Upon hearing such intolerable blasphemy of the Lord, several members of the assembly covered their ears and walked out, angrily cursing the King of Cedi.

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TRANSLATION

Anyone who wishes the honor he gives to be reciprocated infinitely should honor Kṛṣṇa, the perfectly peaceful and perfectly complete Soul of all beings, the Supreme Lord, who views nothing as separate from Himself.

COMMENTARY

Sahadeva said, “This principle applies not only to this time in this kingdom, but for all times in all places. Dwelling within all living beings, Kṛṣṇa sees nothing separate from Himself (ānanya-darśine).”

|| 10.74.25 ||

ity uktvā sahadevo ’bhūt tūṣṇīṁ kṛṣṇānubhāva-vit

tac chrutvā tuṣṭuvuḥ sarve sādhu sādhv iti sattamāḥ

TRANSLATION

[Śukadeva Gosvāmī continued:] Having said this, Sahadeva, who understood Lord Kṛṣṇa’s powers, fell silent. And having heard his words, all the saintly persons present congratulated him, exclaiming “Excellent! Excellent!”

|| 10.74.26 ||

śrutvā dvijeritaṁ rājā jñātvā hārdaṁ sabhā-sadām

samarhayad dhṛṣīkeśaṁ prītaḥ praṇaya-vihvalaḥ

TRANSLATION

The King was delighted to hear this pronouncement of the brāhmaṇas, from which he understood the mood of the entire assembly. Overwhelmed with love, he fully worshiped Lord Kṛṣṇa, the master of the senses.

COMMENTARY

Hearing the brāhmaṇa’s pronouncement (dvija-īritam) sādhu sādhu iti, “excellent, excellent,” Yudhiṣṭhira understood that the assembly approved, so he worshiped Kṛṣṇa.

A messenger from Yudhiṣṭhira said, “My dear Lord Kṛṣṇa, now You are absorbed in the duty of washing everyone’s feet, which You have taken upon Yourself. But the king wants to demonstrate the truth, being very eager to wash the feet of You who are worthy of worship by all, including Brahmā and Śiva. Therefore, please quickly go there.”

Yudhiṣṭhira then worshiped Hṛsīkeśaṁ (Kṛṣṇa), the attractor of all his senses, by bathing His feet. In loving anger Kṛṣṇa protested, “No, don’t do this, don’t do this!”

|| 10.74.27-28 ||

tat-pādāv avanijyāpaḥ śirasā loka-pāvanīḥ

sa-bhāryaḥ sānujāmātyaḥ sa-kuṭumbo vahan mudā

vāsobhiḥ pīta-kauṣeyair bhūṣaṇaiś ca mahā-dhanaiḥ

arhayitvāśru-pūrṇākṣo nāśakat samavekṣitum

TRANSLATION

After bathing Lord Kṛṣṇa’s feet, Mahārāja Yudhiṣṭhira joyfully sprinkled the water upon his own head, and then upon the heads of his wife, brothers, other family members and ministers. That water purifies the whole world. As he honored the Lord with presentations of yellow silken garments and precious jeweled ornaments, the King’s tear-filled eyes prevented him from looking directly at the Lord.

|| 10.74.29 ||

itthaṁ sabhājitaṁ vīkṣya sarve prāñjalayo janāḥ

namo jayeti nemus taṁ nipetuḥ puṣpa-vṛṣṭayaḥ

TRANSLATION

When they saw Lord Kṛṣṇa thus honored, nearly all who were present joined their palms reverentially, exclaiming “Obeisances to You! All victory to You!” and then bowed down to Him. Flowers rained down from above.

|| 10.74.30 ||

itthaṁ niśamya damaghoṣa-sutaḥ sva-pīṭhād

utthāya kṛṣṇa-guṇa-varṇana-jāta-manyuḥ

utkṣipya bāhum idam āha sadasy amarṣī

saṁśrāvayan bhagavate paruṣāṇy abhītaḥ

TRANSLATION

The intolerant son of Damaghoṣa became infuriated upon hearing the glorification of Lord Kṛṣṇa’s transcendental qualities. He stood up from his seat and, angrily waving his arms, fearlessly spoke to the entire assembly the following harsh words against the Supreme Lord.

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Śiśupāla’s intention in keeping quiet during the worship and speaking only afterwards is herein revealed: Śiśupāla thought, “If I object before the worship and give many reasons why Kṛṣṇa is ineligible, I certainly cannot be defeated in argument. Upon hearing my points the assembly will stop worshiping Kṛṣṇa and worship a qualified person instead. Then the sacrifice will proceed properly. I will remain silent for now, but after Kṛṣṇa is worshiped I will establish His lack of qualification, and thus demonstrate how the sacrifice is now spoiled. After fulfilling my desire amidst cries of dismay, I will depart with my associates, allied kings, learned brāhmaṇas and relatives like Duryodhana.”

In this regard the smṛti says: apūjyā yatra pūjyante pūjyānāṁ ca vyatikramaḥ, “In the place where those who are not to be worshiped are worshiped, there is offense to those who are actually worshipable.” There is also the following statement: pratibadhnāti hi śreyaḥ pūjyapūjya-vyatikramaḥ, “Improperly understanding who is to be worshiped and who is not to be worshiped will impede one’s progress in life.”

|| 10.74.31 ||

īśo duratyayaḥ kāla iti satyavatī śrutiḥ

vṛddhānām api yad buddhir bāla-vākyair vibhidyate

TRANSLATION

[Śiśupāla said:] The statement of the Vedas that time is the unavoidable controller of all has indeed been proven true, since the intelligence of wise elders has now become diverted by the words of a mere boy.

|| 10.74.32 ||

yūyaṁ pātra-vidāṁ śreṣṭhā mā mandhvaṁ bāla-bhāṣītam

sadasas-patayaḥ sarve kṛṣṇo yat sammato ’rhaṇe

TRANSLATION

O leaders of the assembly, you know best who is a fit candidate for being honored. Therefore you should not heed the words of a child when he claims that Kṛṣṇa deserves to be worshiped.

COMMENTARY

Śiśupāla said, “O leaders of the assembly! Do not accept the words of a child by which Kṛṣṇa was selected for the first worship.” According to the inspiration of Sarasvatī, the goddess of learning, there is another meaning to Śiśupāla’s statement. Speaking to Duryodhana and other members of the opposition, Śiśupāla said, “Do not regard these as a child’s words. They are factually the words of the Vedas.”

|| 10.74.33-34 ||

tapo-vidyā-vrata-dharān jñāna-vidhvasta-kalmaṣān

paramaṛṣīn brahma-niṣṭhāû loka-pālaiś ca pūjitān

sadas-patīn atikramya gopālaḥ kula-pāṁsanaḥ

yathā kākaḥ puroḍāśaṁ saparyāṁ katham arhati

TRANSLATION

How can you pass over the most exalted members of this assembly—topmost sages dedicated to the Absolute Truth endowed with powers of austerity, divine insight and strict adherence to severe vows, sanctified by knowledge and worshiped even by the rulers of the universe? How does this cowherd boy, the disgrace of His family, deserve your worship, any more than a crow deserves to eat the sacred puroḍāśa rice cake?

COMMENTARY

(Text 33) Śiśupāla is trying to win the assembly members over to his side by flattering them with words like tapo-vidyā.

(Text 34) Śiśupāla calls Kṛṣṇa a disgrace to His dynasty (kula-pāṁsanaḥ) because Kṛṣṇa killed His uncle Kaṁsa. But the word may also be analyzed as ku-lapām aṁsana, giving a totally different meaning. Ku-lapāḥ means those who criticize or engage in harmful gossip. The word aṁsana, derived from the verb aṁsayati, means “destroyer.” Therefore ku-lapām aṁsana means Kṛṣṇa destroys those who speak ill words.

Similarly, Śiśupāla compared Kṛṣṇa to a crow with the words yathā kākaḥ. But these words may also be divided yathā a-kākaḥ. Then the meaning is that Kṛṣṇa, who is forever situated on the pure transcendental platform, is beyond all material happiness (ka) and misery (āka). Finally, Śisupāla was right in saying that Kṛṣṇa, who is completely transcendental to all material dualities, does not deserve merely the puroḍāśa rice cake offered to lesser demigods like Indra. Rather, Kṛṣṇa deserves the offering of one’s very life and soul.

|| 10.74.35 ||

varṇāśrama-kulāpetaḥ sarva-dharma-bahiṣ-kṛtaḥ

svaira-vartī guṇair hīnaḥ saparyāṁ katham arhati

TRANSLATION

How does one who follows no principles of the social and spiritual orders or of family ethics, who has been excluded from all religious duties, who behaves whimsically, and who has no good qualities—how does such a person deserve to be worshiped?

COMMENTARY

Superficially, varṇāśrama-kulāpetaḥ means “He is a person who has transgressed (apeta) varna, asrama and kula.” The other meaning is: Kṛṣṇa is the person obtained (itaḥ:prāptaḥ) as a son by Vasudeva who was varṇāśrama-kulāpāḥ, a strict follower of the standards of varṇa, āśrama and kula.

By the phrase sarva-dharma-bahiṣ-kṛtaḥ svaira, Śiśupāla said, “He is devoid of all religious behavior and moves independently.” The

other meaning is: “Because Kṛṣṇa is the supreme controller He acts independently. He is beyond all the guṇas (material qualities) such as sattva because His nature is situated in pure transcendental goodness. How can such a person deserve mere ordinary worship? He is deserving of complete surrender by all.”

|| 10.74.36 ||

yayātinaiṣāṁ hi kulaṁ śaptaṁ sadbhir bahiṣ-kṛtam

vṛthā-pāna-rataṁ śaśvat saparyāṁ katham arhati

TRANSLATION

Yayāti cursed the dynasty of these Yādavas, and ever since then they have been ostracized by honest men and addicted to liquor. How, then, does Kṛṣṇa deserve to be worshiped?

COMMENTARY

The inner meaning of Śiśupāla’s words shows how he is glorifying Kṛṣṇa and His Yadu dynasty: “The Yadu dynasty was cursed by Yayāti but then reinstated by saintly persons. Therefore Kārtavīrya-arjuna and others became emperors.”

Outer meaning: “The Yadus are addicted (ratam) to wantonly (vṛthā) drinking (pāna) liquor.” The inner meaning is: “As rulers the Yadus have become absorbed in pāna, protecting the earth. Considering all this, how does Kṛṣṇa, the chief of the Yadus, deserve useless (vṛthā) worship? Rather, He deserves the most opulent worship.”

|| 10.74.37 ||

brahmarṣi-sevitān deśān hitvaite ’brahma-varcasam

samudraṁ durgam āśritya bādhante dasyavaḥ prajāḥ

TRANSLATION

These Yādavas have abandoned the holy lands inhabited by saintly sages and have instead taken shelter of a fortress in the sea, a place where no brahminical principles are observed. There, just like thieves, they harass their subjects.

COMMENTARY

Śiśupāla said, “These Yadus are thieves taking shelter in a fortress within the ocean called Dvārakā, which is devoid of brahminical potency. There they harass their subjects (prajāḥ).”

The alternate meaning is: “After abandoning the district of Mathurā because it provided no protecting fortress, they took shelter of a fortress within the sea called Dvārakā, which is full of brahminical potency (brahma-varcasam:brahma-tejo-mayam). Now they suppress unlawful persons like us [Śiśupāla] who have been born (jā) with great power (pra).”

|| 10.74.38 ||

evam-ādīny abhadrāṇi babhāṣe naṣṭa-maṅgalaḥ

novāca kiñcid bhagavān yathā siṁhaḥ śivā-rutam

TRANSLATION

[Śukadeva Gosvāmī continued:] Bereft of all good fortune, Śiśupāla spoke these and other insults. But the Supreme Lord said nothing, just as a lion ignores a jackal’s cry.

COMMENTARY

As a lion listens to jackals’ cries (śivā-rutam) without responding, Kṛṣṇa listened to Śiśupāla without replying.

The other meaning is: “As Nṛsiṁhadeva (siṁhaḥ) hears the prayers (rutam:stutiṁ) spoken by Śiva but remains silent because there is nothing more auspicious, Kṛṣṇa remained silent hearing those praises (unintended of course) from Śiśupāla.”

|| 10.74.39 ||

bhagavan-nindanaṁ śrutvā duḥsahaṁ tat sabhā-sadaḥ

karṇau pidhāya nirjagmuḥ śapantaś cedi-paṁ ruṣā

TRANSLATION

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