Acknowledging the words of the women of Hastināpura who had spoken in this way, with smiles and glances, Kṛṣṇa departed.

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TRANSLATION

The Kuru women, fully absorbed in Kṛṣṇa, conversed about him with words attractive to all ears and minds.

COMMENTARY

Their conversation was attractive to all ears and minds (sarva-śruti-mano-haraḥ). Another meaning is “their conversation was attractive to all the śruti scriptures.” Since their words were the embodiment of the Upaniṣads, the śrutis were happy with the conversation.

|| 1.10.21 ||

sa vai kilāyaṁ puruṣaḥ purātano

ya eka āsīd aviśeṣa ātmani |

agre guṇebhyo jagad-ātmanīśvare

nimīlitātman niśi supta-śaktiṣu ||

TRANSLATION

Kṛṣṇa is certainly that ancient puruṣa who alone existed without expansions before the agitation of the guṇas and during devastation, when all the jīvas were merged within him, the soul of prakṛti, along with their identities.

COMMENTARY

First they spoke with reverence in śānta-rati He is the ancient puruṣa, without expansions (aviśeṣaḥ).Or aviśeṣaḥ can mean that he is without any comparison, since he only existed in the beginning. This we have heard from Vyāsa. Certainly (vai) Kṛṣṇa is that puruṣa. They point at him with their forefinger when they say this. He is the one who existed before all else, before the disturbance of the guṇas, during the devastation (niśi), when all the jīvas (jagad-ātmani) were merged (nimīlitātman) in the Lord (īśvare), who is the soul of prakṛti (ātmani). Jagad-ātmani is in singular form because it represents a class.  

“At the time of devastation the destruction is not complete because the ignorance of the jīvas has not been destroyed.” Therefore it is said at that time there is destruction of the identification of the jīvas (sputa-śaktiṣu). This is an accessory to the jīvas merging.

Or another meaning of the sentence is as follows. Kṛṣṇa is that ancient puruṣa who before the agitation of the guṇas at the time of devastation, existed in his svarūpa all alone (ātmani aviśeṣe). He who is now performing various pastimes with his associates was at that time alone in his svarūpa. He alone existed and no others, not even Brahmā existed. The rest of the verse would be the same in meaning.  

|| 1.10.22 ||

sa eva bhūyo nija-vīrya-coditāṁ

sva-jīva-māyāṁ prakṛtiṁ sisṛkṣatīm |

anāma-rūpātmani rūpa-nāmanī

vidhitsamāno ’nusasāra śāstra-kṛt ||

TRANSLATION

The Lord, after manifesting the scriptures, and desiring to make names and forms for the jīvas, then followed prakṛti, who desired to create the universe, but who moves only by his power, and by his will alone bewilders the jīvas.

COMMENTARY

Having spoken of the lord’s situation during the devastation and before the creation, with his unfailing form, qualities and pastimes, they describe another pastime involving his expansion at the beginning of creation, in order to describe the Lord’s eternal condition even at that time. Mahā-viṣṇu, manifesting the Vedas at the first moment of his breathing (śāstra-kṛt), followed prakṛti. “But if he follows prakṛti, that is a fault, because that shows he is dependent on prakṛti.” No. Prakṛti is instigated by his power (nija-vīyra-coditām). Engaged in activity under his control, prakṛti is the controller or bewilderer of the jīva (jīva-māyām) who are also his energies (sva).  Why does he follow prakṛti? He follows her because he desires to make names and forms such as devatās, humans and animals, for the jīvas with no names and forms, by creating gross and subtle bodies and imposing them on the jīvas. In order to accomplish performance of karma, jñāna, yoga and bhakti, the Lord created the scriptures before following prakṛti.

|| 1.10.23 ||

sa vā ayaṁ yat padam atra sūrayo

jitendriyā nirjita-mātariśvanaḥ |

paśyanti bhakty-utkalitāmalātmanā

nanv eṣa sattvaṁ parimārṣṭum arhati ||

TRANSLATION

He is that person whose form the sages who have controlled their senses by controlling their life air see with intelligence purified by intense bhakti. Certainly he can purify the intelligence completely.

COMMENTARY

“The puruṣāvatāras present at the beginning of creation have been described, but Kṛṣṇa is not of the type. He is perceivable now, during Dvāpara-yuga in the twenty-eighth cycle of Vaivasvata-manvantara.” That is true. But though his eternal pastimes and eternal form, perceived by bhakti, have appeared in Dvāpara-yuga, his pastimes can always be perceived by those having devotion. That is expressed in this verse.

Those who control the life air (nirjita-mātariśvaṇaḥ), or those who control the senses because of controlling the life air, by intelligence (ātmanā) purified and enlivened by bhakti, see the lotus feet or the form (padam) of the Lord. Mātariśvānaḥ becomes mātariśvanaḥ by poetic license. Because the senses are dependent on the life air, if one controls the life air, one controls the senses. Śruti says dṛśyate tv agryayā buddhyā: the lord is seen by eager intelligence. (Katha Upaniṣad 3.12) Next they explain that he is the cause of the purity of their intelligence. Certainly (nanu) he, and not yoga or other processes, can purify completely (parimārṣṭum) the intelligence (sattvam). The implication is that being a sage and conquering the senses and the life air is accomplished by their bhakti alone, not by prāṇāyama or other processes. The sages, being eager with bhakti, see the Lord. This is in the present tense to indicate that his pastimes are visible at all times. Brahmā says ataḥ parārdhyante so ’budhyata gopa-veśo me pūruṣaḥ purastād āvirbabhūva: after a half of my life time, I perceived him; he appeared before me with the dress of a cowherd. (Gopāla-tāpanī Upaniṣad) Also in Brahma-saṁhitā, Kṛṣṇa appeared at the beginning of creation to Brahmā and Brahmā praised him.

|| 1.10.24 ||

sa vā ayaṁ sakhy anugīta-sat-katho

vedeṣu guhyeṣu ca guhya-vādibhiḥ |

ya eka īśo jagad-ātma-līlayā

sṛjaty avaty atti na tatra sajjate ||

TRANSLATION

O friend! He is Kṛṣṇa with human form, friend of Arjuna, who is the subject of pure topics sung by some who discern the secrets in the confidential scriptures, who, though the one lord, creates, maintains and destroys without being attached as the soul of the universe.

COMMENTARY

His secret pastimes are known by confidential persons. He, the friend of Arjuna, with human form, is the subject of pure discussion sung by some people who can discern the secrets (guhya-vādibhiḥ) in the secret scriptures. He is indeed the one lord, who creates, maintains and destroys without being attached, but he does not do this directly with that form.

|| 1.10.25 ||

yadā hy adharmeṇa tamo-dhiyo nṛpā

jīvanti tatraiṣa hi sattvataḥ kila |

dhatte bhagaṁ satyam ṛtaṁ dayāṁ yaśo

bhavāya rūpāṇi dadhad yuge yuge ||

TRANSLATION

When kings whose minds are affected by ignorance live by irreligion, then Kṛṣṇa, accepting forms for the welfare of the world in Vraja, Mathurā and Dvārakā, in every day of Brahmā, displays six powers, truth, pleasing words, mercy and good qualities endowed with pure sattva.

COMMENTARY

For those asking about the time, place and persons for the avatāras’ appearances, they first speak of the time. Kings (nṛpāḥ) refers to person like Kaṁsa. When these kings appear, the Lord assumes six powers (bhagam), truth (satyam), pleasant words (ṛtam), mercy and good qualities, endowed with the highest sattva (sattvataḥ). He accepts beautiful forms in Vraja, Mathurā and Dvārakā in every day of Brahmā (yuga yuge), or in every Dvāpara-yuga of the twenty-eighth cycle in Vaivasvata-manvantara in each day of Brahmā.

|| 1.10.26 ||

aho alaṁ ślāghyatamaṁ yadoḥ kulam

aho alaṁ puṇyatamaṁ madhor vanam |

yad eṣa puṁsām ṛṣabhaḥ śriyaḥ patiḥ

sva-janmanā caṅkramaṇena cāñcati ||

TRANSLATION

Oh! Most praiseworthy is the family of Yadu! Most purifying is Mathurā-maṇḍala, which Kṛṣṇa the best of men, the lord of auspiciousness, respects by taking birth there, moving about and performing pastimes.

COMMENTARY

Now they speak about the recipients and place of the Lord’s appearance. Though the excellence of both the recipients and place is accomplished by saying that both are praiseworthy (ślāghyatamam), a separate statement is made about the purity of the area around Mathurā in the second line, since the place is well known for its purifying powers. The extreme nature of this purity is expressed by alam (can this be so?) which expresses disbelief. Furthermore the word aho expresses the greatest astonishment. By his birth, by his walking about the place, and by other various astonishing activities (ca), Kṛṣṇa respected the area of Mathurā. By the use of the present tense without saying alam (no disbelief), they indicate that the birth and activities of Kṛṣṇa are eternal. Their intention can be understood by comparing their first statement describing the pastime of creation in the past tense ya eka āsīt (SB 1.10.21) and the vision of the sages in the present tense (SB 1.10.23).  

“How can the birth and activities be eternal? Those are actions, and any action or its part has a beginning and an end. Without beginning and end there will be a deficiency in the very nature of action.” No, this is not a fault. Since the Lord has unlimited forms at all times, he has unlimited manifestations. Because of that he has unlimited pastimes of birth and activities. And thus he has unlimited manifestations of places and associates in this world and the spiritual world for those pastimes. Thus though there are beginning and endings of his birth and activities for each of these manifested forms in each of these places, the moment a portion of the birth or activities ends or even before it ends, the birth and activities begin in other places. Because there is no lack of continuity in the Lord, his birth and activities are eternal. Sometimes the birth and activities take place in a slightly different manner and sometimes in exactly the same manner, because of difference or oneness of different conditions. And as well one form becomes many for performing different actions at once. This will be explained in relation to Kṛṣṇa’s expansions in Dvārakā. (SB 10.69.3) At that time it should be understood that Kṛṣṇa has different identities in each of these different active forms because they perform different actions. And there is a particular appearance of rasa caused by the particular pastime in the particular place.

“Why did you speak of the birth and activities as one item? Because they begin separately, they should be considered separately.” No, there is oneness of similar forms of actions even though they appear at different times. Śaṅkara-śārīrika says:

dvirgo-śabdo ’yam uccarito na tu dvau go-śabdāv iti pratīti-nirṇītaṁ śabdaikatvam tathaiva dviḥ pākaḥ kṛto’nena na tu dvau pākāv

When one says the dvirgo one does not perceive two different words but one. Similarly we do not conceive of dviḥ pākaḥ as one, not two words.

Therefore it is correct to say that the birth and pastimes together are eternal. Thus in various scriptures it is recommended to perform meditation on the pastimes which took place previously (since they are eternal). This is also stated in Madhva’s commentary relating to Paramātmā. Thus because they are eternal, forms such as Trivikrama can disappear with no contradiction. Śruti agrees with this. Yad bhūtaṁ bhavac ca bhaviṣyac ca: the Lord was present in the past, is present now and will be present in the future. (Bṛhad-āraṇyaka Upaniṣad 3.8.3) This means that though the Lord disappears, he is still recommended as the best object of worship. It should be understood that the Lord’s birth is different from our material birth. The Lord makes an appearance in the likeness of a material birth or somewhat similar. This is explained in Bhagavat-sandarbha. Some say that the pastimes as well as the devotees and dhāmas are called eternal simply because there are many manifestations of his birth and activities in infinite, eternal dhāmas in the material world.  

|| 1.10.27 ||

aho bata svar-yaśasas tiraskarī

kuśasthalī puṇya-yaśaskarī bhuvaḥ |

paśyanti nityaṁ yad anugraheṣitaṁ

smitāvalokaṁ sva-patiṁ sma yat-prajāḥ ||

TRANSLATION

Oh! Dvārakā derides the fame of Svarga. It gives fame to purity on this earth, because the inhabitants constantly see Kṛṣṇa with smiling face, who was sent here by mercy!

COMMENTARY

Having glorified Mathurā-maṇḍala, they now remember Dvārakā. Oh! Dvārakā (kuśasthalī) it surpasses the fame of Svarga. This is a statement in deference to common attitudes, not scriptural truth (since there is no comparison to Svarga at all). If it is svar-yaśasaḥ it means that Dvārakā surpasses Vaikuṇṭha. This is because (yat) the residents there (yat-prajāḥ) see Kṛṣṇa (sva-patim) who by mercy was dispatched (iṣitam) from Hastināpura or from his inner palace in order to give happiness to the citizens. Or the phrase can mean “they see Kṛṣṇa who is sought in order to attain his mercy.” Anugrahoṣitam is also seen in some versions. This mean “they see Kṛṣṇa who resided there to give mercy.” This situation does not occur in Svarga.  

|| 1.10.28 ||

nūnaṁ vrata-snāna-hutādineśvaraḥ

samarcito hy asya gṛhīta-pāṇibhiḥ |

pibanti yāḥ sakhy adharāmṛtaṁ muhur

vraja-striyaḥ sammumuhur yad-āśayāḥ ||

TRANSLATION

O friend! The wives of Kṛṣṇa who drink the nectar of his lips constantly certainly must have worshipped him by austerities, bathing in sacred places and sacrifices in previous lives to attain their present status. But the women of Vraja whose minds were completely absorbed in that nectar fainted in bliss simply because of remembering it.

COMMENTARY

This verse describes the women with mādhurya-rasa. Certainly Kṛṣṇa was worshipped by vows, bathing and sacrifices by his wives who drink the nectar of his lips constantly. Let us also, not having performed vows or bathing, drink the nectar of his beauty right now. Those wives are much superior to us, even with our millions of good qualities. But they are much inferior to the women of Vraja! Those whose minds were absorbed (āśayāḥ) in the sweetness of those lips fainted in bliss (sammumuhuḥ) by remembering that sweetness in the morning. What kind of condition they attained on actually drinking that nectar at night we do not know! In this way their extreme bliss arising from their extreme prema is indicated.

|| 1.10.29-30 ||

yā vīrya-śulkena hṛtāḥ svayaṁvare

pramathya caidya-pramukhān hi śuṣmiṇaḥ |

pradyumna-sāmbāmba-sutādayo ’parā

yāś cāhṛtā bhauma-vadhe sahasraśaḥ ||

etāḥ paraṁ strītvam apāstapeśalaṁ

nirasta-śaucaṁ bata sādhu kurvate |

yāsāṁ gṛhāt puṣkara-locanaḥ patir

na jātv apaity āhṛtibhir hṛdi spṛśan ||

TRANSLATION

Rukmiṇī, Jāmbavatī, Nāgnajitī and others, who were take away at the price of valor after Kṛṣṇa defeated strong kings headed by Śiśupāla and others in the thousands, who were accepted by him on killing Narakāsura, and who had been impure and had lost all auspiciousness, then became the best of women, because lotus-eyed Kṛṣṇa, increasing the bliss in their hearts by bringing things to them, never left their houses.

COMMENTARY

Two verses elaborate on what has been said. Vīrya-śulkena means “by the price of valor.” Śuṣminaḥ means “strong.” Those who had Pradyumna, Sāmba and Āmba as sons refers to Rukmiṇī, Jāmbavatī and Nāgnajitī. “Others” includes Satyabhāmā. Apāsta-peśalam means “having lost auspiciousness or independence.” Nirasta-śaucam means “having lost purity.” Kṛṣṇa never left their houses. He touched their hearts, or increased their bliss by bringing various beautiful gifts like the Pārijāta tree.

|| 1.10.31 ||

sūta uvaca

evaṁvidhā gadantīnāṁ sa giraḥ pura-yoṣitām |

nirīkṣaṇenābhinandan sasmitena yayau hariḥ ||

TRANSLATION

Sūta said:

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