Chapter 41

In this chapter is described how Lord Sri Krishna, after entering

Mathura City, killed a washerman and gave His benedictions to the
garland-maker Sudama and to a weaver.

Having shown His personal form in the water to Akrura, who

offered Him prayers, Sri Krishna then, like an actor, withdrew that
pastime. Akrura then came out of the water and in great
amazement approached Lord Krishna. Sri Krishna asked Akrura
whether He had seen something wonderful while bathing, and
Akrura replied that that whatever wonderful things there may in
the water, on the earth or in the sky, they all have their existence
within Lord Krishna. When one has seen Him there remains
nothing unseen.

Saying this, Akrura then started the chariot again, and brought
Balarama and Krishna to Mathura in the late afternoon. Nanda
maharaja and the other cowherds had gone ahead of them and were
waiting there for Balarama and Krishna. After meeting up with
them, Sri Krishna requested Akrura to go to His own home, upon
which Akrura recited the glories of Lord Krishna's lotus feet and
prayed that these rarely achieved feet please come to His home.
Sri Krishna expressed His desire to visit Akrura's home after He
had killed Kamsa. Then Akrura unhappily bid the Lord goodbye.
He went to King Kamsa to inform Him that Rama and Krishna had
come, and then He returned home.

The Supreme Personality of Godhead Sri Krishna took the

cowherd boys with Him to see the splendrous city. As they entered
the city and were looking about, the women of the city hurriedly
drooped all their engagements, leaving their getting dressed and so
on undone or half done, and came out to see Sri Krishna, some of
them going to the doorways of their houses and others climbing to
the housetops. These women had repeatedly heard about Krishna
and had thus long before become attracted in their hearts to Him.
now that they were getting the opportunity to actually see Him all
their distress due to not having His association was eradicated. The
women who were on the roofs of their houses began to pour
flowers down upon Lord Balarama and Lord Krishna. Brahmanas
worshiped them with unbroken grains, fragrant substances and
garlands. The city women praised the gopis for having the great
fortune of being able to constantly see Rama and Krishna, the
topmost joy of mankind.

At this time Lord Krishna, seeing King Kamsa's washerman

nearby, aksed Him for first-class garments. But this wicked
washerman tried to chastise the two Lords in unfitting words.
Hearing this, Sri Krishna became angry and cut off the man's head
with His fingernail. The washerman's assistants, seeing His
untimely end, drooped their bundles of clothes on the spot and ran
off in all different directions. Krishna and Balarama then took up
some of these garments which they considered suitable for
themselves.

After this incident a weaver came and arrayed the Lords suitably.
Sri Krishna rewarded Him with opulence in this life and the
liberation of having a form like the Lord's own in the next life. The
Lord Krishna and Lord Balarama then went to the house of the
garland-maker Sudama. Sudama offered full obeisances on the
ground, worshiped them by bathing their feet and offering such
items as arghya and sandlewood paste, and chanted prayers in their
honor. Recognizing Lord Krishna's desire, He decorated them in a
garland of sweet-smelling flowers. The Lords wer satisfied with
this worship and granted His chosen benediction, as well as
opulence, stregnth and other gifts. Then they moved on.

TEXT 1
 sri-suka uvaca
stuvatas tasya bhagavan
darsayitva jale vapuh
bhuyah samaharat krsno
nato natyam ivatmanah

TRANSLATION

Sukadeva Gosvami said: as Akrura was still offering prayers, the

supreme Lord Krishna withdrew the personal form He had
revealed in the water, just as an actor winds up His performance.

Sridhara Svami

In the forty-first chapter the Lord enters the city. After killing the
washerman, He becomes satisfied with Sudama and with the
weaver, and gives them benedictions.

Having enlightenened the doubtful mind of Akrura by the sublime

mercy of showing His personal abode, the Lord now sees His own
capital Mathura, beautified with unlimited decoration for the
festival celebration.

Jiva Gosvami

"As an actor (withdraws) His dramatic performance" is a partial

analogy. By the words atmano vapuh is shown that this personal
form was actually the Lord's own.

Visvanatha Cakravarti

In the forty-first chapter Lord hari comes to the city, enchanting

the womanfolk. After killing the washerman, He gives
benedictions to the weaver and to Sudama.
 The word tasya is in the genitive case (instead of the locative
absolute) to express informality. He made it disappear (samaharat
= antardhapayam asa), the analogy of withdrawing being made, "as
an actor (brings to a close) His performance." Just as an actor
winds up His performance, so Krishna withdrew Vaikuntha and all
the eternal entities related to Vaikuntha.
TEXT 2

so 'pi cantarhitam viksya

jalad unmajya satvarah
krtva cavasyakam sarvam
vismito ratham agamat

TRANSLATION

Seeing the vision disappear, Akrura came out of the water and
quickly finished His various ritual duties. Then, surprised, He
returned to the chariot.

(No commentaries)

TEXT 3

tam aprcchad dhrsikesah

kim te drstam ivadbhutam
bhumau viyati toye va
tatha tvam laksayamahe

TRANSLATION

Lord Krishna asked Akrura, have you seen something wonderful

on the earth, or in the sky or water? You appear as if you have.

Visvanatha Cakravarti
 "I see you to be thus," implies "the evidence of this is that your
eyes are full of tears and opened wide."

TEXT 4

sri-akrura uvaca
adbhutaniha yavanti
bhumau viyati va jale
tvayi visvatmake tani
kim me 'drstam vipa

TRANSLATION

Sri Akrura said: Whatever wonderful things there are on the earth,
in the sky or in the water all exist in You. Since everything is
included in You, when I am seeing You, what then remains
unseen?

Sridhara Svami

All the wonderful things that are on the earth, in the sky or in the
water exist in You. And when I am seeing You, what remains
unseen by me? rather, everything is indeed seen.

Visvanatha Cakravarti

That Krishna has shown me that everthing there is is simply His

own expansion. Ascertaining this much from the Lord's question
itself, He speaks with gleeful discrimination: Whatever wonderful
things there are on the earth, in the sky or in the water all exist in
You. And when I am seeing You, what remains unseen by me?
rather, everything is indeed seen.

TEXT 5
 yatradbhutani sarvani
bhumau viyati va jale
tam tvapasyato brahman
kim me drstam ihadbhutam

TRANSLATION

And if I cannot see You, O supreme absolute truth, in whom all

amazing things on the earth, in the sky and in the water reside, then
what remains there amazing to be seen in this world?

Sridhara Svami

"But even came to me Your face showed amazement, so haven't

you seen something amazing on the earth, in the sky or in the
water?" in response to this He says that if I cannot see You, in
whom all amazing things reside, them what amazing thing can be
seen elsewhere, on the earth and so on? Without You there is
nothing amazing there. O Brahman, O supreme controller! there is
also the alternate reading brahma (instead of brahman).

Visvanatha Cakravarti

Furthermore, now that this form of Yours is seen all these things
are not amazing, but rather only Your form is, as stated in this
verse. When this person, You, in whom all wonderful things are,
is being seen constantly (anupasyatah = nirantaram Iksamanasya)
then what do I see amazing anywhere else, on the earth and so on?
nothing at all. Your form is seen as more amazing that everything
else. Even more than that amazing place, Vaikuntha, present with
sankarsana, Narayana and their associates, in this very form of
Yours I perceive thousands of more amazing things.
 There are two readings, brahman and brahma. The implication is:
You are the greatest of all great controllers, directly the supreme
absolute truth, and now my foolishness of thinking You my
brothers' son is by Your mercy completely removed.

TEXT 6

ity uktva codayam asa

syandanam gandini-sutah
mathuram anayad ramam
krsnam caiva dinatyaye

TRANSLATION

Saying these words, the son of Gandini, Akrura, then drove the
chariot forward. Toward the evening He arrived with Lord
Balarama and Lord Krishna at Mathura.

Sridhara Svami

The son of Gandini, Akrura.

Visvanatha Cakravarti

(Repeats Sridhara Svami.)

TEXT 7

marge grama-jana rajams

tatra tatropasangatah
vasudeva-sutau viksya
prita drstim na cadaduh

TRANSLATION
 Along the roads the people of the various villages, coming
forward here and there, became very pleased to see the two sons of
Vasudeva. They became so entranced that they could not withdraw
their eyes.

Sridhara Svami

They could not take back their eyes; in other words, they stood
still looking on.

Visvanatha Cakravarti

They could not take back their eyes; in other words, they became
motionless.

TEXT 8

tavad vrajaukasas tatra

nanda-gopadayo 'gratah
puropavanam asadya
pratiksanto 'vatasthire

TRANSLATION

Nanda Maharaja and the other residents of Vraja had been

traveling ahead of the chariot. When they reached a garden on the
outskirts of the city, they stopped there to wait for the Lords.

Sridhara Svami

They stayed there waiting for the arrival of Rama and Krishna.

Visvanatha Cakravarti
 They stayed there waiting (pratiksantah = praiksamanah) for
Rama and Krishna, the idea being that before, since the chariot was
so fast, they could not keep up behind it, and thus they left the
chariot road and went on ahead of the chariot on the straight path.
That they got ahead of the chariot is because of the delay caused
by Akrura's bathing.

TEXT 9

tan sametyaha bhagavan

Akruram jagad-Isvarah
grhitva panina panim
prasritam prahasann iva

TRANSLATION

After meeting up with the them, the supreme Lord of the universe
took akura by the hand and said the following to Him:

Sridhara Svami

Prasritam means "humble."

Visvanatha Cakravarti

Prasritam means "humble." "Laughing," to make Him feel happy,

not actually (laughing at Him). He was laughing to see the city
Mathura and (to cover up) the rising of sadness within at
remembering the city of Vraja.

TEXT 10

bhavan pravisatam agre

saha-yanah purim grham
vayam tv ihavamucyatha
 tato draksyamahe purim

TRANSLATION

You should take the chariot and enter the city ahead of us. then go
to your house. We will rest here a while and then come see the
city.

Sridhara Svami

And enter your own house. (avamucya) means getting down and
resting.

Visvanatha Cakravarti

And (go) to your house (grham = sva-vasam). avamucya means

"resting."

TEXT 11

sri-Akrura uvaca
naham bhavadbhyam rahitah
praveksye mathuram prabho
tyaktum narhasi mam natha
bhaktam te bhakta-vatsala

TRANSLATION

O master, if I am deprived of the association of both of You I

cannot enter Mathura. It is not fair for You to abandon me, Your
devotee, O Lord, since You are always affectionate to Your
devotees.

(No commentaries)
 TEXT 12

agaccha yama gehan nah

sa-nathan kurv adhoksaja
sahagrajah sa-gopalaih
suhrdbhis ca suhrttama

TRANSLATION

Come, let us visit my house, along with Your elder brother, the
cowherd men and Your friends. Please, O best of friends, O
transcendental Lord, give us shelter in this way.

Sridhara Svami

With Your elders, the cowherd men. (?)

Jiva Gosvami

With your well-wishers, Your father and so on. And with the
cowherds and also, implied as the completion of the statement,
with the guardians of your wagons and bullocks.

Visvanatha Cakravarti

Come, these (cowherds), You and I will go to our houses. I will

not go first fo Kamsa to report to Him; since He is going to die the
day after tomorrow, He cannot do anything to me. I am not at all
afraid of Him, He implies, now that I have seen Your opulence.
And I am not hesitant about keeping anything I have in my house,
so please all of you come there. This He speaks in the words
beginning sahagrajah.

TEXT 13
 punihi pada-rajasa
grhan no grha-medhinam
yac-chaucananutrpyanti
pitarah sagnayah surah

TRANSLATION

Please purify my home with the dust of Your lotus feet. I am

simply an ordinary householder attached to ritual sacrificies, and
by that act of purification my forefathers, the sacrificial fires and
the demigods will all become satisfied.

Sridhara Svami

By which bathing, by the water from the washing of the dust of

whose feet being present in the courtyard of the house.

Visvanatha Cakravarti

(repeats Sridhara Svami)

TEXT 14

avanijyasghri-yugalam
asit slokyo balir mahan
aisvaryam atulam lebhe
gatim caikantinam tu ya

TRANSLATION

By bathing the Lord's feet the great Bali maharaja attained

glorious fame, as well as unequalled power and the final
destination of pure devotees.

Sridhara Svami
 Slokya means "deserving of pious fame." and He attained the
destination which belongs to unalloyed devotees.

Visvanatha Cakravarti

Slokya means "deserving of great fame." and He attained the

destination which belongs to unalloyed devotees; there is also the
alternate reading gatih (instead of gatim).

TEXT 15

apas te 'nghry-avane-janyas
tril lokan sucayo 'punan
sirasadhatta yah sarvah
svar yatah sagaratmajah

TRANSLATION

The transcendental water of the river Ganga, which emanated

from the bathing of Your feet, has purified the three worlds. Lord
siva has placed this water on His head, and by the grace of this
water the sons of King sagara attained heaven.

Sridhara Svami

They have purified (apunan = pavitritavatyah). By which water

they attained heaven (svah = svargam).

Visvanatha Cakravarti

The water known as the Ganga. "Pure" means spiritual. The

phrase beginning (svar yatah) implies "because of which" as its
completion.
 TEXT 16

deva-deva jagan-natha
punya-sravana-kirtana
yaduttamottamah-sloka
narayana namo 'stu te

TRANSLATION

O Lord of lords, master of the universe, the hearing and chanting

of whose glories is the most pious activity, O best of the Yadus
who fame is recounted in excellent poetry, O supreme Lord
Narayana, I offer You my obeisances.

Sridhara Svami

Praying, He offers His obeisances in the verse beginning deva-

deva. Thinking that there is no greater good than this, He addresses
Him in various ways.

Visvanatha Cakravarti

"O deva-deva": You are resplendent (divyasi) among the

demigods, so now please be respendent in my house. You are the
Lord of the universe, so now become the Lord of my house. O You
the hearing and chanting of whose glories is most pious, please
make my house also pious. O best of the Yadus, please come to
house of me, a Yadu. O uttamah-sloka, please, by exhibiting your
fame, which purifies the fallen, purify my fallen home.

TEXT 17

sri-bhagavan uvaca
ayasye bhavato geham
aham arya-samanvitah
 yadu-cakra-druham hatva
vitarisye suhrt-priyam

TRANSLATION

The supreme Lord said: I will come to Your house together with
my elder brother, but first I must satsify my friends and well-
wishers by killing the enemy of the Yadu clan.

Sridhara Svami

First of all, by killing that Kamsa who is inimical to the circle of

the Yadus I will give (vitarisye = dasyami) satisfaction to my well-
wishers.

Visvanatha Cakravarti

Yes, you are correct in calling me the chief of the Yadus; therefore
only after kiling the enemy of the Yadu clan will I come to your
house.

TEXT 18

sri-suka uvaca
evam ukto bhagavata
so 'kruro vimana iva
purim pravistah kamsaya
karmavedya grham yayau

TRANSLATION

Sukadeva Gosvami said: Thus addressed by the Lord, Akrura,

with a heavy heart, entered the city. He informed King Kamsa of
the accomplishment of His mission and then went home.
Sridhara Svami

Presenting (avedya = samarpya) (news of) what He had

accomplished: "Rama and Krishna have arrived."

TEXT 19

athaparahne bhagavan
krsnah sankarsananvitah
mathuram pravisad gopair
didrksuh parivaritah

TRANSLATION

Toward the evening, Lord Krishna, wanting to see the city, took
Lord Balarama and the cowherd boys with Him and entered
Mathura.

Sridhara Svami

surrounded by the cowherd boys, He entered.

Visvanatha Cakravarti

Joined (parivarita = yukta) by the cowherd boys.

TEXTS 20-23

dadarsa tam sphatika-tunga-gopura-

dvaram brhad-dhema-kapata-toranam
tamrara-kostham parikha-durasadam
udyana-ramyopavanopasobhitam

sauvarna-srngataka-harma-niskutaih
sreni-sabhabhir bhavanair upaskrtam
 vaidurya-vajramala-nila-vidrumair
mukta-haridbhir valabhisu vedisu

justesu jalamukha-randhra-kuttimesv
avista-paravata-barhi-naditam
samsikta-rathyapana-marga-catvaram
prakirna-malyankura-laja-tandulam

apurna-kumbhair dadhi-candanoksitaih
prasuna-dipavalibhih sa-pallavaih
sa-vrnda-rambha-kramukaih sa-ketubhih
sv-alankrta-dvara-grham sa-pattikaih

TRANSLATION

The Lord saw the city, its tall gates and household entrances made
of glass, its immense archways and main doors made of gold, and
its granaries and other store houses made of copper and brass.
surrounding canals made the city impregnable, and it was
beautified with attracted suburban gardens and city parks. The
main intersections were of gold, and there were rich mansions with
their own pleasure gardens, as well as guild halls and many other
buildings. On the decorated rafters in front of the houses, which
were adorned with vaidurya stones, diamonds, crystal quartz,
sapphires, coral, pearls and emeralds, as well in the small openings
of the lattice windows and on gem-studded floors, sat pet
turtledoves who, together with the peacocks, made a resounding
noise. Water was sprinkled on all the royal avenues, commercial
streets and other roads, and in the courtyards, and flower garlands,
new sprouts, parched grains and rice were scattered about. The
doorways of the houses were nicely decorated with pots full of
water, smeared with yogurt and sandlewood paste, surrounded by
flower petals, flags and ribbons, and nearby these were rows of
lamps, mango leaves, bunches of flowers and the trunks of banana
and betel-nut trees.
Sridhara Svami

A description of the city, as seen by Sri Krishna, is related in the

four verses beginning dadarsa tam.

(Text 20) that city where the city gates (gopurani = pura-dvarani)
and also the house gates were of glass and tall, where doors the
ceremonious arches (toranani) were large and made of gold, where
the storage houses, such as the granaries and horse barns, were
made of copper and brass, (which city was) made inviolable by the
encircling canals (parikhah = paritah khata-gartas) and beautified
by the udyanas or distant gardens and upavanas or nearby ones.

(Texts 21-22) decorated by the gold crossways (srngatakah =

catus-pathah) and rich people's houses (harmyani = dhaninam
grhani), by the pleasure gardens belonging to these houses
(niskutah = grhocita aramah) and by the assembly halls of guilds
sharing particular skilled occupations (sreninam = eka-rupa-
silpopajivinam). Resounding with the domesticated doves and the
peacocks who were sitting (avistaih = upavistaih) on valabhis and
other parts of the houses, which were adorned with crystal quartz,
emeralds and other gems, such as vaidurya. In this connection,
valabhis are the decorative wood paneling, placed diagonally,
covering the upper part of the fronts of houses, vedis are columned
verandas constructed below the valabhis, jalamukha-randhrani are
the small openings of the lattice windows, the kuttimani are the
gem-studded floors, rathyah are the King's avenues, apanah are the
commercial streets, margah are the other streets, and catvarani are
the courtyards. Where these various roads were thoroughly
sprinkled with water, and where garlands and so on were strewn.

(Text 23) and where the doors of the houses were also finely
decorated. With what? With full pots smeared (uksitaih = siktaih)
with yogurt and sandlewood paste, and in which were flowers
petals and lamps. Which pots were accompanied by banana
(trunks) decorated with bunches of flowers, flags and also banners
made of strips of cloth the legnth of a vitasti (about nine inches).
the manner of the arranegement is as follows: On both sides of the
door, above the rice (scattered on the ground) are the, all around
which are circles of flower petals. On the necks (of the pots) are
the ribbons and in their mouths leaves of mango and others trees.
Above these, in other containers, are rows of lamps. Standing
nearby are banana tree trunks, flags and ornamental arches.

Visvanatha Cakravarti

The city is described by these four verses. (the city) in which the
city gates and other gates were of glass and high. Where the doors
and outer doors (toranani = bahir dvarani) were large and of gold.
Where the granries and other storehouses were of copper and brass
(ara = pittala). Which was made inviolable by the encircling
canals. (Where there were) golden crossways and rich people's
mansions. Decorated with pleasure gardens and the assembly halls
of guilds guilds sharing particular skilled occupations. Resounding
with the domesticated doves and the peacocks who were sitting on
valabhis and other parts of the houses, which were adorned with
crystal quartz, emeralds and other gems, such as vaidurya. In other
words, where there was a resounding from the calling back and
forth of these maddened birds.

Specifically, Ksirasvami defines valabhi as "the peak of a house,"

halayudha says "a valabhi is a covering," and trikanda sesa says, "a
valabhi is a lookout tower." it is to be understood that these
valabhis were on top of all the houses. Vedis are porches for
resting, made in front of the houses out of bricks and so on.
Jalamukha-randhrani are the small openings of lattice windows.
Kuttimani are gem-studded floors. rathyah are the royal roads.
apanah are commercial streets. margah are secondary streets.
Catvarani are courtyards.
 With full pots. (that city) where the doors of the houses were
nicely ornamented with (these pots, which were) decorated with
the six special substances-- yogurt, sandalwood pulp and so on.
Vrnda means a bunch of flowers. rambhas are banana trees. also
kramukas (betel-nut trees). Along with flags and banners, strips of
cloth the length of a vitasti.

The manner of the arrangement is as follows: On both sides of the

doors, above the (scattered) rice are the pots, which are surrounded
by flower petals. On the necks of the pots are ribbons. In their
mouths are leaves of mango and other trees. above this, on a gold
plate, are rows of lamps. On both sides of the pots are pairs of
banana tree (trunks). In front of and behing (these) are pairs of
betel-nut tree (trunks). The flags are leaning against the pots.

TEXT 24

tam sampravistau vasudeva-nandanau

vrtau vayasyair naradeva-vartmana
drastum samiyus tvaritah pura-striyo
harmyani caivaruruhur nrpotsukah

TRANSLATION

The women of the city hurriedly went forward together to see the
two sons of Vasudeva as they entered the city. Some of them, my
dear King, eagerly climbed to the top of their houses to see them.

Sridhara Svami

The two of them having entered that city by the King's road
(naradeva-vartmana = raja-margena); here the word sampravistau
is in the accusative case.
Visvanatha Cakravarti

In order to see Rama and Krishna, who were entering the city by
the King's road, the women of the city gathered together and went
forth (samiyuh = samhatya jagmuh). And some of them climbed
(to the top of) the mansions.

TEXT 25

kascid viparyag-dhrta-vastra-bhusana
vismrtya caikam yugalesv athaparah
krtaika-patra-sravanaika-nupura
nanKtva dvitiyam tv aparas ca locanam

TRANSLATION

Some of the ladies put their clothes and ornaments on backwards,

others forgot one of their pair of earrings or ankle bells, others
applyied makeup to one of their eyes but not the other.

Sridhara Svami

Their eagerness is described in the two verses beginning kascit.

They who had put on their clothes and ornaments backwards
(viparyak = viparitam). They went forth forgetting one of the pairs
of earrings, armlets and so on which they we trying to put on. Who
had put only one feather(?) on their ears, and who had decorated
their feet wtih only one set of ankle bells. Without (properly)
applying collyrium (to the other eye), only applying it to one eye.

Visvanatha Cakravarti

(Repeats Sridhara Svami, adding that they applied kajjala only to

their left eye.)
 TEXT 26

asnantya ekas tad apasya sotsava

abhajyamana akrtopamajjanah
svapantya utthaya nisamya nihsvanam
prapayayantyo 'rbham apohya matarah
TRANSLATION

Those who were taking their meals abandoned their eating, and
others went out without finishing their baths or massages. Others,
who had been asleep, immediately rose when they heard the
commotion. Mothers breast-feeding their infants simply put the
child aside.

Sridhara Svami

Putting aside that meal. abhyajyamanah means being massaged

with oil by their maidservants. akrtopamajjanah means without
having bathed. Putting aside (apohya = nirasya) the child (arbham
= balakam).

Visvanatha Cakravarti

Tat means "that meal." the word sotsavah indicates that those who
were engaged in such activities as getting married abandoned the
activity; even brides in the process of being married failed to
complete their circumambulation of their husbands. Even while
being massaged by their maidservants, they left aside their
maidservants, not finishing the massage. Not sufficiently (upa =
adhikyena) completing their bath, their bodies still wet. With
special care (pra = nitaram = ati-yatnena) giving milk, meaning
that they left the child that did not know on its own how to take
milk because it had just then taken birth.
 TEXT 27

manamsi tasam aravinda-locanah

pragalbha-lila-hasitavalokaih
jahara matta-dviradendra-vikramo
drsam dadac chri-ramanatmanotsavam

TRANSLATION

The lotus eyed Lord stole away these ladies' minds with His
smiling glances, which smiles were engendered by remembrance
of His audacious pastimes. Thus exhibiting His prowess like that
of maddened king of the elephants, He created a festival for their
eyes with His transcendental body, the source of pleasure of the
divine Goddess of Fortune.

Sridhara Svami

And whose glances were smiling at His audacious pastimes.

Because with those pastimes He gives pleasure to the Goddess of
fortune, He is sri-ramana. With that body (atmana = vapusa) which
is sri-ramana He, by giving a festival for their eyes, stole their
minds.

Visvanatha Cakravarti

With that body (atmana = dehena) which is sri-ramana in that with

its beauty (sriya = sva-sobhaya) it gives pleasure (ramayati), gives
playful enjoyment to the ladies of Mathura-- with that body giving
a festival to their eyes, He stole their minds. Thus, by giving
pleasure to their eyes He rendered them besides themselves and
without them noticing stole away the jewels of their minds.

TEXT 28
 drstva muhuh srutam anudruta-cetasas tam
tat-preksanotsmita-sudho-ksana-labdha-manah
ananda-murtim upaguhya drsatma-labdham
hrsyat-tvaco jahur anantam arindamadhim

TRANSLATION

Since they had heard about Krishna many times in the past, now,
as soon as they saw Him, their hearts melted. They felt greatly
honored by His sprinkling upon them the nectar of His glances and
broad smiles. Bringing Him within themselves through their eyes,
they thus embraced Him, the embodiment of all ecstasy, and as
their bodily hairs stood on end, they forgot the unlimited distress of
not having had His association.

Sridhara Svami

Their minds absorbed in thought of Him because of having

repeatedly heard about Him, as soon as they saw Him, they felt
honored by the sprinkling (uksanam = secanam) with the nectar of
His glance and broad smile. Obtaining (labdham = praptam) Him
within their minds through the doorway of their wide-opened eyes,
they embraced Him and gave up their unlimited mental distress
(adhim = manasim vyatha) due to not having been able to attain
Him. O subduer of enemies, this address meaning "O You who
have conquered lust, do not become absorbed in the conjugal
mood."

Visvanatha Cakravarti

They whose minds were liquified (anudrutani = dravi-bhutani) by

directing their seeing at Him. They who obtained respect (manah =
adarah) by their being sprinkled with the nectar of the glances and
smiles produced by Him. Freely embracing Him, who they
obtained in their minds (atmani = manasi) trhough even one eye
(drsa) open wide, they gave up the distress due to having not been
able to achieve Him. "O subduer of enemies" implies that by
hearing and meditating on such pastimes of the supreme Lord,
your enemies, such as lust, are conquered.

TEXT 29

prasada-sikhararudhah
prity-utphulla-mukhambujah
abhyavarsan saumanasyaih
pramada bala-kesavau

TRANSLATION

Climbing to the tops of the mansions, the ladies, whose lotus-like

faces were blossoming, poured torrents of flowers down upon Lord
Balarama and Lord Krishna.

Sridhara Svami

Saumanasyaih means with heaps of flowers, or else with beautiful

thoughts (mano-bhavaih).

Visvanatha Cakravarti

The activities which indicated the ecstasy of them who were in

good spirits (su-manasam) are called saumanasyani; as the result of
such they showered down flowers, or else smiles.

TEXT 30

dadhy-aksataih soda-patraih
srag-gandhair abhyupayanaih
tav anarcuh pramuditas
tatra tatra dvijatayah
 TRANSLATION

Brahmanas standing along the way honored the two Lords with
presentations of yogurt, unbroken barley, full waterpots, garlands,
fragrant substances such as sandlewood paste, and other items of
worship.

(No commentaries)

TEXT 31

ucuh paura aho gopyas

tapah kim acaran mahat
ya hy etav anupasyanti
nara-loka-mahotsavau

TRANSLATION

The city women exclamed, "ah, what great penances the gopis
must have performed, that they are able to regularly see these two
who are the greatest source of pleasure for all humankind.

Sridhara Svami

Paurah means the women of the city.

Visvanatha Cakravarti

Paurah means the women living in the city.

TEXT 32

rajakam kancid ayantam

ranga-karam gadagrajah
 drstvayacata vasamsi
dhautany aty-uttamani ca

TRANSLATION

Seeing a washerman approaching who had been dyeing some

clothes, Krishna requested Him to give the most excellent cleaned
garments He had.

Sridhara Svami

Rajaka means a washer of clothes, and He is ranga-kara in that He

is engaged in dyeing clothes.

Visvanatha Cakravarti

(repeats Sridhara Svami.)

TEXT 33

dehy avayoh samucitany

anga vasamsi carhatoh
bhavisyati param sreyo
datus te natra samsayah

TRANSLATION

Lord Krishna said: Please give the two of us, who certainly
deserve such, suitable clothes. If you grant this charity, without a
doubt you will receive the greatest auspiciousness.

(No commentaries)

TEXT 34
 sa yacito bhagavata
paripurnena sarvatah
saksepam rusitah praha
bhrtyo rajnah su-durmadah

TRANSLATION

Thus humbly requested by the supreme Lord himself, who is

perfectly complete in all respects, this falsely proud servant of the
king became angry and replied insultingly.

Sridhara Svami

Rusitah means angered.

TEXT 35

idrsany eva vasamsi

nityam giri-vane-carah
paridhatta kim udvrtta
raja-dravyany abhipsatha

TRANSLATION

The washerman said: You are accustomed to wandering the

mountains and forests, and yet you would dare put on such clothes
as these! these are the King's possessions You are asking for!

Sridhara Svami

O audacious ones, you who always travel on the mountains and in

the forests, you would wear them first (before the King); here the
imperative form expresses possibility. abhipsatha means "You
should request."
Jiva Gosvami

The verse beginning idrsani: this (idea that the King's clothes were
first-class) is according to the view of the demons, and in sri Visnu
Purana as well (5.9.5) it is stated, according to the view of ordinary
society, that (these clothes) were seen as excellent suvarnanjana-
curnabhyam tau tada rusitambarau. And we also find in the
original verses (of this Canto, Bhag. 10.23.22) the statement,
syamam hiranya-paridhim.

Visvanatha Cakravarti

O you who have transgressed the bounds (uddhatah) of good

behavior (vrttat = sausilyat), O ill-behaved ones. The word
paridhatta is in the imperative to express possibility. But sarasvati
says, "O You whose activities aremost excellent (udvrttah =
utkrsta-caritrah), and who travel on Govardhana hill, would You
put on such mundane clothes as these? Certainly not. Therefore
why do You want, even as a pastime, the impure things of the
King?"

Amara-kosa gives the definition, vrttam padye caritre ca trisu

("the word vrtta can indicate 'a footstep' or 'activity,' and is used in
all three genders.")

TEXT 36

yatasu balisa maivam

prarthyam yadi jijivisa
badhnanti ghnanti lumpanti
drptam raja-kulani vai

TRANSLATION
 Fools, You had better go quickly! don't beg like this if you want to
stay alive. The King's men will arrest anyone who is too bold, kill
Him and take away all His property.

Sridhara Svami

Raja-kulani means "the King's men," and lumpanti means "they

take away one's property."

Visvanatha Cakravarti

The verse beginning yata is obvious, but an alternate explanation

is as follows: O balisa, You who grant auspiciousness (syanti) to
Bali by manifesting a body that begs for three steps' worth of land;
here the suffix an preserves the original meaning of the word. O
balisah, O supreme controllers, if I want to stay alive then please
don't make such a request. If, like Bali, I give you clothes, then my
life will be over today. Why is this? this He answers with the
words beginning badhnanti. The raja-kulas, the King's men
stationed here, first tie up a person who is bold, without fear of
King Kamsa. Then, after informing the King, they kill Him, after
which they loot His house (lumpanti = tad-grham luthanti).

TEXT 37

evam vikatthamanasya
kupito Devaki-sutah
rajakasya karagrena
sirah kayad apatayat

TRANSLATION

As the washerman continued to speak disparangly in this manner,

the son of Devaki became angry and removed His head from His
body with the front of His own hand.
(no commentaries)

TEXT 38

tasyanujivinah sarve
vasah-kosan visrjya vai
dudruvuh sarvato margam
vasamsi jagrhe 'cyutah
TRANSLATION

The washerman's assistants dropped their bundles of clothes and

ran away down the road, scattering in all directions. Lord Krishna
then took some garments for himself.

Sridhara Svami

Vasah-kosan means bundles of clothes.

Visvanatha Cakravarti

(Repeats Sridhara Svami.)

TEXT 39

vasitvatma-priye vastre
krsnah sankarsanas tatha
sesany adatta gopebhyo
visrjya bhuvi kanicit

TRANSLATION

Krishna dressed himself a pair of garments which especially

pleased Him, and Balarama did likewise. Lord Krishna then gave
what remained to the cowherd boys, who left much of the clothes
thrown on the ground.

(No commentaries)

TEXT 40

tatas tu vayakah pritas

tayor vesam akalpayat
vicitra-varnais celeyair
akalpair anurupatah

TRANSLATION

Thereupon a weaver came forward and with great love arranged

their dress suitably, with variously colored cloth ornaments.

Sridhara Svami

A particular weaver (vayaka = tantu-vaya). Vesam means

ornamentation. With decorations (akalpaih = bhusanaih) made of
cloth (celeyaih = vastra-mayaih).

Jiva Gosvami

With cloth ornaments, such as armlets and earrings, and variously

colored just as if they were fashioned out of jewels. the reason for
this dressing up is stated by the words anurupatah, meaning that
this is befitting their pastime of becoming wrestlers, since (such
cloth ornaments) would not cause pain to their bodies.

Visvanatha Cakravarti
 Vayaka means a weaver. With ornaments, such as bracelets,
earrings, armlets and so on, made of cloth, of soft strips of cloth.
Colored variegatedly, just like the coloring of gold encrusted with
jewels. anupupatah means that in their pastime of becoming
wrestlers cloth ornaments will be suitable because they will not
pain their bodies. It also means that the colors were suitable.

TEXT 41

nana-laksana-vesabhyam
krsna-ramau virejatuh
sv-alankrtau bala-gajau
parvaniva sitetarau

TRANSLATION

Krishna and Balarama appeared resplendent, each in their own

unique, wonderfully decorated outfits, just like a pair of young
elephants, one white and the other black, decorated for a festive
occasion.

Sridhara Svami

Parvani means during a festival.

Visvanatha Cakravarti

With the two garments of both of them, which had various kinds
of qualities; here the dual number of the garments is because of the
division of the two different garments that suited the two of them.
Parvani means during a festival, and sitetarau means white and
dark-blue.

TEXT 42
 tasya prasanno bhagavan
pradat sarupyam atmanah
sriyam ca paramam loke
balaisvarya-smrtindriyam

TRANSLATION

Satisfied with the weaver, the supreme Lord Krishna granted Him
the liberation of attaining a form like His own, and in this world
supreme opulence, physical strength, influence, memory and
sensory agility.

Sridhara Svami

In this world supreme opulence, strength, influence, memory and

agility of the senses (indriyam = tat-patavam); these He granted.

Visvanatha Cakravarti

Indriyam means agility of the senses.

TEXT 43

tatah sudamno bhavanam

malakarasya jagmatuh
tau drstva sa samutthaya
nanama sirasa bhuvi

TRANSLATION

The two Lords then went to the house of the garland maker
Sudama. When Sudama saw them, He immediately stood up and
then bowed, placing His head on the ground.

Visvanatha Cakravarti
 After their putting on garments and ornaments, garlands were
required and thus this verse beginning tatah is spoken.

TEXT 44

tayor asanam aniya

padyam carghyarhanadibhih
pujam sanugayos cakre
srak-tambulanulepanaih

TRANSLATION

After offering them seats and washing their feet, Sudama

performed worship of them and their companions, with arghya,
garlands, betel-nut, sandlewood paste and other offerings.

(No commentaries)
TEXT 45

praha nah sarthakam janma

pavitam ca kulam prabho
pitr-devarsayo mahyam
tusta hy agamanena vam

TRANSLATION

Sudama said: my Lord, now my birth is sancitified, and family

line has become freed from contamination. My forefathers, the
demigods and the great sages are all certainly satisfied with me
now that You have come here.

Jiva Gosvami
Mahyam means "toward me."
TEXT 46

bhavantau kila visvasya

jagatah karanam param
avatirnav ihamsena
ksemaya ca bhavaya ca

TRANSLATION

You both are the ultimate cause of this entire universe's creation,
and You have descended to this realm with You plenary
expansions to bestow upon it sustenance and prosperity.

Sridhara Svami

Ksemaya means for abhava (?), and bhavaya means for prosperity
(udbhavaya).

TEXT 47

na hi vam visama drstih

suhrdor jagad-atmanoh
samayoh sarva-bhutesu
bhajantam bhajator api

TRANSLATION

Because You are the well-wishing friends and the supreme soul of
the whole universe, You have not bias in Your outlook, but rather
remain always equally disposed to all living beings, even when
You reciprocate the loving worship of Your devotees.

Sridhara Svami
 And it should not be presumed that because You killed the
washerman and showed favor to the weaver the two of You are
unequal in Your vision and thus are not the supreme Lord, as is
stated in the verse beginning na hi vam. The reason for this is
given by the word samayoh, and two further reasons for that are
given by the words suhrdoh and jagad-atmanoh.

Jiva Gosvami

Inasmuch as the two who are well-wishers and the souls of the
universe do not have unequal vision, thus even in their
reciprocating with, showing mercy to, those who worship them
they do not have it (unequal vision). This is because they are sama,
equal in material unhappiness or happiness.

Visvanatha Cakravarti

The idea of the phrase bhajantam bhajator api is as follows:

according to His own statement in the verse samo 'ham sarva-
bhutesu, namely ye bhajanti tu mam bhaktya mayi te tesu capy
aham, in fact anyone-- among the brahmanas, dog-eater or so on,
the doers of good or the doers of evil-- who worships You, You in
turn reciprocate with, and thus You have no bias for class
distinctions, etc. After all, among Your worshipers in this place
You have granted all success even to a weaver and a garland
maker, myself.

TEXT 48

tav ajnapayatam bhrtyam

kim aham karavani vam
pumso 'ty-anugraho hy esa
bhavadbhir yan niyujyate
 TRANSLATION

Please order me, Your servant, to do whatever You wish.

Whatever engagement a person receives from You is indeed the
greatest possible mercy for Him.

(No commentaries)

TEXT 49

ity abhipretya rajendra

sudama prita-manasah
sastaih su-gandhaih kusumaih
mala viracita dadau

TRANSLATION

O best of kings, having spoken these words, Sudama

automatically understood what Lord Krishna and Balarama
wanted. Feeling very pleased, He presented them garlands made
of fresh, fragrant flowers.

Sridhara Svami

Ity abhipretya means "having thus made himself known,

understanding their thought (abhipretya = tan-matam jnatva).

Jiva Gosvami

The word viracitah implies that when He heard about their coming
He, together with His family, had automatically put together (some
garlands), and when they all of a sudden arrived, He gave those
garlands, which were already made. Because the worship was done
so hastily He had no others.
Visvanatha Cakravarti

My dear Sudama, do whatever You think is right; that is our

command. In reply to such He answers, "all right, all right," as
expressed in the verse beginning ity abhipretya. Thus (evam)
receiving His duty through His own realization. In other words, He
understood their order by realizing, "then I must give them
garlands."

With (flowers which were) fresh, which were extremely fragrant,

well-formed, soft and cool, (He made) a garland; here the
indication of the singular usage (in the word malam) is that even
while He was giving a number of garlands to the two brothers as
equals, He secretly (alaksitam) gave one most excellent garland to
Krishna.

TEXT 50

tabhih sv-alankrtau pritau

krsna-ramau sahanugau
pranataya prapannaya
dadatur vara-dau varan
TRANSLATION

Nicely ornamented with these garlands, Krishna, Balarama and

their companions were quite satisfied. The two Lords then offered
the surrendered Sudama, who was bowing down before them, His
choice of benedictions.

Jiva Gosvami

"With those (garlands)" implies, by the eka-sesa construction,

"with others also."

TEXT 51
 so 'pi vavre 'calam bhaktim
tasminn evakhilatmani
tad-bhaktesu ca sauhardam
bhutesu ca dayam param

TRANSLATION

Sudama chose as His benedictions unshakable devotion for Him,

the supreme soul of all existence, and furthermore friendship with
His devotees and transcendental mercy for all living beings. (no
commentaries)
TEXT 52

iti tasmai varam dattva

sriyam canvaya-vardhinim
balam ayur yasah kantim
nirjagama sahagrajah

TRANSLATION

Lord Krishna granted these benedictions, and moreover awarded

Sudama wealth to increase the well-being of His family, strength,
long life, fame and beauty. Then He and His elder brother took
their leave.

Sridhara Svami

Anvaya-vardhinim means expanding throughout His family.

Giving also opulence and so on, which were not asked for, He then
left.

Strolling at will through Madhu City, Krishna killed the

washerman and gave benedictions to the weaver. Then He showed
His complete mercy to to the garland maker, after which He
straightened out Kubja, and quickly bent and broke the bow.

Visvanatha Cakravarti

He also gave opulence and so forth, even though Sri Baladeva and
the others were not inclined to grant them, since He wanted
to give them. Thus, we understand, He is the most affectionate to
His devotees.