Lord Krishna Shows the Universal Form

“Since you are complete, fully satisfied, what service can we possibly render to you? We can do nothing.” Or taking kim as a question, the sentence can mean, “Do you want something, perfect though you be? Please tell us and we will try to do that.” It we take the first meaning, then Garga would answer, “Coming to your house is pointless.” If we take the second sentence, then he would reply, “Since I am perfect, what could you do for me.” But one should not think in this way. In both cases coming to Nanda’s house is not pointless, for welcoming a saintly person in a house is very valuable. One can see in the scriptures how Sanatkumar came to Prthu’s house, and Vamana came to Bali’s house out of mercy. In this mood Nanda speaks verse four. Great saints leaving their asrama and going elsewhere is the highest fortune for the householders. It is required by the householders. It is beneficial for the human grhasthas not the deva grhasthas. And it is beneficial for humans who are grhasthas not brahmacaris. It is beneficial for those human grhasthas who are humble, thinking themselves lower than grass (dina cetasam), for they are qualified for mercy. Those who are proud, with hard and crooked hearts, are not qualified for the mercy.

In this verse Nanda begins to hint his request for nama karana from Garga. “The treatise (ayanam) about planets (jyotisam ) from which (yat) one can get knowledge not available to the gross senses is not only known by you, but you are its creator (pranita). By astrology one knows the future (para ) and the past (avara) of the human being. By inspecting the charts of my son born to me in old age and seeing the lines on his hands and feet, please tell all the auspicious and inauspicious events of the child’s future.”

“Such a great personality coming to my house is just for my benefit. The benefit is twofold: for the present life and the future life. Of the two, I am now requesting you to delivery the auspiciousness of this present life.” Thus Nanda begins to speak. “You are not only the best among astrologers but you are also the best among those who know about God. Because you are qualified in both fields—telling the future and chanting mantras—you are most suitable to perform samskaras.” “But these should be done by guru.” So Nanda says, “Brahmanas just by their birth are the gurus for all human beings.”

7-8 Garga speaks to advise that the samskara must be done secretly because of danger to himself and Nanda from Kamsa. “Though you are actually a member of the Yadu dynasty, since you are not a ksatriya you are not known as a Yadu. I, however, am well known as the priest of the Yadus. If I were not to perform this ceremony secretly, there would be a lot of doubts.”

“Everyone everywhere will think this”.

“Who will pursue this matter?”

“Kamsa will.”

“But will he, being a brahmavadi, actually kill you?”

“Yes, because he is a sinful person (papamati), he will kill people like us. He will certainly do it. Because he has committed violence against your friend Vasudeva (sakhyam), he will do the same to you. His evil intelligence will begin to act. Hearing the words of the daughter of Devaki, he thought: ‘It is not possible that the eighth child of Devaki is a girl. My enemy Visnu had certainly been born to Devaki, but by instruction of Vasudeva, he came to the house of his friend Nanda.’ ‘My worshipable deity Durga taking the role of Devaki’s daughter said that he who will kill me has already taken birth somewhere. Having ambiguously stated that Visnu was not born to Devaki, but somewhere else, she is hinting that I should search everywhere and quickly kill him.’ Thinking in this way, if Kamsa, engrossed in looking for his enemy, concludes that Vasudeva’s son is in Nanda’s house, by hearing about my performance of the nama karana, he will come here and kill the child. This will then be a great fault on my part.”

“By good fortune You have come to my house. When will I receive such an acarya as you here? So today we will do only what is minimally required by scripture, and have all the other festivities with music done on another day.” Thinking in this way, Nanda speaks this verse. “Mamakaih” indicates that no even his brothers should know. Go vraja or cow pen is a pure place, and therefore it does not need cleaning. Rahasi indicates that they will not allow entrance for the workers who usually come into the sheds to take the cows for pasturing. Dvijati indicates that Balarama was a ksatriya and Krsna a vaisya, so both were eligible for the nama karana samskaras. Svasti vacana indicates that the punyayaha, svasti and riddhi mantras should be recited three times. They are necessarily recited before all rituals.

12Gargamuni speaks. “O Nanda, because Vasudevas’s and your linage are the same, and Balarama will unite your two families, he will be called Sankarsana. The Hari vamsa says, “Amongst all the Yadus you are most dear to me.” Garga did not reveal here that Balarama was transfered (akarsana) from the womb of Devaki to Rohini and thus given the name Sankarsana for that reason.

In this verse Garga informs Nanda that his son is a mahapurusa. “Your son takes birth in every yuga, and has taken the colors red white and yellow.” Grhnata, indicates that he accepts by his own will. Now (idanim), at the end of dvapara yuga, he has taken the form of Krsna. By perfection of the worship of these forms in the respective yugas, the son of Nanda attained sarupya with those forms.” That is what Garga wants to convey to Nanda.

The actual meaning however is hidden.

Pointing his finger at the son of Nanda he indicates that the forms with white, red and yellow color are his parts or amsas and now he has been born in his full form as avatari , source of the avataras, Krsna (krsnatam gatah). Or the sentence can mean “All the white, red yellow forms, indicating all the manvantara avatars, lilavataras and purusavataras, have all come now within the form of Krsna (krsnatam gatah). The asmi has appeared with all the amsas within himself.”

Now, in the eleventh canto, it is stated that the Lord comes in satya yuga in white color, in treta yuga in red color and in dvapara yuga in syama color and in kali yuga in krsna color. Specific colors and names are linked to specific yugas. Taking that statement into account, then does the yellow color as mentioned in this verse belong to an avatara or not?

One should not say that because “asan” indicates past tense for three avataras, that yellow can refer to a fourth avatara appearing in dvarapa yuga, because the topic is concerning yuga avatars only. We could claim that syama in the eleventh canto should read pita, or that pita in the present verse should mean syama by taking the word apita (not yellow) from the sandhi of tatha and apita (not yellow or pale), with the meaning of syama in the present verse. But then there is still the problem of the three colored forms, white, red and syama (tanu is in plural, not singular or dual) appearing in three successive yugas, and Krsna also appearing in dvapara yuga out of order (He should be in kali yuga according to canto 11). To have the three colors of avataras appearing in each of the previous two yugas (and Krsna appearing in dvarapa yuga) is also not an acceptable proposal. Nor can one claim that idanim should mean the first part of kali yuga and that Krsna appears in kali yuga (in agreement with canto 11), for it is well known that Krsna appeared at the end of dvapara yuga. According to 10.18.6 kali yuga began after Krsna disappeared.

The explanation is as follows: the two words yatha and tatha occur as a pair. Whether they both appear or only one appears, the other must be understood. In this case, the sentence should read: just as (yatha ) now (idanim) in dvapara yuga the source of avataras appears, attracting all within himself with black color (krsnata), so in kali yuga (tatha) as well, during the first part, all avataras appear within him when he takes a yellow form. Idanim, now, is taken in a slightly broad span, from the end of dvapara to the first part of kali yuga to apply to the appearance of both avataris.

That may be so but the person who is getting nama karana now, with black color, did he appear in black form before? (Does idanim, now, indicate something new and temporary?) The black avatar is not a temporary phenomena, he existed before, but he is making his appearance now. Not only the black avatara, however, all avatars existed before. But they make their appearance now. Therefore the past tense is used (asa). Just as the three colors appeared previously in the yugas, now they manifest. Pointing with his finger, Garga says, “This son of yours (asya) is anuyugam tanu, he who accepts all avatara forms, yuga after yuga.”

Suta has stated that the avataras are countless (avatara hy asankheya). And Brahma says, “O Lord, how do you accept these unlimited forms?” ( dvaho katham va kati va) As this is so, in the twenty eighth yuga cycle during dvapara and kali , the avatari appears in black and yellow forms. At this time the syama and krsna yuga avataras appear within the forms of the avataris.

The yellow form is mentioned in Mahabharata.

suvarna varna hemango, varangas candanangadi

sannyasa krt samah santo nistha santi parayana

Though this is mentioned in Mahabharata, it is not mentioned clearly in other places in scripture. The reason is that this is secret matter. Prahlada mentions this in an indirect way in the seventh canto. “Because the Lord appears in a hidden way in kali yuga, he is addressed as triyuga.” Because he is hidden, his color and mood being covered by other colors and moods, contemporary people cannot recognize him. The reason for this invisibility is that Krsna desired to know the sweetness of prema by merging with Radha’s body, taking up her emotions and color (she is the most secret of all).

This secret is know to the Gaudiya devotees. Bhagavatam Eleventh Canto says, Nana tantra vidhanena kalav api tatha srnu krsna varna tvisakrsna…..(Now listen to the rules for worshiping in kali yuga according to various scriptures ).

The hidden meaning of this pramana which appears in the discussion of yugavataras is proved as previously in an esoteric way. There are two meanings to the verse. Kalav api can mean in all kali yugas. Or it can mean the particular kali yuga during the twenty eight cycle in Brahma’s day. The king was already attentive, but nevertheless Sukadeva attracts his attention by saying “Listen.” Because he is going to explain the secret meaning of the avatara as stated in the scriptures, he tells the king to pay close attention. In kali yuga, as the tantras are the predominant proof he refers to them. (nana tantra vidhanena)

In all kali yugas the Lord appears with a black body but not low class, rather with effulgence (tvisa) which is akrsna , bright like the sapphire luster.

(Second meaning)

In the twenty eighth cycle kali yuga he is of the category (varna) of krsna but his effulgence is akrsna or pita. Why yellow? Because in the description of the yugavataras, white, red and syama were previously mentioned. The only color left is pita, yellow. Therefore krsna and pita combine in one body, inside krsna varna (in the category of krnsa) and externally pita varna. Or krsna varna can mean one who described (varnana) the pastimes of Krsna. The meaning of the rest of the verse (sangopangastra parsadam etc.) is clear and the same covered nature described there applies to both interpretations.

Garga informed Nanda that in a previous life (prak) his son was born in a solitary place from Vasudeva and was called Vaasudeva. Not only Garga, but the knowledgeable persons say this. In this way he indicates that it is a fact.

“These names Krsna and Vasudeva stated by me are not the only names. The white and other forms recited by me are not the only forms.” He has names such as bhakta vatsala, sarvajna or govardhana dhara, according to the qualities and activities he manifests. In the name Krsna, krsi means existence (satta) and na means bliss (anandatmika).Or according to Kesavacarya and others, he is called Krsna because his body composed of mantras attracts the devotees (krs) and its color is black (krsna) . He is called Govinda because he herds the cows. “If I, an astrologer do not know this, what then can be said of the common man?” From Gargamuni’s words Nanda could understand that his son was a mahapurusa, who had undergone many births with many names. This was known to Gargamuni because he was omniscient.

16 “He will produce (adhasyat) benefit, and give joy (nandana) for the cowherds and groups of cows (go kula).” Or gopa gokula nandana can refer to Krsna’s becoming the son (nandana) of all the cowherds and cows by his expansions during the Brahma mohana pastime. Or gopa can here be taken as a vocative address to Nanda Maharaj, O cowherd. “Very easily or happily, by him, you will cross over all obstacles. Whenever difficulties arise, your son, who is invested with the powers of Narayana will deliver you. You should therefore take shelter of him.”

17In another birth (pura), the devas (sadhavah), harassed by the demons (dasyu) and without Indra as king (arajake), were protected and made strong by him.

19“Because your istadeva has been pleased he has given you a son like Narayana.” This is the intent of this verse. “It is prescribed that you should chant the names mukunda, madhusudana and narayana, but in all good things there are obstacles, so therefore at every moment protect (gopayasva) your son carefully. This son who you protect will protect you from all disturbances just like Narayana.” Taking the meaning of “narayana samah” to mean “ to whom Narayana is equal” there is the inference of inferiority of Narayana. So the meaning would be “You have a son to whom Narayana is equal in qualities, but actually Krsna is more attractive that Narayana in other, great qualities, such as giving liberation to the demons, giving mahabhava to the devotees and displaying rasa lila which is unattainable by Laksmi."

There is an alternative reading gopaya susamahitah. This can mean the same as gopayasva, protrect carefully, or it can also be taken as gopa aya, gain of the gopas. With susamahitah it would mean “Krsna is intent on the gain, or the good fortune of the cowherds.”

He who attracted the life of Putana and Sakatasura attracted the mind of the highly qualified Garga. Withdrawing his mind from Krsna and directing it back to himself (atmanam samadisya), Garga returned home.

Krsna’s pastimes mixed with aisvarya, such as killing Putana, and the unmixed sweet pastimes are both presented. Both are worthy of remembrance by the devotee worshippers.

With movements of their knees and feet Krsna and Balarama moved about in a crooked way in the dirt mixed with cow urine and milk in the large courtyard. The sound of their ankle bells was pleasing like the sound of karatalas or voices of the gopis and gopas (ghosanam praghosa) . Hearing this, the cowherd men became blissful. According to Sridhara Swami ghosa means bells. When strangers came in the yard, the two boys, thinking they were their mothers, would joyfully crawl after them, and then suddenly understanding they had made a mistake, as if in fear, would crawl back to their mothers.

Mugdha bhita vat means as if foolish or in fear. The suffix vat is used to indicate that they were playing the part of ordinary children who make mistakes and experience fear, though they were actually not ordinary children.

The two mothers would take the two children in their arms and experience bliss. The two mothers took both children as their own and the two children took both mothers as their own. Their breasts were flowing with milk (snuvantau) in motherly affection (ghrnaya). The dust on their bodies became beautiful like cosmetics and that dust increased their beauty, using the metaphor of sundare kim na sundaram (on someone who is beautiful an ornament looks more beautiful.) Mouth (mukhan ) is in the singular, as each mother concentrated on the mouth of one child. They derived pleasure from seeing one or two small teeth ( alpadasana mukham) in their innocent, smiling mouths (mugdha smita).

24.When they had become stronger, they became very attractive to all the women, (angana adarsaniya) performing their pastimes as young boys ( kumara lilau). The women of Vraja ( avalah) seeing those boys in their pastimes, became blissful (jahrsyuh). What was their pastime? They held onto the tails of calves who were lying on the ground. The calves would get startled, stand up and begin running. The calves would pull them over the ground. The boys would not release their grip from the tails, but hold on more firmly out of fear. In this way they began crying. “You are weaker than these small calves still taking milk from the udder.” The gopis would laugh and free their hands from the calves’ tails.

25 The boys were very naughty (aticalau). They wanted to play with the horned creatures (srngi) like bulls, creatures with sharp teeth (damstri) like dogs , fire, knives and birds (dvija) and the mothers could not perform house hold duties because they had to stop them. Then their minds became disturbed (anavasatha). This is a sancari bhava which nourished vatsalya rasa.

26 Without scrapping their knees on the ground ( aghrsta janubhih), they began walking easily (boldy) about Gokula. For anjasa (easily) there is another reading ojasa (boldy).

In the pastimes of stealing butter, Krsna was the predominant figure, so in this verse he is described as saha rama, along with Balarama.

Seeing the naughty pastimes which gave pleasure (ruciram) the gopis thought mother Yasoda has not got such happiness so they would tell her what they saw. Thinking in this way they gathered in her house, and making her stop her multitude of household chores, had her listen to the activities of her child, giving her joy on the pretext of scolding her.

29 ”Listen, mother Yasoda, to your son’s stealing activities. One day, thinking to steal the yogurt from some empty house, he went around looking for an empty house. Before the milking time (asamaye) he let the calves loose to drink the cows milk. When everyone was running here and there to catch the loose calves, he entered the empty room, stole the yogurt and fled away. Another day when that yogurt thief came, we shouted “Beat him! Tie him up!” But he just smiled sweetly. Smitten by his intoxicating smile, we watched him do his dirty work, not able to do anything, while he ate the milk and yoghurt. He just sat there eating, not even running away, while we stood there bewildered.”

“In that case why didn’t you just let him eat till his belly was full?”

“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 the yogurt and milk. He does not like it if we give it to him. Being skilful at releasing the calves and at smiling, he steals in two ways ---without our seeing and directly visible. Using his intelligence he finds different ways to steal. Later, one day even before eating himself, he distributed it to the monkeys. When all the monkeys had overeaten and none could eat more, He thought “Without you what is the purpose in my eating? I will not eat.” In distress, he broke the pots. Sometimes when he enters an empty house and finding no yogurt, he becomes angry at the occupants (sagrha). “Stay there, and I will come tomorrow morning with a flaming coal in my hand. If you don’t give some yogurt, I will burn your house down along with the elders and children.” Saying that he then makes the young children cry by scratching them with his nails.”

“Another day he entered another house and not being able to reach the pot, he thought of some method (vidhim racayati). Sometimes he piles up seats, or climbs on a mortar, or on the shoulders of other boys. He knows (vayunah) what is in the pots hung by string from the ceiling (sikabhandesu), just by seeing the exterior. If unable to take the contents, he makes a hole with pole headed with a sharp iron point. He knows all about this work (tadvit): how to put a hole in the pot, how to get the yogurt pouring out, how to open the mouths of the boys and let them take their fill. Even in the dark it is not impossible. In dark rooms their bodies (svangam) and also their jewels act as lamps. Nothing is not known to them.” “Why don’t you be more careful?” “When everyone is busy in household affairs, he comes. Though he has a bewitching power for stealing with his soft smile, his baby words, his sweet movements and bodily beauty, he likes to steal on the sly. In order to find out who is there he sends other boys as spies to the gopis’ houses.”

31”It is not only that he steals. O Yasoda, blissful on hearing the pastimes of your son, o famous one, he passes urine and stool (mehanadini) in the room cleaned for worship (vastau), thus making it contaminated (dharstyani). And he also pulls the women’s braids and saris, proposes marriage to them, and kicks them. You will also earn a lot of wealth through this son. Now he is stealing yogurt but when he grows he will steal others money and wives. He looks very innocent in front of you (supratikah).” Now the result of the gopis loving criticism is stated. Krsna showed fear in his eyes, from fear that Yasoda would beat him. His beautiful face was trembling. The gopis could not help but look at that charming face. All was explained to Yasoda (vyakhyata artha), who had become blissful on seeing his face splendid with many emotions, and with hearing and seeing his exploits. She smiled (prahasita mukha) and had no desire to scold him. “By my son’s disturbance, let them drown in bliss. And when these incidents have come to me, let those stories drown me in bliss.” This sense should be supplied though unwritten here.

A taste of maternal affection ( vatsalya rasa) by the gopis finding fault in Krsna has been completed. A taste of vismaya rasa is presented by his friends’ criticisms. Krsna was not scolded for stealing yogurt, but was scolded for eating dirt. Both were incited by love.

33Yasoda held Krsna by the hand for fear that he would run away. She scolded him, but her intention was for his benefit (hitaisini). In this case scolding and beating are nourishers of prema, not faults. This is the usual habit of the mother towards her son, and is not unjust. His eyes were filled with fear. This fear in the Lord is an ornament appearing through prema, not a fault.

34 “O unsteady body, unsteady mind! Did you eat dirt? Did you not get sweets in my house? Not in my presence but stealthily (raha) you have done it. Your friends are saying this, so it cannot be false. You cannot that they are saying that as enemies, because they want me to beat you, because even Baladeva is saying this. He is standing right there saying this. So there is no doubt about this.”

35Krsna said, “I did not eat dirt.” To tell a lie for fear of being beaten is natural for a child, and is a nourisher of the vatsalya bhava. Vatsalya and other rasas spring from prema, and prema has its source in the devotee. It arises in the devotee because of the affection of the Lord (bhakta vatsala). This quality of the Lord is greater than any other spiritual quality such as truthfulness, purity or mercy. As Krsna’s telling a lie springs from this bhakta vatsalya, he has no fault rather it is the crown jewel of all great qualities.

36 Krsna, afraid of punishment told a lie in order that Yasoda could not detect his fault. How could he do this however? If he were to open his mouth the evidence would be found. The answer is given: he possesses unimpeded, non contradictory power (avyahataisvarya). He whose power is undefeated does not seek out 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 sankapa (whose very desire must be fulfilled), this unimpeded aisvarya on its own manifested the universal form, and Yasoda, lost in astonishment, forgot to scold her son. Was it necessary for Krsna 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 aisvarya sakti, thinking “I am the Lord.” The answer is found in the words krida manuja balakah. This means krida pradhana manuja balakah. Krsna was taking the form of a human child to perform mainly playful, sweet pastimes.

37 According to Brahma’s prayers she saw the universe not in Krsna’s mouth but in his belly. Jagat means moving and sthasnu means immobile. Kham means antariksa or bhuvar loka. Saadri refers to the whole earth along with its mountains, islands and oceans. Sa vayuh refers to the force moving the planets. Nabhasvan means air. Vaikarikani is the devata in charge of the senses. Gunas trayah are sattva rajas and tamas. These formless things became possible to see in the form of their presiding deities, and in taking gross forms. At the same time (saha) she saw the jiva, kala, which agitates the gunas, svabhava, the cause of transformation, karma, the cause of birth, and impressions in the form of desire (asaya). He showed the variegated universe within which exists all the different forms of bodies. Tanau, in his body, means in his belly. She saw in his belly through his wide open mouth. She also saw herself along with her son and husband in Vraja. By the words of Brahma it is understood that this vision was of this particular universe. Simultaneously the universe was inside his belly and outside by the power of inconceivable yogamaya. Showing himself in the universe and pervading the universe he showed his limitedness and unlimitedness. The vision of the Lord in the universe and the universe in the Lord , meant for the reverential devotees, was shown to Yasoda, whose lotus feet are touched by the heads of the madhurya devotees. Seeing this she began to worry about her son.

She began to argue about the reason for her vision. “Was it a dream? No, because my eyes are not filled with the contaminants of sleep. Was it some illusion created by the devatas? Why should the devatas delude an insignificant person like me? Was it some mental derangement? No, because my mind is stable now. Or (atha) is it some inconceivable power (atma yoga) of my son, since Garga muni said he would have qualities like Narayana?”

41Rejecting the last reason on seeing her sons hunger, thirst, naughtiness, and innocence, and not being able to come to any conclusion, she offered respects to the lotus feet of the Lord, who is the real cause of all things which are beyond all argument, for her son’s welfare. “He is the shelter of the visible universe (yad asraya). He gives rise to the universe (yatah). He is the visible cause of the universe (yena). He cannot be understood by persons like me (durvibhavya). I pay my respects to his lotus feet (tat padam) with intelligence, mind, actions and words. May he please take away all disturbances from my child.”

42”The Lord is my son’s maintainer and protector. If that is so, then what is the use of my ignorant concept of I and mine?” Giving up her false conceptions and surrendering the Lord, Yasoda speaks. “I think that I am the protector of Nanda’s wealth. I think I am the queen of all the cowherd men and women and the cows. I think I am the mother of this child who is the life of the residents of Vraja, I am his nourisher, and by worship of devas and brahmanas through meditation and charities, by daily worship of Visnu, I by myself can give protection to my son. This is all misconception. As all of Vraja’s wealth is given by the mercy of Visnu, I should not be proud. Similarly since by his mercy the child was protected at every moment from the demons like Putana, I should not think that I, as a mother among the common cowherds, with impure sentiments, am his protector.” This type of logic is temporary, not permanent in Yasoda. It is similar to the temporary desire of the confirmed materialist to give up wife and family because of some temporary spiritual urge.

43Discerning the truth in this way (ittham viditia tattvayam) , she desired to give up her sense of possessiveness. But then the Lord as a small boy thought, “Who will cuddle me? Who will hold me?” When he thought in this way, the very form of affection for her son (putrasneha mayim) overcame Yasoda. Mayi in the phrase gives the meaning of affection itself, prema in the form of parental affection. Maya here indicates bewilderment. Yasoda became blinded by prema.

44 Just as one quickly forgets a dream, Yasoda forgot completely about the universal form through the influence of maya. In the presence of aisvarya jnana, affection is restricted. Now, her affection was unrestricted, rather it increased even more. She is described as pravrddha sneha kalila hrdaya, one whose heart was spread (kalila) with increased affection.

45 This verse shows how Yasoda’s maternal love , being unrestricted, in spite of seeing Krsna’s powers and hearing about the Lord’s powers from scripture, was superior to that of Devaki.

The Lord is praised by the three Vedas as the yajna purusa. In sankhya he is glorified as the purusa, in yoga as the paramatma and in pancaratra (satvata) as bhagavan. Without regard for place or time, Mother Yasoda regarded the powerful lord who is glorified directly and indirectly in the scriptures as her son. “By the power of my family deity by the mercy of Narayana, who has been satisfied with vrata, and worship executed by Nanda and myself, and who has been satisfied with the many austerities of Parjanya , I have been given this son, who the karmis glorify as the absolute truth propounded in the scriptures. That is because of the statement of Garga muni that he is equal in quality to Narayana, and the stories of his killing putana and other demons. So the karmis think he is Narayana. But actually he is just my child. If he does not see me for a moment, he becomes disturbed. And I also being separated from him a moment become disturbed. Our experience is our proof.” In this way Mother Yasoda concluded about Krsna.

Just as karmis think of the Lord as yajna purusa according to the Vedas, so Yasoda though of the Lord as her son through vatsalya prema. Just as he gives results according to the worship of the karmis and others, so to Yasoda’s maternal affection he responded. But as he could not respond fully to the amount of affection offered by Yasoda , being a debtor, he was content to remain under her mercy, and control and cry for her milk. This will become clear in later chapters. One should take this verse as a paribhasa sutra of krsna lila. As a lamp from one place in a dark room lights up the whole room, so that statement in the scriptures which can reveal the meaning of all scriptures or regulates the meaning of the scriptures, is called a paribhasa. This verse remains as a regulator for all of the pastimes related to aisvarya during his kaumara and kaisora ages in mathura, kuruksetra and elsewhere.

46 Seeing how Yasoda’s love did not waver even after hearing about and seeing the Lord’s powers, and understanding that Yasoda and Nanda’s love far surpassed that of the karmis and even the normal devotees, Pariksit in astonishment spoke. What sukrti (sreya mahdayam) Nanda must have performed to get such great results? Yasoda is called mahabhaga, because her sukrtis were even more.

47 Since Krsna also drank Devaki’s milk, what is the difference between her and Yasoda. This verse answers by saying that Devaki and Vasudeva (pitarau) who are famous in our family, could not enjoy with their eyes (na avindetam) Krsna’s joyful (udara-giving happiness) childhood pastimes. Udara (generous) also indicates that Rohini who took the role of Balarama’s mother, and the gopis who acted as mothers during the stealing of the calves, were not excluded whereas Vasudeva and Devaki were.

Because Krna’s appearance and his childhood pastimes are eternal, Nanda and Yasoda also should be nitya siddha. A sadhana siddha is not qualified for such prema. Knowing this and that his answer should be suitable to the devotional nature of the question, he replied to the king with indifferent attitude. Following the order of brahma means that order to appear as cowherds.

49This verse refers to their future lives. Maha deva means one who has great pastimes. They would be born on the earth (bhuvi), where the Lord would appear. Visvesvara means the Lord who maintains full power though appearing within the material universe. According to the statement of Uddhava in 3.2.15, Krsna the master of Narayan and Brahma appeared along with his amsas such as mahavisnu and matsya and kurma. In other words Krsna is purna or full. Hari means he who steals the our mind. According to the logic of “seeing the result one can infer the cause,” the words parama bhakti must mean vatsalya bhakti suitable to a mother and father. In the future, others, hearing about and glorifying the services we rendered to the cowherd boy, will easily get hard to obtain liberation. In this way Dhara and Drona, performing pure sadhana bhakti, prayed for pure prema bhakti. It was unlike the bhakti of Sutapa and Prsni who performed bhakti mixed with austerity and yoga. This was explained previously. The result of their bhakti was also seen.

50Drona was born as Nanda in Vraja and Dhara was born as Yasoda. It should be understood that they, as sadhana siddhas, entered into the nitya siddha forms of Nanda and Yasoda at that time.

Jana means gopijana. Ardana means tormenting and asking. Krsna is called janardana because he tormented the gopis by stealing butter, and other mischief, and asked them for breast milk. Nanda and Yasoda’s (dampatayor) devotion for Janardana existed from previously (asit), and was superior (nitaram) to that of all other the gopas and gopis. It is understood from this that the other gopas and gopis like Drona and Dhara, also had practiced bhakti like Drona and Dhara in previous lives.

In order fulfill the order of Brahma-“Let there be parama bhakti”, through his pastimes, Krsna along with Balarama produced prema in the hearts of Nanda and Yasoda (tesam pritim cakre).