When both of you were ordered by Lord Brahmā to create progeny, you first underwent severe austerities by controlling your senses.

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TRANSLATION

Thereafter, at the auspicious time for the appearance of the Lord, the entire universe was surcharged with all the qualities of goodness, beauty and peace. The constellation Rohiṇī appeared, as did stars like Aśvinī. The sun, the moon and the other stars and planets were very peaceful. All directions appeared extremely pleasing, and the beautiful stars twinkled in the cloudless sky. Decorated with towns, villages, mines and pasturing grounds, the earth seemed all-auspicious. The rivers flowed with clear water, and the lakes and vast reservoirs, full of lilies and lotuses, were extraordinarily beautiful. In the trees and green plants, full of flowers and leaves, pleasing to the eyes, birds like cuckoos and swarms of bees began chanting with sweet voices for the sake of the demigods. A pure breeze began to blow, pleasing the sense of touch and bearing the aroma of flowers, and when the brāhmaṇas engaging in ritualistic ceremonies ignited their fires according to Vedic principles, the fires burned steadily, undisturbed by the breeze. Thus when the birthless Lord Viṣṇu, the Supreme Personality of Godhead, was about to appear, the saints and brāhmaṇas, who had always been disturbed by demons like Kaṁsa and his men, felt peace within the core of their hearts, and kettledrums simultaneously vibrated from the upper planetary system.

COMMENTARY

In this chapter, there is a description of the time and place becoming jubilant for Kṛṣṇa’s appearance, a description of the Lord’s advent, and the prayers of Vasudeva and Devakī.

Verse 1: When (yarhi) the birth constellation (janma rkṣaṁ) of the Lord who has no birth (ajanma) arrived, time itself became endowed with all good qualities.

ājana janma: can also be taken as the name of the nakṣatra, constellation. Ājana means Viṣṇu. Ājana janma means he who is born from Viṣṇu; that is Prajapati. Prajapati’s nakṣatra is Rohiṇī. The name of the nakṣatra is not mentioned directly because the scriptures enjoin that the birth nakṣatra of a person should not be named directly. At this time also the other nakṣatras such as Aśvinī, the planets such as the sun and the stars all assumed a peaceful state.

Verse 2: This verse describes how the directions (diśaḥ) assumed all good qualities. In this verse the qualities of the autumn season are described even though it was rainy season, because all the elements such as the earth, water, fire, air and ether were jubilant. The joy above is indicated by the phrase “the stars shone brilliantly in the sky.” The joy on earth is expressed next in the description of the towns, cities and mines.

Verse 3: The joy between earth and sky is expressed in two verses beginning with a description of the water (prāsanna salilā). The lotus usually blooms during the day and closes at night, but now the lotus bloomed in the night (jalaruha śriyaḥ). Night assumed the qualities of the day. The forest resounded with the cries of cuckoos and humming of bees (dvijāli kula sanñāda), and was resplendent with leaves and flowers.

Verse 4: Though it was monsoon season, spring’s qualities are described next. The wind (vavau vāyuḥ), which had the coolness of spring’s breezes (sukha sparśaḥ), was dust-free (śuciḥ) and laden with the fragrance of spring flowers (puṇya gandha). Though the fires had almost all been extinguished (śāntās), they now blazed (samindhata), turning to the right.

Verse 5: Though it was Dvāpara-yuga, the quality of Tretā-yuga now manifested. Manāmsi (minds) indicates that the mind, intelligence, senses, sense objects, and five gross elements all become joyful. Though previously afflicted by the harassment of the demons, the devotees’ minds, intellects, senses and bodies now became joyful. The devotees rejoiced over the upcoming appearance (jāyamāne) of Viṣṇu, the unborn.

|| 10.3.6 ||

jaguḥ kinnara-gandharvās tuṣṭuvuḥ siddha-cāraṇāḥ

vidyādharyaś ca nanṛtur apsarobhiḥ samaṁ mudā

TRANSLATION

The Kinnaras and Gandharvas began to sing auspicious songs, the Siddhas and Cāraṇas offered auspicious prayers, and the Vidyādharīs, along with the Apsarās, began to dance in jubilation.

|| 10.3.7-8 ||

mumucur munayo devāḥ sumanāṁsi mudānvitāḥ

mandaṁ mandaṁ jaladharā jagarjur anusāgaram

niśīthe tama-udbhūte jāyamāne janārdane

devakyāṁ deva-rūpiṇyāṁ  viṣṇuḥ sarva-guhā-śayaḥ

āvirāsīd yathā prācyāṁ diśīndur iva puṣkalaḥ

TRANSLATION

The demigods and great saintly persons showered flowers in a joyous mood, and clouds gathered in the sky and very mildly thundered, making sounds like those of the ocean’s waves. Then the Supreme Personality of Godhead, Viṣṇu, who is situated in the core of everyone’s heart, appeared from the heart of Devakī in the dense darkness of night, like the full moon rising on the eastern horizon, because Devakī was of the same category as Śrī Kṛṣṇa.

COMMENTARY

anusāgaram: following the ocean; This means the clouds imitated the roaring of the ocean. But previously it was stated that all directions were overjoyed, and the sky was cloud free and filled with stars. How could there be rumbling of clouds?

tama udbhute: densely dark; Therefore, it is described that deep in the night, everything became covered in darkness. There was thunder at that time because thick clouds covered the sky after six hours of night. janārdane: The Lord is addressed as Janārdana because He is being requested (ardana) by the devotees, munis and demigods (jana): “Oh Lord, now is the time for Your birth.”

Then the time came for Kṛṣṇa’s birth from the womb of Devakī, whose eternal body was full of knowledge and bliss (deva rupinyam) like Lord Viṣṇu, who sleeps in the heart of all souls (sarva guhā śay ah), and who eternally resides in Mathurā and Vaikuṇṭha, invisible to the common man, like an inaccessible cave in a mountain. Kṛṣṇa’s birth was not painful like a normal child.

induḥ iva: full moon; Kṛṣṇa appeared like the full moon rising in the eastern sky. The subject of the simile (moon) began to act out the role at that time. Though it was the eighth day of waning at the time, the moon thought in bliss, “The Lord is ornamenting our dynasty with His birth in this world.” Then it became round like the full moon.

puṣkalaḥ: complete in every respect; In this way also Viṣṇu appeared in His full form as svayaṁ bhagavān Śrī Kṛṣṇa, along with all His aṁśās. According to Hari-vaṁśa, the birth took place in the eighth month of pregnancy, before the expected time, in order to bewilder Kaṁsa. In the Kha Manikya, an astrological work, Kṛṣṇa’s birth is described: The Moon, Mars, Mercury and Saturn were exalted and Taurus was ascendant. Jupiter was in Pisces, Sun was in Leo, Venus in Libra and Rāhu in Scorpio. At midnight, on Wednesday with the moon in the Rohiṇī nakṣatra, Lord Śrī Kṛṣṇa appeared.

|| 10.3.9-10 ||

tam adbhutaṁ bālakam ambujekṣaṇaṁ

catur-bhujaṁ śaṅkha-gadādy-udāyudham

śrīvatsa-lakṣmaṁ gala-śobhi-kaustubhaṁ

pītāmbaraṁ sāndra-payoda-saubhagam

mahārha-vaidūrya-kirīṭa-kuṇḍala-

tviṣā pariṣvakta-sahasra-kuntalam

uddāma-kāñcy-aṅgada-kaṅkaṇādibhir

virocamānaṁ vasudeva aikṣata

TRANSLATION

Vasudeva then saw the newborn child, who had very wonderful lotuslike eyes and who bore in His four hands the four weapons śaṅkha, cakra, gadā and padma. On His chest was the mark of Śrīvatsa and on His neck the brilliant Kaustubha gem. Dressed in yellow, His body blackish like a dense cloud, His scattered hair fully grown, and His helmet and earrings sparkling uncommonly with the valuable gem Vaidūrya, the child, decorated with a brilliant belt, armlets, bangles and other ornaments, appeared very wonderful.

COMMENTARY

Verses nine and ten describe the astonishing child that Vasudeva saw; listing the features of astonishment. Baby Kṛṣṇa appeared with lotus eyes, four arms holding conch and club. vaidūrya: refers to a jewel which shines blue, yellow and red. The Lord wore a triangular-shaped crown studded with vaidūrya gems.

|| 10.3.11 ||

sa vismayotphulla-vilocano hariṁ sutaṁ vilokyānakadundubhis tadā

kṛṣṇāvatārotsava-sambhramo ’spṛśan mudā dvijebhyo ’yutam āpluto gavām

TRANSLATION

When Vasudeva saw his extraordinary son, his eyes were struck with wonder. In transcendental jubilation, he mentally collected ten thousand cows and distributed them among the brāhmaṇas as a transcendental festival.

COMMENTARY

What was Vasudeva’s wonder?

1. “With my material eyes I am seeing that form, the Supreme Personality of Godhead, who is rarely seen by liberated souls. Besides being bound by ignorance as a soul, I am also bound externally in the prison of Kaṁsa.”

2. “Although He is the supreme transcendence, the Lord has appeared from the womb of Devakī.”

3. “When the child came out of the womb, all of His limbs were nicely ornamented with weapons, cloth, belt, earrings and crown.”

4. “The Supreme Lord, whom fear itself fears, has taken me as a father out of fear.”

The Lord is addressed as Hari (God) and suta (son) because simultaneously Vasudeva knew Him to be the Lord and his son. “On the birth of an ordinary child, a father will celebrate with charity and meditation. What should I do in this condition, when the Lord is born as my son?” Thinking like this respectfully and filled with joy (mudā), Vasudeva submerged (āpluta) in an ocean of bliss, and gave cows in charity to brāhmaṇas in his mind (aspṛśat, without touching)

|| 10.3.12 ||

athainam astaud avadhārya pūruṣaṁ

paraṁ natāṅgaḥ kṛta-dhīḥ kṛtāñjaliḥ

sva-rociṣā bhārata sūtikā-gṛhaṁ

virocayantaṁ gata-bhīḥ prabhāva-vit

TRANSLATION

O Mahārāja Parīkṣit, descendant of King Bharata, Vasudeva could understand that this child was the Supreme Personality of Godhead, Nārāyaṇa. Having concluded this without a doubt, he became fearless. Bowing down with folded hands and concentrating his attention, he began to offer prayers to the child, who illuminated His birthplace by His natural influence.

COMMENTARY

Fixing his mind on the Lord (kṛta-dhīḥ), Vasudeva thought of Lord Kṛṣṇa with reverence as God and affection as his son. Though out of parental love he was afraid his tender child might be harmed by Kaṁsa’s weapons, that fear vanished when he realized that his child was the Supreme Lord (gata-bhīḥ prabhāva-vit).

|| 10.3.13 ||

śrī-vasudeva uvāca

vidito ’si bhavān sākṣāt puruṣaḥ prakṛteḥ paraḥ

kevalānubhavānanda-svarūpaḥ sarva-buddhi-dṛk

TRANSLATION

Vasudeva said: My Lord, You are the Supreme Person, beyond material existence, and You are the Supersoul. Your form can be perceived by transcendental knowledge, by which You can be understood as the Supreme Personality of Godhead. I now understand Your position perfectly.

COMMENTARY

“Your intention in showing this form is as follows: ‘My father is worried about Me because of Kaṁsa, therefore I will make him fearless by showing him that I am God.’ “Accordingly, I have become fearless on understanding that You are God.” With this understanding Vasudeva speaks this verse.

“I can understand that You are the Supreme Person, Kāraṇodakśāyī Viṣṇu, who activates the material nature by His glance. You are the soul of Brahman realization. You are the all-pervading Supersoul (satva buddhi ḍrk). You are all these things because You are directly svayam bhagavān.”

|| 10.3.14 ||

sa eva svaprakṛtyedaṁ sṛṣṭvāgre tri-guṇātmakam

tad anu tvaṁ hy apraviṣṭaḥ praviṣṭa iva bhāvyase

TRANSLATION

My Lord, You are the same person who in the beginning created this material world by His personal external energy. After the creation of this world of three guṇas [sattva, rajas and tamas], You appear to have entered it, although in fact You have not.

COMMENTARY

“O father, you know that I have been born with limitation in your house. But do you know the truth about Me?”

To destroy this doubt, Vasudeva expresses his realization.

sa eva: means “That form of Yours about which I previously spoke, that is You.”

“You create this universe by Your material energy and seem to enter and not enter it simultaneously. Because You are seen inside the universe, we cannot say that You do not enter. Because You are seen outside the universe, we cannot say You do not enter there. You seemed to have entered my house, as You are also present everywhere. You appear to have been born, but we cannot say that either because You are always existing. Thus I know that Kaṁsa cannot do anything to You, who are all-pervading.”

|| 10.3.15-17 ||

yatheme ’vikṛtā bhāvās tathā te vikṛtaiḥ saha

nānā-vīryāḥ pṛthag-bhūtā virājaṁ janayanti hi

sannipatya samutpādya dṛśyante ’nugatā iva

prāg eva vidyamānatvān na teṣām iha sambhavaḥ

evaṁ bhavān buddhy-anumeya-lakṣaṇair
grāhyair guṇaiḥ sann api tad-guṇāgrahaḥ

anāvṛtatvād bahir antaraṁ na te

sarvasya sarvātmana ātma-vastunaḥ

TRANSLATION

The mahat-tattva, the total material energy, is undivided, but because of the material modes of nature, it appears to separate into earth, water, fire, air and ether. Because of the living energy [jīva-bhūta], these separated energies combine to make the cosmic manifestation visible, but in fact, before the creation of the cosmos, the total energy is already present. Therefore, the total material energy never actually enters the creation. Similarly, although You are perceived by our senses because of Your presence, You cannot be perceived by the senses, nor experienced by the mind or words [avāṅ-mānasa-gocara]. With our senses we can perceive some things, but not everything; for example, we can use our eyes to see, but not to taste. Consequently, You are beyond perception by the senses. Although in touch with the modes of material nature, You are unaffected by them. You are the prime factor in everything, the all-pervading, undivided Supersoul. For You, therefore, there is no external or internal. You never entered the womb of Devakī; rather, You existed there already.

COMMENTARY

This verse gives an example. “You enter into Devakī’s womb just like the undifferentiated mahat-tattva and other elements (ime) enter the universe but do not enter it, or appear to be created but actually are not. Though You appear to be born, You are not. The maha-tattva, possessing within it various distinct elements such as earth, joins with consciousness to create the material universe. Though the elements appear to have entered into the creation (anugata iva), because they remain present outside as well, one cannot say they have entered. Though the elements appear to arise within the universe, they actually existed before the universe.”

Verse 17: “The elements are touched by the three modes of nature, but as the supreme cause of everything You are not touched by the modes of nature, though You enter into the universe. Though You are perceived as full of qualities which can be understood by the intelligence, You, being full of bliss, do not accept the qualities of matter, whose essence is suffering.

“Why? Because You are not covered by the three modes of material nature. Those who are covered by the material modes of nature take on those qualities. The modes of nature, however, never contaminate You internally or externally. The living entity however, upon contacting the objects of sound and touch externally, internally experiences lamentation and illusion.

“You, who pervade everything as the Paramātma (sarvātmana), and all the objects related to You in the spiritual world (ātma vastunaḥ), such as the devotee, Your abode and pastimes are forever untouched by matter.”

|| 10.3.18 ||

ya ātmano dṛśya-guṇeṣu sann iti vyavasyate sva-vyatirekato ’budhaḥ

vinānuvādaṁ na ca tan manīṣitaṁ samyag yatas tyaktam upādadat pumān

TRANSLATION

One who considers his visible body, which is a product of the three modes of nature, to be independent of the soul is unaware of the basis of existence, and therefore he is a rascal. Those who are learned have rejected his conclusion because one can understand through full discussion that with no basis in soul, the visible body and senses would be insubstantial. Nonetheless, although his conclusion has been rejected, a foolish person considers it a reality.

COMMENTARY

“But can the three modes of material nature bestow some sort of happiness?” This verse gives the answer.

“He is foolish and unintelligent who thinks that the objects seen such as a woman, a flower garland and tasty food are enjoyable. In reality, these objects give misery, lamentation and illusion since they can only be possessed temporarily. They keep one trapped in the cycle of repeated birth and death.

“The karma-mīmāṁsakas conclude that wealth and possessions are the most valuable things and think themselves intelligent. Their arguments are not without rebuttal. They don’t have true wisdom. What the devotee rejects with scorn, they accept with eagerness.”

|| 10.3.19 ||

tvatto ’sya janma-sthiti-saṁyamān vibho

vadanty anīhād aguṇād avikriyāt

tvayīśvare brahmaṇi no virudhyate

tvad-āśrayatvād upācāryate guṇaiḥ

TRANSLATION

O my Lord, learned Vedic scholars conclude that the creation, maintenance and annihilation of the entire cosmic manifestation are performed by You, who are free from endeavor, unaffected by the modes of material nature, and changeless in Your spiritual situation. There are no contradictions in You, who are the Supreme Personality of Godhead, ParaBrahman. Because the three modes of material nature—sattva, rajas and tamas—are under Your control, everything takes place automatically.

COMMENTARY

“From Your statements that You are the creator through prakrti, it is understood that prakṛti is Your energy and non-different from You. Although You are the cause of the universe, You never contact the material guṇas either internally or externally. How is that possible?”

This verse answers the question. “O Lord, the Śruti says that creation, maintenance and destruction of the universe arise from You, who are without action, quality and change. But how can the creator be inactive? Though You are Brahmā and Śiva, the creator and destroyer, at the same time You are without action (anīhā).

“Indeed, You are the reservoir of contradictory qualities. How? Because You are the shelter of the material modes of nature, the actions of creation and destruction are ascribed to You. Though prakṛti is Your energy, it is Your external energy. It is not Your svarūpa or svabhāva, personal form. Thus You are not in contact with the gunas internally or externally.”

This conclusion is established here. Or a second meaning is, “How can my [Vasudeva] son be Brahmā and Śiva? Actually You are not Brahmā or Śiva, but You are the shelter of both. You say this Yourself in the Bhagavad-gītā 14.27: brahmāṇo hi pratiṣṭhāham, ‘I am the basis of the impersonal Brahman.’”

“Lord Brahmā says in Śrīmad Bhāgavatam (2.6.42): ādyo’vatāraḥ puruṣaḥ parasya... ‘Kāraṇārṇavaśāyī Viṣṇu is the first incarnation of the Supreme Lord, and He is the master of eternal time and space.’

“Since You are the shelter of Brahmā and Śiva (tvad āśrayatvāt), You are indirectly called the creator and destroyer. The qualities of a person being sheltered are often ascribed to the giver of shelter. Just as when the country is fortunate, the king is called fortunate. In this way You are Brahmā and Śiva.”

“This is also in accordance with the concept of rāsa. The form of Kṛṣṇa is distinct in terms of rāsa, though He is one with other forms of the Lord (Viṣṇu-tattva). In the ultimate sense, Brahmā, Śiva and Kṛṣṇa are but one form: siddhāntatas tv abhede ’pi, śrīśa-kṛṣṇa-svarūpayoḥ, rasenotkṛṣyate kṛṣṇa, rūpam eṣā rāsa-sthitiḥ, “According to transcendental realization, there is no difference between the forms of Nārāyana and Kṛṣṇa. Yet in Kṛṣṇa there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Nārāyana. This is the conclusion of transcendental mellows.” (Bhakti-rasāmṛta-sindhu 1.2.59)

|| 10.3.20 ||

sa tvaṁ tri-loka-sthitaye sva-māyayā

bibharṣi śuklaṁ khalu varṇam ātmanaḥ

sargāya raktaṁ rajasopabṛṁhitaṁ

kṛṣṇaṁ ca varṇaṁ tamasā janātyaye

TRANSLATION

My Lord, Your form is transcendental to the three material modes, yet for the maintenance of the three worlds, You assume the white color of Viṣṇu in goodness; for creation, which is surrounded by the quality of passion, You appear reddish; and at the end, when there is a need for annihilation, which is surrounded by ignorance, You appear blackish.

COMMENTARY

“A question arises concerning this. It is well known that the creation takes place through Brahmā. Then, how are You also the creator? Brahmā and others are Your forms alone.” That is the intention of this verse.

śuklaṁ: white; “You, by Your personal energy (svamāyayā), manifest Yourself in the form of Viṣṇu. Here śuklaṁ cannot mean white because Viṣṇu is black. At the time of destruction of all people You are black in color, and for creation in the mode of passion You are red. We cannot say that Viṣṇu is nourished or influenced by sattva guṇa and therefore described as white. Unlike Brahmā and Śiva who have connection with the other guṇas, Viṣṇu has no contact whatsoever with sattva guṇa, the mode of goodness. Viṣṇu is close to sattva but does not touch it.

Śrīmad Bhāgavatam (10.88.5) confirms this: harir hi nirguṇaḥ sākśāt puruṣaḥ prakṛteḥ paraḥ... ‘Lord Hari, however, has no connection with the material modes. He is the Supreme Personality of Godhead, the all-seeing eternal witness, who is transcendental to material nature.’

“Also the Viṣṇu Purāṇa says: sattvādayo na santīśe yatra na prākṛtā gunāḥ, sa śuddhaḥ sarva-śuddhebhyaḥ pumān ādyaḥ prasīdatu, ‘The Supreme Personality of Godhead, Viṣṇu, is beyond the three qualities of goodness, passion and ignorance. No material qualities exist in Him.’

“The śvetāśvatara Upaniṣad (6.11) says: sākṣī cetāh kevalo nirguṇaś ca, ‘Though the Supreme Lord has no material qualities Himself, He is the unique witness and giver of consciousness.’”

|| 10.3.21 ||

tvam asya lokasya vibho rirakṣiṣur gṛhe ’vatīrṇo ’si mamākhileśvara

rājanya-saṁjñāsura-koṭi-yūthapair nirvyūhyamānā nihaniṣyase camūḥ

TRANSLATION

O my Lord, proprietor of all creation, You have now appeared in my house, desiring to protect this world. I am sure that You will kill all the armies that are moving all over the world under the leadership of politicians who are dressed as kṣatriya rulers but who are factually demons. They must be killed by You for the protection of the innocent public.

COMMENTARY

“O father, in truth you know about Me. But if you know, then say why I have appeared in your house?” This verse answers: “Taking the name of a king, You will kill all the troops directed by the demons in order to protect the devotees and the citizens in general.”

|| 10.3.22 ||

ayaṁ tv asabhyas tava janma nau gṛhe śrutvāgrajāṁs te nyavadhīt sureśvara

sa te ’vatāraṁ puruṣaiḥ samarpitaṁ śrutvādhunaivābhisaraty udāyudhaḥ

TRANSLATION

O my Lord, Lord of the demigods, after hearing the prophecy that You would take birth in our home and kill him, this uncivilized Kaṁsa killed so many of Your elder brothers. As soon as he hears from his lieutenants that You have appeared, he will immediately come with weapons to kill You.

COMMENTARY

“Though I know all Your glories, 1 cannot cross the ocean of uncertainty. Now I will inform You all about evil Kaṁsa.”

Anticipating that his son will say, “No father, he will not kill Me because he will be overcome with the sweetness of My form,”

Vasudeva answers, “But Kaṁsa is uncivilized, and has no taste for rasa. His servants will inform him of Your birth and he will come here. I can see him coming now, so hide Your form. I am afraid of what will happen when he comes desiring to kill You.”

|| 10.3.23 ||

śrī-śuka uvāca

athainam ātmajaṁ vīkṣya mahā-puruṣa-lakṣaṇam

devakī tam upādhāvat kaṁsād bhītā suvismitā

TRANSLATION

Śukadeva Gosvāmī continued: Thereafter, having seen that her child had all the symptoms of the Supreme Personality of Godhead, Devakī, who was very much afraid of Kaṁsa and unusually astonished, began to offer prayers to the Lord.

COMMENTARY

Seeing her husband’s fear, and seeing that her newly born child did not withdraw His form, but was smiling instead, Devakī became completely wonderstruck and thought: “What shall I do? This child, identifying himself as God, has no fear of Kaṁsa. Of course, in front of the Supreme Lord, Kaṁsa is nothing. So why should we be afraid? What nonsense we are.”

|| 10.3.24 ||

śrī-devaky uvāca

rūpaṁ yat tat prāhur avyaktam ādyaṁ brahma jyotir nirguṇaṁ nirvikāram

sattā-mātraṁ nirviśeṣaṁ nirīhaṁ sa tvaṁ sākṣād viṣṇur adhyātma-dīpaḥ

TRANSLATION

Śrī Devakī said: My dear Lord, there are different Vedas, some of which describe You as unperceivable through words and the mind. Yet You are the origin of the entire cosmic manifestation. You are Brahman, the greatest of everything, full of effulgence like the sun. You have no material cause, You are free from change and deviation, and You have no material desires. Thus the Vedas say that You are the substance. Therefore, my Lord, You are directly the origin of all Vedic statements, and by understanding You, one gradually understands everything. You are different from the light of Brahman and Paramātmā, yet You are not different from them. Everything emanates from You. Indeed, You are the cause of all causes, Lord Viṣṇu, the light of all transcendental knowledge.

COMMENTARY

“As it is well known that the devotees control the Lord by praising Him, I will make this child submissive by my prayers and then express my desires.”

Thinking in this way, Devakī speaks: “O Lord, we are afflicted by fear at every second, but You are not fearful at all.” Devakī expresses this in four verses (24-27). Śrī Devakī prays, “The Vedas describe Your famous form as avyakta, not perceivable by the material senses; ādyam, without birth, and the one whose bodily effulgence is unchanging and without material qualities”

This statement about Brahman is supported in the scriptures in many places. The Śrīmad Bhāgavatam (10.13.55) says:yasya bhāsā saivam idaṁ, vibhāti sacarācaram, “Thus Lord Brahmā saw the Supreme Brahman, by whose energy this entire universe, with its moving and nonmoving living beings, is manifested.”

Śrīmad Bhāgavatam (10.28.15) states: satyatṁ jñānam anantaṁ yad brahma-jyotiḥ sanātanam, “Lord Kṛṣṇa revealed the indestructible spiritual effulgence, which is unlimited, conscious and eternal.”

Lord Kṛṣṇa tells Arjuna in the Hari-vaṁśa:tat-paraṁ paramaṁ brahma, sarvaṁ vibhajate jagat, mamaiva tad ghanaṁ tejo, jñātum arhasi bhārata, “That Supreme Truth, Parabrahman, expands itself into all the variegatedness of this universe. You should know it to be My own concentrated effulgence, O Bhārata.”

Brahma-saṁhitā (5.40) states: yasya prabhā prabhavato jagadaṇḍa-koṭi, koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam, tad-brahma niṣkalam anantam aśeṣa-bhūtam, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi, “I worship the Supreme Personality of Godhead, by whose personal effulgence the unlimited brahmajyoti is manifested. In that brahmajyoti there are innumerable universes, and each is filled with innumerable planets.”

Kṛṣṇa Himself says in Bhagavad-gītā 14.27: brahmaṇo hi pratiṣṭhāham, “I am the basis of the impersonal Brahman.” In relation to Lord Kṛṣṇa’s vibhuti or powers, Śrīdhara Swami in his commentary on Gita mentions that the impersonal feature of the Lord is called Brahman, indicated by the use of the word param.

In Śrīmad Bhāgavatam (8.24.38), Lord Matsya assures King Satyavrata that the Absolute Truth can be known from the words of the Vedas: madīyaṁ mahimānaṁ ca, paraṁ brahmeti śabditam, vetsyasy anugrahītaṁ me, sampraśnair vivṛtaṁ hṛdi, “You will be thoroughly advised and favored by Me, and because of your inquiries, everything about My glories, which are known as paraṁ brahma, will be manifest within your heart. Thus you will know everything about Me.” In one stotra, Yamunācārya says: paratparam brahma ca te vibhutayah, “The Supreme Brahman is Your vibhuti” (exceptional opulence or specific powers). The Bhakti-rasāmṛta-sindhu states: tad brahma Kṛṣṇa yor aikyam mam kiran arko pamayujor, ‘’Kṛṣṇa and the Brahman are one as in the example of the sun and its rays.

sattā mātram: the original substance; Devakī continues, “Kṛṣṇa! Your associates, devotees, holy abode and forms all arise from suddha sattva.”nirviseśam: “You are beyond the particulars of the material world.”nirīham: without material desires; “You are without material thirst because You are full and perfect.” Or it can mean, “You are the person who takes away material desire from the devotee’s heart, and gives that devotee the desire to attain the Lord.” The Amara-kosa Sanskrit dictionary says the word īha means desire, endeavor or thirst.

adhyātma dīpāḥ: the light for all transcendental knowledge; “You are Viṣṇu because You reveal all truths. Though I am ignorant, I have spoken as You have revealed Yourself to me.”

|| 10.3.25 ||

naṣṭe loke dvi-parārdhāvasāne mahā-bhūteṣv ādi-bhūtaṁ gateṣu

vyakte ’vyaktaṁ kāla-vegena yāte bhavān ekaḥ śiṣyate ’śeṣa-saṁjñaḥ

TRANSLATION

After millions of years, at the time of cosmic annihilation, when everything, manifested and unmanifested, is annihilated by the force of time, the five gross elements enter into the subtle conception, and the manifested categories enter into the unmanifested substance. At that time, You alone remain, and You are known as Ananta Śeṣa-nāga.

COMMENTARY

“For one who is not destroyed during the mahā-pralaya (annihilation of Brahmā and whole universe), what is the question of fear? The five primary elements (mahābhūtam, earth, water, fire, air, ether) merge into ādibhūtaṁ (subtle elements of sense perception) or ahaṅkāra. Ahaṅkāra merges into vyaktam or mahat tattva. The mahat tattva merges into avyakta or prakṛti. Then only You remain.

“Those things mentioned in the previous verse such as the forms of Nārāyaṇa and others, the brahmajyoti and the dhama also remain. The Lord’s associates, place and cloth are all eternal. You are called Śeṣa because You remain (avaśeṣa). This is a way of deriving the name Śeṣa.”

|| 10.3.26 ||

yo ’yaṁ kālas tasya te ’vyakta-bandho ceṣṭām āhuś ceṣṭate yena viśvam

nimeṣādir vatsarānto mahīyāṁs taṁ tveśānaṁ kṣema-dhāma prapadye

TRANSLATION

O inaugurator of the material energy, this wonderful creation works under the control of powerful time, which is divided into seconds, minutes, hours and years. This element of time, which extends for many millions of years, is but another form of Lord Viṣṇu. For Your pastimes, You act as the controller of time, but You are the reservoir of all good fortune. Let me offer my full surrender unto Your Lordship.

COMMENTARY

In the previous verse it appears that time is independent. Thus this verse speaks of time’s origin. It speaks of the cause of time as Devakī prays, “Who does not fear fearful time? That time is Your kriya śakti or cesta (pastime).”

Therefore Lord Kṛṣṇa is addressed as the inaugurator of prakriti (avyakta bandho). “The universe runs by the influence of time. But what is time? Time is nimesa or moments amounting to years, which again multiply into a day of Brahmā (dvi prarardha). Because You are fearless You can make me fearless. Therefore, I surrender to You (tva).”

|| 10.3.27 ||

martyo mṛtyu-vyāla-bhītaḥ palāyan lokān sarvān nirbhayaṁ nādhyagacchat

tvat pādābjaṁ prāpya yadṛcchayādya susthaḥ śete mṛtyur asmād apaiti

TRANSLATION

No one in this material world has become free from the four principles birth, death, old age and disease, even by fleeing to various planets. But now that You have appeared, My Lord, death is fleeing in fear of You, and the living entities, having obtained shelter at Your lotus feet by Your mercy, are sleeping in full mental peace.

COMMENTARY

Devakī prays, “Since those who take shelter of Your lotus feet become fearless, what to speak of those who meet You face to face. Wandering throughout the universe, one cannot become free from fear. By great mercy (yadrcchaya) one receives devotion to You and thereby attains Your lotus feet (tvat pādābjaṁ), which act like Dhanvantari, the Lord of medicine. By this medicine a person becomes healthy.” According to the Medinī dictionary, the word abjam (tvat pādābjam) means lotus flower, conch, moon, and Lord Dhanvantari.

Devakī continues, “O Lord, origin of all! Although I am Your devotee and have been accepted by You as Your mother, I am still afflicted by fear of Kaṁsa.”

|| 10.3.28 ||

sa tvaṁ ghorād ugrasenātmajān nas

trāhi trastān bhṛtya-vitrāsa-hāsi

rūpaṁ cedaṁ pauruṣaṁ dhyāna-dhiṣṇyaṁ
mā pratyakṣaṁ māṁsa-dṛśāṁ kṛṣīṣṭhāḥ

TRANSLATION

My Lord, because You dispel all the fear of Your devotees, I request You to save us and give us protection from the terrible fear of Kaṁsa. Your form as Viṣṇu, the Supreme Personality of Godhead, is appreciated by yogīs in meditation. Please make this form invisible to those who see with material eyes.

COMMENTARY

Devakī prays, “You are fearless and Your devotees are fearless. Then why, O Lord, do You keep Your mother and father in fear?” This is the intention of this verse.

ghorād: terribly fierce; means great fear. Out of fear Devakī does not mention the name of Kaṁsa directly but uses the word ugra senātmajān, son of Ugrasena. “You destroy the fears of Your devotees, but why do You not remove our fear?”

Kṛṣṇa replies to Devakī, “O mother, I have appeared to kill Kaṁsa. Bring Kaṁsa here and I will kill him right before your eyes.”

Hearing such talk from Kṛṣṇa simply increases Devakī’s fear. Due to motherly affection (vātsalya-bhāva), Devakī thinks that her small child cannot kill Kaṁsa. Therefore, she worries about harm coming to Him from Kaṁsa and becomes more fearful.

“It is not suitable to follow the strategy of showing fear before my child who is showing himself as God. It is a better policy to use words.” Thinking thus, Devakī began to reason in another way in order to get her child to conceal His four-armed Viṣṇu form. “O master, this splendid form, which is the object of meditation, should not be seen by material eyes.”

|| 10.3.29 ||

janma te mayy asau pāpo mā vidyān madhusūdana

samudvije bhavad-dhetoḥ kaṁsād aham adhīra-dhīḥ

TRANSLATION

O Madhusūdana, because of Your appearance, I am becoming more and more anxious in fear of Kaṁsa. Therefore, please arrange for that sinful Kaṁsa to be unable to understand that You have taken birth from my womb.

COMMENTARY

Kṛṣṇa replies, “O mother, if I make this four-armed form disappear, when Kaṁsa comes he will ask, ‘where is the child?’ Thinking you have stolen the child, he will commit violence against you, will he not?”

To answer this Devakī replies, “I have no fear of that.” Thus she speaks this verse. “Do something so Kaṁsa (pāpo) will not know that You have taken birth from me”

Kṛṣṇa says, “Having killed the Madhu demon, is it necessary that 1 kill Kaṁsa?”

Fearing this question Devakī addresses her son: “O Madhusūdana! At present, Kaṁsa is thousands of times more powerful than Madhu of the past. Let Kaṁsa beat me for my offense. But I only desire Your safety.”

Kṛṣṇa replies, “You have spoken of My powers in the previous verses, but was all that empty words?”

Devakī answers, “Truly, O son, as Your mother I am unsteady of mind (adhīra dhīḥ). Do not be sad. This is my fault and I take full responsibility for it. But out of affection for Your mother, please withdraw Your form.”

|| 10.3.30 ||

upasaṁhara viśvātmann ado rūpam alaukikam

śaṅkha-cakra-gadā-padma-śriyā juṣṭaṁ catur-bhujam

TRANSLATION

O my Lord, You are the all-pervading Supreme Personality of Godhead, and Your transcendental four-armed form, holding conchshell, disc, club and lotus, is unnatural for this world. Please withdraw this form [and become just like a natural human child so that I may try to hide You somewhere].

COMMENTARY

Devakī continues, “As You pervade the whole universe and I reside within the universe, You also reside within me. How then has this weakness of heart arisen in me? It must be Your fault.” Thus Devakī addresses the Lord as visvātma, soul of the universe.

“Withdraw this uncommon four-armed Viṣṇu form and assume a form of a normal human baby, and I will quickly hide You.”

|| 10.3.31 ||

viśvaṁ yad etat sva-tanau niśānte yathāvakāśaṁ puruṣaḥ paro bhavān

bibharti so ’yaṁ mama garbhago ’bhūd aho nṛ-lokasya viḍambanaṁ hi tat

TRANSLATION

At the time of devastation, the entire cosmos, containing all created moving and nonmoving entities, enters Your transcendental body and is held there without difficulty. But now this transcendental form has taken birth from my womb. People will not be able to believe this, and I shall become an object of ridicule.

COMMENTARY

Kṛṣṇa says, “Why should I withdraw this form? You should not become proud to attain the Lord as Your son.”

Fearing such words from the Lord, Devakī speaks, “I do not want fame or position. You hold the universe within the temple of Your body (sva tanau) comfortably (yathā avakāśam), but You have appeared in my womb. Common people will make fun of me, for how is this possible? The neighbours will joke, ‘O foolish Devakī, the Lord who has a gigantic form of thousands of universes is situated as your son in your little womb. Are you not ashamed to make this claim?’ I will not get any fame for this event.”

Here a question arises: “How is it that Devakī and Vasudeva who realize the Supreme Lord directly with their senses can be afflicted with fear and lamentation arising from ignorance?” One should not raise such a question. Such fear and lamentation is actually an expression of prema arising from cit-śakti, Kṛṣṇa’s internal spiritual energy, which is the basis of the external energy, material knowledge and ignorance. The fear shown by Vasudeva and Devakī is one of the vyabhicārī-bhāvas (thirty-three transitory bodily symptoms manifest in ecstatic love). Their fear did not arise from ignorance. Such an idea would attribute a fault to prema.

What is the proof that prema is beyond māyā? If prema is māyā then the Supreme Lord would be controlled by māyā. By studying the scriptures one will conclude that Lord Śrī Kṛṣṇa is only controlled by prema not by māyā. This point is explained in the Bhagavad-gītā 18.55: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ, and confirmed in Śrīmad-Bhāgavatam 11.14.21: bhaktyāham ekayā grāhyaḥ, without bhakti one cannot understand the spiritual situation of the Lord. Thus the Lord Himself emphatically declares that He is known only by pure devotion or prema.

Bhakti may be considered in three stages, called guṇī-bhūta, pradhānī -bhūta and kevala and the results are also different. From guṇī-bhuta bhakti comes jñāna (simple knowledge); from pradhānī-bhūta bhakti comes jñānamayī rati (knowledge mixed with love); and from kevala bhakti (pure love) comes prema. Through jñāna one realizes the Brahman, transcendental bliss without variety (cit sukha mayaṁ); through jñānamayī rati one realizes the Lord in majesty and opulence (cid aiśvarya mayaṁ); and through prema one realizes the sweet aspect of Kṛṣṇa, Rāma and others (mādhurya mayi).

Although all the forms of God are one (Viṣṇu-tattva), due to varieties of taste or rasa there are different appearances of God. There are seven types of sweetness pertaining to the transcendental form of the Lord: sweetness of form, touch, smell, sound and taste, the sweetness of the Lord’s affection for the devotee (bhakta-vatsalya), and the sweetness of His pastimes (līlā-mādhurī). The sweetness of Vraja has two additional types of sweetness: Kṛṣṇa’s flute (veṇu-mādhurī) and His loving exchanges with His associates (prema-mādhurī). In total there are nine types of sweetness. It is said in the scriptures: “In Vraja, Kṛṣṇa displays four unique types of sweetness: rūpa-mādhurya, līlā-mādhurya, prema-mādhurya and veṇu-mādhurya.”

There are four types of prema: dāsya, sakhya, vātsalya and ujjvala or mādhurya. The glory of vātsalya-prema is that it makes Kṛṣṇa the object of pity and extreme attachment. Although Kṛṣṇa’s majesty (aiśvarya) is present, the mood of vātsalya (affection) covers it in such a way that Kṛṣṇa becomes subservient and bound by the ropes of attachment. In return, Kṛṣṇa gives those devotees a taste of sweetness unavailable to others. The taste (rasa) arising from such intense attachment is millions of times more than that experienced through jñāna or jñānamayī rati.

Because of great attachment a mother derives more pleasure from her son, though he is full of faults and lacking all good qualities, than from seeing the full moon which extinguishes all suffering and bestows all bliss. If that is so, then just imagine the bliss produced from having a son who is the Supreme Lord? This is the difference between jñāna and prema.

Just as ignorance binds the living entity with attachment that gives suffering, similarly prema binds Kṛṣṇa, who is the personification of bliss, with attachment that gives rise to great joy. Though a criminal is bound with ropes and chains, a respectable man is honored by binding him with a costly, soft and fragrant turban and coat. One type of bondage gives suffering and the other bondage gives pleasure. The living entity bound by ignorance experiences suffering, whereas Kṛṣṇa experiences great joy being bound by prema.

As there are degrees of the five types of suffering experienced by the living entity due to the covering of ignorance, so there are different levels of happiness in prema due to the different degrees of covering of jñāna and aiśvarya. The prema of mother Yaśodā and other pure devotees of her caliber mutually binds them to Kṛṣṇa with the ropes of intense attachment and completely covers jñāna and aiśvarya. This in turn creates a type of happiness not available to devotees like mother Devakī, whose prema has less strength due to the mixture of jñāna and aiśvarya (appreciation of Kṛṣṇa’s power and opulence).

Why do Yaśodā and Devakī have different types of prema? Although they are both nitya-siddha devotees (eternal associates of Kṛṣṇa), their difference in prema is also nitya-siddha. There can be no further discussion on this.

|| 10.3.32 ||

śrī-bhagavān uvāca

tvam eva pūrva-sarge ’bhūḥ pṛśniḥ svāyambhuve sati

tadāyaṁ sutapā nāma prajāpatir akalmaṣaḥ

TRANSLATION

The Supreme Personality of Godhead replied: My dear mother, best of the chaste, in your previous birth, in the Svāyambhuva millennium, you were known as Pṛśni, and Vasudeva, who was the most pious Prajāpati, was named Sutapā.

COMMENTARY

The Lord said, “O mother, not only in this birth, but in previous births I have appeared in your womb. Why are you thinking yourself so fallen? You are not an ordinary human. During the reign of Svāyambhuva Manu you became (abhūḥ) Pṛśni. O Sati (Devakī) and Vasudeva (āyam) was your husband Sutapā.”

|| 10.3.33 ||

yuvāṁ vai brahmaṇādiṣṭau prajā-sarge yadā tataḥ

sanniyamyendriya-grāmaṁ tepāthe paramaṁ tapaḥ

TRANSLATION

|| 10.3.34-35 ||

varṣa-vātātapa-hima- gharma-kāla-guṇān anu

sahamānau śvāsa-rodha-vinirdhūta-mano-malau

śīrṇa-parṇānilāhārāv upaśāntena cetasā

mattaḥ kāmān abhīpsantau mad-ārādhanam īhatuḥ

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