Śrīmad-Bhāgavatam 10.10.28
Blended reading (Sanskrit + English inline)
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siddhau
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two perfect persons
Nominative dual of siddha. From √sidh, 'to be accomplished.' The same root as sādhu. Their identity is announced — they are no longer guhyaka-yakṣas, they are siddhas. The fall has become the ascent.
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jāta-vedāḥ
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fire personified
Compound: jāta (born) + vedas (knowledge) — an epithet of Agni, who is 'born with knowledge.' Their effulgence is Vedic — they emerge with vidyā restored, no longer the avidyā-blind sons of Kuvera.
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akhila-loka-nātham
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controller of all worlds
Compound: akhila (entire) + loka (worlds) + nātha (master). The toddler is recognized as Lord of all worlds. Gauḍīya: aiśvarya-jñāna can erupt in vātsalya-līlā when the recipient is a newly-liberated soul — Yaśodā does not see this, the siddhas do.
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baddha-añjalī
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with folded hands
Compound: baddha (bound) + añjali (the hollowed-hand gesture). The first physical act of bhakti — añjali is the body's grammar of surrender. Gauḍīya: ātma-nikṣepa, one of the six aṅgas of śaraṇāgati, is embodied in añjali.
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virajasau
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fully cleansed of the mode of ignorance
Compound: vi- (without) + rajas (passion/dust). 'Dustless.' One word reverses the entire opening of the chapter, where they were drunk, naked, and rolling-eyed. Same beings, no rajas left.
The two persons emerging from the trees (kujayoh) lit up the four directions (kakubho) with their bodily light which mixed together like one fire (jatatvedah).
Two devatās were situated (siddhau) in the two trees (tatra). They shone in all directions (kakubhaḥ) with beauty. Or they made the directions splendid with beauty. Or, coming from a distance close to Kṛṣṇa, they glowed because of his effulgence. They bowed down, touching their heads to the ground (pra-namya) quickly, so that their faces were not visible. Kṛṣṇa was still pulling the mortar. “Why did they offer respects to Kṛṣṇa who has playing as a small child, Dāmodara?” They realized he was the lord of the whole universe. By the mercy of Nārada, they gained that realization. Or the question may be asked “Why did the two, given memory by the mercy of Nārada, though they were great offenders, give up shame and come to the side of the Lord?” They came because he was the shelter of all beings. They were now devoid of offense (virajasau). Sma indicates astonishment. Though they were great offenders, suddenly they attained such a status.
- Recall one entanglement Kṛṣṇa has already quietly removed from your life, and offer praṇāma in gratitude before you begin the day's work.
- When a long-standing material attachment finally falls away, refuse to credit your willpower — fold your hands inwardly and acknowledge Kṛṣṇa as akhila-loka-nātha.
- Before speaking your next request to Kṛṣṇa, first bow the head and offer praise — let surrender precede petition, as Nalakūvara and Maṇigrīva did.
Two flames hidden inside dark logs leap free when the wood splits — bright, headed-bowed, hands folded, recognizing the splitter as their deliverer. So Nalakūvara and Maṇigrīva emerge as jāta-vedāḥ from their tree-prison and bow at the toddler's feet. The first act of any freed soul is praṇāma.
Gajendra, the elephant king, was seized by the crocodile in the lake. After a thousand celestial years of struggle, he finally raised a single lotus in his trunk and offered prayers to the unseen Lord. Viṣṇu Himself appeared and freed him.
The Bhāgavatam records (SB 8.3) Gajendra's first act on emerging: he composed and offered prayers to Hari. SB 10.10.28 stages the same pattern — liberation is not an end-state but a beginning of stuti. The siddhāḥ emerge with bowed heads and folded hands, because liberation expresses itself as obeisance.
My note
Source: vedabase.io