sindhu lists darśana-utsava as one of the joys of madhura-rasa.
kalayā — with a small portion
Kalā — a fragment, a sixteenth. Even a fragment of His glance suffices; the doctrine of svalpam apy asya dharmasya (Bg 2.40) operates here at the level of look.

Observing Lord Mukunda’s wives passing on the road like stars accompanying the moon, the women exclaimed, “What have these ladies done so that the best of men bestows upon their eyes the joy of His generous smiles and playful sidelong glances?”

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Observing Lord Mukunda's wives passing on the road like stars accompanying the moon, the women exclaimed, "What have these ladies done so that the best of men bestows upon their eyes the joy of His generous smiles and playful sidelong glances?"

Commentary

The women are like stars accompanying the moon (udupa sahah).

Jīva Gosvāmī Gauḍīya

Commentary

The women of the palace saw on the road the wives accompanying Kṛṣṇa. In order that Kṛṣṇa could enter the palace, they all left the road and came outside onto side streets. The wives moved along with Kṛṣṇa just as stars move along with the moon. They obtained only a glimpse of him since he was surrounded by great personalities. Thus they envied the queens. What have they done so that he, the best of men, completely distributes (ā--tanoti) to them an excellent smile or a smile that gives all bliss (udāra) and special happiness (utsava) of playful side glances, since, being the best of men, he is most suitable for service because of his beauty and qualities. Though he was capable of various sweet pastimes, only his glance is described since even by that they understood that he was most rare to attain. Or they did not want to show boldness.

Related values & verses

Related values

Kartavya (Duty / Responsibility)Tapas (Austerity / Discipline)

Concepts

PurushaJiva

Personal Guidance

Analogy

The women seeing Kṛṣṇa's queens pass like stars around the moon, and wondering what tapas earned them this glance, is like villagers at a river-bank watching swans drink directly from the spring and asking what they did to deserve that water — the question is its own act of bhakti.

Stories

Kim akāri amūbhiḥ

The phrase 'what have they done?' recurs across the Bhāgavata. SB 10.44, after Kṛṣṇa kills Kaṁsa, has the women of Mathurā asking the same question about Yaśodā: what tapas did she perform to nurse this child?

Gauḍīya ācāryas read this kim-akāri form as bhakti's spontaneous theology: the devotee, seeing another's intimacy with the Lord, does not envy but inquires — and the inquiry itself becomes ruci, the taste that pulls one onto the same path.

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Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.36

↗

తత్ర తత్రోపసఙ్గమ్య పౌరా మఙ్గలపాణయ: । చక్రు: సపర్యాం కృష్ణాయ శ్రేణీముఖ్యా హతైనస: ॥ ౩౬ ॥

tatra tatropasaṅgamya

[tatra tatropasangamya]

paurā maṅgala-pāṇayaḥ

[pauraa mangala-paanayah]

cakruḥ saparyāṁ kṛṣṇāya

[chakruh saparyaam krishnaaya]

śreṇī-mukhyā hatainasaḥ

[shrenee-mukhyaa hatainasah]

Word-for-word

tatra tatra — in various places upasaṅgamya — approaching paurāḥ — citizens of the city maṅgala — auspicious offerings pāṇayaḥ — in their hands cakruḥ — performed saparyām — worship kṛṣṇāya — for Lord Kṛṣṇa śreṇī — of occupational guilds mukhyāḥ — the leaders hata — eradicated enasaḥ — whose sins .

Blended reading (Sanskrit + English inline)

tatra tatropasaṅgamya

tatra tatra

in various places

upasaṅgamya

approaching

paurāḥ

citizens of the city

paurā maṅgala-pāṇayaḥ

maṅgala

auspicious offerings

pāṇayaḥ

in their hands

cakruḥ saparyāṁ kṛṣṇāya

cakruḥ

performed

saparyām

worship

kṛṣṇāya

for Lord Kṛṣṇa

śreṇī-mukhyā hatainasaḥ

śreṇī

of occupational guilds

mukhyāḥ

the leaders

hata

eradicated

enasaḥ

whose sins .

Important Words

maṅgala - pāṇayaḥ — with auspicious offerings in hand
Maṅgala — auspicious. The hand is the upacāra-vessel; bhakti always carries something — even if only a flower, a leaf, water (Bg 9.26: patraṁ puṣpaṁ phalaṁ toyam).
śreṇī - mukhyāḥ — leaders of guilds
Śreṇī — occupational guild. The verse honours civic structure as a unit of worship; merchants, artisans and traders worship the Lord through their guilds, not despite them.
hata - enasaḥ — whose sins are destroyed
Hata — killed; enas — sin. One approach to Kṛṣṇa, hands full of maṅgala, kills sin. Gauḍīya reading: the contact itself purifies before any other rite is performed.

In various places citizens of the city came forward holding auspicious offerings for Lord Kṛṣṇa, and sinless leaders of occupational guilds came forward to worship the Lord.

Purport

Śrīla Prabhupāda writes: “While Lord Kṛṣṇa was thus passing on the road, at intervals some of the citizens, who were all rich, respectable and freed from sinful activities, presented auspicious articles to the Lord, just to offer Him a reception to the city. Thus they worshiped Him as humble servitors.”

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

In various places citizens of the city came forward holding auspicious offerings for Lord Kṛṣṇa, and sinless leaders of occupational guilds came forward to worship the Lord.

Commentary

The heads of the various communities with particular crafts (sreni mukhyah) worshiped the Lord.

Jīva Gosvāmī Gauḍīya

Commentary

The businesses of the city are described. All the leaders were devoid of karmas on remembering him. They performed his worship (kṛṣṇāya).

Śrīdhara Svāmī Gauḍīya

Commentary

At various places on the road the citizens gathered with auspicious items such as yogurt and rice, unlimited articles from their houses, in their hands and worshipped Kṛṣṇa, who attracts everyone, because they were pure hearted (hatainasaḥ) or they destroyed the sin of others. They performed worship of Kṛṣṇa or in order to attain Kṛṣṇa (kṛṣṇāya).

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Samata (Equanimity / Even-mindedness)Aparigraha (Non-possessiveness)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)

Personal Guidance

Analogy

Citizens approaching with auspicious gifts and guild-leaders coming forward sin-free for worship is like merchants who, having opened their shops for the day, find the King of the city walking past — they fold their goods into offerings before any sale is made.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.37

↗

అన్త:పురజనై: ప్రీత్యా ముకున్ద: ఫుల్ల‍లోచనై: । ససమ్భ్రమైరభ్యుపేత: ప్రావిశద్ రాజమన్దిరమ్ ॥ ౩౭ ॥

antaḥ-pura-janaiḥ prītyā

[antah-pura-janaih preetyaa]

mukundaḥ phulla-locanaiḥ

[mukundah phulla-lochanaih]

sa-sambhramair abhyupetaḥ

[sa-sambhramair abhyupetah]

prāviśad rāja-mandiram

[praavishad raaja-mandiram]

Word-for-word

antaḥ - pura — of the imperial precinct janaiḥ — by the people prītyā — lovingly mukundaḥ — Lord Kṛṣṇa phulla — blossoming locanaiḥ — whose eyes sa - sambhramaiḥ — in a flurry abhyupetaḥ — approached with greetings prāviśat — He entered rāja — royal mandiram — the palace .

Blended reading (Sanskrit + English inline)

antaḥ-pura-janaiḥ prītyā

antaḥ - pura

of the imperial precinct

janaiḥ

by the people

prītyā

lovingly

mukundaḥ phulla-locanaiḥ

mukundaḥ

Lord Kṛṣṇa

phulla

blossoming

locanaiḥ

whose eyes

sa-sambhramair abhyupetaḥ

sa - sambhramaiḥ

in a flurry

abhyupetaḥ

approached with greetings

prāviśad rāja-mandiram

prāviśat

He entered

rāja

royal

mandiram

the palace .

Important Words

phulla - locanaiḥ — with blossoming eyes
Phulla — bloomed. Eyes opening like lotuses in sunlight. The household's eyes mirror Kṛṣṇa's own aravinda-eyes; love is recognised by similarity.
sa - sambhramaiḥ — in a flurry, with eager confusion
Sambhrama — the fluster of welcoming a beloved guest. Etiquette here permits — even prescribes — beautiful disarray.
mukundaḥ — Kṛṣṇa, the giver of mukti
Mukunda enters the inner palace. His entrance is itself the household's mukti — release from the long wait.

With wide-open eyes, the members of the royal household came forward in a flurry to lovingly greet Lord Mukunda, and thus the Lord entered the royal palace.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

With wide-open eyes, the members of the royal household came forward in a flurry to lovingly greet Lord Mukunda, and thus the Lord entered the royal palace.

Jīva Gosvāmī Gauḍīya

Commentary

Now the entrance into the palace is described. He was met by the palace residents with affection, and joyful eyes, who moved quickly (sa-sambhramaiḥ). He entered the palace gracefully with his the splendor of his attendants (pra—aviśat).

Related values & verses

Related values

Daya (Compassion / Mercy)Vairagya (Detachment / Dispassion)Discriminative WisdomAtma Nigraha (Self-control)Prema (Divine Love)Seva (Service / Selfless Action)

Concepts

Jiva

Personal Guidance

Analogy

The members of the royal household rushing out wide-eyed to greet Mukunda is like the lamps of a temple all leaning toward an open door because the wind has finally arrived from the right quarter — the household reorients to its breath.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.38

↗

పృథా విలోక్య భ్రాత్రేయం కృష్ణం త్రిభువనేశ్వరమ్ । ప్రీతాత్మోత్థాయ పర్యఙ్కాత్ సస్‍నుషా పరిషస్వజే ॥ ౩౮ ॥

pṛthā vilokya bhrātreyaṁ

[prithaa vilokya bhraatreyam]

kṛṣṇaṁ tri-bhuvaneśvaram

[krishnam tri-bhuvaneshvaram]

prītātmotthāya paryaṅkāt

[preetaatmotthaaya paryankaat]

sa-snuṣā pariṣasvaje

[sa-snushaa parishasvaje]

Word-for-word

pṛthā — Queen Kuntī vilokya — seeing bhrātreyam — her brother’s son kṛṣṇam — Lord Kṛṣṇa tri - bhuvana — of the three worlds īśvaram — the master prīta — full of love ātmā — whose heart utthāya — rising paryaṅkāt — from her couch sa - snuṣā — together with her daughter-in-law (Draupadī) pariṣasvaje — embraced .

Blended reading (Sanskrit + English inline)

pṛthā vilokya bhrātreyaṁ

pṛthā

Queen Kuntī

vilokya

seeing

bhrātreyam

her brother’s son

kṛṣṇaṁ tri-bhuvaneśvaram

kṛṣṇam

Lord Kṛṣṇa

tri - bhuvana

of the three worlds

prītātmotthāya paryaṅkāt

sa-snuṣā pariṣasvaje

īśvaram

the master

prīta

full of love

ātmā

whose heart

utthāya

rising

paryaṅkāt

from her couch

sa - snuṣā

together with her daughter-in-law (Draupadī)

pariṣasvaje

embraced .

Important Words

pṛthā — Queen Kuntī
Pṛthā — Kuntī's birth-name (daughter of Śūra). The verse uses the older, more intimate name when she sees her nephew. The Bhāgavata's lexical sensitivity: family names for family scenes.
bhrātreyam — brother's son
Bhrātṛ-eyam — son of one's brother. Kuntī's brother is Vasudeva. The kinship vocabulary is unusually specific; vātsalya here is grammatically precise.
tri - bhuvana - īśvaram — Lord of the three worlds
And in the same verse — bhrātreyam and tri-bhuvana-īśvaram. The Bhāgavata loves this double register: nephew and Lord of three worlds, embraced in the same breath. Gauḍīyas treat it as bhakti's signature paradox.

When Queen Pṛthā saw her nephew Kṛṣṇa, the master of the three worlds, her heart became filled with love. Rising from her couch with her daughter-in-law, she embraced the Lord.

Purport

Queen Kuntī’s daughter-in-law is the famous Draupadī.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

When Queen Pṛthā saw her nephew Kṛṣṇa, the master of the three worlds, her heart became filled with love. Rising from her couch with her daughter-in-law, she embraced the Lord.

Jīva Gosvāmī Gauḍīya

Commentary

She had special affection since he was her nephew and the cause of joy for the three worlds. In expectation of seeing the Lord she had previously gone to the main palace and sat there. Then on seeing him, because of intense prema she was unable to rise from her seat, but somehow she managed to do so. She embraced him. It is later mentioned that Draupadī however was standing behind with bowed head out of great respect. She was present with Kuntī, but did not embrace Kṛṣṇa. Sabda-smṛti also agrees with this interpretation. The compound sa-snuṣā is poetic license.

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)Daya (Compassion / Mercy)

Personal Guidance

Analogy

Pṛthā rising from her couch to embrace Kṛṣṇa, with Draupadī beside her, is like a long-tended lamp whose oil is nearly spent suddenly being touched by its own original fire — the flame leaps because the source has come.

Stories

Kuntī's prayer

Kuntī's most famous prayer is at SB 1.8.18–43, when Kṛṣṇa is about to leave Hastināpura after the war. There she asks for calamities (vipadaḥ santu) precisely so that He will keep visiting. Beneath every Pāṇḍava embrace of Kṛṣṇa lies that same yearning — viraha is welcome only because milana keeps following it.

Here, before any of that, Kuntī simply rises and holds Him. The Bhāgavata records the heart's plain movement before it records its theology.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.39

↗

గోవిన్దం గృహమానీయ దేవదేవేశమాద‍ృత: । పూజాయాం నావిదత్కృత్యం ప్రమోదోపహతో నృప: ॥ ౩౯ ॥

govindaṁ gṛham ānīya

[govindam griham aaneeya]

deva-deveśam ādṛtaḥ

[deva-devesham aadritah]

pūjāyāṁ nāvidat kṛtyaṁ

[poojaayaam naavidat krityam]

pramodopahato nṛpaḥ

[pramodopahato nripah]

Word-for-word

govindam — Lord Kṛṣṇa gṛham — to His quarters ānīya — bringing deva — of all gods deva - īśam — the Supreme God and controller ādṛtaḥ — reverential pūjāyām — in the ritual worship na avidat — did not know kṛtyam — the details of performance pramoda — by his great joy upahataḥ — overwhelmed nṛpaḥ — the King .

Blended reading (Sanskrit + English inline)

govindaṁ gṛham ānīya

govindam

Lord Kṛṣṇa

gṛham

to His quarters

ānīya

bringing

deva-deveśam ādṛtaḥ

deva

of all gods

deva - īśam

the Supreme God and controller

ādṛtaḥ

reverential

pūjāyāṁ nāvidat kṛtyaṁ

pūjāyām

in the ritual worship

na avidat

did not know

kṛtyam

the details of performance

pramodopahato nṛpaḥ

pramoda

by his great joy

upahataḥ

overwhelmed

nṛpaḥ

the King .

Important Words

deva - deva - īśam — Lord of the gods of the gods
Triple intensification — God of the gods of the gods. Yudhiṣṭhira knows the metaphysical rank of his guest yet is undone by joy. Gauḍīyas read: knowledge of His Lordship deepens, never blocks, the prema-vivaśatā (love-overwhelm).
pramoda - upahataḥ — overcome by joy
Upahata — struck down, undone. Pramoda is so great it disables ritual memory; the heart is too full for hands to remember mantra-sequence.
kṛtyam — the act to be done, ritual detail
Kṛtya — the protocol of worship. The king forgets it. Bhakti-rasāmṛta-sindhu treats this as a positive sign — vivaśa-bhāva, where love eclipses procedure.

King Yudhiṣṭhira respectfully brought Lord Govinda, the Supreme God of gods, to his personal quarters. The King was so overcome with joy that he could not remember all the rituals of worship.

Purport

Śrīla Prabhupāda writes: “As he brought Kṛṣṇa within the palace, King Yudhiṣṭhira became so confused in his jubilation that he practically forgot what he was to do at that time in order to receive Kṛṣṇa and worship Him properly.”

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

King Yudhiṣṭhira respectfully brought Lord Govinda, the Supreme God of gods, to his personal quarters. The King was so overcome with joy that he could not remember all the rituals of worship.

Commentary

Overcome with joy, the king did not know the proper way of worshipping.

Jīva Gosvāmī Gauḍīya

Commentary

Though he was to be known only by words, Kṛṣṇa was now visible to the senses (govindam). He was most rare, lord of Brahmā and other devatās (deva-deveśam). Yudhiṣṭhira respected him. Or “Why are you so confused, running here and there? I am dependent on you. Enough of this attempt at worshipping me! Just sit comfortably and let me gaze at you for a long time.” In this manner, in many ways, he was respected (ādṛtaḥ) by Kṛṣṇa. As a king (nṛpaḥ) he possessed all assistance to perform worship properly with all its elements. But he could not remember what to do, since he was overcome with joy.

Related values & verses

Related values

Adambhitva (Non-hypocrisy / Authenticity)Tejas (Inner Radiance / Vigour)

Concepts

Jiva

Related lectures

Akuti Mataji SB 10-71-39-45 - 2015-08-12 ISKCON Alachua
Her Grace Akuti Mataji· 2015-08-12· English

Personal Guidance

Analogy

Yudhiṣṭhira, overcome with joy, forgetting the rituals of worship as he leads Govinda inside, is like a host who, finding his beloved at the door, drops the lamp he was carrying — the welcome bypasses procedure because love is louder than method.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.40

↗

పితృష్వసుర్గురుస్‍త్రీణాం కృష్ణశ్చక్రేఽభివాదనమ్ । స్వయం చ కృష్ణయా రాజన్భగిన్యా చాభివన్దిత: ॥ ౪౦ ॥

pitṛ-svasur guru-strīṇāṁ

[pitri-svasur guru-streenaam]

kṛṣṇaś cakre ’bhivādanam

[krishnash chakre ’bhivaadanam]

svayaṁ ca kṛṣṇayā rājan

[svayam cha krishnayaa raajan]

bhaginyā cābhivanditaḥ

[bhaginyaa chaabhivanditah]

Word-for-word

pitṛ — His father’s svasuḥ — of the sister (Kuntī) guru — of His elders strīṇām — and of the wives kṛṣṇaḥ — Lord Kṛṣṇa cakre — performed abhivādanam — offering of obeisances svayam — Himself ca — and kṛṣṇayā — by Kṛṣṇā (Draupadī) rājan — O King (Parīkṣit) bhaginyā — by His sister (Subhadrā) ca — also abhivanditaḥ — bowed down to .

Blended reading (Sanskrit + English inline)

pitṛ-svasur guru-strīṇāṁ

pitṛ

His father’s

svasuḥ

of the sister (Kuntī)

guru

of His elders

strīṇām

and of the wives

kṛṣṇaś cakre ’bhivādanam

kṛṣṇaḥ

Lord Kṛṣṇa

cakre

performed

svayaṁ ca kṛṣṇayā rājan

bhaginyā cābhivanditaḥ

abhivādanam

offering of obeisances

svayam

Himself

and

kṛṣṇayā

by Kṛṣṇā (Draupadī)

rājan

O King (Parīkṣit)

bhaginyā

by His sister (Subhadrā)

also

abhivanditaḥ

bowed down to .

Important Words

pitṛ - svasuḥ — of His father's sister
Father's sister — Kuntī, sister of Vasudeva. Kṛṣṇa bows to her first by precise kinship rule. The Bhāgavata records relationship-vocabulary as carefully as it records names.
kṛṣṇayā — by Kṛṣṇā (Draupadī)
Draupadī's name is the feminine of Kṛṣṇa's own. The pun is meaningful: she is sometimes called Kṛṣṇā precisely because she belongs so completely to Kṛṣṇa (cf. 1.15.15, where He saves her in the dyūta-sabhā).
bhaginyā — by His sister (Subhadrā)
Subhadrā — Kṛṣṇa's sister, now Arjuna's wife. The verse weaves Vraja-Dvārakā-Hastināpura into one household; Subhadrā is the human hinge between Yadu and Pāṇḍava families.

Lord Kṛṣṇa bowed down to His aunt and the wives of His elders, O King, and then Draupadī and the Lord’s sister bowed down to Him.

Purport

Śrīla Prabhupāda writes: “Lord Kṛṣṇa delightfully offered His respects and obeisances to Kuntī and other elderly ladies of the palace. His younger sister, Subhadrā, was also standing there with Draupadī, and both offered their respectful obeisances unto the lotus feet of the Lord.”

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Lord Kṛṣṇa bowed down to His aunt and the wives of His elders, O King, and then Draupadī and the Lord's sister bowed down to Him.

Commentary

Draupadi (krsnya) and Subhadra then welcomed Krsna.

Jīva Gosvāmī Gauḍīya

Commentary

Thought they could not complete the worship because of confusion due to joy, Kṛṣṇa took the worship as complete and then continued with other actions. O Parīkṣit! It is fortunate that you have been born in such a family.

Śrīdhara Svāmī Gauḍīya

Commentary

Seeing that others, confused out of joy, could not greet each other properly, he also did not observe the rules. He offered respects to the wives of his elders. This did not include Draupadī, but the other wives of Yudhiṣṭhira and Bhīma. Or it means the wives of the priests. Kṛṣṇa who attracted all hearts even in following protocol, greeted them. O Parīkṣit! It is fortunate that you have been born in such a family. Or Kṛṣṇa shone because of his manifest qualities or because he shed tears of prema.

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Discriminative WisdomSeva (Service / Selfless Action)Samata (Equanimity / Even-mindedness)Aparigraha (Non-possessiveness)Anahankarah (Freedom from False Ego)

Concepts

Guru

Personal Guidance

Analogy

Kṛṣṇa bowing to His aunt and the elder wives while Draupadī and Subhadrā bow to Him is like an orchard exchanging fruit and shade — each branch gives what it has and receives what the other holds, all under one root.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.41-42

↗

శ్వశ్ర్వా సఞ్చోదితా కృష్ణా కృష్ణపత్నీశ్చ సర్వశ: । ఆనర్చ రుక్‍మిణీం సత్యాం భద్రాం జామ్బవతీం తథా ॥ ౪౧ ॥ కాలిన్దీం మిత్రవిన్దాం చ శైబ్యాం నాగ్నజితీం సతీమ్ । అన్యాశ్చాభ్యాగతా యాస్తు వాస:స్రఙ్‍మణ్డనాదిభి: ॥ ౪౨ ॥

śvaśṛvā sañcoditā kṛṣṇā

[shvashrivaa sanchoditaa krishnaa]

kṛṣṇa-patnīś ca sarvaśaḥ

[krishna-patneesh cha sarvashah]

ānarca rukmiṇīṁ satyāṁ

[aanarcha rukmineem satyaam]

bhadrāṁ jāmbavatīṁ tathā

[bhadraam jaambavateem tathaa]

kālindīṁ mitravindāṁ ca

[kaalindeem mitravindaam cha]

śaibyāṁ nāgnajitīṁ satīm

[shaibyaam naagnajiteem sateem]

anyāś cābhyāgatā yās tu

[anyaash chaabhyaagataa yaas tu]

vāsaḥ-sraṅ-maṇḍanādibhiḥ

[vaasah-sran-mandanaadibhih]

Word-for-word

śvaśrvā — by her mother-in-law (Kuntī) sañcoditā — encouraged kṛṣṇā — Draupadī kṛṣṇa - patnīḥ — Kṛṣṇa’s wives ca — and sarvaśaḥ — all of them ānarca — she worshiped rukmiṇīm — Rukmiṇī satyām — Satyabhāmā bhadrām jāmbavatīm — Bhadrā and Jāmbavatī tathā — also kālindīm mitravindām ca — Kālindī and Mitravindā śaibyām — the descendant of King Śibi nāgnajitīm — Nāgnajitī satīm — chaste anyāḥ — others ca — as well abhyāgatāḥ — those who had come there yāḥ — who tu — and vāsaḥ — with clothing srak — flower garlands maṇḍana — jewelry ādibhiḥ — and so on .

Blended reading (Sanskrit + English inline)

śvaśṛvā sañcoditā kṛṣṇā

śvaśrvā

by her mother-in-law (Kuntī)

sañcoditā

encouraged

kṛṣṇā

Draupadī

kṛṣṇa-patnīś ca sarvaśaḥ

kṛṣṇa - patnīḥ

Kṛṣṇa’s wives

and

sarvaśaḥ

all of them

ānarca rukmiṇīṁ satyāṁ

ānarca

she worshiped

rukmiṇīm

Rukmiṇī

satyām

Satyabhāmā

bhadrāṁ jāmbavatīṁ tathā

bhadrām jāmbavatīm

Bhadrā and Jāmbavatī

tathā

also

kālindīṁ mitravindāṁ ca

kālindīm mitravindām ca

Kālindī and Mitravindā

śaibyāṁ nāgnajitīṁ satīm

śaibyām

the descendant of King Śibi

nāgnajitīm

Nāgnajitī

satīm

chaste

anyāś cābhyāgatā yās tu

anyāḥ

others

as well

abhyāgatāḥ

those who had come there

yāḥ

who

and

vāsaḥ-sraṅ-maṇḍanādibhiḥ

vāsaḥ

with clothing

srak

flower garlands

maṇḍana

jewelry

ādibhiḥ

and so on .

Important Words

kṛṣṇā — Draupadī
Feminine of Kṛṣṇa — 'the dark one.' Draupadī's name itself binds her to Him; Gauḍīyas note that she is one of the great āśrita-narī of the Bhāgavata, her every crisis answered by His timely intervention.
rukmiṇīm — Rukmiṇī
Lakṣmī-incarnate, Kṛṣṇa's chief queen at Dvārakā. Her story (10.52–54) of writing the letter and being abducted is among the most loved Bhāgavata episodes.
satīm — the chaste one (of Nāgnajitī)
Satī — chaste, fixed. Each queen is called satī because each is irrevocably Kṛṣṇa-fixed. Gauḍīyas read sati as the dharma-name for one whose vrata cannot be diverted.
śvaśrvā — by mother-in-law (Kuntī)
Kuntī encourages Draupadī. The household's senior woman directs the worship; vātsalya-line of authority is preserved even as new bonds are made.

Encouraged by her mother-in-law, Draupadī worshiped all of Lord Kṛṣṇa’s wives, including Rukmiṇī; Satyabhāmā; Bhadrā; Jāmbavatī; Kālindī; Mitravindā, the descendant of Śibi; the chaste Nāgnajitī; and the other queens of the Lord who were present. Draupadī honored them all with such gifts as clothing, flower garlands and jewelry.

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Encouraged by her mother-in-law, Draupadī worshiped all of Lord Kṛṣṇa's wives, including Rukmiṇī; Satyabhāmā; Bhadrā; Jāmbavatī; Kālindī; Mitravindā, the descendant of Śibi; the chaste Nāgnajitī; and the other queens of the Lord who were present. Draupadī honored them all with such gifts as clothing, flower garlands and jewelry.

Commentary

Encouraged by Kunti her mother in law (svasva), Draupadi worshiped the queens.

Jīva Gosvāmī Gauḍīya

Commentary

Śrīdhara Svāmī Gauḍīya

Commentary

Draupadī was encouraged by Kuntī, who supplied her with assistants and appropriate items for worship (sam—coditā). The word ca indicates that she also worshiped their daughters and the wives of their sons. She worshipped each one, with all methods of worship (sarvaśaḥ). Bhadrā was worshipped between Satyabhāmā and Jāmbavatī because she was considered equal. Her brothers gave her with devotion as the fathers of Satyabhāmā and Jāmbavatī gave their daughters. Śaibya refers to Mitrāvinda. The second ca refers to Lakṣmaṇā. Or śaibya can mean auspicious. This word then refers to Lakṣmaṇā who had all auspicious qualities. She was worshipped before Nagnajiti because of her great devotion to the Lord. This is clear from the discussion at Kurukṣetra. As with the eight principal queens, she worshipped other wives along with the wives of their sons and grandsons. She gave other items like food, rooms and beds.

Related values & verses

Related values

Sthitaprajna (Steady Wisdom)Vairagya (Detachment / Dispassion)Discriminative WisdomShanti (Peace / Tranquility)Abhaya (Fearlessness)Seva (Service / Selfless Action)Saurya (Heroism / Bravery)Samata (Equanimity / Even-mindedness)Ishvara Pranidhana (Surrender to God)

Concepts

Satya

Personal Guidance

Analogy

Draupadī, encouraged by Kuntī, worshiping Rukmiṇī, Satyabhāmā, Jāmbavatī, Kālindī, Mitravindā, Nāgnajitī and the rest with garments and ornaments is like one queen-bee leading the household honey-comb to the new hive — every chamber is offered its own flower, and the new arrivals are folded into the family's sweetness.

Stories

The queens in conversation

SB 10.83 records the long sister-to-sister conversation between Draupadī and Kṛṣṇa's chief queens, where each tells the story of how she came to Him — Rukmiṇī's elopement, Satyabhāmā's gem, Kālindī's tapasyā, Nāgnajitī's seven bulls, and the others. This verse is the moment that conversation begins.

Gauḍīya ācāryas treasure the picture: Draupadī, herself married to five husbands by Kṛṣṇa's design, performing pūjā to Kṛṣṇa's eight chief queens. Bhakti-women honouring bhakti-women, with Kuntī presiding.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.43

↗

సుఖం నివాసయామాస ధర్మరాజో జనార్దనమ్ । ససైన్యం సానుగామత్యం సభార్యం చ నవం నవమ్ ॥ ౪౩ ॥

sukhaṁ nivāsayām āsa

[sukham nivaasayaam aasa]

dharma-rājo janārdanam

[dharma-raajo janaardanam]

sa-sainyaṁ sānugāmatyaṁ

[sa-sainyam saanugaamatyam]

sa-bhāryaṁ ca navaṁ navam

[sa-bhaaryam cha navam navam]

Word-for-word

sukham — comfortably nivāsayām āsa — accommodated dharma - rājaḥ — the king of religiosity, Yudhiṣṭhira janārdanam — Lord Kṛṣṇa sa - sainyam — with His army sa - anuga — with His servants amatyam — and ministers sa - bhāryam — with His wives ca — and navam navam — newer and newer .

Blended reading (Sanskrit + English inline)

sukhaṁ nivāsayām āsa

sukham

comfortably

nivāsayām āsa

accommodated

dharma-rājo janārdanam

dharma - rājaḥ

the king of religiosity, Yudhiṣṭhira

janārdanam

Lord Kṛṣṇa

sa-sainyaṁ sānugāmatyaṁ

sa - sainyam

with His army

sa - anuga

with His servants

amatyam

and ministers

sa - bhāryam

with His wives

sa-bhāryaṁ ca navaṁ navam

and

navam navam

newer and newer .

Important Words

dharma - rājaḥ — king of dharma, Yudhiṣṭhira
Yudhiṣṭhira's title — dharma-rāja. His hospitality is itself dharma, not extracurricular kindness. The Bhāgavata treats welcoming a Vaiṣṇava as a kṣatriya-vidhi.
janārdanam — Lord Kṛṣṇa, agitator of (asura-)minds
Janārdana — He who shakes up unworthy hearts and answers worthy ones. Yudhiṣṭhira accommodates the very Lord whose name announces His double effect on the universe.
navam navam — newer and newer
Reduplication of novelty. Bhakti's love-economy: the same Beloved receives a fresh welcome each day. Rūpa Gosvāmī's nava-nava-rasa-utpatti — the constant renewal of rasa — has its narrative root here.

King Yudhiṣṭhira arranged for Kṛṣṇa’s rest and saw to it that all who came along with Him — namely His queens, soldiers, ministers and secretaries — were comfortably situated. He arranged that they would experience a new feature of reception every day while staying as guests of the Pāṇḍavas.

Purport

This translation is taken from Śrīla Prabhupāda’s Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

King Yudhiṣṭhira arranged for Kṛṣṇa's rest and saw to it that all who came along with Him—namely His queens, soldiers, ministers and secretaries—were comfortably situated. He arranged that they would experience a new feature of reception every day while staying as guests of the Pāṇḍavas.

Commentary

Yudhisthira arranged for Krsna stay there in such a way that each day became a new experience.

Jīva Gosvāmī Gauḍīya

Commentary

He made arrangements for them because he was the king of dharma. Kṛṣṇa is called Janārdana be because the devotees always request to see him (janārdanam). It was suitable for Yudhisṭhira to make these arrangements for Kṛṣṇa since Yudhiṣṭhira was the best of devotees wanting to see him.

Śrīdhara Svāmī Gauḍīya

Commentary

Viśvakarmā previous made the palace of large size for this purpose, with interior and external portions. He made arrangements for them because he was the king of dharma. Kṛṣṇa is called Janārdana because the devotees always request to see him (janārdanam). It was suitable for Yudhisṭhira to make these arrangements for Kṛṣṇa since Yudhiṣṭhira was the best of devotees wanting to see him. Anuga refers to Kṛṣṇa’s sons, grandsons, Uddhava and others. Amātya refers to Kṛtavarma and others.

Related values & verses

Related values

Vairagya (Detachment / Dispassion)Discriminative WisdomAbhaya (Fearlessness)Seva (Service / Selfless Action)Aparigraha (Non-possessiveness)Ahimsa (Non-violence / Compassion)Anahankarah (Freedom from False Ego)Daksya (Resourcefulness / Skill)

Personal Guidance

Analogy

Yudhiṣṭhira arranging fresh reception every day for Kṛṣṇa, His queens, soldiers, ministers and secretaries is like a gardener who, finding the spring rains have come, plants something new in every bed each morning — the host's joy renews itself by daily invention.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.71.44-45

↗

తర్పయిత్వా ఖాణ్డవేన వహ్నిం ఫాల్గునసంయుత: । మోచయిత్వా మయం యేన రాజ్ఞే దివ్యా సభా కృతా ॥ ౪౪ ॥ ఉవాస కతిచిన్మాసాన్ రాజ్ఞ: ప్రియచికీర్షయా । విహరన్ రథమారుహ్య ఫాల్గునేన భటైర్వృత: ॥ ౪౫ ॥

tarpayitvā khāṇḍavena

[tarpayitvaa khaandavena]

vahniṁ phālguna-saṁyutaḥ

[vahnim phaalguna-samyutah]

mocayitvā mayaṁ yena

[mochayitvaa mayam yena]

rājñe divyā sabhā kṛtā

[raajne divyaa sabhaa kritaa]

uvāsa katicin māsān

[uvaasa katichin maasaan]

rājñaḥ priya-cikīrṣayā

[raajnah priya-chikeershayaa]

viharan ratham āruhya

[viharan ratham aaruhya]

phālgunena bhaṭair vṛtaḥ

[phaalgunena bhatair vritah]

Word-for-word

tarpayitvā — satisfying khāṇḍavena — with the Khāṇḍava forest vahnim — the fire-god phālguna — by Arjuna saṁyutaḥ — accompanied mocayitvā — saving mayam — the demon Maya yena — by whom rājñe — for the King (Yudhiṣṭhira) divyā — celestial sabhā — assembly hall kṛtā — made uvāsa — He resided katicit — several māsān — months rājñaḥ — to the King priya — pleasure cikīrṣayā — with a desire to give viharan — sporting ratham — His chariot āruhya — riding phālgunena — with Arjuna bhaṭaiḥ — by guards vṛtaḥ — surrounded .

Blended reading (Sanskrit + English inline)

tarpayitvā khāṇḍavena

tarpayitvā

satisfying

khāṇḍavena

with the Khāṇḍava forest

vahniṁ phālguna-saṁyutaḥ

vahnim

the fire-god

phālguna

by Arjuna

saṁyutaḥ

accompanied

mocayitvā mayaṁ yena

mocayitvā

saving

mayam

the demon Maya

yena

by whom

rājñe divyā sabhā kṛtā

rājñe

for the King (Yudhiṣṭhira)

divyā

celestial

sabhā

assembly hall

kṛtā

made

uvāsa katicin māsān

uvāsa

He resided

katicit

several

māsān

months

rājñaḥ priya-cikīrṣayā

rājñaḥ

to the King

priya

pleasure

cikīrṣayā

with a desire to give

viharan ratham āruhya

viharan

sporting

ratham

His chariot

āruhya

riding

phālgunena bhaṭair vṛtaḥ

phālgunena

with Arjuna

bhaṭaiḥ

by guards

vṛtaḥ

surrounded .

Important Words

khāṇḍavena — with the Khāṇḍava forest
Khāṇḍava-vana — the great forest near Indraprastha. Its burning gives Arjuna his weapons and Maya his life; the episode is recorded in Mahābhārata Ādi-parva. The Bhāgavata refers to it in shorthand, trusting the reader's recall.
mocayitvā — having saved
From muc — to release. Kṛṣṇa is the great releaser; here even an asura, Maya, is mocaya. Gauḍīyas note the breadth of His grace: not only devotees but even asuras (Bali, Maya, Vṛtra) come under His mocaka-hand when context calls.
divyā sabhā — celestial assembly hall
The Mayasabhā — built of jewels and illusions, where rivers seemed solid and floors seemed water. The verse marks its creation; Mahābhārata records its consequences (Duryodhana's mockery, the dice game).
priya - cikīrṣayā — with desire to give pleasure
Cikīrṣā — desiderative form of kṛ. Kṛṣṇa's months at Indraprastha are explained by one phrase: He wants to please Yudhiṣṭhira. Gauḍīyas read this as the inversion of mundane sovereignty — the Lord arranges His schedule around the devotee's joy.
phālgunena — with Arjuna
Phālguna — Arjuna's name from his birth in the Phālguna nakṣatra. Kṛṣṇa and Arjuna together — the sakhya-pair foreshadowing Kurukṣetra.

Desiring to please King Yudhiṣṭhira, the Lord resided at Indraprastha for several months. During His stay, He and Arjuna satisfied the fire-god by offering him the Khāṇḍava forest, and they saved Maya Dānava, who then built King Yudhiṣṭhira a celestial assembly hall. The Lord also took the opportunity to go riding in His chariot in the company of Arjuna, surrounded by a retinue of soldiers.

Purport

Śrīla Prabhupāda writes in Kṛṣṇa: “It was during this time that Lord Śrī Kṛṣṇa, with the help of Arjuna, for the satisfaction of the fire-god, Agni, allowed Agni to devour the Khāṇḍava forest. During the forest fire, Kṛṣṇa saved the demon Mayāsura, who was hiding in the forest. Upon being saved, Mayāsura felt obliged to the Pāṇḍavas and Lord Kṛṣṇa, and he constructed a wonderful assembly house within the city of Hastināpura. In this way, Lord Kṛṣṇa, in order to please King Yudhiṣṭhira, remained in the city of Hastināpura for several months. During His stay, He enjoyed strolling here and there. He used to drive on chariots along with Arjuna, and many warriors and soldiers used to follow them.” Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Seventy-first Chapter, of the Śrīmad-Bhāgavatam, entitled “The Lord Travels to Indraprastha.”

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

Commentary

Krsna resided there, and liberated Maya danava from the fire so that he could build the assembly hall. Those previous events related in the fifty eighth chapter, rescuing maya and his building the assembly hall, are here repeated because of absorption in the topic. The order is as follows: he burned the Khanda forest, got Arjuna the Gandiva bow, obtained Kalini while hunting, while staying at Indraprastha for four months of the monsoon. Then Krsna returned to Dvaraka, married Kalini, Bhadra and other queens, killed Naraka and other performed other deeds. Then he was invited to the rajasuya sacrifice.

Jīva Gosvāmī Gauḍīya

Commentary

Yudhiṣṭhira did not expect any payment for this. Instead of kṛtā sometimes hṛtā (offered) is seen. Desiring to do other pleasing actions (priya-cikīrṣayā) for the king Kṛṣṇa stayed several months. With Arjuna and troops including Sātyaki, he went riding on his chariot.

Śrīdhara Svāmī Gauḍīya

Commentary

Kṛṣṇa stayed a long time, to assist more than he had done previously. His assistance is described first. He had the assemble house built. He stayed to do other pleasing works. Desiring to do other pleasing actions (priya-cikīrṣayā) for the king, Kṛṣṇa stayed several months. With Arjuna and troops including Sātyaki, he went riding on his chariot. In this way he pleased the king. Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Seventy-first Chapter of the Śrīmad-Bhāgavatam, entitled "The Lord Travels to Indraprastha." 10.72: The Slaying of the Demon Jarāsandha verses: Summary, 1-2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24-25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46 Chapter Summary This chapter describes how Lord Kṛṣṇa heard King Yudhiṣṭhira's request and then arranged for Bhīmasena to defeat Jarāsandha. One day King Yudhiṣṭhira addressed Lord Kṛṣṇa as He sat in the royal assembly: "My Lord, I wish to perform the Rājasūya sacrifice. In this sacrifice people uninterested in Your devotional service will be able to see firsthand the superiority of Your devotees and the inferiority of nondevotees. They will also be able to see Your lotus feet." Lord Kṛṣṇa extolled Yudhiṣṭhira's proposition: "Your scheme is so excellent that it will spread your fame throughout the universe. Indeed, all living beings should desire that this sacrifice be performed. To make this sacrifice possible, however, you must first defeat all the kings of the earth and collect all the necessary paraphernalia." Satisfied with Lord Kṛṣṇa's words, King Yudhiṣṭhira sent his brothers to conquer the various directions. After they had conquered-or won the fealty of-the kings in their assigned directions, they brought back abundant wealth to Yudhiṣṭhira. They informed him, however, that Jarāsandha could not be defeated. As King Yudhiṣṭhira pondered how he could subdue Jarāsandha, Śrī Kṛṣṇa revealed to him the means for doing so, following the previous advice of Uddhava. Bhīma, Arjuna and Śrī Kṛṣṇa then disguised themselves as brāhmaṇas and went to the palace of Jarāsandha, who was very devoted to the brahminical class. They introduced themselves as brāhmaṇas to King Jarāsandha, flattering him by praising his reputation for hospitality, and requested him to grant their desire. Seeing the marks of bowstrings on their limbs, Jarāsandha concluded that they were warriors and not brāhmaṇas, but still, even though fearful, he promised to fulfill whatever desire they might have. At that point Lord Kṛṣṇa discarded His disguise and asked Jarāsandha to fight Him in one-to-one combat. But Jarāsandha refused, claiming that Kṛṣṇa was a coward because He had once fled the battlefield. Jarāsandha also declined to fight Arjuna on the plea that he was inferior in age and size. But Bhīma he considered a worthy opponent. Thus Jarāsandha handed Bhīma a club and took up another himself, and they all went outside the city to begin the fight. After the fight had gone on for some time, it became clear that the two opponents were too equally matched for either to gain victory. Lord Kṛṣṇa then split a small tree branch in half, thus showing Bhīma how to kill Jarāsandha. Bhīma threw Jarāsandha to the ground, stepped on one of his legs, seized the other with his arms and proceeded to tear him apart from his genitals to his head. Seeing Jarāsandha dead, his relatives and subjects cried out in lamentation. Lord Kṛṣṇa then appointed Jarāsandha's son ruler of Magadha and released the kings Jarāsandha had imprisoned.

Related values & verses

Related values

Personal Guidance

Analogy

Kṛṣṇa residing several months at Indraprastha, feeding the fire-god with the Khāṇḍava forest, saving Maya Dānava, and roaming on chariot with Arjuna, is like a great river that pauses to widen a lake — for a season everything around the water deepens, and even the demons in its banks are reshaped into builders.

Stories

Khāṇḍava-dāha and Maya's gift

In the Mahābhārata's Ādi-parva (Khāṇḍava-dahana-parva), Agni — afflicted by indigestion from too many ghee-offerings of King Śvetaki — seeks to consume the Khāṇḍava forest. Kṛṣṇa and Arjuna assist him: Arjuna receives the Gāṇḍīva bow, the Akṣaya quivers and the white-horsed chariot from this episode; Kṛṣṇa receives the Sudarśana cakra and the Kaumodakī mace.

From the burning forest they save Maya Dānava — the cosmic architect — who out of gratitude builds the Mayasabhā for Yudhiṣṭhira (Sabhā-parva, ch. 1–3). That hall, with its illusory floors that later humiliate Duryodhana, becomes the setting for the entire Rājasūya. This verse is the seed of all of it.

Sakhya-rasa on chariot

Kṛṣṇa and Arjuna riding together on chariot for months at a time is the foundation of their sakhya-rasa. The Bhagavad-gītā is delivered between two friends who have shared this kind of seasonal closeness; Bg 4.3 — bhakto 'si me sakhā ceti — recalls precisely the kind of intimacy this verse describes.

Gauḍīya ācāryas teach that Arjuna is one of the great sakhya-bhaktas; his receptivity at Kurukṣetra is built across years of chariot-rides like these.

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Source: vedabase.io