Having thus spoken, Kṛṣṇa soon entered between the two arjuna trees, and thus the big mortar to which He was bound turned crosswise and stuck between them.

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TRANSLATION

King Parīkṣit inquired from Śukadeva Gosvāmī: O great and powerful saint, what was the cause of Nalakūvara’s and Maṇigrīva’s having been cursed by Nārada Muni? What did they do that was so abominable that even Nārada, the great sage, became angry at them? Kindly describe this to me.

COMMENTARY

This chapter tells the ancient story of Nārada’s cursing the sons of Kuvera. Afterwards, the two sons, Nalakūvara and Maṇigrīva glorified Kṛṣṇa for granting them a special liberation, namely kṛṣṇa-prema. The word “tamaḥ” in this verse means anger. What degraded activity did Nalakūvara and Maṇigrīva do to incur the wrath of Nārada and get cursed?

|| 10.10.2-3 ||

śrī-śuka uvāca

rudrasyānucarau bhūtvā sudṛptau dhanadātmajau

kailāsopavane ramye mandākinyāṁ madotkaṭau

vāruṇīṁ madirāṁ pītvā madāghūrṇita-locanau

strī-janair anugāyadbhiś ceratuḥ puṣpite vane

TRANSLATION

Śukadeva Gosvāmī said: O King Parīkṣit, because the two sons of Kuvera had been elevated to the association of Lord Śiva, of which they were very much proud, they were allowed to wander in a garden attached to Kailāsa Hill, on the bank of the Mandākinī River. Taking advantage of this, they used to drink a kind of liquor called Vāruṇī. Accompanied by women singing after them, they would wander in that garden of flowers, their eyes always rolling in intoxication.

|| 10.10.4 ||

antaḥ praviśya gaṅgāyām ambhoja-vana-rājini

cikrīḍatur yuvatibhir gajāv iva kareṇubhiḥ

TRANSLATION

Within the waters of the Mandākinī Ganges, which were crowded with gardens of lotus flowers, the two sons of Kuvera would enjoy young girls, just like two male elephants enjoying in the water with female elephants.

COMMENTARY

How did the two sons of Kuvera enjoy in the Mandākinī Gaṇgā? They entered the Gaṇgā, which was adorned with clumps of lotuses, and began to play with young girls, just as an intoxicated elephant sports with his she elephants.

|| 10.10.5 ||

yadṛcchayā ca devarṣir bhagavāṁs tatra kaurava

apaśyan nārado devau kṣībāṇau samabudhyata

TRANSLATION

O Mahārāja Parīkṣit, by some auspicious opportunity for the two boys, the great saint Devarṣi Nārada once appeared there by chance. Seeing them intoxicated, with rolling eyes, he could understand their situation.

COMMENTARY

Seeing them, Devaṛsi Nārada could understand that they were intoxicated (ksivanau).

|| 10.10.6 ||

taṁ dṛṣṭvā vrīḍitā devyo vivastrāḥ śāpa-śaṅkitāḥ

vāsāṁsi paryadhuḥ śīghraṁ vivastrau naiva guhyakau

TRANSLATION

Upon seeing Nārada, the naked young girls of the demigods were very much ashamed. Afraid of being cursed, they covered their bodies with their garments. But the two sons of Kuvera did not do so; instead, not caring about Nārada, they remained naked.

|| 10.10.7 ||

tau dṛṣṭvā madirā-mattau śrī-madāndhau surātmajau

tayor anugrahārthāya śāpaṁ dāsyann idaṁ jagau

TRANSLATION

Seeing the two sons of the demigods naked and intoxicated by opulence and false prestige, Devarṣi Nārada, in order to show them special mercy, desired to give them a special curse. Thus he spoke as follows.

COMMENTARY

Nārada desired to curse Maṇigrīva and Nalakūvara, so that they could meet the Lord directly and thereby get special mercy (anugraha-arthāya). When an affectionate mother wants to feed some kheer to her son, but finds him deeply sleeping, she will wake him by pinching him. Nārada spoke in a loud voice (jagau), so that others would also benefit.

|| 10.10.8 ||

śrī-nārada uvāca

na hy anyo juṣato joṣyān buddhi-bhraṁśo rajo-guṇaḥ

śrī-madād ābhijātyādir yatra strī dyūtam āsavaḥ

TRANSLATION

Nārada Muni said: Among all the attractions of material enjoyment, the attraction of riches bewilders one’s intelligence more than having beautiful bodily features, taking birth in an aristocratic family, and being learned. When one is uneducated but falsely puffed up by wealth, the result is that one engages his wealth in enjoying wine, women and gambling.

COMMENTARY

For the man absorbed in enjoying (juṣato) the attractive objects (josyān) of the material world, pride in taking birth in an aristocratic family and being learned do not destroy the intelligence as much being intoxicated with wealth. In other words, the attraction of riches completely destroys one’s intelligence.

ābhijāti: birth in a high family generates excessive pride. ādir: knowledge also gives rise to pride. rajo-gunah: Since pride in wealth arises from the mode of passion, raja guṇa is mentioned in this verse. Pride in wealth induces one to commit many more sins than pride in family or knowledge. The various sins are mentioned in the following four verses: enjoying wine, women and gambling.

|| 10.10.9 ||

hanyante paśavo yatra nirdayair ajitātmabhiḥ

manyamānair imaṁ deham ajarāmṛtyu naśvaram

TRANSLATION

Unable to control their senses, rascals who are falsely proud of their riches or their birth in aristocratic families are so cruel that to maintain their perishable bodies, which they think will never grow old or die, they kill poor animals without mercy. Sometimes they kill animals merely to enjoy an excursion.

COMMENTARY

Although one sees old age and death before his eyes, he continues to think he will never die.

|| 10.10.10 ||

deva-saṁjñitam apy ante kṛmi-viḍ-bhasma-saṁjñitam

bhūta-dhruk tat-kṛte svārthaṁ kiṁ veda nirayo yataḥ

TRANSLATION

While living one may be proud of one’s body, thinking oneself a very big man, minister, president or even demigod, but whatever one may be, after death this body will turn either into worms, into stool or into ashes. If one kills poor animals to satisfy the temporary whims of this body, one does not know that he will suffer in his next birth, for such a sinful miscreant must go to hell and suffer the results of his actions.

COMMENTARY

A man may be a king (deva-saṁjñitam), but after death he is eaten by dogs and other creatures. If his sons do not burn him, he is eaten by worms and transformed into worm stool. If he is burned he becomes ashes. One who whimsically kills poor animals does not know he will be punished for that killing and sent to hell.

|| 10.10.11 ||

dehaḥ kim anna-dātuḥ svaṁ niṣektur mātur eva ca

mātuḥ pitur vā balinaḥ kretur agneḥ śuno ’pi vā

TRANSLATION

While alive, does this body belong to its employer, to the self, to the father, the mother, or the mother’s father? Does it belong to the person who takes it away by force, to the slave master who purchases it, or to the sons who burn it in the fire? Or, if the body is not burned, does it belong to the dogs that eat it? Among the many possible claimants, who is the rightful claimant? Not to ascertain this but instead to maintain the body by sinful activities is not good.

COMMENTARY

This verse shows that many contradictions arise from not understanding the rightful owner of the body. niṣektur: refers to the father, who discharges semen to create the child. Is this body the wealth (svam) of the father, the mother, or father of the mother?

|| 10.10.12 ||

evaṁ sādhāraṇaṁ deham avyakta-prabhavāpyayam

ko vidvān ātmasāt kṛtvā hanti jantūn ṛte ’sataḥ

TRANSLATION

This body, after all, is produced by the unmanifested nature and again annihilated and merged in the natural elements. Therefore, it is the common property of everyone. Under the circumstances, who but a rascal claims this property as his own and while maintaining it commits such sinful activities as killing animals just to satisfy his whims? Unless one is a rascal, one cannot commit such sinful activities.

COMMENTARY

This body arises from and merges into the pradhāna, the material cause of the universe. Who but an ignorant person (asataḥ) will accept such a body as one’s own (ātmasāt kṛtva) and commit violence to animals?

|| 10.10.13 ||

asataḥ śrī-madāndhasya dāridryaṁ param añjanam

ātmaupamyena bhūtāni daridraḥ param īkṣate

TRANSLATION

Atheistic fools and rascals who are very much proud of wealth fail to see things as they are. Therefore, returning them to poverty is the proper ointment for their eyes so they may see things as they are. At least a poverty-stricken man can realize how painful poverty is, and therefore he will not want others to be in a painful condition like his own.

COMMENTARY

This verse gives the remedy for the sickness of pride in wealth. Param here means only. Poverty is the only medicine (param añjanam) to relieve a person from the blindness arising from pride in wealth. Atheistic fools and rascals who are very much proud of wealth fail to see things as they are. Therefore, returning them to poverty is the proper ointment for their eyes so they may see things as they are. At least a poverty-stricken man can realize how painful poverty is, and therefore he will not want others to be in a painful condition like his own.

|| 10.10.14 ||

yathā kaṇṭaka-viddhāṅgo jantor necchati tāṁ vyathām

jīva-sāmyaṁ gato liṅgair na tathāviddha-kaṇṭakaḥ

TRANSLATION

By seeing their faces, one whose body has been pricked by pins can understand the pain of others who are pinpricked. Realizing that this pain is the same for everyone, he does not want others to suffer in this way. But one who has never been pricked by pins cannot understand this pain.

COMMENTARY

By seeing the symptoms (liṇgaiḥ) of one in pain, such as withering of the face, or by having experienced it oneself, one understands the nature of pain and thereby sympathizes with anyone experiencing pain. One who has not experienced being pierced by a thorn (āviddha kaṇṭhakaḥ) cannot understand the pain of others who are pinpricked.

|| 10.10.15 ||

daridro nirahaṁ-stambho muktaḥ sarva-madair iha

kṛcchraṁ yadṛcchayāpnoti tad dhi tasya paraṁ tapaḥ

TRANSLATION

A poverty-stricken man must automatically undergo austerities and penances because he does not have the wealth to possess anything. Thus his false prestige is vanquished. Always in need of food, shelter and clothing, he must be satisfied with what is obtained by the mercy of providence. Undergoing such compulsory austerities is good for him because this purifies him and completely frees him from false ego.

COMMENTARY

A poor man automatically practices detachment which is necessary to attain liberation from material existence. This is expressed in three verses. The poor person is devoid of the false prestige that comes from possessing wealth (nir-aham-stambha), and free from pride in family and education.

|| 10.10.16 ||

nityaṁ kṣut-kṣāma-dehasya daridrasyānna-kāṅkṣiṇaḥ

indriyāṇy anuśuṣyanti hiṁsāpi vinivartate

TRANSLATION

Always hungry, longing for sufficient food, a poverty-stricken man gradually becomes weaker and weaker. Having no extra potency, his senses are automatically pacified. A poverty-stricken man, therefore, is unable to perform harmful, envious activities. In other words, such a man automatically gains the results of the austerities and penances adopted voluntarily by saintly persons.

|| 10.10.17 ||

daridrasyaiva yujyante sādhavaḥ sama-darśinaḥ

sadbhiḥ kṣiṇoti taṁ tarṣaṁ tata ārād viśuddhyati

TRANSLATION

Saintly persons may freely associate with those who are poverty-stricken, but not with those who are rich. A poverty-stricken man, by association with saintly persons, very soon becomes uninterested in material desires, and the dirty things within the core of his heart are cleansed away.

COMMENTARY

One should not think that if the poor man has only one desire, that is enough to cause his downfall. He has some relief. Being merciful by nature, Kṛṣṇa’s devotees are equal to the rich and poor, and therefore visit both. By associating with the devotee, the poor man gets the opportunity to hear about and worship the Supreme Lord. Thus he becomes fortunate and advances in Kṛṣṇa consciousness. However, a man intoxicated with his wealth derives no benefit from associating with the Lord’s devotees. By the power of the devotee’s association (sadbhiḥ), the poor man tastes the nectar of devotion and thus loses his desire for material enjoyment.

Verse fifteen said that the poor man suffers due to fate (yadrcchaya). But the devotee does not get suffering or bhakti by karma, for the devotee has no karma.

|| 10.10.18 ||

sādhūnāṁ sama-cittānāṁ mukunda-caraṇaiṣiṇām

upekṣyaiḥ kiṁ dhana-stambhair asadbhir asad-āśrayaiḥ

TRANSLATION

Saintly persons [sādhus] think of Kṛṣṇa twenty-four hours a day. They have no other interest. Why should people neglect the association of such exalted spiritual personalities and try to associate with materialists, taking shelter of nondevotees, most of whom are proud and rich?

COMMENTARY

The devotee never develops a relationship with the wealthy man attached to his riches. Devotees give up (upekṣyaiḥ) the association of nondevotees (asadbhih), who are afflicted by pride due to wealth (dhana stambhaih), and who associate with and serve other nondevotees (asad āśrayaiḥ). However, the devotees do associate with wealthy persons who are devoid of pride and serve the Vaiṣṇavas.

|| 10.10.19 ||

tad ahaṁ mattayor mādhvyā vāruṇyā śrī-madāndhayoḥ

tamo-madaṁ hariṣyāmi straiṇayor ajitātmanoḥ

TRANSLATION

Therefore, since these two persons, drunk with the liquor named Vāruṇī, or Mādhvī, and unable to control their senses, have been blinded by the pride of celestial opulence and have become attached to women, I shall relieve them of their false prestige.

COMMENTARY

What then is the cure for their disease of pride? After considering, Nārada decided on the cure and presented it in four verses. Mādhvyā means sweet. Tamo means ignorance. Nārada thought, “I will remove the ignorance of these two demigods intoxicated with sweet wine, blinded by pride in wealth and overly attached to women.”

|| 10.10.20-21 ||

yad imau loka-pālasya putrau bhūtvā tamaḥ-plutau

na vivāsasam ātmānaṁ vijānītaḥ sudurmadau

ato ’rhataḥ sthāvaratāṁ syātāṁ naivaṁ yathā punaḥ

smṛtiḥ syān mat-prasādena tatrāpi mad-anugrahāt

vāsudevasya sānnidhyaṁ labdhvā divya-śarac-chate

vṛtte svarlokatāṁ bhūyo labdha-bhaktī bhaviṣyataḥ

TRANSLATION

These two young men, Nalakūvara and Maṇigrīva, are by fortune the sons of the great demigod Kuvera, but because of false prestige and madness after drinking liquor, they are so fallen that they are naked but cannot understand that they are. Therefore, because they are living like trees (for trees are naked but are not conscious), these two young men should receive the bodies of trees. This will be proper punishment. Nonetheless, after they become trees and until they are released, by my mercy they will have remembrance of their past sinful activities. Moreover, by my special favor, after the expiry of one hundred years by the measurement of the demigods, they will be able to see the Supreme Personality of Godhead, Vāsudeva, face to face, and thus revive their real position as devotees.

COMMENTARY

Nārada thought, “These two demigods deserve to be placed in bodies that cannot move (sthāvaratāṁ), such as trees because they are manifesting the qualities of trees: standing naked, not performing any proper action because they do not move, and not speaking. But by my mercy even in the bodies of trees they will retain their memory. After standing as trees for one hundred celestial years (divya śarac-cate), they will receive darśana of Kṛṣṇa, develop prema-bhakti, and attain their original bodies as demigods.”

|| 10.10.23 ||

śrī-śuka uvāca

evam uktvā sa devarṣir gato nārāyaṇāśramam

nalakūvara-maṇigrīvāv āsatur yamalārjunau

TRANSLATION

Śukadeva Gosvāmī continued: Having thus spoken, the great saint Devarṣi Nārada returned to his āśrama, known as Nārāyaṇa-āśrama, and Nalakūvara and Maṇigrīva became twin arjuna trees.

|| 10.10.24 ||

ṛṣer bhāgavata-mukhyasya satyaṁ kartuṁ vaco hariḥ

jagāma śanakais tatra yatrāstāṁ yamalārjunau

TRANSLATION

The Supreme Personality of Godhead, Śrī Kṛṣṇa, to fulfill the truthfulness of the words of the greatest devotee, Nārada, slowly went to that spot where the twin arjuna trees were standing.

COMMENTARY

The preparations for fulfilling the curse are related in this verse.

|| 10.10.25 ||

devarṣir me priyatamo yad imau dhanadātmajau

tat tathā sādhayiṣyāmi yad gītaṁ tan mahātmanā

TRANSLATION

“Although these two young men are the sons of the very rich Kuvera and I have nothing to do with them, Devarṣi Nārada is My very dear and affectionate devotee, and therefore because he wanted Me to come face to face with them, I must do so for their deliverance.”

COMMENTARY

Kṛṣṇa thought, “Because (yat) Nārada is My dear devotee, I will fulfill his words by giving these two demigods whatever (yad) was promised by that (tad) great soul (mahātmanā)”

|| 10.10.26 ||

ity antareṇārjunayoḥ kṛṣṇas tu yamayor yayau

ātma-nirveśa-mātreṇa tiryag-gatam ulūkhalam

TRANSLATION

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