1371 Meaning Balarama.
1372 For a pointless reason.
1373 Goshpada literally means the mark of a cow’s foot in the soil and the small puddle of water that fills up such a mark, that is, a trifle. The text uses the word vatsapada, which is stronger, since it means the mark of a calf’s foot in the soil.
1374 Dvaraka.
1375 That is, Shounaka.
1376 Parikshit.
1377 The Ganga, which flows in the three worlds.
1378 Shiva.
1379 In this context, Vrishakapi is Vishnu or Krishna’s name. Etymologically, it means someone whose virtue cannot be agitated. Purusha sukta is a reference to hymn 10.90 in Rig Veda.
1380 The desires are carried forward into the next body. This shloka has been interpreted in other ways too.
1381 Either from enemies in this life, or from consequences in the next life.
1382 Sama is conciliation, this bit is obvious. Bheda probably means the prospect of being harmed by others.
1383 Kamsa.
1384 My son may kill him.
1385 Shura’s son, Vasudeva.
1386 Meaning Nanda and Vasudeva.
1387 Vishnu. There is a contradiction with what has been said about Kirtiman.
1388 Kamsa.
1389 From Narada.
1390 Meaning Aghasura.
1391 Bana is Banasura. Bhouma is the earth’s son, that is, Narakasura. Magadha is Jarasandha, the king of Magadha.
1392 Joy at the birth, misery at the prospect of the son being killed.
1393 Gokula means a settlement of cattle and is part of the broader region of Vraja.
1394 Vasudeva’s other wives.
1395 Krishnaa.
1396 Samkarshana means to draw away or attract. He was taken away from Devaki’s womb and placed in Rohini’s. Rama is based on the word that means to cause delight. Bala means strength.
1397 Yogamaya.
1398 Vasudeva.
1399 Devaki.
1400 Past, present and future, or during creation, preservation and destruction.
1401 Satyam and ritam, with ritam being translated as the personified form of truth. Alternatively, ritam is divine truth and satyam is the more usual kind of truth.
1402 This simile has diverse interpretations. A possible one is the following. The single base is the universe/human body, the two fruits are happiness and unhappiness, the three roots are sattva, rajas and tamas, the four saps are dharma, artha, kama and moksha, the five attributes are the five elements, the six states are birth, existence, growth, maturity, decay and destruction, the seven sheaths are skin, blood, flesh, fat, bone, marrow and semen, the eight branches are the five senses, mind, intelligence and ahamkara, the nine holes are two ears, two eyes, two nostrils, mouth, genitals and anus, the ten coverings are the ten breaths of life prana, apana, vyana, samana, udana, naga, kurma, krikala, devadatta and dhananjaya and the two birds are the jivatman and the paramatman.
1403 The reservoir after destruction and the favours are for preservation.
1404 The imprint left by a calf’s foot.
1405 There are different interpretations of this shloka.
1406 Hayagriva.
1407 Rama.
1408 Parashurama.
1409 Vamana.
1410 This shloka is addressed to Devaki.
1411 That is, Rohini (Aldebaran) was in the ascendant. The divinity associated with Rohini is Brahma, Prajapati. The text refers to Brahma in an indirect way, as the son of the one without birth (Aja or Vishnu).
1412 The chakra; one hand held a lotus.
1413 He was not in a position to physically give them the cows. Therefore, he gave them mentally. That is the interpretation.
1414 There are different ways of interpreting this shloka and some of the succeeding ones.
1415 The universe.
1416 The birth is only an appearance and is not real. Similarly, Krishna’s birth is also not real, but appears that way.
1417 As sattva.
1418 Ashesha means one who is complete, without anything left.
1419 The unmanifest here refers to Prakriti. Hence, the one who directs/controls Prakriti.
1420 Measure of time, three lavas are known to constitute a nimesha.
1421 The night of universal destruction.
1422 Vasudeva.
1423 Meaning, born from Prishni’s womb.
1424 Shesha’s hoods were like an umbrella.
1425 The river Yamuna.
1426 Shri’s lord is Vishnu and the reference to the ocean is a reference to the incident in the Ramayana.
1427 Yogamaya was born after Krishna.
1428 It is left implicit that Yogamaya vanished after saying this.
1429 Trusted their prophecy.
1430 This is specifically addressed to Devaki.
1431 The text uses the word Yoganidra, which for these purposes, is the same as Yogamaya.
1432 Ishvara means Shiva and the four-faced one is Brahma.
1433 The sutas were charioteers, as well as raconteurs of tales. Magadhas were minstrels and bards. So were bandis. But magadhas seem to have also composed, while bandis sung the compositions of others.
1434 With water.
1435 Kanchukas.
1436 Tending to the guests.
1437 Vasudeva.
1438 Nanda.
1439 Vasudeva.
1440 Krishna and Balarama.
1441 Balarama.
1442 Rohini.
1443 Dharma, artha and kama.
1444 About disturbances in Gokula.
1445 Yashoda and Rohini.
1446 A gavyuti is a measure of distance, equal to two kroshas (four miles) or one krosha (two miles).
1447 Twelve of Vishnu’s names for twelve parts of the body—Keshava (forehead), Narayana (stomach), Madhava (chest), Govinda (throat), Vishnu (right armpit), Madhusudana (right arm), Trivikrama (right ear), Vamana (left armpit), Shridhara (left arm), Hrishikesha (left ear), Padmanabha (back) and Damodara (waist).
1448 Anga-nyasa is the mental appropriation (nyasa) of different limbs of the body (anga) to different divinities. Kara-nyasa is similarly done to different parts of the hand (kara). This is an act of purification.
1449 Bija-nyasa uses a bija mantra to invoke divinities on different parts of the body.
1450 Hayagriva.
1451 These are different kinds of demons/demonesses and one needn’t explain what each one means or does.
1452 Yashoda.
1453 This is not just Yashoda and Rohini, but other gopis too. The reference is to the incident that occurs in Chapter 13, Chapter 13.20 onwards.
1454 Not everyone resided in the inner parts of Vraja.
1455 Rohini.
1456 Yashoda.
1457 In the third month, there are special festivities when an infant turns over on the bed.
1458 Yashoda had placed him in a cradle under the cart.
1459 Nanda.
1460 Krishna.
1461 Tripura.
1462 Though not explicitly stated, this seems to be the words of the gopas and the gopis. It has thus been placed within quotes.
1463 Yashoda.
1464 Rivers.
1465 Nanda.
1466 Alternatively, cause and effect. The sage Garga composed a treatise on astrology.
1467 Naming ceremony.
1468 Rama is derived from the word for causing delight and bala means strength.
1469 Samkarshana means to drag, bring together.
1470 Respectively for satya yuga, treta yuga and dvapara yuga. The dark is for kali yuga.
1471 Therefore, he will be known as Krishna (dark).
1472 The son is Vaasudeva, the father is Vasudeva.
1473 Meaning inside the houses.
1474 Rohini and Yashoda.
1475 Before the milking of the cows. Thus, the calves drink up all the milk.
1476 Using those to climb up. As in mortar and pestle.
1477 Yashoda.
1478 Yashoda.
1479 What she had seen.
1480 The three Vedas.
1481 Vasudeva and Devaki.
1482 To be born on earth.
1483 The milk was being boiled.
1484 Yashoda.
1485 Arjuna is a tree that stands tall and upright, Pentaptera arjuna.
1486 The text uses the word tamas. It made tamas guna pervade Narada, or made Narada fall prey to the darkness of ignorance.
1487 Depending on what is done to the body after death. If buried, worms eat it. If burnt, it becomes ashes. Or it may be eaten by predatory animals and birds and turn to excrement.
1488 A master may give a servant food.
1489 In the case of a putrika son.
1490 Who may capture the owner of the body.
1491 In case a person has been bought as a servant or slave.
1492 When the body is eaten after death.
1493 Like trees.
1494 This shloka, and the immediately succeeding one, has different interpretations.
1495 Rudra.
1496 Meaning both Nalakubara and Manigriva.
1497 Nanda.
1498 Putana.
1499 Trinavarta.
1500 To bring down fruit from trees.
1501 The daitya assumed its own form at the time of death.
1502 Baka means stork.
1503 Brahma’s father.
1504 Vraja means a settlement of cattle and cowherds and is therefore being used for the new residence in Vrindavana.
1505 The game known as leapfrog. There is a natural allusion to the apes building a bridge across the ocean in the Ramayana.