Mother Yaśodā Binds Lord Kṛṣṇa

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TRANSLATION

O Nanda Mahārāja, as recorded in history, when there was an irregular, incapable government, Indra having been dethroned, and people were being harassed and disturbed by thieves, this child appeared in order to protect the people and enable them to flourish, and He curbed the rogues and thieves.

COMMENTARY

In another birth (purā) the demigods (sādhavo), who were harassed by the demons (dasyu) and bereft of their king (ārajake) Indra, were protected and made strong by your son.

|| 10.8.18 ||

ya etasmin mahā-bhāgāḥ prītiṁ kurvanti mānavāḥ

nārayo ’bhibhavanty etān viṣṇu-pakṣān ivāsurāḥ

TRANSLATION

Demons [asuras] cannot harm the demigods, who always have Lord Viṣṇu on their side. Similarly, any person or group attached to Kṛṣṇa is extremely fortunate. Because such persons are very much affectionate toward Kṛṣṇa, they cannot be defeated by demons like the associates of Kaṁsa [or by the internal enemies, the senses].

|| 10.8.19 ||

tasmān nandātmajo ’yaṁ te nārāyaṇa-samo guṇaiḥ

śriyā kīrtyānubhāvena gopāyasva samāhitaḥ

TRANSLATION

In conclusion, therefore, O Nanda Mahārāja, this child of yours is as good as Nārāyaṇa. In His transcendental qualities, opulence, name, fame and influence, He is exactly like Nārāyaṇa. You should all raise this child very carefully and cautiously.

COMMENTARY

“Because your iṣtadeva has been pleased he has given you a son like Nārāyaṇa.” This is the intent of this verse.

“It is prescribed that you should chant the names Mukuṇda, Madhusūdana and Nārāyaṇa. In all good things there are obstacles, so therefore at every moment protect (gopāyasva) your son carefully. This son whom you protect will in turn protect you from all disturbances just like Nārāyaṇa.”

Taking the meaning of nārāyaṇa-samo to mean “to whom Nārāyaṇa is equal,” there is an inference of the inferiority of Nārāyaṇa. The meaning would then be, “You have a son to whom Nārāyaṇa is equal in qualities, but actually Kṛṣṇa is much more attractive than Nārāyaṇa in other major qualities, such as granting liberation to the demons, giving mahābhāva to His devotees, and displaying the rāsa-līla which is unattainable by Laksmī.”

There is an alternative reading to the phrase gopāyasva samāhitaḥ. It can mean the same as gopāyasva: to protect carefully; or it can also be taken as gopa āya: gain of the gopas, cowherd men. With susamāhitah it would mean, “Kṛṣṇa intently desires gain or good fortune for the cowherds.”

|| 10.8.20 ||

śrī-śuka uvāca

ity ātmānaṁ samādiśya garge ca sva-gṛhaṁ gate

nandaḥ pramudito mene ātmānaṁ pūrṇam āśiṣām

TRANSLATION

Śrīla Śukadeva Gosvāmī continued: After Gargamuni, having instructed Nanda Mahārāja about Kṛṣṇa, departed for his own home, Nanda Mahārāja was very pleased and considered himself full of all good fortune.

COMMENTARY

He who attracted the life of Pūtanā and Śakaṭāsura also attracted the mind of the highly qualified Garga. Garga returned home after withdrawing his mind from Kṛṣṇa and directing it back to himself (ātmānaṁ samādiśya).

|| 10.8.21 ||

kālena vrajatālpena gokule rāma-keśavau

jānubhyāṁ saha pāṇibhyāṁ riṅgamāṇau vijahratuḥ

TRANSLATION

After a short time passed, both brothers, Rāma and Kṛṣṇa, began to crawl on the ground of Vraja with the strength of Their hands and knees and thus enjoy Their childhood play.

COMMENTARY

Kṛṣṇa’s pastimes mixed with aiśvarya (grandeur), such as killing Pūtanā, and His suddha-mādhurya-līlā, pure sweet pastimes, are both presented. Both are worthy of remembrance by Kṛṣṇa’s devotees.

|| 10.8.22 ||

tāv aṅghri-yugmam anukṛṣya sarīsṛpantau

ghoṣa-praghoṣa-ruciraṁ vraja-kardameṣu

tan-nāda-hṛṣṭa-manasāv anusṛtya lokaṁ

mugdha-prabhītavad upeyatur anti mātroḥ

TRANSLATION

When Kṛṣṇa and Balarāma, with the strength of Their legs, crawled in the muddy places created in Vraja by cow dung and cow urine, Their crawling resembled the crawling of serpents, and the sound of Their ankle bells was very charming. Very much pleased by the sound of other people’s ankle bells, They used to follow these people as if going to Their mothers, but when They saw that these were other people, They became afraid and returned to Their real mothers, Yaśodā and Rohiṇī.

COMMENTARY

Kṛṣṇa and Balarāma crawled about the courtyard on Their hands and knees, and in a crooked way They moved through the dirt which was mixed with cow milk and urine. Their ankle bells tinkled pleasantly like the sound of karatālas or the voices of the gopīs and gopas (ghosa praghosa). The cowherd men became blissful upon hearing Their jingling ankle bells. Śrīdhara Swāmi says ghosa means bells. When strangers came in the yard, the two boys, thinking they were Their mothers, would joyfully crawl after them. When They realized Their mistake, the two brothers would suddenly become fearful and scamper back to Their mothers.

mugdha bhītavad: enchanted and afraid; The suffix vad is used to indicate that Kṛṣṇa and Balarāma were playing the part of ordinary children who make mistakes and experience fear. But in reality They were not ordinary children.

|| 10.8.23 ||

tan-mātarau nija-sutau ghṛṇayā snuvantyau

paṅkāṅga-rāga-rucirāv upagṛhya dorbhyām

dattvā stanaṁ prapibatoḥ sma mukhaṁ nirīkṣya

mugdha-smitālpa-daśanaṁ yayatuḥ pramodam

TRANSLATION

Dressed with muddy earth mixed with cow dung and cow urine, the babies looked very beautiful, and when They went to Their mothers, both Yaśodā and Rohiṇī picked Them up with great affection, embraced Them and allowed Them to suck the milk flowing from their breasts. While sucking the breast, the babies smiled, and Their small teeth were visible. Their mothers, upon seeing those beautiful teeth, enjoyed great transcendental bliss.

COMMENTARY

Mother Yaśodā and Rohiṇī felt tremendous joy upon lifting the two children in their arms. The two mothers took both children as their own, and the two children took both mothers as Their own. Due to motherly affection (ghṛṇayā), milk flowed freely (snuvantyau) from the breasts of Yaśodā and Rohiṇī. The dust on the bodies of Kṛṣṇa and Balarāma enhanced Their beauty and attraction just like cosmetics. This is established by using the metaphor of sundare kim na sundaram: an ornament looks more beautiful on a beautiful person. Mouth (mukhaṁ) is in the singular because each mother concentrated on the mouth of one child. The mothers derived great pleasure from seeing one or two small teeth (ālpa daśanaṁ mukham) in their innocent, smiling mouths (mugdha smita).

|| 10.8.24 ||

yarhy aṅganā-darśanīya-kumāra-līlāv

antar-vraje tad abalāḥ pragṛhīta-pucchaiḥ

vatsair itas tata ubhāv anukṛṣyamāṇau

prekṣantya ujjhita-gṛhā jahṛṣur hasantyaḥ

TRANSLATION

Within the house of Nanda Mahārāja, the cowherd ladies would enjoy seeing the pastimes of the babies Rāma and Kṛṣṇa. The babies would catch the ends of the calves’ tails, and the calves would drag Them here and there. When the ladies saw these pastimes, they certainly stopped their household activities and laughed and enjoyed the incidents.

COMMENTARY

As Kṛṣṇa and Balarāma grew in size and beauty, and performed Their childhood pastimes (kumāra-līlā), They became very attractive to all the ladies (aṅganā-darśanīya). The women of Vraja (abalāḥ) became blissful (jahṛṣur) upon seeing the boy’s enjoying Their pastimes.

What pranks did the divine brothers perform? Sometimes Kṛṣṇa and Balarāma would grab the tails of the calves lying on the ground. Startled, the calves would jump up and run away while dragging the boys along the ground behind them. Instead of letting go, the boys would clutch their tails even more tightly out of fear and begin crying. The gopīs would laugh and say to the boys, “You are weaker than these small calves still taking milk from the udder.” Then they would free Their hands from the calves’ tails.

|| 10.8.25 ||

śṛṅgy-agni-daṁṣṭry-asi-jala-dvija-kaṇṭakebhyaḥ

krīḍā-parāv aticalau sva-sutau niṣeddhum

gṛhyāṇi kartum api yatra na taj-jananyau

śekāta āpatur alaṁ manaso ’navasthām

TRANSLATION

When mother Yaśodā and Rohiṇī were unable to protect the babies from calamities threatened by horned cows, by fire, by animals with claws and teeth such as monkeys, dogs and cats, and by thorns, swords and other weapons on the ground, they were always in anxiety, and their household engagements were disturbed. At that time, they were fully equipoised in the transcendental ecstasy known as the distress of material affection, for this was aroused within their minds.

COMMENTARY

Kṛṣṇa and Balarāma were very naughty (aticalau). Because They wanted to play with the horned creatures (śṛṅgi) like bulls, creatures with sharp teeth (daṁṣṭri) like dogs, fire, knives and birds (dvija), the mothers could not properly perform their house hold duties. Thus their minds became disturbed (anavasatha). This is a sañcārī bhāva that nourished the vātsalya rasa, motherly love of the elderly gopīs.

|| 10.8.26 ||

kālenālpena rājarṣe rāmaḥ kṛṣṇaś ca gokule

aghṛṣṭa-jānubhiḥ padbhir vicakramatur añjasā

TRANSLATION

O King Parīkṣit, within a very short time both Rāma and Kṛṣṇa began to walk very easily in Gokula on Their legs, by Their own strength, without the need to crawl.

COMMENTARY

Without scrapping Their knees on the ground (aghṛṣṭa jānubhiḥ), Kṛṣṇa and Balarāma effortlessly (añjasā) began walking about Gokula. The word añjasā is sometimes substituted with the word ojasa, which means boldly. In other words, Kṛṣṇa and Balarāma stopped crawling and started walking boldly around Gokula.

|| 10.8.27 ||

tatas tu bhagavān kṛṣṇo vayasyair vraja-bālakaiḥ

saha-rāmo vraja-strīṇāṁ cikrīḍe janayan mudam

TRANSLATION

Thereafter, Lord Kṛṣṇa, along with Balarāma, began to play with the other children of the cowherd men, thus awakening the transcendental bliss of the cowherd women.

COMMENTARY

In the pastimes of stealing butter, Kṛṣṇa was the predominant figure. Therefore, in this verse Kṛṣṇa is described as saha-rāmo, along with Balarāma.

|| 10.8.28 ||

kṛṣṇasya gopyo ruciraṁ vīkṣya kaumāra-cāpalam

śṛṇvantyāḥ kila tan-mātur iti hocuḥ samāgatāḥ

TRANSLATION

Observing the very attractive childish restlessness of Kṛṣṇa, all the gopīs in the neighborhood, to hear about Kṛṣṇa’s activities again and again, would approach mother Yaśodā and speak to her as follows.

COMMENTARY

Seeing the naughty pastimes of Kṛṣṇa and enjoying (ruciraṁ) them very much, the gopīs in the neighborhood would approach Yaśodā and tell her what they saw. When they would gather in Yaśodā’s house, Yaśodā would stop her many household chores and listen to the activities of her child. On the pretext of reprimanding her for not controlling her restless son, the gopīs would give great joy to mother Yaśodā.

|| 10.8.29 ||

vatsān muñcan kvacid asamaye krośa-sañjāta-hāsaḥ

steyaṁ svādv atty atha dadhi-payaḥ kalpitaiḥ steya-yogaiḥ

markān bhokṣyan vibhajati sa cen nātti bhāṇḍaṁ bhinnatti

dravyālābhe sagṛha-kupito yāty upakrośya tokān

TRANSLATION

“Our dear friend Yaśodā, your son sometimes comes to our houses before the milking of the cows and releases the calves, and when the master of the house becomes angry, your son merely smiles. Sometimes He devises some process by which He steals palatable curd, butter and milk, which He then eats and drinks. When the monkeys assemble, He divides it with them, and when the monkeys have their bellies so full that they won’t take more, He breaks the pots. Sometimes, if He gets no opportunity to steal butter or milk from a house, He will be angry at the householders, and for His revenge He will agitate the small children by pinching them. Then, when the children begin crying, Kṛṣṇa will go away.

COMMENTARY

The gopīs said, “Mother Yaśodā, just hear about your son’s mischievous deeds! Just before dawn, Your restless son walks around the neighborhood looking for an opportunity to steal some yogurt. Before the milking time (asamaye) He releases the calves, and they proceed to drink all their mother’s milk. When everyone runs hither and thither to catch the calves, Kṛṣṇa stealthily enters their houses, steals yogurt and runs away. One day when that yogurt thief came, we shouted ‘Beat Him! Tie Him up!’ But He smiled ever so sweetly. Smitten by His intoxicating smile, we forgot everything. Stunned, we just watched Him do His dirty work without responding. Sitting calmly He ate our milk and butter without even running away, while we stood by totally bewildered.”

Yaśodā replied, “In that case why didn’t you just let Him eat till his belly was full?”

Gopīs: “He is always being fed by you so He has no hunger. It is not a question of hunger. He has a taste for stealing. He likes to steal milk and yogurt. He does not like it if we give it to Him. Being skillful at releasing the calves and at smiling, Kṛṣṇa steals in two ways: beyond our sight and before our eyes.

“Using His intelligence He finds different ways to steal. One day even before eating the yogurt Himself, He distributed it to the monkeys. When all the monkeys had taken their fill and could eat no more, Kṛṣṇa thought, “Without you what is the use of My eating? So I will not eat.” Then in anger He broke the yogurt pots.

“When He enters a house and does not find any yogurt, He becomes angry at the occupants (sagṛha) and says, ‘Stay here. I will come back tomorrow morning with a flaming torch in My hand. If you don’t give Me some yogurt, I will burn down your house along with your relatives and children.’ After saying that Kṛṣṇa makes the small children cry by scratching them with His nails.”

|| 10.8.30 ||

hastāgrāhye racayati vidhiṁ pīṭhakolūkhalādyaiś

chidraṁ hy antar-nihita-vayunaḥ śikya-bhāṇḍeṣu tad-vit

dhvāntāgāre dhṛta-maṇi-gaṇaṁ svāṅgam artha-pradīpaṁ

kāle gopyo yarhi gṛha-kṛtyeṣu suvyagra-cittāḥ

TRANSLATION

“When the milk and curd are kept high on a swing hanging from the ceiling and Kṛṣṇa and Balarāma cannot reach it, They arrange to reach it by piling up various planks and turning upside down the mortar for grinding spices. Being quite aware of the contents of a pot, They pick holes in it. While the elderly gopīs go about their household affairs, Kṛṣṇa and Balarāma sometimes go into a dark room, brightening the place with the valuable jewels and ornaments on Their bodies and taking advantage of this light by stealing.

COMMENTARY

The gopīs continue, “Another day He entered a house where the yogurt pot was beyond reach, so He devised a method to get it (vidhim racayati). Sometimes He piles up chairs, climbs atop a grinding mortar, or the shoulders of a friend. Just by seeing the exterior of a pot hanging from the ceiling on a string (śikabhāṇḍesu), He knows (vayunaḥ) its contents. If He cannot loot the pot, He makes a hole in it with a pole having a sharp iron point. He is very learned in all this work (tadvit): how to put a hole in the pot, how to make the yogurt pour out, and how to open the mouths of the boys so they can take their fill. Even a dark storeroom is no obstacle for Kṛṣṇa and His friends. The brilliant jewels on their bodies (svāṅgam) act as lamps to brighten the room. He knows all the tricks of the trade.”

Yaśodā replies, “Why aren’t you more careful?”

Gopīs: “Your son only comes when everyone is busily engaged in household affairs. Though Kṛṣṇa has already stolen our hearts with the bewitching power of His gentle smile, His baby talk, His sweet movements and His beautiful body, still He likes to steal our yogurt on the sly. Before stealing, Kṛṣṇa sends some boys as spies to find out who’s there in the gopīs’ homes.”

|| 10.8.31 ||

evaṁ dhārṣṭyāny uśati kurute mehanādīni vāstau

steyopāyair viracita-kṛtiḥ supratīko yathāste

itthaṁ strībhiḥ sa-bhaya-nayana-śrī-mukhālokinībhir

vyākhyātārthā prahasita-mukhī na hy upālabdhum aicchat

TRANSLATION

“When Kṛṣṇa is caught in His naughty activities, the master of the house will say to Him, ‘Oh, You are a thief,’ and artificially express anger at Kṛṣṇa. Kṛṣṇa will then reply, ‘I am not a thief. You are a thief.’ Sometimes, being angry, Kṛṣṇa passes urine and stool in a neat, clean place in our houses. But now, our dear friend Yaśodā, this expert thief is sitting before you like a very good boy.” Sometimes all the gopīs would look at Kṛṣṇa sitting there, His eyes fearful so that His mother would not chastise Him, and when they saw Kṛṣṇa’s beautiful face, instead of chastising Him they would simply look upon His face and enjoy transcendental bliss. Mother Yaśodā would mildly smile at all this fun, and she would not want to chastise her blessed transcendental child.

COMMENTARY

The gopīs continue, “O Yaśodā, oh famous one, you appear very blissful on hearing the pastimes of your son. It is not only that He steals. He also passes stool and urine (mehanādīni) in the room set aside for worship (vāstau) and thus contaminates it. He also pulls the ladies’ braids and saris, kicks them and proposes marriage to them. In the future this son will bring you lots of wealth. Now He is stealing yogurt, but when He grows up He will steal others’ money and wives. But now He looks very innocent in front of you (supratīkah).”

Now the result of the gopīs’ loving criticism is stated. Thinking Yaśodā might beat Him, Kṛṣṇa showed fear in His eyes and His beautiful face trembled. The gopīs could not help but look at Kṛṣṇa’s charming face. Everything was told to Yaśodā (vyākhyāta arthā), who had become blissful on seeing Kṛṣṇa’s face, which was illuminated with different emotions, and by hearing about His wonderful pranks. Yaśodā simply beamed a wide smile (prahasita mukha), but she harbored no desire to scold her son.

Yaśodā thought, “Let the gopīs drown in bliss by my son’s mischief making. And when such incidents are reported to me, let these stories drown me in bliss too.” Though not explicitly stated here, this mood should be understood.

|| 10.8.32 ||

ekadā krīḍamānās te rāmādyā gopa-dārakāḥ

kṛṣṇo mṛdaṁ bhakṣitavān iti mātre nyavedayan

TRANSLATION

One day while Kṛṣṇa was playing with His small playmates, including Balarāma and other sons of the gopas, all His friends came together and lodged a complaint to mother Yaśodā. “Mother,” they submitted, “Kṛṣṇa has eaten earth.”

COMMENTARY

The taste of maternal affection (vātsalya rasa) by the gopīs finding fault in Kṛṣṇa has been completed. This verse presents the taste of vismaya rasa (astonishment) by the criticisms of Kṛṣṇa’s friends. Kṛṣṇa was not scolded for stealing yogurt, but He was scolded for eating dirt. Both were incited by love.

|| 10.8.33 ||

sā gṛhītvā kare kṛṣṇam upālabhya hitaiṣiṇī

yaśodā bhaya-sambhrānta-prekṣaṇākṣam abhāṣata

TRANSLATION

Upon hearing this from Kṛṣṇa’s playmates, mother Yaśodā, who was always full of anxiety over Kṛṣṇa’s welfare, picked Kṛṣṇa up with her hands to look into His mouth and chastise Him. Her eyes fearful, she spoke to her son as follows.

COMMENTARY

Yaśodā held Kṛṣṇa by the hand for fear that He would run away. Though Yaśodā scolded him, her intention was to benefit (hitaiṣiṇi) Him. In this case scolding and beating nourish the prema; they are not faults. This is the usual habit of a mother towards her son, so it is not unjust. Kṛṣṇa’s eyes were filled with fear. But this fear is an ornament of the Lord caused by prema. It is not a fault.

|| 10.8.34 ||

kasmān mṛdam adāntātman bhavān bhakṣitavān rahaḥ

vadanti tāvakā hy ete kumārās te ’grajo ’py ayam

TRANSLATION

Dear Kṛṣṇa, why are You so restless that You have eaten dirt in a solitary place? This complaint has been lodged against You by all Your playmates, including Your elder brother, Balarāma. How is this?

COMMENTARY

Yaśodā said, “O one with restless body and mind! Did You eat dirt? Did You not get sweets in my house? Not in my presence, but stealthily (rahaḥ) You have done it. Your friends are saying this, so it cannot be false. You cannot say that they are speaking against You because they want me to beat You, because even Baladeva is saying this. He is standing right here saying this. There is no doubt about it.”

|| 10.8.35 ||

nāhaṁ bhakṣitavān amba sarve mithyābhiśaṁsinaḥ

yadi satya-giras tarhi samakṣaṁ paśya me mukham

TRANSLATION

Lord Śrī Kṛṣṇa replied: My dear mother, I have never eaten dirt. All My friends complaining against Me are liars. If you think they are being truthful, you can directly look into My mouth and examine it.

COMMENTARY

Kṛṣṇa said, “I did not eat dirt.” To tell a lie for fear of being beaten is natural for a child, and it nourishes the vātsalya-bhāva, parental affection. Vātsalya and other rasas spring from prema, and prema rests within a devotee’s heart. It arises in the devotee because of Kṛṣṇa’s inherent affection for His devotees (bhakta vatsala). The Lord’s quality of bhakta vātsalya is greater than any of His other spiritual qualities such as purity, mercy or truthfulness. As Kṛṣṇa’s telling a lie springs from this bhakta vatsalya, it is not a fault. Rather it is the crown jewel of all great qualities.

|| 10.8.36 ||

yady evaṁ tarhi vyādehī-ty uktaḥ sa bhagavān hariḥ

vyādattāvyāhataiśvaryaḥ krīḍā-manuja-bālakaḥ

TRANSLATION

Mother Yaśodā challenged Kṛṣṇa, “If You have not eaten earth, then open Your mouth wide.” When challenged by His mother in this way, Kṛṣṇa, the son of Nanda Mahārāja and Yaśodā, to exhibit pastimes like a human child, opened His mouth. Although the Supreme Personality of Godhead, Kṛṣṇa, who is full of all opulences, did not disturb His mother’s parental affection, His opulence was automatically displayed, for Kṛṣṇa’s opulence is never lost at any stage, but is manifest at the proper time.

COMMENTARY

Being afraid of punishment, Kṛṣṇa told a lie so that Yaśodā could not detect His fault. However, how could He do this? If Kṛṣṇa were to open His mouth the evidence would be found. The answer is given: Kṛṣṇa possesses the unimpeded, non-contradictory power of (āvyāhataiśvaryaḥ). He whose power is never conquered does not display this power because of the influence of sweetness of love. But looking for service, it finds some opportunity. Inspired by the boy’s power of satya sankalpa (whose very desire must be fulfilled), this unimpeded aiśvarya on its own manifested the universal form, and Yaśodā, lost in astonishment, forgot to scold her son.

Was it necessary for Kṛṣṇa to taste the sweetness of prema and thus have to show fear of being beaten? He could have stood there without fear, taking the help of His aiśvarya śakti, thinking “I am the Lord.” The answer is found in the words krīḍā pradhāna manuja bālakaḥ, which means that Kṛṣṇa specifically took the form of a human child to perform many playful, sweet pastimes in Vraja.

|| 10.8.37-39 ||

sā tatra dadṛśe viśvaṁ jagat sthāsnu ca khaṁ diśaḥ

sādri-dvīpābdhi-bhūgolaṁ sa-vāyv-agnīndu-tārakam

jyotiś-cakraṁ jalaṁ tejo nabhasvān viyad eva ca

vaikārikāṇīndriyāṇi mano mātrā guṇās trayaḥ

etad vicitraṁ saha-jīva-kāla-svabhāva-karmāśaya-liṅga-bhedam

sūnos tanau vīkṣya vidāritāsye vrajaṁ sahātmānam avāpa śaṅkām

TRANSLATION

When Kṛṣṇa opened His mouth wide by the order of mother Yaśodā, she saw within His mouth all moving and nonmoving entities, outer space, and all directions, along with mountains, islands, oceans, the surface of the earth, the blowing wind, fire, the moon and the stars. She saw the planetary systems, water, light, air, sky, and creation by transformation of ahaṅkāra. She also saw the senses, the mind, sense perception, and the three qualities goodness, passion and ignorance. She saw the time allotted for the living entities, she saw natural instinct and the reactions of karma, and she saw desires and different varieties of bodies, moving and nonmoving. Seeing all these aspects of the cosmic manifestation, along with herself and Vṛndāvana-dhāma, she became doubtful and fearful of her son’s nature.

COMMENTARY

According to the prayers of Lord Brahmā, Yaśodā did not see the universe in Kṛṣṇa’s mouth but in His belly. Jagat means moving and sthāsnu means immobile living entities. Khaṁ means antarikṣa or bhuvar loka, the celestial sky. Sādri refers to the whole earth along with its mountains, islands and oceans. Savāyuh refers to the blowing wind which moves the planets. Nabhasvān means outer space. Vaikārikāni is the demigod in charge of the senses.

Gunās trayaḥ are the three material qualities: sattva, raja and tamas. Yaśodā could see these formless things by seeing the form of their presiding deities, and in when they assumed gross forms. At the same time (saha) Yaśodā saw the jīva (living entity) and kāla (time) which agitates the gunas; svabhava, the cause of transformation; and karma āśaya, the cause of birth and the resultant action and desire for material enjoyment.

Kṛṣṇa showed the variegated universe within which exist all the different forms of bodies. Tanau means in Kṛṣṇa’s body, but specifically in His belly. Through Kṛṣṇa’s wide open mouth, Yaśodā saw all these marvelous things in Kṛṣṇa’s belly. She also saw herself along with her son and husband in Vraja. Brahmā’s words indicate that this vision was of this particular universe. The universe was simultaneously inside Kṛṣṇa’s belly and outside as well by the inconceivable power of yogamāyā. By showing Himself within the universe and by pervading the universe at the same time, Kṛṣṇa showed His limited and unlimited natures.

The vision of the Lord in the universe and the universe in the Lord, which was meant for the śānta-bhaktas (reverential devotees), was shown to Yaśodā, whose lotus feet are touched by the heads of the mādhurya-bhaktas (intimate confidential devotees). Upon attaining this amazing vision, Yaśodā began to worry about her son.

|| 10.8.40 ||

kiṁ svapna etad uta devamāyā kiṁ vā madīyo bata buddhi-mohaḥ

atho amuṣyaiva mamārbhakasya yaḥ kaścanautpattika ātma-yogaḥ

TRANSLATION

[Mother Yaśodā began to argue within herself:] Is this a dream, or is it an illusory creation by the external energy? Has this been manifested by my own intelligence, or is it some mystic power of my child?

Yaśodā began to argue within herself about the cause of the vision: “I am not dreaming, because my eyes are wide open. Is this some illusion created by the demigods? Why should the demigods delude an insignificant person like me? Is it some mental derangement? No, because my mind is stable and in good working order. This vision must be due to some mystic power (ātma yoga) of my son, since Gargamuni said He would have qualities like Nārāyaṇa.”

|| 10.8.41 ||

atho yathāvan na vitarka-gocaraṁ ceto-manaḥ-karma-vacobhir añjasā

yad-āśrayaṁ yena yataḥ pratīyate sudurvibhāvyaṁ praṇatāsmi tat-padam

TRANSLATION

Therefore let me surrender unto the Supreme Personality of Godhead and offer my obeisances unto Him, who is beyond the conception of human speculation, the mind, activities, words and arguments, who is the original cause of this cosmic manifestation, by whom the entire cosmos is maintained, and by whom we can conceive of its existence. Let me simply offer my obeisances, for He is beyond my contemplation, speculation and meditation. He is beyond all of my material activities.

COMMENTARY

Yaśodā rejected the last reason after seeing her son’s hunger, thirst, naughtiness and innocence. Not finding any real cause of the vision, Yaśodā simply offered respects to the lotus feet of the Supreme Lord, who is the ultimate cause of all things beyond our comprehension, and prayed for His protection.

Yaśodā prayed, “The Supreme Lord is the shelter of the visible universe (yad āśraya). He creates the universe (yataḥ), and is the visible cause of the universe (yena). But He cannot be understood by persons like me (durvibhavya). Let me simply offer my respects to His lotus feet (tat padam) with my mind, intelligence, actions and words. May He please remove all disturbances from my child.”

|| 10.8.42 ||

ahaṁ mamāsau patir eṣa me suto vrajeśvarasyākhila-vittapā satī

gopyaś ca gopāḥ saha-godhanāś ca me yan-māyayetthaṁ kumatiḥ sa me gatiḥ

TRANSLATION

It is by the influence of the Supreme Lord’s māyā that I am wrongly thinking that Nanda Mahārāja is my husband, that Kṛṣṇa is my son, and that because I am the queen of Nanda Mahārāja, all the wealth of cows and calves are my possessions and all the cowherd men and their wives are my subjects. Actually, I also am eternally subordinate to the Supreme Lord. He is my ultimate shelter.

COMMENTARY

Yaśodā prayed, “The Supreme Lord maintains and protects my son. If that is so, then what is the use of my foolishly thinking in terms of I and mine?”

Giving up her false conceptions and surrendering to the Lord, Yaśodā speaks: “I think that I am the wife of Nanda Mahārāja, and the Queen of all the cowherd men and women of Vraja. All the wealth and cows are my possessions. I think that Kṛṣṇa, who is the life of the residents of Vraja, is my son and that I am His maintainer. By daily worship of Viṣṇu, the brāhmaṇas and the demigods, by meditation and by giving charity, I myself can give protection to my son.

“This is all misconception. I should not be so proud because actually all of Vraja’s wealth has come by the mercy of Viṣṇu. Similarly, it was Viṣṇu’s mercy that my child was protected at every moment from demons like Pūtanā. I should not think that I, as just another mother among the common cowherds with earthly sentiments, am His protector.”

This type of logic is temporary and not permanent in Yaśodā. It is similar to the temporary desire of the confirmed materialist to give up wife and family because of some temporary spiritual urge.

|| 10.8.43 ||

itthaṁ vidita-tattvāyāṁ gopīkāyāṁ sa īśvaraḥ

vaiṣṇavīṁ vyatanon māyāṁ putra-snehamayīṁ vibhuḥ

TRANSLATION

Mother Yaśodā, by the grace of the Lord, could understand the real truth. But then again, the supreme master, by the influence of the internal potency, yogamāyā, inspired her to become absorbed in intense maternal affection for her son.

COMMENTARY

Discerning the truth in this way (itthaṁ vidita tattvāyaṁ), Yaśodā desired to give up her sense of possessiveness. But then the Lord as a small boy thought, “Who will cuddle and hold Me?” When Kṛṣṇa thought in this way, Yaśodā was overcome by the very form of affection for her son (putrasneha mayīṁ). The word mayīm in this phrase means affection itself, namely prema in the form of parental affection, vātsalya-bhāva. The word māyāṁ here indicates bewilderment. In other words, Yaśodā became blinded by prema.

|| 10.8.44 ||

sadyo naṣṭa-smṛtir gopī sāropyāroham ātmajam

pravṛddha-sneha-kalila-hṛdayāsīd yathā purā

TRANSLATION

Immediately forgetting yogamāyā’s illusion that Kṛṣṇa had shown the universal form within His mouth, mother Yaśodā took her son on her lap as before, feeling increased affection in her heart for her transcendental child.

COMMENTARY

Just as one quickly forgets a dream, through the influence of māyā, Yaśodā forgot completely about the universal form. In the presence of aiśvarya jñāna (knowledge of the Lord’s opulence and majesty), intimacy and affection is restricted. Now being unrestricted, Yaśodā’s affection increased even more. Śukadeva describes Yaśodā as pravrddha sneha kalila hrdaya: one whose heart was completely covered (kalila) with increased affection.

|| 10.8.45 ||

trayyā copaniṣadbhiś ca sāṅkhya-yogaiś ca sātvataiḥ

upagīyamāna-māhātmyaṁ hariṁ sāmanyatātmajam

TRANSLATION

The glories of the Supreme Personality of Godhead are studied through the three Vedas, the Upaniṣads, the literature of Sāṅkhya-yoga, and other Vaiṣṇava literature, yet mother Yaśodā considered that Supreme Person her ordinary child.

COMMENTARY

In this verse, Vyāsadeva shows how Yaśodā’s maternal love was superior to that of Devakī. Yaśodā’s love remained unrestricted in spite of seeing Kṛṣṇa’s powers and hearing about the Lord’s powers from the scriptures such as the three Vedas which glorify Kṛṣṇa as the yajña puruṣa (Lord Viṣṇu, the personal beneficiary of all sacrifices). Kṛṣṇa is glorified as the puruṣa (Supreme Lord) in the Sāṅkhya śāstras; the Paramātmā in the Yoga-sūtras, and as Bhagavān in the Pañcarātra writings (Sātvata).

Without regard for time or place, mother Yaśodā considered the all-powerful Lord, who is glorified directly and indirectly in the scriptures, as an ordinary child. Yaśodā thought, “By the mercy of our powerful family deity Lord Nārāyaṇa, who has been satisfied with the austerities and worship executed by Nanda and me, and who has been satisfied with the many austerities of Parjanya, I have been given this son, who the karmīs glorify as the Absolute Truth propounded in the scriptures. People accept this because of Gargamuni’s statement that Kṛṣṇa is equal in quality to Nārāyaṇa, and because of the stories of Kṛṣṇa’s killing gigantic demons like Pūtanā and others. Therefore, everyone believes my son is Nārāyaṇa. But actually He is just my child. If He does not see me for a moment, He becomes very disturbed. I also become disturbed when separated a moment from Him. Our experience is our proof.” In this way, mother Yaśodā thought about Kṛṣṇa.

As the fruitive workers think of the Lord as the yajña puruṣa according to the Vedas, similarly, Yaśodā thought of the Lord has her son due to her vātsalya prema. Just as Kṛṣṇa gives results to the karmīs who worship Him, He reciprocated with Yaśodā’s maternal affection. But Kṛṣṇa could not respond fully to the amount of affection offered by Yaśodā. Remaining a debtor, Kṛṣṇa was content to be dependent on Yaśodā’s mercy and control and cry for her milk. This will become clear in later chapters.

One should take this verse as a paribhāsa sūtra of Kṛṣṇa-līlā. As a lamp sits in one place in a dark room and lights up the whole room, so that statement in the scriptures which can reveal the meaning of all scriptures or regulate the meaning of the scriptures is called a paribhāsa-sūtra. This verse stands as a regulator for all of the pastimes related to aiśvarya (displays of power and opulence) shown during Kṛṣṇa’s kaumāra and kaiśora (childhood and youthful) ages in Mathurā, Kurukṣetra and elsewhere.

|| 10.8.46 ||

śrī-rājovāca

nandaḥ kim akarod brahman śreya evaṁ mahodayam

yaśodā ca mahā-bhāgā papau yasyāḥ stanaṁ hariḥ

TRANSLATION

Having heard of the great fortune of mother Yaśodā, Parīkṣit Mahārāja inquired from Śukadeva Gosvāmī: O learned brāhmaṇa, mother Yaśodā’s breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Mahārāja perform to achieve such perfection in ecstatic love?

COMMENTARY

Seeing how Yaśodā’s love did not diminish in the least even after hearing about and seeing the Lord’s powers, and understanding that Yaśodā and Nanda’s love far surpassed that of the karmis and even the normal devotees, Parīkṣit became greatly astonished and inquired from Śukadeva Gosvāmī.

King Parīkṣit asked, “What pious activities (sreya mahodayam) Nanda must have performed to get such great results?” Parīkṣit refers to Yaśodā as mahābhāga (most fortunate) because her pious activities were even more.

|| 10.8.47 ||

pitarau nānvavindetāṁ kṛṣṇodārārbhakehitam

gāyanty adyāpi kavayo yal loka-śamalāpaham

TRANSLATION

Although Kṛṣṇa was so pleased with Vasudeva and Devakī that He descended as their son, they could not enjoy Kṛṣṇa’s magnanimous childhood pastimes, which are so great that simply chanting about them vanquishes the contamination of the material world. Nanda Mahārāja and Yaśodā, however, enjoyed these pastimes fully, and therefore their position is always better than that of Vasudeva and Devakī.

COMMENTARY

Since Kṛṣṇa also drank Devakī’s milk, what is the difference between her and Yaśodā? This verse answers by saying that Devakī and Vasudeva (pitarau), who are famous in our family, could not enjoy with their eyes (na avindetāṁ) Kṛṣṇa’s joyful (udāra: giving happiness) childhood pastimes. The word udāra (magnanimous) also indicates that Rohiṇī, who took the role of Balarāma’s mother, and the gopīs, who acted as Kṛṣṇa mothers during the stealing of the calves, were not excluded from seeing Kṛṣṇa’s joyful childhood pastimes whereas Vasudeva and Devakī were.

|| 10.8.48 ||

śrī-śuka uvāca

droṇo vasūnāṁ pravaro dharayā bhāryayā saha

kariṣyamāṇa ādeśān brahmaṇas tam uvāca ha

TRANSLATION

Śukadeva Gosvāmī said: To follow the orders of Lord Brahmā, Droṇa, the best of the Vasus, along with his wife, Dharā, spoke to Lord Brahmā in this way.

COMMENTARY

Because Kṛṣṇa’s appearance and His childhood pastimes are eternal, Nanda and Yaśodā should also be nitya-siddha, eternally liberated associates of the Lord. A sādhana-siddha is not qualified to attain the same post as Nanda and Yaśodā. Knowing this and that his answer should be suitable to the devotional nature of the question, Śukadeva replied to King Parīkṣit with an indifferent attitude. Following the order of Brahmā means the order to appear as gopas and gopīs in Vṛndāvana.

|| 10.8.49 ||

jātayor nau mahādeve bhuvi viśveśvare harau

bhaktiḥ syāt paramā loke yayāñjo durgatiṁ taret

TRANSLATION

Droṇa and Dharā said: Please permit us to be born on the planet earth so that after our appearance, the Supreme Lord, the Personality of Godhead, the supreme controller and master of all planets, will also appear and spread devotional service, the ultimate goal of life, so that those born in this material world may very easily be delivered from the miserable condition of materialistic life by accepting this devotional service.

COMMENTARY

This verse refers to their future lives. Mahādeve means one who has great pastimes. Droṇa and Dharā would be born on the earth (bhuvi) where the Lord would appear. Visvesvare means the Lord who maintains full power though appearing within the material universe. According to the statement of Uddhava in the Śrīmad Bhāgavatam (3.2.15), Kṛṣṇa, the master of Nārāyaṇa and Brahmā, appeared along with His plenary portions such as MahaViṣṇu, Matsya and Kūrma. In other words, Kṛṣṇa is pūrṇa or full. Hari means He who steals the mind. According to the logic of “seeing the result one can infer the cause” the words paramā bhaktiḥ must mean vātsalya bhakti suitable to a mother and father.

“In the future, others who hear about and glorify the services we rendered to the cowherd boy Kṛṣṇa will easily attain that most difficult to obtain liberation.” In this way, Droṇa and Dharā performed pure sādhana-bhakti and prayed for pure prema bhakti. It was different from the bhakti of Pṛśni and Sutapā who performed bhakti mixed with austerity and yoga. This was explained previously. The result of their bhakti was also seen.

|| 10.8.50 ||

astv ity uktaḥ sa bhagavān vraje droṇo mahā-yaśāḥ

jajñe nanda iti khyāto yaśodā sā dharābhavat

TRANSLATION

When Brahmā said, “Yes, let it be so,” the most fortune Droṇa, who was equal to Bhagavān, appeared in Vrajapura, Vṛndāvana, as the most famous Nanda Mahārāja, and his wife, Dharā, appeared as mother Yaśodā.

COMMENTARY

Droṇa was born in Vraja as Nanda and Dharā was born as Yaśodā. Actually it should be understood that Droṇa and Dharā, who were sādhana-siddhas, entered into the nitya-siddha forms of Nanda and Yaśodā at that time.

|| 10.8.51 ||

tato bhaktir bhagavati putrī-bhūte janārdane

dampatyor nitarām āsīd gopa-gopīṣu bhārata

TRANSLATION

Thereafter, O Mahārāja Parīkṣit, best of the Bhāratas, when the Supreme Personality of Godhead became the son of Nanda Mahārāja and Yaśodā, they maintained continuous, unswerving devotional love in parental affection. And in their association, all the other inhabitants of Vṛndāvana, the gopas and gopīs, developed the culture of kṛṣṇa-bhakti.

COMMENTARY

The word janā in janārdane means gopījana. ardana means asking and tormenting. Kṛṣṇa is called Janārdana because He tormented the gopīs by stealing butter and other mischief, and by asking for their breast milk. Nanda and Yaśodā’s (dampatayor) devotion for Janardana existed from before (āsīt), and it was superior (nitarām) to that of all the other gopas and gopīs. It is understood from this that some of the gopas and gopīs had also practiced bhakti like Droṇa and Dharā in their previous lives.

|| 10.8.52 ||

kṛṣṇo brahmaṇa ādeśaṁ satyaṁ kartuṁ vraje vibhuḥ

saha-rāmo vasaṁś cakre teṣāṁ prītiṁ sva-līlayā

TRANSLATION

Thus the Supreme Personality, Kṛṣṇa, along with Balarāma, lived in Vrajabhūmi, Vṛndāvana, just to substantiate the benediction of Brahmā. By exhibiting different pastimes in His childhood, He increased the transcendental pleasure of Nanda and the other inhabitants of Vṛndāvana.

COMMENTARY

In order to fulfill the benediction of Brahmā: “May you attain paramā-bhakti” Kṛṣṇa, along with Balarāma, instilled prema in the hearts of Nanda, Yaśodā and all the other Vrajavāsīs (cakre teṣāṁ prītiṁ) through His wonderful pastimes in Vraja Gokula.

Thus ends the commentary on the Eighth Chapter of the Tenth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.

Chapter Nine

|| 10.9.1-2 ||

śrī-śuka uvāca

ekadā gṛha-dāsīṣu yaśodā nanda-gehinī

karmāntara-niyuktāsu nirmamantha svayaṁ dadhi

yāni yānīha gītāni tad-bāla-caritāni ca

dadhi-nirmanthane kāle smarantī tāny agāyata

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