The Childhood Pastimes of Kṛṣṇa

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COMMENTARY

“You can be seen only by Your mercy. Practically, You are invisible. You are not perceivable by the intelligence and senses because they arise from the modes of nature. Since You are transcendental, no one within this world can know You. You are the cause of the living entity, but he is covered by the modes of material nature. However, Your devotee, who transcends the modes of nature by practicing bhakti, can realize something of Your unlimited qualities.”

|| 10.10.33 ||

tasmai tubhyaṁ bhagavate vāsudevāya vedhase

ātma-dyota-guṇaiś channa-mahimne brahmaṇe namaḥ

TRANSLATION

O Lord, whose glories are covered by Your own energy, You are the Supreme Personality of Godhead. You are Saṅkarṣaṇa, the origin of creation, and You are Vāsudeva, the origin of the caturvyūha. Because You are everything and are therefore the Supreme Brahman, we simply offer our respectful obeisances unto You.

COMMENTARY

“Since You are difficult to know, we simply offer our respects to You.” That is the intention of this verse. “We offer respects to You, the creator of the universe (vedhase). Because of the covering of the three modes of nature it is very difficult to know You. As the sun is covered by clouds, which are created by the sun, similarly, Your glory is covered by Your own energy which is created by You (ātma dyota).”

|| 10.10.34-35 ||

yasyāvatārā jñāyante śarīreṣv aśarīriṇaḥ

tais tair atulyātiśayair vīryair dehiṣv asaṅgataiḥ

sa bhavān sarva-lokasya bhavāya vibhavāya ca

avatīrṇo ’ṁśa-bhāgena sāmprataṁ patir āśiṣām

TRANSLATION

Appearing in bodies like those of an ordinary fish, tortoise and hog, You exhibit activities impossible for such creatures to perform—extraordinary, incomparable, transcendental activities of unlimited power and strength. These bodies of Yours, therefore, are not made of material elements, but are incarnations of Your Supreme Personality. You are the same Supreme Personality of Godhead, who have now appeared, with full potency, for the benefit of all living entities within this material world.

COMMENTARY

Kṛṣṇa replies to the two demigods, “Yes, I am the Supreme Lord, but by what characteristics do you discern Me as the supreme?” Their answer is given in this verse. Nalakūvara and Maṇigrīva continue, “Though You have no material body, You can be known through the remarkable exploits (vīryaiḥ) You exhibit in various forms like a fish and turtle. You (sa bhavan) are the avatāri, the source of all avatāras, because while playing as a baby with just a small drop of Your strength You uprooted two trees as strong as Arjuna, which a thousand hands could not uproot. You also gave supernatural strength to the rope and the mortar. You, the fulfiller of all desires (āśiṣām patiḥ), have appeared with all Your potencies and different parts and parcels (aṁśa bhagena) such as Śiva and Brahmā for the elevation and liberation (bhavāya vibhavāya) of everyone.”

|| 10.10.36 ||

namaḥ parama-kalyāṇa namaḥ parama-maṅgala

vāsudevāya śāntāya yadūnāṁ pataye namaḥ

TRANSLATION

O supremely auspicious, we offer our respectful obeisances unto You, who are the supreme good. O most famous descendant and controller of the Yadu dynasty, O son of Vasudeva, O most peaceful, let us offer our obeisances unto Your lotus feet.

COMMENTARY

“We offer our respectful obeisances unto You, who give the supreme auspiciousness (parama kalyāṇa) of prema-bhakti to the living entities. Actually everything You do brings the topmost good to all (parama maṅgala).”

|| 10.10.37 ||

anujānīhi nau bhūmaṁs tavānucara-kiṅkarau

darśanaṁ nau bhagavata ṛṣer āsīd anugrahāt

TRANSLATION

O supreme form, we are always servants of Your servants, especially of Nārada Muni. Now give us permission to leave for our home. It is by the grace and mercy of Nārada Muni that we have been able to see You face to face.

COMMENTARY

“We are Your followers (anucara) and the servants (kiṅkarau) of Your most confidential devotee Nārada.”

|| 10.10.38 ||

vāṇī guṇānukathane śravaṇau kathāyāṁ

hastau ca karmasu manas tava pādayor naḥ

smṛtyāṁ śiras tava nivāsa-jagat-praṇāme

dṛṣṭiḥ satāṁ darśane ’stu bhavat-tanūnām

TRANSLATION

Henceforward, may all our words describe Your pastimes, may our ears engage in aural reception of Your glories, may our hands, legs and other senses engage in actions pleasing to You, and may our minds always think of Your lotus feet. May our heads offer our obeisances to everything within this world, because all things are also Your different forms, and may our eyes see the forms of Vaiṣṇavas, who are nondifferent from You.

COMMENTARY

“Since we are Your followers and Nārada’s servants, You should be very merciful to us. We now pray for something rarely given to others. May our words (vānī) always be engaged in describing Your qualities (guna kathane) and nothing else. May our minds always remember Your beautiful lotus feet. May our heads pay respects to everything within this world and especially to devotees such as Nārada.”

Taking the phrase nivāsa jagat as vocative, it can mean “O abode of the universe (jagat nivāsa), may our eyes be engaged in seeing Your forms (bhavat tanūmān) and those of your devotees (satam) such as Nārada.”

|| 10.10.39 ||

śrī-śuka uvāca

itthaṁ saṅkīrtitas tābhyāṁ bhagavān gokuleśvaraḥ

dāmnā colūkhale baddhaḥ prahasann āha guhyakau

TRANSLATION

Śukadeva Gosvāmī continued: The two young demigods thus offered prayers to the Supreme Personality of Godhead. Although Śrī Kṛṣṇa, the Supreme Godhead, is the master of all and was certainly Gokuleśvara, the master of Gokula, He was bound to the wooden mortar by the ropes of the gopīs, and therefore, smiling widely, He spoke to the sons of Kuvera the following words.

COMMENTARY

Saṅkīrtitah means completely glorified. Dāmnā ca hints at being bound not only by ropes but by prema too. Prahasan means that Kṛṣṇa smiled very sweetly, while thinking that these two minor demigods had become bound up by His māyā.

Kṛṣṇa thought, “They are praising Me for freeing them from bondage. But mother Yaśodā binds Me up and scolds Me instead of praising Me. Still out of love I stay in Gokula. The chastisements of the Vrajavāsīs please Me much more than the praises I am receiving from these sons of Kuvera.”

|| 10.10.40 ||

śrī-bhagavān uvāca

jñātaṁ mama puraivaitad ṛṣiṇā karuṇātmanā

yac chrī-madāndhayor vāgbhir vibhraṁśo ’nugrahaḥ kṛtaḥ

TRANSLATION

The Supreme Personality of Godhead said: The great saint Nārada Muni is very merciful. By his curse, he showed the greatest favor to both of you, who were mad after material opulence and who had thus become blind. Although you fell from the higher planet Svargaloka and became trees, you were most favored by him. I knew of all these incidents from the very beginning.

COMMENTARY

Nārada gave mercy to Nalakūvara and Maṇigrīva by destroying their opulence through his instructions starting with verse eight.

|| 10.10.41 ||

sādhūnāṁ sama-cittānāṁ sutarāṁ mat-kṛtātmanām

darśanān no bhaved bandhaḥ puṁso ’kṣṇoḥ savitur yathā

TRANSLATION

When one is face to face with the sun, there is no longer darkness for one’s eyes. Similarly, when one is face to face with a sādhu, a devotee, who is fully determined and surrendered to the Supreme Personality of Godhead, one will no longer be subject to material bondage.

COMMENTARY

How is it possible that Nārada bestowed mercy upon these two rogues? This verse answers the question. “One is released from material bondage by seeing those whose minds are not disturbed by respect or disrespect (sama cittānām), and those who have offered their minds completely to Me (sutarāṁ matkrt ātmanām).”

Instead of darśanān no, there is another reading: darśan antah. In that case it means that one’s bondage will continue until he sees (darśana) a devotee. Just as the sun destroys the darkness just by rising, one’s bondage is destroyed immediately upon seeing a pure devotee. However, it should be understood from this example that even though the sun rises, the darkness will not be dissipated if a person is blind. Similarly, if one commits nāma-aparādha, as in the case of the demons, he will not be released from bondage even if he sees Nārada Muni.

|| 10.10.42 ||

tad gacchataṁ mat-paramau nalakūvara sādanam

sañjāto mayi bhāvo vām īpsitaḥ paramo ’bhavaḥ

TRANSLATION

O Nalakūvara and Maṇigrīva, now you may both return home. Since you desire to be always absorbed in My devotional service, your desire to develop love and affection for Me will be fulfilled, and now you will never fall from that platform.

COMMENTARY

Though two brothers were present, Kṛṣṇa spoke to the chief one: “O Nalakūvara! You may now return to your home. But since you desire to serve Me, your domestic life will no longer entangle you in māyā.”

|| 10.10.43 ||

śrī-śuka uvāca

ity uktau tau parikramya praṇamya ca punaḥ punaḥ

baddholūkhalam āmantrya jagmatur diśam uttarām

TRANSLATION

Śukadeva Gosvāmī said: The Supreme Personality of Godhead having spoken to the two demigods in this way, they circumambulated the Lord, who was bound to the wooden mortar, and offered obeisances to Him. After taking the permission of Lord Kṛṣṇa, they returned to their respective homes.

COMMENTARY

Baddholūkhalam: He who is bound to the mortar.

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

Chapter Eleven

|| 10.11.1 ||

śrī-śuka uvāca

gopā nandādayaḥ śrutvā drumayoḥ patato ravam

tatrājagmuḥ kuru-śreṣṭha nirghāta-bhaya-śaṅkitāḥ

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