Chapter Three

Uddhava Remembers Ka in Mathur and Dvrak

|| 3.3.1 ||
uddhava uvca
tata sa gatya pura sva-pitro
cikray a baladeva-sayuta
niptya tugd ripu-ytha-ntha
hata vyakarad vyasum ojasorvym
Uddhava said: To give happiness to his parents, Ka along
with Baladeva went to Mathur, and pulling Kasa from the
platform, he dragged the body on the earth to reassure his
parents after beating and killing him,.
The Third Chapter describes the pastimes of Ka in Mathur and
Dvrak, such as the killing of Kasa. The destruction of the Yadu
dynasty is also described in brief.
In order to give happiness to his parents (a cikrsay) he came to
Mathur with Baladeva. Dragging Kasa from the platform (tugt),
having beaten him (hatam) and then killed him (vyasum), he dragged
that body on the ground in order to prevent his frightened parents from
fainting since they thought that he could get killed.
|| 3.3.2 ||
sndpane sakt prokta
brahmdhtya sa-vistaram
tasmai prdd vara putra
mta paca-janodart
After learning the Vedas and their six agas uttered only once
by Sndpani, Ka pierced the stomach of Pacajana,
.retrieved Sndpanis son and presented him to his father
After learning the Vedas (brahma) with its six agas (sa-vistaram),
piercing the stomach of Pacajana, he brought the son from death and
gave him to Sndpani. Ablative is used to represent a missing verb
.participle: paca-janodart vidrya
|| 3.3.3 ||
samhut bhmaka-kanyay ye
riya savarena bubhayaim
gndharva-vtty miat sva-bhga
jahre pada mrdhni dadhat supara

The kings had assembled, attracted by the beauty of Rukmi,

equal to Lakm, with a desire to take her as their bride.
Stepping on their heads while they glanced here and there
thinking that Ka may come, Ka seized her just as
Garua seized the pot of nectar.
The kings assembled (samhut), being attracted by the beauty of
Rukmi, which was equal to Lakms (riya savarnena). In the
phrase bhmaka-kanyay the instrumental case is used to represent
the genitive case. Samhut is poetic license for samht. Sometimes
samht is seen instead of samhut. Ka placed his foot on the
heads of those kings and seized Rukmi just as Garua seized the
nectar. The kings were thinking in their minds of taking her for
themselves (gndharva-vtty). (Gndharva marriage requires only
mutual consent of bride and groom.) iupla though that she would
be his wife, and other kings thought that she would be their wife. They
desired in this way (bubhsay). At the same time, they were glancing
(miatm) here and there, thinking that perhaps Ka would come at
any time.
|| 3.3.4 ||
kakudmino viddha-naso damitv
svayavare ngnajitm uvha
tad-bhagnamnn api gdhyato j
jaghne kata astra-bhta sva-astrai
Ka, after taming the bulls which were without pierced
noses, married Ngnajit at the svayavara ceremony.
Covered with the blows of a multitude of weapons, he
remained uninjured, and with their own weapons killed the
ignorant kings who desired Ngnajit, after they had been
.defeated in trying to tame the bulls
Taming the bulls (kakudmina) which did not have rings in their noses,
he married Ngnajit. Covered with their attacking weapons (astrabhta), he remained unwounded, and with their own weapons killed
those kings, who had been disappointed (bhagna-mnn), defeated in
trying to tame the bulls, yet, who, being ignorant, desired (gdhyata)
.to possess Ngnajit
|| 3.3.5 ||
priya prabhur grmya iva priyy
vidhitsur rcchad dyutaru yad-arthe
vajry dravat ta sa-gao rundha
kr-mgo nnam aya vadhnm

Desiring to give his wife what she wanted like an ordinary

husband, Ka stole the prijta tree. Because of this, Indra,
a plaything of his wives, came along his assistants in anger to
fight with Ka.
Ka appeared to be an ordinary husband controlled by his wife.
However, actually he desired to give a dear object out of prema to his
wife who had prema. He thus took the prijta tree (dyutarum),
because of which Indra went to fight him (dravat) with his
thunderbolt. in dravat means to attack. The reason: he was
blinded with anger. The reason for that was that he was the plaything
of his wife aci. According to the principle that one thinks that
everyone else is similar to oneself (tmavan manyate jagat), Indra
thought that Ka was also a plaything of Satyabhm. Criticizing
Ka in this way, he pursued him for fighting.
|| 3.3.6 ||
suta mdhe kha vapu grasanta
dv sunbhonmathita dharitry
mantritas tat-tanayya ea
dattv tad-anta-puram vivea
Seeing that her son Naraksura, who swallowed the sky with
his form, had been slain by the cakra, and requested by his
mother (the earth), Ka, gave the kingdom to Naraksuras
son Bhagadatta and then entered into that palace.
Seeing that her son Naraksura (sutam), who swallowed the sky with
his form, had been slain by the cakra (sunbhena), and requested by
his mother the earth, Ka, after giving the kingdom to his son
Bhagadatta, entered into that palace. Though Naraksuras mother
lineage was pure, by association with Bnsura he developed a
demonic mind. One can understand about the power of bad association
from the story in another Pura.1
|| 3.3.7 ||
tatrhts t nara-deva-kany
kujena dv harim rta-bandhum
-utthya sadyo jaghu prahara
vrnurga-prahitvalokai

Mother is an expansion of Satyabhm or Bh. One story says that Nraka was born
when Hirayaksa touched the earth and make it sink in the ocean.
1

Within the palace, the princesses stolen by Naraksura, on

seeing the Lord who is the friend of the distressed,
immediately stood up and accepted him as their husband with
.glances impelled by joy, bashfulness and attraction
Within the palace (tatra) there were many princesses stolen by
Naraksura (kujena). By glances impelled (prahita) by joy,
.bashfulness, and attraction, they each accepted him as their husband
|| 3.3.8 ||
s muhrta ekasmin
nngreu yoitm
sa-vidha jaghe pn
anurpa sva-myay
According to proper method, in each of the palaces, with
suitable form, he accepted each bride in marriage at the same
.time by his power of yoga-my
He accepted them according to the regulations of marriage (savidham). He performed this act by his yoga-my (sva-myay) or
.without bewilderment (su + amyay)
|| 3.3.9 ||
tsv apatyny ajanayad
tma-tulyni sarvata
ekaikasy daa daa
prakter vibubhay
With a desire to show his nature in many forms, in each of the
.queens he produced ten sons exactly equal to himself
Prakter vibubhay means with a desire to show his nature, since
it is mentioned that he produced sons who were the same as himself.
.Amara-koa says that prakti means nature or form
|| 3.3.10 ||
kla-mgadha-lvdn
ankai rundhata puram
ajghanat svaya divya
sva-pus teja diat
He alone killed Klayanava, Jarsandha and alva who had
surrounded his city with armies, (through Mucukunda, Bhma
and others). He gave special powers and consequent fame to
.his devotees

Klah means Klayavana. He alone killed those who surrounded

(rundhata) his city with troops (ankai), using Mucukunda, Bhma
and others as his instruments. He gave power and fame (teja) to his
.devotees
|| 3.3.11 ||
ambara dvivida ba
mura balvalam eva ca
any ca dantavakrdn
avadht k ca ghtayat
He killed or had others kill ambara,2Dvivida, Bna, Mura,
.Balvala,3 Dantavakra and others
After that, he had others kill other kings. Ghtayat should be
aghtayat (he had killed). This is poetic license. Another version has
.ghtayan. In that case the verb babhuva should be supplied
|| 3.3.12 ||
atha te bhrt-putr
pakayo patitn npn
cacla bh kuruketra
yem patat balai
He killed the kings siding with the sons of your brothers.
When they assembled at Kuruketra, their armies made the
whole earth tremble.
Who were the others mentioned in the last verse? He killed or had
killed other kings taking the sides of the sons of your brothers
(Yudhihira and Duryodhana) whose armies (balai), when the kings
assembled (patatm) at Kuruketra, made the whole earth tremble.
|| 3.3.13 ||
sa kara-dusana-saubaln
kumantra-pkena hata-riyyuam
suyodhana snucara ayna
bhagnorum rvy na nananda payan
Ka was not pleased, seeing Duryodhana lying on the
ground with his followers, his legs broken, devoid of splendor
2
3

ambara was killed by Pradyumna.

Dvivida and Balvala were killed by Balarma.

as a result of taking advice from Kara, Dusana, Saubala

and others.
Sa refers to Ka. Seeing this, he was not pleased.
|| 3.3.14 ||
kiyn bhuvo ya kapitoru-bhro
yad droa-bhmrjuna-bhma-mlai
adakauhiiko mad-aair
ste bala durviaha yadnm
The burden of the earth caused by the eighteen akauhinis
formed by Droa, Bhma, Arjuna and Bhma has only been
slightly reduced. The intolerable strength of the Yadus remains
.because of my portions such as Pradyumna
This verse explains why the Ka did not rejoice. The great burden of
the earth consisting of eighteen akauhinis caused by (mlai) Droa,
Bhma, Arjuna and Bhma has been reduced only to a small degree
(kiyn). The sandhi of kapita and uru is poetic license. In
composition, lack of consideration of the secondary elements should
be tolerated. The burden of the earth was reduced only a little
because the intolerable strength of the Lords portions such as
.Pradyumna remains
The burden of the earth is not produced by the abundance of oceans
and mountains, but rather by the prominence of irreligious persons.
The Lord decreased such irreligious persons. One cannot also say that
the Yadus were irreligious, since they are eternal associates of the
:Lord. This is understood from the following verses
brahmayn vadnyn nitya vddhopasevinm
.vipra-pa katham abhd vn Ka-cetasm
How could the brhmaas curse the Vis, who were always
respectful to the brhmaas, charitable, and inclined to serve seniors
and whose minds were always absorbed in Ka? SB 11.1.8
ayysananlpa-kr-snnandiu
na vidu santam tmna vaya ka-cetasa
Absorbed in Ka while sleeping, sitting, walking, speaking, playing,
bathing and eating, they did not know that they existed. SB 10.90.47
The burden is of two types: suffering and happiness. The first is
difficult to tolerate, and the second is easy to tolerate. Examples of the

second type of burden are the lover carrying his female lover, the
affectionate mother carrying her child, or the merchant carrying his
wealth on his head. But weak persons cannot even carry these happy
burdens which are heavier than themselves. Even the earth could not
tolerate the weight of the great devotee Dhruva, who became
:immensely heavy because of his austerities
yadaika-pdena sa prthivrbhakas
tasthau tad-aguha-nipit mah
nanma tatrrdham ibhendra-dhihit
tarva savyetarata pade pade
As Dhruva Mahrja, the Kings son, kept himself steadily standing on
one leg, the pressure of his big toe pushed down half the earth, just as
an elephant being carried on a boat rocks the boat left and right with
his every step. SB 4.8.79
When the Lord shows his power, no one can bear the weight of the
:great bliss that manifests. Thus Bhma says
sva-nigamam apahya mat-pratijm
tam adhikartum avapluto rathastha
dhta-ratha-carao bhyayc caladgur
harir iva hantum ibha gatottarya
Fulfilling my desire and sacrificing his own promise, he got down from
,the chariot
took up its wheel, and ran towards me hurriedly, just as a lion goes to
kill an elephant. He even dropped his outer garment on the way. SB
1.9.37
.
When Nsiha appeared it is sai
dyaus tat-saotkipta-vimna-sakul
protsarpata km ca padbhipit
ail samutpetur amuya rahas
tat-tejas kha kakubho na rejire
The sky, filled with airplanes dislocated by his flying mane, and the
earth as well, afflict by his feet, slipped from their positions. Mountains
sprang up by his force, and the sky and the directions lost their luster
because of his effulgence. SB 7.8.33
Thus the burden of the Yadus should not be considered a burden on the
earth (in the sense of causing suffering). It is similar to the following
situation. Though ornaments are heavy burden for a young woman, the

weight of ornaments are put temporarily on her limbs during festivals

by her affectionate lover. This is always done according to the
circumstance. Thus the devats who had entered by their aas into
the forms of the Yadus who were eternal associates of the Lord, left
from Dvrak and disappeared at Prabhsa (while the eternal
.associates remained invisible in Dvrak)
.
|| 3.3.15 ||
mitho yadai bhavit vivdo
madhv-madtmra-vilocannm
nai vadhopya iyn ato nyo
mayy udyate ntardadhate svaya sma
When they will quarrel among themselves, with eyes red
because of complete
intoxication from liquor, they actually will not die, though they
will appear to die like others. Only when I decide that they
.disappear, they will disappear spontaneously
The Yadus cannot be destroyed like others. They must be destroyed
only amongst themselves. When there will be a quarrel amongst the
Yadus, whose eyes will become red because of complete ()
intoxication (mada) with liquor (madhu), it is not a method of killing
them. Because others die like this (ata), it appears (iyn) that they
also are killed. But it is not so. People see that they kill each other,
though they cannot be killed. The real situation is made clear. When I
want to make them disappear (mayi udyate), they will disappear. Sma
.indicates certainty
|| 3.3.16 ||
eva sacintya bhagavn
sva-rjye sthpya dharmajam
nandaym sa suhda
sdhn vartma darayan
The Lord, thinking in this way, enthroned Yudhihira in his
kingdom. Showing the devotional path, he made his friends
.happy

.Sthpya stands for sthyapityv

|| 3.3.17 ||
uttary dhta pror
vaa sdhv-abhimanyun

sa vai drauy-astra-samplua
punar bhagavat dhta
The heir to the Puru dynasty, Parkit, placed in the womb of
Uttar by gentle Abhimanyu, when almost destroyed by the
.weapon of Avatthm, was saved by the Lord

.Dhta means placed. The second dhra means saved

|| 3.3.18 ||
ayjayad dharma-sutam
avamedhais tribhir vibhu
so pi kmm anujai rakan
reme kam anuvrata
Ka had Yudhihira perform three horse sacrifices.
Yudhihira, surrendered to Ka, protecting the earth along
.with his brothers, ruled over the kingdom
.Reme means he ruled
|| 3.3.19 ||
bhagavn api vivtm
loka-veda-pathnuga
kmn sieve dvrvatym
asakta skhyam sthita
Bhagavn, acting like the soul of the universe, following the
path of Vedic and popular rules, fixed in discrimination, and
.unattached to all material objects, enjoyed in Dvrak
This verse describes the fifth and sixth qualities of Bhagavn: jna
and vairgya. Though he is Bhagavn he acted like the soul of the
universe. Without being attached, he enjoyed objects which gave
happiness presented by Indra and others which were not forbidden by
Vedic or popular rules. Asakta indicated vairgya and skhyam
.indicates jnam
|| 3.3.20-21 ||
snigdha-smitvalokena
vc pya-kalpay
caritrenavadyena
r-niketena ctman
ima lokam amu caiva

ramayan sutar yadn

-reme kaaday datta
kaa-str-kaa-sauhda
By affectionate, smiling glances, sweet words, impeccable
actions and beautiful form, Ka gave pleasure to the
devotees on earth and the devats, and particularly to the
Ydavas. And showing greatest affection for the queens by his
conjugal acts at suitable times in the evening, he derived the
.greatest pleasure
This verse explains that though the Lord is not attracted to the actions
of my-akti, he is attached to the actions of the cit-akti. By
sweetness of four elementsglances, words, actions and form the Lord
gave pleasure to the devotees on earth (ima lokam) and on Svarga
(amum) and especially with the Yadus. But among the Yadus, he
enjoyed especially with the women. This shows greater and greater
attachment. Showing affection through a festival (kana-sauhda) of
conjugal actions for these women at suitable opportunities (dattakaa) during the night (kaaday), he enjoyed. This is because
these queens were actually composed of his cit-akti, arising from his
svarpa. This can be understood from the conversation between iva
and Prvat in the Skanda Pura, Prabhsa-khaa, in which the
:sixteen thousand queens are described with ten sons each
hasa eva mata ka paramtm janrddana
tasyait aktayo dev oaaiva prakrttit
candrarp mata ka kalrps tu t smt
Ka is known as Hasa, paramtm and Janardana. O Prvat! His
sixteen aktis are well known. He is like the moon and the aktis are
.like the phases of the moon
.This will be described in detail in the Tenth Canto
|| 3.3.22 ||
tasyaiva ramamasya
savatsara-gan bahn
ghamedheu yogeu
virga samajyata
Enjoying in this way with his queens, he showed complete
detachment from the activities of the householder, though
following the rules of karma-yoga continuously for many
.years

Ka showed complete (samajyata) indifference (virga) to the

path of karma typified by rajo-gua in performing household
activities, and to the enjoyable items offered by such household
persons. This continued at all times, but at this time it became very
evident. guesv asago vairgyam: detachment means no association
with the guas. (SB 11.19.27) Because of this definition, there is no
question of such detachment in his pastimes with Rukmi and others
.which are uddha-sattva, beyond the material guas
|| 3.3.23 ||
daivdhneu kmeu
daivdhna svaya pumn
ko virambheta yogena
yogevaram anuvrata
What man (what to speak of the Lord), knowing himself to be a
jva subject to the control of karma, surrendering to the Lord
in bhakti-yoga, will have faith in material objects and desires
?which produce karma
This verse explains the Lords detachment in his activities. If the Lord
has detachment from his actions which are not subject to karma, what
person will have affection (virambheta) for his own actions which
produce karma (daivdhna)? If he practices bhakti-yoga he
.surrenders to the Lord of yoga
|| 3.3.24 ||
pury kadcit kradbhir
yadu-bhoja-kumrakai
kopit munaya epur
bhagavan-mata-kovid
One time, a group of sages, angered by the joking young boys
of the Yadu and Bhoja dynasties, and knowing the intention of
.the Lord, uttered a curse
The sages knew the intention of the Lord (bhagavn-mata-kovid).
Thus they had no fault in cursing. The cause of the Lords intention will
.be described at the end of the Eleventh Canto
|| 3.3.25 ||
tata katipayair msair
vi-bhojndhakdaya
yayu prabhsa sah
rathair deva-vimohit

After several months the Vnis, Bhojas and Andakas, in forms

created by the Lords illusory energy, joyfully went to Prabhsa
on their chariots.
The Vis eternally remain in Dvrak. They do not leave. They
remained there, invisible to the eyes of common people. Their going
was an appearance created by the Lord (deva-mohit). This phrase
can also mean that the devat portions of the Vis became
bewildered and went to Prabhsa.
|| 3.3.26 ||
tatra sntv pitn devn
caiva tad-ambhas
tarpayitvtha viprebhyo
gvo bahu-gu dadu
Bathing there, worshipping the Pitr, devats and sages with
its sacred water, they gave the best quality cows to the
.brhmaas
Gva should be g. Bahu-gu means the cows gave plentiful
.milk
|| 3.3.27 ||
hiraya rajata ayy
vssy ajina-kambaln
yna rathn ibhn kany
dhar vtti-karm api
They also gave the brhmaas gold, silver, beds, cloth, skins,
blankets, carts, chariots, elephants, brides and land for
gaining subsistence.
Vttikarm means land by which they could support themselves.
|| 3.3.28 ||
anna coru-rasa tebhyo
dattv bhagavad-arpaam
go-viprrthsava r
praemur bhuvi mrdhabhi
The warriors, whose lives were dedicated to cows and
brhmaas, after offering the brhmaas tasty food offered to
.the Lord, offered respects on the earth with their heads

The Vis whose lives (asava) were dedicated to cows and

brhmaas, offered them food which was offered to the Lord. This
shows that they were strict followers of dharma. Thus their
.disappearance was completely dependent on the Lord alone
He also intended to show that it is not proper for the brhmaa to
show anger. By this act as well, the devat portions now separated
from the Yadus who were eternal associates of the Lord and returned to
their places in Svarga. This act also indicates the Lords sixth aivarya,
detachment. By hiding the glories of his devotees, bhakti, his abode,
his pastimes and associates, the Lord deceived the materialistic people
.and produced longing in his devotees
Thus ends the commentary on Third Chapter of the Third Canto of the
Bhgavatam for the pleasure of the devotees, in accordance with the
previous cryas.