Śrīmad Bhāgavatam |Canto 1 Chapter 11
Lord Kṛṣṇa’s Entrance into Dvārakā
ānartān sa upavrajya
svṛddhāñ jana-padān svakān
dadhmau daravaraṁ teṣāṁ
viṣādaṁ śamayann iva
sūtaḥ uvāca — Sūta Gosvāmī said; ānartān — the country known as Ānartān (Dvārakā); saḥ — He; upavrajya — reaching the border of; svṛddhān — most prosperous; jana-padān — city; svakān — His own; dadhmau — sounded; daravaram — the auspicious conchshell (Pāñcajanya); teṣām — of them; viṣādam — dejection; śamayan — pacifying; iva — seemingly.
Sūta Gosvāmī said: Upon reaching the border of His most prosperous metropolis, known as the country of the Ānartas [Dvārakā], the Lord sounded His auspicious conchshell, heralding His arrival and apparently pacifying the dejection of the inhabitants.
sa uccakāśe dhavalodaro daro
yathābja-khaṇḍe kala-haṁsa utsvanaḥ
saḥ — that; uccakāśe — became brilliant; dhavala-udaraḥ — white and fat-bowled; daraḥ — conchshell; api — although it is so; urukramasya — of the great adventurer; adharaśoṇa — by the transcendental quality of His lips; śoṇimā — reddened; dādhmāyamānaḥ — being sounded; kara-kañja-sampuṭe — being caught by the grip of the lotus hand; yathā — as it is; abja-khaṇḍe — by the stems of lotus flowers; kala-haṁsaḥ — ducking swan; utsvanaḥ — loudly sounding.
The white and fat-bowled conchshell, being gripped by the hand of Lord Kṛṣṇa and sounded by Him, appeared to be reddened by the touch of His transcendental lips. It seemed that a white swan was playing in the stems of red lotus flowers.
tam upaśrutya ninadaṁ
pratyudyayuḥ prajāḥ sarvā
tam — that; upaśrutya — having overheard; ninadam — sound; jagat-bhaya — the fear of material existence; bhaya-āvaham — the threatening principle; prati — towards; udyayuḥ — rapidly proceeded; prajāḥ — the citizens; sarvāḥ — all; bhartṛ — the protector; darśana — audience; lālasāḥ — having so desired.
The citizens of Dvārakā, having heard that sound which threatens fear personified in the material world, began to run towards Him fast, just to have a long desired audience with the Lord, who is the protector of all devotees.
raver dīpam ivādṛtāḥ
tatra — thereupon; upanīta — having offered; balayaḥ — presentations; raveḥ — up to the sun; dīpam — lamp; iva — like; ādṛtāḥ — being evaluated; ātma-ārāmam — unto the self-sufficient; pūrṇa-kāmam — fully satisfied; nija-lābhena — by His own potencies; nitya-dā — one who supplies incessantly; prīti — affection; utphulla-mukhāḥ — cheerful faces; procuḥ — said; harṣa — gladdened; gadgadayā — ecstatic; girā — speeches; pitaram — unto the father; sarva — all; suhṛdam — friends; avitāram — the guardian; iva — like; arbhakāḥ — wards.
The citizens arrived before the Lord with their respective presentations, offering them to the fully satisfied and self-sufficient one, who, by His own potency, incessantly supplies others. These presentations were like the offering of a lamp to the sun. Yet the citizens began to speak in ecstatic language to receive the Lord, just as wards welcome their guardian and father.
natāḥ sma te nātha sadāṅghri-paṅkajaṁ
parāyaṇaṁ kṣemam ihecchatāṁ paraṁ
na yatra kālaḥ prabhavet paraḥ prabhuḥ
natāḥ — bowed down; sma — we had done so; te — unto You; nātha — O Lord; sadā — always; aṅghri-paṅkajam — the lotus feet; viriñca — Brahmā, the first living being; vairiñcya — sons of Brahmā like Sanaka and Sanātana; sura-indra — the King of heaven; vanditam — worshiped by; parāyaṇam — the supreme; kṣemam — welfare; iha — in this life; icchatām — one who so desires; param — the highest; na — never; yatra — wherein; kālaḥ — inevitable time; prabhavet — can exert its influence; paraḥ — transcendental; prabhuḥ — the Supreme Lord.
The citizens said: O Lord, You are worshiped by all demigods like Brahmā, the four Sanas and even the King of heaven. You are the ultimate rest for those who are really aspiring to achieve the highest benefit of life. You are the supreme transcendental Lord, and inevitable time cannot exert its influence upon You.
bhavāya nas tvaṁ bhava viśva-bhāvana
tvam eva mātātha suhṛt-patiḥ pitā
tvaṁ sad-gurur naḥ paramaṁ ca daivataṁ
yasyānuvṛttyā kṛtino babhūvima
bhavāya — for welfare; naḥ — for us; tvam — Your Lordship; bhava — just become; viśva-bhāvana — the creator of the universe; tvam — Your Lordship; eva — certainly; mātā — mother; atha — as also; suhṛt — well-wisher; patiḥ — husband; pitā — father; tvam — Your Lordship; sat-guruḥ — spiritual master; naḥ — our; paramam — the supreme; ca — and; daivatam — worshipable Deity; yasya — whose; anuvṛttyā — following in the footsteps; kṛtinaḥ — successful; babhūvima — we have become.
O creator of the universe, You are our mother, well-wisher, Lord, father, spiritual master and worshipable Deity. By following in Your footsteps we have become successful in every respect. We pray, therefore, that You continue to bless us with Your mercy.
aho sanāthā bhavatā sma yad vayaṁ
traiviṣṭapānām api dūra-darśanam
paśyema rūpaṁ tava sarva-saubhagam
aho — oh, it is our good luck; sa-nāthāḥ — to be under the protection of the master; bhavatā — by Your good self; sma — as we have become; yat vayam — as we are; traiviṣṭa-pānām — of the demigods; api — also; dūra-darśanam — very rarely seen; prema-smita — smiling with love; snigdha — affectionate; nirīkṣaṇa-ānanam — face looking in that mode; paśyema — let us look; rūpam — beauty; tava — Your; sarva — all; saubhagam — auspiciousness.
Oh, it is our good luck that we have come again today under Your protection by Your presence, for Your Lordship rarely visits even the denizens of heaven. Now it is possible for us to look into Your smiling face, which is full of affectionate glances. We can now see Your transcendental form, full of all auspiciousness.
yarhy ambujākṣāpasasāra bho bhavān
kurūn madhūn vātha suhṛd-didṛkṣayā
tatrābda-koṭi-pratimaḥ kṣaṇo bhaved
raviṁ vinākṣṇor iva nas tavācyuta
yarhi — whenever; ambuja-akṣa — O lotus-eyed one; apasasāra — You go away; bho — oh; bhavān — Yourself; kurūn — the descendants of King Kuru; madhūn — the inhabitants of Mathurā (Vrajabhūmi); vā — either; atha — therefore; suhṛt-didṛkṣayā — for meeting them; tatra — at that time; abda-koṭi — millions of years; pratimaḥ — like; kṣaṇaḥ — moments; bhavet — becomes; ravim — the sun; vinā — without; akṣṇoḥ — of the eyes; iva — like that; naḥ — ours; tava — Your; acyuta — O infallible one.
O lotus-eyed Lord, whenever You go away to Mathurā-Vṛndāvana or Hastināpura to meet Your friends and relatives, every moment of Your absence seems like millions of years. O infallible one, at that time our eyes become useless, as if bereft of sun.
kathaṁ vayaṁ nātha ciroṣite tvayi
jīvema te sundara-hāsa-śobhitam
apaśyamānā vadanaṁ manoharam
iti codīritā vācaḥ
śṛṇvāno ’nugrahaṁ dṛṣṭyā
vitanvan prāviśat puram
katham — how; vayam — we; nātha — O Lord; ciroṣite — being abroad almost always; tvayi — by You; prasanna — satisfaction; dṛṣṭyā — by the glance; akhila — universal; tāpa — miseries; śoṣaṇam — vanquishing; jīvema — shall be able to live; te — Your; sundara — beautiful; hāsa — smiling; śobhitam — decorated; apaśyamānāḥ — without seeing; vadanam — face; manoharam — attractive; iti — thus; ca — and; udīritāḥ — speaking; vācaḥ — words; prajānām — of the citizens; bhakta-vatsalaḥ — kind to the devotees; śṛṇvānaḥ — thus learning; anugraham — kindness; dṛṣṭyā — by glances; vitanvan — distributing; prāviśat — entered; puram — Dvārakāpurī.
O master, if You live abroad all the time, then we cannot look at Your attractive face, whose smiles vanquish all our sufferings. How can we exist without Your presence?
nāgair bhogavatīm iva
madhu — Madhu; bhoja — Bhoja; daśārha — Daśārha; arha — Arha; kukura — Kukura; andhaka — Andhaka; vṛṣṇibhiḥ — by the descendants of Vṛṣṇi; ātma-tulya — as good as Himself; balaiḥ — by strength; guptām — protected; nāgaiḥ — by the Nāgas; bhogavatīm — the capital of Nāgaloka; iva — like.
As Bhogavatī, the capital of Nāgaloka, is protected by the Nāgas, so was Dvārakā protected by the descendants of Vṛṣṇi — Bhoja, Madhu, Daśārha, Arha, Kukura, Andhaka, etc. — who were as strong as Lord Kṛṣṇa.
sarva — all; ṛtu — seasons; sarva — all; vibhava — opulences; puṇya — pious; vṛkṣa — trees; latā — creepers; āśramaiḥ — with hermitages; udyāna — orchards; upavana — flower gardens; ārāmaiḥ — pleasure gardens and beautiful parks; vṛta — surrounded by; padma-ākara — the birthplaces of lotuses or nice reservoirs of water; śriyam — increasing the beauty.
The city of Dvārakāpurī was filled with the opulences of all seasons. There were hermitages, orchards, flower gardens, parks and reservoirs of water breeding lotus flowers all over.
gopura — the gateway of the city; dvāra — door; mārgeṣu — on different roads; kṛta — undertaken; kautuka — because of the festival; toraṇām — decorated arch; citra — painted; dhvaja — flags; patākā-agraiḥ — by the foremost signs; antaḥ — within; pratihata — checked; ātapām — sunshine.
The city gateway, the household doors and festooned arches along the roads were all nicely decorated with festive signs like plantain trees and mango leaves, all to welcome the Lord. Flags, garlands and painted signs and slogans all combined to shade the sunshine.
siktāṁ gandha-jalair uptāṁ
sammārjita — thoroughly cleansed; mahā-mārga — highways; rathya — lanes and subways; āpaṇaka — shopping marketplaces; catvarām — public meeting places; siktām — moistened with; gandha-jalaiḥ — scented water; uptām — was strewn with; phala — fruits; puṣpa — flowers; akṣata — unbroken; aṅkuraiḥ — seeds.
The highways, subways, lanes, markets and public meeting places were all thoroughly cleansed and then moistened with scented water. And to welcome the Lord, fruits, flowers and unbroken seeds were strewn everywhere.
dvāri dvāri gṛhāṇāṁ ca
dvāri dvāri — the door of each and every house; gṛhāṇām — of all the residential buildings; ca — and; dadhi — curd; akṣata — unbroken; phala — fruit; ikṣubhiḥ — sugarcane; alaṅkṛtām — decorated; pūrṇa-kumbhaiḥ — full waterpots; balibhiḥ — along with articles for worship; dhūpa — incense; dīpakaiḥ — with lamps and candles.
In each and every door of the residential houses, auspicious things like curd, unbroken fruits, sugarcane and full waterpots with articles for worship, incense and candles were all displayed.
niśamya preṣṭham āyāntaṁ
akrūraś cograsenaś ca
pradyumnaś cārudeṣṇaś ca
niśamya — just hearing; preṣṭham — the dearmost; āyāntam — coming home; vasudevaḥ — Vasudeva (the father of Kṛṣṇa); mahā-manāḥ — the magnanimous; akrūraḥ — Akrūra; ca — and; ugrasenaḥ — Ugrasena; ca — and; rāmaḥ — Balarāma (the elder brother of Kṛṣṇa); ca — and; adbhuta — superhuman; vikramaḥ — prowess; pradyumnaḥ — Pradyumna; cārudeṣṇaḥ — Cārudeṣṇa; ca — and; sāmbaḥ — Sāmba; jāmbavatī-sutaḥ — the son of Jāmbavatī; praharṣa — extreme happiness; vega — force; ucchaśita — being influenced by; śayana — lying down; āsana — sitting on; bhojanāḥ — dining.
On hearing that the most dear Kṛṣṇa was approaching Dvārakā-dhāma, magnanimous Vasudeva, Akrūra, Ugrasena, Balarāma (the superhumanly powerful), Pradyumna, Cārudeṣṇa and Sāmba the son of Jāmbavatī, all extremely happy, abandoned resting, sitting and dining.
pratyujjagmū rathair hṛṣṭāḥ
vāraṇa-indram — elephants on the auspicious mission; puraskṛtya — putting in the front; brāhmaṇaiḥ — by the brāhmaṇas; sa-sumaṅgalaiḥ — with all-auspicious signs; śaṅkha — conchshell; tūrya — bugle; ninādena — by the sound of; brahma-ghoṣeṇa — by chanting the hymns of the Vedas; ca — and; ādṛtāḥ — glorified; prati — towards; ujjagmuḥ — proceeded hurriedly; rathaiḥ — on the chariots; hṛṣṭāḥ — in cheerfulness; praṇayāgata — saturated with affection; sādhvasāḥ — all-respectful.
They hastened toward the Lord on chariots with brāhmaṇas bearing flowers. Before them were elephants, emblems of good fortune. Conchshells and bugles were sounded, and Vedic hymns were chanted. Thus they offered their respects, which were saturated with affection.
vāramukhyāś ca śataśo
vāramukhyāḥ — well-known prostitutes; ca — and; śataśaḥ — hundreds of; yānaiḥ — by vehicles; tat-darśana — for meeting Him (Lord Śrī Kṛṣṇa); utsukāḥ — very much anxious; lasat — hanging; kuṇḍala — earrings; nirbhāta — dazzling; kapola — forehead; vadana — face; śriyaḥ — beauty.
At the same time, many hundreds of well-known prostitutes began to proceed on various vehicles. They were all very eager to meet the Lord, and their beautiful faces were decorated with dazzling earrings, which enhanced the beauty of their foreheads.
caritāny adbhutāni ca
naṭa — dramatists; nartaka — dancers; gandharvāḥ — celestial singers; sūta — professional historians; māgadha — professional genealogists; vandinaḥ — professional learned speakers; gāyanti — chant; ca — respectively; uttamaśloka — the Supreme Lord; caritāni — activities; adbhutāni — all superhuman; ca — and.
Expert dramatists, artists, dancers, singers, historians, genealogists and learned speakers all gave their respective contributions, being inspired by the superhuman pastimes of the Lord. Thus they proceeded on and on.
bhagavāṁs tatra bandhūnāṁ
sarveṣāṁ mānam ādadhe
bhagavān — Śrī Kṛṣṇa, the Personality of Godhead; tatra — in that place; bandhūnām — of the friends; paurāṇām — of the citizens; anuvartinām — those who approached Him to receive and welcome; yathā-vidhi — as it behooves; upasaṅgamya — going nearer; sarveṣām — for each and every one; mānam — honor and respects; ādadhe — offered.
Lord Kṛṣṇa, the Personality of Godhead, approached them and offered due honor and respect to each and every one of the friends, relatives, citizens and all others who came to receive and welcome Him.
varaiś cābhimatair vibhuḥ
prahvā — by bowing His head; abhivādana — by greeting with words; āśleṣa — embracing; kara-sparśa — shaking hands; smita-īkṣaṇaiḥ — by a glancing smile; āśvāsya — by encouragement; ca — and; āśvapākebhyaḥ — down to the lowest rank of dog-eaters; varaiḥ — by benedictions; ca — also; abhimataiḥ — as desired by; vibhuḥ — the Almighty.
The almighty Lord greeted everyone present by bowing His head, exchanging greetings, embracing, shaking hands, looking and smiling, giving assurances and awarding benedictions, even to the lowest in rank.
svayaṁ ca gurubhir vipraiḥ
sadāraiḥ sthavirair api
āśīrbhir yujyamāno ’nyair
vandibhiś cāviśat puram
svayam — Himself; ca — also; gurubhiḥ — by elderly relatives; vipraiḥ — by the brāhmaṇas; sadāraiḥ — with their wives; sthaviraiḥ — invalid; api — also; āśīrbhiḥ — by the blessing of; yujyamānaḥ — being praised by; anyaiḥ — by others; vandibhiḥ — admirers; ca — and; aviśat — entered; puram — the city.
Then the Lord personally entered the city accompanied by elderly relatives and invalid brāhmaṇas with their wives, all offering benedictions and singing the glories of the Lord. Others also praised the glories of the Lord.
rāja-mārgaṁ gate kṛṣṇe
harmyāṇy āruruhur vipra
rāja-mārgam — the public roads; gate — while passing over; kṛṣṇe — by Lord Kṛṣṇa; dvārakāyāḥ — of the city of Dvārakā; kula-striyaḥ — ladies of the respectable families; harmyāṇi — on the palaces; āruruhuḥ — got up; vipra — O brāhmaṇas; tat-īkṣaṇa — just to look upon Him (Kṛṣṇa); mahā-utsavāḥ — accepted as the greatest festival.
When Lord Kṛṣṇa passed over the public roads, all the ladies from the respectable families of Dvārakā went up to the roofs of their palaces just to have a look at the Lord. They considered this to be the greatest festival.
yad api dvārakaukasām
na vitṛpyanti hi dṛśaḥ
śriyo dhāmāṅgam acyutam
nityam — regularly, always; nirīkṣamāṇānām — of those who look at Him; yat — although; api — in spite of; dvārakā-okasām — the inhabitants of Dvārakā; na — never; vitṛpyanti — satisfied; hi — exactly; dṛśaḥ — sight; śriyaḥ — beauties; dhāma-aṅgam — the bodily reservoir; acyutam — the infallible.
The inhabitants of Dvārakā were regularly accustomed to look upon the reservoir of all beauty, the infallible Lord, yet they were never satiated.
śriyo nivāso yasyoraḥ
pāna-pātraṁ mukhaṁ dṛśām
śriyaḥ — of the goddess of fortune; nivāsaḥ — residential place; yasya — one whose; uraḥ — chest; pāna-pātram — the drinking pot; mukham — face; dṛśām — of eyes; bāhavaḥ — the arms; loka-pālānām — of the administrative demigods; sāraṅgāṇām — of the devotees who talk and sing of the essence or substance; pada-ambujam — the lotus feet.
The Lord’s chest is the abode of the goddess of fortune. His moonlike face is the drinking vessel for eyes which hanker after all that is beautiful. His arms are the resting places for the administrative demigods. And His lotus feet are the refuge of pure devotees who never talk or sing of any subject except His Lordship.
prasūna-varṣair abhivarṣitaḥ pathi
piśaṅga-vāsā vana-mālayā babhau
sita-ātapatra — white umbrella; vyajanaiḥ — with a cāmara fan; upaskṛtaḥ — being served by; prasūna — flowers; varṣaiḥ — by the showers; abhivarṣitaḥ — thus being covered; pathi — on the road; piśaṅga-vāsāḥ — by the yellow garments; vana-mālayā — by the flower garlands; babhau — thus it became; ghanaḥ — cloud; yathā — as if; arka — the sun; uḍupa — the moon; cāpa — the rainbow; vaidyutaiḥ — by the lightning.
As the Lord passed along the public road of Dvārakā, His head was protected from the sunshine by a white umbrella. White feathered fans moved in semicircles, and showers of flowers fell upon the road. His yellow garments and garlands of flowers made it appear as if a dark cloud were surrounded simultaneously by sun, moon, lightning and rainbows.
praviṣṭas tu gṛhaṁ pitroḥ
vavande śirasā sapta
praviṣṭaḥ — after entering; tu — but; gṛham — houses; pitroḥ — of the father; pariṣvaktaḥ — embraced; sva-mātṛbhiḥ — by His own mothers; vavande — offered obeisances; śirasā — His head; sapta — seven; devakī — Devakī; pramukhā — headed by; mudā — gladly.
After entering the house of His father, He was embraced by the mothers present, and the Lord offered His obeisances unto them by placing His head at their feet. The mothers were headed by Devakī [His real mother].
tāḥ putram aṅkam āropya
siṣicur netrajair jalaiḥ
tāḥ — all of them; putram — the son; aṅkam — the lap; āropya — having placed on; sneha-snuta — moistened by affection; payodharāḥ — breasts filled up; harṣa — delight; vihvalita-ātmānaḥ — overwhelmed by; siṣicuḥ — wet; netrajaiḥ — from the eyes; jalaiḥ — water.
The mothers, after embracing their son, sat Him on their laps. Due to pure affection, milk sprang from their breasts. They were overwhelmed with delight, and the tears from their eyes wetted the Lord.
prāsādā yatra patnīnāṁ
sahasrāṇi ca ṣoḍaśa
atha — thereafter; aviśat — entered; sva-bhavanam — personal palaces; sarva — all; kāmam — desires; anuttamam — perfect to the fullest extent; prāsādāḥ — palaces; yatra — where; patnīnām — of the wives numbering; sahasrāṇi — thousands; ca — over and above; ṣoḍaśa — sixteen.
Thereafter, the Lord entered His palaces, which were perfect to the fullest extent. His wives lived in them, and they numbered over sixteen thousand.
patnyaḥ patiṁ proṣya gṛhānupāgataṁ
uttasthur ārāt sahasāsanāśayāt
sākaṁ vratair vrīḍita-locanānanāḥ
patnyaḥ — the ladies (wives of Lord Śrī Kṛṣṇa); patim — husband; proṣya — who was away from home; gṛha-anupāgatam — now returned home; vilokya — thus seeing; sañjāta — having developed; manaḥ-mahā-utsavāḥ — a sense of joyful ceremony within the mind; uttasthuḥ — got up; ārāt — from a distance; sahasā — all of a sudden; āsanā — from the seats; āśayāt — from the state of meditation; sākam — along with; vrataiḥ — the vow; vrīḍita — looking coyly; locana — eyes; ānanāḥ — with such faces.
The queens of Lord Śrī Kṛṣṇa rejoiced within their minds to see their husband home after a long period abroad. The queens got up at once from their seats and meditations. As was socially customary, they covered their faces shyly and looked about coyly.
tam ātmajair dṛṣṭibhir antarātmanā
duranta-bhāvāḥ parirebhire patim
niruddham apy āsravad ambu netrayor
vilajjatīnāṁ bhṛgu-varya vaiklavāt
tam — Him (the Lord); ātma-jaiḥ — by the sons; dṛṣṭibhiḥ — by the sight; antara-ātmanā — by the innermost part of the heart; duranta-bhāvāḥ — insuperable ecstasy; parirebhire — embraced; patim — husband; niruddham — choked up; api — in spite of; āsravat — tears; ambu — like drops of water; netrayoḥ — from the eyes; vilajjatīnām — of those situated in shyness; bhṛgu-varya — O chief of the Bhṛgus; vaiklavāt — inadvertently.
The insuperable ecstasy was so strong that the queens, who were shy, first embraced the Lord in the innermost recesses of their hearts. Then they embraced Him visually, and then they sent their sons to embrace Him [which is equal to personal embracing]. But, O chief amongst the Bhṛgus, though they tried to restrain their feelings, they inadvertently shed tears.
yadyapy asau pārśva-gato raho-gatas
tathāpi tasyāṅghri-yugaṁ navaṁ navam
pade pade kā virameta tat-padāc
calāpi yac chrīr na jahāti karhicit
yadi — although; api — certainly; asau — He (Lord Śrī Kṛṣṇa); pārśva-gataḥ — just by the side; rahaḥ-gataḥ — exclusively alone; tathāpi — still; tasya — His; aṅghri-yugam — the feet of the Lord; navam navam — newer and newer; pade — step; pade — in every step; kā — who; virameta — can be detached from; tat-padāt — from His feet; calāpi — moving; yat — whom; śrīḥ — the goddess of fortune; na — never; jahāti — quits; karhicit — at any time.
Although Lord Śrī Kṛṣṇa was constantly by their sides, as well as exclusively alone, His feet appeared to them to be newer and newer. The goddess of fortune, although by nature always restless and moving, could not quit the Lord’s feet. So what woman can be detached from those feet, having once taken shelter of them?
evaṁ nṛpāṇāṁ kṣiti-bhāra-janmanām
vidhāya vairaṁ śvasano yathānalaṁ
mitho vadhenoparato nirāyudhaḥ
evam — thus; nṛpāṇām — of the kings or administrators; kṣiti-bhāra — the burden of the earth; janmanām — born in that way; akṣauhiṇībhiḥ — empowered by a military strength of horses, elephants, chariots and infantry; parivṛtta — being puffed up by such surroundings; tejasām — prowess; vidhāya — having created; vairam — hostility; śvasanaḥ — interaction of the wind and the pipe plants; yathā — as it is; analam — fire; mithaḥ — with one another; vadhena — by killing them; uparataḥ — relieved; nirāyudhaḥ — by Himself without being a party to such fighting.
The Lord was pacified after killing those kings who were burdensome to the earth. They were puffed up with their military strength, their horses, elephants, chariots, infantry, etc. He Himself was not a party in the fight. He simply created hostility between the powerful administrators, and they fought amongst themselves. He was like the wind which causes friction between bamboos and so sparks a fire.
sa eṣa nara-loke ’sminn
bhagavān prākṛto yathā
saḥ — He (the Supreme Personality of Godhead); eṣaḥ — all these; nara-loke — on this planet of human beings; asmin — on this; avatīrṇaḥ — having appeared; sva — personal, internal; māyayā — causeless mercy; reme — enjoyed; strī-ratna — woman who is competent to become a wife of the Lord; kūṭasthaḥ — among; bhagavān — the Personality of Godhead; prākṛtaḥ — mundane; yathā — as if it were.
That Supreme Personality of Godhead, Śrī Kṛṣṇa, out of His causeless mercy, appeared on this planet by His internal potency and enjoyed Himself amongst competent women as if He were engaging in mundane affairs.
vrīḍāvaloka-nihato madano ’pi yāsām
sammuhya cāpam ajahāt pramadottamās tā
yasyendriyaṁ vimathituṁ kuhakair na śekuḥ
uddāma — very grave; bhāva — expression; piśuna — exciting; amala — spotless; valgu-hāsa — beautiful smiling; vrīḍa — corner of the eye; avaloka — looking; nihataḥ — conquered; madanaḥ — Cupid (or amadana — the greatly tolerant Śiva); api — also; yāsām — whose; sammuhya — being overpowered by; cāpam — bows; ajahāt — gave up; pramada — woman, who maddens; uttamāḥ — of high grade; tā — all; yasya — whose; indriyam — senses; vimathitum — to perturb; kuhakaiḥ — by magical feats; na — never; śekuḥ — was able.
Although the queens’ beautiful smiles and furtive glances were all spotless and exciting, and although they could conquer Cupid himself by making him give up his bow in frustration, and although even the tolerant Śiva could fall victim to them, still, despite all their magical feats and attractions, they could not agitate the senses of the Lord.
tam ayaṁ manyate loko
hy asaṅgam api saṅginam
vyāpṛṇvānaṁ yato ’budhaḥ
tam — unto Lord Kṛṣṇa; ayam — all these (common men); manyate — do speculate within the mind; lokaḥ — the conditioned souls; hi — certainly; asaṅgam — unattached; api — in spite of; saṅginam — affected; ātma — self; aupamyena — by comparison with the self; manujam — ordinary man; vyāpṛṇvānam — being engaged in; yataḥ — because; abudhaḥ — foolish because of ignorance.
The common materialistic conditioned souls speculate that the Lord is one of them. Out of their ignorance they think that the Lord is affected by matter, although He is unattached.
etad īśanam īśasya
prakṛti-stho ’pi tad-guṇaiḥ
na yujyate sadātma-sthair
yathā buddhis tad-āśrayā
etat — this; īśanam — divinity; īśasya — of the Personality of Godhead; prakṛti-sthaḥ — being in contact with material nature; api — in spite of; tat-guṇaiḥ — by the qualities; na — never; yujyate — is affected; sadā ātma-sthaiḥ — by those who are situated in eternity; yathā — as is; buddhiḥ — intelligence; tat — the Lord; āśrayā — those who are under the shelter of.
This is the divinity of the Personality of Godhead: He is not affected by the qualities of material nature, even though He is in contact with them. Similarly, the devotees who have taken shelter of the Lord do not become influenced by the material qualities.
taṁ menire ’balā mūḍhāḥ
straiṇaṁ cānuvrataṁ rahaḥ
īśvaraṁ matayo yathā
tam — unto Lord Śrī Kṛṣṇa; menire — took it for granted; abalāḥ — delicate; mūḍhāḥ — because of simplicity; straiṇam — one who is dominated by his wife; ca — also; anuvratam — follower; rahaḥ — lonely place; apramāṇa-vidaḥ — unaware of the extent of glories; bhartuḥ — of their husband; īśvaram — the supreme controller; matayaḥ — thesis; yathā — as it is.
The simple and delicate women truly thought that Lord Śrī Kṛṣṇa, their beloved husband, followed them and was dominated by them. They were unaware of the extent of the glories of their husband, as the atheists are unaware of Him as the supreme controller.