Yudhiṣṭhira, like his father, freed from personal desires by engaging in service to the Lord, satisfied and protected the citizens.

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TRANSLATION

The queens first embraced the Lord with their eyes, full of desire, and then they embraced with their subtle bodies so that no one could see. O chief amongst the Bhṛgus, though they tried to restrain their tears because of embarrassment, they inadvertently shed some tears.

COMMENTARY

This verse describes how they embraced Kṛṣṇa in spite of the obstacle of their shyness. Ātma-jaiḥ refers to Cupid born of the mind or conjugal desire. Amara-koṣa says makaradhvaja ātma-bhūḥ: ātma-bhūh means Cupid. They saw him with intense desire. First they embraced him with their eyes filled with desire. This is enjoyment through the eyes. Having him enter within the holes of their eyes, they embraced him with their subtle body (antar-ātmanā) because they did not want others to understand what they were doing. This method of women in love is described later

taṁ kācin netra-randhreṇa hṛdi kṛtvā nimīlya ca |

pulakāṅgy upaguhyāste yogīvānanda-samplutā ||

One gopī took the Lord through the aperture of her eyes and placed Him within her heart. Then, with her eyes closed and her bodily hairs standing on end, she continuously embraced Him within. Thus immersed in transcendental ecstasy, she resembled a yogī meditating upon the Lord. SB 10.32.8

But seeing that their most clever husband understood what they were doing, they became embarrassed, and though they stopped the tears from flowing in their eyes, some tears flowed anyway beyond their control, O best of the Bhṛgu dynasty!

|| 1.11.34 ||

yadyapy asau pārśva-gato raho-gatas

tathāpi tasyāṅghri-yugaṁ navaṁ navam |

pade pade kā virameta tat-padāc

calāpi yac chrīr na jahāti karhicit ||

TRANSLATION

Though Kṛṣṇa’s feet were next to them and in private, they appeared more and more beautiful at every moment. Which woman could give up those feet which Lakṣmī never gives up?

COMMENTARY

At every moment (pade pade) the feet appeared newer and newer to them. If Lakṣmī who is fickle in nature, the embodiment of all beauty, finds those feet ever fresh, then what to speak of anyone else being able to give them up.

|| 1.11.35 ||

evaṁ nṛpāṇāṁ kṣiti-bhāra-janmanām

akṣauhiṇībhiḥ parivṛtta-tejasām |

vidhāya vairaṁ śvasano yathānalaṁ

mitho vadhenoparato nirāyudhaḥ ||

TRANSLATION

The Lord, without weapons, by creating enmity between kings powerful with armies, who created a burden on the earth, destroyed them by having them kill each other, just as the wind, by creating friction between bamboos, destroys them by fire.

COMMENTARY

In order to express the unimpeded nature of his love for the queens another type of activity lacking that excitement is described. Just as wind produces fire by rubbing the bamboos together and then destroys them by burning, the Lord without weapons, by creating enmity between kings, who were powerful with their vast armies and who created a burden for the earth, destroyed them by having them kill each other.

|| 1.11.36 ||

sa eṣa nara-loke ’sminn avatīrṇaḥ sva-māyayā |

reme strī-ratna-kūṭastho bhagavān prākṛto yathā ||

TRANSLATION

Having appeared on this earth the Lord enjoyed among the best of women by expanding himself through his yoga-māyā, according to his nature.

COMMENTARY

By his yoga-māyā (sva-māyayā) he resided with each of his many wives by expanding his form into many. Thus according to his nature (yathā prākṛtaḥ) the Lord enjoys. The causes of the Lord’s enjoyment, the desire to enjoy and the activities of enjoyment are all beyond the material guṇas because he is not material.

|| 1.11.37 ||

uddāma-bhāva-piśunāmala-valgu-hāsa-

vrīḍāvaloka-nihato madano ’pi yāsām |

sammuhya cāpam ajahāt pramadottamās tā

yasyendriyaṁ vimathituṁ kuhakair na śekuḥ ||

TRANSLATION

Although the queens’ beautiful smiles and furtive glances were all spotless and exciting, and signified deep love, and although they could conquer Cupid himself by making him give up his bow in frustration, those who approached Him with false smiles and glances could not agitate the senses of the Lord.

COMMENTARY

“How can Kṛṣṇa be beyond matter when he enjoys sense objects with his senses?” This verse answers.

With their pure, beautiful smiles (amala-valgu-hāsa) and bashful glances (vrīḍāvaloka) indicating deep prema (uddāma-bhāva) directed towards Kṛṣṇa, which arose from their own pain of love, they defeated Cupid. Cupid first considered, “Hey, they are glancing at their beloved Kṛṣṇa with desire without even being struck by my arrows!” Then he became struck with wonder on seeing Kṛṣṇa’s sweetness. The material Cupid, who had come to bewilder Kṛṣṇa, himself became bewildered and threw down his bow. In the presence of their arched bow-like eyebrows and the arrows of their bashful glances, what is the use of my bow and arrows? Thus he gave them up.

Though they were the best of women, they could not disturb his senses with their beautiful smiles and glances endowed with deception (kuhakaiḥ) to bring him under control. However, if those glances were endowed with prema, then they could disturb his senses. Because they did possess the proper type of love, their glances and smiles were certainly endowed with prema, though it was conjugal prema. They are described in the verse as having prema (bhāva-piśuna) and others are described as having deception (kuhakaiḥ). In the first case though the Lord is under the control of his wives, the Lord is still beyond prakṛti and the guṇas of matter, because he is under the control of prema, which is a function of the cit-śakti (not material māyā), and because their glances and smiles are composed of prema, the love that appears in them, and the pastimes of love that arise from that love are all spiritual. It is therefore impossible to say that the Lord has enjoyment of material sense objects, such as material sound and touch. In the second case, because it is impossible for a person without prema to control the Lord, the verse says that his senses cannot at all be disturbed by deception. Therefore the previous statement reme strī-ratna-kūṭa-stho bhagavān prākṛto yathā cannot mean that the Lord is attracted to material enjoyment.

One cannot say that the queens are material if sometimes their love-filled glances do not bring the Lord under control, because all the queens belong to the cit-śakti and none of their glances or smiles can ever be material. Nor should one say that the Lord is controlled by the general cit-śakti, arising from his svarūpa. He is actually controlled by prema alone which is a special function of the cit-śakti. From this conclusion, there are no more objections.

|| 1.11.38 ||

tam ayaṁ manyate loko hy asaṅgam api saṅginam |

ātmaupamyena manujaṁ vyāpṛṇvānaṁ yato ’budhaḥ ||

TRANSLATION

Ignorant people think of the Lord, though uncontaminated by matter, as a human being, one of themselves, contaminated by matter because of seeing unappealing behavior such as his compliance with Satyabhāmā’s attachment to getting the Pārijāta tree.

COMMENTARY

Though the Lord is without material contamination, ignorant people think that he is associated with matter by looking at externals. They think of him in terms of themselves (ātmaupamyena) because of unappealing behavior (vyāprṇvānam) such that related to Satyabhāmā’s attachment to getting the Pārijāta tree. The fool (abudhaḥ) devoid of discrimination of true and false thinks that prema is material attachment, like thinking that sapphire is glass.

|| 1.11.39 ||

etad īśanam īśasya prakṛti-stho ’pi tad-guṇaiḥ |

na yujyate sadātma-sthair yathā buddhis tad-āśrayā ||

TRANSLATION

This is the power of the Lord: though he is situated in prakṛti, his is not affected by the guṇas which are situated in him, just as the intelligence of the devotees remembering the Lord is not affected by the guṇas.

COMMENTARY

“Well, let us agree that the Lord’s pastimes with women are non-material because the women belong to the cit-śakti. But he appeared in the material Yadu family in the material world and perceived with his senses material objects such as form and sound belonging to demons like Jarāsandha who are material. Therefore it cannot be denied that he is associated with the guṇas.” This verse answers.

The power (īśanam) of the lord is this: though situated in prakṛti he has no contact with the guṇas of prakṛti. What are these guṇas? They are situated in him (ātma-sthaiḥ). He is situated in the guṇas, and the guṇas are also situated in him. But he has no contact with the guṇas. The lord is said to be without guṇas though he is the basis of the whole material realm and the controller of it. Sākṣī cetā kevalo nirguṇaś ca: the Lord is the witness, the consciousness, and completely without guṇas. (Śvetāśvatara Upaniṣad 6.11) Sattvādayo na santīśe yatra ca prākṛtā guṇāḥ: the material guṇas of sattva, rajas and tamas do not exist in the Lord. (Viṣṇu Purāṇa 1.9.44) Harir hi nirguṇaḥ sākṣāt puruṣaḥ prakṛteḥ paraḥ: the Lord is devoid of the guṇas, completely beyond prakṛti. (SB 10.88.5) It is just like the intelligence of the greatest devotees has as its object the Lord (tad-āśrayā buddhiḥ), always remembering him. Though the intelligence is situated in prakṛti, and is situated in the guṇas of sattva, rajas and tamas while being contented, praising or criticizing, while being full or afflicted with hunger and thirst, and while waking, sleeping and in deep sleep, it is not connected to the guṇas because of its indifference to the guṇas. In the same way, though the Lord accepts the material objects of the senses, he is not affected by them at all because he is devoid of attachment to them

|| 1.11.40 ||

taṁ menire ’balā mūḍhāḥ straiṇaṁ cānuvrataṁ rahaḥ |

apramāṇa-vido bhartur īśvaraṁ matayo yathā ||

Those wives, bewildered by the Lord’s yoga-māyā, not capable of estimating the powers of their husband, considered the Lord to be under the control of their love and their womanly natures, just as intelligence by itself cannot know the Lord.

COMMENTARY

Then the queens, to whom he is always attached, being full of knowledge, know everything about Kṛṣṇa? No. They also do not know him because perfect knowledge of those women, arising from his svarūpa, is covered by the yoga-māyā of the Lord in order to nourish rasa. That is explained in this verse. These women consider their husband (tam) to be controlled by their love (rahaḥ anuvratam), controlled by their womanly nature (straiṇam), because they have been bewildered (mūḍhāḥ) by the Lord to nourish mādhurya-rasa. Just as people playing in the ocean do not know the extent of the ocean, they do not know the extent (apramāṇam-vidaḥ) of their husband. The intellectual functions of those who write scriptures (matayaḥ), engaged in defining the Lord, know very little because of various opinions such as “the Lord is the material cause of the universe, the Lord is the controlling cause or efficient cause of the universe.” Thus such intelligent conclusions are actually ignorance. But one cannot consider those women material because they are endowed with prema and the Lord is controlled by their prema, since it has been said that they serve the Lord with prema.

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