Devanagari
एवमादीन्यभद्राणि बभाषे नष्टमङ्गल: ।
नोवाच किञ्चिद्भगवान्यथा सिंह: शिवारुतम् ॥ ३८ ॥
Verse text
evam-ādīny abhadrāṇi
babhāṣe naṣṭa-maṅgalaḥ
novāca kiṣcid bhagavān
yathā siṁhaḥ śivā-rutam
Synonyms
evam
—
such
;
ādīni
—
and more
;
abhadrāṇi
—
harsh words
;
babhāṣe
—
he spoke
;
naṣṭa
—
ruined
;
maṅgalaḥ
—
whose good fortune
;
na uvāca
—
He did not say
;
kiṣcit
—
anything
;
bhagavān
—
the Supreme Lord
;
yathā
—
just as
;
siṁhaḥ
—
a lion
;
śivā
—
of a jackal
;
rutam
—
the cry .
Translation
[Śukadeva Gosvāmī continued:] Bereft of all good fortune, Śiśupāla spoke these and other insults. But the Supreme Lord said nothing, just as a lion ignores a jackal’s cry.
Translation (Visvanatha Cakravarti Thakura)
[Śukadeva Gosvāmī continued:] Bereft of all good fortune, Śiśupāla spoke these and other insults. But the Supreme Lord said nothing, just as a lion ignores a jackal's cry.
KB 10.74.38
Śiśupāla went crazy because of Kṛṣṇa’s being elected the supreme, first-worshiped person in that meeting, and he spoke so irresponsibly that it appeared he had lost all his good fortune. Being overcast with misfortune, Śiśupāla continued to insult Kṛṣṇa, and Lord Kṛṣṇa patiently heard him without protest. Just as a lion does not care when a flock of jackals howl, Lord Kṛṣṇa remained silent and unprovoked. Kṛṣṇa did not reply to even a single accusation made by Śiśupāla, …
Purport (Visvanatha Cakravarti Thakura)
As a lion hears the howling of the jackal (siva arutam), Krsna listened to Sisupala without replying. The other meaning is "As nrsimha deva hears the praises spoken by Siva and remains silent because there was no comparable auspicious reply, Krsna remained silent hearing those praises (unintended of course) from Sisupala."
Purport (Jiva Goswami)
Śiśupāla was more or less dead (naṣṭa-maṅgalaḥ). The phrase can also be taken as anaṣṭa-maṅgalaḥ: he had some profound auspiciousness—he was actually an associate of the Lord. He was now about to be reinstated. In the Seventh Canto Nārada explains to Yudhiṣṭhira that his sins were destroyed by Kṛṣṇa’s cakra (SB 7.1.46) His sins were destroyed but he was not destroyed. The Third Canto describes Hiraṇyakṣa’s anger at the Lord. (SB 3.19.9) But it was explained that he did not have actual anger. His chasing the Lord described in SB 3.18.9 is only imitation anger. The Lord acted in order to dispel the devatās’ fear of the demon’s words. Though it is not mentioned, the Lord had no cause for anger. Therefore the bad words of these two actually indicate another meaning, but to protect the pastime desired by the Lord, he made a show with words that have another meaning. The negative meaning is taken for the words of other demons however (who were not associates of the Lord) because of their demonic nature, but the actual (positive) meaning was created by Sarasvatī (not by their intention). Externally, Śiśupāla spoke inauspicious words (abhadrāṇī). But the other meaning is “He spoke words of which nothing could be more auspicious.” The Lord did not speak. Externally he acted as a great person, like a lion ignoring a jackal. The real meaning is that the Lord was silent because of his profound nature. Similarly Narasiṁha is praised by the Śiva.
Purport (Sanatana Goswami)
Śiśupāla was nearing death (naṣṭa-maṅgalaḥ). Thus he spoke incoherently since the Yadus were not as he described. Because of that, and to ignore him, the Lord did not speak, since he was endowed with patience and profundity as bhagavān. He was not internally disturbed. An example is given.