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10.26.1
Sridhara Swami
Visvanatha Cakravati
10.26.2
Sridhara Swami
Visvanatha Cakravati
(His activities are) most amazing, but if it is
questioned that therefore this cannot be an ordinary
boy, but must be the Supreme Lord, they reply to
this by the words beginning katham.
The word asau expresses their indicating Him when
He is not visibly present, because, as we deducted by
implication, He at that time was away in the forest.
Indeed, by His absence the rasa becomes manifest
(?). The idea of the word atma-jugupsitam is that He
does not involve Himself in that which is
contemptible, inferior to His position, but rather He
remains the superexcellent Supreme Controller.
10.26.3
Sridhara Swami
Visvanatha Cakravati
Visvanatha Cakravati
10.26.5
Sridhara Swami
Visvanatha Cakravati
Visvanatha Cakravarti
10.26.7
Sridhara Swami
Jiva Goswami
Visvanatha Cakravarti
10.26.8
Sridhara Swami
Seizing him with His hands, how did He rip him apart
beginning from the mouth
(mukhatah=mukhamarabhya)?
10.26.12
Sridhara Swami
Visvanatha Cakravarti
10.26.13
Sridhara Swami
Jiva Goswami
10.26.14
Sridhara Swami
Jiva Goswami
Visvanatha Cakravarti
10.26.15
Sridhara Swami
Visvanatha Cakravarti
10.26.16-21 Note
10.26.22
Sridhara Swami
Jiva Goswami
Visvanatha Cakravarti
10.26.23
Sridhara Swami
Jiva Goswami
10.26.24
Jiva Goswami
Visvanatha Cakravarti
10.26.25
Sridhara Swami
Remembering the lifting of Govardhana Hill and all of
its accompanying features, Nanda prays for the
satisfaction of Sri Krsna, whose opulences are now
manifest, in the verse beginning deve. With that
anger caused by the disruption of the sacrifice, when
Indra caused rain; with lightning bolts, hailstones and
very fierce winds (the alternate reading parsanilaih),
that Gokul, which had Him as its shelter and in which
the cowherds, the animals and the women also were
all feeling distress; that cowherd community
(gostham) of whom He Himself was the only shelter,
seeing that, He being compassionate, and smiling
(utsmayan=hasan), thus exhibiting His self-
confidence, He uplifted the hill, just as a child
(abala=bala) lifts a mushroom to play with. Doing so
with a single hand, He held it and protected the
cowherd community (apat=palitavan). In this way He
is the destroyer of the false pride of Mahendra. The
expression “the Indra of the gods” reminds us of the
idea of the idea of the following chapter (?). May Sri
Krisna be satisfied with us.
Jiva Goswami
Visvanatha Cakravarti
My dear king, protecting the cowherd community,
who had taken shelter of Him, from the danger of
lightning, hail and so forth, which arose from the
anger of Indra, by lifting the Govardhana Hill, Sri
Krsna, who bestowed His scholarly expertise in
initiating the sacrifice of the Govardhana Hill, creates
satisfaction by acting as the destroyer of the pride of
the heavenly planets.
Just as He does so, similarly may Krsna be pleased to
act as the destroyer of the pride of the world of
earthly gods (brahmanas), who are involved in non-
devotional philosophies, by delivering (uddhrtya)
from the waters of the Vedas, having saved you from
the lightning-bolt-words generated by the anger of
the brahmana (Srngi), and thus showing His scholarly
expertise in initiating the sacrifice of the recitation of
this scripture. With this thought in mind, (Sukadeva
Goswami), considering King Pariksit as the center-
post of sacrifice, prays for the satisfaction of Lord
Krsna, in the verse beginning deve.
(The rest of this commentary repeats, except for the
comment that Krsna is the gavam indra, according to
the logic that only Indra can destroy the pride of
Indra. Furthermore, Visvanatha Cakravarti adds, “
May Krsna be satisfied with us-me, (Sukadeva, King
Pariksit, and all of these hearers.)