māyā-balaṁ darśayatā gṛhītam
māyā-balaṁ darśayatā gṛhītam
vismāpanaṁ svasya ca saubhagarddheḥ
paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam
Kṛṣṇa possesses that form suitable for human pastimes to show the full capacity of his yoga-māyā. That form astonishes even the lord of Vaikuṇṭha. It is the pinnacle of auspicious qualities and enhances the beauty of his ornaments.
“When he made his form disappear, did he go to Vaikuṇṭha?” How could he take that form suitable for human pastimes (martya-līlaupayikam) to Vaikuṇṭha? This means that even now, as previously, he is residing in Dvārakā. But one should not think that the Lord has some fault because he has human pastimes. On the contrary, the human pastimes are superior to the Vaikuṇṭha pastimes. He accepted a form suitable for human pastimes in order to show the full capacity (balam) of his yoga-māyā, his spiritual energy arising from his svarūpa. He does not establish this form by hiding sweetness or power, but by depositing all his powers in this human form. Such capacity is not displayed even in Vaikuṇṭha. Though it is said that the Lord accepted this form, his form is inseparable from himself. No time of accepting that form is indicated. In the following statement gṛhitā is used in a similar way. Actually māyā eternally accepts the guṇas.
attvaṁ rajas tama iti nirguṇasya guṇās trayaḥ
sthiti-sarga-nirodheṣu gṛhītā māyayā vibhoḥ
The three guṇas of sattva, rajas and tamas, belonging to the Lord without guṇas, are accepted by the māyā of the Lord for creation, maintenance and destruction. SB 2.5.18
Intelligence makes distinctions in the Lord even though the Lord cannot be distinguished in parts. Thus gṛhītam simply means “he revealed” according to Bhagavat-sandarbha.
Another meaning is as follows. In order to show that human form, the Lord accepted the strength of his yoga-māyā for accomplishing pastimes such as marrying sixteen thousand queens, which would astonish even Kṛṣṇa’s expansion, the Lord of Vaikuṇṭha (svasya). “This human form with such qualities astonishes even me, what to speak of astonishing the associates of the lord in Vaikuṇṭha, who can se all the forms and qualities of all the avatāras!”
This form is the supreme position (paraṁ padam) of complete auspiciousness (saubhagardheḥ). Even the lord of Vaikuṇṭha desires to see this form:
dvijātmajā me yuvayor didṛkṣuṇā mayopanītā bhuvi dharma-guptaye
I have brought the brāhmaṇa’s sons here because I wanted to see the two of you, who have descended to the earth to save the principles of religion. SB 10.89.58
His limbs are ornaments (enhancers) of ornaments. This indicates Kṛṣṇa’s supreme beauty.
|| 3.2.13 ||
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