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CHAPTER FIFTY-SEVEN

Satrājit Murdered, the Jewel Returned

This chapter describes how Lord Kṛṣṇa, after the murder of Satrājit, killed Śatadhanvā and had Akrūra bring the Syamantaka jewel back to Dvārakā.

When Lord Śrī Kṛṣṇa heard that the Pāṇḍavas had supposedly been burned to death in the palace of lac, He went to Hastināpura with Lord Baladeva to maintain the principles of worldly protocol, even though, being omniscient, He knew the report was false. With Kṛṣṇa out of Dvārakā, Akrūra and Kṛtavarmā incited Śatadhanvā to steal the Syamantaka jewel from Satrājit. Bewildered by their words, the sinful Śatadhanvā murdered King Satrājit in his sleep and stole the gem. Queen Satyabhāmā was overcome with grief at the death of her father, and she rushed to Hastināpura to report the sorrowful news to Śrī Kṛṣṇa. Together with Lord Baladeva, Kṛṣṇa then returned to Dvārakā to kill Śatadhanvā.

Śatadhanvā went to Akrūra and Kṛtavarmā to beg for help, but when they refused he left the jewel with Akrūra and fled for his life. Kṛṣṇa and Balarāma pursued him, and Lord Kṛṣṇa beheaded him with His sharp-edged disc. When the Lord could not find the Syamantaka jewel on Śatadhanvā’s person, Baladeva told Him that Śatadhanvā must have left it in someone’s care. Baladeva further suggested that Kṛṣṇa return to Dvārakā to find the jewel while He, Baladeva, would take the opportunity to visit the King of Videha. Thus Lord Balarāma traveled to Mithilā and remained there for a few years, during which He taught King Duryodhana the art of fighting with a club.

Lord Kṛṣṇa returned to Dvārakā and had the funeral rites performed for Satrājit. When Akrūra and Kṛtavarmā heard how Śatadhanvā had met his death, they fled Dvārakā. Soon many kinds of disturbances — mental, physical and so on — began to afflict Dvārakā, and the citizens concluded that the cause of these troubles must be Akrūra’s exile. The city elders explained, “Once there was a drought in Benares, and the king of the region gave his daughter in marriage to Akrūra’s father, who was visiting Benares at the time. As a result of this gift, the drought ended.” The elders, thinking Akrūra had the same power as his father, declared that Akrūra should be brought back.

Lord Kṛṣṇa knew that Akrūra’s exile was not the main cause of the disturbances. Still, He had Akrūra brought back to Dvārakā, and after properly honoring him with worship and greeting him with sweet words, Kṛṣṇa told him, “I know Śatadhanvā left the jewel in your care. Since Satrājit had no sons, his daughter’s offspring are the just claimants to whatever property he has left behind. Nonetheless, it would be best for you to keep the troublesome jewel in your care. Just let Me show it once to My relatives.” Akrūra presented Kṛṣṇa with the jewel, which shone as brilliantly as the sun, and after the Lord had shown it to His family members He returned it to Akrūra.

Devanagari

श्रीबादरायणिरुवाच
विज्ञातार्थोऽपि गोविन्दो दग्धानाकर्ण्य पाण्डवान् ।
कुन्तीं च कुल्यकरणे सहरामो ययौ कुरून् ॥ १ ॥

Text

śrī-bādarāyaṇir uvāca
vijñātārtho ’pi govindo
dagdhān ākarṇya pāṇḍavān
kuntīṁ ca kulya-karaṇe
saha-rāmo yayau kurūn

Synonyms

śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva Gosvāmī, the son of Badarāyaṇa, said; vijñāta — aware; arthaḥ — of the facts; api — although; govindaḥ — Lord Kṛṣṇa; dagdhān — burned to death; ākarṇya — hearing; pāṇḍavān — the sons of Pāṇḍu; kuntīm — their mother, Kuntī; ca — and; kulya — family obligations; karaṇe — to carry out; saha-rāmaḥ — together with Lord Balarāma; yayau — went; kurūn — to the kingdom of the Kurus.

Translation

Śrī Bādarāyaṇi said: Although Lord Govinda was fully aware of what had actually occurred, when He heard reports that the Pāṇḍavas and Queen Kuntī had burned to death, He went with Lord Balarāma to the kingdom of the Kurus to fulfill the family obligations expected of Him.

Purport

The Lord was quite aware that the Pāṇḍavas had escaped the assassination plot of Duryodhana, although the world heard the false news that the Pāṇḍavas and their mother had perished in the fire.

Devanagari

भीष्मं कृपं सविदुरं गान्धारीं द्रोणमेव च ।
तुल्यदु:खौ च सङ्गम्य हा कष्टमिति होचतु: ॥ २ ॥

Text

bhīṣmaṁ kṛpaṁ sa viduraṁ
gāndhārīṁ droṇam eva ca
tulya-duḥkhau ca saṅgamya
hā kaṣṭam iti hocatuḥ

Synonyms

bhīṣmam — Bhīṣma; kṛpam — Ācārya Kṛpa; sa-viduram — and also Vidura; gāndhārīm — Gāndhārī, the wife of Dhṛtarāṣṭra; droṇam — Ācārya Droṇa; eva ca — as well; tulya — equally; duḥkhau — sorrowful; ca — and; saṅgamya — meeting with; — alas; kaṣṭam — how painful; iti — thus; ha ūcatuḥ — They spoke.

Translation

The two Lords met with Bhīṣma, Kṛpa, Vidura, Gāndhārī and Droṇa. Showing sorrow equal to theirs, They cried out, “Alas, how painful this is!”

Purport

Śrīla Śrīdhara Svāmī points out that those who were involved in the assassination attempt were of course not at all sorry to hear of the Pāṇḍavas’ death. The persons specifically mentioned here, however — Bhīṣma, Kṛpa, Vidura, Gāndhārī and Droṇa — were actually unhappy to hear of the supposed tragedy.

Devanagari

लब्ध्वैतदन्तरं राजन् शतधन्वानमूचतु: ।
अक्रूरकृतवर्माणौ मनि: कस्मान्न गृह्यते ॥ ३ ॥

Text

labdhvaitad antaraṁ rājan
śatadhanvānam ūcatuḥ
akrūra-kṛtavarmāṇau
maniḥ kasmān na gṛhyate

Synonyms

labdhvā — achieving; etat — this; antaram — opportunity; rājan — O King (Parīkṣit); śatadhanvānam — to Śatadhanvā; ūcatuḥ — said; akrūra-kṛtavarmāṇau — Akrūra and Kṛtavarmā; maniḥ — the jewel; kasmāt — why; na gṛhyate — should not be taken.

Translation

Taking advantage of this opportunity, O King, Akrūra and Kṛtavarmā went to Śatadhanvā and said, “Why not take the Syamantaka jewel?

Purport

Akrūra and Kṛtavarmā reasoned that since Kṛṣṇa and Balarāma were absent from Dvārakā, Satrājit could be killed and the jewel stolen. Śrīla Śrīdhara Svāmī mentions that these two must have flattered Śatadhanvā telling him, “You are much braver than we are; so you kill him.”

Devanagari

योऽस्मभ्यं सम्प्रतिश्रुत्य कन्यारत्नं विगर्ह्य न: ।
कृष्णायादान्न सत्राजित् कस्माद् भ्रातरमन्वियात् ॥ ४ ॥

Text

yo ’smabhyaṁ sampratiśrutya
kanyā-ratnaṁ vigarhya naḥ
kṛṣṇāyādān na satrājit
kasmād bhrātaram anviyāt

Synonyms

yaḥ — who; asmabhyam — to each of us; sampratiśrutya — promising; kanyā — his daughter; ratnam — jewellike; vigarhya — contemptuously neglecting; naḥ — us; kṛṣṇāya — to Kṛṣṇa; adāt — gave; na — not; satrājit — Satrājit; kasmāt — why; bhrātaram — his brother; anviyāt — should follow (in death).

Translation

“Satrājit promised his jewellike daughter to us but then gave her to Kṛṣṇa instead, contemptuously neglecting us. So why should Satrājit not follow his brother’s path?”

Purport

Since Satrājit’s brother, Prasena, had been violently killed, the implication of “following his brother’s path” is obvious. What we have here is an assassination plot.

It is well known that both Akrūra and Kṛtavarmā are exalted, pure devotees of the Supreme Lord, so their unusual behavior requires some explanation. The ācāryas provide it as follows: Śrīla Jīva Gosvāmī states that Akrūra, although a first-class, pure devotee of the Lord, was a victim of the anger directed against him by the residents of Gokula because he took Lord Kṛṣṇa away from Vṛndāvana. The gosvāmī further states that Kṛtavarmā had associated with Kaṁsa — both of them being members of the Bhoja dynasty — and thus Kṛtavarmā was now suffering from this undesirable association.

Śrīla Viśvanātha Cakravartī offers an alternative explanation: Both Akrūra and Kṛtavarmā were furious with Satrājit because he had insulted Lord Kṛṣṇa and spread false rumors about Him in Dvārakā. Under normal circumstances Akrūra and Kṛtavarmā would have been most pleased that Lord Kṛṣṇa married the beautiful Satyabhāmā. Being pure devotees, they could not actually be unhappy about this match, nor could they become jealous rivals of the Lord. Therefore they had an ulterior motive in behaving like His rivals.

Devanagari

एवं भिन्नमतिस्ताभ्यां सत्राजितमसत्तम: ।
शयानमवधील्ल‍ोभात् स पाप: क्षीणजीवित: ॥ ५ ॥

Text

evaṁ bhinna-matis tābhyāṁ
satrājitam asattamaḥ
śayānam avadhīl lobhāt
sa pāpaḥ kṣīṇa jīvitaḥ

Synonyms

evam — thus; bhinna — affected; matiḥ — whose mind; tābhyām — by the two of them; satrājitam — Satrājit; asat-tamaḥ — the most wicked; śayānam — sleeping; avadhīt — killed; lobhāt — out of greed; saḥ — he; pāpaḥ — sinful; kṣīṇa — diminished; jīvitaḥ — whose life span.

Translation

His mind thus influenced by their advice, wicked Śatadhanvā murdered Satrājit in his sleep simply out of greed. In this way the sinful Śatadhanvā shortened his own life span.

Purport

According to Śrīla Viśvanātha Cakravartī, the word asattamaḥ indicates that Śatadhanvā was basically evil-minded and a firm hater of Satrājit.

Devanagari

स्‍त्रीणां विक्रोशमानानां क्रन्दन्तीनामनाथवत् ।
हत्वा पशून् सौनिकवन्मणिमादाय जग्मिवान् ॥ ६ ॥

Text

strīṇāṁ vikrośamānānāṁ
krandantīnām anātha-vat
hatvā paśūn saunika-van
maṇim ādāya jagmivān

Synonyms

strīṇām — as the women; vikrośamānānām — called out; krandantīnām — and cried; anātha — persons who have no protector; vat — as if; hatvā — having killed; paśūn — animals; saunika — a butcher; vat — like; maṇim — the jewel; ādāya — taking; jagmivān — he went.

Translation

As the women of Satrājit’s palace screamed and helplessly wept, Śatadhanvā took the jewel and left, like a butcher after he has killed some animals.

Devanagari

सत्यभामा च पितरं हतं वीक्ष्य शुचार्पिता ।
व्यलपत्तात तातेति हा हतास्मीति मुह्यती ॥ ७ ॥

Text

satyabhāmā ca pitaraṁ
hataṁ vīkṣya śucārpitā
vyalapat tāta tāteti
hā hatāsmīti muhyatī

Synonyms

satyabhāmā — Queen Satyabhāmā; ca — and; pitaram — her father; hatam — killed; vīkṣya — seeing; śucā-arpitā — cast into sorrow; vyalapat — lamented; tata tāta — O father, O father; iti — thus; — alas; hatā — killed; asmi — I am; iti — thus; muhyatī — fainting.

Translation

When Satyabhāmā saw her dead father, she was plunged into grief. Lamenting “My father, my father! Oh, I am killed!” she fell unconscious.

Purport

According to Śrīla Jīva Gosvāmī, Satyabhāmā’s anguished feelings and words at the death of her father were prompted by Lord Kṛṣṇa’s pastime potency (līlā-śakti), to prepare for the Lord’s violent reaction against Śatadhanvā.

Devanagari

तैलद्रोण्यां मृतं प्रास्य जगाम गजसाह्वयम् ।
कृष्णाय विदितार्थाय तप्ताचख्यौ पितुर्वधम् ॥ ८ ॥

Text

taila-droṇyāṁ mṛtaṁ prāsya
jagāma gajasāhvayam
kṛṣṇāya viditārthāya
taptācakhyau pitur vadham

Synonyms

taila — of oil; droṇyām — in a large vessel; mṛtam — the corpse; prāsya — putting; jagāma — she went; gaja-sāhvayam — to Hastināpura, the Kuru capital; kṛṣṇāya — to Kṛṣṇa; vidita-arthāya — who already was aware of the situation; taptā — sorrowful; ācakhyau — she related; pituḥ — of her father; vadham — the killing.

Translation

Queen Satyabhāmā put her father’s corpse in a large vat of oil and went to Hastināpura, where she sorrowfully told Lord Kṛṣṇa, who was already aware of the situation, about her father’s murder.

Devanagari

तदाकर्ण्येश्वरौ राजन्ननुसृत्य नृलोकताम् ।
अहो न: परमं कष्टमित्यस्राक्षौ विलेपतु: ॥ ९ ॥

Text

tad ākarṇyeśvarau rājann
anusṛtya nṛ-lokatām
aho naḥ paramaṁ kaṣṭam
ity asrākṣau vilepatuḥ

Synonyms

tat — that; ākarṇya — hearing; īśvarau — the two Lords; rājan — O King (Parīkṣit); anusṛtya — imitating; nṛ-lokatām — the way of human society; aho — alas; naḥ — for Us; paramam — the greatest; kaṣṭam — distress; iti — thus; asra — tearful; akṣau — whose eyes; vilepatuḥ — They both lamented.

Translation

When Lord Kṛṣṇa and Lord Balarāma heard this news, O King, They exclaimed, “Alas! This is the greatest tragedy for Us!” Thus imitating the ways of human society, They lamented, Their eyes brimming with tears.

Devanagari

आगत्य भगवांस्तस्मात् सभार्य: साग्रज: पुरम् ।
शतधन्वानमारेभे हन्तुं हर्तुं मणिं तत: ॥ १० ॥

Text

āgatya bhagavāṁs tasmāt
sa-bhāryaḥ sāgrajaḥ puram
śatadhanvānam ārebhe
hantuṁ hartuṁ maṇiṁ tataḥ

Synonyms

āgatya — returning; bhagavān — the Supreme Personality of Godhead; tasmāt — from that place; sa-bhāryaḥ — with His wife; sa-agrajaḥ — and with His elder brother; puram — to His capital; śatadhanvānam — Śatadhanvā; ārebhe — He prepared; hantum — to kill; hartum — to take; maṇim — the jewel; tataḥ — from him.

Translation

The Supreme Lord returned to His capital with His wife and elder brother. After arriving in Dvārakā, He readied Himself to kill Śatadhanvā and retrieve the jewel from him.

Devanagari

सोऽपि कृतोद्यमं ज्ञात्वा भीत: प्राणपरीप्सया ।
साहाय्ये कृतवर्माणमयाचत स चाब्रवीत् ॥ ११ ॥

Text

so ’pi kṛtodyamaṁ jñātvā
bhītaḥ prāṇa-parīpsayā
sāhāyye kṛtavarmāṇam
ayācata sa cābravīt

Synonyms

saḥ — he (Śatadhanvā); api — also; kṛta-udyamam — preparing Himself; jñātvā — learning; bhītaḥ — frightened; prāṇa — his life air; parīpsayā — wishing to save; sāhāyye — for assistance; kṛtavarmāṇam — Kṛtavarmā; ayācata — he entreated; saḥ — he; ca — and; abravīt — said.

Translation

Upon learning that Lord Kṛṣṇa was preparing to kill him, Śatadhanvā was struck with fear. To save his life he approached Kṛtavarmā and begged him for help, but Kṛtavarmā replied as follows.

Devanagari

नाहमीस्वरयो: कुर्यां हेलनं रामकृष्णयो: ।
को नु क्षेमाय कल्पेत तयोर्वृजिनमाचरन् ॥ १२ ॥
कंस: सहानुगोऽपीतो यद्‍द्वेषात्त्याजित: श्रिया ।
जरासन्ध: सप्तदश संयुगाद् विरथो गत: ॥ १३ ॥

Text

nāham īsvarayoḥ kuryāṁ
helanaṁ rāma-kṛṣṇayoḥ
ko nu kṣemāya kalpeta
tayor vṛjinam ācaran
kaṁsaḥ sahānugo ’pīto
yad-dveṣāt tyājitaḥ śriyā
jarāsandhaḥ saptadaśa-
saṁyugād viratho gataḥ

Synonyms

na — not; aham — I; īśvarayoḥ — toward the Lords; kuryām — can commit; helanam — offense; rāma-kṛṣṇayoḥ — toward Balarāma and Kṛṣṇa; kaḥ — who; nu — indeed; kṣemāya — good fortune; kalpeta — can achieve; tayoḥ — to Them; vṛjinam — trouble; ācaran — causing; kaṁsaḥ — King Kaṁsa; saha — along with; anugaḥ — his followers; apītaḥ — dead; yat — against whom; dveṣāt — because of his hatred; tyājitaḥ — abandoned; śriyā — by his opulence; jarāsandhaḥ — Jarāsandha; saptadaśa — seventeen; saṁyugāt — resulting from battles; virathaḥ — deprived of his chariot; gataḥ — became.

Translation

[Kṛtavarmā said:] I dare not offend the Supreme Lords, Kṛṣṇa and Balarāma. Indeed, how can one who troubles Them expect any good fortune? Kaṁsa and all his followers lost both their wealth and their lives because of enmity toward Them, and after battling Them seventeen times Jarāsandha was left without even a chariot.

Purport

Śrīla Śrīdhara Svāmī explains that the word helanam indicates acting against the Lords’ will, and that vṛjinam indicates an offense against the Lords.

Devanagari

प्रत्याख्यात: स चाक्रूरं पार्ष्णिग्राहमयाचत ।
सोऽप्याह को विरुध्येत विद्वानीश्वरयोर्बलम् ॥ १४ ॥

Text

pratyākhyātaḥ sa cākrūraṁ
pārṣṇi-grāham ayācata
so ’py āha ko virudhyeta
vidvān īśvarayor balam

Synonyms

pratyākhyātaḥ — refused; saḥ — he, Śatadhanvā; ca — and; akrūram — Akrūra; pārṣṇi-grāham — for help; ayācata — begged; saḥ — he, Akrūra; api — also; āha — said; kaḥ — who; virudhyeta — can stand against; vidvān — knowing; īśvarayoḥ — of the two Personalities of Godhead; balam — the strength.

Translation

His appeal refused, Śatadhanvā went to Akrūra and begged him for protection. But Akrūra similarly told him, “Who would oppose the two Personalities of Godhead if he knew Their strength?

Devanagari

य इदं लीलया विश्वं सृजत्यवति हन्ति च ।
चेष्टां विश्वसृजो यस्य न विदुर्मोहिताजया ॥ १५ ॥

Text

ya idaṁ līlayā viśvaṁ
sṛjaty avati hanti ca
ceṣṭāṁ viśva-sṛjo yasya
na vidur mohitājayā

Synonyms

yaḥ — who; idam — this; līlayā — as play; viśvam — universe; sṛjati — creates; avati — maintains; hanti — destroys; ca — and; ceṣṭām — purpose; viśva-sṛjaḥ — the (secondary) creators of the universe (headed by Lord Brahmā); yasya — whose; na viduḥ — do not know; mohitāḥ — bewildered; ajayā — by His eternal deluding potency.

Translation

“It is the Supreme Lord who creates, maintains and destroys this universe simply as His pastime. The cosmic creators cannot even understand His purpose, bewildered as they are by His illusory Māyā.

Purport

The use of the singular yaḥ, “He who,” indicates that the frequent references to “the two Lords, Kṛṣṇa and Rāma,” do not compromise the firm principle of monotheism expressed in the Śrīmad-Bhāgavatam. As explained in many Vedic literatures, the one Supreme Lord expands Himself into innumerable forms, yet He remains the one and almighty God. For example, we have this statement in the Brahma-saṁhitā (5.33): advaitam acyutam anādir ananta-rūpam. “The one Supreme Lord is infallible and beginningless, and He expands Himself into innumerable manifest forms.” Out of regard for the spirit of the Lord’s pastimes, in which He expands Himself and appears as His own older brother, Balarāma, the Bhāgavatam here refers to “the two Lords.” But the “bottom line” is that there is one Supreme Godhead, one Absolute Truth, who appears in His original form as Kṛṣṇa.

Devanagari

य: सप्तहायन: शैलमुत्पाट्यैकेन पाणिना ।
दधार लीलया बाल उच्छिलीन्ध्रमिवार्भक: ॥ १६ ॥

Text

yaḥ sapta-hāyanaḥ śailam
utpāṭyaikena pāṇinā
dadhāra līlayā bāla
ucchilīndhram ivārbhakaḥ

Synonyms

yaḥ — who; sapta — seven; hāyanaḥ — years of age; śailam — a mountain; utpāṭya — uprooting; ekena — with a single; pāṇinā — hand; dadhāra — held up; līlayā — as play; bālaḥ — a mere child; ucchilīndhram — a mushroom; iva — as; arbhakaḥ — a boy.

Translation

“As a child of seven, Kṛṣṇa uprooted an entire mountain and held it aloft as easily as a young boy picks up a mushroom.

Devanagari

नमस्तस्मै भगवते कृष्णायाद्भ‍ुतकर्मणे ।
अनन्तायादिभूताय कूटस्थायात्मने नम: ॥ १७ ॥

Text

namas tasmai bhagavate
kṛṣṇāyādbhuta-karmaṇe
anantāyādi-bhūtāya
kūṭa-sthāyātmane namaḥ

Synonyms

namaḥ — obeisances; tasmai — to Him; bhagavate — the Supreme Lord; kṛṣṇāya — Kṛṣṇa; adbhuta — amazing; karmaṇe — whose acts; anantāya — the unlimited; ādi-bhūtāya — the source of all existence; kūṭa-sthāya — the immovable center of existence; ātmane — the Supreme Soul; namaḥ — obeisances.

Translation

“I offer my obeisances to that Supreme Personality of Godhead, Kṛṣṇa, whose every deed is amazing. He is the Supreme Soul, the unlimited source and fixed center of all existence.”

Devanagari

प्रत्याख्यात: स तेनापि शतधन्वा महामणिम् ।
तस्मिन् न्यस्याश्वमारुह्य शतयोजनगं ययौ ॥ १८ ॥

Text

pratyākhyātaḥ sa tenāpi
śatadhanvā mahā-maṇim
tasmin nyasyāśvam āruhya
śata-yojana-gaṁ yayau

Synonyms

pratyākhyātaḥ — refused; saḥ — he; tena — by him, Akrūra; api — also; śatadhanvā — Śatadhanvā; mahā-maṇim — the precious jewel; tasmin — with him; nyasya — leaving; aśvam — a horse; āruhya — mounting; śata — one hundred; yojanayojanas (one yojana measures about eight miles); gam — which could go; yayau — he departed.

Translation

His appeal thus rejected by Akrūra also, Śatadhanvā placed the precious jewel in Akrūra’s care and fled on a horse that could travel one hundred yojanas [eight hundred miles].

Purport

The term nyasya, “leaving in the care of,” implies Śatadhanvā now believed the jewel was his; thus he was leaving it in the care of a friend. In blunt terms, this is a thief’s mentality.

Devanagari

गरुडध्वजमारुह्य रथं रामजनार्दनौ ।
अन्वयातां महावेगैरश्वै राजन् गुरुद्रुहम् ॥ १९ ॥

Text

garuḍa-dhvajam āruhya
rathaṁ rāma-janārdanau
anvayātāṁ mahā-vegair
aśvai rājan guru-druham

Synonyms

garuḍa-dhvajam — having the emblem of Garuḍa on its flag; āruhya — mounting; ratham — the chariot; rāma — Balarāma; janārdanau — and Kṛṣṇa; anvayātām — followed; mahā-vegaiḥ — very swift; aśvaiḥ — by horses; rājan — O King (Parīkṣit); guru — to Their superior (Satrājit, Their father-in-law); druham — the committer of violence.

Translation

My dear King, Kṛṣṇa and Balarāma mounted Kṛṣṇa’s chariot, which flew the flag of Garuḍa and was yoked with tremendously swift horses, and pursued Their elder’s murderer.

Devanagari

मिथिलायामुपवने विसृज्य पतितं हयम् ।
पद्‍भ्यामधावत् सन्त्रस्त: कृष्णोऽप्यन्वद्रवद् रुषा ॥ २० ॥

Text

mithilāyām upavane
visṛjya patitaṁ hayam
padbhyām adhāvat santrastaḥ
kṛṣṇo ’py anvadravad ruṣā

Synonyms

mithilāyām — at Mithilā; upavane — in a suburban garden; visṛjya — abandoning; patitam — fallen; hayam — his horse; padbhyām — on foot; adhāvat — he ran; santrastaḥ — terrified; kṛṣṇaḥ — Lord Kṛṣṇa; api — also; anvadravat — ran after; ruṣā — furiously.

Translation

In a garden on the outskirts of Mithilā, the horse Śatadhanvā was riding collapsed. Terrified, he abandoned the horse and began to flee on foot, with Kṛṣṇa in angry pursuit.

Devanagari

पदातेर्भगवांस्तस्य पदातिस्तिग्मनेमिना ।
चक्रेण शिर उत्कृत्य वाससोर्व्यचिनोन्मणिम् ॥ २१ ॥

Text

padāter bhagavāṁs tasya
padātis tigma-neminā
cakreṇa śira utkṛtya
vāsasor vyacinon maṇim

Synonyms

padāteḥ — of him who was on foot; bhagavān — the Supreme Lord; tasya — his; padātiḥ — Himself on foot; tigma — sharp; neminā — whose edge; cakreṇa — with His disc; śiraḥ — head; utkṛtya — severing; vāsasoḥ — within Śatadhanvā’s garments (upper and lower); vyacinot — He searched for; maṇim — the jewel.

Translation

As Śatadhanvā fled on foot, the Supreme Lord, also going on foot, cut off his head with His sharp-edged disc. The Lord then searched Śatadhanvā’s upper and lower garments for the Syamantaka jewel.

Devanagari

अलब्धमणिरागत्य कृष्ण आहाग्रजान्तिकम् ।
वृथा हत: शतधनुर्मणिस्तत्र न विद्यते ॥ २२ ॥

Text

alabdha-maṇir āgatya
kṛṣṇa āhāgrajāntikam
vṛthā hataḥ śatadhanur
maṇis tatra na vidyate

Synonyms

alabdha — not finding; maṇiḥ — the gem; āgatya — approaching; kṛṣṇaḥ — Lord Kṛṣṇa; āha — said; agra-ja — of His elder brother; antikam — to the proximity; vṛthā — uselessly; hataḥ — killed; śatadhanuḥ — Śatadhanvā; maṇiḥ — the jewel; tatra — with him; na vidyate — is not present.

Translation

Not finding the jewel, Lord Kṛṣṇa went to His elder brother and said, “We have killed Śatadhanvā uselessly. The jewel isn’t here.”

Devanagari

तत आह बलो नूनं स मणि: शतधन्वना ।
कस्मिंश्चित् पुरुषे न्यस्तस्तमन्वेष पुरं व्रज ॥ २३ ॥

Text

tata āha balo nūnaṁ
sa maṇiḥ śatadhanvanā
kasmiṁścit puruṣe nyastas
tam anveṣa puraṁ vraja

Synonyms

tataḥ — then; āha — said; balaḥ — Lord Balarāma; nūnam — certainly; saḥ — that; maṇiḥ — jewel; śatadhanvanā — by Śatadhanvā; kasmiṁścit — with some particular; puruṣe — person; nyastaḥ — left; tam — him; anveṣa — search out; puram — to the city; vraja — go.

Translation

To this Lord Balarāma replied, “Indeed, Śatadhanvā must have placed the jewel in the care of someone. You should return to Our city and find that person.

Devanagari

अहं वैदेहमिच्छामि द्रष्टुं प्रियतमं मम ।
इत्युक्त्वा मिथिलां राजन् विवेश यदुनन्दन: ॥ २४ ॥

Text

ahaṁ vaideham icchāmi
draṣṭuṁ priyatamaṁ mama
ity uktvā mithilāṁ rājan
viveśa yada-nandanaḥ

Synonyms

aham — I; vaideham — the King of Videha; icchāmi — wish; draṣṭum — to see; priya-tamam — who is most dear; mama — to Me; iti — thus; uktvā — saying; mithilām — Mithilā (the capital of the Videha kingdom); rājan — O King (Parīkṣit); viveśa — entered; yadu-nandanaḥ — Lord Balarāma, the descendant of Yadu.

Translation

“I wish to visit King Videha, who is most dear to Me.” O King, having said this, Lord Balarāma, the beloved descendant of Yadu, entered the city of Mithilā.

Purport

Kṛṣṇa and Balarāma had finally caught up with Śatadhanvā on the outskirts of Mithilā. Since the king of this city was a dear friend of Balarāma’s, the Lord decided to enter the city and spend some time there.

Devanagari

तं द‍ृष्ट्वा सहसोत्थाय मैथिल: प्रीतमानस: ।
अर्हयामास विधिवदर्हणीयं समर्हणै: ॥ २५ ॥

Text

taṁ dṛṣṭvā sahasotthāya
maithilaḥ prīta-mānasaḥ
arhayāṁ āsa vidhi-vad
arhaṇīyaṁ samarhaṇaiḥ

Synonyms

tam — Him, Lord Balarāma; dṛṣṭvā — seeing; sahasā — immediately; utthāya — rising; maithilaḥ — the King of Mithilā; prīta-mānasaḥ — feeling affection; arhayām āsa — he honored Him; vidhi-vat — in accordance with scriptural injunctions; arhaṇīyam — worshipable; samarhaṇaiḥ — with elaborate paraphernalia of worship.

Translation

The King of Mithilā immediately rose from his seat when he saw Lord Balarāma approaching. With great love the King honored the supremely worshipable Lord by offering Him elaborate worship, as stipulated by scriptural injunctions.

Devanagari

उवास तस्यां कतिचिन्मिथिलायां समा विभु: ।
मानित: प्रीतियुक्तेन जनकेन महात्मना ।
ततोऽशिक्षद् गदां काले धार्तराष्ट्र: सुयोधन: ॥ २६ ॥

Text

uvāsa tasyāṁ katicin
mithilāyāṁ samā vibhuḥ
mānitaḥ prīti-yuktena
janakena mahātmanā
tato ’śikṣad gadāṁ kāle
dhārtarāṣṭraḥ suyodhanaḥ

Synonyms

uvāsa — He lived; tasyām — there; katicit — several; mithilāyām — in Mithila; samāḥ — years; vibhuḥ — the almighty Lord, Śrī Balarāma; mānitaḥ — honored; prīti-yuktena — affectionate; janakena — by King Janaka (Videha); mahā-ātmanā — the great soul; tataḥ — then; aśikṣat — learned; gadām — the club; kāle — in time; dhārtarāṣṭraḥ — the son of Dhṛtarāṣṭra; suyodhanaḥ — Duryodhana.

Translation

The almighty Lord Balarāma stayed in Mithilā for several years, honored by His affectionate devotee Janaka Mahārāja. During that time Dhṛtarāṣṭra’s son Duryodhana learned from Balarāma the art of fighting with a club.

Devanagari

केशवो द्वारकामेत्य निधनं शतधन्वन: ।
अप्राप्तिं च मणे: प्राह प्रियाया: प्रियकृद् विभु: ॥ २७ ॥

Text

keśavo dvārakām etya
nidhanaṁ śatadhanvanaḥ
aprāptiṁ ca maṇeḥ prāha
priyāyāḥ priya-kṛd vibhuḥ

Synonyms

keśavaḥ — Lord Kṛṣṇa; dvārakām — to Dvārakā; etya — coming; nidhanam — the demise; śatadhanvanaḥ — of Śatadhanvā; aprāptim — the failure to obtain; ca — and; maṇeḥ — the jewel; prāha — he told; priyāyāḥ — of His beloved (Queen Satyabhāmā); priya — the pleasure; kṛt — doing; vibhuḥ — the all-powerful Lord.

Translation

Lord Keśava arrived in Dvārakā and described the demise of Śatadhanvā and His own failure to find the Syamantaka jewel. He spoke in a way that would please His beloved, Satyabhāmā.

Purport

Naturally Queen Satyabhāmā was pleased to hear that her father’s murderer had been brought to justice. But her father’s Syamantaka jewel still had to be recovered, and thus she was also pleased to hear of Lord Kṛṣṇa’s determination to recover it.

Devanagari

तत: स कारयामास क्रिया बन्धोर्हतस्य वै ।
साकं सुहृद्भ‍िर्भगवान् या या: स्यु: साम्परायिकी: ॥ २८ ॥

Text

tataḥ sa kārayām āsa
kriyā bandhor hatasya vai
sākaṁ suhṛdbhir bhagavān
yā yāḥ syuḥ sāmparāyikīḥ

Synonyms

tataḥ — then; saḥ — He, Lord Kṛṣṇa; kārayām āsa — had done; kriyā — the ritual duties; bandhoḥ — for His relative (Satrājit); hatasya — killed; vai — indeed; sākam — together with; suhṛdbhiḥ — well-wishers; bhagavān — the Supreme Lord; yāḥ yāḥ — all which; syuḥ — there are; sāmparāyikīḥ — for the time of one’s departure from this world.

Translation

Lord Kṛṣṇa then had the various funeral rites performed for His deceased relative, Satrājit. The Lord attended the funeral along with well-wishers of the family.

Devanagari

अक्रूर: कृतवर्मा च श्रुत्वा शतधनोर्वधम् ।
व्यूषतुर्भयवित्रस्तौ द्वारकाया: प्रयोजकौ ॥ २९ ॥

Text

akrūraḥ kṛtavarmā ca
śrutvā śatadhanor vadham
vyūṣatur bhaya-vitrastau
dvārakāyāḥ prayojakau

Synonyms

akrūraḥ kṛtavarmā ca — Akrūra and Kṛtavarmā; śrutvā — hearing about; śatadhanoḥ — of Śatadhanvā; vadham — the killing; vyūṣatuḥ — they went into exile; bhaya-vitrastau — seized with overwhelming fear; dvārakāyāḥ — from Dvārakā; prayojakau — the engagers.

Translation

When Akrūra and Kṛtavarmā, who had originally incited Śatadhanvā to commit his crime, heard that he had been killed, they fled Dvārakā in terror and took up residence elsewhere.

Devanagari

अक्रूरे प्रोषितेऽरिष्टान्यासन् वै द्वारकौकसाम् ।
शारीरा मानसास्तापा मुहुर्दैविकभौतिका: ॥ ३० ॥

Text

akrūre proṣite ’riṣṭāny
āsan vai dvārakaukasām
śārīrā mānasās tāpā
muhur daivika-bhautikāḥ

Synonyms

akrūre — Akrūra; proṣite — being in exile; ariṣṭāni — ill omens; āsan — arose; vai — indeed; dvārakā-okasām — for the residents of Dvārakā; śārīrāḥ — caused by the body; mānasaḥ — and by the mind; tāpāḥ — distresses; muhuḥ — repeated; daivika — caused by higher powers; bhautikāḥ — caused by other creatures.

Translation

In Akrūra’s absence ill omens arose in Dvārakā, and the citizens began to suffer continually from physical and mental distresses, as well as from disturbances caused by higher powers and by creatures of the earth.

Purport

The word daivika here refers to disturbances caused by supernatural beings. These disturbances often manifest as natural calamities like earthquakes, tidal waves or extreme weather. Nowadays materialistic people attribute these disturbances to earthly causes, not realizing that they constitute punishment at the hands of superior beings. The word bhautikāḥ refers to trouble caused by fellow creatures of the earth, such as human beings, animals and insects.

According to Śrīla Śrīdhara Svāmī, Akrūra took the Syamantaka jewel and went to reside in the city of Benares, where he became known as Dānapati, “the master of charity.” There he executed fire sacrifices on gold altars with elaborate assemblies of qualified priests.

Some residents of Dvārakā felt that the unusual calamities were due to Akrūra’s absence, forgetting (as described in the next verse) that the Supreme Lord’s personal presence in Dvārakā precluded that possibility. Because when the Lord comes to earth His pastimes resemble those of human beings, the principle of “familiarity breeds contempt” comes into play. It appears that during the lives of many saintly persons and incarnations of God there always exists a class of people who fail to appreciate, or who only occasionally appreciate, the position of the great souls among them. On the other hand, the fortunate and enlightened souls who recognize the true position of the Lord and His associates are supremely blessed.

Devanagari

इत्यङ्गोपदिशन्त्येके विस्मृत्य प्रागुदाहृतम् ।
मुनिवासनिवासे किं घटेतारिष्टदर्शनम् ॥ ३१ ॥

Text

ity aṅgopadiśanty eke
vismṛtya prāg udāhṛtam
muni-vāsa-nivāse kiṁ
ghaṭetāriṣṭa-darśanam

Synonyms

iti — thus; aṅga — my dear (King Parīkṣit); upadiśanti — were proposing; eke — some; vismṛtya — forgetting; prāk — previously; udāhṛtam — what had been described; muni — of sages; vāsa — the residence; nivāse — when He is residing; kim — how; ghaṭeta — can arise; ariṣṭa — of calamities; darśanam — the appearance.

Translation

Some men proposed [that the troubles were due to Akrūra’s absence], but they had forgotten the glories of the Supreme Lord, which they themselves had so often described. Indeed, how can calamities occur in a place where the Personality of Godhead, the residence of all the sages, resides?

Purport

Śrīla Viśvanātha Cakravartī provides the following insight on this verse: In Benares Akrūra became famous for performing sacrifices on golden altars and for his abundant charity to the brāhmaṇas. When the citizens of Dvārakā heard about this, some of them gossiped that Kṛṣṇa, considering Akrūra a rival, had sent him into exile. To dispel this new and incredible stain on His reputation, Lord Kṛṣṇa created various calamities in Dvārakā, thus inducing the citizens to call for Akrūra’s return, which the Lord then ordered.

Devanagari

देवेऽवर्षति काशीश: श्वफल्कायागताय वै ।
स्वसुतां गान्दिनीं प्रादात् ततोऽवर्षत् स्म काशिषु ॥ ३२ ॥

Text

deve ’varṣati kāśīśaḥ
śvaphalkāyāgatāya vai
sva-sutāṁ gāṇdinīṁ prādāt
tato ’varṣat sma kāśiṣu

Synonyms

deve — when the demigod, Lord Indra; avarṣati — had not been supplying rain; kāśī-īśaḥ — the King of Benares; śvaphalkāya — to Śvaphalka (Akrūra’s father); āgatāya — who had come; vai — certainly; sva — his own; sutām — daughter; gāndinīm — Gāndinī; prādāt — gave; tataḥ — then; avarṣat — it rained; sma — indeed; kāśiṣu — in the kingdom of Kāśī.

Translation

[The elders said:] Previously, when Lord Indra had withheld rain from Kāsī [Benares], the king of that city gave his daughter Gāndinī to Śvaphalka, who was then visiting him. It soon rained in the kingdom of Kāśī.

Purport

Śvaphalka was Akrūra’s father, and the citizens felt that the son must have the same power as the father. Śrīla Viśvanātha Cakravartī points out that because of Akrūra’s relationship with his maternal grandfather, the King of Kāśī, in a time of difficulty Akrūra went to that city.

Devanagari

तत्सुतस्तत्प्रभावोऽसावक्रूरो यत्र यत्र ह ।
देवोऽभिवर्षते तत्र नोपतापा न मारीका: ॥ ३३ ॥

Text

tat-sutas tat-prabhāvo ’sāv
akrūro yatra yatra ha
devo ’bhivarṣate tatra
nopatāpā na mārīkāḥ

Synonyms

tat — his (Śvaphalka’s); sutaḥ — son; tat-prabhāvaḥ — having his powers; asau — he; akrūraḥ — Akrūra; yatra yatra — wherever; ha — indeed; devaḥ — Lord Indra; abhivarṣate — will provide rain; tatra — there; na — no; upatāpāḥ — painful disturbances; na — no; mārikāḥ — untimely deaths.

Translation

Wherever his equally powerful son Akrūra stays, Lord Indra will provide sufficient rain. Indeed, that place will be free of miseries and untimely deaths.

Devanagari

इति वृद्धवच: श्रुत्वा नैतावदिह कारणम् ।
इति मत्वा समानाय्य प्राहाक्रूरं जनार्दन: ॥ ३४ ॥

Text

iti vṛddha-vacaḥ śrutvā
naitāvad iha kāraṇam
iti matvā samānāyya
prāhākrūraṁ janārdanaḥ

Synonyms

iti — thus; vṛddha — of the elders; vacaḥ — the words; śrutvā — having heard; na — not; etāvat — only this; iha — of the matter at hand; kāraṇam — the cause; iti — thus; matvā — thinking; samānāyya — having him brought back; prāha — said; akrūram — to Akrūra; janārdanaḥ — Lord Kṛṣṇa.

Translation

Hearing these words from the elders, Lord Janārdana, though aware that the absence of Akrūra was not the only cause of the evil omens, had him summoned back to Dvārakā and spoke to him.

Purport

Since Lord Kṛṣṇa is the supreme controller, it was obviously by His will that certain troubles appeared in the city of Dvārakā. Superficially these evils may have been caused by Akrūra’s absence, and also by the absence of the auspicious Syamantaka jewel. But we should recall that Dvārakā is the eternal abode of Lord Kṛṣṇa; it is a city of divine bliss because the Lord resides there. Still, to execute His pastimes as a prince of this world, Lord Kṛṣṇa did the needful and summoned Akrūra.

Devanagari

पूजयित्वाभिभाष्यैनं कथयित्वा प्रिया: कथा: ।
विज्ञाताखिलचित्तज्ञ: स्मयमान उवाच ह ॥ ३५ ॥
ननु दानपते न्यस्तस्त्वय्यास्ते शतधन्वना ।
स्यमन्तको मनि: श्रीमान् विदित: पूर्वमेव न: ॥ ३६ ॥

Text

pūjayitvābhibhāṣyainaṁ
kathayitvā priyāḥ kathāḥ
vijñātākhila-citta jñaḥ
smayamāna uvāca ha
nanu dāna-pate nyastas
tvayy āste śatadhanvanā
syamantako maniḥ śrīmān
viditaḥ pūrvam eva naḥ

Synonyms

pūjayitvā — honoring; abhibhāṣya — greeting; enam — him (Akrūra); kathayitvā — discussing; priyāḥ — pleasant; kathāḥ — topics; vijñāta — fully aware; akhila — of everything; citta — (Akrūra’s) heart; jñaḥ — knowing; smayamānaḥ — smiling; uvāca ha — He said; nanu — surely; dāna — of charity; pate — O master; nyastaḥ — kept; tvayi — in your care; āste — is present; śatadhanvanā — by Śatadhanvā; syamantakaḥ. maniḥ — the Syamantaka jewel; śrī-mān — opulent; viditaḥ — known; pūrvam — beforehand; eva — indeed; naḥ — by Us.

Translation

Lord Kṛṣṇa honored Akrūra, greeted him confidentially and spoke pleasant words with him. Then the Lord, who was fully aware of Akrūra’s heart by virtue of His being the knower of everything, smiled and addressed him: “O master of charity, surely the opulent Syamantaka jewel was left in your care by Śatadhanvā and is still with you. Indeed, We have known this all along.

Purport

Lord Kṛṣṇa’s treatment of Akrūra here confirms that he is actually a great devotee of the Lord.

Devanagari

सत्राजितोऽनपत्यत्वाद् गृह्णीयुर्दुहितु: सुता: ।
दायं निनीयाप: पिण्डान् विमुच्यर्णं च शेषितम् ॥ ३७ ॥

Text

satrājito ’napatyatvād
gṛhṇīyur duhituḥ sutāḥ
dāyaṁ ninīyāpaḥ piṇḍān
vimucyarṇaṁ ca śeṣitam

Synonyms

satrājitaḥ — of Satrājit; anapatyatvāt — because of not having sons; gṛhṇīyuḥ — they should take; duhituḥ — of his daughter; sutāḥ — the sons; dāyam — the inheritance; ninīya — after presenting; āpaḥ — water; piṇḍān — and memorial offerings; vimucya — after clearing; ṛṇam — debts; ca — and; śeṣitam — remaining.

Translation

“Since Satrājit had no sons, his daughter’s sons should receive his inheritance. They should pay for memorial offerings of water and piṇḍa, clear their grandfather’s outstanding debts and keep the remainder of the inheritance for themselves.

Purport

Śrīla Śrīdhara Svāmī quotes the following smṛti injunction regarding inheritance: patnī duhitaraś caiva pitaro bhrātaras tathā/tat-sutā gotra-jā bandhuḥ śiṣyāḥ sa-brahmacāriṇaḥ. “The inheritance goes first to the wife, then [if the wife has passed away] to the daughters, then to the parents, then to the brothers, then to the brothers’ sons, then to family members of the same gotra as the deceased, and then to his disciples, including brahmacārīs.”

Śrīla Viśvanātha Cakravartī adds that since Satrājit had no sons, since his wives were killed together with him, and since his daughter Satyabhāmā was not interested in the Syamantaka jewel, which constituted the inheritance, it rightfully belonged to her sons.

In Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda explains: “Lord Kṛṣṇa indicated by this statement that Satyabhāmā was already pregnant and that her son would be the real claimant of the jewel and would certainly take the jewel from Akrūra.”

Devanagari

तथापि दुर्धरस्त्वन्यैस्त्वय्यास्तां सुव्रते मणि: ।
किन्तु मामग्रज: सम्यङ्‍न प्रत्येति मणिं प्रति ॥ ३८ ॥
दर्शयस्व महाभाग बन्धूनां शान्तिमावह ।
अव्युच्छिन्ना मखास्तेऽद्य वर्तन्ते रुक्‍मवेदय: ॥ ३९ ॥

Text

tathāpi durdharas tv anyais
tvayy āstāṁ su-vrate maṇiḥ
kintu mām agrajaḥ samyaṅ
na pratyeti maṇiṁ prati
darśayasva mahā-bhāga
bandhūnāṁ śāntim āvaha
avyucchinnā makhās te ’dya
vartante rukma-vedayaḥ

Synonyms

tathā api — nevertheless; durdharaḥ — impossible to hold on to; tu — but; anyaiḥ — by others; tvayi — with you; āstām — should remain; suvrate — O trustworthy keeper of vows; maṇiḥ — the jewel; kintu — only; mam — Me; agra-jaḥ — My elder brother; samyak — completely; na pratyeti — does not believe; maṇim prati — concerning the jewel; darśayasva — please show it; mahā-bhāga — O most fortunate one; bandhūnām — to My relatives; śāntim — peace; āvaha — bring; avyucchinnāḥ — uninterrupted; makhāḥ — sacrifices; te — your; adya — now; vartante — are going on; rukma — of gold; vedayaḥ — whose altars.

Translation

“Nevertheless, the jewel should remain in your care, O trustworthy Akrūra, because no one else can keep it safely. But please show the jewel just once, since My elder brother does not fully believe what I have told Him about it. In this way, O most fortunate one, you will pacify My relatives. [Everyone knows you have the jewel, for] you are now continually performing sacrifices on altars of gold.”

Purport

Although technically Satyabhāmā’s sons had a right to the jewel, Lord Kṛṣṇa decided to leave the jewel in the care of Akrūra, who was using the jewel’s wealth to continually perform religious sacrifices. Indeed, Akrūra’s ability to perform such rituals on altars of gold was an indication of the jewel’s potency.

Devanagari

एवं सामभिरालब्ध: श्वफल्कतनयो मणिम् ।
आदाय वाससाच्छन्न: ददौ सूर्यसमप्रभम् ॥ ४० ॥

Text

evaṁ sāmabhir ālabdhaḥ
śvaphalka-tanayo maṇim
ādāya vāsasācchannaḥ
dadau sūrya-sama-prabham

Synonyms

evam — thus; sāmabhiḥ — with conciliatory words; ālabdhaḥ — reproached; śvaphalka-tanayaḥ — the son of Śvaphalka; maṇim — the Syamantaka jewel; ādāya — taking; vāsasā — in his garment; ācchannaḥ — concealed; dadau — he gave; sūrya — to the sun; sama — equal; prabham — in effulgence.

Translation

Thus shamed by Lord Kṛṣṇa’s conciliatory words, the son of Śvaphalka brought out the jewel from where he had concealed it in his clothing and gave it to the Lord. The brilliant gem shone like the sun.

Purport

We can see in this chapter how a valuable jewel caused so much intrigue, violence and suffering. This is certainly a good lesson for those who desire a trouble-free spiritual life.

Devanagari

स्यमन्तकं दर्शयित्वा ज्ञातिभ्यो रज आत्मन: ।
विमृज्य मणिना भूयस्तस्मै प्रत्यर्पयत् प्रभु: ॥ ४१ ॥

Text

syamantakaṁ darśayitvā
jñātibhyo raja ātmanaḥ
vimṛjya maṇinā bhūyas
tasmai pratyarpayat prabhuḥ

Synonyms

syamantakam — the Syamantaka jewel; darśayitvā — after showing; jñātibhyaḥ — to His relatives; rajaḥ — the contamination; ātmanaḥ — (falsely heaped upon) Himself; vimṛjya — wiping away; maṇinā — with the jewel; bhūyaḥ — again; tasmai — to him, Akrūra; pratyarpayat — offered it back; prabhuḥ — the Supreme Lord.

Translation

After the almighty Lord had shown the Syamantaka jewel to His relatives, thus dispelling the false accusations against Him, He returned it to Akrūra.

Purport

For the second time, doubts about the Lord’s reputation occasioned by the Syamantaka jewel are dispelled by the jewel itself. Indeed, for the second time the Lord brought the jewel to Dvārakā to establish His integrity there. This amazing series of incidents demonstrates that even when Lord Kṛṣṇa descends to this world there is a tendency for His “peers” to criticize Him. The whole material world is infected by the faultfinding propensity, and in this chapter the Supreme Lord demonstrates the nature of this undesirable quality.

Devanagari

यस्त्वेतद् भगवत ईश्वरस्य विष्णो-
र्वीर्याढ्यं वृजिनहरं सुमङ्गलं च ।
आख्यानं पठति श‍ृणोत्यनुस्मरेद् वा
दुष्कीर्तिं दुरितमपोह्य याति शान्तिम् ॥ ४२ ॥

Text

yas tv etad bhagavata īśvarasya viṣṇor
vīryāḍhyaṁ vṛjina-haraṁ su-maṅgalaṁ ca
ākhyānaṁ paṭhati śṛṇoty anusmared vā
duṣkīrtiṁ duritam apohya yāti śāntim

Synonyms

yaḥ — whoever; tu — indeed; etat — this; bhagavataḥ — of the Personality of Godhead; īśvarasya — the supreme controller; viṣṇoḥ — Lord Viṣṇu; vīrya — with the prowess; āḍhyam — which is rich; vṛjina — sinful reactions; haram — which removes; su-maṅgalam — most auspicious; ca — and; ākhyānam — narration; paṭhati — recites; śṛṇoti — hears; anusmaret — remembers; — or; duṣkīrtim — bad reputation; duritam — and sins; apohya — driving away; yāti — he attains; śāntim — peace.

Translation

This narration, rich with descriptions of the prowess of Lord Śrī Viṣṇu, the Supreme Personality of Godhead, removes sinful reactions and bestows all auspiciousness. Anyone who recites, hears or remembers it will drive away his own infamy and sins and attain peace.

Purport

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Fifty-seventh Chapter, of the Śrīmad-Bhāgavatam, entitled “Satrājit Murdered, the Jewel Returned.”