CHAPTER 41

In this chapter is described how Lord Sri KRSNa, after

entering MathurA City, killed a washerman and gave His
benedictions to the garland-maker SudAmA and to a weaver.

Having shown His personal form in the water to AkrUra, who

offered Him prayers, Sri KRSNa then, like an actor, withdrew
that pastime. AkrUra then came out of the water and in great
amazement approached Lord KRSNa. Sri KRSNa asked AkrUra whether
he had seen something wonderful while bathing, and AkrUra replied
that that whatever wonderful things there may in the water, on
the earth or in the sky, they all have their existence within
Lord KRSNa. When one has seen Him there remains nothing unseen.

Saying this, AkrUra then started the chariot again, and brought
BalarAma and KRSNa to MathurA in the late afternoon. Nanda
MahArAja and the other cowherds had gone ahead of them and were
waiting there for BalarAma and KRSNa. After meeting up with
them, Sri KRSNa requested AkrUra to go to his own home, upon
which AkrUra recited the glories of Lord KRSNa's lotus feet and
prayed that these rarely achieved feet please come to his home.
Sri KRSNa expressed his desire to visit AkrUra's home after He
had killed KaMsa. Then AkrUra unhappily bid the Lord goodbye.
He went to King KaMsa to inform him that RAma and KRSNa had come,
and then he returned home.

The Supreme Personality of Godhead Sri KRSNa took the cowherd

boys with Him to see the splendrous city. As they entered the
city and were looking about, the women of the city hurriedly
drooped all their engagements, leaving their getting dressed and
so on undone or half done, and came out to see Sri KRSNa, some
of them going to the doorways of their houses and others climbing
to the housetops. These women had repeatedly heard about KRSNa
and had thus long before become attracted in their hearts to Him.
Now that they were getting the opportunity to actually see Him
all their distress due to not having His association was
eradicated. The women who were on the roofs of their houses
began to pour flowers down upon Lord BalarAma and Lord KRSNa.
[BrAhmaNas] worshiped Them with unbroken grains, fragrant
substances and garlands. The city women praised the [gopIs] for
having the great fortune of being able to constantly see RAma and
KRSNa, the topmost joy of mankind.

At this time Lord KRSNa, seeing King KaMsa's washerman nearby,

aksed him for first-class garments. But this wicked washerman
tried to chastise the two Lords in unfitting words. Hearing
this, Sri KRSNa became angry and cut off the man's head with His
fingernail. The washerman's assistants, seeing his untimely
end, drooped their bundles of clothes on the spot and ran off in
all different directions. KRSNa and BalarAma then took up some
of these garments which they considered suitable for themselves.

After this incident a weaver came and arrayed the Lords

suitably. Sri KRSNa rewarded Him with opulence in this life and
the liberation of having a form like the Lord's own in the next
life. The Lord KRSNa and Lord BalarAma then went to the house of
the garland-maker SudAmA. SudAmA offered full obeisances on the
ground, worshiped Them by bathing their feet and offering such
items as [arghya] and sandlewood paste, and chanted prayers in
their honor. Recognizing Lord KRSNa's desire, he decorated Them
in a garland of sweet-smelling flowers. The Lords wer satisfied
with this worship and granted his chosen benediction, as well as
opulence, stregnth and other gifts. Then They moved on.

TEXT 1

srI-suka uvAca
stuvatas tasya bhagavAn
darsayitvA jale vapuH
bhUyaH samAharat kRSNo
naTo nATyam ivAtmanaH

srI-sukaH uvAca-- Sukadeva GosvAmI said; stuvataH-- while

praying; tasya-- he, AkrUra; bhagavAn-- the Supreme Lord;
darsayitvA-- having shown; jale-- in the water; vapuH-- His
personal form; bhUyaH-- again; samAharat-- withdrew; kRSNaH--
Sri KRSNa; naTaH-- an actore; nATyam-- the performance; iva--
as; A`tmanaH-- his own.

TRANSLATION

Sukadeva GosvAmI said: As AkrUra was still offering prayers,

the Supreme Lord KRSNa withdrew the personal form He had revealed
in the water, just as an actor winds up his performance.
Sridhara SvAmI

In the forty-first chapter the Lord enters the city. After

killing the washerman, He becomes satisfied with SudAmA and with
the weaver, and gives them benedictions.
 Having enlightenened the doubtful mind of AkrUra by the sublime
mercy of showing His personal abode, the Lord now sees His own
capital MathurA, beautified with unlimited decoration for the
festival celebration.
JIva GosvAmI

"As an actor (withdraws) his dramatic performance" is a partial

analogy. By the words [A`tmano vapuH] is shown that this
personal form was actually the Lord's own.
VisvanAtha CakravartI

In the forty-first chapter Lord Hari comes to the city,

enchanting the womanfolk. After killing the washerman, he gives
benedictions to the weaver and to SudAmA.

The word [tasya] is in the genitive case (instead of the

locative absolute) to express informality. He made it disappear
([samaharat = antardhApayAm A`sa]), the analogy of withdrawing
being made, "as an actor (brings to a close) his performance."
Just as an actor winds up his performance, so KRSNa withdrew
VaikuNTha and all the eternal entities related to VaikuNTha.

TEXT 2

so 'pi cAntarhitaM vIkSya

jalAd unmajya satvaraH
kRtvA cAvasyakaM sarvaM
vismito ratham A`gamat

saH-- he, AkrUra; api ca-- and; antarhitam-- disappeared;

vIkSya-- seeing; jalAt-- from the water; unmajya-- rising;
satvaraH-- quickly; kRtvA-- performing; ca-- and; avasyakam-- his
prescribed duties; sarvam-- all; vismitaH-- suprised; ratham-- to
the chariot; A`gamat-- went.

TRANSLATION

Seeing the vision disappear, AkrUra came out of the water and
quickly finished his various ritual duties. Then, surprised, he
returned to the chariot.
(no commentaries)

TEXT 3

tam apRcchad dhRSIkesaH

kiM te dRSTam ivAdbhutam
bhUmau viyati toye vA
tathA tvAM lakSayAmahe

tam-- from him; apRcchat-- asked; hRSIkesaH-- Lord KRSNa;

kim-- whether; te-- by you; dRSTam-- seen; iva-- indeed;
adbhutam-- something exceptional; bhUmau-- on the earth; viyati--
in the sky; toye-- in the water; vA-- or; tathA-- so; tvAm-- you;
lakSayAmahe-- appear.

TRANSLATION

Lord KRSNa asked AkrUra, Have you seen something wonderful on

the earth, or in the sky or water? You appear as if you have.

VisvanAtha CakravartI

"I see you to be thus," implies "The evidence of this is that

your eyes are full of tears and opened wide."

TEXT 4

srI-akrura uvAca
adbhutAnIha yAvanti
bhUmau viyati vA jale
tvayi visvAtmake tAni
kiM me 'dRSTaM vipasyataH

srI-akruraH uvAca-- Sri AkrUra said; adbhutAni-- wonderful

things; iha-- in this world; yAvanti-- whatever; bhUmau-- on the
earth; viyati-- in the sky; vA-- or; jale-- in the water; tvayi--
in You; visva-A`tmake-- who comprise everything; tAni-- they;
kim-- what; me-- by me; adRSTam-- not seen; vipasyataH-- seeing
(You).

TRANSLATION
 Sri AkrUra said: Whatever wonderful things there are on the
earth, in the sky or in the water all exist in You. Since
everything is included in You, when I am seeing You, what then
remains unseen?
Sridhara SvAmI

All the wonderful things that are on the earth, in the sky or
in the water exist in You. And when I am seeing You, what
remains unseen by me? Rather, everything is indeed seen.
VisvanAtha CakravartI

That KRSNa has shown me that everthing there is is simply His

own expansion. Ascertaining this much from the Lord's question
itself, he speaks with gleeful discrimination: Whatever
wonderful things there are on the earth, in the sky or in the
water all exist in You. And when I am seeing You, what
remains unseen by me? Rather, everything is indeed seen.

TEXT 5

yatradbhutAni sarvANi
bhUmau viyati vA jale
taM tvApasyato brahman
kiM me dRSTam ihAdbhutam

yatra-- in whom; adbhutAni-- amazing things; sarvANi-- all;

bhUmau-- on the earth; viyati-- in the sky; vA-- or; jale-- in
the water; tam-- that person; tvA-- You; apasyataH-- not seeing;
brahman-- O Supreme Absolute Truth; kim-- what; me-- by me;
dRSTam-- seen; iha-- in this world; adbhutam-- amazing.

TRANSLATION

And if I cannot see You, O Supreme Absolute Truth, in whom all

amazing things on the earth, in the sky and in the water reside,
then what remains there amazing to be seen in this world?
Sridhara SvAmI

"But even came to Me Your face showed amazement, so haven't you

seen something amazing on the earth, in the sky or in the water?"
In response to this he says that if I cannot see You, in whom all
amazing things reside, them what amazing thing can be seen
elsewhere, on the earth and so on? Without You there is nothing
amazing there. O Brahman, O supreme controller! There is also the
alternate reading [brahma] (instead of [brahman]).
VisvanAtha CakravartI

Furthermore, now that this form of Yours is seen all these

things are not amazing, but rather only Your form is, as stated
in this verse. When this person, You, in whom all wonderful
things are, is being seen constantly ([anupasyataH = nirantaram
I`kSamANasya]) then what do I see amazing anywhere else, on the
earth and so on? Nothing at all. Your form is seen as more
amazing that everything else. Even more than that amazing place,
VaikuNTha, present with SankarSaNa, NArAyaNa and their
associates, in this very form of Yours I perceive thousands of
more amazing things.

There are two readings, [brahman] and [brahma]. The

implication is: You are the greatest of all great controllers,
directly the Supreme Absolute Truth, and now my foolishness of
thinking You my brothers' son is by Your mercy completely
removed.

TEXT 6

ity uktvA codayAm A`sa

syandanaM gAndinI-sutaH
mathurAM anayad rAmaM
kRSNaM caiva dinAtyaye

iti-- thus; uktvA-- saying; codayAm A`sa-- drove forward;

syandanam-- the chariot; gAndinI-sutaH-- the son of GAndinI, AkrUra;
mathurAm-- to MathurA; anayat-- he brought; rAmam-- Lord BalarAma;
kRSNam-- Lord KRSNa; ca-- and; eva-- also; dina-- of the day;
atyaye-- at the end.

TRANSLATION

Saying these words, the son of GAndinI, AkrUra, then drove the
chariot forward. Toward the evening he arrived with Lord
BalarAma and Lord KRSNa at MathurA.
Sridhara SvAmI

The son of GAndinI, AkrUra.

VisvanAtha CakravartI
 (repeats Sridhara SvAmI.)

TEXT 7

mArge grAma-janA rAjaMs

tatra tatropasangatAH
vasudeva-sutau vIkSya
prItA dRSTiM na cAdaduH

mArge-- on the road; grAma-- of the villages; janAH-- the

people; rAjan-- O King (ParIkSit); tatra tatra-- here and there;
upasangatAH-- approaching; vasudeva-sutau-- at the two sons of
Vasudeva; vIkSya-- looking; prItAH-- pleased; dRSTim-- their
eyesight; na-- not; ca-- and; A`daduH-- could take back.

TRANSLATION

Along the roads the people of the various villages, coming

forward here and there, became very pleased to see the two sons
of Vasudeva. They became so entranced that they could not
withdraw their eyes.
Sridhara SvAmI

They could not take back their eyes; in other words, they stood
still looking on.
VisvanAtha CakravartI

The could not take back their eyes; in other words, they became
motionless.

TEXT 8

tAvad vrajaukasas tatra

nanda-gopAdayo 'grataH
puropavanam A`sAdya
pratIkSanto 'vatasthire

tAvat-- by then; vraja-okasaH-- the inhabitants of Vraja;

tatra-- there; nanda-gopAdayaH-- headed by Nanda, King of the
cowherds; agrataH-- before; pura-- of the city; upavanam-- a
garden; A`sAdya-- coming upon; pratIkSantaH-- waiting;
avatasthire-- they stayed there.

TRANSLATION

Nanda MahArAja and the other residents of Vraja had been

traveling ahead of the chariot. When they reached a garden on
the outskirts of the city, they stopped there to wait for the
Lords.
Sridhara SvAmI

The stayed there waiting for the arrival of RAma and KRSNa.
VisvanAtha CakravartI

They stayed there waiting ([pratIkSantaH = praIkSamANAH]) for

RAma and KRSNa, the idea being that before, since the chariot was
so fast, they could not keep up behind it, and thus they left the
chariot road and went on ahead of the chariot on the straight
path. That they got ahead of the chariot is because of the delay
caused by AkrUra's bathing.

TEXT 9

tAn sametyAha bhagavAn

akrUraM jagad-I`svaraH
gRhItvA pANinA pANiM
prasritaM prahasann iva

tAn-- with them; sametya-- meeting; A`ha-- said; bhagavAn-- the

Supreme Personality of Godhead; akrUram-- to AkrUra;
jagat-I`svaraH-- the Lord of the universe; gRhItvA-- taking hold;
pANinA-- with His hand; pANim-- of his hand; prasritam-- who was
humble; prahasan-- smiling; iva-- indeed.

TRANSLATION

After meeting up with the them, the Supreme Lord of the

universe took AkUra by the hand and said the following to him:
Sridhara SvAmI

[Prasritam] means "humble."

VisvanAtha CakravartI

[Prasritam] means "humble." "Laughing," to make him feel

happy, not actually (laughing at him). He was laughing to see
the city MathurA and (to cover up) the rising of sadness within
at remembering the city of Vraja.

TEXT 10

bhavAn pravisatAm agre

saha-yAnaH purIM gRham
vayaM tv ihAvamucyAtha
tato drakSyAmahe purIm

bhavAn-- you; pravisatAm-- should enter; agre-- ahead;

saha-- together with; yAnaH-- the vehicle; purIm-- the city;
gRham-- and your home; vayam-- we; tu-- on the other hand; iha--
here; avamucya-- unharnessing; atha-- then; tataH-- afterwords;
drakSyAmahe-- will see; purIm-- the city.

TRANSLATION

You should take the chariot and enter the city ahead of us.
Then go to your house. We will rest here a while and then come
see the city.
Sridhara SvAmI

And enter your own house. ([Avamucya]) means getting down and
resting.
VisvanAtha CakravartI

And (go) to your house ([gRham = sva-vAsam]). [Avamucya] means

"resting."

TEXT 11

srI-akrUra uvAca
nAhaM bhavadbhyAM rahitaH
pravekSye mathurAM prabho
tyaktuM nArhasi mAM nAtha
 bhaktaM te bhakta-vatsala

srI-akrUraH uvAca-- Sri AkrUra said; na-- cannot; aham-- I;

bhavadbhyAm-- of the two of You; rahitaH-- deprived; pravekSye--
enter; mathurAm-- MathurA; prabho-- O master; tyaktum--
abandon; na arhasi-- You should not; mAm-- me; nAtha-- O Lord;
bhaktam-- devotee; te-- your; bhakta-vatsala-- O You who have
parental affection for Your devotees.

TRANSLATION

O master, if I am deprived of the association of both of You I

cannot enter MathurA. It is not fair for You to abandon me, Your
devotee, O Lord, since You are always affectionate to Your
devotees.
(no commentaries)

TEXT 12

A`gaccha yAma gehAn naH

sa-nAthAn kurv adhokSaja
sahAgrajaH sa-gopAlaiH
suhRdbhis ca suhRttama

A`gaccha-- please come; yAma-- let us go; gehAn-- to the

house; naH--our; sa-- having; nAthAn-- a master; kuru-- please
make (us); adhokSaja-- O transcendental Lord; saha-- with;
agra-jaH-- Your elder brother; sa-gopAlaiH-- with the cowherd
men; suhRdbhiH-- with your friends; ca-- and; suhRt-tama-- O
supreme well-wisher.

TRANSLATION

Come, let us visit my house, along with Your elder brother, the
cowherd men and Your friends. Please, O best of friends, O
transcendental Lord, give us shelter in this way.
Sridhara SvAmI

With Your elders, the cowherd men. (?)

JIva GosvAmI
 With your well-wishers, Your father and so on. And with the
cowherds and also, implied as the completion of the statement,
with the guardians of your wagons and bullocks.
VisvanAtha CakravartI

Come, these (cowherds), You and I will go to our houses. I

will not go first fo KaMsa to report to him; since he is going to
die the day after tomorrow, he cannot do anything to me. I am
not at all afraid of him, he implies, now that I have seen Your
opulence. And I am not hesitant about keeping anything I have in
my house, so please all of you come there. This he speaks in the
words beginning [sahAgrajaH].

TEXT 13

punIhi pAda-rajasA
gRhAn no gRha-medhinAm
yac-chaucanAnutRpyanti
pitaraH sAgnayaH surAH

punIhi-- please purify; pAda-- of Your feet; rajasA-- with the

dust; gRhAn-- the home; naH-- of us; gRha-medhinAm-- who are
attached to household ritual duties; yat-- by which; saucana--
purification; anutRpyanti-- will become satisfied; pitaraH-- my
forefathers; sa-- together with; agnayaH-- the sacrificial fires;
surAH-- and the demigods.

TRANSLATION

Please purify my home with the dust of Your lotus feet. I am

simply an ordinary householder attached to ritual sacrificies,
and by that act of purification my forefathers, the sacrificial
fires and the demigods will all become satisfied.
Sridhara SvAmI

By which bathing, by the water from the washing of the dust of

whose feet being present in the courtyard of the house.
VisvanAtha CakravartI

(repeats Sridhara SvAmI)

TEXT 14
 avanijyAsghri-yugalam
A`sIt slokyo balir mahAn
aisvaryam atulaM lebhe
gatiM caikAntinAM tu yA

avanijya-- bathing; asghri-yugalam-- the two feet; A`sIt--

became; slokyaH-- glorious; balir-- King Bali; mahAn-- the great;
aisvaryam-- power; atulam-- unequalled; lebhe-- he achieved;
gatim-- the destination; ca-- and; ekAntinAm-- of the unalloyed
devotees of the Lord; tu-- indeed; yA-- which.

TRANSLATION

By bathing the Lord's feet the great Bali MahArAja attained

glorious fame, as well as unequalled power and the final
destination of pure devotees.
Sridhara SvAmI

[Slokya] means "deserving of pious fame." And he attained the

destination which belongs to unalloyed devotees.
VisvanAtha CakravartI

[Sloka] means "deserving of great fame." And he attained the

destination which belongs to unalloyed devotees; there is also
the alternate reading [gatiH] (instead of [gatim]).

TEXT 15

A`pas te 'nghry-avane-janyas
trIl lokAn sucayo 'punan
sirasAdhatta yAH sarvaH
svar yAtAH sagarAtmajAH

A`paH-- the water (namely the river GangA); te-- Your; anghri--
of the feet; avanejanyaH-- coming from the bathing; trIn-- the
three; lokAn-- worlds; sucayaH-- being purely spiritual; apunan--
has purified; sirasA-- on his haead; adhatta-- has taken; yAH--
which; sarvaH-- Lord Siva; svaH-- to heaven; yAtAH-- went;
sagara-AtmajAH-- the sons of King Sagara.

TRANSLATION
 The transcendental water of the river Ganga, which emanated
from the bathing of Your feet, has purified the three worlds.
Lord Siva has placed this water on his head, and by the grace of
this water the sons of King Sagara attained heaven.

Sridhara SvAmI

They have purified ([apunan = pavitritavatyaH]). By which

water they attained heaven ([svaH = svargam]).
VisvanAtha CakravartI

The water known as the GangA. "Pure" means spiritual. The

phrase beginning ([svar yAtAH]) implies "because of which" as its
completion.

TEXT 16

deva-deva jagan-nAtha
puNya-sravaNa-kIrtana
yadUttamottamaH-sloka
nArAyaNa namo 'stu te

deva-deva-- O Lord of lords; jagat-nAtha-- O master of the

universe; puNya-- pious; sravaNa-- hearing; kIrtana-- and
chanting (about whom); yadu-uttama-- O best of the Yadus;
uttamaH-sloka-- O You who are glorified in excellent verses;
nArAyaNa-- O Supreme Lord NArAyaNa; namo-- obeisances; astu-- let
there be; te-- unto You.

TRANSLATION

O Lord of lords, master of the universe, the hearing and

chanting of whose glories is the most pious activity, O best of
the Yadus who fame is recounted in excellent poetry, O Supreme
Lord NArAyaNa, I offer You my obeisances.
Sridhara SvAmI

Praying, he offers his obeisances in the verse beginning

[deva-deva]. Thinking that there is no greater good than this,
he addresses Him in various ways.
VisvanAtha CakravartI
 "O [deva-deva]": You are resplendent ([dIvyasi]) among the
demigods, so now please be respendent in my house. You are the
Lord of the universe, so now become the Lord of my house. O You
the hearing and chanting of whose glories is most pious, please
make my house also pious. O best of the Yadus, please come to
house of me, a Yadu. O Uttamah-sloka, please, by exhibiting your
fame, which purifies the fallen, purify my fallen home.

TEXT 17

srI-bhagavAn uvAca
A`yAsye bhavato geham
aham A`rya-samanvitaH
yadu-cakra-druhaM hatvA
vitariSye suhRt-priyam

srI-bhagavAn uvAca-- the Supreme Lord said; A`yAsye-- will

come; bhavato-- to your; geham-- house; I-- aham; A`rya-- by My
elder (brother, BalarAma); samanvitaH-- accompanied; yadu-cakra--
of the circle of Yadus; druham-- the enemy (KaMsa); hatvA-- killing;
vitariSye-- I will grant; suhRt-- to My well-wishers; priyam--
satisfaction.

TRANSLATION

The Supreme Lord said: I will come to Your house together with
My elder brother, but first I must satsify My friends and
well-wishers by killing the enemy of the Yadu clan.
Sridhara SvAmI

First of all, by killing that KaMsa who is inimical to the

circle of the Yadus I will give ([vitariSye = dAsyAmi])
satisfaction to My well-wishers.
VisvanAtha CakravartI

Yes, you are correct in calling Me the chief of the Yadus;

therefore only after kiling the enemy of the Yadu clan will I
come to your house.

TEXT 18
 srI-suka uvAca
evam ukto bhagavatA
so 'krUro vimanA iva
purIM praviSTaH kaMsAya
karmAvedya gRhaM yayau

srI-sukaH uvAca-- Sukadeva GosvAmI said; evam-- thus; uktaH--

addressed; bhagavatA-- by the Lord; saH-- he; akrUraH-- AkrUra;
vimanAH-- disheartened; iva-- somewhat; purIm-- the city;
praviSTaH-- entering; kaMsAya-- to KaMsa; karma-- what he had
accomplished; A`vedya-- announcing; gRham-- to his home; yayau--
went.

TRANSLATION

Sukadeva GosvAmI said: Thus addressed by the Lord, AkrUra,

with a heavy heart, entered the city. He informed King KaMsa of
the accomplishment of his mission and then went home.
Sridhara SvAmI

Presenting ([A`vedya = samarpya]) (news of) what he had

accomplished: "RAma and KRSNa have arrived."

TEXT 19

athAparAhne bhagavAn
kRSNaH sankarSaNAnvitaH
mathurAM prAvisad gopair
didRkSuH parivAritaH

atha-- then; apara-ahne-- in the afternoon; bhagavAn-- the

Supreme Lord; kRSNaH-- KRSNa; sankarSaNa-anvitaH-- together with
Lord BalarAma; mathurAm-- MathurA; prAvisat-- entered; gopaiH--
by the cowherd boys; didRkSuH-- wanting to see; parivAritaH--
joined.

TRANSLATION

Toward the evening, Lord KRSNa, wanting to see the city, took
Lord BalarAma and the cowherd boys with Him and entered MathurA.
Sridhara SvAmI

Surrounded by the cowherd boys, He entered.

VisvanAtha CakravartI

Joined ([parivArita = yukta]) by the cowherd boys.

TEXTS 20-23

dadarsa tAM sphATika-tunga-gopura-

dvArAM bRhad-dhema-kapATa-toraNAm
tAmrAra-koSThAM parikhA-durAsadAm
udyAna-ramyopavanopasobhitAm

sauvarNa-sRngATaka-harma-niSkuTaiH
sreNI-sabhAbhir bhavanair upaskRtAm
vaidUrya-vajrAmala-nIla-vidrumair
muktA-haridbhir valabhISu vediSu

juSTeSu jAlAmukha-randhra-kuTTimeSv
A`viSTa-pArAvata-barhi-nAditAm
saMsikta-rathyApaNa-mArga-catvarAM
prakIrNa-mAlyAnkura-lAja-taNDulAm

A`pUrNa-kumbhair dadhi-candanokSitaiH
prasUna-dIpAvalibhiH sa-pallavaiH
sa-vRnda-rambhA-kramukaiH sa-ketubhiH
sv-alankRta-dvAra-gRhAM sa-paTTikaiH

dadarsa-- He saw; tAm-- that (city); sphATika-- of glass;

tunga-- high; gopura-- whose main gates; dvArAm-- and household
gates; bRhat-- immense; hema-- gold; kapATa-- whose doors;
toraNAm-- and ornamental arches; tAmra-- copper; A`ra-- and
brass; koSThAm-- whose storage houses; parikhA-- with its canals;
durAsadAm-- inviolable; udyAna-- with suburban gardens; ramya--
attractive; upavana-- and parks; upasobhitAm-- beautified;
sauvarNa-- gold; sRngATaka-- with crossways; harma-- mansions;
niSkuTaiH-- and pleasure gardens; sreNI-- of guilds; sabhAbhiH--
with the assembly halls; bhavanaiH-- and with houses; upaskRtAm--
ornamented; vaidUrya-- with [vaidUrya] gems; vajra-- diamonds;
amala-- crystal quartz; nIla-- sapphires; vidrumaiH-- and coral;
muktA-- with pearls; haridbhiH-- and emeralds; valabhISu-- on the
wood panels decorating the rafters in front of the houses;
vediSu-- on columned balconies; juSTeSu-- bedecked;
jAla-A`mukha-- of lattice windows; randhra-- in the openings;
kuTTimeSu-- and on gem-studded floors; A`viSTa-- sitting;
pArAvata-- with the pet doves; barhi-- and the peacocks;
nAditAm-- resounding; saMsikta-- sprinkled with water; rathyA--
with royal avenues; A`paNa-- commercial streets; mArga--
other roads; catvarAm-- and courtyards; prakIrNa-- scattered;
mAlya-- with flower garlands; ankura-- new sprouts; lAja--
parched grains; taNDulAm-- and rice; A`pUrNa-- full; kumbhaiH--
with pots; dadhi-- with yogurt; candana-- and sandlewood paste;
ukSitaiH-- smeared; prasUna-- with flowers; dIpa-A`valibhiH-- and
rows of lamps; sa-pallavaiH-- with leaves; sa-vRnda-- with
bunches of flowers; rambhA-- banana tree trunks; kramukaiH-- and
betel-nut tree trunks; sa-ketubhiH-- with flags; su-alankRta--
nicely decorated; dvAra-- with doors; gRhAm-- whose houses;
sa-paTTikaiH-- with ribbons.

TRANSLATION

The Lord saw the city, its tall gates and household entrances
made of glass, its immense archways and main doors made of gold,
and its granaries and other store houses made of copper and brass.
Surrounding canals made the city impregnable, and it was
beautified with attracted suburban gardens and city parks. The
main intersections were of gold, and there were rich
mansions with their own pleasure gardens, as well as guild halls
and many other buildings. On the decorated rafters in front of
the houses, which were adorned with [vaidUrya] stones, diamonds,
crystal quartz, sapphires, coral, pearls and emeralds, as well in
the small openings of the lattice windows and on gem-studded
floors, sat pet turtledoves who, together with the peacocks, made
a resounding noise. Water was sprinkled on all the royal
avenues, commercial streets and other roads, and in the
courtyards, and flower garlands, new sprouts, parched grains and
rice were scattered about. The doorways of the houses were
nicely decorated with pots full of water, smeared with yogurt and
sandlewood paste, surrounded by flower petals, flags and ribbons,
and nearby these were rows of lamps, mango leaves, bunches of
flowers and the trunks of banana and betel-nut trees.

Sridhara SvAmI

A description of the city, as seen by Sri KRSNa, is related in

the four verses beginning [dadarsa tAm].

(Text 20) That city where the city gates ([gopurANi =

pura-dvArANi]) and also the house gates were of glass and tall,
where doors the ceremonious arches ([toraNAni]) were large and
made of gold, where the storage houses, such as the granaries
and horse barns, were made of copper and brass, (which city was)
made inviolable by the encircling canals ([parikhAH = paritaH
khAta-gartAs]) and beautified by the [udyAnas] or distant
gardens and [upavanas] or nearby ones.

(Texts 21-22) Decorated by the gold crossways ([sRngAtakAH =

catuS-pathAH]) and rich people's houses ([harmyAni = dhaninAM
gRhANi]), by the pleasure gardens belonging to these houses
([niSkuTAH = gRhocitA A`rAmAH]) and by the assembly halls of
guilds sharing particular skilled occupations ([sreNinAm =
eka-rUpa-silpopajIvinAm]). Resounding with the domesticated
doves and the peacocks who were sitting ([A`viSTaiH =
upaviSTaiH]) on [valabhIs] and other parts of the houses, which
were adorned with crystal quartz, emeralds and other gems, such
as [vaidUrya]. In this connection, [valabhIs] are the
decorative wood paneling, placed diagonally, covering the upper
part of the fronts of houses, [vedIs] are columned verandas
constructed below the [valabhIs,] [jAlAmukha-randhrAni] are
the small openings of the lattice windows, the [kuTTimAni] are
the gem-studded floors, [rathyAH] are the King's avenues,
[A`paNaH] are the commercial streets, [mArgAH] are the other
streets, and [catvarANi] are the courtyards. Where these various
roads were thoroughly sprinkled with water, and where garlands
and so on were strewn.

(Text 23) And where the doors of the houses were also finely
decorated. With what? With full pots smeared ([ukSitaiH =
siktaiH]) with yogurt and sandlewood paste, and in which were flowers
petals and lamps. Which pots were accompanied by banana (trunks)
decorated with bunches of flowers, flags and also banners made of
strips of cloth the legnth of a [vitasti] (about nine inches).
The manner of the arranegement is as follows: On both sides of
the door, above the rice (scattered on the ground) are the, all
around which are circles of flower petals. On the necks (of the
pots) are the ribbons and in their mouths leaves of mango
and others trees. Above these, in other containers, are rows of
lamps. Standing nearby are banana tree trunks, flags and
ornamental arches.
VisvanAtha CakravartI

The city is described by these four verses. (The city) in

which the city gates and other gates were of glass and high.
Where the doors and outer doors ([toraNAni = bahir dvArANi]) were
large and of gold. Where the granries and other storehouses were
of copper and brass ([A`ra = pittala]). Which was made
inviolable by the encircling canals. (Where there were) golden
crossways and rich people's mansions. Decorated with pleasure
gardens and the assembly halls of guilds guilds sharing
particular skilled occupations. Resounding with the domesticated
doves and the peacocks who were sitting on [valabhIs] and other
parts of the houses, which were adorned with crystal quartz,
emeralds and other gems, such as [vaidUrya]. In other words,
where there was a resounding from the calling back and forth of
these maddened birds.

Specifically, KSIrasvAmI defines [valabhI] as "the peak of a

house," HalAyudha says "a [valabhI] is a covering," and TrikANDa
SeSa says, "a [valabhI] is a lookout tower." It is to be
understood that these [valabhIs] were on top of all the houses.
[VedIs] are porches for resting, made in front of the houses out
of bricks and so on. [JAlAmukha-randhrAni] are the small
openings of lattice windows. [KuTTimAni] are gem-studded floors.
[RathyAH] are the royal roads. [A`paNAH] are commercial streets.
[MArgAH] are secondary streets. [CatvarANi] are courtyards.

With full pots. (That city) where the doors of the houses were
nicely ornamented with (these pots, which were) decorated with
the six special substances-- yogurt, sandlewood pulp and so on.
[VRnda] means a bunch of flowers. [Rambhas] are banana trees.
Also [kramukas] (betel-nut trees). Along with flags and banners,
stips of cloth the legnth of a [vitasti].

The manner of the arrangement is as follows: On both sides of

the doors, above the (scattered) rice are the pots, which are
surrounded by flower petals. On the necks of the pots are
ribbons. In their mouths are leaves of mango and other trees.
Above this, on a gold plate, are rows of lamps. On both sides of
the pots are pairs of banana tree (trunks). In front of and
behing (these) are pairs of betel-nut tree (trunks). The flags
are leaning against the pots.
_KuTTimAni] TEXT 24

tAM sampraviSTau vasudeva-nandanau

vRtau vayasyair naradeva-vartmanA
draSTuM samIyus tvaritAH pura-striyo
harmyANi caivAruruhur nRpotsukAH

tAm-- that (MathurA); sampraviSTau-- entering; vasudeva-- of

Vasudeva; nandanau-- the two sons; vRtau-- surrounded;
vayasyaiH-- by their young friends; nara-deva-- of the King;
vartmanA-- by the road; draSTum-- to see; samIyuH-- came forward
together; tvaritAH-- hurriedly; pura-- of the city; striyaH-- the
women; harmyANi-- their houses; ca-- and; eva-- also;
A`ruruhuH-- the climbed on top of; nRpa-- O King (ParIkSit);
utsukAH-- eager.

TRANSLATION

The women of the city hurriedly went forward together to see

the two sons of Vasudeva as They entered the city. Some of them,
my dear King, eagerly climbed to the top of their houses to see
Them.
Sridhara SvAmI

The two of them having entered that city by the King's road
([naradeva-vartmanA = rAja-mArgeNa]); here the word
[sampraviSTau] is in the accusative case.
VisvanAtha CakravartI

In order to see RAma and KRSNa, who were entering the city by
the King's road, the women of the city gathered together and went
forth ([samIyuH = saMhatyA jagmuH]). And some of them climbed
(to the top of) the mansions.

TEXT 25

kAscid viparyag-dhRta-vastra-bhUSaNA
vismRtya caikaM yugaleSv athAparAH
kRtaika-patra-sravaNaika-nUpurA
nAnKtvA dvitIyaM tv aparAs ca locanam

kAscit-- some of them; viparyak-- backwards; dhRta-- putting

on; vastra-- their clothers; bhUSaNAH-- and ornaments; vismRtya--
forgetting; ca-- and; ekam-- of; yugaleSu-- of the pairs; atha--
and; aparAH-- others; kRta-- placing; eka-- only one; patra--
earring; sravaNa-- on their ears; eka-- or one; nUpurAH-- set of
ankle bells; na anKtvA-- not applying (collyrium); dvitIyam-- to
the second; tu-- but; aparAH-- other ladies; ca-- and; locanam--
to the eye.

TRANSLATION

Some of the ladies put their clothes and ornaments on

backwards, others forgot one of their pair of earrings or ankle
bells, others applyied makeup to one of their eyes but not the
other.
Sridhara SvAmI

Their eagerness is described in the two verses beginning

[kAscit]. They who had put on their clothes and ornaments
backwards ([viparyak = viparItam]). They went forth forgetting
one of the pairs of earrings, armlets and so on which they we
trying to put on. Who had put only one feather(?) on their ears,
and who had decorated their feet wtih only one set of ankle
bells. Without (properly) applying collyrium (to the other eye),
only applying it to one eye.
VisvanAtha CakravartI

(repeats Sridhara SvAmI, adding that they applied [kajjala]

only to their left eye.)

TEXT 26

asnantya ekAs tad apAsya sotsavA

abhajyamAnA akRtopamajjanAH
svapantya utthAya nisamya niHsvanaM
prapAyayantyo 'rbham apohya mAtaraH

asnantyaH-- taking meals; ekAH-- some; tat-- that; apAsya--

abandoning; sa-utsavAH-- joyfully; abhajyamAnAH-- being massaged;
akRta-- not finishing; upamajjanAH-- their bathing; svapantyaH--
sleeping; utthAya--- getting up; nisamya-- having heard;
niHsvanam-- the loud sounds; prapAyayantyaH-- giving milk;
arbham-- to an infant; apohya-- put it aside; mAtaraH-- mothers.

TRANSLATION

Those who were taking their meals abandoned their eating, and
others went out without finishing their baths or massages.
Others, who had been asleep, immediately rose when they heard the
commotion. Mothers breast-feeding their infants simply put the
child aside.
Sridhara SvAmI

Putting aside that meal. [AbhyajyamAnAH] means being massaged

with oil by their maidservants. [AkRtopamajjanAH] means without
having bathed. Putting aside ([apohya = nirasya]) the child
([arbham = bAlakam]).
VisvanAtha CakravartI

[Tat] means "that meal." The word [sotsavAH] indicates that

those who were engaged in such activities as getting married
abandoned the activity; even brides in the process of being
married failed to complete their circumambulation of their
husbands. Even while being massaged by their maidservants, they
left aside their maidservants, not finishing the massage. Not
sufficiently ([upa = A`dhikyena]) completing their bath, their
bodies still wet. With special care ([pra = nitarAm =
ati-yatnena]) giving milk, meaning that they left the child that
did not know on its own how to take milk because it had just
then taken birth.

TEXT 27

manAMsi tAsAm aravinda-locanaH

pragalbha-lIlA-hasitAvalokaiH
jahAra matta-dviradendra-vikramo
dRsAM dadac chRI-ramaNAtmanotsavam

manAMsi-- the minds; tAsAm-- their; aravinda-- like lotuses;

locanaH-- He whose eyes; pragalbha-- bold; lIlA-- with His
pastimes; hasita-- smiling; avalokaiH-- with His glances;
jahAra-- He took away; matta-- intoxicated; dvirada-indra--
(like) a lordly elephants; vikramaH-- whose prowess; dRsAm-- to
their eyes; dadat-- affording; sRI-- of the goddess of fortune;
ramaNa-- which is the source of pleasure; A`tmanA-- with His
body; utsavam-- a festival.

TRANSLATION

The lotus eyed Lord stole away these ladies' minds with His
smiling glances, which smiles were engendered by remembrance of
His audacious pastimes. Thus exhibiting His prowess like that of
maddened king of the elephants, He created a festival for their
eyes with His transcendental body, the source of pleasure of the
divine goddess of fortune.
Sridhara SvAmI

And whose glances were smiling at His audacious pastimes.

Because with those pastimes He gives pleasure to the goddess of
fortune, He is [srI-ramaNa]. With that body ([A`tmanA = vapuSA])
which is [srI-ramaNa] He, by giving a festival for their eyes,
stole their minds.
VisvanAtha CakravartI

With that body ([A`tmanA = dehena]) which is [srI-ramaNa] in

that with its beauty ([sriyA = sva-sobhayA]) it gives pleasure
([ramayati]), gives playful enjoyment to the ladies of MathurA--
with that body giving a festival to their eyes, he stole their
minds. Thus, by giving pleasure to their eyes He rendered them
besides themselves and without them noticing stole away the
jewels of their minds.

TEXT 28

dRSTvA muhuH srutam anudruta-cetasas taM

tat-prekSaNotsmita-sudho-kSaNa-labdha-mAnAH
A`nanda-mUrtim upaguhya dRsAtma-labdhaM
hRSyat-tvaco jahur anantam arindamA`dhim

dRSTvA-- seeing; muhuH-- repeatedly; srutam-- heard about;

anudruta-- melted; cetasaH-- whose hearts; tam-- Him;
tat-- His; prekSaNa-- of the glances; ut-smita-- and the broad
smiles; sudhA-- by the nectar; ukSaNa-- from the sprinkling;
labdha-- achieving; mAnAH-- honor; A`nanda-- of ecstasy; mUrtim--
the personal form; upaguhya-- embracing; dRsA-- through their
eyes; A`tma-- within themselves; labdham-- gained; hRSyat--
erupting; tvacaH-- their skin; jahuH-- they gave up; anantam--
unlimited; arim-dama-- O subduer of enemies (ParIkSit); A`dhim--
mental distress.

TRANSLATION

Since they had heard about KRSNa many times in the past, now,
as soon as they saw Him, their hearts melted. They felt greatly
honored by His sprinkling upon them the nectar of His glances and
broad smiles. Bringing Him within themselves through their eyes,
they thus embraced Him, the embodiment of all ecstasy, and as
their bodily hairs stood on end, they forgot the unlimited distress
of not having had His association.

Sridhara SvAmI

Their minds absorbed in thought of Him because of having

repeatedly heard about Him, as soon as they saw Him, they felt
honored by the sprinkling ([ukSaNam = secanam]) with the nectar
of His glance and broad smile. Obtaining ([labdham = prAptam])
Him within their minds through the doorway of their wide-opened
eyes, they embraced Him and gave up their unlimited mental
distress ([A`dhim = mAnasIM vyathA]) due to not having been able
to attain Him. O subduer of enemies, this address meaning "O You
who have conquered lust, do not become absorbed in the conjugal
mood."
VisvanAtha CakravartI

They whose minds were liquified ([anudrutAni = dravI-bhUtAni])

by directing their seeing at Him. They who obtained respect
([mAnaH = A`daraH]) by their being sprinkled with the nectar of
the glances and smiles produced by Him. Freely embracing Him,
who they obtained in their minds ([A`tmani = manasi]) trhough
even one eye ([dRsA]) open wide, they gave up the distress due to
having not been able to achieve Him. "O subduer of enemies"
implies that by hearing and meditating on such pastimes of the
Supreme Lord, your enemies, such as lust, are conquered.

TEXT 29

prAsAda-sikharArUDhAH
prIty-utphulla-mukhAmbujAH
abhyavarSan saumanasyaiH
pramadA bala-kesavau

prAsAda-- of the mansions; sikhara-- to the tops; A`rUDhAH--

having climbed; prIti-- with affection; utphulla-- blooming;
mukha-- their faces; ambujAH-- which were like lotuses;
abhyavarSan-- they rained down; saumanasyaiH-- flowers;
pramadAH-- the women; bala-kesavau-- upon BalarAma and KRSNa.

TRANSLATION

Climbing to the tops of the mansions, the ladies, whose

lotus-like faces were blossoming, poured torrents of flowers down
upon Lord BalarAma and Lord KRSNa.
Sridhara SvAmI

[SaumanasyaiH] means with heaps of flowers, or else with

beautiful thoughts ([mano-bhAvaiH]).
VisvanAtha CakravartI
 The activities which indicated the ecstasy of them who were in
good spirits ([su-manasAm]) are called [saumanasyAni;] as the
result of such they showered down flowers, or else smiles.

TEXT 30

dadhy-akSataiH soda-pAtraiH
srag-gandhair abhyupAyanaiH
tAv A`narcuH pramuditAs
tatra tatra dvijAtayaH

dadhi-- with yogurt; akSataiH-- unbroken barley; sa-- and;

uda-pAtraiH-- with pots filled with water; srak-- with garlands;
gandhaiH-- and fragrant substances; abhyupAyanaiH-- as well as
other items of worship; tau-- the two of Them; A`narcuH--
worshiped; pramuditAH-- joyful; tatra tatra-- in various places;
dvi-jAtayaH-- [brAhmaNas].

TRANSLATION

[BrAhmaNas] standing along the way honored the two Lords with
presentations of yogurt, unbroken barley, full waterpots,
garlands, fragrant substances such as sandlewood paste, and other
items of worship.
(no commentaries)

TEXT 31

U`cuH paurA aho gopyas

tapaH kim acaran mahat
yA hy etAv anupasyanti
nara-loka-mahotsavau

U`cuH-- said; paurAH-- the women of the city; aho-- ah;

gopyaH-- the cowherd girls (of VRndAvana); tapaH-- austeritiy;
kim-- what; acaran-- have executed; mahat-- great; yAH-- who;
hi-- indeed; etau-- these two; anupasyanti-- constantly see;
nara-loka-- for human society; mahA-utsavau-- who are the
greatest source of pleasure.

TRANSLATION
 The city women exclamed, "Ah, what great penances the [gopIs]
must have performed, that they are able to regularly see these
two who are the greatest source of pleasure for all humankind.
Sridhara SvAmI

[PaurAH] means the women of the city.

VisvanAtha CakravartI

[PaurAH] means the women living in the city.

TEXT 32

rajakaM kancid A`yAntaM

ranga-kAraM gadAgrajaH
dRSTvAyAcata vAsAMsi
dhautAny aty-uttamAni ca

rajakam-- washerman; kancit-- a certain; A`yAntaM-- approaching;

ranga-kAram-- engaged in dyeing; gadA-agrajaH-- KRSNa, the elder brother
of Gada; dRSTvA-- seeing; ayAcata-- requested; vAsAMsi-- garments;
dhautAni-- cleaned; ati-uttamAni-- first-class; ca-- and.

TRANSLATION

Seeing a washerman approaching who had been dyeing some

clothes, KRSNa requested him to give the most excellent cleaned
garments he had.
Sridhara SvAmI

[Rajaka] means a washer of clothes, and he is [ranga-kAra] in

that he is engaged in dyeing clothes.
VisvanAtha CakravartI

(repeats Sridhara SvAmI.)

TEXT 33

dehy A`vayoH samucitAny

anga vAsAMsi cArhatoH
bhaviSyati paraM sreyo
dAtus te nAtra saMsayaH
 dehi-- please give; A`vayoH-- to Us two; samucitAni-- suitable;
anga-- My dear; vAsAMsi-- clothes; ca-- and; arhatoH-- to the
two who are deserving; bhaviSyati-- there will be; param--
supreme; sreyaH-- benefit; dAtuH-- for the giver; te-- you; na--
there is not; atra-- in this matter; saMsayaH-- doubt.

TRANSLATION

[Lord KRSNa said:] Please give the two of Us, who certainly
deserve such, suitable clothes. If you grant this charity,
without a doubt you will receive the greatest auspiciousness.
(no commentaries)

TEXT 34

sa yAcito bhagavatA
paripUrNena sarvataH
sAkSepaM ruSitaH prAha
bhRtyo rAjnaH su-durmadaH

saH-- he; yAcitaH-- requested; bhagavatA-- by the Supreme Lord;

paripUrNena-- who is absolutely complete; sarvataH-- in all respects;
sa-A`kSepam-- insultingly; ruSitaH-- angered; prAha-- he spoke;
bhRtyaH-- the servant; rAjnaH-- of the king; su-- very much;
durmadaH-- falsely proud.

TRANSLATION

Thus humbly requested by the Supreme Lord Himself, who is perfectly

complete in all respects, this falsely proud servant of the king
became angry and replied insultingly.
Sridhara SvAmI

[RuSitaH] means angered.

TEXT 35

I`dRsAny eva vAsAMsi

nityaM giri-vane-carAH
paridhatta kim udvRttA
rAja-dravyANy abhIpsatha
 I`dRsAni-- of this sort; eva-- indeed; vAsAMsi-- garments;
nityam-- always; giri-- on the mountains; vane-- and in the
forests; carAH-- you who travel; paridhatta-- would put on; kim--
whether; udvRttAH-- wicked; rAja-- the King's; dravyANi-- things;
abhIpsatha-- you want.

TRANSLATION

[The washerman said:] You are accustomed to wandering the

mountains and forests, and yet you would dare put on such clothes
as these! These are the King's possessions You are asking for!
Sridhara SvAmI

O audacious ones, you who always travel on the mountains and in

the forests, you would wear them first (before the King); here
the imperative form expresses possibility. [AbhIpsatha] means
"You should request."

JIva GosvAmI

The verse beginning [I`dRSAni:] This (idea that the King's

clothes were first-class) is according to the view of the demons,
and in [Sri ViSNu PurANa] as well (5.9.5) it is stated,
according to the view of ordinary society, that (these clothes)
were seen as excellent [suvarNAnjana-cUrNAbhyAM tau tadA
ruSitAmbarau]. And we also find in the original verses (of this
Canto, [BhAg. 10.23.22]) the statement, [syAmaM
hiraNya-paridhim].

VisvanAtha CakravartI

O you who have transgressed the bounds ([uddhatAH]) of good

behavior ([vRttAt = sausIlyAt]), O ill-behaved ones. The word
[paridhatta] is in the imperative to express possibility. But
SarasvatI says, "O You whose activities aremost excellent
([udvRttAH = utkRSTa-caritrAH]), and who travel on Govardhana
Hill, would You put on such mundane clothes as these? Certainly
not. Therefore why do You want, even as a pastime, the impure
things of the King?"

[Amara-koSa] gives the definition, [vRttam padye caritre ca

triSu] ("The word [vRtta] can indicate 'a footstep' or
'activity,' and is used in all three genders.")
 TEXT 36

yAtAsu bAlisA maivaM

prArthyaM yadi jijIviSA
badhnanti ghnanti lumpanti
dRptaM rAja-kulAni vai

yAta-- go; Asu-- quickly; bAlisAH-- fools; mA-- do not; evam--

like this; prArthyam-- beg; yadi-- if; jijIviSA-- you have the
desire to live; badhnanti-- they tie up; ghnanti-- kill;
lumpanti-- and loot (his house); dRptam-- one who is bold;
rAja-kulAni-- the King's men; vai-- indeed.

TRANSLATION

Fools, You had better go quickly! Don't beg like this if you
want to stay alive. The King's men will arrest anyone who is too
bold, kill him and take away all his property.

Sridhara SvAmI

[RAja-kulAni] means "the King's men," and [lumpanti] means

"they take away one's property."
VisvanAtha CakravartI

The verse beginning [yAta] is obvious, but an alternate

explanation is as follows: O [bAlisa], You who grant
auspiciousness ([syanti]) to Bali by manifesting a body that begs
for three steps' worth of land; here the suffix [aN] preserves
the original meaning of the word. O [bAlisAH], O supreme
controllers, if I want to stay alive then please don't make such
a request. If, like Bali, I give you clothes, then my life will
be over today. Why is this? This he answers with the words
beginning [badhnanti]. The [rAja-kulas,] the King's men
stationed here, first tie up a person who is bold, without fear of
King KaMsa. Then, after informing the King, they kill him, after
which they loot his house ([lumpanti = tad-gRhaM luThanti]).

TEXT 37

evaM vikatthamAnasya
kupito devakI-sutaH
rajakasya karAgreNa
siraH kAyAd apAtayat
 evam-- thus; vikatthamAnasya-- as he was brazenly speaking;
kupitaH-- made angry; devakI-sutaH-- KRSNa, the son of DevakI;
rajakasya-- of the washerman; kara-agreNa-- with the front part
of one hand; siraH-- the head; kAyAt-- from his body; apAtayat--
made fall.

TRANSLATION

As the washerman continued to speak disparangly in this manner,

the son of DevakI became angry and removed his head from his body
with the front of His own hand.
(no commentaries)

TEXT 38

tasyAnujIvinaH sarve
vAsaH-kosAn visRjya vai
dudruvuH sarvato mArgaM
vAsAMsi jagRhe 'cyutaH

tasya-- his; anujIvinaH-- employees; sarve-- all; vAsaH-- of

clothes; kosAn-- the bundles; visRjya-- leaving behind; vai-- indeed;
dudruvuH-- they fled; sarvataH-- in all directions; mArgam-- down
the road; vAsAMsi-- garments; jagRhe-- took; acyutaH-- Lord KRSNa.

TRANSLATION

The washerman's assistants dropped their bundles of clothes and

ran away down the road, scattering in all directions. Lord KRSNa
then took some garments for Himself.
Sridhara SvAmI

[VAsaH-kosAn] means bundles of clothes.

VisvanAtha CakravartI

(repeats Sridhara SvAmI.)

TEXT 39

vasitvAtma-priye vastre
 kRSNaH sankarSaNas tathA
S`eSANy A`datta gopebhyo
visRjya bhuvi kAnicit

vasitvA-- dressing Himself; A`tma-priye-- which He liked;

vastre-- in a pair of garments; kRSNaH-- KRSNa; sankarSaNaH--
BalarAma; tathA-- also; S`eSANi-- the rest; A`datta-- He gave;
gopebhyaH-- to the cowherd boys; visRjya-- throwing away; bhuvi-- on
the ground; kAnicit-- several.

TRANSLATION

KRSNA dressed Himself a pair of garments which especially

pleased Him, and BalarAma did likewise. Lord KRSNa then gave what
remained to the cowherd boys, who left much of the clothes
thrown on the ground.
(no commentaries)

TEXT 40

tatas tu vAyakaH prItas

tayor veSam akalpayat
vicitra-varNais celeyair
A`kalpair anurUpataH

tataH-- then; tu-- moreover; vAyakaH-- a weaver; prItas--

affectionate; tayoH-- for the two of Them; veSam-- dress;
akalpayat-- arranged; vicitra-- various; varNaiH-- with colors;
celeyaiH-- made of cloth; A`kalpaiH-- with ornaments;
anurUpataH-- suitably.

TRANSLATION

Thereupon a weaver came forward and with great love arranged

Their dress suitably, with variously colored cloth ornaments.
Sridhara SvAmI

A particular weaver ([vAyaka = tantu-vAya]). [VeSam] means

ornamentation. With decorations ([A`kalpaiH = bhUSaNaiH]) made
of cloth ([celeyaiH = vastra-mayaiH]).
JIva GosvAmI

With cloth ornaments, such as armlets and earrings, and

variously colored just as if they were fashioned out of jewels.
The reason for this dressing up is stated by the words
[anurUpataH], meaning that this is befitting Their pastime of
becoming wrestlers, since (such cloth ornaments) would not cause
pain to Their bodies.
VisvanAtha CakravartI

[Vayaka] means a weaver. With ornaments, such as bracelets,

earrings, armlets and so on, made of cloth, of soft strips of
cloth. Colored variegatedly, just like the coloring of gold
encrusted with jewels. [AnupUpataH] means that in Their pastime
of becoming wrestlers cloth ornaments will be suitable because
they will not pain their bodies. It also means that the colors
were suitable.

TEXT 41

nAnA-lakSaNa-veSAbhyAM
kRSNa-rAmau virejatuH
sv-alankRtau bAla-gajau
parvaNIva sitetarau

nAnA-- various; lakSaNa-- having fine qualities; veSAbhyAm--

with their individual clothes; kRSNa-rAmau-- KRSNa and BalarAma;
virejatuH-- appeared resplendent; sv-alankRtau-- nicely
decorated; bAla-- young; gajau-- elephants; parvaNi-- during a
festival; iva-- as if; sita-- white; itarau-- and the opposite
(black).

TRANSLATION

KRSNa and BalarAma appeared respelendant, each in their own

unique, wonderfully decorated outfits, just like a pair of young
elephants, one white and the other black, decorated for a festive
occasion.
Sridhara SvAmI

[ParvaNi] means during a festival.

VisvanAtha CakravartI

With the two garments of both of Them, which had various kinds
of qualities; here the dual number of the garments is because of
the division of the two different garments that suited the two of
Them. [ParvaNi] means during a festival, and [sitetarau] means
white and dark-blue.

TEXT 42

tasya prasanno bhagavAn

prAdAt sArUpyam A`tmanaH
sriyaM ca paramAM loke
balaisvarya-smRtIndriyam

tasya-- with him; prasannaH-- satisfied; bhagavAn-- the Supreme

Lord; prAdAt-- granted; sArUpyam-- the liberation of having the
same form; A`tmanaH-- as Himself; sriyam-- opulence; ca-- and;
paramAm-- supreme; loke-- in this world; bala-- physical
strength; aisvarya-- influence; smRti-- strength of memory;
indriyam-- agility of the senses.

TRANSLATION

Satisfied with the weaver, the Supreme Lord KRSNa granted him
the liberation of attaining a form like His own, and in this
world supreme opulence, physical strength, influence, memory and
sensory agility.

Sridhara SvAmI

In this world supreme opulence, strength, influence, memory and

agility of the senses ([indriyam = tat-pATavam]); these He
granted.
VisvanAtha CakravartI

[Indriyam] means agility of the senses.

TEXT 43

tataH sudAmno bhavanaM

mAlAkArasya jagmatuH
tau dRSTvA sa samutthAya
nanAma sirasA bhuvi

tataH-- then; sudAmnaH-- of SudAmA; bhavanam-- to the home;

mAlA-kArasya-- of the garland maker; jagmatuH-- the two of Them
went; tau-- Them; dRSTvA-- seeing; saH-- He; samutthAya--
standing up; nanAma-- bowed down; sirasA-- with his head; bhuvi--
on the ground.

TRANSLATION

The Two Lords then went to the house of the garland maker
SudAmA. When SudAmA saw Them, He immediately stood up and then
bowed, placing his head on the ground.
VisvanAtha CakravartI

After Their putting on garments and ornaments, garlands were

required and thus this verse beginning [tataH] is spoken.

TEXT 44

tayor A`sanam A`nIya

pAdyaM cArghyArhaNAdibhiH
pUjAM sAnugayos cakre
srak-tAmbUlAnulepanaiH

tayoH-- for Them; A`sanam-- seats; A`nIya-- bringing;

pAdyam-- water to wash the feet; ca-- and; arghya-- with water to wash
the hands; arhaNa-- presents; AdibhiH-- and so on; pUjAm--
worship; sa-anugayoH-- of the two together with Their companions;
cakre-- he performed; srak-- with garlands; tAmbUla-- betel-nut
preparation; anulepanaiH-- and sandlewood paste.

TRANSLATION

After offering Them seats and washing Their feet, SudAmA

performed worship of Them and their companions, with [arghya,]
garlands, betel-nut, sandlewood paste and other offerings.

(no commentaries)

TEXT 45

prAha naH sArthakaM janma

pAvitaM ca kulaM prabho
pitR-devaRSayo mahyaM
tuSTA hy A`gamanena vAm
 prAha-- he said; naH-- our; sa-arthakam-- worthwhile; janma--
the birth; pAvitam-- purified; ca-- and; kulam-- the family;
prabho-- O Lord; pitR-- my forefathers; deva-- the demigods;
R`SayaH-- and the great sages; mahyam-- with me; tuSTAH-- are
satisfied; hi-- indeed; A`gamanena-- by the arrival; vAm-- of You
two.

TRANSLATION

SudAmA said: My Lord, now my birth is sancitified, and family

line has become freed from contamination. My forefathers, the
demigods and the great sages are all certainly satisfied with Me
now that You have come here.
JIva GosvAmI

[Mahyam] means "toward me."

TEXT 46

bhavantau kila visvasya

jagataH kAraNaM param
avatIrNAv ihAMsena
kSemAya ca bhavAya ca

bhavantau-- You two; kila-- indeed; visvasya-- of the entire;

jagataH-- universe; kAraNam-- the cause; param-- ultimate;
avatIrNau-- having descended; iha-- here; aMsena-- with You
plenary portions; kSemAya-- for the benefit; ca-- and; bhavAya--
for the prosperity; ca-- also.

TRANSLATION

You both are the ultimate cause of this entire universe's

creation, and You have descended to this realm with You plenary
expansions to bestow upon it sustenance and prosperity.
Sridhara SvAmI

[KSemAya] means for [abhava] (?), and [bhavAya] means for

prosperity ([udbhavAya]).
 TEXT 47

na hi vAM viSamA dRSTiH

suhRdor jagad-AtmanoH
samayoH sarva-bhUteSu
bhajantaM bhajator api

na-- there is not; hi-- indeed; vAm-- on Your part; viSamAH--

biased; dRSTiH-- vision; suhRdoH-- who are well-wishing friends;
jagat-- of the universe; A`tmanoH-- the Soul; samayoH-- equal;
sarva-- to all; bhUteSu-- living beings; bhajantam-- those who
worship You; bhajatoH-- reciprocating with; api-- even.

TRANSLATION

Because You are the well-wishing friends and the Supreme Soul
of the whole universe, You have not bias in Your outlook, but
rather remain always equally disposed to all living beings, even
when You reciprocate the loving worship of Your devotees.
Sridhara SvAmI

And it should not be presumed that because You killed the

washerman and showed favor to the weaver the two of You are
unequal in Your vision and thus are not the Supreme Lord, as is
stated in the verse beginning [na hi vAm]. The reason for this
is given by the word [samayoH,] and two further reasons for that
are given by the words [suhRdoH] and [jagad-AtmanoH].
JIva GosvAmI

Inasmuch as the two who are well-wishers and the Souls of the
universe do not have unequal vision, thus even in Their
reciprocating with, showing mercy to, those who worship Them they
do not have it (unequal vision). This is because They are
[sama,] equal in material unhappiness or happiness.
VisvanAtha CakravartI

The idea of the phrase [bhajantam bhajator api] is as follows:

According to His own statement in the verse [samo 'haM
sarva-bhUteSu], namely [ye bhajanti tu mAM bhaktyA mayi te teSu
cApy aham,] in fact anyone-- among the [brAhmaNas,] dog-eater or
so on, the doers of good or the doers of evil-- who worships You,
You in turn reciprocate with, and thus You have no bias for class
distinctions, etc. After all, among Your worshipers in this
place You have granted all success even to a weaver and a garland
maker, myself.

TEXT 48

tAv A`jnApayataM bhRtyaM

kim ahaM karavANi vAm
puMso 'ty-anugraho hy eSa
bhavadbhir yan niyujyate

tau-- They; A`jnApayatam-- should please order; bhRtyam-- Their

servant; kim-- what; aham-- I; karavANi-- should do; vAm-- for
You; puMsaH-- for any person; aty-- extreme; anugrahaH-- mercy;
hi-- indeed; eSaH-- this; bhavadbhiH-- by You; yat-- in which;
yujyate-- He is engaged.

TRANSLATION

Please order me, Your servant, to do whatever You wish.

Whatever engagement a person receives from You is indeed the
greatest possible mercy for him.
(no commentaries)

TEXT 49

ity abhipretya rAjendra

sudAmA prIta-mAnasaH
sastaiH su-gandhaiH kusumaiH
mAlA viracitA dadau

iti-- thus speaking; abhipretya-- understanding Their

intention; rAja-indra-- O best of kings (ParIkSit); sudAmA--
SudAmA; prIta-mAnasaH-- pleased at heart; sastaiH-- fresh;
su-gandhaiH-- and fragrant; kusumaiH-- with flowers; mAlAH--
garlands; viracitAH-- made; dadau-- he gave.

TRANSLATION

O best of kings, having spoken these words, SudAmA

automatically understood what Lord KRSNa and BalarAma wanted.
Feeling very pleased, he presented Them garlands made of fresh,
fragrant flowers.
Sridhara SvAmI

[Ity abhipretya] means "having thus made himself known,

understanding their thought ([abhipretya = tan-mataM jnAtvA]).
JIva GosvAmI

The word [viracitAH] implies that when he heard about Their

coming he, together with his family, had automatically put
together (some garlands), and when They all of a sudden arrived,
He gave those garlands, which were already made. Because the
worship was done so hastily he had no others.

VisvanAtha CakravartI

My dear SudAmA, do whatever You think is right; that is our

command. In reply to such he answers, "All right, all right," as
expressed in the verse beginning [ity abhipretya]. Thus ([evam])
receiving his duty through his own realization. In other words,
He understood Their order by realizing, "Then I must give Them
garlands."

With (flowers which were) fresh, which were extremely fragrant,

well-formed, soft and cool, (he made) a garland; here the
indication of the singular usage (in the word [mAlAm]) is that
even while he was giving a number of garlands to the two brothers
as equals, he secretly ([alakSitam]) gave one most excellent
garland to KRSNa.

TEXT 50

tAbhiH sv-alankRtau prItau

kRSNa-rAmau sahAnugau
praNatAya prapannAya
dadatur vara-dau varAn

tAbhiH-- with those (garlands); su-alankRtau-- well ornamented;

prItau-- satisfied; kRSNa-rAmau-- KRSNa and BalarAma; saha--
along with; anugau-- Their companions; praNatAya-- who was bowing
down; prapannAya-- to the surrendered (SudAmA); dadatuH-- They
gave; vara-dau-- the two givers of benedictions; varAn-- a choice of
benedictions.

TRANSLATION
 Nicely ornamented with these garlands, KRSNa, BalarAma and
their companions were quite satisfied. The two Lords then
offered the surrendered SudAmA, who was bowing down before them,
his choice of benedictions.

JIva GosvAmI

"With those (garlands)" implies, by the [eka-seSa]

construction, "with others also."

TEXT 51

so 'pi vavre 'calAM bhaktiM

tasminn evAkhilAtmani
tad-bhakteSu ca sauhardaM
bhUteSu ca dayAM parAm

saH-- he; api-- and; vavre-- chose; acalAm-- unshakable;

bhaktim-- devotion; tasmin-- to Him; eva-- alone; akhila-- of
everything; A`tmani-- the Supreme Soul; tat-- toward His;
bhakteSu-- devotees; ca-- and; sauhardam-- friendship; bhUteSu--
toward living beings in general; ca-- and; dayAm-- mercy; parAm--
transcendental.

TRANSLATION

SudAmA chose as his benedictions unshakable devotion for Him,

the Supreme Soul of all existence, and furthermore friendship
with His devotees and transcendental mercy for all living beings.
(no commentaries)

TEXT 52

iti tasmai varaM dattvA

sriyaM cAnvaya-vardhinIm
balam A`yur yasaH kAntiM
nirjagAma sahAgrajaH

iti-- in this manner; tasmai-- to him; varam-- the benediction;

dattvA-- giving; sriyam-- opulence; ca-- and; anvaya-- his
family; vardhinIm-- expanding; balam-- strength; A`yuH-- long
life; yasaH-- fame; kAntim-- beauty; nirjagAma-- He left; saha--
together with; agra-jaH-- His elder brother, Lord BalarAma.

TRANSLATION

Lord KRSNa granted these benedictions, and moreover awarded

SudAmA wealth to increase the well-being of his family,
strength, long life, fame and beauty. Then He and His elder
brother took their leave.
Sridhara SvAmI

[Anvaya-vardhinIm] means expanding throughout his family.

Giving also opulence and so on, which were not asked for, He then
left.

Strolling at will through Madhu City, KRSNa killed the

washerman and gave benedictions to the weaver. Then He showed
His complete mercy to to the garland maker, after which He
straightened out KubjA, and quickly bent and broke the bow.

VisvanAtha CakravartI

He also gave opulence and so forth, even though Sri Baladeva

and the others were not inclined to grant them, since He wanted
to give them. Thus, we understand, He is the most affectionate
to His devotees.
_`yuH-- long
life; yasaH-- fame; kAntim-- beauty; nirjagAma-- He left; saha--
together with; agra-jaH