CHAPTER FORTY-EIGHT
Kṛṣṇa Pleases His Devotees
In this chapter Lord Śrī Kṛṣṇa first visits Trivakrā (also known as Kubjā) and enjoys with her, and then He visits Akrūra. The Lord sends Akrūra to Hastināpura to satisfy the Pāṇḍavas.
After Uddhava had related to Śrī Kṛṣṇa the news of Vraja, the Lord went to the home of Trivakrā, which was decorated with diverse ornamentation conducive to sexual enjoyment. Trivakrā welcomed Kṛṣṇa with great respect, giving Him a raised seat and, together with her female companions, worshiping Him. She also offered Uddhava a seat, as befitted his position, but Uddhava simply touched the seat and sat on the floor.
Lord Kṛṣṇa then reclined on an opulent bed as the maidservant Trivakrā elaborately washed and decorated herself. Then she approached Him. Kṛṣṇa invited Trivakrā to the bed and began to enjoy with her in various ways. By embracing Lord Kṛṣṇa, Trivakrā freed herself of the torment of lust. She asked Kṛṣṇa to remain with her for some time, and the considerate Lord promised to fulfill her request in due course. He then returned with Uddhava to His residence. Apart from offering sandal paste to Kṛṣṇa, Trivakrā had never performed any pious acts, yet simply on the strength of the piety of this single act she attained the rare personal association of Śrī Kṛṣṇa.
Śrī Kṛṣṇa next went to Akrūra’s house with Lord Baladeva and Uddhava. Akrūra honored the three of them by bowing down and presenting them with suitable sitting places. Then he worshiped Rāma and Kṛṣṇa, washed Their feet and poured the water on his head. Akrūra also offered Them many prayers.
Lord Kṛṣṇa was pleased with Akrūra’s prayers. He told him that since he, Akrūra, was in fact Their paternal uncle, Kṛṣṇa and Balarāma should be the recipients of his protection and mercy. Lord Kṛṣṇa then praised Akrūra as a saint and purifier of the sinful, and He asked him to visit Hastināpura to find out how the Pāṇḍavas, deprived of their father, were faring. Finally, the Lord returned home, taking Balarāma and Uddhava with Him.
Devanagari
अथ विज्ञाय भगवान् सर्वात्मा सर्वदर्शन: ।
सैरन्ध्रया: कामतप्ताया: प्रियमिच्छन् गृहं ययौ ॥ १ ॥
Text
atha vijñāya bhagavān
sarvātmā sarva-darśanaḥ
sairandhryāḥ kāma-taptāyāḥ
priyam icchan gṛhaṁ yayau
Synonyms
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; atha — then; vijñāya — understanding; bhagavān — the Supreme Lord; sarva — of all; ātmā — the Soul; sarva — of everything; darśanaḥ — the seer; sairandhryāḥ — of the serving girl, Trivakrā; kāma — by lust; taptāyāḥ — troubled; priyam — the satisfaction; icchan — wanting; gṛham — to her house; yayau — He went.
Translation
Śukadeva Gosvāmī said: Next, after assimilating Uddhava’s report, Lord Kṛṣṇa, the Supreme Personality of Godhead, the omniscient Soul of all that be, desired to satisfy the serving girl Trivakrā, who was troubled by lust. Thus He went to her house.
Purport
This text gives an interesting insight into the Lord’s pastimes. The first line says, atha vijñnāya bhagavān: “Thus the Lord, understanding [Uddhava’s report], …” The second line states that Lord Kṛṣṇa is the Soul of everything (sarvātmā) and the seer of everything (sarva-darśanaḥ). In other words, although He certainly does not depend on spoken reports from messengers, He plays the part of a human being and listens to news from a messenger — not out of need, as we would do, but in the bliss of His spiritual pastimes, exchanging love with His pure devotee. The word sarva-darśanaḥ also indicates that the Lord perfectly understood the feelings of the residents of Vraja and was perfectly reciprocating with them within their hearts. Now, in His external pastimes, He desired to bless Śrīmatī Trivakrā, who was about to be freed from the disease of material lust.
Devanagari
मुक्तादामपताकाभिर्वितानशयनासनै: ।
धूपै: सुरभिभिर्दीपै: स्रग्गन्धैरपि मण्डितम् ॥ २ ॥
Text
kāmopāyopabṛṁhitam
muktā-dāma-patākābhir
vitāna-śayanāsanaiḥ
dhūpaiḥ surabhibhir dīpaiḥ
srag-gandhair api maṇḍitam
Synonyms
mahā-arha — expensive; upaskaraiḥ — with furnishings; āḍhyam — rich; kāma — of lust; upāya — with accoutrements; upabṛṁhitam — replete; muktā-dāma — with strings of pearls; patākābhiḥ — and banners; vitāna — with canopies; śayana — beds; āsanaiḥ — and seats; dhūpaiḥ — with incense; surabhibhiḥ — fragrant; dīpaiḥ — with oil lamps; srak — with flower garlands; gandhaiḥ — and aromatic sandalwood paste; api — also; maṇḍitam — decorated.
Translation
Trivakrā’s home was opulently appointed with expensive furnishings and replete with sensual accoutrements meant to inspire sexual desire. There were banners, rows of strung pearls, canopies, fine beds and sitting places, and also fragrant incense, oil lamps, flower garlands and aromatic sandalwood paste.
Purport
According to Śrīdhara Svāmī, the sensual accoutrements in Trivakrā’s house included explicit sexual pictures. Śrīla Viśvanātha Cakravartī adds that her paraphernalia included herbal aphrodisiacs. It is not hard to guess Trivakrā’s intention, yet Lord Kṛṣṇa went there to save her from material existence.
Devanagari
सद्य: समुत्थाय हि जातसम्भ्रमा ।
यथोपसङ्गम्य सखीभिरच्युतं
सभाजयामास सदासनादिभि: ॥ ३ ॥
Text
sadyaḥ samutthāya hi jāta-sambhramā
yathopasaṅgamya sakhībhir acyutaṁ
sabhājayām āsa sad-āsanādibhiḥ
Synonyms
gṛham — to her house; tam — Him; āyāntam — arrived; avekṣya — seeing; sā — she; āsanāt — from her seat; sadyaḥ — suddenly; samutthāya — rising; hi — indeed; jāta-sambhramā — being in a flurry; yathā — properly; upasaṇgamya — coming toward; sakhībhiḥ — with her female companions; acyutam — Lord Kṛṣṇa; sabhājayām āsa — respectfully greeted; sat-āsana — with an excellent seat; ādibhiḥ — and so on.
Translation
When Trivakrā saw Him arriving at her house, she at once rose from her seat in a flurry. Coming forward graciously with her girlfriends, she respectfully greeted Lord Acyuta by offering Him an excellent seat and other articles of worship.
Devanagari
न्यषीददुर्व्यामभिमृश्य चासनम् ।
कृष्णोऽपि तूर्णं शयनं महाधनं
विवेश लोकाचरितान्यनुव्रत: ॥ ४ ॥
Text
nyaṣīdad urvyām abhimṛśya cāsanam
kṛṣṇo ’pi tūrṇaṁ śayanaṁ mahā-dhanaṁ
viveśa lokācaritāny anuvrataḥ
Synonyms
tathā — also; uddhavaḥ — Uddhava; sādhutayā — as a saintly person; abhipūjitaḥ — worshiped; nyaṣīdat — sat; urvyām — on the ground; abhimṛśya — touching; ca — and; āsanam — the seat; kṛṣṇaḥ — Lord Kṛṣṇa; api — and; tūrṇam — without delay; śayanam — a bed; mahā-dhanam — very rich; viveśa — lay upon; loka — of human society; ācaritāni — the modes of behavior; anuvrataḥ — imitating.
Translation
Uddhava also received a seat of honor, since he was a saintly person, but he simply touched it and sat on the floor. Then Lord Kṛṣṇa, imitating the manners of human society, quickly made Himself comfortable on an opulent bed.
Purport
According to the ācāryas, Uddhava felt reverence for his Lord and thus declined to sit on an opulent seat in His presence; rather, he touched the seat with his hand and sat on the floor. Śrīla Viśvanātha Cakravartī adds that Lord Kṛṣṇa made Himself comfortable on a bed located in the inner chambers of Trivakrā’s home.
Devanagari
स्रग्गन्धताम्बूलसुधासवादिभि: ।
प्रसाधितात्मोपससार माधवं
सव्रीडलीलोत्स्मितविभ्रमेक्षितै: ॥ ५ ॥
Text
srag-gandha-tāmbūla-sudhāsavādibhiḥ
prasādhitātmopasasāra mādhavaṁ
sa-vrīḍa-līlotsmita-vibhramekṣitaiḥ
Synonyms
sā — she, Trivakrā; majjana — by bathing; ālepa — anointing; dukūla — dressing in fine garments; bhūṣaṇa — with ornaments; srak — garlands; gandha — perfume; tāmbūla — betel nut; sudhā-āsava — drinking fragrant liquor; ādibhiḥ — and so on; prasādhita — prepared; ātmā — her body; upasasāra — she approached; mādhavam — Lord Kṛṣṇa; sa-vrīḍa — shy; līlā — playful; utsmita — of her smiles; vibhrama — exhibiting the allurement; īkṣitaiḥ — with glances.
Translation
Trivakrā prepared herself by bathing, anointing her body, and dressing in fine garments, by putting on jewelry, garlands and perfume, and also by chewing betel nut, drinking fragrant liquor, and so on. She then approached Lord Mādhava with shy, playful smiles and coquettish glances.
Purport
It is clear from this verse that the ways a woman prepares for sexual enjoyment have not changed in thousands of years.
Devanagari
विशङ्कितां कङ्कणभूषिते करे ।
प्रगृह्य शय्यामधिवेश्य रामया
रेमेऽनुलेपार्पणपुण्यलेशया ॥ ६ ॥
Text
viśaṅkitāṁ kaṅkaṇa-bhūṣite kare
pragṛhya śayyām adhiveśya rāmayā
reme ’nulepārpaṇa-puṇya-leśayā
Synonyms
āhūya — calling forward; kāntām — His beloved; nava — new; saṅgama — of contact; hriyā — with shyness; viśaṅkitām — fearful; kaṅkaṇa — with bangles; bhūṣite — ornamented; kare — her two hands; pragṛhya — taking hold of; śayyām — on the bed; adhiveśya — placing her; rāmayā — with the beautiful girl; reme — He enjoyed; anulepa — of ointment; arpaṇa — the offering; puṇya — of piety; leśayā — whose single trace.
Translation
Calling forward His beloved, who was anxious and shy at the prospect of this new contact, the Lord pulled her by her bangled hands onto the bed. Thus He enjoyed with that beautiful girl, whose only trace of piety was her having offered ointment to the Lord.
Purport
Śrīla Viśvanātha Cakravartī explains that the words nava-saṅgama-hriyā indicate that Trivakrā was in fact a virgin girl at this point. She had been a deformed hunchback, and the Lord had recently transformed her into a beautiful girl. Therefore, although clearly lusting after Śrī Kṛṣṇa, she was naturally shy and anxious.
Devanagari
र्जिघ्रन्त्यनन्तचरणेन रुजो मृजन्ती ।
दोर्भ्यां स्तनान्तरगतं परिरभ्य कान्त-
मानन्दमूर्तिमजहादतिदीर्घतापम् ॥ ७ ॥
Text
jighranty ananta-caraṇena rujo mṛjantī
dorbhyāṁ stanāntara-gataṁ parirabhya kāntam
ānanda-mūrtim ajahād ati-dīrgha-tāpam
Synonyms
sa — she; anaṅga — by Cupid; tapta — made to burn; kucayoḥ — of her breasts; urasaḥ — of her chest; tathā — and; akṣṇoḥ — of her eyes; jighrantī — smelling; ananta — of Kṛṣṇa, the unlimited Supreme Lord; caraṇena — by the feet; rujaḥ — the pain; mṛjantī — wiping away; dorbhyām — with her arms; stana — her breasts; antara-gatam — between; parirabhya — embracing; kāntam — her lover; ānanda — of all ecstasy; mūrtim — the personal manifestation; ajahāt — she gave up; ati — extremely; dīrgha — long-standing; tāpam — her distress.
Translation
Simply by smelling the fragrance of Kṛṣṇa’s lotus feet, Trivakrā cleansed away the burning lust Cupid had aroused in her breasts, chest and eyes. With her two arms she embraced between her breasts her lover, Śrī Kṛṣṇa, the personification of bliss, and thus she gave up her long-standing distress.
Devanagari
अङ्गरागार्पणेनाहो दुर्भगेदमयाचत ॥ ८ ॥
Text
prāpya duṣprāpyam īśvaram
aṅga-rāgārpaṇenāho
durbhagedam ayācata
Synonyms
Translation
Having thus gotten the hard-to-get Supreme Lord by the simple act of offering Him body ointment, unfortunate Trivakrā submitted to that Lord of freedom the following request.
Purport
According to Śrīla Viśvanātha Cakravartī, Śrīmatī Trivakrā prayed to the Lord, “Please enjoy only with me, and not with any other woman.” Because Kṛṣṇa was not prepared to grant such a benediction, Trivakrā is described here as unfortunate. Śrīdhara Svāmī adds that although to ordinary eyes she seemed to beg for material sex pleasure, in fact she was a liberated soul at this point.
Devanagari
रमस्व नोत्सहे त्यक्तुं सङ्गं तेऽम्बुरुहेक्षण ॥ ९ ॥
Text
dināni katicin mayā
ramasva notsahe tyaktuṁ
saṅgaṁ te ’mburuhekṣaṇa
Synonyms
Translation
[Trivakrā said:] O beloved, please stay here with me for a few days more and enjoy. I cannot bear to give up Your association, O lotus-eyed one!
Purport
The word ambu means “water,” and ruha means “rising.” Thus amburuha means “the lotus flower, which rises up from the water.” Lord Kṛṣṇa is called amburuhekṣaṇa, “the lotus-eyed one.” He is the source and embodiment of all beauty, and naturally Trivakrā was attracted to Him. However, the Lord’s beauty is spiritual and pure, and His intention was not to gratify Himself with Trivakrā but rather to bring her to the point of pure spiritual existence, Kṛṣṇa consciousness.
Devanagari
सहोद्धवेन सर्वेश: स्वधामागमद् ऋद्धिमत् ॥ १० ॥
Text
mānayitvā ca māna-daḥ
sahoddhavena sarveśaḥ
sva-dhāmāgamad ṛddhimat
Synonyms
tasyai — to her; kāma — of material desire; varam — her benediction; dattvā — granting; mānayitvā — showing her respect; ca — and; māna-daḥ — He who gives respect to others; saha uddhavena — together with Uddhava; sarva-īśaḥ — the Lord of all beings; sva — to His own; dhāma — residence; agamat — went; ṛddhi-mat — supremely opulent.
Translation
Promising her the fulfillment of this lusty desire, considerate Kṛṣṇa, Lord of all beings, paid Trivakrā His respects and then returned with Uddhava to His own supremely opulent residence.
Purport
All the ācāryas agree that the words kāma-varaṁ dattvā indicate that Lord Kṛṣṇa promised Trivakrā He would fulfill her lusty desires.
Devanagari
यो वृणीते मनोग्राह्यमसत्त्वात् कुमनीष्यसौ ॥ ११ ॥
Text
viṣṇuṁ sarveśvareśvaram
yo vṛṇīte mano-grāhyam
asattvāt kumanīṣy asau
Synonyms
durārādhyam — rarely worshiped; samārādhya — fully worshiping; viṣṇum — Lord Viṣṇu; sarva — of all; īśvara — controllers; īśvaram — the supreme controller; yaḥ — who; vṛṇīte — chooses as a benediction; manaḥ — to the mind; grāhyam — that which is accessible, namely sense gratification; asattvāt — because of its insignificance; kumanīṣī — unintelligent; asau — that person.
Translation
Lord Viṣṇu, the Supreme Lord of all lords, is ordinarily difficult to approach. One who has properly worshiped Him and then chooses the benediction of mundane sense gratification is certainly of poor intelligence, for he is satisfied with an insignificant result.
Purport
It is clear from the commentaries of the ācāryas that the story of Trivakrā is to be understood on two levels. On the one hand, she is understood to be a liberated soul, directly associating with the Lord and participating in His pastimes. On the other hand, her conduct is clearly meant to teach a lesson about what not to do in relation with Lord Kṛṣṇa. Since all of the Lord’s pastimes are not only blissful but also didactic, there is no real contradiction in this pastime, since Trivakrā’s purity and her bad example take place on two distinct levels. Arjuna is also considered a pure devotee, yet by initially disobeying Kṛṣṇa’s instruction to fight, he also showed an example of what not to do. However, such “bad examples” always have happy endings in the blissful association of the Absolute Truth, Śrī Kṛṣṇa.
Devanagari
किञ्चिच्चिकीर्षयन् प्रागादक्रूरप्रीयकाम्यया ॥ १२ ॥
Text
saha-rāmoddhavaḥ prabhuḥ
kiñcic cikīrṣayan prāgād
akrūra-priya-kāmyayā
Synonyms
Translation
Then Lord Kṛṣṇa, wanting to have some things done, went to Akrūra’s house with Balarāma and Uddhava. The Lord also desired to please Akrūra.
Purport
The previous incident of Lord Kṛṣṇa’s visit to Trivakrā’s house, and now His visit to Akrūra’s, gives a fascinating glimpse into the daily activities of Śrī Kṛṣṇa in Mathurā City.
Devanagari
प्रत्युत्थाय प्रमुदित: परिष्वज्याभिनन्द्य च ॥ १३ ॥
ननाम कृष्णं रामं च स तैरप्यभिवादित: ।
पूजयामास विधिवत् कृतासनपरिग्रहान् ॥ १४ ॥
Text
ārād vīkṣya sva-bāndhavān
pratyutthāya pramuditaḥ
pariṣvajyābhinandya ca
sa tair apy abhivāditaḥ
pūjayām āsa vidhi-vat
kṛtāsana-parigrahān
Synonyms
saḥ — he (Akrūra); tān — them (Kṛṣṇa, Balarāma and Uddhava); nara-vara — of illustrious personalities; śreṣṭhān — the greatest; ārāt — from a distance; vīkṣya — seeing; sva — his (Akrūra’s); bāndhavān — relatives; pratyutthāya — rising up; pramuditaḥ — joyful; pariṣvajya — embracing; abhinandya — greeting; ca — and; nanāma — bowed down; kṛṣṇam rāmam ca — to Lord Kṛṣṇa and Lord Balarāma; saḥ — he; taiḥ — by Them; api — and; abhivāditaḥ — greeted; pūjayām āsa — he worshiped; vidhi-vat — according to scriptural injunctions; kṛta — who had done; āsana — of seats; parigrahān — acceptance.
Translation
Akrūra stood up in great joy when he saw them, his own relatives and the greatest of exalted personalities, coming from a distance. After embracing them and greeting them, Akrūra bowed down to Kṛṣṇa and Balarāma and was greeted by Them in return. Then, when his guests had taken their seats, he worshiped them in accordance with scriptural rules.
Purport
Śrīla Jīva Gosvāmī points out that Lord Śrī Kṛṣṇa and the others approached Akrūra in a friendly attitude. At first Akrūra reciprocated that friendly mood, and then, in the course of showing them hospitality, he adopted his natural devotional attitude toward the Lord and thus offered his obeisances to Śrī Kṛṣṇa and Śrī Balarāma.
Devanagari
अर्हणेनाम्बरैर्दिव्यैर्गन्धस्रग्भूषणोत्तमै: ॥ १५ ॥
अर्चित्वा शिरसानम्य पादावङ्कगतौ मृजन् ।
प्रश्रयावनतोऽक्रूर: कृष्णरामावभाषत ॥ १६ ॥
Text
dhārayan śirasā nṛpa
arhaṇenāmbarair divyair
gandha-srag-bhūṣaṇottamaiḥ
pādāv aṅka-gatau mṛjan
praśrayāvanato ’krūraḥ
kṛṣṇa-rāmāv abhāṣata
Synonyms
pāda — Their feet; avanejanīḥ — used for bathing; ā — all over; āpaḥ — the water; dhārayan — putting; śirasā — on his head; nṛpa — O King (Parīkṣit); arhaṇena — with gifts; ambaraiḥ — clothing; divyaiḥ — celestial; gandha — fragrant sandalwood paste; srak — flower garlands; bhūṣaṇa — and ornaments; uttamaiḥ — excellent; arcitvā — worshiping; śirasā — with his head; ānamya — bowing down; pādau — (Lord Kṛṣṇa’s) feet; aṅka — on his lap; gatau — placed; mṛjan — massaging; praśraya — with humility; avanataḥ — his head lowered; akrūraḥ — Akrūra; kṛṣṇa-rāmau — to Kṛṣṇa and Balarāma; abhāṣata — spoke.
Translation
O King, Akrūra bathed the feet of Lord Kṛṣṇa and Lord Balarāma and then poured the bath water on his head. He presented Them with gifts of fine clothing, aromatic sandalwood paste, flower garlands and excellent jewelry. After thus worshiping the two Lords, he bowed his head to the floor. He then began to massage Lord Kṛṣṇa’s feet, placing them on his lap, and with his head bowed in humility he addressed Kṛṣṇa and Balarāma as follows.
Devanagari
भवद्भयामुद्धृतं कृच्छ्राद् दुरन्ताच्च समेधितम् ॥ १७ ॥
Text
sānugo vām idaṁ kulam
bhavadbhyām uddhṛtaṁ kṛcchrād
durantāc ca samedhitam
Synonyms
diṣṭyā — by good fortune; pāpaḥ — sinful; hataḥ — killed; kaṁsaḥ — Kaṁsa; sa-anugaḥ — together with his brothers and other followers; vām — of Yours; idam — this; kulam — dynasty; bhavadbhyām — by You two; uddhṛtam — delivered; kṛcchrāt — from difficulty; durantāt — endless; ca — and; samedhitam — made prosperous.
Translation
[Akrūra said:] It is our good fortune that You two Lords have killed the evil Kaṁsa and his followers, thus delivering Your dynasty from endless suffering and causing it to flourish.
Devanagari
भवद्भयां न विना किञ्चित्परमस्ति न चापरम् ॥ १८ ॥
Text
jagad-dhetū jagan-mayau
bhavadbhyāṁ na vinā kiñcit
param asti na cāparam
Synonyms
Translation
You both are the original Supreme Person, the cause of the universe and its very substance. Not the slightest subtle cause or manifest product of creation exists apart from You.
Purport
After praising Kṛṣṇa and Balarāma for having saved Their dynasty, Akrūra now points out that the Lord actually has no mundane connection with any social or political institution. He is the original Personality of Godhead, performing His pastimes for the benefit of the entire universe.
Devanagari
ईयते बहुधा ब्रह्मन् श्रुतप्रत्यक्षगोचरम् ॥ १९ ॥
Text
anvāviśya sva-śaktibhiḥ
īyate bahudhā brahman
śruta-pratyakṣa-gocaram
Synonyms
ātma-sṛṣṭam — created by You; idam — this; viśvam — universe; anvāviśya — subsequently entering; sva — with Your own; śaktibhiḥ — energies; īyate — You are perceived; bahudhā — manifold; brahman — O Supreme; śruta — by hearing from scripture; pratyakṣa — and by direct perception; gocaram — knowable.
Translation
O Supreme Absolute Truth, with Your personal energies You create this universe and then enter into it. Thus one can perceive You in many different forms by hearing from authorities and by direct experience.
Purport
The grammatical agreement of śruta-pratyakṣa-gocaram, in the neuter case, with ātma-sṛṣṭam idaṁ viśvam indicates that the Supreme Lord, by entering His creation with His potencies, makes Himself perceivable within the universe. Throughout the Bhāgavatam and other authorized Vedic literature, we often find descriptions of the Lord’s simultaneous supremacy over all other things and His identity with them. We cannot reasonably draw any other conclusion from Vedic literature than the one powerfully preached by Śrī Caitanya Mahāprabhu: acintya-bhedābheda-tattva. That is, the Absolute Truth is greater than and distinct from everything (since He is the omnipotent creator and controller of all), and simultaneously one with everything (since all that exists is the expansion of His own power).
Throughout these chapters of Śrīmad-Bhāgavatam, we also observe one of the unique, extraordinary features of this great work. Whether Kṛṣṇa is sending His message to the gopīs or accepting the prayers of Akrūra, there is constant philosophical discussion. Throughout the Bhāgavatam, the steady combination of fascinating pastimes with persistent spiritual philosophy is an extraordinary feature. We are allowed to glimpse and even to relish the spiritual emotions of the Lord and His liberated associates, and yet we are constantly reminded of their ontological position lest we lapse into a cheap, anthropomorphic vision. Thus it is entirely in character with the work that Akrūra, in his ecstasy, glorifies the Lord with precise philosophical prayers.
Devanagari
मह्यादयो योनिषु भान्ति नाना ।
एवं भवान् केवल आत्मयोनि-
ष्वात्मात्मतन्त्रो बहुधा विभाति ॥ २० ॥
Text
mahy-ādayo yoniṣu bhānti nānā
evaṁ bhavān kevala ātma-yoniṣv
ātmātma-tantro bahudhā vibhāti
Synonyms
yathā — as; hi — indeed; bhūteṣu — among manifested beings; cara — mobile; acareṣu — and immobile; mahī-ādayaḥ — earth and so on (the primary elements of creation); yoniṣu — in species; bhānti — manifest; nānā — variously; evam — so; bhavān — You; kevalaḥ — one alone; ātma — Yourself; yoniṣu — in those whose source; ātmā — the Supreme Soul; ātma-tantraḥ — self-reliant; bahudhā — manifold; vibhāti — appear.
Translation
Just as the primary elements — earth and so on — manifest themselves in abundant variety among all the species of mobile and immobile life, so You, the one independent Supreme Soul, appear to be manifold among the variegated objects of Your creation.
Devanagari
रजस्तम:सत्त्वगुणै: स्वशक्तिभि: ।
न बध्यसे तद्गुणकर्मभिर्वा
ज्ञानात्मनस्ते क्व च बन्धहेतु: ॥ २१ ॥
Text
rajas-tamaḥ-sattva-guṇaiḥ sva-śaktibhiḥ
na badhyase tad-guṇa-karmabhir vā
jñānātmanas te kva ca bandha-hetuḥ
Synonyms
sṛjasi — You create; atha u — and then; lumpasi — You destroy; pāsi — You protect; viśvam — the universe; rajaḥ — known as passion; tamaḥ — ignorance; sattva — and goodness; guṇaiḥ — by the modes; sva-śaktibhiḥ — Your personal potencies; na badhyase — You are not bound; tat — of this world; guṇa — by the modes; karmabhiḥ — by the material activities; vā — or; jñāna-ātmanaḥ — who are knowledge itself; te — for You; kva ca — where at all; bandha — of bondage; hetuḥ — cause.
Translation
You create, destroy and also maintain this universe with Your personal energies — the modes of passion, ignorance and goodness — yet You are never entangled by these modes or the activities they generate. Since You are the original source of all knowledge, what could ever cause You to be bound by illusion?
Purport
The phrase jñānātmanas te kva ca bandha-hetuḥ, “Since You are constituted of knowledge, what could be a cause of bondage for You?” definitely indicates the obvious, that the omniscient Supreme God is never in illusion. Therefore the impersonalistic theory that we are all God but have forgotten and are now in illusion is refuted here in the pages of Śrīmad-Bhāgavatam.
Devanagari
भवो न साक्षान्न भिदात्मन: स्यात् ।
अतो न बन्धस्तव नैव मोक्ष:
स्यातां निकामस्त्वयि नोऽविवेक: ॥ २२ ॥
Text
bhavo na sākṣān na bhidātmanaḥ syāt
ato na bandhas tava naiva mokṣaḥ
syātām nikāmas tvayi no ’vivekaḥ
Synonyms
deha — of the body; ādi — and so on; upādheḥ — as material, designative coverings; anirūpitatvāt — because of not being determined; bhavaḥ — birth; na — not; sākṣāt — literal; na — nor; bhidā — duality; ātmanaḥ — for the Supreme Soul; syāt — exists; ataḥ — therefore; na — no; bandhaḥ — bondage; tava — Your; na eva — nor, in fact; mokṣaḥ — liberation; syātām — if they occur; nikāmaḥ — by Your sweet will; tvayi — concerning You; naḥ — our; avivekaḥ — erroneous discrimination.
Translation
Since it has never been demonstrated that You are covered by material, bodily designations, it must be concluded that for You there is neither birth in a literal sense nor any duality. Therefore You never undergo bondage or liberation, and if You appear to, it is only because of Your desire that we see You in that way, or simply because of our lack of discrimination.
Purport
Here Akrūra states two reasons why the Lord appears to be covered by a material form, or to take birth like a human being. First, when Lord Kṛṣṇa executes His pastimes, His loving devotees think of Him as their beloved child, friend, lover and so on. In the ecstasy of this loving reciprocation, they do not think of Kṛṣṇa as God. For example, because of her extraordinary love for Him, mother Yaśodā worries that Kṛṣṇa will be injured in the forest. That she feels this way is the desire of the Lord, which is here indicated by the word nikāmaḥ. The second reason the Lord may appear material is indicated by the word avivekaḥ: Simply because of ignorance, a lack of discrimination, one may misunderstand the position of the Personality of Godhead. In the Eleventh Canto of the Bhāgavatam, in Lord Kṛṣṇa’s discussion with Śrī Uddhava, the Lord elaborately discusses His transcendental position beyond bondage and liberation. As stated in Vedic literature, deha-dehi-vibhago yaṁ neśvare vidyate kvacit: “There is never a distinction of body and soul in the Supreme Lord.” In other words, Śrī Kṛṣṇa’s body is eternal, spiritual, omniscient and the reservoir of all pleasure.
Devanagari
यदा यदा वेदपथ: पुराण: ।
बाध्येत पाषण्डपथैरसद्भि-
स्तदा भवान् सत्त्वगुणं बिभर्ति ॥ २३ ॥
Text
yadā yadā veda-pathaḥ purāṇaḥ
bādhyeta pāṣaṇḍa-pathair asadbhis
tadā bhavān sattva-guṇaṁ bibharti
Synonyms
tvayā — by You; uditaḥ — enunciated; ayam — this; jagataḥ — of the universe; hitāya — for the benefit; yadā yadā — whenever; veda — of the Vedic scriptures; pathaḥ — the path (of religiousness); purāṇaḥ — ancient; bādhyeta — is obstructed; pāṣaṇḍa — of atheism; pathaiḥ — by those who follow the path; asadbhiḥ — wicked persons; tadā — at that time; bhavān — You; sattva-guṇam — the pure mode of goodness; bibharti — assume.
Translation
You originally enunciated the ancient religious path of the Vedas for the benefit of the whole universe. Whenever that path becomes obstructed by wicked persons following the path of atheism, You assume one of Your incarnations, which are all in the transcendental mode of goodness.
Devanagari
स्वांशेन भारमपनेतुमिहासि भूमे: ।
अक्षौहिणीशतवधेन सुरेतरांश-
राज्ञाममुष्य च कुलस्य यशो वितन्वन् ॥ २४ ॥
Text
svāṁśena bhāram apanetum ihāsi bhūmeḥ
akṣauhiṇī-śata-vadhena suretarāṁśa-
rājñām amuṣya ca kulasya yaśo vitanvan
Synonyms
saḥ — He; tvam — You; prabho — O master; adya — now; vasudeva-gṛhe — in the home of Vasudeva; avatīrṇaḥ — have descended; sva — with Your own; aṁśena — direct expansion (Lord Balarāma); bharam — the burden; apanetum — to remove; iha — here; asi — You are; bhūmeḥ — of the earth; akṣauhiṇī — of the armies; śata — hundreds; vadhena — by killing; sura-itara — of the opponents of the demigods; aṁśa — who are expansions; rājñām — of the kings; amuṣya — of this; ca — and; kulasya — dynasty (of the descendants of Yadu); yaśaḥ — the fame; vitanvan — spreading.
Translation
You are that very same Supreme Person, my Lord, and You have now appeared in the home of Vasudeva with Your plenary portion. You have done this to relieve the earth’s burden by killing hundreds of armies led by kings who are expansions of the demigods’ enemies, and also to spread the fame of our dynasty.
Purport
The term suretarāṁśa-rājñām indicates that the demoniac kings slain by Kṛṣṇa were in fact expansions or incarnations of the enemies of the demigods. This fact is elaborately explained in the Mahābhārata, which reveals the specific identities of the demoniac kings.
Devanagari
य: सर्वदेवपितृभूतनृदेवमूर्ति: ।
यत्पादशौचसलिलं त्रिजगत् पुनाति
स त्वं जगद्गुरुरधोक्षज या: प्रविष्ट: ॥ २५ ॥
Text
yaḥ sarva-deva-pitṛ-bhūta-nṛ-deva-mūrtiḥ
yat-pāda-śauca-salilaṁ tri-jagat punāti
sa tvaṁ jagad-gurur adhokṣaja yāḥ praviṣṭaḥ
Synonyms
adya — today; īśa — O Lord; naḥ — our; vasatayaḥ — residence; khalu — indeed; bhūri — extremely; bhāgāḥ — fortunate; yaḥ — who; sarva-deva — the Supreme Lord; pitṛ — the forefathers; bhūta — all living creatures; nṛ — human beings; deva — and the demigods; mūrtiḥ — who embody; yat — whose; pāda — feet; śauca — which has washed; salilam — the water (of the river Ganges); tri-jagat — the three worlds; punāti — purifies; saḥ — He; tvam — You; jagat — of the universe; guruḥ — the spiritual master; adhokṣaja — O You who are beyond the purview of the material senses; yāḥ — which; praviṣṭaḥ — having entered.
Translation
Today, O Lord, my home has become most fortunate because You have entered it. As the Supreme Truth, You embody the forefathers, ordinary creatures, human beings and demigods, and the water that has washed Your feet purifies the three worlds. Indeed, O transcendent one, You are the spiritual master of the universe.
Purport
Śrīla Śrīdhara Svāmī has nicely interpreted Akrūra’s feelings as follows:
Akrūra said, “My Lord, although I am a householder, today my home has become more pious than the forests where sages perform austerities. Why? Simply because You have entered my home. Indeed, You are the personification of the deities who preside over the five sacrifices a householder must perform daily to atone for unavoidable violence committed to living beings in the home. You are the spiritual truth behind all these creations, and now You have entered my home.”
The five daily sacrifices enjoined for a householder are (1) sacrifice to Brahman by studying the Vedas, (2) sacrifice to the forefathers by making offerings to them, (3) sacrifice to all creatures by putting aside a portion of one’s meals, (4) sacrifice to human beings by extending hospitality and (5) sacrifice to the demigods by performing fire sacrifices and so on.
Devanagari
भक्तप्रियादृतगिर: सुहृद: कृतज्ञात् ।
सर्वान् ददाति सुहृदो भजतोऽभिकामा-
नात्मानमप्युपचयापचयौ न यस्य ॥ २६ ॥
Text
bhakta-priyād ṛta-giraḥ suhṛdaḥ kṛta-jñāt
sarvān dadāti suhṛdo bhajato ’bhikāmān
ātmānam apy upacayāpacayau na yasya
Synonyms
kaḥ — what; paṇḍitaḥ — scholar; tvat — other than You; aparam — to another; śaraṇam — for shelter; samīyāt — would go; bhakta — to Your devotees; priyāt — affectionate; ṛta — always true; giraḥ — whose words; suhṛdaḥ — the well-wisher; kṛta-jñāt — grateful; sarvān — all; dadāti — You give; suhṛdaḥ — to Your well-wishing devotees; bhajataḥ — who are engaged in worshiping You; abhikāmān — desires; ātmānam — Yourself; api — even; upacaya — increase; apacayau — or diminution; na — never; yasya — whose.
Translation
What learned person would approach anyone but You for shelter, when You are the affectionate, grateful and truthful well-wisher of Your devotees? To those who worship You in sincere friendship You reward everything they desire, even Your own self, yet You never increase or diminish.
Purport
This verse describes both the Lord and His devotees as suhṛdaḥ “well-wishers.” The Lord is the well-wisher of His devotee, and the devotee lovingly desires all happiness for the Lord. Even in this world, an excess of love may sometimes produce unnecessary solicitude. For example, we often observe that a mother’s loving concern for her adult child is not always justified by an actual danger to the child. A grown child may be wealthy, competent and healthy, and yet the mother’s loving concern continues. Similarly, a pure devotee always feels loving concern for Lord Kṛṣṇa, as exemplified by mother Yaśodā, who could only think of Kṛṣṇa as her beautiful son.
Lord Kṛṣṇa had promised Akrūra that after killing Kaṁsa He would visit his home, and now the Lord kept His promise. Akrūra recognizes this and glorifies the Lord as ṛta-giraḥ, “one who is true to His word.” The Lord is kṛta-jña, grateful for whatever little worship a devotee offers, and even if the devotee forgets, the Lord does not.
Devanagari
योगेश्वरैरपि दुरापगति: सुरेशै: ।
छिन्ध्याशु न: सुतकलत्रधनाप्तगेह-
देहादिमोहरशनां भवदीयमायाम् ॥ २७ ॥
Text
yogeśvarair api durāpa-gatiḥ sureśaiḥ
chindhy āśu naḥ suta-kalatra-dhanāpta-geha-
dehādi-moha-raśanāṁ bhavadīya-māyām
Synonyms
diṣṭyā — by fortune; janārdana — O Kṛṣṇa; bhavān — You; iha — here; naḥ — by us; pratītaḥ — perceivable; yoga-īśvaraiḥ — by the masters of mystic yoga; api — even; durāpa-gatiḥ — a goal hard to achieve; sura-īśaiḥ — and by the rulers of the demigods; chindhi — please cut; āśu — quickly; naḥ — our; suta — for children; kalatra — wife; dhana — wealth; āpta — worthy friends; geha — home; deha — body; ādi — and so on; moha — of delusion; raśanām — the ropes; bhavadīya — Your own; māyām — illusory material energy.
Translation
It is by our great fortune, Janārdana, that You are now visible to us, for even the masters of yoga and the foremost demigods can achieve this goal only with great difficulty. Please quickly cut the ropes of our illusory attachment for children, wife, wealth, influential friends, home and body. All such attachment is simply the effect of Your illusory material energy.
Devanagari
अक्रूरं सस्मितं प्राह गीर्भि: सम्मोहयन्निव ॥ २८ ॥
Text
bhaktena bhagavān hariḥ
akrūraṁ sa-smitaṁ prāha
gīrbhiḥ sammohayann iva
Synonyms
Translation
[Śukadeva Gosvāmī continued:] Thus worshiped and fully glorified by His devotee, the Supreme Lord Hari smilingly addressed Akrūra, completely charming him with His words.
Devanagari
त्वं नो गुरु: पितृव्यश्च श्लाघ्यो बन्धुश्च नित्यदा ।
वयं तु रक्ष्या: पोष्याश्च अनुकम्प्या: प्रजा हि व: ॥ २९ ॥
Text
tvaṁ no guruḥ pitṛvyaś ca
ślāghyo bandhuś ca nityadā
vayaṁ tu rakṣyāḥ poṣyāś ca
anukampyāḥ prajā hi vaḥ
Synonyms
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; tvam — you; naḥ — Our; guruḥ — spiritual master; pitṛvyaḥ — paternal uncle; ca — and; ślāghyaḥ — praiseworthy; bandhuḥ — friend; ca — and; nityadā — always; vayam — We; tu — on the other hand; rakṣyāḥ — to be protected; poṣyāḥ — to be maintained; ca — and; anukampyāḥ — to be shown compassion; prajāḥ — dependents; hi — indeed; vaḥ — your.
Translation
The Supreme Lord said: You are Our spiritual master, paternal uncle and praiseworthy friend, and We are like your sons, always dependent on your protection, sustenance and compassion.
Devanagari
श्रेयस्कामैर्नृभिर्नित्यं देवा: स्वार्था न साधव: ॥ ३० ॥
Text
niṣevyā arha-sattamāḥ
śreyas-kāmair nṛbhir nityaṁ
devāḥ svārthā na sādhavaḥ
Synonyms
bhavat-vidhāḥ — like your good self; mahā-bhāgāḥ — most eminent; niṣevyāḥ — worthy of being served; arha — of those who are worshipable; sat-tamāḥ — the most saintly; śreyaḥ — the highest good; kāmaiḥ — who desire; nṛbhiḥ — by men; nityam — always; devaḥ — the demigods; sva-arthāḥ — concerned with their personal interest; na — not so; sādhavaḥ — saintly devotees.
Translation
Exalted souls like you are the true objects of service and the most worshipable authorities for those who desire the highest good in life. Demigods are generally concerned with their own interests, but saintly devotees never are.
Purport
Whereas demigods may award material benefit, saintly devotees of the Lord have the power to award the real perfection of life, Kṛṣṇa consciousness. Thus Lord Kṛṣṇa reinforces the respectful mood He has adopted here toward His uncle Akrūra.
Devanagari
ते पुनन्त्युरुकालेन दर्शनादेव साधव: ॥ ३१ ॥
Text
na devā mṛc-chilā-mayāḥ
te punanty uru-kālena
darśanād eva sādhavaḥ
Synonyms
Translation
No one can deny that there are holy places with sacred rivers, or that the demigods appear in deity forms made of earth and stone. But these purify the soul only after a long time, whereas saintly persons purify just by being seen.
Devanagari
जिज्ञासार्थं पाण्डवानां गच्छस्व त्वं गजाह्वयम् ॥ ३२ ॥
Text
śreyān śreyaś-cikīrṣayā
jijñāsārthaṁ pāṇḍavānāṁ
gacchasva tvaṁ gajāhvayam
Synonyms
saḥ — that person; bhavān — you; suhṛdām — of the well-wishers; vai — certainly; naḥ — Our; śreyān — the very best; śreyaḥ — for their welfare; cikīrṣayā — wishing to arrange; jijñāsā — of inquiry; artham — for the sake; pāṇḍavānām — about the sons of Pāṇdu; gacchasva — please go; tvam — you; gaja-āhvayam — to Gajāhvaya (Hastināpura, the capital of the Kuru dynasty).
Translation
You are indeed the best of Our friends, so please go to Hastināpura and, as the well-wisher of the Pāṇḍavas, find out how they are doing.
Purport
In Sanskrit the imperative “you go” may be rendered by gacchasva or gaccha. In the second of these cases, the word following gaccha, namely sva, which is taken in the vocative sense, indicates Kṛṣṇa addressing Akrūra as “Our own.” This is in reference to Lord Kṛṣṇa’s intimate relationship with His uncle.
Devanagari
आनीता: स्वपुरं राज्ञा वसन्त इति शुश्रुम ॥ ३३ ॥
Text
saha mātrā su-duḥkhitāḥ
ānītāḥ sva-puraṁ rājñā
vasanta iti śuśruma
Synonyms
Translation
We have heard that when their father passed away, the young Pāṇḍavas were brought with their anguished mother to the capital city by King Dhṛtarāṣṭra, and that they are now living there.
Devanagari
समो न वर्तते नूनं दुष्पुत्रवशगोऽन्धदृक् ॥ ३४ ॥
Text
bhrātṛ-putreṣu dīna-dhīḥ
samo na vartate nūnaṁ
duṣputra-vaśa-go ’ndha-dṛk
Synonyms
teṣu — toward them; rājā — the King (Dhṛtarāṣṭra); ambikā — of Ambikā; putraḥ — the son; bhrātṛ — of his brother; putreṣu — toward the sons; dīna-dhīḥ — whose mind is wretched; samaḥ — equally disposed; na vartate — is not; nūnam — surely; duḥ — wicked; putra — of his sons; vaśa-gaḥ — under the control; andha — blinded; dṛk — whose vision.
Translation
Indeed, weak-minded Dhṛtarāṣṭra, the son of Ambikā, has come under the control of his wicked sons, and therefore that blind King is not treating his brother’s sons fairly.
Devanagari
विज्ञाय तद् विधास्यामो यथा शं सुहृदां भवेत् ॥ ३५ ॥
Text
adhunā sādhv asādhu vā
vijñāya tad vidhāsyāmo
yathā śaṁ suhṛdāṁ bhavet
Synonyms
Translation
Go and see whether Dhṛtarāṣṭra is acting properly or not. When We find out, We will make the necessary arrangements to help Our dear friends.
Devanagari
सङ्कर्षणोद्धवाभ्यां वै तत: स्वभवनं ययौ ॥ ३६ ॥
Text
bhagavān harir īśvaraḥ
saṅkarṣaṇoddhavābhyāṁ vai
tataḥ sva-bhavanaṁ yayau
Synonyms
Translation
[Śukadeva Gosvāmī continued:] Thus fully instructing Akrūra, the Supreme Personality of Godhead Hari then returned to His residence, accompanied by Lord Saṅkarṣaṇa and Uddhava.
Purport
Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Forty-eighth Chapter, of the Śrīmad-Bhāgavatam, entitled “Kṛṣṇa Pleases His Devotees.”