Śrīmad-Bhāgavatam 10.14.46
Blended reading (Sanskrit + English inline)
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hasan
—
smiling
Present participle of √has. Kṛṣṇa's smile — the standing iconographic gesture of Vraja-Kṛṣṇa. After the cosmic-scale brahma-vimohana, He smiles at lunch. Bhakti-rasāmṛta-sindhu lists hasita as the second of Kṛṣṇa's primary anubhāvas.
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hṛṣīkeśaḥ
—
the master of the senses
Compound: hṛṣīka (sense) + īśa (master). Same as in BG 1.15. Brahmā has just emphasized (verse 33) that Vraja-vāsīs' senses are caṣakas through which Kṛṣṇa-rasa is drunk; here Kṛṣṇa Himself, the Master of Senses, sits down and enjoys lunch through His own senses among them.
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carma ājagaram
—
the skin of the python
Phrase: carma (skin) + ājagara (python). The skin of Aghāsura, the serpent-demon whose body the boys had entered before the brahma-vimohana episode. Kṛṣṇa shows it on the way home — a kind of trophy display.
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abhyavahṛtya
—
having taken meal
Gerund of abhy-ava-√hṛ — to bring near (to mouth). Technical term for taking one's meal. The same verb-field as upahāra (offering) — Kṛṣṇa receives the meal as offering even while being its host.
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vanāt vrajam
—
from the forest to Vraja
Phrase: vana (forest) + vraja (cowherd-village). The geographic vector home. Vraja-līlā is a daily oscillation between vana (forest pasture) and vraja (home settlement) — the Bhāgavata's poetics map the geography precisely.
Smiling to show his bliss, Krsna ate with the boys. Even though a year had passed the food did not show any lack of taste. "O friends, look at the skin of the snake." In order that the boys would spread the news of the killing of aghasura, yogamaya had kept the snake there for a year under her influence. Giving up the forest pastimes, he returned home.
Kṛṣṇa smiled because the boys, who had been bewildered, became joyful on hearing his words, which did not make mention of anything to cause them suffering. Kṛṣṇa is called the lord of the senses to show that he was dear to all of them. Another version has niravartat instead of nyavartata. The parasmaipada form (niravartat) of the verb is poetic license. He showed them the skin so that they would talk about it in Vraja. The Lord kept the skin covered by māyā for a whole year.
Kṛṣṇa smiled because the boys, who had been bewildered, became joyful on hearing his words, which did not make mention of anything to cause them suffering. He dined with the boys. Without them he did not eat for all that time. How would Yaśodā tolerate this? Kṛṣṇa was the power behind all the senses (hṛṣikeṣaḥ). They became satisfied because of his skill at imitating eating. Another famous example is Lakṣmaṇa with Rāma. Or though he was not inclined to eat, he did so to satisfy the boys. He ate with great satisfaction while accepting things with different tastes and aromas, by instigating his own sense of taste etc. Then he returned to Vraja. Another version has nivavarta with the same meaning. He showed the boys the skin of Aghāsura. This created memory so they could tell the killing of Agha in Vraja. The skin remained covered by māyā all this time by the Lord.
- What protective acts has Kṛṣṇa already shown me without my noticing the 'skin' He laid out?
- How could I begin to look for evidence of His care rather than asking for proof?
A doctor who has just performed a long surgery laughs with his students at lunch — the gravity of the work behind him, the meal a continuation of the work's mood. Kṛṣṇa, having reset a year of māyā, laughs at lunch with the boys, then walks them home through the forest. The Aghāsura-skin still lies in their path; the gravity is contextual, the laughter is real.
My note
Source: vedabase.io