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aho bata—how wonderful this is; svah-yasasah—the glories of the heavenly planets; tiraskari—that which defeats; kusasthali—Dvaraka; punya—virtue; yasaskari—famous; bhuvah—the planet earth; pasyanti—see; nityam—constantly; yat—that which; anugraha-isitam—to bestow benediction; smita-avalokam—glance with the favor of sweet smiling; sva-patim—unto the soul of the living being (Krsna); sma—used to; yat-prajah—the inhabitants of the place.

Undoubtedly it is wonderful that Dvaraka has defeated the glories of the heavenly planets and has enhanced the celebrity of the earth. The inhabitants of Dvaraka are always seeing the soul of all living beings [Krsna] in His loving feature. He glances at them and favors them with sweet smiles.

The heavenly planets are inhabited by demigods like Indra, Candra, Varuna and Vayu and the pious souls reach there after performance of many virtuous acts on earth. Modern scientists agree that the timing arrangement in higher planetary systems is different from that of the earth. Thus it is understood from the revealed scriptures that the duration of life there is ten thousand years (by our calculation). Six months on earth is equal to one day on the heavenly planets. Facilities of enjoyment are also similarly enhanced, and the beauty of the inhabitants is legendary. Common men on the earth are very much fond of reaching the heavenly planets because they have heard that comforts of life are far greater there than on the earth. They are now trying to reach the moon by spacecraft. Considering all this, the heavenly planets are more celebrated than the earth. But the celebrity of earth has defeated that of the heavenly planets because of Dvaraka, where Lord Sri Krsna reigned as King. Three places, namely Vrndavana, Mathura and Dvaraka, are more important than the famous planets within the universe. These places are perpetually sanctified because whenever the Lord descends on earth He displays His transcendental activities particularly in these three places. They are perpetually the holy lands of the Lord, and the inhabitants still take advantage of the holy places, even though the Lord is now out of their sight. The Lord is the soul of all living beings, and He desires always to have all the living beings, in their svarupa, in their constitutional position, to participate in transcendental life in His association. His attractive features and sweet smiles go deep into the heart of everyone, and once it is so done the living being is admitted into the kingdom of God, from which no one returns. This is confirmed in the Bhagavad-gita.

The heavenly planets may be very famous for offering better facilities of material enjoyment, but as we learn from the Bhagavad-gita (9.20–21), one has to come back again to the earth planet as soon as the acquired virtue is finished. Dvaraka is certainly more important than the heavenly planets because whoever has been favored with the smiling glance of the Lord shall never come back again to this rotten earth, which is certified by the Lord Himself as a place of misery. Not only this earth but also all the planets of the universes are places of misery because in none of the planets within the universe is there eternal life, eternal bliss and eternal knowledge. Any person engaged in the devotional service of the Lord is recommended to live in one of the above-mentioned three places, namely Dvaraka, Mathura or Vrndavana. Because devotional service in these three places is magnified, those who go there to follow the principles in terms of instructions imparted in the revealed scriptures surely achieve the same result as obtained during the presence of Lord Sri Krsna. His abode and He Himself are identical, and a pure devotee under the guidance of another experienced devotee can obtain all the results, even at present.

SB1.10.28

TEXT 28

nunam vrata-snana-hutadinesvarah

samarcito hy asya grhita-panibhih

pibanti yah sakhy adharamrtam muhur

vraja-striyah sammumuhur yad-asayah

nunam—certainly in the previous birth; vrata—vow; snana—bath; huta—sacrifice in the fire; adina—by all these; isvarah—the Personality of Godhead; samarcitah—perfectly worshiped; hi—certainly; asya—His; grhita-panibhih—by the married wives; pibanti—relishes; yah—those who; sakhi—O friend; adhara-amrtam—the nectar from His lips; muhuh—again and again; vraja-striyah—the damsels of Vrajabhumi; sammumuhuh—often fainted; yat-asayah—expecting to be favored in that way.

O friends, just think of His wives, whose hands He has accepted. How they must have undergone vows, baths, fire sacrifices and perfect worship of the Lord of the universe to constantly relish now the nectar from His lips [by kissing]. The damsels of Vrajabhumi would often faint just by expecting such favors.

Religious rites prescribed in the scriptures are meant to purify the mundane qualities of the conditioned souls to enable them to be gradually promoted to the stage of rendering transcendental service unto the Supreme Lord. Attainment of this stage of pure spiritual life is the highest perfection, and this stage is called svarupa, or the factual identity of the living being. Liberation means renovation of this stage of svarupa. In that perfect stage of svarupa, the living being is established in five phases of loving service, one of which is the stage of madhurya-rasa, or the humor of conjugal love. The Lord is always perfect in Himself, and thus He has no hankering for Himself. He, however, becomes a master, a friend, a son or a husband to fulfill the intense love of the devotee concerned. Herein two classes of devotees of the Lord are mentioned in the stage of conjugal love. One is svakiya, and the other is parakiya. Both of them are in conjugal love with the Personality of Godhead Krsna. The queens at Dvaraka were svakiya, or duly married wives, but the damsels of Vraja were young friends of the Lord while He was unmarried. The Lord stayed at Vrndavana till the age of sixteen, and His friendly relations with the neighboring girls were in terms of parakiya. These girls, as well as the queens, underwent severe penances by taking vows, bathing and offering sacrifices in the fire, as prescribed in the scriptures. The rites, as they are, are not an end in themselves, nor are fruitive action, culture of knowledge or perfection in mystic powers ends in themselves. They are all means to attain to the highest stage of svarupa, to render constitutional transcendental service to the Lord. Each and every living being has his individual position in one of the above-mentioned five different kinds of reciprocating means with the Lord, and in one’s pure spiritual form of svarupa the relation becomes manifest without mundane affinity. The kissing of the Lord, either by His wives or His young girl friends who aspired to have the Lord as their fiance, is not of any mundane perverted quality. Had such things been mundane, a liberated soul like Sukadeva would not have taken the trouble to relish them, nor would Lord Sri Caitanya Mahaprabhu have been inclined to participate in those subjects after renouncing worldly life. The stage is earned after many lives of penance.

SB1.10.29

TEXT 29

ya virya-sulkena hrtah svayamvare

pramathya caidya-pramukhan hi susminah

pradyumna-sambamba-sutadayo ’para

yas cahrta bhauma-vadhe sahasrasah

ya—the lady; virya—prowess; sulkena—by payment of the price; hrtah—taken away by force; svayamvare—in the open selection of the bridegroom; pramathya—harassing; caidya—King Sisupala; pramukhan—headed by; hi—positively; susminah—all very powerful; pradyumna—Pradyumna (Krsna’s son); samba—Samba; amba—Amba; suta-adayah—children; aparah—other ladies; yah—those; ca—also; ahrtah—similarly brought; bhauma-vadhe—after killing kings; sahasrasah—by the thousands.

The children of these ladies are Pradyumna, Samba, Amba, etc: Ladies like Rukmini, Satyabhama and Jambavati were forcibly taken away by Him from their svayamvara ceremonies after He defeated many powerful kings, headed by Sisupala. And other ladies were also forcibly taken away by Him after He killed Bhaumasura and thousands of his assistants. All of these ladies are glorious.

Exceptionally qualified daughters of powerful kings were allowed to make a choice of their own bridegrooms in open competition, and such ceremonies were called svayamvara, or selection of the bridegroom. Because the svayamvara was an open competition between the rival and valiant princes, such princes were invited by the father of the princess, and usually there were regular fights between the invited princely order in a sporting spirit. But it so happened that sometimes the belligerent princes were killed in such marriage-fighting, and the victorious prince was offered the trophy princess for whom so many princes died. Rukmini, the principal queen of Lord Krsna, was the daughter of the King of Vidarbha, who wished that his qualified and beautiful daughter be given away to Lord Krsna. But her eldest brother wanted her to be given away to King Sisupala, who happened to be a cousin of Krsna. So there was open competition, and as usual Lord Krsna emerged successful, after harassing Sisupala and other princes by His unrivalled prowess. Rukmini had ten sons, like Pradyumna. There were other queens also taken away by Lord Krsna in a similar way. Full description of this beautiful booty of Lord Krsna will be given in the Tenth Canto. There were 16,100 beautiful girls who were daughters of many kings and were forcibly stolen by Bhaumasura, who kept them captive for his carnal desire. These girls prayed piteously to Lord Krsna for their deliverance, and the merciful Lord, called by their fervent prayer, released them all by fighting and killing Bhaumasura. All these captive princesses were then accepted by the Lord as His wives, although in the estimation of society they were all fallen girls. The all-powerful Lord Krsna accepted the humble prayers of these girls and married them with the adoration of queens. So altogether Lord Krsna had 16,108 queens at Dvaraka, and in each of them He begot ten children. All these children grew up, and each had as many children as the father. The aggregate of the family numbered 10,000,000.

SB1.10.30

TEXT 30

etah param stritvam apastapesalam

nirasta-saucam bata sadhu kurvate

yasam grhat puskara-locanah patir

na jatv apaity ahrtibhir hrdi sprsan

etah—all these women; param—highest; stritvam—womanhood; apastapesalam—without individuality; nirasta—without; saucam—purity; bata sadhu—auspiciously glorified; kurvate—do they make; yasam—from whose; grhat—homes; puskara-locanah—the lotus-eyed; patih—husband; na jatu—never at any time; apaiti—goes away; ahrtibhih—by presentation; hrdi—in the heart; sprsan—endeared.

All these women auspiciously glorified their lives despite their being without individuality and without purity. Their husband, the lotus-eyed Personality of Godhead, never left them alone at home. He always pleased their hearts by making valuable presentations.

The devotees of the Lord are purified souls. As soon as the devotees surrender unto the lotus feet of the Lord sincerely, the Lord accepts them, and thus the devotees at once become free from all material contaminations. Such devotees are above the three modes of material nature. There is no bodily disqualification of a devotee, just as there is no qualitative difference between the Ganges water and the filthy drain water when they are amalgamated. Women, merchants and laborers are not very intelligent, and thus it is very difficult for them to understand the science of God or to be engaged in the devotional service of the Lord. They are more materialistic, and less than them are the Kiratas, Hunas, Andhras, Pulindas, Pulkasas, Abhiras, Kankas, Yavanas, Khasas, etc., but all of them can be delivered if they are properly engaged in the devotional service of the Lord. By engagement in the service of the Lord, the designative disqualifications are removed, and as pure souls they become eligible to enter into the kingdom of God.

The fallen girls under the clutches of Bhaumasura sincerely prayed to Lord Sri Krsna for their deliverance, and their sincerity of purpose made them at once pure by virtue of devotion. The Lord therefore accepted them as His wives, and thus their lives became glorified. Such auspicious glorification was still more glorified when the Lord played with them as the most devoted husband.

The Lord used to live with His 16,108 wives constantly. He expanded Himself into 16,108 plenary portions, and each and every one of them was the Lord Himself without deviation from the Original Personality. The Sruti-mantra affirms that the Lord can expand Himself into many. As husband of so many wives, He pleased them all with presentations, even at a costly endeavor. He brought the parijata plant from heaven and implanted it at the palace of Satyabhama, one of the principal queens. If, therefore, anyone desires the Lord to become one’s husband, the Lord fulfills such desires in full.

SB1.10.31

TEXT 31

evamvidha gadantinam

sa girah pura-yositam

niriksanenabhinandan

sasmitena yayau harih

evamvidhah—in this way; gadantinam—thus praying and talking about Him; sah—He (the Lord); girah—of words; pura-yositam—of the ladies of the capital; niriksanena—by His grace of glancing over them; abhinandan—and greeting them; sa-smitena—with a smiling face; yayau—departed; harih—the Personality of Godhead.

While the ladies of the capital of Hastinapura were greeting Him and talking in this way, the Lord, smiling, accepted their good greetings, and casting the grace of His glance over them, He departed from the city.

SB1.10.32

TEXT 32

ajata-satruh prtanam

gopithaya madhu-dvisah

parebhyah sankitah snehat

prayunkta catur-anginim

SYNONYMS

ajata-satruh—Maharaja Yudhisthira, who was no one’s enemy; prtanam—defensive forces; gopithaya—for giving protection; madhu-dvisah—of the enemy of Madhu (Sri Krsna); parebhyah—from others (enemies); sankitah—being afraid of; snehat—out of affection; prayunkta—engaged; catuh-anginim—four defensive divisions.

TRANSLATION

Maharaja Yudhisthira, although no one’s enemy, engaged four divisions of defense [horse, elephant, chariot and army] to accompany Lord Krsna, the enemy of the asuras [demons]. The Maharaja did this because of the enemy, and also out of affection for the Lord.

PURPORT

Natural defensive measures are horses and elephants combined with chariots and men. Horses and elephants are trained to move to any part of the hills or forests and plains. The charioteers could fight with many horses and elephants by the strength of powerful arrows, even up to the standard of the brahmastra (similar to modern atomic weapons). Maharaja Yudhisthira knew well that Krsna is everyone’s friend and well-wisher, and yet there were asuras who were by nature envious of the Lord. So out of fear of attack from others and out of affection also, he engaged all varieties of defensive forces as bodyguards of Lord Krsna. If required, Lord Krsna Himself was sufficient to defend Himself from the attack of others who counted the Lord as their enemy, but still He accepted all the arrangements made by Maharaja Yudhisthira because He could not disobey the King, who was His elder cousin. The Lord plays the part of a subordinate in His transcendental sporting, and thus sometimes He puts Himself in the care of Yasodamata for His protection in His so-called helplessness of childhood. That is the transcendental lila, or pastime of the Lord. The basic principle for all transcendental exchanges between the Lord and His devotees is exhibited to enjoy a transcendental bliss for which there is no comparison, even up to the level of brahmananda.

SB1.10.33

TEXT 33

atha duragatan saurih

kauravan virahaturan

sannivartya drdham snigdhan

prayat sva-nagarim priyaih

atha—thus; duragatan—having accompanied Him for a long distance; saurih—Lord Krsna; kauravan—the Pandavas; virahaturan—overwhelmed by a sense of separation; sannivartya—politely persuaded; drdham—determined; snigdhan—full of affection; prayat—proceeded; sva-nagarim—towards His own city (Dvaraka); priyaih—with dear companions.

Out of profound affection for Lord Krsna, the Pandavas, who were of the Kuru dynasty, accompanied Him a considerable distance to see Him off. They were overwhelmed with the thought of future separation. The Lord, however, persuaded them to return home, and He proceeded towards Dvaraka with His dear companions.

SB1.10.34-35

TEXTS 34–35

kuru-jangala-pancalan

surasenan sayamunan

brahmavartam kuruksetram

matsyan sarasvatan atha

maru-dhanvam atikramya

sauvirabhirayoh paran

anartan bhargavopagac

chrantavaho manag vibhuh

SYNONYMS

kuru-jangala—the province of Delhi; pancalan—part of the province Punjab; surasenan—part of the province of Uttar Pradesh; sa—with; yamunan—the districts on the bank of the Yamuna; brahmavartam—part of northern Uttar Pradesh; kuruksetram—the place where the battle was fought; matsyan—the province Matsya; sarasvatan—part of Punjab; atha—and so on; maru—Rajasthan, the land of deserts; dhanvam—Madhya Pradesh, where water is very scanty; ati-kramya—after passing; sauvira—Saurastra; abhirayoh—part of Gujarat; paran—western side; anartan—the province of Dvaraka; bhargava—O Saunaka; upagat—overtaken by; sranta—fatigue; vahah—the horses; manak vibhuh—slightly, because of the long journey.

TRANSLATION

O Saunaka, the Lord then proceeded towards Kurujangala, Pancala, Surasena, the land on the bank of the River Yamuna, Brahmavarta, Kuruksetra, Matsya, Sarasvata, the province of the desert and the land of scanty water. After crossing these provinces He gradually reached the Sauvira and Abhira provinces, then west of these, reached Dvaraka at last.

PURPORT

The provinces passed over by the Lord in those days were differently named, but the direction given is sufficient to indicate that He traveled through Delhi, Punjab, Rajasthan, Madhya Pradesh, Saurastra and Gujarat and at last reached His home province at Dvaraka. We do not gain any profit simply by researching the analogous provinces of those days up to now, but it appears that the desert of Rajasthan and the provinces of scanty water like Madhya Pradesh were present even five thousand years ago. The theory of soil experts that the desert developed in recent years is not supported by the statements of Bhagavatam. We may leave the matter for expert geologists to research because the changing universe has different phases of geological development. We are satisfied that the Lord has now reached His own province, Dvarakadhama, from the Kuru provinces. Kuruksetra continues to exist since the Vedic age, and it is sheer foolishness when interpreters ignore or deny the existence of Kuruksetra.

SB1.10.36

TEXT 36

tatra tatra ha tatratyair

harih pratyudyatarhanah

sayam bheje disam pascad

gavistho gam gatas tada

tatra tatra—at different places; ha—it so happened; tatratyaih—by local inhabitants; harih—the Personality of Godhead; pratyudyata-arhanah—being offered presentations and worshipful regards; sayam—the evening; bheje—having overtaken; disam—direction; pascat—eastern; gavisthah—the sun in the sky; gam—to the ocean; gatah—having gone; tada—at that time.

On His journey through these provinces He was welcomed, worshiped and given various presentations. In the evening, in all places, the Lord suspended His journey to perform evening rites. This was regularly observed after sunset.