Deprived by fate, We could not live with you and enjoy the pampered happiness most children enjoy in their parents’ home.

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TRANSLATION

Śukadeva Gosvāmī said: Understanding that His parents were becoming aware of His transcendental opulences, the Supreme Personality of Godhead thought that this should not be allowed to happen. Thus He expanded His Yogamāyā, which bewilders His devotees.

COMMENTARY

In this chapter, Kṛṣṇa consoles Devakī and Vasudeva, sends Nanda and the cowherdmen back to Vraja, installs Ugrasena as king, and goes to gurukula to absorb Himself in study.

Understanding that His mother and father were endowed with the treasure of seeing Him as almighty God, Kṛṣṇa began to consider, “Let that perception vanish and let them be covered by the ecstasy of parental love (vātsalya-rasa), so that both of us will attain supreme bliss.” That is the meaning of upalabdhārthau. Thus thinking, Kṛṣṇa expanded His internal potency, yogamāyā, to cover their awareness of His godly powers.

The word jana may be translated as “devotees,” as in the verse dīyamānaṁ na gṛhṇanti vinā mat-sevanaṁ janaḥ (SB 3.29.13). Thus it refers to that māyā whose nature is to bewilder the devotees. Jana may also be translated as “parents,” since jana is derived from the verb jan, which in its causative form (janayate) means “to generate or to give birth to.” In this sense of the word (as in jananī or janakau), the term jana-mohinī indicates that Kṛṣṇa was about to expand His internal illusory potency so that Vasudeva and Devakī would again love Him as their dear child.

Śrīdhara Swāmī described Kṛṣṇa’s inner intention: “If I am simply satisfied, then what knowledge is there that will remain inaccessible to them? On the other hand, pure love for Me with the idea that I am their son is indeed difficult to achieve”. Thus Kṛṣṇa’s words in the following verses should not be considered deceptive, because He will speak in such a way as to invoke their parental love.

|| 10.45.2 ||

uvāca pitarāv etya sāgrajaḥ sātvanarṣabhaḥ

praśrayāvanataḥ prīṇann amba tāteti sādaram

TRANSLATION

Lord Kṛṣṇa, the greatest of the Sātvatas, approached His parents with His elder brother. Humbly bowing His head and gratifying them by respectfully addressing them as “My dear mother” and “My dear father,” Kṛṣṇa spoke as follows.

|| 10.45.3 ||

nāsmatto yuvayos tāta nityotkaṇṭhitayor api

bālya-paugaṇḍa-kaiśorāḥ putrābhyām abhavan kvacit

TRANSLATION

[Lord Kṛṣṇa said:] Dear Father, because of Us, your two sons, you and mother Devakī always remained in anxiety and could never enjoy Our childhood, boyhood or youth.

COMMENTARY

Kṛṣṇa said, “Because of your anxiety for Us, you never experienced the happiness of raising Us through the bālya, paugaṇḍa and kaiśora ages (childhood, boyhood or youth).”

It may be objected that the women of Mathurā mentioned that Kṛṣṇa and Balarāma were of kaiśora age, and had not reached yauvana: kva cāti-sukumārāṅgau kiśorau nāpta-yauvanau: “Kṛṣṇa and Balarāma have very tender limbs, being still at the kaiśora stage, not having reached adolescence (yauvanam).” (SB 10.44.8) Thus the match between the huge wrestlers and the young boys was unequal. Therefore it cannot be said that They had finished their kaiśora age.

The definition of the different stages of growing up is given as follows:

kaumāraṁ pañcamābdāntaṁ paugaṇḍaṁ daśamāvadhi
kaiśoram ā-pañcadaśād yauvanaṁ tu tataḥ param

“The kaumāra stage lasts until the age of five, paugaṇḍa up to age ten and kaiśora to age fifteen. From then on, one is known as yauvana.” According to this statement, the kaiśora period ends at the age of fifteen. Kṛṣṇa was only eleven years old when He killed Kaṁsa, as verified by Uddhava’s words: ekādaśa-samās tatra gūḍhārciḥ sa-balo ’vasat. “Like a covered flame, Kṛṣṇa remained there incognito with Balarāma for eleven years” (SB 3.2.26) And since Kṛṣṇa and Balarāma never took brahminical initiation in Vraja-bhūmi, it was at the time of Their going to Mathurā that Their kaiśora stage began rather than ended.

“This objection to Lord Kṛṣṇa’s statement in the present verse—that His parents could not enjoy His kaiśora stage—is based on ordinary measurement of age. Yet we should consider the following statement from the Bhāgavatam (10.8.26)]:

kālenālpena rājarṣe rāmaḥ kṛṣṇaś ca go-vraje
aghṛṣṭa-jānubhiḥ padbhir vicakramatur añjasā

“O King Parīkṣit, within a short time Rāma and Kṛṣṇa began to walk very easily in Gokula on Their legs, by Their own strength, without the need to crawl.” Sometimes we see that a prince, even while in his paugaṇḍa stage of life, undergoes exceptional physical growth and exhibits activities appropriate to a kaiśora. Then what to speak of Lord Kṛṣṇa, whose exceptional growth is established in the Vaiṣṇava-toṣaṇī, Bhakti-rasāmṛta-sindhu, Ānanda-vṛndavana-campū and other works?”

At the age of three years and four months, Kṛṣṇa displayed the qualities of a five year old while spending His kaumāra age in Mahāvana. The period from then to the age of six years and eight months, during which He lived in Vṛndāvana, constitutes His paugaṇḍa stage. The period from the age of six years and eight months through His tenth year, during which time He lived in Nandīśvara (Nandagrāma), constitutes His kaiśora stage. Then, at the age of ten years and seven months, on the eleventh lunar day of the dark fortnight of the month of Caitra, Kṛṣṇa went to Mathurā, and on the fourteenth day thereafter He killed Kaṁsa. Thus Kṛṣṇa completed His kaiśora period at age ten, and He eternally remains at that age. In other words, we should understand that from this point on Kṛṣṇa remains forever a kiśora.

This point is illustrated by the following statement in the Śrīmad Bhāgavatam (10.55.28): “When Pradyumna, who was of kaiśora age, entered the inner apartments of Kṛṣṇa’s palace in Dvārakā, he appeared the same as Kṛṣṇa and the women hid themselves out of shame” (kṛṣṇam matvā striyo hrītā nililyus tatra tatra ha). There are also similar statements in the āgamas and Pañcarātra. Thus on the day of killing Kaṁsa, Kṛṣṇa had both passed the kaiśora age and not passed it. By this explanation there is harmony between Kṛṣṇa’s statement in this verse that His kaiśora age had passed, and the statement of the Mathurā women that He was in His kaiśora age.

|| 10.45.4 ||

na labdho daiva-hatayor vāso nau bhavad-antike

yāṁ bālāḥ pitṛ-geha-sthā vindante lālitā mudam

TRANSLATION

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