SRIMAD BHAGAVATAM: CANTO 10

(1) S'rî S'uka said: 'Then, as dawn was approaching, were the roosters crowing cursed by the wives of the Sweet Lord who, with their heads being held by their husbands [the One Yogamâyâ Lord in Many], were disturbed over [the consequent] separation. (2) Birds roused from sleep by the breeze from the parijâta trees with their bees woke Krishna noisily singing like they were the poets at the court. (3) But Vaidarbhî [Rukminî] didn't like that most auspicious time of the day because it would deny her the arms of Krishna around her. (4-5) Rising during the brahma-muhûrta [the hour before sunrise] touched Mâdhava water and cleared He His mind to meditate upon the unequaled, exclusive, self-luminous Self beyond all dullness of matter. This True Self dispels, infallible as it is, by its [His] own nature perpetually the impurity and gives the joy of existence. It is known as the Brahman which with its [His] own energies constitutes the cause of creation and destruction in this universe [see also 3.29: 31 & 36-37, B.G. 7: 5 & 6 and *]. (6) Then, according the vidhi having bathed in pure water, performed He, the most truthful One, first dressing in lower and upper garments, the entire sequence of the worship at dawn and such and chanted He, after offering oblations in the fire, quietly controlling His speech the vedic mantra [the Gâyatrî, see also **]. (7-9) Consequently according His own nature propitiated He in worship of the rising sun His own expansions: with due respect for the gods, the sages and forefathers, His elders and the ones of learning, donated He day by day many, many good-natured cows with gold on their horns, silver on the front of their hooves and pearl necklaces, who were rich with milk and had only one calf born from them. They, nicely caparisoned were to the ones of learning presented with linen, deerskins, sesame seeds and ornaments [see also ***]. (10) Paying His respects to the cows, the men of learning, the godly, the elders, the spiritual teachers and to all living beings who were but expansions of Himself, touched He [giving darshan, all persons and] things auspicious. (11) He, the very ornament of society, decorated Himself with the clothes, divine garlands, colors and jewelry befitting Him.

(12) Caring as well for the ghee [used in the sacrifices] as the mirror, attended He to the cows, the bulls, the twice-born, the gods and the objects of desire, in arranging for gifts to the satisfaction of all societal classes living in the city and the palace and greeted He His ministers answering in full to all their needs. (13) First distributing garlands, betel nut and sandalwood paste to the learned, [and then] to His friends, His ministers and His wives, would He next partake of them Himself. (14) His driver, by then having brought His supremely wonderful chariot yoked with the horses Sugrîva and so on [see 10.53: 5], stood bowing before Him. (15) Holding the charioteer his hands He then together with Sâtyaki and Uddhava mounted it like He was the sun rising over the mountains in the east. (16) With difficulty leaving the palace women behind who looked at Him with glances shy and loving, He left, showing a smile that seized their minds. (17) Awaited by all the Vrishnis He entered the assembly hall known as Sudharmâ [see also 10.50: 54] which for those who entered wards off the six waves, my dear [see shath-ûrmi]. (18) The Almighty One, the Best of the Yadus seated there high on His throne in the midst of the Yadus, the lions among men, illuminated all the quarters as He with His effulgence shone like the moon in the sky surrounded by the stars. (19) There the jesters, o King, served the Almighty One with various forms of amusement, just as professional entertainers [like magicians] and women dancing energetic dances did on their turn. (20) They danced to the sounds of vînâs, mridangas and muraja-drums, flutes, cymbals and conches while the bards, storytellers and panegyrists sang and offered praise. (21) There recited some brahmins sitting continually vedic mantras while others recounted stories about kings from the past famous for their piety.

(22) Some day was the arrival announced of a person, o King, who, given access to the Fortunate One by the doorkeepers, had never been seen there before. (23) After his reverence with joined palms before Krishna, the Supreme Lordship, submitted he the suffering of the kings held captive by Jarâsandha. (24) During a conquest by him of all directions were all those kings who did not accept him in complete subservience - about twenty thousand of them - by force detained in the fortress of Girivraja. (25) The kings relayed: 'Krishna, o Krishna, o immeasurable Soul, o You who takes away the fear of the surrendered; being so different in mentality do we, afraid as we are in our material existence, come to You for shelter! (26) The whole world prone to doing it wrong is bewildered about the duties out here that are beneficial in the worship of You to Your command that, in so far one is doing one's own in this, constitutes the power of existence in serving longevity and hope; may there be the obeisances to Him, the Ever Vigilant ['unblinking of Time'] who all of a sudden cuts this all off [at the time of one's death]. (27) You, the predominating authority of this universe, have descended with Your expansion [Balarâma] to protect the saintly and to subdue the wicked; we do not understand o Lord how any other person in transgression with Your law [like Jarâsandha] or else by dint of his own creativity [like us] would achieve that. (28) The conditional happiness of kings, o Lord, is like a dream, always being full of fear with the burden of this mortal frame; in rejecting that happiness of the soul that is obtained by selfless service unto You, do we, with Your bewildering material reality of mâyâ out here, suffer the greatest misery. (29) Therefore, o Goodness whose pair of feet remove the sorrow, please release us, the surrendered, who were bound in the fetters of karma by him carrying the name of Maghada who, like the king of the animals with sheep, alone wielding the prowess of a ten thousand mad elephants imprisoned us in His residence. (30) Eighteen times having raised Your cakra and crushed him defeated he only once in battle You, who confident in Your unlimited power were absorbed in human affairs [see 10.50: 41 & 10.52: 7]; and now, filled with pride, he torments us, Your subjects, o Unconquerable One; please rectify that!' (31) The messenger said: 'Thus do the ones held captive by Jarâsandha and who have surrendered to the base of Your feet hanker for the sight of You; please bestow Your welfare on these poor souls!'

(32) S'rî S'uka said: 'After the envoy of the kings thus had spoken, appeared the supreme rishi [Nârada] who with his yellowish mass of matted locks had an effulgence like that of the sun. (33) Seeing him offered the Supreme Lord Krishna, the Supreme Controller of the controllers of all the worlds, with His head His respects, gladly standing up along with His followers and the members of the assembly. (34) With him having been of worship according the rules and his acceptance of a seat, spoke He with truthful, pleasing words of reverence that pleased the sage: (35) 'It is a fact that today the three worlds are completely rid of all fear, for that is the quality of the great and fortunate one [of you] traveling the worlds. (36) With the three worlds the way they are arranged by their Controller is there nothing you don't know; so, therefore, let's hear from you what the plans of the Pândavas are.'

(37) S'rî Nârada said: 'I witnessed the many forms of Your inscrutable mâyâ, o Almighty One, Bewilderer of [even] the Creator of the Universe [see 10.14]; for me it is not that amazing, o All-encompassing One, that You covered by Your own energies move among the created beings like a fire of which the light is covered. (38) Who is able to properly understand the purpose of You who by Your own material energy creates and withdraws this universe which manifests [for its beings] to exist in relation to You; my obeisances for You inconceivable in Your nature. (39) He who for the individual soul in samsâra, not knowing liberation from the trouble that the material body brings, by His avatâras for His pastimes lights His own torch of fame; You, that Lord, I approach for shelter. (40) Nonetheless will I tell You, o Highest Truth imitating the human ways, what Your devotee the king [Yudhishthhira], the son of Your father's sister intends to do. (41) The king, the son of Pându, desiring the top position for Your sake wants to perform the greatest sacrifice known as Râjasûya, please give that Your blessing. (42) O Lord to that best of all sacrifices will all enlightened and likewise souls as well as the kings of glory eager as they are to see You attend. (43) When from hearing, chanting and meditating about You, the Full of the Absolute, even the dregs of society find purification, what then may one expect for those who see You and touch You? (44) The spotless fame of You is, expanding [like a canopy] in all directions, proclaimed in heaven, in the lower regions and on the earth, o Bringer of Good Fortune to All the Worlds. In the form of the water washing from Your feet that purifies the entire unverse, is that grace called the Mandâkinî in the divine spheres, the Bhogavatî in the lower worlds and the Ganges here on earth.'

(45) S'rî S'uka said: 'When His own supporters [the Yâdus] did not agree because they wanted to defeat [Jarâsandha] spoke Kes'ava smiling to His servant Uddhava with a charming use of words. (46) The Fortunate One said: 'You indeed as the apple of Our eye and Our well-wishing friend from that position perfectly know what expression would be of use in this regard, please tell Us what should be done, We have full faith in you and will carry that out.'

(47) Thus requested by his Maintainer who acted as if He, the all-knowing One, was puzzled, gave Uddhava humbly accepting the order on his head, a reply.'

S'rî S'uka said: 'Then, as dawn was approaching, were the roosters crowing cursed by the wives of the Sweet Lord who, with their heads being held by their husbands [the One Yogamâyâ Lord in Many], were disturbed over [the consequent] separation.

S'rî S'uka said: 'Then, as dawn was approaching, were the roosters crowing cursed by the wives of the Sweet Lord who, with their heads being held by their husbands [the One Yogamâyâ Lord in Many], were disturbed over [the consequent] separation. (Vedabase)

Text 2

Birds roused from sleep by the breeze from the parijâta trees with their bees woke Krishna noisily singing like they were the poets at the court.

Birds roused from sleep by the breeze from the parijâta trees with their bees woke Krishna noisily singing like they were the poets at the court. (Vedabase)

Text 3

But Vaidarbhî [Rukminî] didn't like that most auspicious time of the day because it would deny her the arms of Krishna around her.

But Vaidarbhî [Rukminî] didn't like that most auspicious time of the day because it would deny her the arms of Krishna around her. (Vedabase)

Text 4-5

Rising during the brahma-muhûrta [the hour before sunrise] touched Mâdhava water and cleared He His mind to meditate upon the unequaled, exclusive, self-luminous Self beyond all dullness of matter. This True Self dispels, infallible as it is, by its [His] own nature perpetually the impurity and gives the joy of existence. It is known as the Brahman which with its [His] own energies constitutes the cause of creation and destruction in this universe [see also 3.29: 31 & 36-37, B.G. 7: 5 & 6 and *].

Rising during the brahma-muhûrta [the hour before sunrise] did Mâdhava touch water and clear His mind meditating on the unequaled, exclusive, self-luminous Self beyond all dullness of matter that, infallible by its [His] own nature perpetually dispels the impurity and, known as Brahman by the causes of its [His] own energies of creation and destruction to this [universe], manifests the joy of existence [see also 3.29: 31 & 36-37, B.G. 7: 5 & 6 and *]. (Vedabase)

Text 6

Then, according the vidhi having bathed in pure water, performed He, the most truthful One, first dressing in lower and upper garments, the entire sequence of the worship at dawn and such and chanted He, after offering oblations in the fire, quietly controlling His speech the vedic mantra [the Gâyatrî, see also **]

Then, according the vidhi having bathed in pure water, performed He, the most truthful One, first dressing in lower and upper garments, the entire sequence of the worship at dawn and such and chanted He, following oblations in the fire, quietly controlling His speech the vedic mantra [the Gâyatrî, see also **]. (Vedabase)

Text 7-9

Consequently according His own nature propitiated He in worship of the rising sun His own expansions: with due respect for the gods, the sages and forefathers, His elders and the ones of learning, donated He day by day many, many good-natured cows with gold on their horns, silver on the front of their hooves and pearl necklaces, who were rich with milk and had only one calf born from them. They, nicely caparisoned were to the ones of learning presented with linen, deerskins, sesame seeds and ornaments [see also ***].

Consequent to His own nature in worship of the rising sun propitiating His own expansions - the gods, the sages and forefathers, His elders and ones of learning with due respect, donated He day by day many, many good-natured cows with gold on their horns, silver on front of their hooves and pearl necklaces, who were rich with milk and had only one calf born from them. They, nicely caparisoned were to the ones of learning presented with linen, deerskins, sesame seeds and ornaments [see also ***]. (Vedabase)

Text 10

Paying His respects to the cows, the men of learning, the godly, the elders, the spiritual teachers and to all living beings who were but expansions of Himself, touched He [giving darshan, all persons and] things auspicious.

Paying His respects to the cows, the men of learning, the godly, the elders, the spiritual teachers and to all living beings who were but expansions of Himself, touched He [giving darshan, all persons and] things auspicious. (Vedabase)

Text 11

He, the very ornament of society, decorated Himself with the clothes, divine garlands, colors and jewelry befitting Him.

He, the very ornament of society, decorated Himself with the clothes, divine garlands, colors and jewelry fitting for Him. (Vedabase)

Text 12

Caring as well for the ghee [used in the sacrifices] as the mirror, attended He to the cows, the bulls, the twice-born, the gods and the objects of desire, in arranging for gifts to the satisfaction of all societal classes living in the city and the palace and greeted He His ministers answering in full to all their needs.

Caring as well for the ghee [used in the sacrifices] as the mirror attended He to the cows, the bulls, the twice-born, the gods and the objects of desire, in arranging for gifts to the satisfaction of all societal classes living in the city and the palace and greeted He His ministers answering in full to all their needs. (Vedabase)

Text 13

First distributing garlands, betel nut and sandalwood paste to the learned, [and then] to His friends, His ministers and His wives, would He next partake of them Himself.

First distributing garlands, betel nut and sandalwood paste to the learned, [and then] to His friends, His ministers and His wives, would He next partake of them Himself. (Vedabase)

Text 14

His driver, by then having brought His supremely wonderful chariot yoked with the horses Sugrîva and so on [see 10.53: 5], stood bowing before Him.

His driver, by then having brought His supremely wonderful chariot yoked with the horses Sugrîva and so on [see 10.53: 5], stood bowing before Him. (Vedabase)

Text 15

Holding the charioteer his hands He then together with Sâtyaki and Uddhava mounted it like He was the sun rising over the mountains in the east.

Holding the charioteer his hands He then joined by Sâtyaki and Uddhava mounted it like He was the sun rising over the mountains in the east. (Vedabase)

Text 16

With difficulty leaving the palace women behind who looked at Him with glances shy and loving, He left, showing a smile that seized their minds.

With difficulty parting of the palace women looking at Him with glances shy and loving, He left, showing a smile that took their minds. (Vedabase)

Text 17

Awaited by all the Vrishnis He entered the assembly hall known as Sudharmâ [see also 10.50: 54] which for those who entered wards off the six waves, my dear [see shath-ûrmi].

Awaited by all the Vrishnis He entered the assembly hall known as Sudharmâ [see also 10.50: 54] which for those who entered wards off the six waves, my dear [see shath-ûrmi]. (Vedabase)

Text 18

The Almighty One, the Best of the Yadus seated there high on His throne in the midst of the Yadus, the lions among men, illuminated all the quarters as He with His effulgence shone like the moon in the sky surrounded by the stars.

The Almighty One, the Best of the Yadus seated there high on His throne in the midst of the Yadus, the lions among men, illuminated all the quarters in His effulgence shining like the moon in the sky surrounded by the stars. (Vedabase)

Text 19

There the jesters, o King, served the Almighty One with various forms of amusement, just as professional entertainers [like magicians] and women dancing energetic dances did on their turn.

There the jesters, o King, with various forms of amusement served the Almighty, just as professional entertainers [like magicians] and women dancing energetic dances did on their turn. (Vedabase)

Text 20

They danced to the sounds of vînâs, mridangas and muraja-drums, flutes, cymbals and conches while the bards, storytellers and panegyrists sang and offered praise.

They danced to the sounds of vînâs, mridangas and muraja-drums, flutes, cymbals and conches while the bards, storytellers and panegyrists sang and offered praise. (Vedabase)

Text 21

There recited some brahmins sitting continually vedic mantras while others recounted stories about kings from the past famous for their piety.

There some brahmins sitting spoke fluently vedic mantras while others recounted stories of kings from the past famous for their piety. (Vedabase)

Text 22

Some day was the arrival announced of a person, o King, who, given access to the Fortunate One by the doorkeepers, had never been seen there before.

Some day was the arrival announced of a person, o King, who, given access to the Fortunate One by the doorkeepers, had never been seen there before. (Vedabase)

Text 23

After his reverence with joined palms before Krishna, the Supreme Lordship, submitted he the suffering of the kings held captive by Jarâsandha.

After his reverence with joined palms before Krishna, the Supreme Lordship, submitted he the suffering of the kings held captive by Jarâsandha. (Vedabase)

Text 24

During a conquest by him of all directions were all those kings who did not accept him in complete subservience - about twenty thousand of them - by force detained in the fortress of Girivraja.

During a conquest by him of all directions were all those kings who did not accept him in complete subservience - about twenty thousand of them - by force detained in the fortress of Girivraja. (Vedabase)

Text 25

The kings relayed: 'Krishna, o Krishna, o immeasurable Soul, o You who takes away the fear of the surrendered; being so different in mentality do we, afraid as we are in our material existence, come to You for shelter!

The kings relayed: 'Krishna, o Krishna, o immeasurable Soul, o You who takes away the fear of the surrendered; being so different in mentality do we, afraid in our material existence, come to You for shelter! (Vedabase)

Text 26

The whole world prone to doing it wrong is bewildered about the duties out here that are beneficial in the worship of You to Your command that, in so far one is doing one's own in this, constitutes the power of existence in serving longevity and hope; may there be the obeisances to Him, the Ever Vigilant ['unblinking of Time'] who all of a sudden cuts this all off [at the time of one's death].

The whole world prone to doing it wrong is bewildered about the duties out here that are beneficial in the worship of You to Your command that, in so far one is doing one's own of this, are the power of existence serving longevity and hope; may there be the obeisances to Him, the Ever Vigilant ['unblinking of Time'] who all of a sudden cuts this all off [at the time of one's death]. (Vedabase)

Text 27

You, the predominating authority of this universe, have descended with Your expansion [Balarâma] to protect the saintly and to subdue the wicked; we do not understand o Lord how any other person in transgression with Your law [like Jarâsandha] or else by dint of his own creativity [like us] would achieve that.

You, the predominating authority of this universe, have descended with Your expansion [Balarâma] to protect the saintly and to subdue the wicked; we do not understand o Lord how any other person in transgression with Your law [like Jarâsandha] or else by dint of his own creativity [like us] would achieve that. (Vedabase)

Text 28

The conditional happiness of kings, o Lord, is like a dream, always being full of fear with the burden of this mortal frame; in rejecting that happiness of the soul that is obtained by selfless service unto You, do we, with Your bewildering material reality of mâyâ out here, suffer the greatest misery.

The conditional happiness of kings, o Lord, is like a dream, always being full of fear with the burden of this mortal frame; in rejecting that happiness of the soul that is obtained by selfless service unto You, do we, with Your bewildering material reality of mâyâ out here, suffer the greatest misery. (Vedabase)

Text 29

Therefore, o Goodness whose pair of feet remove the sorrow, please release us, the surrendered, who were bound in the fetters of karma by him carrying the name of Maghada who, like the king of the animals with sheep, alone wielding the prowess of a ten thousand mad elephants imprisoned us in His residence.

Therefore, o Goodness whose pair of feet remove the sorrow, please release us, the surrendered, who were bound in the fetters of karma by him carrying the name of Maghada who, like the king of the animals with sheep, alone wielding the prowess of a ten thousand mad elephants imprisoned us in His residence. (Vedabase)

Text 30

Eighteen times having raised Your cakra and crushed him defeated he only once in battle You, who confident in Your unlimited power were absorbed in human affairs [see 10.50: 41 & 10.52: 7]; and now, filled with pride, he torments us, Your subjects, o Unconquerable One; please rectify that!'

Eighteen times having raised Your cakra and crushed him defeated he You, who sure in Your unlimited power were absorbed in human affairs, only once in battle [see 10.50: 41 & 10.52: 7]; and now, filled with pride, he torments us, Your subjects, o Unconquerable One; please rectify that!' (Vedabase)

Text 31

The messenger said: 'Thus do the ones held captive by Jarâsandha and who have surrendered to the base of Your feet hanker for the sight of You; please bestow Your welfare on these poor souls!'

The messenger said: 'Thus do the ones held captive by Jarâsandha surrendered to the base of Your feet hanker for the sight of You; please bestow Your welfare on these poor souls' (Vedabase)

Text 32

S'rî S'uka said: 'After the envoy of the kings thus had spoken, appeared the supreme rishi [Nârada] who with his yellowish mass of matted locks had an effulgence like that of the sun.

S'rî S'uka said: 'When the envoy of the kings thus had spoken, appeared the supreme rishi [Nârada] who with his yellowish mass of matted locks had an effulgence like that of the sun. (Vedabase)

Text 33

Seeing him offered the Supreme Lord Krishna, the Supreme Controller of the controllers of all the worlds, with His head His respects, gladly standing up along with His followers and the members of the assembly.

Seeing him offered the Supreme Lord Krishna, the supreme Controller of the Controllers of All the Worlds, with His head His respects, gladly standing up along with His followers and the members of the assembly. (Vedabase)

Text 34

With him having been of worship according the rules and his acceptance of a seat, spoke He with truthful, pleasing words of reverence that pleased the sage:

With his acceptance of a seat with him having been of worship according the rules, spoke He with truthful pleasing words of reverence gratifying the sage: (Vedabase)

Text 35

'It is a fact that today the three worlds are completely rid of all fear, for that is the quality of the great and fortunate one [of you] traveling the worlds.

'It is a fact that today the three worlds are completely rid of all fear, for that is the quality of the great and fortunate one [of you] traveling the worlds. (Vedabase)

Text 36

With the three worlds the way they are arranged by their Controller is there nothing you don't know; so, therefore, let's hear from you what the plans of the Pândavas are.'

There isn't anything unknown to you with the three worlds as arranged by their Controller indeed; so, therefore, let's hear from you what the plans of the Pândavas are.' (Vedabase)

Text 37

S'rî Nârada said: 'I witnessed the many forms of Your inscrutable mâyâ, o Almighty One, Bewilderer of [even] the Creator of the Universe [see 10.14]; for me it is not that amazing, o All-encompassing One, that You covered by Your own energies move among the created beings like a fire of which the light is covered.

S'rî Nârada said: 'Many times I witnessed Your insurmountable mâyâ, o Almighty One, Bewilderer of [even] the Creator of the Universe [see 10.14]; for me it is not amazing, o All-encompassing One, that You by Your own energies move among the created beings like a fire which light is covered. (Vedabase)

Text 38

Who is able to properly understand the purpose of You who by Your own material energy creates and withdraws this universe which manifests [for its beings] to exist in relation to You; my obeisances for You inconceivable in Your nature.

Who is able to properly understand the purpose of You who by His own energy creates and withdraws this universe which manifests [for its beings] to exist in relation to You; obeisances unto Him, to You inconceivable in Your nature. (Vedabase)

Text 39

He who for the individual soul in samsâra, not knowing liberation from the trouble that the material body brings, by His avatâras for His pastimes lights His own torch of fame; You, that Lord, I approach for shelter.

He who for the individual soul in samsara, not knowing liberation from the trouble that the material body brings, by His avatâras for His pastimes lights His own torch of fame; You, that Lord, I approach for shelter. (Vedabase)

Text 40

Nonetheless will I tell You, o Highest Truth imitating the human ways, what Your devotee the king [Yudhishthhira], the son of Your father's sister intends to do.

Nonetheless will I tell You, o Highest truth imitating the human ways, what Your devotee the king [Yudhishthhira], the son of Your father's sister intends to do. (Vedabase)

Text 41

The king, the son of Pându, desiring the top position for Your sake wants to perform the greatest sacrifice known as Râjasûya, please give that Your blessing.

The king, the son of Pându, desiring the top position for Your sake wants the greatest sacrifice known as Râjasûya, please give that Your blessing. (Vedabase)

Text 42

O Lord to that best of all sacrifices will all enlightened and likewise souls as well as the kings of glory eager as they are to see You attend.

O Lord to that best of all sacrifices will all enlightened souls and alike as well as the kings of glory eager to see you come. (Vedabase)

Text 43

When from hearing, chanting and meditating about You, the Full of the Absolute, even the dregs of society find purification, what then may one expect for those who see You and touch You?

When from hearing, chanting and meditating about You, the Full of the Absolute, the ones dropped out find purification, what then to speak of those who see You and touch You? (Vedabase)

Text 44

The spotless fame of You is, expanding [like a canopy] in all directions, proclaimed in heaven, in the lower regions and on the earth, o Bringer of Good Fortune to All the Worlds. In the form of the water washing from Your feet that purifies the entire unverse, is that grace called the Mandâkinî in the divine spheres, the Bhogavatî in the lower worlds and the Ganges here on earth.'

The spotless fame of You expanding [like a canopy] in all directions is disseminated in heaven, in the lower regions and on the earth, o Bringer of Good Fortune to All the Worlds, and is called Mandâkinî with the divine, Bhogavatî below and Ganga here on earth - it is the water from Your feet that purifies the whole universe.' (Vedabase)

Text 45

S'rî S'uka said: 'When His own supporters [the Yâdus] did not agree because they wanted to defeat [Jarâsandha] spoke Kes'ava smiling to His servant Uddhava with a charming use of words.

S'rî S'uka said: 'When His own supporters [the Yâdus] did not agree because they wanted to defeat [Jarâsandha] spoke Kes'ava smiling to His servant Uddhava with a charming use of words. (Vedabase)

Text 46

The Fortunate One said: 'You indeed as the apple of Our eye and Our well-wishing friend from that position perfectly know what expression would be of use in this regard, please tell Us what should be done, We have full faith in you and will carry that out.'

The Fortunate One said: 'You indeed as the apple of Our eye and well-wishing friend thus perfectly knows what expression would be of use in this regard, please tell what should be done, We have full faith and will carry that out.' (Vedabase)

Text 47

Thus requested by his Maintainer who acted as if He, the all-knowing One, was puzzled, gave Uddhava humbly accepting the order on his head, a reply.'

Thus requested by his Maintainer acting as if He, all-knowing, was puzzled, did Uddhava taking the order on his head, give a reply.' (Vedabase)

* Concerning the matter of Brahman relating to the person of Krishna adds the paramparâ: 'One who is favored by the Lord's internal potency can understand the nature of the Absolute Truth [or Brahman]; this understanding is called Krishna consciousness'.

** According S'rîdhara Svâmî would Lord Krishna in this before sunrise first offering oblations and then doing the mantra follow to the disciplic succession from Kanva Muni [mentioned in 9.20].

*** With the M.W. dictionary confirming to the term badva used here the meaning of 'a great number' quotes S'rîdhara Svâmî several Vedic scriptures to show that in the context of Vedic ritual, a badva here refers to 13.084 cows and further gives evidence that the usual practice for great saintly kings in previous ages was to give 107 such badva, or groups of 13.084 cows. Thus the total number of cows given in this sacrifice, known as Mañcâra, could have amounted to 14 lakhs, or 1.400.000.