To subdue these demons, Lord Hari told the demigods to descend into the dynasty of Yadu. They comprised 101 clans, O King.

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TRANSLATION

The savage descendants of Diti who had been killed in past ages in battles between the demigods and demons took birth among human beings and arrogantly harassed the general populace.

|| 10.90.44 ||

tan-nigrahāya hariṇā proktā devā yadoḥ kule

avatīrṇāḥ kula-śataṁ teṣām ekādhikaṁ nṛpa

TRANSLATION

To subdue these demons, Lord Hari told the demigods to descend into the dynasty of Yadu. They comprised 101 clans, O King.

COMMENTARY

The phrase kula-śataṁ ekādhikaṁ, “A dynasty of one hundred and one clans” is the enumeration of the clans, not of the individual persons, since they were countless.

|| 10.90.45 ||

teṣāṁ pramāṇaṁ bhagavān prabhutvenābhavad dhariḥ

ye cānuvartinas tasya vavṛdhuḥ sarva-yādavāḥ

TRANSLATION

Because Lord Kṛṣṇa is the Supreme Personality of Godhead, the Yādavas accepted Him as their ultimate authority. And among them, all those who were His intimate associates especially flourished.

COMMENTARY

Those who were Kṛṣṇa’s intimate associates (anuvartinaḥ), all in the form of Yādavas, increased (vavṛdhuḥ) the numbers of Yadus. Kṛṣṇa alone could count their numbers because such counting was beyond the comprehension of even persons like Lord Brahmā.

|| 10.90.46 ||

śayyāsanāṭanālāpa-krīḍā-snānādi-karmasu

na viduḥ santam ātmānaṁ vṛṣṇayaḥ kṛṣṇa-cetasaḥ

TRANSLATION

The Vṛṣṇis were so absorbed in Kṛṣṇa consciousness that they forgot their own bodies while sleeping, sitting, walking, conversing, playing, bathing and so on.

|| 10.90.47 ||

tīrthaṁ cakre nṛponaṁ yad ajani yaduṣu svaḥ-sarit pāda-śaucaṁ

vidviṭ-snigdhāḥ svarūpaṁ yayur ajita-para śrīr yad-arthe ’nya-yatnaḥ

yan-nāmāmaṅgala-ghnaṁ śrutam atha gaditaṁ yat-kṛto gotra-dharmaḥ

kṛṣṇasyaitan na citraṁ kṣiti-bhara-haraṇaṁ kāla-cakrāyudhasya

TRANSLATION

The heavenly Ganges is a holy place of pilgrimage because her waters wash Lord Kṛṣṇa’s feet. But when the Lord descended among the Yadus, His glories eclipsed the Ganges as a holy place. Both those who hated Kṛṣṇa and those who loved Him attained eternal forms like His in the spiritual world. The unattainable and supremely self-satisfied goddess of fortune, for the sake of whose favor everyone else struggles, belongs to Him alone. His name destroys all inauspiciousness when heard or chanted. He alone has set forth the principles of the various disciplic successions of sages. What wonder is it that He, whose personal weapon is the wheel of time, relieved the burden of the earth?

COMMENTARY

Summing up the Tenth Canto, the jewel mine of Kṛṣṇa’s eternal pastimes, Śukadeva mentions five unique qualities distinguishing Śrī Kṛṣṇa from all His other expansions, plenary portions and incarnations.

First, Kṛṣṇa’s reputation as a sacred place of pilgrimage (tīrthaṁ) eclipsed that of the holy Ganges when He descended into the Yadu dynasty. Previous to this, Gaṅgā-devī was the most sacred of all tīrthas, being the water that had bathed Lord Vāmanadeva’s lotus feet.

Second, Kṛṣṇa gave liberation not only to His surrendered devotees but also to His enemies. Loving devotees like the Vraja-gopīs attained the opportunity to enjoy pastimes of conjugal love with Kṛṣṇa’s personal form (svarūpam) in the spiritual world. Whereas, inimical demons like Kaṁsa, who were killed by Kṛṣṇa, attained the sāyujya-mukti of merging into His divine form.

Third, Lakṣmī-devī, Lord Nārāyaṇa’s constant companion, whom great demigods such as Brahmā serve menially to win her slight favor, could not conquer (ajita) Kṛṣṇa. Even by severe austerities she could not bring Kṛṣṇa under control and enjoy the rāsa-līlā as the Vraja-gopīs did.

Fourth, the name Kṛṣṇa is superior to the name Nārāyaṇa and to the names of all Kṛṣṇa’s other expansions. These two syllables—kṛṣ and ṇa—combine together to destroy all inauspiciousness and illusion. Or, chanting that holy name eradicates all ignorance (nāmāmaṅgala-ghnaṁ) of Kṛṣṇa’s supreme position, thus capturing even the liberated souls. Recitation of Kṛṣṇa’s holy name is śruta-matha in the sense that it totally crushes (mathnāti) the excellence of all other spiritual practices described in the revealed scriptures (śruta).

In the words of the Brahmāṇda Purāṇa,

sahasra-nāmnāṁ puṇyānāṁ trir āvṛttyā tu yat phalam

ekāvṛttyā tu kṛṣṇasya nāmaikaṁ tat prayacchati

“By uttering the single name of Kṛṣṇa just once, one attains the same benefit as that gained by reciting Lord Viṣṇu’s thousand names three times.”

Fifth, Kṛṣṇa solidly reinstated dharma, the bull of religion (gotra-dharma) on his four legs of compassion, austerity, cleanliness and truth. Thus dharma could once again become go-tra, the protector of the earth. At the end of Dvāpara-yuga, dharma was lacking three legs as is stated in the words of mother earth, in the form of a cow, to the personality of religious principles in the form of a bull: caturbhirvartase yena, pādair loka-sukhāvahaiḥ, “Once you too were maintained by your four legs, and you increased happiness all over the universe by the mercy of the Lord.” (SB 1.16.25)

Since Kṛṣṇa alone possesses these five wonderful characteristics, His removing the earth’s burden is not at all astonishing; though it may be for the common man.

|| 10.90.48 ||

jayati jana-nivāso devakī-janma-vādo

yadu-vara-pariṣat svair dorbhir asyann adharmam

sthira-cara-vṛjina-ghnaḥ su-smita-śrī-mukhena

vraja-pura-vanitānāṁ vardhayan kāma-devam

TRANSLATION

Lord Śrī Kṛṣṇa is He who is known as jana-nivāsa, the ultimate resort of all living entities, and who is also known as Devakīnandana or Yaśodā-nandana, the son of Devakī and Yaśodā. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopīs of Vṛndāvana. May He be all glorious and happy!

COMMENTARY

If someone says, “Alas! Alas! What misfortune that Kṛṣṇa did not continue to manifest His intimate pastimes down to the present time.” To console such persons, Śukadeva Gosvāmī has composed this beautiful verse.

“Living (nivāso) among human beings (jana:manuśyeṣu) such as the cowherds and the Yādavas, Kṛṣṇa remains the most glorious (jayati) for all time.”

The word jayati, “He is victorious” means that Kṛṣṇa is eternally present in this world—in His holy abode, His holy name and the recitation of His glories. This is indicated by the word jayati, which is in the present tense rather than the past. One should not expect Śukadeva to have used the imperative case, jayatu instead of jayati, because being Kṛṣṇa’s devotee, it would be improper for him to demand blessings from the Lord. All his desires were already fulfilled because the Lord’s blessings are always available.

Śukadeva Gosvāmī continued, “It is definitively concluded that Kṛṣṇa took birth from two Devakīs, the wives of Nanda and Vasudeva (Devakī-janma-vādo).” That Devakī is a second name for mother Yaśodā is confirmed in Bṛhad-viṣṇu Purāṇa:

dve nāmni nanda-bhāryāyā, yaśodā devakīti ca atah

sakhyam abhūt tasya, devakyā śauri-jāyayā

“The wife of Nanda had two names, Yaśodā and also Devakī. Therefore it was natural that Yaśodā, the wife of Nanda, develop friendship with Devakī, the wife of Śauri [Vasudeva].”

Śukadeva Himself has said conclusively that Kṛṣṇa was born from both Devakīs: devakyām iva yaśodāyām. (SB 10.2.9)

Śrī Kṛṣṇa Himself states, vādaḥ pravadatām aham: “I am the natural conclusion (vādaḥ) of all arguments.” (Bg. 10.32) The word vādaḥ also refers to “philosophical theory,” as in ārambha vāda (the theory that the creation has no beginning) and pariṇāma-vāda (the theory of the creation emanates from the Supreme).

Śukadeva Gosvāmī said, “Kṛṣṇa’s eternal associates were the best of the Yadu dynasty (yadu-vara-pariṣat), some of whom were cowherd men in Vraja and others were kṣatriyas in Mathurā and Dvārakā. With His own arms, or by His devotees like Arjuna who are just like His own arms, Kṛṣṇa kills the demons opposing religion (asyann adharmam). Thus Kṛṣṇa destroys the misery (vṛjina: saṁsāra-duḥkham) of material life of all nonmoving and moving entities, and removes the suffering due to separation of the inhabitants of Vraja and Dvārakā.”

“With His blissful smiling face, Kṛṣṇa, who is lust personified (kāma-devam), always increases the lusty desires (vardhayan kāma-devam) of the damsels of Vraja and the city women of Mathurā and Dvārakā, who are completely attracted to Him. In this way Kṛṣṇa remains eternally glorious (jayati).” The transcendental Kāmadeva (god of love) is a brilliant spiritual personality arising from Kṛṣṇa’s own internal spiritual nature. The word devam in kāma-devam means bright or spiritual.

Thus Śukadeva Gosvāmī has stated that all the pastimes occurring in Vraja, Mathurā and Dvārakā, which are described in the Tenth Canto, are eternal. The detailed dynamics of the eternal nature of Kṛṣṇa’s pastimes are thoroughly described with logical reasoning in my commentary on Ujjvala-nīlaṁaṇi. And at the end of the Eleventh Canto, it will be more elaborately commented under the topic of Kṛṣṇa’s disappearance.

|| 10.90.49 ||

itthaṁ parasya nija-vartma-rirakṣayātta-

līlā-tanos tad-anurūpa-viḍambanāni

karmāṇi karma-kaṣaṇāni yadūttamasya

śrūyād amuṣya padayor anuvṛttim icchan

TRANSLATION

To protect the principles of devotional service to Himself, Lord Kṛṣṇa, the best of the Yadus, accepts the pastime forms that have been glorified here in the Śrīmad-Bhāgavatam. One who desires to faithfully serve His lotus feet should hear of the activities He performs in each of these incarnations—activities that suitably imitate those of the forms He assumes. Hearing narrations of these pastimes destroys the reactions to fruitive work.

commentary

Having established that the pastimes of Śrī Kṛṣṇa are eternal, Śukadeva Gosvāmī prescribes hearing about them in this verse. How can it be described (verse 47) that all Kṛṣṇa’s eternal associates became situated in His exclusive abode? This is answered here that even those who merely listen (śrūyāt) to the pastimes Kṛṣṇa enjoyed with His associates will also attain eternal residence in the spiritual world.

As previously described, the Supreme Lord Kṛṣṇa manifests His personal forms (tanos:nija-vigrahaḥ) in this material world in order to protect His own principles of religion (nija-vartma), namely devotional service. Śrī Kṛṣṇa appears simply out of His mercy; otherwise He remains imperceptible to everyone. One should hear about the pastimes of Kṛṣṇa’s various incarnations, which display activities befitting that particular avatāra. Though these incarnations may appear to be engaged in inferior, mundane activities, nevertheless, one should hear about their pastimes, which actually display unequalled and unexcelled majesty. Such hearing will destroy the reactions (karma-kaṣaṇāni) to fruitive work.

|| 10.90.50 ||

martyas tayānusavam edhitayā mukunda

śrīmat-kathā-śravaṇa-kīrtana-cintayaiti

tad dhāma dustara-kṛtānta-javāpavargaṁ

grāmād vanaṁ kṣiti-bhujo ’pi yayur yad-arthāḥ

TRANSLATION

By regularly hearing, chanting and meditating on the beautiful topics of Lord Mukunda with ever-increasing sincerity, a mortal being will attain the divine kingdom of the Lord, where the inviolable power of death holds no sway. For this purpose, many persons, including great kings, abandoned their mundane homes and took to the forest.

COMMENTARY

For the Śrimad-Bhāgavatam’s Tenth Canto, this verse is the phala-śruti (fruit of hearing), the promise of success. How can one attain the success of entering the spiritual world (tad dhāma)! By steadily hearing and chanting about the beautiful topics (śrīmat-kathā) of Kṛṣṇa, one will begin to meditate (cintayaiti) on them, and then start continuously (edhitayā:vardhitayā) thinking, “By what method will I attain Kṛṣṇa and when?’’ This verse states that Kṛṣṇa’s abode is beyond the influence of time since it destroys (apavargaḥ:nāśaḥ) the unavoidable force of death. One method of attaining Śrī Kṛṣṇa’s eternal domain is mentioned beginning with the word grāmāt (home). The phrase (kṣiti-bhujaḥ) “kings” implies that kings such as Svāyambhuva Manu and Priyavrata renounced their homes and kingdoms and went to the forest in search of Kṛṣṇa.

navatitamo ’trādhyāyo, daśame sārārtha-darśinyām,

saṇgata eṣa skandho ’py astu, satāṁ saṇgato hṛdi me

“The Sārārtha-darśinī commentary on the ninetieth chapter of the Tenth Canto has now gradually reached its completion, and so has the Canto. This has been accomplished by the association given to me by the devotees of the Lord from within my heart.”

mad-gavīr api gopālaḥ svī-kuryāt kṛpayā yadi

tadaivāsāṁ payaḥ pītvā hṛṣyeyus tat-priyā janāḥ

“O Gopalā, please accept and maintain the cows in the form of my words. Please experience the pleasure of personally drinking that milk, and inspire others to do the same.”

māghasya kṛṣṇa-dvādaśyāṁ, rādhā-kṛṣṇa-sāras-taṭe,

daśama-skandha-ṭīkeyam, apūri kṛpaya prabhoḥ

“By the mercy of the Lord, I completed this COMMENTARY on the Tenth Canto on the twelfth day (Dvādaśī) of the dark fortnight of Māgha (Jan.-Feb.) on the banks of Rādhā-kuṇda.”

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