Śrīmad-Bhāgavatam 10.11.15
Blended reading (Sanskrit + English inline)
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kṛṣṇa kṛṣṇa aravinda - akṣa
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O Kṛṣṇa, O Kṛṣṇa, O lotus-eyed one
The doubled vocative + epithet. Gauḍīya nāma-tattva: even Yaśodā's domestic call is nāma-kīrtana. To name Him 'aravindākṣa' (lotus-eyed) is to attribute to Him the very imagery used in Bhagavān-meditation. The household call and the sādhaka's meditation use the same words.
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tāta
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O darling
Tāta — a term used both for father and for beloved child, depending on direction. In Yaśodā's mouth, addressing Kṛṣṇa, it is the down-direction (beloved son). Gauḍīya commentators note the rasa-poetry: the same word that would call a father here calls the Father of all as a son.
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stanam
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the milk of my breast
Stana — breast. The Gauḍīya rasa-śāstra holds that Yaśodā's breast-milk has an exceptional status: it has nourished svayaṁ-bhagavān, and through that contact has become an object of vātsalya-rasa-meditation in itself. Sevā at the bodily level is not lower than at the mental level — it is its own register.
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krīḍā - śrāntaḥ
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fatigued from playing
Śrānta — wearied. Bhagavān 'tires' — naravat-līlā again. Gauḍīya commentators: His apparent fatigue is the doorway through which Yaśodā can serve. Without this concession, vātsalya-sevā would have no foothold.
She repeated several times his name from far off, so that he would hear.
She repeatedly called him so he could hear from far away and also to reveal her obstinacy. She called with affection “O lotus eyed boy!” to make him come quickly. Though she was actually afraid for their safety she said they must be tired and hungry since she was worried about telling anything inauspicious to them (like danger from demons). She thought that Balarāma would bring him by force since he followed her orders. Thus she called Balarāma.
- Notice today the moments when someone offers you food, rest, or care, and receive it as Kṛṣṇa receives Yaśodā's milk — without ego, with sweetness.
- Render one act of bodily sevā (cooking, feeding, tending) to a devotee or family member, offering it inwardly to Kṛṣṇa as Yaśodā would.
- Refuse the impersonalist habit of treating Kṛṣṇa as abstract; speak to Him today by name as Yaśodā did — 'kṛṣṇa, kṛṣṇa, aravindākṣa' — in plain, personal address.
A queen, robed and crowned, kneels by her hungry child and offers her own breast — the throne is unmoved, the dynasty unaltered, but for this hour the empire shrinks to a milk-cup. Yaśodā calls Kṛṣṇa lotus-eyed, weary from play, and offers her body's milk to Bhagavān; vātsalya scales the cosmos down to a mother's lap.
Pūtanā gave Kṛṣṇa a breast smeared with poison and was liberated because the act was outwardly mother-like (SB 10.6). Yaśodā gives Kṛṣṇa a breast filled with prema-laden milk, and the scene is the very paradigm of Vraja-vātsalya.
Gauḍīya commentators (Rūpa Gosvāmī in Bhakti-rasāmṛta-sindhu) treat the two scenes as deliberately paired: Pūtanā's act receives Kṛṣṇa's mercy because of its outward form; Yaśodā's act is the rasa that Pūtanā only counterfeited. Recognizing the distinction is part of training in mādhurya- and vātsalya-rasa.
My note
Source: vedabase.io