When Kaṁsa saw that Kuvalayāpīḍa was dead and the two brothers were invincible, he was overwhelmed with anxiety, O King.

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The various groups of people in the arena regarded Kṛṣṇa in different ways when He entered it with His elder brother. The wrestlers saw Kṛṣṇa as a lightning bolt, the men of Mathurā as the best of males, the women as Cupid in person, the cowherd men as their relative, the impious rulers as a chastiser, His parents as their child, the King of the Bhojas as death, the unintelligent as the Supreme Lord’s universal form, the yogīs as the Absolute Truth and the Vṛṣṇis as their supreme worshipable Deity.

COMMENTARY

This verse shows that Kṛṣṇa is the personified essential purport of all the Upaniṣads. Kṛṣṇa, who is declared in the Śruti to be the great original form of all rasa (mahā-rasa-svarūpa), manifested Himself within the wrestling arena to the different types of people present in accordance with their particular mentalities.

In front of the wrestlers like Cāṇūra, who had bodies as big as mountains, Kṛṣṇa was like a thunderbolt. Though Kṛṣṇa has tender, cool and gentle limbs, He appeared to the envious wrestlers to be extremely hard like a mountain with harsh, pain inflicting limbs. Though sugar candy is sweet, it tastes bitter to one with jaundice. Though Kṛṣṇa’s form was seen by the wrestlers and other similarly inclined spectators, they did not taste the real form (rasa-svarūpa) of the Lord, but rather experienced rasābhāsa in their hearts.

For the men of Mathurā, who were non-envious from their very birth, and endowed with a generalized mood of pure love, Kṛṣṇa appeared as the best of men, possessing the most excellent qualities, and performing the most amazing and extraordinary pastimes. Because the minds of these men were situated in pure goodness they appreciated Kṛṣṇa’s true identity as the best of males, and thus they relished the mellow of astonishment (viṣmaya-rasa).

The young women of Mathurā, who were without any trace of material lust and full of prema, appreciated Kṛṣṇa’s true identity as the original Cupid. Therefore, within their hearts Kṛṣṇa manifested the mood of conjugal affection (ujjvala-rasa). By the use of the word mūrtimān (incarnation or embodiment) as a modifying adjective for smaraḥ (Cupid), it indicates that all other realizations are limbs or expansions of this particular svarūpa (Kṛṣṇa’s form as the transcendental Cupid, Kāmadeva).

The cowherd boys appreciated Kṛṣṇa’s true identity (svarūpa) as their intimate friend. Thus among them He manifested the moods of friendship (sakhya-rasa) and the mellow of humor (hāsya-rasa). The impious kings, who were burdening the earth and offending the Lord’s devotees, saw Kṛṣṇa as their destroyer. But since being the destroyer is not the svarūpa of Kṛṣṇa, who is the well-wisher of all and the reservoir of unlimited pleasure, persons like the wrestlers could not appreciate Kṛṣṇa’s true identity. Among them Kṛṣṇa manifested (rasābhāsa) in the mood of anger (raudra-rasa).

For His parents, Nanda and Vasudeva, or else Vasudeva and Devakī, Kṛṣṇa appeared as a baby, indicating that they appreciated His svarūpa, since being the son of Nanda and Vasudeva are both His true identity. Thus they experienced the mood of parental love (vātsalya-rasa) and also the mood of compassion (karuṇa-rasa) because they saw that there were persons present who wanted to hurt Kṛṣṇa.

Kaṁsa, the King of the Bhojas, saw Kṛṣṇa as death. Kṛṣṇa, who is a stream of sweet, intoxicating nectar, does not have a svarūpa of death. Thus Kaṁsa did not really taste Kṛṣṇa. but simply got a dim reflection of transcendental taste (abhāsa) in the mood of fright (bhayānaka-rasa).

To Kaṁsa’s ignorant priests and other offenders Kṛṣṇa appeared as an ordinary mundane person. Such bewildered persons said, “Just see! What sort of Supreme Lord is this that steals other’s wives and slaughters cows and other innocent creatures? Indeed, even now His limbs are contaminated with the bones and blood of some living being, which is wicked even for ordinary men. Thus Kṛṣṇa is most repulsive to look at.” Since such extremely sinful blasphemers, who were unintelligent and more fallen than demons like Kaṁsa, had no attraction for Kṛṣṇa, their mood was a rasābhāsa of ghastliness (vībhatsa-rasa).

For the yogīs, such as Sanaka, Kṛṣṇa was the Supreme Truth in person, the Paraṁbrahma. which means that they did not appreciate Kṛṣṇa’s true identity. In them, Kṛṣṇa manifested the mellow of neutrality (sānta-rasa). The members of the Vṛṣṇi dynasty saw Kṛṣṇa as their most worshipable Supreme Lord. They tasted His svarūpa in the mood of servitude (dāsya-rasa).

Among the ten types of people described in the arena, four, being inimical to Kṛṣṇa, were unable to appreciate the transcendental moods of relationship with Him and thus could not taste the real rasa of Kṛṣṇa, who is the source of all rasa. The other six classes of persons relished eight rasas. The Upaniṣads say, raso vai saḥ rasaḥ hy āyaṁ labdhvānandī bhavati: “The Supreme Lord is the very form of rasa. Having tasted that rasa or most astonishing bliss, the living entity becomes completely blissful.” It is confirmed here in the Tenth Canto’s description of Kaṁsa’s wrestling match that Kṛṣṇa is that rasa (raso vai saḥ). The above statement on rasa from the Upaniṣads means that though a person may be blissful, if he attains Kṛṣṇa (tam labdhva), who is rasa personified, he then becomes completely full of bliss (ānanda-bhavati).

|| 10.43.18 ||

hataṁ kuvalayāpīḍaṁ dṛṣṭvā tāv api durjayau

kaṁso manasy api tadā bhṛśam udvivije nṛpa

TRANSLATION

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