CHAPTER 43

This chapter relates the description of the killing of the

lordly elephant KuvalayApIDa by KRSNa and BalarAma, the two
Lords' entrance into the wrestling arena and their conversation
with the wrestler CANUra.

After finishing their early-morning ritual duties, RAma and

KRSNa, hearing the sound of the kettledrums playing rhythms
appropriate to a wrestling match, went forward to see the
festivity. At the entrance to the wrestling arena they
encountered an elephant names KuvalayApIDa, whereupon Sri KRSNa
ordered the elephant's keeper to give way, because otherwise He
would make him and his elephant fear for their lives. The
elephant keeper became angered by these words and had his
elephant attack KRSNa head-on.

The mighty elephant KuvalayApIDa grabbed Lord KRSNa with his

trunk, but the Lord struck it and then disappeared among his four
legs. KuvalayApIDa became infuriated at not being able to see
Sri KRSNa. Seeking Him out by his sense of smell, he again
seized the Lord. Sri KRSNa escaped this grasp by force and
began to pull the elephant by his tail, following from behind
this way and that as He swung the animal from left to right and
back again repeatedly. After this, he let go of the tail and
skillfully ran back and forth until the confused elephant, trying
to follow Him, fell to the ground. When this happened, He
Himself fell down on the ground only to immediatedly get up again
and appear before the animal in another spot. Thinking the Lord
was still lying on the ground, the elephant struck at the earth
with his tusks. Eventually he realized the futility of this and
tried to chase after Sri KRSNa. The Supreme Lord Mukunda then
made KuvalayApIDa fall down once more by taking hold of his
trunk. Yanking out the elephant's tusk, He used it to kill both
the elephant and his keeper.

All His limbs smeared with the elephant's blood and taking his
tusk on His shoulder as a weapon, Lord Sri KRSNa became
unprecidentedly beautified. He thus entered the wrestling arena,
where the various classes of ordinary people saw Him in various
different ways. He appeared to the wrestlers like a lightning
bolt, to the common city dwellers as the best of humans, to the
young women as Cupid incarnate, to the cowherds as their own
relative, to the wicked kings as a punisher, to His parents as
their infant, to KaMsa as death in person, to the less
intelligent as the total form of the universe, to the [yogIs]
who were present as the Absolute Truth and to the VRSNi dynasty
as their supreme Deity.

King KaMsa, hearing how KRSNa and BalarAma killed KuvalayApIDa,

recognized that They were invincible. This filled him with
anxiety. As all the members of the arena's audience looked at
KRSNa and BalarAma, their faces blossomed and they began to speak
to each other about such amazing pastimes of the Lords as the
lifting of Govardhana and the destruction of the demon Baka. The
people declared that RAma and KRSNa are two expansions of the
Supreme Lord Sri Hari NArAyANa who have descended into the house
of Vasudeva.

CANUra then called out to KRSNa and BalarAma, telling Them that
whereas they had practised the sport of wrestling with the
cowherd boys while tending the cows, therefore they must have
become very expert in the art. It was the prime duty of the two
of Them, he continued, to follow the King's desire by exhibiting
their playful wrestling for his pleasure. Hearing this, Sri
KRSNa replied with the greatest satisfaction that although they
are merely nomadic forest folk, they are nonetheless subjects of
the King of the Bhojas; consequently They will show no hesitation
in gratifying the King by an appropriate exhibition of arm-to-arm
wrestling. As soon as CANUra heared the Lord's reply, He invited
Lord KRSNa to a match with himself, and the wrestler MuSTika
offered his challenge to Lord BalarAma.

TEXT 1

srI-suka uvAca
atha kRSNas ca rAmas ca
kRta-saucau parantapa
malla-dundubhi-nirghoSaM
srutvA draSTum upeyatuH

srI-sukaH uvAca-- Sri Sukadeva GosvAmI said; atha-- next;

kRSNaH-- KRSNa; ca-- and; rAmaH-- BalarAma; ca-- also; kRta--
having carried out; saucau-- purification; param-tapa-- O
tormentor of enemies; malla-- of the wrestling match; dundubhi--
of the kettledrums; nirghoSam-- the resounding vibration;
srutvA-- hearing; draSTum-- to see; upeyatuH-- They approached.

TRANSLATION
 Sukadeva GosvAmI said: KRSNa and BalarAma then executed all
necessary purification, O tormentor of enemies, and when they
heard the resounding of kettledrums for the wrestling match, they
immediately went to see what was happening.

Sridhara SvAmI

In the forty-third chapter KRSNa and BalarAma kill the king of

elephants, display Their beauty while entering the arena, and
discuss with CANUra.

The two of Them who, two days previously, had performed Their
purification ([saucam = suddhatvam]), Their relief from offense,
as is described: "Even after we have made known our own
power by breaking the bow and other feats, our parents have not
secured freedom. KaMsa is again trying to kill them. Therefore,
even though he is our maternal uncle, it will not be wrong for Us
to kill him." They assured Their offenselessness by this
reasoning.

The resounding of the wrestler's kettledrums, or else, the

sound of kettledrums playing wrestling meters.

VisvanAtha CakravartI

In the forty-third chapter the Lord kills the king of elephants,

causes a downpour of sweetness and opulence when He enters the
ground of the wrestling match, and speaks with CANUra.

TEXT 2

ranga-dvAraM samAsAdya
tasmin nAgam avasthitam
apasyat kuvalayApIDaM
kRSNo 'mbaSTha-pracoditam

ranga-- of the arena; dvAram-- the gate; samAsAdya-- reaching;

tasmin-- in that place; nAgam-- an elephant; avasthitam-- standing;
apasyat-- He saw; kuvalayApIDam-- named KuvalayApIDa; kRSNaH--
Lord KRSNa; ambaSTha-- by his keeper; pracoditam-- urged on.

TRANSLATION

Reaching the entrance of the arena, Lord KRSNa saw the elephant
named KuvalayApIDa standing in the way, urged on by its keeper.

Sridhara SvAmI

Being spurred on by the elephant keeper ([ambaSTha = hastipa]).

VisvanAtha CakravartI

Being sent forward at that moment by the elephant keeper for

the purpose of doing harm.

TEXT 3

baddhvA parikaraM sauriH

samuhya kuTilAlakAn
uvAca hastipaM vAcA
megha-nAda-gabhIrayA

baddhvA-- binding; parikaram-- His dress; sauriH-- Lord KRSNa;

samuhya-- tying together; kuTila-- curled; alakAn-- the locks of
His hair; uvAca-- He spoke; hasti-pam-- to the elephant keeper;
vAcA-- with words; megha-- of a cloud; nAda-- like the sound;
gabhIrayA-- grave.

TRANSLATION

Binding His dress securely and tying together His curling

locks, Lord KRSNa addressed the elephant keeper in words as grave
as the rumbling of a cloud.
Sridhara SvAmI

Arranging His dress as suitable for a fight ([parikaram = yuddhocita-

paridhAnam]).
VisvanAtha CakravartI

Arranging His dress means putting aside His jacket, binding up

His lower cloth with the belt around His waist, and making His
long garland rest over His shoulder. His curled locks, which
at the time of tying up His turban He had made turn back over
into the mass of His hair, now at the time of fighting, because
He was concerned that they might become scattered, He tied them
up, bound them tightly with His upper cloth. In the alternate
reading [samUhya] the long syllable is because of poetic license
of the sages.
 TEXT 4

ambaSThAmbaSTha mArgaM nau

dehy apakrama mA ciram
no cet sa-kunjaraM tvAdya
nayAmi yama-sAdanam

ambaSTha ambaSTha-- O elephant keeper, elephant keeper;

mArgam-- way; nau-- to us; dehi-- give; apakrama-- move aside; mA
ciram-- without delay; na u cet-- if not; sa-kunjaram-- together
with your elephant; tvA-- you; adya-- today; nayAmi-- I will
bring; yama-- of the lord of death; sAdanam-- to the abode.

TRANSLATION

O elephant keeper, elephant keeper, move aside at once and give

us way! If you do not, I will send you and your elephant both
this very day to the abode of YamarAja.
VisvanAtha CakravartI

The abode ([sAdanam = sadanam]) of Yama. Actually, however, he

will attain liberation, which is called ([yama-sAdanam]) because
it is attained ([A`sAdyate = prApyate]) by [yama] or control of
the mind.

TEXT 5

evaM nirbhartsito 'mbaSThaH

kupitaH kopitaM gajam
codayAm A`sa kRSNAya
kAlAntaka-yamopamam

evam-- thus; nirbhartsitaH-- cajoled; ambaSThaH-- the elephant

keeper; kupitaH-- angered; kopitam-- the angry; gajam-- elephant;
codayAm A`sa-- sent; kRSNAya-- toward KRSNa; kAla-- time;
antaka-- death; yama-- and YamarAja; upamam-- comparable to.

TRANSLATION

Thus reviled, the elephant keeper became angered. He drove his

angry elephant, who appeared equal to the combined forces of
time, death and YamarAja, forward to attack Lord KRSNa.
Sridhara SvAmI
 [Antaka] is death, time is its cause, and YamarAja is its
controller; that (elephant) who was comparable to these.
VisvanAtha CakravartI

Toward KRSNa, to seize KRSNa. That (elephant) who was

comparable to the famous Yama who rules over the humans and
others for whom time causes the end of the duration of their
lives. Thus is implied the assurance given to the fearful King
(KaMsa) that "Therefore KRSNa will not have the power to do
anything to him."

TEXT 6

karIndras tam abhidrutya

kareNa tarasAgrahIt
karAd vigalitaH so 'muM
nihatyAnghriSv alIyata

kari-- of elephants; indraH-- the lord; tam-- Him; abhidrutya--

running toward; kareNa-- with His trunk; tarasA-- violently;
agrahIt-- seized; karAt-- from the trunk; vigalitaH-- slipping
away; so-- He, KRSNa; amuM-- him, KuvalayApIDa; nihatya--
striking; anghriSu-- among his legs; alIyata-- He disappeared.

TRANSLATION

Running toward Sri KRSNa, the lordly elephant violent seized

him with His trunk. But KRSNa slipped away from his trunk,
struck him a blow, and disappeared among his legs.
Sridhara SvAmI

Falling out ([vigalitaH = vicyutaH]). Hitting him with His

fist, He disappeared ([alIyata = adRsyo babhUva]).
VisvanAtha CakravartI

With his trunk ([kareNa = suNDena]) he seized that KRSNa, who

was standing fearlessly, in the middle portion of His body. And
then He, KRSNa, struck him, the elephant ([amum = kunjaram]),
struck him in the trunk with His left fist, and when the elephant
lost control from that punch He slipped out from the trunk and
disappeared within his legs, which were like huge columns.

The use of the word [anghriSu] in the plural form can be

explained as follows: First He disappeared behind one leg, and
when the elephant used his sense of smell and tried to grab hold
of Him He disappeared behind another. When the elephant tried
also to grab Him there He disappeared behind yet another. In
this manner, with smiling lotus face and enjoying great
amusement, He repeatedly fooled the elephant, and thus exhibited
to all the people His wonderous sporting. Such is the
implication here.

TEXT 7

sankruddhas tam acakSANo

ghrANa-dRSTiH sa kesavam
parAmRsat puSkareNa
sa prasahya vinirgataH

sankruddhaH-- totally angered; tam-- Him; acakSANaH-- not seeing;

ghrANa-- by his sense of smell; dRSTiH-- whose vision; saH-- he,
the elephant; kesavam-- Lord Kesava; parAmRsat-- took hold of;
puSkareNa-- with the end of his trunk; saH-- He, KRSNa;
prasahya-- by force; vinirgataH-- came free.

TRANSLATION

Enfuriated at not being able to see Kesava, the elephant used

His sense of smell to seek Him out. He once again seized hold of
Him with the end of his trunk, only to have the Lord forcibly
free Himself.

Sridhara SvAmI

[AcakSANaH] means "not seeing" ([apasyan]). He whose sight

([dRSTiH = darsanam]) was by His smelling ([ghrANam = avaghrANam]).
It is an established fact that with their sense of smell animals
can perceive even something inacessible to their eyes. [ParAmRsat]
means "he seized" ([dhRtavAn]), and [puSkareNa] means "with the
end of his trunk." He, KRSNa, (freed Himself) by force
([prasahya = balena]).
VisvanAtha CakravartI

Not seeing Him ([acakSANaH = apasyan]), seeing with his sense

of smell on account of being an animal, he found Him out by smell
and took hold of Him ([parAmRsat = taM jagrAha]) with the end of
his trunk ([puSkareNa = suNDAgreNa]). Thus, desiring to exhibit
another of His sports to everyone, KRSNa let him seize Him once
to increase his courage. And then, when the elpephant was
thinking himself sucessful, He, KRSNa, forcibly ([prasahya = balAt-
kAreNa]) released Himself, saying, "So, you want to show your
strength?" and came out (from his grip).

TEXT 8

pucche pragRhyAti-balaM
dhanuSaH panca-viMsatim
vicakarSa yathA nAgaM
suparNa iva lIlayA

pucche-- by his tail; pragRhya-- grabbing him; ati-balaM-- the

extremely powerful (elephant); dhanuSaH-- bow-lengths;
panca-viMsatim-- twenty five; vicakarSa-- He dragged; yathA-- as;
nAgam-- a snake; suparNaH-- GaruDa; iva-- as; lIlayA-- playfully.

TRANSLATION

Grabbing the mighty KuvalayApIDa by the tail, Lord KRSNa

playfully dragged him the legnth of twenty five bows, as easily
as GaruDa drags a snake.
Sridhara SvAmI

He took him, dragging him [(vikarSa = A`kRSya nItavAn]) the

distance of twenty five bow legnths ([dhanuSaH = dhanuSAm]). He
dragged Him like whom dragging what? Himself like GaruDa dragging
the elephant who is like a snake. (The use of the words [yathA]
and [iva]) is similar to that in the verse [A`virAsId yathA
prAcyAM disIndur iva puSkalaH] ([BhAg.] 10.3.8).
VisvanAtha CakravartI

He expertly ([yathA = yathAvat]) dragged him as far as the

length of twenty bows, of one hundred hands. At that time, it is
implied, the elephant could not maintain any sort of stability.

TEXT 9

sa paryAvartamAnena
savya-dakSiNato 'cyutaH
babhrAma bhrAmyamANena
 go-vatseneva bAlakaH

saH-- He; paryAvartamAnena-- with (the elephant) who was being

moved around; savya-dakSiNataH-- to the left side and then the
right; acyutaH-- Lord KRSNa; babhrAma-- moved also;
bhrAmyamANena-- together with him whom He was making move;
go-vatsena-- with a calf; iva-- just as; bAlakaH-- a young boy.
TRANSLATION

As Lord Acyuta held onto the elephant, who tried to turn away to
the left and then to the right, He was pulled along, swerving in
the opposite directions just like a young boy pulling the tail of
a calf.
Sridhara SvAmI

The verse beginning [sa paryAvartamAnena:] When he would turn

around to the right to grab hold of Sri KRSNa, who was holding
onto his tail, the elephant would thus make Him swerve to the
left, and when he turned to the left then he would make Him go
right. Thus (KRSNa) moved about together with the elephant.
Just as a boy, namely that same KRSNa, or else, some other boy,
would be moved about by a calf.
VisvanAtha CakravartI

And then, in order to let the elephant feel a little

encouragement, the Lord slightly slackened the force of His
pulling, as stated by this verse. [SaH] refers to Acyuta.
Together with the elephant who was turning in various directions,
He moved back and forth from left to right (and vice versa); this
means that, as the elephant was feeling a bit encouraged, he
would turn to the right to try to grab KRSNa, who was holding
onto his tail, and at that time he would make the Lord veer off
to the left as he also moved (in the other direction). And when
he moved to the left, then (KRSNa would be pulled) to the right.
Just as a strong child (is pulled about) by a calf who is being
pulled about in various directions.

TEXT 10

tato 'bhimukham abhyetya

pANinAhatya vAraNam
prAdravan pAtayAm A`sa
spRsyamAnaH pade pade

tataH-- then; abhimukham-- face to face; abhyetya-- coming;

pANinA-- with His hand; A`hatya-- slapping; vAraNam-- the elephant;
prAdravan-- running wildly; pAtayAm A`sa-- He made him fall;
spRsyamAnaH-- being touched; pade pade-- with each step.

TRANSLATION

Turning toward the elphant's face, KRSNa slapped him and then
ran around wildly. KuvalayApIDa pursued the Lord and managed to
touch Him again and again with each step, but KRSNa fooled him
with His manouvers, causing the elephant to trip and fall.
Sridhara SvAmI

Running excellently in all directions ([prAdravan: pra =

prakarSeNa] and [A` = samantataH]), he made the elephant
([vAraNam = gajam]) fall down. That is to say, he ran, fooling
him, in such a way as to make him fall down.
VisvanAtha CakravartI

Next, displaying another sport, he let go of the tail, as

stated in this verse beginning [tataH]. Mildly striking him
([A`hatya = I`Sad eva prahRtya]) with His hand, since if He gave
him a proper blow it would kill him immediately and the game
which was now begun would not be carried to its completion.
While running ([prAdravan]), which word indicates that even while
he was running excellently ([prakarSeNa]), He was running only
(with) a little (speed). He was showing Himself to be running
away in order to make the elephant to feel more encouraged.
Thus, being touched by him at each step, He made him fall down;
to make him fall down He Himself repeatedly slipped as if He were
unable to run.

TEXT 11

sa dhAvan krIDayA bhUmau

patitvA sahasotthitaH
taM matvA patitaM kruddho
dantAbhyAM so 'hanat kSitim

saH-- He; dhAvan-- running; krIDayA-- playfully; bhUmau-- on

the ground; patitvA-- falling; sahasA-- suddenly; utthitaH--
getting up; tam-- Him; matvA-- thinking; patitam-- fallen;
kruddhaH-- angry; dantAbhyAm-- with his tusks; saH-- he,
KuvalayApIDa; ahanat-- struck; kSitim-- the earth.
 TRANSLATION

KRSNa, as he ran about, pretended to fall down on the ground

and immediately got up again. The infuriated elephant tried to
gore Him with his tusks, but ended up striking the earth instead.
Sridhara SvAmI

And furthermore, the verse beginning [sa dhAvan]. The form

[ahanat] is equivalent to [ahan].
VisvanAtha CakravartI

And then, in order to make the elephant get hit very hard on the
hard stone ground, He showed Himself falling down but by His
swiftness avoided showing Himself getting up; this is stated in
the verse beginning [saH]. Thinking Him fallen, he tried to kill
Him. But he simply struck the earth; falling down on His knees,
he dug into the earth. The reason for this (his failing to
strike KRSNa) is that at the very fraction of a moment he was
hurling his tusk, KRSNa got up and moved to another spot.
Therefore the phrase [sahasotthitaH] is used here, in accordance
with the definition [atarkiteti sahasA] ("The word [sahasA] can
be used in the sense of <inconceivable.>")

TEXT 12

sva-vikrame pratihate
kunjarendro 'ty-amarSitaH
codyamAno mahAmAtraiH
kRSNam abhyadravad ruSA

sva-- his; vikrame-- prowess; pratihate-- being thwarted;

kunjara-indraH-- the lordly elephant; ati-- extremely;
amarSitaH-- frustrated; codyamAnaH-- urged on; mahAmAtraiH-- by
the elephant keepers; kRSNam-- at KRSNa; abhyadravat-- he ran;
ruSA-- ferociously.

TRANSLATION

His prowess thus thwarted, the lordly elephant KuvalayApIDa

felt extremely frustrated. The elephant keepers then spurred him
on the run toward KRSNa with ferocity.
(no commentaries)
 TEXT 13

tam A`patantam A`sAdya

bhagavAn madhusUdanaH
nigRhya pANinA hastaM
pAtayAm A`sa bhU-tale

tam-- him; A`patantam-- attacking; A`sAdya-- confronting;

bhagavAn-- the Supreme Lord; madhu-sUdanaH-- the killer of the
demon Madhu; nigRhya-- firmly seizing; pANinA-- with His hand;
hastam-- his trunk; pAtayAm A`sa-- He made him fall; bhU-tale--
onto the ground.

TRANSLATION

The Supreme Lord, killer of the demon Madhu, confronted the

elephant as he attacked. Firmly taking hold of his trunk with
one hand, He threw him to the ground.
VisvanAtha CakravartI

And then, seeing that the time was late, He wrapped up His
playing with him, as described in the verse beginning [tam].
With His hand, with simply one hand, His left, nonchalantly.
Firmly seizing ([nigRhya = nitarAM gRhItvA]) his "hand" or
trunk.

TEXT 14

patitasya padAkramya
mRgendra iva lIlayA
dantam utpATya tenebhaM
hastipAMs cAhanad dhariH

patitasya-- of the fallen (elephant); padA-- with His foot;

A`kramya-- climbing upon him; mRgendraH-- a lion; iva-- as if;
lIlayA-- with ease; dantam-- one of his tusks; utpATya-- pulling
out; tena-- with it; ibham-- the elephant; hasti-pAn-- the
elephant keepers; ca-- also; ahanat-- killed; hariH-- Lord KRSNa.

TRANSLATION

Lord Hari put His foot on the elephant, climbing upon him with
ease just like a mighty lion. He then pulled out his tusk and
used it to kill him and his keepers.
(no commentaries)

TEXT 15

mRtakaM dvipam utsRjya

danta-pANiH samAvisat
aMsa-nyasta-viSANo 'sRn-
mada-bindubhir ankitaH
virUDha-sveda-kaNikA-
vadanAmburuho babhau

mRtakam-- dead; dvipam-- the elephant; utsRjya-- leaving;

danta-- his tusk; pANiH-- in His hand; samAvisat-- He entered
(the arena); aMsa-- upon His shoulder; nyasta-- placing;
viSANaH-- the tusk; asRk-- of blood; mada-- and the elephant's
sweat; bindubhiH-- with drops; ankitaH-- sprinkled; virUDha--
exuding; sveda-- of (His own) perspiration; kaNikA-- with
fine drops; vadana-- His face; ambu-ruhaH-- lotus-like; babhau--
shone.

TRANSLATION

Leaving the dead elephant aside, Lord KSRNa kept the tusk in
His hand and entered the wrestling arena. At that time He
appeared beautiful with the tusk draped on His shoulder, drops of
the elphant's blood and sweat sprinkled all over Him and His
lotus face covered with the exuding fine mist of His own
perspiration.
Sridhara SvAmI

He entered the arena, and at that time He shone with the beauty
of a hero. How did He appear? With the elephant's tusk
([viSANaH = gaja-dantaH]) placed on His shoulder, marked all over
([paritaH]) with drops of blood ([asRjaH = raktasya]) and [mada]
(the fluid excited elephants excrete from their foreheads), and
with his lotus face characterized by exuding ([virUDhAH =
udgatAH]) small drops of perspiration.
VisvanAtha CakravartI

[AMsa-nyasta-viSANa] means with the elephant's tusk placed on

His shoulder. Marked all over with drops of blood and [mada].
His lotus face characterized by the exuding small drops of
perspiration, just like drops of fog, His form shone with the
beauty of the mood of heroism ([vIra-rasa-sriyA]).

TEXT 16

vRtau gopaiH katipayair

baladeva-janArdanau
rangaM vivisatU rAjan
gaja-danta-varAyudhau

vRtau-- surrounded; gopaiH-- by cowherd boys; katipayaiH-- several;

baladeva-janArdanau-- BalarAma and KRSNa; rangam-- the arena;
vivisatuH-- entered; rAjan-- O King (ParIkSit); gaja-danta-- the
elephant's tusks; vara-- choice; A`yudhau-- whose weapons.

TRANSLATION

My dear King, accompanied by a number of cowherd boys, Lord

Baladeva and Lord JanArdana, each equipped with one of the
elephant's tusks as Their weapon of choice, entered the arena.
Sridhara SvAmI

And He did not enter merely alone, but surrounded by cowherd

boys.
_ CakravartI

[AMsa-nyasta-viSANa] means with the elephant's tusk placed on

His shoulder. Marked a TEXT 17

mallAnAm asanir nRNAM nara-varaM strINAM smaro mUrtimAn gopAnAM

sva-jano 'satAM kSiti-bhujAM sAstA sva-pitroH sisuH mRtyur
bhoja-pater virAD aviduSAM tattvaM paraM yoginAM vRSNInAM
para-devateti vidito rangaM gataH sAgrajaH

mallAnAm-- for the wrestlers; asaniH-- lightning; nRNAm-- for

the males; nara-varam-- the best of men; strINAm-- for the women;
smaraH-- Cupid; mUrti-mAn-- incarnate; gopAnAm-- for the
cowherds; sva-janaH-- their relative; asatAm-- impious;
kSiti-bhujAm-- for the kings; sAstA-- a punisher; sva-pitroH--
for His own parents; sisuH-- an infant; mRtyuH-- death;
bhoja-pateH-- for the King of the Bhojas, KaMsa; virAT-- the
total of the material universe; aviduSAm-- for the unintelligent;
tattvam-- the Truth; paraM-- Supreme; yoginAm-- for the [yogIs;]
vRSNInAm-- for the members of the VRSNi dynasty; para-devatA--
their most worshipable Deity; iti-- in these ways; viditaH--
perceived; rangam-- the arena; gataH-- having entered; sa-- along
with; agra-jaH-- His elder brother.

TRANSLATION

When KRSNa entered the arena with His elder brother, the various
classes present there all recognized Him in different ways. The
wrestlers saw Him as a lightning bolt, the men as the best of
males, the women as Cupid in person, the cowherds as their own
relative, the impious kings as the agent of their punishment, His
parents as their infant child, the King of Bhojas as death, the
untintelligent as the Supreme Lord's material universal form, the
[yogIs] as the Absolute Truth and the VRSNis as their supreme
worshipable Deity.
Sridhara SvAmI

And then the Supreme Lord, whose personal form embodies all the
many different [rasas] such as conjugal affection, appeared
beautifully, but not in all His aspects to each and all, as
stated in the verse beginning [mallAnAm]. To the wrestlers and
other ignorant viewers He was recognized in ten different ways,
and thus entered arena along with His elder brother; such is the
logical sequence of the words. The particular moods manifest to
the wrestlers and so on are ennumerated one after another in the
following verse:

[raudro 'dbhutas ca sRngAro

hAsyaM vIro dayA tathA
bhayAnakas ca bIbhatsaH
sAntaH sa-prema-bhaktikaH]

"(There are ten different moods:) fury (perceived by the

wrestlers), wonder (by the men), conjugal attraction (the women),
laughter (the cowherds), chivalry (the kings), mercy (His
parents), terror (KaMsa), ghastliness (the unintelligent),
peaceful neutrality (the [yogIs]) and loving devotion (the
VRSNis).

For the unintelligent He is [virAT] in that He is glowing

spotlessly ([vikala]), in an unprecidented manner; this indicates
the mood of ghastliness. And the spotlessness (of His
effulgence) will be described later on in the words [kva
vajra-sAra-sarvAngau].
VisvanAtha CakravartI

And now, this Supreme Lord, who is declared in the [sruti] to

be the great original form of all [rasa] ([mahA-rasa-svarUpa])
manifests Himself there, within the arena, to the various
different kinds of people present according to their particular
mentalities. By describing this it is demonstrated that He is
the personified essential purport of all the [UpaniSads], in this
verse.

On the part of the wrestlers such as CANUra, whose bodies are

like mountains, He has been perceived as like lightning; such a
logical sequence of the words is to be construed throughout in
this verse. The forms in the genetive case are sometimes used
with instrumental case meaning and sometimes are used with the
sense of relationship. Even though His body is extremely tender,
cool and gentle, He is perceived by the wrestlers, whose minds
are contaminated by envy, as if His body were lightning, just as
mountains see lightning as most cruel, tormenting and harsh.
This is similar to the way persons whose sense of taste is
distorted by a bilious imbalance consider a sugar candy ball to
be very bitter. Thus even persons who were present in the same
place there with Him in the assembly saw Him, they did not
appreciate His true identity as the Supreme Personality of
Godhead, and that means that what they experienced was not true
[rasa] but only [rasAbhAsa].

For the men, those of MathurA, who because of being free from
envy were from their very birth endowed with a generalized mood
of pure love, (He appeared as) the best of men, as the most
excellent by His amazing qualities, pastime activities and so on,
which are extraordinary among mankind. These (men of MathurA)
whose minds were situated in pure goodness appreciated His true
identity of the best of males, and thus their experience was in
the mood of astonishment ([vismaya-rasa]).

For the women, the young women, distingushed from His mother
and so on, (He appeared as) Cupid. This indicates that since
lust focused upon KRSNa is not mundane and since these women,
being residents of MathurA, possesed pure love of God,
consequently they appreciated His true identity as the original
Cupid, so that among them (He manifested) the mood of conjugal
affection ([ujjvala-rasa]). By the use of the word [mUrtimAn] in
this context, applied as a modifying adjective, is subtly implied
that this particular [svarUpa] is the original from which the
others expand ([angI]).

For the cowherds He appeared as their relative, since for

certain they appreciated His true identity as the friend of the
cowherds. Thus among them He manifested the moods of friendship
([sakhya-rasa]) and humor ([hAsya-rasa]). For the impure,
impious, kings, which implies that they were offenders against
the Lord's devotees because they were usurping the earth when she
possessed saintly persons upon her, He appeared as the punisher,
as the agent of their destruction. Thus, since being the
destroyer is not the [svarUpa] of KRSNa, who is the well-wisher
of all and the reservoir of all pleasure, these persons, like the
wrestlers, could not appreciate His true identity. Among them
He manifested ([rasAbhAsa]) in the mood of anger ([raudra]).

For His parents, meaning either Nanda and Vasudeva, or else

Vasudeva and DevakI, he appeared as an infant, indicating that
they appreciated His [svarUpa], since being the son of Nanda and
being the son of Vasudeva are both His true identity. Thus they
were experiencing the mood of parental love ([vAtsalya-rasa]) and
also, because they saw that there persons present who wanted to
hurt Him, the mood of compassion ([karuNa-rasa]).

For the King of the Bhojas, KaMsa, He was death. Since being
death is not the [svarUpa] of KRSNa, whose nature is to pour down
rains of sweet, intoxicating nectar, thus His real identity was
not appreciated by KaMsa. For him the Lord manifested a dim
reflection of transcendental taste in the mood of fright
([bhayAnaka]).

For the ignorant, KaMsa's priests and other offenders, He

appeared as [virAT,] a particular ordinary person. Such
bewildered persons might say, "Just see, what sort of Supreme
Lord is this? We don't here in the [Vedas] that God pursues
other men's wives or that He slaughters cows and other creatures.
At this moment His limbs are contaminated with the bones and
blood of some living being, which is wicked for even ordinary
men. Thus He is repulsive to our eyes." Since such extremely
sinful persons thus engaged (in criticizing) had not attraction
for KRSNa, being untintelligent and even more fallen than demons
such as KaMsa, the mood He manifested among them was the
[rasAbhAsa] of ghastliness ([bIbhatsa]).

For the [yogIs,] such as Sanaka, He was the Supreme Truth in

person, the [paraM brahma,] which indicates that they did
appreciate His true identity. He manifested among them the mood
of neutrality ([sAnta-rasa]). For the VRSNis He was their
supreme Deity, the worshipable Supreme Personality of Godhead.
Thus they appreciated His [svarUpa] in the mood of servitude
([dAsya-rasa]).

In this manner, since among the ten kinds of persons present,

four kinds, being inimical, were unable to appreciate the
transcendental moods of relationship with Him, thus (the
remaining) six classes of persons relished eight [rasas.] Thus
the statement that [raso vai saH rasaH hy A`yaM labdhvAnandI
bhavati] ("When one's transcendental mood approaches Him, the
reservoir of all loving moods, one becomes filled with ecstaty")
becomes certain, in as much that KRSNa Himself is displayed in
the Tenth Canto on the stage of the wrestling arena in MathurA as
[rasa] itself. The proper explanation of the above statement of
[sruti] on the topic of [rasa] is that even one who is already in
ecstasy becomes ecstatic upon achieving this KRSNa, [rasa]
personified, and becomes himself a reservoir of ecstasy
([A`nanda-bhUmavAn]).
BhaktisiddhAnta SarasvatI

The one Supreme Lord Sri KRSNacandra is the embodiment of all

the various [rasas,] such as conjugal love, expressed in such
Vedic statements as [raso vai saH rasaM hy evAyaM labdhvAnandI
bhavati]. This is made apparent in the present verse. The
meaning of the word [rasa] is described as follows:

[vyatItya bhAvanA-vartma
yas camatkAra-bhAra-bhUH
hRdi sattvojjvale bADhaM
svadate sa raso mataH]

"That which is properly relished within the perfectly purified

heart imbued with full-blown pure goodness or [sthAyI-bhAva] when
the path of ordinary understanding is transcended, and which has
at its foundation an immensity of wonder, is called [rasa]."

Neutrality, servitude, friendship, paternity and conjugal love

are the five main [rasas,] and humor, amazement, chivalry,
compassion, fury, fear and disgust are the seven minor ones.
Thus there are altogether twelve [rasas]. The exclusive object
of all twelve is Sri KRSNa.

Those who hitherto neglectled Sri KRSNa as an ordinary child

because of their abundant false pride in their own heroism-- such
wrestlers as CANUra and MuSTika-- now began to see Sri KRSNa as
just like lightning. This is an instance of the mood of
[raudra-rasa]. The men who were sitting in the audience saw Him
as the very best of men, which is the example of the mood of
wonder or amazement. The young women, excepting YasodA, DevakI
and His other mothers, saw Him as the original Cupid personified,
which exemplifies conjugal affection. The cowherd boys headed by
SridAmA saw Him as one of their own, a friend of the same age as
them; they are the prototypes of the [rasas] of friendship and
humor.

The impious kings saw Him as the wielder of punishment, so that

they exemplify [vIra-rasa]. The Lord's elders, such as DevakI,
Vasudeva and Nanda, saw Him as an infant, which makes them
exemplars of parental and compassionate affection. The Lord's
enemies, headed by KaMsa, saw Him as death, making them examples
of the mood of [bhayAnaka] or fear, and unintelligent persons saw
Him as the material VirAT-rUpa; this exemplifies the [rasa] of
ghastliness. The [yogIs] saw Him as the Supreme Brahman, as the
example of neutrality, and the Yadus saw Him as their supreme
Deity, which makes the embodiment of the mood of servitude.

TEXT 18

hataM kuvalayApIDaM
dRSTvA tAv api durjayau
kaMso manasy api tadA
bhRsam udvivije nRpa

hatam-- killed; kuvalayApIDam-- the elephant KuvalayApIDa;

dRSTvA-- seeing; tau-- the two of Them, KRSNa and BalarAma; api--
and; durjayau-- undefeatable; kaMsaH-- King KaMsa; manasi-- in
his mind; api-- indeed; tadA-- then; bhRsam-- exceedingly;
udvivije-- became anxious; nRpa-- O King (ParIkSit).

TRANSLATION

When KaMsa saw KuvalayApIDa dead and the two brothers

undefeatable, he became exceedingly anxious, O King.
Sridhara SvAmI

[Udvivije] means "he became frightened."

VisvanAtha CakravartI

[Manasvy api] (as an alternate reading for [manasy api]) means

"even though a great hero." Or else, even though before he was
agitated with anxiety, now he became completely overtaken by
anxiety.

TEXT 19

tau rejatU ranga-gatau mahA-bhujau

vicitra-veSAbharaNa-srag-ambarau
yathA naTAv uttama-veSa-dhAriNau
manaH kSipantau prabhayA nirIkSatAm

tau-- They two; rejatuH-- shone; ranga-gatau-- present in the

arena; mahA-bhujau-- the mighty-armed Lords; vicitra--
variegated; veSa-- whose style of dress; A`bharaNa-- ornaments;
srak-- garlands; ambarau-- and garments; yathA-- like; naTau--
two actors; uttama-- excellent; veSa-- costumes; dhAriNau-- wearing;
manaH-- the minds; kSipantau-- disturbing; prabhayA-- with Their
effulgences; nirIkSatAm-- of those who looked on.

TRANSLATION

The two mighty-armed Lords appeared splendidly arrayed with

variegated ornaments, garlands and clothing, just like a pair of
excellently costumed actors. With Their effulgences They
perturbed the minds of all onlookers.

Sridhara SvAmI

"Like a pair of actors" shows their fearlessness.

VisvanAtha CakravartI

They stood touching ([spRsantau], an alternate reading for

[kSipantau]) (the onlookers') minds, embracing the mind and adhering
to it.

TEXT 20

nirIkSya tAv uttama-puruSau jaNA

manca-sthitA nAgara-rASTrakA nRpa
praharSa-vegotkalitekSaNAnanAH
papur na tRptA nayanais tad-Ananam
 nirIkSya-- seeing; tau-- both of Them; uttama-puruSau-- the
Supreme Personalities; jaNAH-- the people; manca-- on the
platforms; sthitAH-- sitting; nAgara-- the city dwellers;
rASTrakAH-- and the residents of the outlying districts; nRpa-- O
King; praharSa-- of their joy; vega-- by the force; utkalita--
made to expand widely; I`kSaNa-- their eyes; A`nanAH-- and faces;
papuH-- they drank; na-- not; tRptAH-- satiated; nayanaiH-- with
their eyes; tat-- of Them; A`nanam-- the faces.

TRANSLATION

O King, looking upon Them, the two Supreme Personalities, the

eyes and faces of the people sitting in the audience from the
city and the suburbs blossomed broadly. With their eyes they
drank from The Lords' faces without becoming satiated.

Sridhara SvAmI

Whose eyes became expanded wide ([utkalita = ujjRmbhita]) by

the force of their joy, they drank the faces of the two of Them,
yet still they were not satiated. That is to say, they did not
become relieved of their hankering.
VisvanAtha CakravartI

By swiftness of their joy, (like) the speed of the sunrise,

the lotuses of their eyes and faces bloomed ([utkalitAni =
vikasitAni]). They drank the sweetness of His face.

TEXTS 21-22

pibanta iva cakSurbhyAM

lihanta iva jihvayA
jighranta iva nAsAbhyAM
sliSyanta iva bAhubhiH

U`cuH parasparaM te vai

yathA-dRSTaM yathA-srutam
tad-rUpa-guNa-mAdhurya-
prAgalbhya-smAritA iva

pibantaH-- drinking; iva-- as if; cakSurbhyAm-- with their eyes;

lihantaH-- licking; iva-- as if; jihvayA-- with their tongues;
jighrantaH-- smelling; iva-- as if; nAsAbhyAm-- with their noses;
sliSyantaH-- embracing; iva-- as if; bAhubhiH-- with their arms;
U`cuH-- they spoke; parasparam-- among one another; te-- they;
vai-- indeed; yathA-- as; dRSTam-- they had seen; yathA-- as;
srutam-- they had heard; tat-- Their; rUpa-- of the beauty; guNa--
qualities; mAdhurya-- charm; prAgalbhya-- and bravery; smAritAH--
reminded; iva-- as if.

TRANSLATION

While looking at KRSNa and BalarAma, the people seemed to be

drinking Them with their eyes, licking Them with their tongues,
smelling Them with their noses and embracing Them with their
arms. Reminded of Their beauty, character, charm and bravery,
they began to describe to each other these features of the two
Lords according to what they had heretofore seen and heard.
Sridhara SvAmI

(Text 21) This is further described by the verse beginning

[pibantaH]. As if embracing ([sliSyantaH = pariSvangaM
kurvantaH]); so, it is implied, was their appearance.

(Text 22) "As seen," the breaking of the bow and so on, and "as
heard," the lifting of Govardhana and so on-- without going
beyond these various topics (they discussed); that is to say,
they spoke following these topics. And also (they discussed what
they experienced) by direct perception-- the two Lords' beauty
adorned with the elephant's tusk and so on; Their qualities of
heroism and so on; Their sweetness in their smiling, speaking and
so on; and their bodlness ([prAgalbhyam]). By these they were
as if made to remember ([smAritA iva = smaraNaM prApitA iva]).
VisvanAtha CakravartI

The phrases "as if drinking..." and so on express the various

symptoms of the expanding of their eyes, the movement of their
nostrils and their smelling deeply with their wide open noses and
the waving of their arms. The spoke without going outside of
what they had seen, such as the breaking of the bow, and what
they had heard, such as the lifting of Govardhana. They were
made to remember His forms such as His dark-blueness and His holding
in His hand the tusk smeared with blood, His qualities such as
His heroism, His varieties of sweetness such as His laughter and
sidelong glances, and His boldness as in His lack of hesitation
in breaking the bow. By these opulent displays and so on of His
which they had heard about they were made to remember. (The last
part of this sentence I cannot make out: [ity anadhikArArtham].)
 TEXT 23

etau bhagavataH sAkSAd

dharer nArAyaNasya hi
avatIrNAv ihAMsena
vasudevasya vesmani

etau-- these two; bhagavataH-- of the Supreme Lord; sAkSAt--

directly; hareH nArAyaNasya-- of Lord Hari NArAyaNa; hi--
certainly; avatIrNau-- have descended; iha-- to this world;
aMsena-- as expansions; vasudevasya-- of Vasudeva; vesmani-- in
the home.

TRANSLATION

[The people said:] These two are certainly expansions of the

Supreme Lord Hari NArAyaNa who have descended to this world in
the home of Vasudeva.
Sridhara SvAmI

The statements of the amazed people are related by the eight

verses beginning [etau] (Texts 23-30).
VisvanAtha CakravartI

"As plenary expansions" is stated because this is what they who

were present there perceived.

TEXT 24

eSa vai kila devakyAM

jAto nItas ca gokulam
kAlam etaM vasan gUDho
vavRdhe nanda-vesmani

eSaH-- this (KRSNa); vai-- certainly; kila-- indeed; devakyAm--

from the womb of DevakI; jAtaH-- born; nItaH-- brought; ca-- and;
gokulam-- to Gokula; kAlam-- time; etam-- this much; vasan--
living; gUDhaH-- hidden; vavRdhe-- He grew up; nanda-vesmani-- in
the house of Nanda MahArAja.

TRANSLATION
 This KRSNa took birth from mother DevakI and was brought to
Gokula, where He has remained incognito for all this time,
growing up in the house of King Nanda.
Sridhara SvAmI

The word [kila] can be applied to all these verses.

TEXT 25

pUtanAnena nItAntaM
cakravAtas ca dAnavaH
arjunau guhyakaH kesI
dhenuko 'nye ca tad-vidhAH

pUtanA-- the witch PUtanA; anena-- by Him; nItA-- brought;

antam-- to her end; cakravAtaH-- whirlwind; ca-- and; dAnavaH--
the demon; arjunau-- the twin Arjuna trees; guhyakaH-- the demon
SankhacUDa; kesI-- the horse demon KesI; dhenukaH-- the jackass
demon Dhenuka; anye-- others; ca--and; tat-vidhAH-- like them.

TRANSLATION

He caused PUtanA to meet her death and also the whirlwind demon
TRNAvarta. He pulled down the twin Arjuna trees and killed
SankhacUDa, KesI, Dhenuka and other similarly demonic persons.
Sridhara SvAmI

The Guhyaka is SankhacUDa, and "others" means such demons as

AghAsura.
VisvanAtha CakravartI

The Gukyaka is SankhacUDa.

TEXT 26

gAvaH sa-pAlA etena

dAvAgneH parimocitAH
kAliyo damitaH sarpa
indras ca vimadaH kRtaH

gAvaH-- the cows; sa-- together with; pAlAH-- their tenders;

etena-- by Him; dAva-agneH-- from the forest fire; parimocitAH--
saved; kAliyaH-- KAliya; damitaH-- subdued; sarpaH-- the serpent;
indraH-- Indra; ca-- and; vimadaH-- prideless; kRtaH-- made.

TRANSLATION

He saved the cows and their keepers from the forest fire,
subdued the serpent KAliya and removed the false pride of Lord
Indra.
(no commentaries)

TEXT 27

saptAham eka-hastena
dhRto 'dri-pravaro 'munA
varSa-vAtAsanibhyas ca
paritrAtaM ca gokulam

sapta-aham-- for seven days; eka-hastena-- with one hand;

dhRtaH-- held; adri-- of mountains; pravaraH-- the most eminent;
amunA-- by Him; varSa-- from rain; vAta-- wind; asanibhyaH-- and
hail; ca-- also; paritrAtam-- delivered; ca-- and; gokulam-- the
residents of Gokula.

TRANSLATION

For an entire week He held up the best of mountains with a

single hand, protecting the inhabitants of Gokula from the rain,
wind and hail.
(no commentaries)

TEXT 28

gopyo 'sya nitya-mudita-

hasita-prekSaNaM mukham
pasyantyo vividhAMs tApAMs
taranti smAsramaM mudA

gopyaH-- the young [gopIs;] asya-- His; nitya-- always; mudita--

cheerful; hasita-- smiling; prekSaNam-- whose glance; mukham--
the face; pasyantyaH-- seeing; vividhAn-- of various kinds;
tApAn-- distress; taranti sma-- transcended; asramam-- free from
fatigue; mudA-- happily.

TRANSLATION

By seeing His perpetually cheerful, smiling face, which never

showed signs of fatigue, the [gopIs] overcame all sorts of
distress and experienced great happiness.
Sridhara SvAmI

The face which was [A`sramam,] meaning either "slightly

fatigued" or "free from fatigue." Or else, they crossed over in
such a away as to receive shelter ([yathA A`sramaM bhavati]).
VisvanAtha CakravartI

Of Him, KRSNa. The various (distresses) such the prohibitions

and scoldings of their husbands, mothers-in-law and other
relatives.

TEXT 29

vadanty anena vaMso 'yaM

yadoH su-bahu-visrutaH
sriyaM yaso mahatvaM ca
lapsyate parirakSitaH

vadanti-- they say; anena-- by Him; vaMsaH-- the dynasty;

ayam-- this; yadoH-- descending from King Yadu; su-bahu-- very much;
visrutaH-- famous; sriyam-- riches; yasaH-- glory; mahatvam--
power; ca-- and; lapsyate-- it will achieved; parirakSitaH--
guarded.

TRANSLATION

It is said that under His protection the dynasty of Yadu will

become extremely famous and will gain wealth, glory and power.
Sridhara SvAmI

Protected by Him, the dynasty of Yadu is becoming very much

famous and will achieve opulence and so forth; this they say.
VisvanAtha CakravartI

(repeats Sridhara SvAmI.)

 TEXT 30

ayaM cAsyAgrajaH srImAn

rAmaH kamala-locanaH
pralambo nihato yena
vatsako ye bakAdayaH

ayam-- this; ca-- and; asya-- His; agra-jaH-- elder brother;

srI-mAn-- the possesor of all opulences; rAmaH-- Lord BalarAma;
kamala-locanaH-- the lotus-eyed; pralambaH-- the demon Pralamba;
nihataH-- killed; yena-- by whom; vatsakaH-- VatsAsura; ye-- who;
baka-- BakAsura; A`dayaH-- and others.

TRANSLATION

This elder brother of His, Lord BalarAma, is the proprietor of

all transcendental opulences. He has killed Pralamba, Vatsaka,
Baka and other demons.
Sridhara SvAmI

The confused statements about (Lord BalarAma's being the killer

of) Dhenuka, VatsAsura and BakAsura is because of misinformation
within the ordinary people's opinions.
VisvanAtha CakravartI

(repeats Sridhara SvAmI.)

TEXT 31

janeSv evaM bruvANeSu

tUryeSu ninadatsu ca
kRSNa-rAmau samAbhASya
cANUro vAkyam abravIt

janeSu-- as the people; evam-- thus; bruvANeSu-- were speaking;

tUryeSu-- as the musical instruments; ninadatsu-- were
resounding; ca-- and; kRSNa-rAmau-- KRSNa and BalarAma;
samAbhASya-- addressing; cANUraH-- the demonic wrestler CANUra;
vAkyam-- words; abravIt-- said.

TRANSLATION
 While the people were talking in this manner and the musical
instruments played resoundingly, the wrestler CANUra spoke up,
addressing KRSNa and BalarAma as follows.
Sridhara SvAmI

While the people were talking like this, CANUra, who could not
tolerate it, spoke up.

TEXT 32

he nanda-sUno he rAma
bhavantau vIra-sammatau
niyuddha-kusalau srutvA
rAjnAhUtau didRkSuNA

he nanda-sUno-- O son of Nanda; he rAma-- O RAma; bhavantau--

You two; vIra-- by heroes; sammatau-- are well-respected;
niyuddha-- in fighting; kusalau-- skillful; srutvA-- hearing;
rAjnA-- by the King; A`hUtau-- called for; didRkSuNA-- who wanted
to see.

TRANSLATION

O son of Nanda, O RAma, You two are well respected by heroic

athletes are skillful fighters. Hearing this, the King, wanting
to see for himself, has called You here.
VisvanAtha CakravartI

"Fighting" means arm-to-arm wrestling.

TEXT 33

priyaM rAjnaH prakurvatyaH

sreyo vindanti vai prajAH
manasA karmaNA vAcA
viparItam ato 'nyathA

priyam-- the pleasure; rAjnaH-- of the King; prakurvatyaH--

executing; sreyaH-- ultimate benefit; vindanti-- acquire; vai--
indeed; prajAH-- citizens; manasA-- with their minds; karmaNA--
with their deeds; vAcA-- with their words; viparItam-- opposite;
ataH-- to this; anyathA-- otherwise.
 TRANSLATION

Subjects of the King who carry out His pleasure with their
thoughts, acts and words are sure to win the greatest benefit.
Those who fail to do so will suffer the opposite result.
(no commentaries)

TEXT 34

nityaM pramuditA gopA

vatsa-pAlA yathA-sphuTam
vaneSu malla-yuddhena
krIDantas cArayanti gAH

nityam-- always; pramuditAH-- very happy; gopAH-- cowherds;

vatsa-pAlAH-- tending the calves; yathA-sphuTam-- obviously;
vaneSu-- in the various forests; malla-yuddhena-- with wrestling;
krIDantaH-- playing; cArayanti-- they graze; gAH-- the cows.

TRANSLATION

For certain cowherd boys engaged in tending the calves are

always joyful and play at wrestling with each other while grazing
their animals in the various forests.
VisvanAtha CakravartI

Answering the question "How is that the two of Us are expert in

fighting?" (CANUra) speaks the verse beginning [nityam].

TEXT 35

tasmAd rAjnaH priyaM yUyaM

vayaM ca karavAma he
bhUtAni naH prasIdanti
sarva-bhUta-mayo nRpaH

tasmAt-- therefore; rAjnaH-- the King's; priyam-- pleasure;

yUyam-- You two; vayam-- we; ca-- also; karavAma he-- let us do;
bhUtAni-- all living beings; naH-- with us; prasIdanti-- will be
satisfied; sarva-bhUta-- all beings; mayaH-- comprising; nRpaH--
the King.
 TRANSLATION

Therefore, what do you say? Let us do what is the King's

pleasure. Everyone will be satisfied with us, because the King
embodies within himself all living beings.
Sridhara SvAmI

[He] KRSNa, let us do what pleases the King. When the King is
pleased all living beings also become pleased.

TEXT 36

tan nisamyAbravIt kRSNo

desa-kAlocitaM vacaH
niyuddham A`tmano 'bhISTaM
manyamAno 'bhinandya ca

tat-- that; nisamya-- hearing; abravIt-- spoke; kRSNaH-- Lord

KRSNa; desa-- for the place; kAla-- and time; ucitam--
appropriate; vacaH-- words; niyuddham-- a fight; A`tmanaH-- to
Himself; abhISTam-- desirable; manyamAnaH-- considering;
abhinandya-- acknowledging; ca-- and.

TRANSLATION

Hearing this, Lord KSRNa responded with words appropriate to

the time and place. He Himself felt the desire to fight, and
acknoweldged this in His reply.

(no commentaries)

TEXT 37

prajA bhoja-pater asya

vayaM cApi vane-carAH
karavAma priyaM nityaM
tan naH param anugrahaH

prajAH-- subjects; bhoja-pateH-- of the King of the Bhojas;

asya-- of Him; vayam-- we; ca-- also; api-- even though;
vane-carAH-- wandering in the forest; karavAma-- we should
execute; priyam-- his satisfaction; nityam-- always; tat-- that;
naH-- for us; param-- the greatest; anugrahaH-- mercy.

TRANSLATION

[Lord KRSNa said:] Although forest dwellers, we are also

subjects of the King of the Bhojas. The greatest source of mercy
for us will be to always gratify his desires.

(no commentaries)

TEXT 38

bAlA vayaM tulya-balaiH

krIDiSyAmo yathocitam
bhaven niyuddhaM mAdharmaH
spRsen malla-sabhA-sadaH

bAlAH-- young boys; vayam-- We; tulya-- equal; balaiH-- with

those whose strength; krIDiSyAmaH-- we will play; yathA-ucitam--
in a fitting manner; bhavet-- should occur; niyuddham-- the fight;
mA-- not; adharmaH-- irreligion; spRset-- should touch;
malla-sabhA-- of the assembly of the wrestling arena; sadaH-- the
members.

TRANSLATION

We are just young boys, and should play at fighting with those
of equal stregnth. The fight must go on in a proper way so that
irrelgion does not taint the respectable spectators of this
wrestling match.

Sridhara SvAmI

The fight, the arm-to-arm wrestling, should go on in a proper

way. Irreligion should not touch ([mA spRset = na spRset]) the
people who have the privilege of being in the wrestling assembly.
Or else, this is a vocative, "O wrestler."
VisvanAtha CakravartI
 Irreligion should not touch those who are privileged to be in
the wrestling assembly; therefore, He implies, we will play with
boys, because otherwise irreligion will accrue.

TEXT 39

cAnUra uvAca
na bAlo na kisoras tvaM
balas ca balinAM varaH
lIlayebho hato yena
sahasra-dvIpa-sattva-bhRt

cAnUraH uvAca-- CANUra said; na-- not; bAlaH-- a boy; na-- not;
kisoraH-- a youth; tvam-- You; balaH-- BalarAma; ca-- and;
balinAm-- of the strong; varaH-- the greatest; lIlayA-- as play;
ibhaH-- the elephant; hataH-- killed; yena-- by whom; sahasra--
of one thousand; dvIpa-- elephants; sattva-- of the strength;
bhRt-- the carrier.

TRANSLATION

CANUra said: You are not really a child or even a young man,
and neither is that strongest of the strong, BalarAma. After
all, it was You who killed the elephant who possessed the
strength of a thousand other elephants.
Sridhara SvAmI

(KuvalayApIDa), who furthermore had the stregnth of a thousand

elephants.

TEXT 40

tasmAd bhavadbhyAM balibhir

yoddhavyaM nAnayo 'tra vai
mayi vikrama vArSNeya
balena saha muSTikaH

tasmAt-- therefore; bhavadbhyAm-- You two; balibhiH-- with

those who are strong; yoddhavyam-- should fight; na-- there is
not; anayaH-- injustice; atra-- in this; vai-- certainly; mayi--
to me; vikrama-- (show) Your prowess; vArSNeya-- O descendant of
VRSNi; balena saha-- with BalarAma; muSTikaH-- MuSTika (should
fight).
 TRANSLATION

So You two should fight with powerful wrestlers; there is no

injustice in that. Show me You prowess, O descendant of VRSNi,
and MuSTika can fight with BalarAma.
Sridhara SvAmI

With strong persons like myself. [Anaya] means "irreligion."

Show Your prowess ([vikrama = parAkramaM kuru]). The implied
thought by logical connection is "MuSTika should be shown His
prowess."
_thousand other elephants.
Sridhara SvAmI