1 Filled with food.
2 For herding the cattle.
3 Gunja is a small herb that has red and black berries. Their mothers had adorned them with these objects.
4 The supreme soul.
5 Putana.
6 Sesamum seeds and water are offered to dead relatives.
7 Ajagara.
8 A yojana is a measure of distance, between 8 and 9 miles.
9 This is a second boy speaking.
10 Krishna.
11 Krishna wished to prevent them from entering, but destiny had worked against this.
12 Agha merged into Krishna.
13 Agha.
14 Ugrashrava, the son of Romaharshana or Lomaharshana. A suta was a charioteer, but also a bard and raconteur. Here, it is a proper noun, another name for Ugrashrava.
15 Granted by god, Parikshit.
16 Worst among kshatriyas, one who is a kshatriya only in name.
17 The boys.
18 Krishna.
19 Do not stop eating.
20 Brahma.
21 To the mothers of the boys and the calves by restoring them, and to Brahma by allowing the boys and the calves to remain hidden.
22 He assumed the forms of both the boys and the calves.
23 Krishna.
24 Of the cowherds.
25 Asava is liquor made through distillation, not mere fermentation.
26 By chanting mantras.
27 A mark made on the forehead.
28 Day and night are divided into eight yamas, each yama is a period of three hours.
29 Wives of cowherds (gopas).
30 This is interpreted in complicated ways. But this is simpler.
31 There was no reason for Krishna to change his behaviour, even if he was in the forms of the boys and the calves. However, because Krishna was in the forms of the boys and the calves, the others became more affectionate.
32 Of joy.
33 Both calves and boys.
34 Krishna’s.
35 Balarama.
36 The cowherd boys.
37 Brahma.
38 A small measure of time, equated with half a kshana or half a lava.
39 Brahma.
40 There is the white of sattva in the moonbeams and the red of rajas in the eyes.
41 Yoga leads to eight major siddhis or powers. These are anima (becoming as small as one desires), mahima (as large as one desires), laghima (as light as one wants), garima (as heavy as one wants), prapti (obtaining what one wants), prakamya (travelling where one wants), vashitvam (powers to control creatures) and ishitvam (obtaining divine powers).
42 Of samkhya.
43 Sacraments.
44 The three qualities (guna) of sattva, rajas and tamas.
45 This is reminiscent of shlokas in the Upanishads.
46 Five senses of action, five senses of perception and the mind.
47 Vishnu. This is an extremely difficult shloka to translate and we have taken some liberties.
48 In the sense of establishing the brahman by the rejection of ‘neti, neti’, ‘not this, not this’.
49 Brahma.
50 The curtain of maya.
51 Brahma’s.
52 The cowherds.
53 The swan.
54 Brahma has four heads.
55 Such devotees.
56 This, and many succeeding shlokas, are interpreted in different ways.
57 The supreme soul.
58 Ego.
59 A paramanu is an ultimate particle characterized by the trait that it cannot be divided further. It alone is combined with others.
60 That is, universe.
61 Narayana means someone whose resting place (ayana) was the water (nara).
62 After performing austerities.
63 When Krishna showed Yashoda everything inside his mouth.
64 When Brahma stole the cowherd boys and the calves.
65 Shiva.
66 This is a reference to different avataras, as gods (Vamana), rishis (Vyasa), men (Rama, Krishna), inferior species (Varaha), aquatic creatures (Kurma, Matsya).
67 The wheel of life, the circle of birth and death.
68 And understand that it is actually a rope.
69 The supreme soul.
70 These are the eleven divinities who preside over the eleven senses—the mind (Chandra), intelligence (Brahma), ahamkara (Shiva/Sharva), hearing (the divinities in charge of the directions), touch (Vayu), sight (Surya), taste (Varuna), smell (the two Ashvins), speech (Agni), hands (Indra) and legs (Upendra). There seems to be a sense that the residents of Vraja are more fortunate than these divinities. These divinities have experienced Achutya only through respective senses. However, the residents of Vraja have experienced him with all their senses.
71 She pretended motherly affection. Her family means Bakasura and Aghasura.
72 A kalpa is the longer cycle of creation and destruction.
73 Brahma.
74 Mura’s enemy, Krishna.
75 Vatsapada.
76 Krishna and Balarama.
77 One moves from koumara to pouganda when one becomes six years old. Pouganda lasts until one attains the age of ten.
78 Before this, Krishna and Balarama only tended to calves. They were now allowed to herd adult cattle.
79 Place of pilgrimage.
80 Govardhana.
81 A chakora is a partridge, a krouncha is a curlew/heron, a chakravaka is the ruddy goose or Brahmany duck and a bharadvaja is a skylark.
82 The text uses the word Krishnaa, meaning dark, for the Yamuna. Since the serpent is also dark (krishna), there is a play on words.
83 Kalindi, the river with dark waters, is another name for the Yamuna.
84 Something that hears with its eyes, a name for Kaliya.
85 Weaned female calves.
86 Yashoda wanted to follow Krishna into the pool.
87 Though it is sometimes used in the sense of an instant, a muhurta is a measure of time equal to forty-eight minutes.
88 Garuda.
89 Gandharvas are celestial musicians and are semi-divine.
90 Celestial singers.
91 The text uses the term dandashuka.
92 We have translated vijnana as self-knowledge, the transcendental consciousness. We will use jnana for knowledge.
93 Detachment from fruits and renunciation of action; and action with a desire for the fruits, respectively.
94 The texts of the Vedas, or related to them.
95 The twilight zones.
96 Garuda.
97 Island or region.
98 Ramanaka dvipa, in the middle of the ocean.
99 Serpents. Nagas (also known as uragas) are different from snakes. They are semi-divine, can assume any form at will and reside in specific locations.
100 Garuda ate serpents. So that he did not eat serpents, Brahma made this arrangement. The serpents received offerings from those who worshipped snakes. Taking turns, the serpents offered their respective shares to Garuda, so that he would not eat them. Sometimes, it is also suggested that every month, one serpent, and not just the offering, was given to Garuda.
101 Respectively Garuda and Vishnu.
102 Kaliya.
103 Garuda.
104 A sage who was meditating in the water.
105 The forest.
106 Kakapaksha (like a crow’s wing) is a description of sidelocks of hair on the temples of boys and young men.
107 Kumbha is a medicinal plant.
108 Demons, progeny of Danu.
109 But Pralamba didn’t think Balarama was invincible.
110 Balarama.
111 Meru.
112 The animals.
113 Krishna and Balarama’s.
114 Chant their lessons when called by their preceptor, a reference to brahmana disciples. The frogs have also been quiet hitherto.
115 A reddish insect, sometimes identified with a firefly.
116 The meaning remains unclear and is subject to interpretation. For example, those who were too proud to farm had to repent.
117 It moved from cloud to cloud.
118 Indra’s bow is the rainbow.
119 The word padapa means tree, signifying something that drinks up water with its feet (the roots).
120 Indra.
121 Kings are urged by brahmanas to undertake works of charity.
122 A lotus that blooms in the night.
123 Sacrifices at which oblations are offered out of the first harvest after the rainy season.
124 They couldn’t travel during the rainy season. A snataka is a student who has finished studying and is ready to embark on the next phase of life. The word snataka is derived from snana (the act of taking a bath), ritually performed before anything auspicious is undertaken.
125 Stated simply, they wait for their physical deaths.
126 Entered Vrindavana forest.
127 Alternatively, embraced him in their minds.
128 The text doesn’t make it clear whether a single gopi is singing this, whether they are singing this collectively, or whether they take turns. Probably the last is intended. They sometimes address the others in the singular, sometimes in the plural.
129 Meaning both Krishna and Balarama.
130 Damodara is one of Krishna’s names. He was named Damodara because Yashoda tied a rope (dama) around his stomach (udara).
131 The shores of the lakes are where the bamboo grew and the flute was made out of bamboo. The word arya means noble, but it also means forefather. The lakes are shedding tears of joy because the flute indirectly originated with them. They are like forefathers. The trees shed drops of dew.
132 Celestial vehicles.
133 With the milk still in their mouths.
134 Meant for senior gopis.
135 An allusion to different branches of the sacred texts followed by sages. Sages meditate with their eyes closed.
136 A comparison is being made with the swirling currents in the rivers.
137 Krishna is similar in complexion to a cloud and therefore, the cloud is his friend. The cloud is not showering down flowers, but drops of rain that are being compared to flowers.
138 This shloka has complicated interpretations. We have given a translation that seems to be accurate, but is also simple and not convoluted. There is no reason to take pulinda women to mean women from backward and aboriginal classes, as most interpretations render it. Pulindaka is indeed used for barbaric tribes, usually residing in mountains. But this is along the bank (pulinda) of a river. Therefore, pulinda can simply refer to people who live along the banks of a river.
139 For tethering the animals, through the nose, or for tying the hindlegs of cows at the time of milking.
140 Hemanta is the cold season, the months of Margashirsha (also known as Agrahayana) and Pousha. The first month, Margashirsha, is roughly mid-November to mid-December. Kumarikas are young unmarried maiden girls, less than the ages of ten and twelve. Havishya is food that can be offered as oblations. It is simple and has no seasoning. It is only eaten on special occasions, such as when a vow is being observed. Katyayani is one of Parvati’s names and Katyayani vrata (vow), also known as Gouri vrata, is performed by maidens to get married, or obtain a groom. Bhadrakali is also one of Parvati’s names. These kumarikas may have been even younger, since Krishna was just over six years old then.
141 Supreme lord, in the feminine.
142 This prayer is being recited in the singular.
143 This can be taken as a proper noun or as an adjective. Shyamasundara is one of Krishna’s names, meaning one who has a beautiful dark-blue complexion.
144 Nanda.
145 The word used in the text is anahata, the opposite of ahata. Ahata means struck, injured, impaired. The opposite means virgin, perhaps implying the hymen is intact.
146 Bathing naked wasn’t the only crime. In addition, while observing a vow, the girls had not maintained silence and had sported in the water.
147 The gopis.
148 It cannot be used as seed.
149 Katyayani.
150 Stoka means small, so this can also be translated as Little Krishna.
151 When a person has consecrated himself for a sacrifice, he does not eat until the sacrifice is over, nor does he give food to someone else. What is being said is that this isn’t a general rule, but only applies to sacrifices where animals are slaughtered, or soutramani sacrifices. Otherwise, there is no such bar. A soutramani sacrifice is an animal sacrifice in which liquor is also offered.
152 Of the brahmanas.
153 The four types of food are those that are chewed (charvya), sucked (choshya or chushya), licked (lehya) and drunk (peya).
154 About emancipation and liberation from samsara.
155 From going to meet Krishna.
156 The physical birth, the investiture of the sacred thread and consecration for sacrifices.
157 Emancipation.
158 Shri is known for being fickle, but not vis-à-vis him.
159 Krishna and Balarama.
160 Interpreted as—has it been sanctioned by the sacred texts?
161 A yajna and a kratu are both sacrifices. However, the former is performed with a sacrificial post and the latter without one. More specifically, the former is performed with sacrificial animals and the latter without sacrificing animals.
162 That is, rain.
163 Dharma, artha and kama.
164 This has complicated interpretations. The supreme lord cannot be dependent on karma. If he confers fruits according to karma, he becomes dependent on others.
165 Interpreted as studying and teaching.
166 The text uses the word rajanya. In the present context, this is synonymous with kshatriya.
167 The three higher varnas.
168 That is, intercourse.
169 Govardhana.
170 A dish made out sweetened milk and rice.
171 Apupas are small and round cakes made out of flour and fried. Shashkulyas are baked cakes.
172 Gifts given to brahmanas after the sacrifice.
173 Shvapakas are sometimes equated with chandalas. Shva means dog and paka means to cook. Thus, shvapaka means someone who cooks dogs (eats dogs) or cooks for dogs (lives with dogs). Chandala has different nuances and a chandala is not necessarily a shudra. A chandala is also of mixed parentage, with a shudra father and a brahmana mother. More generally, chandalas are outcastes, while shudras are within the caste fold.
174 The word used is pradakshina, which is much more specific than a mere act of circling. This circling or circumambulation has to be done in a specific way, so that the right side (dakshina) always faces what is being circled.
175 Krishna had two simultaneous forms, his own and that of Govardhana.
176 Samvartaka clouds should not have been released until it was the time for universal destruction.
177 This depended on status. For example, seniors inhaled the fragrance of his head, equals and intimate ones embraced him and juniors touched his feet.
178 Young gopis.
179 They went to Nanda.
180 Daityas are a specific category of demons, the progeny of Diti.
181 The name of this demon wasn’t given earlier.
182 Dhenuka, Rasabha means donkey.
183 Except the last sentence, Garga’s quote is a repetition of shlokas from Chapter 10(8).
184 Surabhi is the divine cow who yields all the objects of desire. She is the mother of all cattle. She is Daksha’s daughter and is married to the sage Kashyapa. Goloka is a world meant for cattle and is above all the other worlds. The Mahabharata describes that this was given to Surabhi by Brahma.
185 Of maya.
186 Such as Aditi.
187 Govinda = Go + Indra, a slightly convoluted derivation of Govinda. Usually, Govinda = Go + vinda, a person who protects/cherishes/obtains (vinda) cattle (go).
188 Vidya means knowledge. Thus vidyadhara, one who holds knowledge.
189 These had remained hidden inside the mountains earlier.
190 Varuna and his companions.
191 The tense used requires an explanation. The incident occurs later, in Chapter 10(39). However, at the time when Shuka is recounting all this to Parikshit, the incident belongs to the past tense.
192 Chapters 10(29) to 10(33) are full of beautiful poetry. They are about rasa or rasa krida/rasa lila, a circular dance involving Krishna and the gopis. There are various interpretations of Krishna’s use of yoga maya. There are also extensive commentaries on these five chapters. We have deliberately kept the translation simple.
193 The beams of the moon are like a hand, making the wife blush, or smearing kunkuma on her face.
194 For boiling on stoves, same for the dishes.
195 That bliss destroys all karma, even if it is auspicious.
196 Shishupala.
197 Raka means the day/night of the full moon and Rakesha (the moon on such a night) is the lord (isha) of raka.
198 The personified form of tulasi.
199 Vishnu.
200 The word used for the moon is enanka, meaning the one with the marks of a black antelope.
201 Ratipati, Rati’s consort.
202 Ashvattha is the holy fig tree, plaksha and nyagrodha are kinds of fig trees, naga (nagakesara) is the Indian rose chestnut, punnaga is nutmeg, champaka is a tree with yellow and fragrant flowers, malati is a kind of white jasmine, mallika, jati and yuthika are also kinds of jasmine, chuta is mango, priyala is the chironji tree, panasa is jackfruit, kovidara is a kind of orchid, jambu is rose apple, arka is the sun plant, bilva is wood apple, bakula is a tree with fragrant blossoms, amra is mango and both kadamba and nipa mean the same kind of tree.
203 The trees, plants and grass growing on earth.
204 As the dwarf incarnation.
205 The branches.
206 Trinavarta.
207 Name for Lakshmi.
208 Aghasura.
209 Arishta, described in Chapter 10(36).
210 Vyoma, described in Chapter 10(37).
211 Being used as a name for Brahma.
212 Manmatha is a name for Kama, meaning someone who confounds the mind. There is thus a play on words.
213 Alternatively, when people meet a wise person.
214 The gopis are being compared to the sacred texts. Without being able to see Krishna, the rituals of the sacred texts serve no purpose.
215 Krishna does not belong to the four categories mentioned. But he does not love people back immediately.
216 One day for a god is one human year, that is, 360 days approximately. The human lifespan is 100 years, so a god’s lifespan is 36,000 human years. A few interpretations take the god mentioned in the text as Brahma, which increases the duration further. But that interpretation doesn’t seem to be necessary.
217 They formed a circle, interlocking each other’s arms, including that of Krishna’s.
218 He assumed many different forms, so that there was a Krishna between every two gopis.
219 There were many Krishnas, as dark blue as clouds.
220 Dhruva pada.
221 The nakshatras.
222 The dams constructed along fields. There is an allusion to Krishna having broken down common social norms.
223 The bees were buzzing like singing gandharvas.
224 That is, he was not affected by any of this.
225 And is not polluted.
226 A muhurta is a period of forty-eight minutes. Brahma muhurta is named after Brahma and is an auspicious time just before dawn, regarded as the last muhurta of the night. The precise hour depends on the time when the sun rises.
227 The god in question is Shiva, Ambika is Parvati’s name.
228 Krishna and Balarama.
229 Kubera is the lord of riches/treasure. Guhyakas are a semi-divine species who are Kubera’s companions.
230 Lakshmi.
231 The arms of the rivers are the waves, which actually fail to touch him.
232 Meaning Yashoda.
233 Minstrels and bards who sang the composition of others.
234 Krishna’s name, one who wears a garland of wild flowers.
235 The moon.
236 The ones sent by Kamsa to kill Krishna.
237 Vasudeva.
238 Divine sage.
239 Meaning Shiva. The idea is that Kamsa offers a sacrifice to Shiva and Shiva’s bow as a counter to Krishna.
240 Akrura was generous in giving gifts and was known as Danapati.
241 Jarasandha was Kamsa’s father-in-law.
242 Garuda.
243 Cucumber.
244 Shankha means Panchajana and Yavana means Kalayavana.
245 Viryashulka is when the maiden is offered to the suitor who shows the most valour (virya), shulka meaning price.
246 Described in Chapter 10(64).
247 An akshouhini is an army, consisting of 21,870 chariots, 21,870 elephants, 65,610 horse riders and 109,350 foot soldiers.
248 As in pradakshina. Since this is a good omen, Akrura will be able to see Krishna.
249 The text has this double negation.
250 Bodies.
251 Shakra.
252 Literally, sweet-smelling and fragrant. There is also a plant and a flower by the name of sougandhika.
253 Kshetra is the field, that is, the body. Kshetrajna is one who knows the body, that is, the soul, both human and universal.
254 Shvaphalka was Akrura’s father.
255 Kamsa’s order.
256 Since the word used is kishora, they were older than ten and younger than fifteen.
257 A mixture of honey and water, customarily offered to a guest.
258 Akrura was senior.
259 Alternatively, instead of offspring, the subjects.
260 Akrura was also descended from Madhu and was also Madhava.
261 Nanda.
262 Krura means cruel and Akrura means someone who is not cruel.
263 The blinking of an eye.
264 Krishna.
265 The chariot had halted there.
266 Ananta, Shesha.
267 Interpreted as Kailasa.
268 Strictly speaking, two big toes and other toes. That is what a literal translation would be.
269 The number nine means the saptarshis, Marichi, Atri, Angira, Pulastya, Pulaha, Kratu and Vasishtha, and two others who are not in the list, but are important enough. For example, Kashyapa and Jamadagni are possibilities.
270 Uparichara Vasu.
271 The personified forms of the goddesses. Pushti is nourishment, Gira is speech/Sarasvati, Kanti is beauty, Kirti is fame, Tushti is contentment, Ila is the earth, Urja is energy, Avidya is the negation of Vidya and Shakti is power.
272 Akrura.
273 Interpreted as ahamkara.
274 That which is not born is interpreted as Prakriti and the other is Purusha.
275 Brahma.
276 Prakriti.
277 Destiny, nature and one’s own nature, respectively.
278 Karma and yoga having been mentioned, this is interpreted as the pancharatra mode, agama texts followed by the Satvatas.
279 Narasimha.
280 Parashurama.
281 Barbarians, those who did not speak Sanskrit.
282 Akrura.
283 Akrura.
284 The Ganga.
285 Shrenis.
286 When the ornaments were in pairs.
287 Applied collyrium.
288 This is interpreted as distress due to separation from him.
289 Krishna.
290 After death. Form like his own means sarupya.
291 Later, Sudamna is often referred to as Sudama.
292 Padya is water to wash the feet, arghya is a gift.
293 Maidservant.
294 Literally, bent in three places—neck, breasts and waist.
295 This has an interpretation that they used contrasting colours to enhance their own natural complexions. Krishna used yellow paste and Balarama used blue paste.
296 The rainbow.
297 When awake and when asleep. When sleeping, he had nightmares.
298 In a mirror, or in the water.
299 Ghosts.
300 Nalada is identified as the Indian spikenard, or as the Hibiscus rosa. Here, it probably means the hibiscus, red in colour.
301 The elephant keeper also had assistants. Hence the plural.
302 Trinavarta.
303 Shankhachuda.
304 Dhenuka was killed by Balarama, but a distinction is not being drawn between Krishna and Balarama. Alternatively, the residents of Mathura may have got some wrong reports.
305 Here too, Vatsa and Baka were actually killed by Krishna.
306 Literally, a boy who is younger than fifteen years.
307 Does not speak and remains silent, or defends adharma.
308 Ramaa, Lakshmi.
309 A pole erected for a sacrifice to Indra is brought down after the sacrifice is over.
310 In the arena.
311 The royal gallery.
312 Kamsa.
313 Divine ones.
314 Kamsa’s wives and the wives of his brothers.
315 This curse has been described in Chapter 9(19). Yadu and his descendants were barred from inheriting Yayati’s kingdom. This doesn’t solve the problem, since Ugrasena was also descended from Yadu. The interpretation is that Ugrasena was permitted this deviation because he was so commanded by Krishna.
316 Shura’s son means Vasudeva. Dvija samskara means the second birth and refers to the sacred thread ceremony.
317 The brahmanas.
318 Cows and calves.
319 As long as they were students, they would follow the vow of brahmacharya. This was taken by reciting the gayatri mantra. Therefore, the vow is known as gayatra.
320 Avantipura is the city of Avanti, also known as Ujjaini/Ujjain. By deduction, Sandipani originally hailed from Kashi/Varanasi, though it is also possible that this refers to his gotra being Kashyapa.
321 Vedanga means a branch of the Vedas and these were six kinds of learning that were essential to understand the Vedas—shiksha (phonetics), kalpa (rituals), vyakarana (grammar), nirukta (etymology), chhanda (metre) and jyotisha (astronomy). Dhanurveda means the science of warfare. The six schools of darshana or philosophy are nyaya, vaisheshika, samkhya, yoga, mimamsa and Vedanta. Samkhya and yoga are not mentioned in the text and Vedanta is left implicit. The text uses the word anvikshiki knowledge (translated as knowledge of logic), which would naturally mean mimamsa, closely allied to nyaya. The six methods of political science (rajaniti) are sandhi (peace), vigraha (war), yana (marching), asana (remaining in one place), dvaidhi (dividing one’s forces into two parts) and samshraya (seeking refuge).
322 There are sixty-four types of arts (kala)—(1) singing; (2) playing on musical instruments; (3) dancing; (4) drama; (5) painting; (6) painting the body; (7) making designs with rice and flowers for offerings; (8) using flowers to make beds; (9) painting teeth, limbs and garments; (10) ornamenting a floor with precious stones; (11) preparing a bed; (12) playing music with water pots; (13) mixing colours; (14) making wreaths and garlands; (15) ornamenting the head; (16) beautifying the body with garments; (17) decorating the ears; (18) making fragrances; (19) making ornaments; (20) jugglery; (21) using disguise; (22) sleight of hand; (23) preparing tasty food; (24) preparing tasty and colourful drinks; (25) needlework and weaving; (26) puppetry; (27) making musical instruments; (28) solving puzzles; (29) making images; (30) speaking cryptically; (31) reciting from books; (32) dramaturgy; (33) solving enigmatic verses; (34) cane work and making arrows; (35) spinning; (36) carpentry; (37) architecture; (38) testing silver and jewels; (39) metallurgy; (40) decorating jewels with colours; (41) mineralogy; (42) medicine using herbs; (43) arranging fights between rams, cocks and quails; (44) teaching parrots to speak; (45) driving out (an enemy or a disease); (46) hairdressing; (47) reading letters hidden inside a closed fist; (48) learning mlechchha languages; (49) learning indigenous languages; (50) making toy carts with flowers; (51) constructing magic squares; (52) conversation; (53) mind reading; (54) lexicography; (55) prosody; (56) gambling; (57) controlling evil spirits; (58) attracting remoted objects; (59) playing children’s games; (60) using mystical powers; (61) playing tricks; (62) disguising the inferior quality of a cloth; (63) using rituals; and (64) making amulets. Since these are translated from long Sanskrit words, the list of sixty-four varies from one interpretation to another.
323 A maharatha is a great charioteer.
324 Balarama.
325 This is Sandipani speaking.
326 The preceptor of the gods.
327 Type of duck.
328 Krishna.
329 Nanda.
330 That is, Vasudeva.
331 Arishta.
332 Thrice the length of a palm tree.
333 Respectively, human, subhuman and Narasimha avataras.
334 Depending on the interpretation, this is also translated in a slightly different way.
335 The plural is used, but it is clearly a single gopi speaking.
336 The hair on the bee.
337 The women from Mathura.
338 Lakshmi, the one who is seated on a lotus.
339 Vijaya is Arjuna’s name. Vijaya’s friend is an indirect way of referring to Krishna.
340 There are seven nether regions—atala, vitala, sutala, rasatala, talatala, mahatala and patala.
341 As Rama, the Indra among the apes being Vali.
342 Respectively Sita and Shurpanakha.
343 Meaning Nanda.
344 Sushupti.
345 Svairinis are loose women who have sex with anyone they want, but only with those from the same varna. Here, the word is being used in a broader sense of a courtesan. Pingala’s story will be told in the Eleventh Skandha.
346 There is scope for interpretation. Alternatively, they realized that Adhokshaja was within themselves.
347 Kshana.
348 Or, what is the point of being born as Brahma?
349 In the eyes of their husbands and families.
350 The king of medicines is interpreted as amrita, drunk by the gods.
351 That of the gopis.
352 Brahma.
353 Uddhava.
354 Here, Vasudeva means Krishna’s father and the king is Ugrasena.
355 Trivakra.
356 This is a reference to the boon asked for by Trivakra.
357 From the sacred texts.
358 The sight of virtuous ones purifies instantly, while tirthas and gods have to be worshipped for a long time.
359 Hastinapura.
360 Dhritarashtra. Dhritarashtra’s mother was Ambika. While Dhritarashtra was physically blind, the blindness can also be taken to be metaphorical. Dhritarashtra’s son was Duryodhana.
361 Somadatta.
362 Drona.
363 Kripa.
364 Duryodhana is often referred to as Suyodhana.
365 Ashvatthama.
366 Akrura.
367 By deceitful, one presumably means Shakuni, though Shakuni is not named.
368 Pritha/Kunti and Akrura were cousins.
369 Akrura.
370 Krishna and the others.
371 The wealth is enjoyed by sons.
372 Akrura was generous in giving gifts and was known as Danapati.
373 Krishna’s intention is to kill all the wicked kings, not only the ones who have assembled at the moment. Therefore, Jarasandha should remain alive, so that he can raise more armies.
374 Jarasandha.
375 As Nanda’s son.
376 This can be interpreted as Jarasandha’s affliction because of his son-in-law’s death.
377 Jarasandha was born in two pieces and these were brought together and revived by the demoness Jara.
378 Respectively, the chariots of Krishna and Balarama.
379 The comparison is with a river.
380 Of the chariots. Alternatively, the shields.
381 Balarama.
382 Respectively, words from the sacred texts, as well as common maxims. Friendly kings restrained Jarasandha from retiring to the forest.
383 Minstrels and bards who also composed.
384 Kalayavana asked Narada who would be good enough to fight against him and Narada mentioned the Yadavas.
385 The architect of the gods.
386 The science of architecture.
387 Sudharma is the assembly hall of the gods and Parijata is Indra’s celestial coral tree.
388 We have taken liberties with the text in this sentence, since the meaning isn’t obvious. Does it mean within Sudharma? Does it mean near the Parijata tree? We have interpreted it more generally.
389 Kubera’s eight treasures (nidhi) are named Mahapadma (large lotus), Padma (lotus), Shankha (conch shell), Kurma (tortoise), Nila (sapphire), Kunda (jasmine), Kumuda (a jewel) and Makara. However, the list varies.
390 Kalayavana.
391 A makara is a mythical aquatic creature, but can loosely be translated as shark or crocodile.
392 Krishna.
393 This cave has been identified as a lake near Dhavalapura (Dholapur), ten yojanas from Mathura. There used to be a mountain there earlier.
394 Kalayavana.
395 Kartikeya, Kumara.
396 To protect them, Muchukunda had gone to heaven, though he was unable to enjoy heaven, since he was busy fighting the asuras.
397 Muchukunda asked for the boon that he might sleep for a long time. If anyone disturbed his sleep, he would instantly be reduced to ashes.
398 Brahma, Vishnu and Shiva.
399 That is, you are the most important of these three. Therefore, you are Vishnu.
400 Yuvanashva’s son was Mandhata. Mandhata’s (Youvanashva’s) son was Muchukunda.
401 Past, present and future.
402 Vaasudeva.
403 That is, made of earth.
404 Through predatory creatures, burial or cremation.
405 Without taints.
406 The one without qualities or attributes, the brahman.
407 The five senses and the mind.
408 Breathing.
409 Kali yuga hadn’t quite arrived, since it would set in after Krishna’s death. However, it was imminent.
410 Kalayavana was only the leader of the yavanas.
411 Indra.
412 Revata’s son was Kakudmi/Raivata and his daughter was Revati. This incident has been described in Chapter 9(3).
413 Svayamvara is a ceremony where the maiden herself (svayam) chooses her husband (vara) from assembled suitors.
414 Garuda.
415 Shishupala’s.
416 There were eight forms of marriage—some desirable, others less so. One of these undesirable forms is rakshasa, where the bride is forcibly abducted by the groom.
417 As conveyed by the brahmana.
418 Daughter of the mountain, Parvati.
419 The brahmana’s.
420 There is the implicit image of those kings being like kindling and Rukmini resembling a fire generated by churning kindling.
421 From the brahmana.
422 Constellation.
423 Kundina was the capital of Vidarbha, identified with Kaundinyapura in Amravati division.
424 Triyama, three yamas, nine hours.
425 Brahma.
426 An interpretation is added. Since Rukmini was born from Shri’s portion, the brahmana would be blessed with prosperity.
427 Bhishmaka.
428 This is the citizens speaking with each other.
429 This is Rukmini praying.
430 Those whose husbands were alive.
431 Literally, a kanthasutra is a thread worn around the neck. It can be interpreted as the mangalasutra worn by married women.
432 Rukmini. They gave her prasada.
433 We have deliberately not translated shyama. Usually, this means dark. But shyama also means a woman who has not had children and it is this second meaning, in the sense of virgin, which is intended here. More specifically, shyama is used for a maiden who is not yet sixteen years old.
434 The enemy.
435 This is Jarasandha speaking.
436 Krishna.
437 The shame contributing to this.
438 Addressed to Rukmini. His words are partly addressed to Rukmini and partly to Krishna.
439 Brahma.
440 This is addressed to Rukmini.
441 Such as the sun or the moon, reflected in different images in different vessels of water.
442 One perceives the sun through the eye.
443 A small measure of time.
444 Kuhu is the deity (and the day) for the night of the new moon. The moon disappears (dies), but this is not real.
445 Rukmi.
446 Identified as a village near Vidisha, in Bhopal district.
447 Ramaa, Shri/Lakshmi.
448 Kama is the god of love. When he disturbed Shiva, the fire in Shiva’s third eye reduced him to ashes. Kama thus became Ananga (the one without a body).
449 Kama resorted to Vasudeva.
450 Pradyumna would kill the asura Shambara.
451 Mayavati used to work in the kitchen. She was Rati, Kama’s wife, and had taken birth so that she might be reunited with her husband.
452 Great maya.
453 A malevolent being that survives on human flesh.
454 Dvaraka.
455 For example, the shrivatsa mark and Koustubha were missing.
456 The wife.
457 An auspicious sign.
458 The one without birth. Here, it means Surya.
459 A bhara is a measure of weight. It can roughly be taken to be almost 100 kgs.
460 Ugrasena.
461 Satrajit’s brother.
462 Jambavat.
463 Timingila is a fish that devours whales (timi). The reference is to Rama in the Ramayana. Jambavat was Rama’s ally and devotee.
464 Satrajit.
465 Surya’s.
466 In an attempt made by Duryodhana at Varanavata, a story told in the Mahabharata. Kunti and the Pandavas escaped.
467 Kritavarma’s brother and Hridika’s son.
468 That is, why should he not be killed?
469 Hastinapura.
470 Krishna and Balarama. They already knew, but followed human norms.
471 There were several kings of Mithila named Janaka. Indeed, they were all known as Janaka, descended from the Janaka lineage. This Janaka is not the Janaka who was Sita’s father. Balarama taught Duryodhana/Suyodhana how to fight with the club.
472 Satrajit.
473 Respectively linked to destiny and nature.
474 How could there be calamities when Krishna resided in Dvaraka? This shloka is interpreted in various ways. For instance, the residents of Dvaraka had forgotten about Krishna’s glory. One must however bear in mind Shri-Shuka’s statement about his having explained it before. Therefore, this probably means that Krishna was simply behaving like an ordinary human.
475 Also written as Shvaphalka. Shvaphalaka was Akrura’s father. He possessed the power to cause showers and Akrura inherited these powers. In exile, Akrura went to his maternal grandfather’s house, in Kashi.
476 Over and above Akrura’s powers, there was the power of the Syamantaka jewel and its presence or absence.
477 That is, Satyabhama’s sons.
478 That it is with Akrura and not with Krishna.
479 Thus, it is obvious that you possess the jewel.
480 It was now known that the Pandavas had not perished in Varanavata.
481 Satyaki.
482 Technically, Nakula and Sahadeva are not Parthas. They were the sons of Madri, not of Kunti/Pritha.
483 The image is that of the senses greeting the breath of life.
484 They were older to him.
485 Arjuna.
486 Nakula and Sahadeva.
487 Krishnaa, Droupadi.
488 Kunti.
489 Akrura.
490 Yudhishthira.
491 Vijaya is Arjuna’s name. After Khandava forest was burnt down, Agni gave Arjuna Gandiva, two inexhaustible quivers and a chariot with an ape on the standard.
492 Sharabha has many meanings—young elephant, camel. It is also a mythical animal with eight legs, believed to be stronger than a lion. Gavaya is a kind of wild ox.
493 Yudhishthira.
494 Arjuna’s name.
495 Krishna is also one of Arjuna’s names.
496 Arjuna.
497 One who has conquered sleep, Arjuna’s name.
498 Krishna.
499 That is, Indraprastha.
500 There is an obvious consistency, since we have been told Arjuna already possessed these.
501 Maya is the architect of the asuras. Since Arjuna allowed him to escape from the fire, he built this assembly hall for Arjuna. Duryodhana took a pool of water to be the floor and fell into it. He also took the floor to be a waterbody and tripped.
502 Krishna.
503 In Chapter 9(24), Rajadhidevi has been mentioned as Anakadundubhi’s sister. Rajadhidevi’s sons have also been described as the kings of Avanti.
504 A suitor would have to tame these seven wild bulls.
505 Ayodhya.
506 Brahma.
507 Nagnajit.
508 Viryashulka is when the maiden is offered to the suitor who shows the most valour (virya), shulka meaning price. In this case, the valour is that of taming the bulls.
509 The image is of wooden bulls used as toys. The bulls were dragged along with ropes through their noses.
510 Nagnajit.
511 Strictly speaking, necklaces made out of gold coins.
512 Chapter 9(24) states that Shrutakirti was Anankadundubhi’s sister and that her sons ruled over Kekaya.
513 Garuda.
514 Bhouma is Narakasura. There were sixteen thousand such women. Krishna killed Narakasura and married them.
515 Narakasura stole Varuna’s umbrella, not Indra’s. He stole the earrings of Aditi, the mother of the gods. He dislodged Indra from the summit of Mandara, the mountain of the immortals. Narakasura’s capital was Pragjyotishapura, Kamarupa/Kamakhya near Guwahati. Why did Krishna take Satyabhama with him? This gives rise to speculative interpretations. Perhaps Indra related the misdeeds in Satyabhama’s presence and she wanted to come along. Perhaps because Narakasura was the earth’s son and Satyabhama was born from the earth’s portion.
516 A demon.
517 Krishna’s conch shell.
518 Garuda.
519 Mura.
520 The elephants were descended from Airavata.
521 A shataghni was a weapon that could kill one hundred at the same time and could have been a giant catapult.
522 These are both weapons and the words are often used synonymously. However, an astra is a weapon that is hurled or released, while a shastra is held in the hand.
523 Prachetas means Varuna. Mahamani (the great jewel) is the summit of Mandara, known as Maniparvata.
524 Or, whose feet are like lotuses.
525 As Brahma. The text uses the word utkata. Instead of powerful, this can also be translated as fierce.
526 As Rudra.
527 As Vishnu.
528 Interpreted as Prakriti.
529 Five tanmatras or subtle elements.
530 Narakasura’s son, Bhagadatta.
531 Palanquins.
532 Shachi.
533 Satyabhama. There is a contradiction with what has been stated in Chapter 10(50), about Indra voluntarily parting with Parijata when Dvaraka was established.
534 Indra.
535 Simultaneously.
536 Rukmini.
537 Retreated to Dvaraka.
538 This has a double meaning, as in devoid of qualities, or devoid of gunas.
539 With another double meaning, of mendicants, as opposed to beggars.
540 Which is a mere witness.
541 He manifested four arms for the purpose.
542 Brahma, Vishnu and Shiva.
543 Therefore, why should you want to be a king?
544 That is, they cannot possibly suffer.
545 Brahma.
546 The staff is only an external manifestation of renunciation.
547 To your devotees.
548 Vena’s son, Prithu.
549 Bharata, the son of Rishabha and Jayanti.
550 Yayati.
551 In the cycle of samsara.
552 Shiva.
553 This is interpreted as those kings being married to such women.
554 As Prakriti, for creation of the world.
555 Amba, the princess of Kashi, who was in love with Shalva.
556 Wanton or unchaste woman.
557 This is an inconsistency. It hasn’t yet happened and the story will be told in the next chapter. The marriage is of Aniruddha, Rukmini’s grandson.
558 Madra is also known as Lakshmana.
559 Pradyumna.
560 This adharma is about a matrimonial alliance with an enemy and not about marriages between cousins.
561 Dantavakra.
562 Progressively. Obviously, this means coins.
563 Dvaraka.
564 Aniruddha.
565 Bali’s.
566 When she woke up.
567 Because Pradyumna was her father-in-law.
568 Of being a virgin.
569 Pradyumna’s.
570 Bana.
571 Yama.
572 Nagapasha.
573 Bana.
574 Skanda.
575 Beings that torment, Shiva’s companions.
576 Skanda.
577 These are names of various divine weapons. Pashupata is Shiva’s weapon, while Krishna’s own weapon means Narayanastra.
578 Wielded by Balarama.
579 He possessed one thousand arms.
580 Kotara should not be taken as the name of Bana’s biological mother. Bana’s biological mother was Ashana. This is the family deity, identified with Durga. Kotara means someone who dwells in a cave or in the hollow of a tree.
581 Fever, this is Shiva’s jvara.
582 The individual soul.
583 Prana is the breath of life or the life force.
584 Interpreted as the Vedas.
585 Clouds, which are created by the sun.
586 Banasura.
587 Prahlada.
588 By paying a price for them.
589 In marriage.
590 The deadly poison that arose from the churning of the ocean. Interestingly, the word also means a lizard.
591 Kumbhipaka is the name of a specific hell. There, sinners are baked (pacha) like a clay pot (kumbha).
592 Balarama.
593 Nanda and Yashoda.
594 The first two months of spring. Respectively, Chaitra and Vaishakha.
595 The goddess of liquor. Varuni was the liquor born from the churning of the ocean, accepted by the asuras.
596 Shesha.
597 Kanti is the goddess Lakshmi, or her manifestation. The text says the garments were not white. This is interpreted as blue, because of what follows.
598 The kingdom normally referred to as Karusha is in Datia district of Madhya Pradesh. At that time, the king of Karusha was Dantavakra, killed by Krishna. This Karusha is actually the kingdom of Pundra, in broader Bengal, especially the northern parts. The king of Pundra called himself Poundra Vasudeva and imitated and wore all of Vasudeva’s signs.
599 In their playing.
600 Conch shell, chakra, mace, garland of wild flowers, etc.
601 This probably means that Krishna will hurl Poundraka’s false signs away, though it is possible that in an encounter, Krishna will hurl his signs (club, chakra) towards Poundraka. In a subsequent shloka, the latter meaning seems to be intended.
602 Poundraka was with his friend, the king of Kashi.
603 These were imitations.
604 Shiva/Rudra.
605 Poundraka.
606 A specific place inside Kashi.
607 The fire that is towards the south. This is Shiva speaking.
608 Magical mantras used for malevolent purposes.
609 The feminine gender is used, kritya or demoness.
610 In a wasp’s nest as food.
611 A chattering sound expressing pleasure.
612 Of the women.
613 The name of Balarama’s club.
614 Dvivida.
615 Raivataka.
616 The Yadavas.
617 Hastinapura.
618 Dhritarashtra.
619 Uddhava.
620 Gift given to a guest.
621 All these represent royal insignia.
622 Balarama.
623 Krishna.
624 Necklaces made out of gold coins.
625 Son by extension.
626 Hastinapura.
627 Narada.
628 The text uses the word Shri. In this context, it means Rukmini. Narada first entered Rukmini’s residence.
629 For whom, a brahmana is a divinity.
630 Nevertheless, Krishna washed Narada’s feet.
631 This is interpreted as Satyabhama, but there is nothing in the text to suggest this. This was simply another one of Krishna’s wives.
632 Narada.
633 Known as the five mahayajnas performed every day by a householder—offerings to gods, offerings to ancestors, tending to guests, offerings to humans and offerings to non-human species.
634 The Ramayana and the Mahabharata.
635 When they went off after marriage and returned thereafter.
636 The dharma of undertaking civil works.
637 Temples or monasteries.
638 Famous for horses.
639 By setting an example.
640 The coral tree.
641 Rukmini.
642 Interpreted as a recital of the gayatri mantra.
643 The word used is badva. This means a large number, but is also taken to be 13,084.
644 All these are auspicious.
645 Hunger, thirst, sorrow, delusion, old age and death.
646 In this context, this simply means energetic dances performed by male dancers.
647 Mridanga is a kind of drum, tala is a cymbal.
648 Known as Rajagriha (Rajgir) now.
649 This is the message of the imprisoned kings, being relayed by the messenger.
650 That is, suffering from a sense of duality and not realizing unity. In broad terms, their intelligence was inferior.
651 The apparent beneficial consequences.
652 Brahma.
653 A fire concealed inside kindling. Therefore, it is not surprising that Krishna should ask, though he knows.
654 Yudhishthira.
655 Outcasts, not outcastes.
656 The names of the three flows of the Ganga.
657 Instead of going to the rajasuya sacrifice, the Yadavas wanted to fight against Jarasandha and defeat him.
658 Bhima.
659 Brahma and Shiva respectively.
660 About being freed from Shankhachuda, described in Chapter 10(34).
661 The king of the elephants refers to the incident of the elephant being freed from the crocodile, Janaka’s daughter means Sita in the Ramayana and Krishna’s parents had been imprisoned by Kamsa.
662 The single word in Sanskrit requires expansion. It will accomplish the good deed (cook) of freeing the kings. It will also accomplish the objective of bringing to a fruition (cook) Jarasandha’s evil deeds (what should not have been cooked).
663 Ugrasena.
664 The female attendants of the queens.
665 On palanquins.
666 Or helmets.
667 Narada.
668 Indraprastha.
669 Yudhishthira.
670 Arjuna.
671 The text uses the word Punyashloka. Though the nuance is slightly different, the two words can be taken to be almost identical.
672 Droupadi.
673 Krishnaa means Droupadi. Krishna’s sister means Subhadra. She was married to Arjuna, but that incident is described in Chapter 10(86).
674 That is to say, this incident of Krishna and Arjuna burning down Khandava forest and satisfying Agni occurred at this time.
675 Krishna.
676 Those who do not worship you.
677 Which grants all the objects of desire.
678 Yudhishthira’s.
679 Arjuna.
680 Bhima.
681 The word used is atithi. An atithi is an unannounced guest, arriving unexpectedly. The householder reserves a time of the day for receiving unexpected guests.
682 The following statements pre-empt Jarasandha from stating that he needs to know their wish first, before agreeing to it.
683 They gave up their bodies to obtain eternal fame. Harishchandra gave up everything to pay Vishvamitra’s debt. After fasting for forty-eight days, Rantideva obtained some food and water, but gave that away to those who asked for it. To protect a pigeon from a hawk, Shibi gave up his own flesh. Bali gave everything away to Vishnu in his form as the vamana avatara. Unchhavritti is really an adjective, not a proper noun. There are grains left after a crop has been harvested, or after grain has been milled. If one subsists on these leftovers, this is known as unchhavritti. Here, it is being used as proper name for Mudgala, who subsisted in this way, but gave whatever he had to guests. When there was a hungry hunter, the pigeon gave up its body to satisfy his hunger. Seeing this, the hunter also gave up his body.
684 By Shukracharya, Bali’s preceptor.
685 Arka is the sun-plant, actually a small tree. The imagery is probably that of arka trees being crushed when two elephants fight.
686 Bhima.
687 While the duel between Bhima and Jarasandha was going on.
688 Arjuna.
689 Jarasandha’s.
690 Koustubha.
691 Associated with rajas.
692 Kartavirya Arjuna.
693 Indraprastha.
694 Yudhishthira.
695 Yudhishthira is referring to Krishna listening to Yudhishthira’s request.
696 Yudhishthira.
697 Parashurama.
698 Varuna.
699 The day when soma juice is extracted.
700 Shishupala.
701 Sahadeva’s.
702 Shishupala and Dantavakra were first born as Hiranyaksha and Hiranyakashipu, then as Ravana and Kumbhakarna, and finally as Shishupala and Dantavakra.
703 Yudhishthira.
704 The avabhritha. Avabhritha is the most important final component of a sacrifice, characterized by the taking of a bath.
705 Jaya and Vijaya. This story has been stated in the Seventh Skandha.
706 The personification of evil, as in kali, or in kali yuga.
707 Such as Jarasandha.
708 Arjuna.
709 Yamuna.
710 Headed towards the Yamuna.
711 Yudhishthira.
712 This probably means that they were on palanquins borne by male guards.
713 The Yadavas.
714 For want of a better word. The word used is driti, meaning a leather bag used for holding water or other liquids.
715 The rajasuya sacrifice.
716 Ritual where the performer of the sacrifice and his wife offer oblations together.
717 Dvaraka.
718 The inner quarters.
719 Meaning Maya.
720 Duryodhana.
721 Krishna.
722 Brahma.
723 The guards who tried to restrain him.
724 Yudhishthira.
725 That is, Krishna had ensured that Duryodhana would be confounded, leading to the eventual war.
726 Shiva.
727 The word pamshu means dust. However, Pamshu is also one of Shiva’s names. So perhaps this simply means that he ate a handful, after having offered it to Shiva.
728 The word being Ashutosha, easily pleased. We have translated Ashutosha as an adjective. But Ashutosha is also one of Shiva’s names.
729 Maya. The city could fly through the sky and was known as Soubha.
730 The three cities of the daityas, destroyed by Shiva.
731 Pradyumna.
732 Soubha.
733 This world in the case of victory and the next world in the case of death.
734 Daruka was Krishna’s charioteer and Daruka’s son was Pradyumna’s charioteer.
735 Pradyumna.
736 Meaning, it continued for twenty-seven days and nights continuously, without stopping during the night.
737 Garuda. Aruna is Garuda’s older brother.
738 That is, Shishupala.
739 Krishna.
740 With the body.
741 There is no such contradiction, because Krishna was behaving like an ordinary human being.
742 Krishna.
743 The sun rises from behind Mount Udaya.
744 Shalva’s followers.
745 Dantavakra.
746 The king of Karusha, Dantavakra.
747 Dantavakra was the son of Shrutadevi, Vasudeva’s sister.
748 Also spelt Koumadoki. The name of Krishna’s club.
749 Somanath.
750 Prithudaka is named after King Prithu. It is believed that Vishvamitra became a brahmarshi in the Sarasvati temple there. This is identified as Pehowa in Karnal district.
751 Siddhapura (Sitpur) in Gujarat.
752 The sage Trita fell into a kupa (well) here, somewhere along the banks of the Sarasvati.
753 Identified with Ramahrada, somewhere near Kurukshetra.
754 Probably Vaishali. But there were seven (sapta) tributaries or different names for the Sarasvati in different places—Suprabha in Pushkara, Kanchanakshi in Naimisha, Vishala in Gaya, Manasahrada in Uttara Kosala, Suvenu in Kedara, Vimaloda in Gangadvara and Sarasvati in Kurukshetra.
755 On the banks of the Sarasvati. It is impossible to be more specific than that.
756 On the banks of the Sarasvati. It is impossible to be more specific than that.
757 Vedavyasa’s.
758 Pratiloma means against the natural order and applies to progeny where the mother is superior in varna to the father. A suta has a kshatriya father and a brahmana mother.
759 Vedavyasa.
760 Those who pretend to follow dharma are greater sinners than those who follow adharma.
761 Since he was visiting the tirthas. He only struck Romaharshana with the blade of grass, not intending to kill him. But destiny took over.
762 The Puranas. Romaharshana’s son was Ugrashrava.
763 The blood made him resemble a mountain with red minerals and ores flowing out.
764 The name of a river, Koshi in Bihar.
765 This is believed to be Lake Manasa.
766 Shalagrama is a sacred stone that is Vishnu’s personification. According to legend, Vishnu promised that he would be present as this stone in the River Gandaki. River Gandaki is therefore famous for its shalagrama stones. Specifically, Pulaha’s hermitage is believed to be a place known as Shalagrama, near the source of the Gandaki.
767 Parashurama.
768 Constructed by Rama.
769 A kulachala is a great mountain.
770 In Kanyakumari.
771 The tirtha known as Phalguna is identified with Anantapur, near Bellary. Panchapsara means five (pancha) apsaras.
772 Trigarta is identified as North Canara.
773 Shiva.
774 Arya means Parvati. Shurparaka is Sopara in Maharashtra. Shurparaka is also identified as the region near the origins of the Narmada, that is, what is the southern part of Gujarat now.
775 Payoshni is the river Purna, while Nirvindhya is the Newaz/Newaj, in Madhya Pradesh.
776 Reva is Narmada and Mahishmati is Maheshwar.
777 Bhima in strength and Duryodhana in learning.
778 Revati.
779 Mobile and immobile.
780 Parikshit.
781 Interpreted as Rukmini because of the reference to Shri later.
782 An avadhuta is an ascetic who has renounced all worldly attachments. Here, it has the sense of someone who is poor and has no worldly possessions.
783 So far, we have not been told the brahmana’s name. From Chapter 10(41), we can deduce this was Sudamna/Sudama. Krishna and Sudama studied together, in Sandipani’s hermitage.
784 We have deliberately left this as dvija, since it doesn’t necessarily mean a brahmana.
785 The father. Generally, the parents.
786 The one through whom the investiture of the sacred thread ceremony occurs.
787 That is, may you never forget them.
788 This shloka is identical with 9.26 in the Bhagavad Gita.
789 As has been mentioned earlier, Shri is Rukmini. There are interpretations about why Rukmini prevented Krishna from eating a second handful. Since they differ quite a bit, we will not get into that.
790 One who is a brahmana only in name, worst among brahmanas.
791 Yoga leads to eight major siddhis or powers.
792 Literally, necklaces made out of gold coins.
793 They got to know about it astronomically. Samantapanchaka is the area around Kurukshetra. At the time of an eclipse, it is auspicious to bathe in such a sacred place.
794 Parashurama.
795 Krishna’s father.
796 For protecting Dvaraka.
797 After the eclipse was over.
798 The brahmanas.
799 They broke their fast.
800 She is addressing Vasudeva, Krishna’s father.
801 Kunti is being addressed as a mother, not as Vasudeva’s mother. The word used is amba.
802 Dhritarashtra. Clearly, this incident occurred before the war in Kurukshetra and many other events that have been mentioned earlier.
803 This is addressed to Ugrasena.
804 The cessation of samsara.
805 The word used is sapinda, connoting the same lineage as one’s mother.
806 Krishna’s father.
807 The foster parents.
808 That is, Yashoda.
809 Since these led to blinking and a pause in the vision.
810 Such as in meditation and yoga.
811 The elements constitute and exist in physical beings, but the elements neither constitute, nor exist, in the atman.
812 Spiritual truth.
813 We have kept it simple, but there are complicated interpretations. The contact with material objects creates the three states. The contact with the mind creates the three states. The three states result from sattva, rajas and tamas. Alternatively, the three states are wakefulness, dreaming and dreamless sleep.
814 A paramahamsa is a person who has reached the supreme state.
815 Rukmini.
816 Satyabhama.
817 Not to be confused with Balarama’s mother.
818 Prasena’s.
819 Syamantaka.
820 Akrura. Satyabhama’s father was Satrajit.
821 Jambavat.
822 Arjuna.
823 Chariots, elephants, horses and infantry.
824 Krishnaa, Droupadi.
825 Lakshmi.
826 Arjuna’s. In Droupadi’s svayamvara, the artificial fish had not been completely covered.
827 They could string the bow on one side, but not on the other.
828 Jarasandha.
829 Of the fish.
830 An auspicious moment.
831 Droupadi.
832 Krishna.
833 Earlier, that is the reason we are fortunate now.
834 The other queens. This is interpreted as Rohini speaking on behalf of the other queens.
835 Narakasura.
836 Brahma.
837 Gandhari.
838 Subhadra.
839 Parashurama.
840 Sanaka, Sananda, Sanatana and Sanatkumara.
841 Such as images of gods worshipped in temples.
842 Bile, phlegm and air.
843 Imitating human behaviour.
844 Though you are nirguna.
845 This is a difficult shloka to translate. A sleeping person sees various things in a dream. They seem to be real, but aren’t. Reality is different.
846 The Ganga originates there.
847 Krishna’s father.
848 The sense is, why does he need to ask us?
849 Krishna’s.
850 Sacrifices repay the debt to gods, studying to rishis and sons to ancestors.
851 That is, you can cease to be a householder.
852 Kurukshetra.
853 Made out of golden coins.
854 Indra.
855 Prakrita is the primary sacrifice, vaikrita means secondary sacrifices, dravya stands for objects used/offered and jnana stands for mantras.
856 Vasudeva.
857 Parashurama’s.
858 Vidura.
859 Some Yadus accompanied Nanda and his people on their return journey, perhaps to protect them.
860 Vasudeva.
861 This chapter is known as Shruti-Gita. The shlokas are subject to numerous and complicated interpretations and we have chosen the simplest interpretation possible. Essentially, Parikshit’s question is a simple one. How can shruti texts (the Vedas and the Upanishads), which use words, be used to describe the brahman?
862 Narayana.
863 Rishi Narayana.
864 This is Vishnu in his form of Aniruddha, lying down after the universal destruction.
865 At the time of universal destruction.
866 At the time of the next creation.
867 Just as pots are made out of clay, but when they are destroyed, become clay again.
868 And not on the transformations.
869 Like the earth, you are the foundation. If the shrutis describe your transformations, they describe part of you, though not the whole.
870 This probably means sattva, rajas and tamas, not the three worlds.
871 Five sheaths cover the atman and are annamaya (related to food), pranamaya (related to energy), manomaya (related to the mind), vijnanamaya (related to knowledge) and anandamaya (related to bliss).
872 A reference to the manipura chakra, located above the navel and below the solar plexus. In ascending order along the spinal column, the seven chakras are muladhara, svadhishthana, manipura, anahata, vishuddhi, ajna and sahasrara.
873 The cavity of the heart is anahata chakra. Aruni must mean Uddalaka Aruni, referred to in the Upanishads.
874 The kundalini rises up the sushumna nadi and reaches the crown of the head (sahasrara chakra).
875 Fire is latent in kindling. Fire has no form, but assumes the form of whatever it is burning.
876 In the sacred texts.
877 Through the rites of the sacred texts.
878 The physical body.
879 Brahma.
880 Those in heaven and those who preside over the senses.
881 Physical bodies resulting from composition of gross and subtle matter.
882 That is, from Prakriti.
883 The three gunas.
884 Through the injunctions of the sacred texts.
885 Literally, the ones who do not blink.
886 The individual jivatmans must have an entity that is superior.
887 The paramatman is the controller and creator of the individual jivatman.
888 Parkriti is inert and cannot create an animate jivatman. Purusha, or its combination with Prakriti, makes Purusha subject to transformations.
889 From different flowers.
890 Of time, as in the past, the present and the future.
891 The effect is not similar to the cause. For example, a son may be distinct from the father.
892 Both means the real and the unreal. Perceptions about the real can be illusory, just as a rope can be taken to be a snake. Therefore, perceptions about the world are clouded by the illusion that shrouds that perception.
893 Compassion, forgiveness, cleanliness, lack of jealousy, altruism, lack of greed, purity and self-control.
894 The injunctions. These don’t matter to him.
895 Narayana.
896 Sanandana and the others.
897 Narada.
898 Through the sacred texts.
899 The mind from vaikarika ahamkara, the five senses of perception and the five senses of action from taijasa ahamkara and the five elements from tamasa ahamkara.
900 Quickly (ashu) satisfied (tosha), or Ashutosha, is also one of Shiva’s names.
901 Ravana.
902 Kedaranatha.
903 Shiva.
904 As a sign of assent.
905 They have renounced violence.
906 To samsara.
907 A boy who is observing brahmacharya as a student, batuka.
908 Made out of grass.
909 Vrika.
910 Brahma, Vishnu and Shiva.
911 In the original creation, water was created from fire.
912 Both were born from Brahma.
913 That is, Shiva does not follow the sanctioned path.
914 Parvati.
915 Bhrigu.
916 This is the spot known as shrivatsa, where Shri resides.
917 Bhrigu.
918 That is, those who have abjured violence.
919 The rakshasa form is based on tamas, the asura form on rajas and the sura form on sattva.
920 Meaning Shuka.
921 Travelling along the road of samsara.
922 Ugrasena’s.
923 Ugrasena.
924 They are as powerless. Arjuna is referring to the Yadavas.
925 Shiva.
926 Arjuna.
927 Yama’s capital.
928 The mountain that separates the region illuminated by the sun from the region not illuminated by the sun.
929 Himalayas.
930 Pushti, shri and kirti respectively stand for grace, splendour and fame. Ajaya means unvanquished and stands for the powers of maya.
931 Arjuna.
932 Krishna and Arjuna.
933 The various other lords, Brahma and the others.
934 Krishna and Arjuna, one of Arjuna’s names is Krishna.
935 Signifying assent.
936 Krishna.
937 Yudhishthira. The ‘others’ means other kings.
938 After the sporting was over.
939 Such as the Koustubha jewel.
940 The cuckoo is imitating those sounds.
941 The breasts are the mountain’s peaks.
942 The rivers.
943 Rukmavati.
944 Aniruddha.
945 That is, Rochana.
946 When the Yadavas fought against each other and destroyed themselves.
947 Ahuka is Ugrasena. It is not clear whether this means sons or attendants, probably the latter.
948 Ganga.
949 Of dharma.