FolioCorpusŚrīmad-Bhāgavatam

10.23 · The Brāhmaṇas' Wives Blessed

48 verses · 🖨 Class prep
1 2 3 4 5 6 7 8 9 10-11 12 13 14 15 16 17 18 19 20-21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43-44 45 46 47 48-49 50 51 52
Book Bhagavata Canto 10 · B.A.B.Y
B Boyhood SB 10.15–10.28 · 10 sub-topics Open on bhagavata.keshavaswami.com ↗
Read summary inline (20849 chars)

Canto 10 (Part 1)

B – Boyhood (15-28) In His boyhood, Krishna took up the task of tending the cows. This transition was marked by the Gopastami festival. In the company of the cowherd boys, Krishna and Balarama wandered the lands of Vrindavana and marked the earth with the impressions of Their beautiful lotus feet. The boyhood Krishna exhibited His divinity by killing more demons, chastising the Kaliya serpent, demolishing Indra’s pride by lifting Govardhana Hill, and saving the Vrindavana residents (including His father) from various calamities.

Previous The Process of Anartha-Nivrtti Next Defeating More Demons Last updated 1 year ago

B – Boyhood (15-28)

Canto 10 (Part 1)

B – Boyhood (15-28) In His boyhood, Krishna took up the task of tending the cows. This transition was marked by the Gopastami festival. In the company of the cowherd boys, Krishna and Balarama wandered the lands of Vrindavana and marked the earth with the impressions of Their beautiful lotus feet. The boyhood Krishna exhibited His divinity by killing more demons, chastising the Kaliya serpent, demolishing Indra’s pride by lifting Govardhana Hill, and saving the Vrindavana residents (including His father) from various calamities.

Previous The Process of Anartha-Nivrtti Next Defeating More Demons Last updated 1 year ago

Defeating More Demons

Canto 10 (Part 1)

B – Boyhood (15-28) Defeating More Demons Chapter 15, 16, 17, 18, 19 Dhenukasura: To fulfil the desire of His friends, Krishna walked with them to the Talavana forest, where Balarama playfully shook many juicy fruits off the palm trees. Outraged, the jackass demon, Dhenukasura, angrily attacked Him. Balarama seized the demon’s hind legs with one hand, whirled him around, threw him into the tree and terminated his life. As each tree fell onto the next, the ground was soon covered with thousands of ripe fruits! Kaliya: One day, when the cowherd boys drank from the Yamuna river, they suddenly fell unconscious. Unbeknown to them, the Kaliya serpent had poisoned the whole area, so much so that even the vapours emanating from the water were deadly. Krishna quickly revived the cowherd boys and jumped into the river, where He was attacked and enwrapped by Kaliya. The fearful Vrindavana residents were plunged into acute anxiety, and, observing the inauspicious omens, they rushed to the banks of the river. Sensing their angst, Krishna broke free of the serpent’s grip and began a deadly dance on Kaliya’s heads, causing the demon to vomit blood. When the wives of the serpent humbly prayed for his release, Krishna acquiesced and ordered Kaliya to return to Ramanaka island. When Maharaja Pariksit enquired why Kaliya had left the island, Sukadeva Goswami narrated the history of Garuda, Saubhari Rishi and Kaliya. Forest Fire (1): After Kaliya had been driven out, the Vrindavana residents slept peacefully on the Yamuna’s banks. That night, a forest fire broke out, and Krishna effortlessly swallowed it up to protect them. Pralambasura: One demon disguised himself as a gopa . When the boys split into two wrestling teams, Balarama defeated Pralambasura in a duel, and the penalty was to carry Him on his back. After lifting Balarama, Pralambasura planned to carry the Lord faraway. Lord Balarama, however, became unbearably heavy, and the exhausted demon was forced to assume his original form. Balarama then struck him on the head, cracked his skull and abruptly ended his life. Forest Fire (2): When Krishna entered the forest known as Munjaranya, a huge forest fire started, causing the cows to flee. Krishna told the gopas to close their eyes, and then swallowed the fire and brought them to safety in Bhandiravana.

Previous B – Boyhood (15-28) Next Krishna and the Ladies of Vrindavana Last updated 1 year ago

Krishna and the Ladies of Vrindavana

Canto 10 (Part 1)

B – Boyhood (15-28) Krishna and the Ladies of Vrindavana Chapters 20, 21, 22, 23 Sukadeva Goswami described the beauty of the rainfall and autumn season in Vrindavana, ingeniously identifying a series of powerful lessons one can learn from nature. Moreover, the beauty of Vrindavana provides the idyllic backdrop for sweetest pastimes of Krishna. Venu Gita: When Krishna entered the forest and began playing His flute, the gopis were completely captivated. They meditated on the fortune of the flute, who constantly experiences the nectar of Krishna’s lips. The gopis also glorified the peacocks, deer, cows, birds, and inhabitants of Vrindavana, who all became completely stunned when hearing that transcendental flute song. Lost in loving thoughts, the young maidens wandered here and there in the forest. Stealing Garments: The gopis performed special worship of Goddess Katyayani with the ardent hope that Krishna would become their husband. In reciprocatoin, Krishna stole their garments while they were bathing in the Yamuna. Sitting on a Kadamba tree, Krishna cajoled them to come out naked. Externally they rebuked Krishna, but in their hearts the gopis were overjoyed. Later, to gain respite from the heat, the cowherd boys took shelter underneath some trees, who Krishna praised for their outstanding qualities. Brahmanas’ Wives: Krishna sent the hungry cowherd boys to beg for some food from the local brahmanas . Preoccupied with their ritualistic performances, the brahmanas ignored them and neglected to even reply. Krishna advised the gopas to instead visit the wives of those same brahmanas . When approached, the ladies eagerly gathered a variety of foods and lovingly handed them to Krishna and the cowherd boys. Enchanted by Krishna, they offered themselves at the same time! Krishna, however, instructed them to return home and fulfil their duties. Later, the ritualistic brahmanas realised their folly and condemned themselves for their neglect. They concluded that their wives were far more advanced in spiritual realisation since they had actually grasped the essence of what the scriptures teach; pure devotion to the Supreme Lord.

Previous Defeating More Demons Next Lifting Govardhana Hill Last updated 1 year ago

Lifting Govardhana Hill

Canto 10 (Part 1)

B – Boyhood (15-28) Lifting Govardhana Hill Chapter 24, 25, 26, 27 Seeing the Vrindavana residents busy in organising a ritualistic offering to Indra, Krishna assured His father, Nanda Maharaja, that such worship was unnecessary. As vaisyas , He said, their priority was to worship the cows, brahmanas and Govardhana Hill. Out of affection for Krishna, they decided to abandon their age-old tradition. Instead, the Vrindavana residents prepared a grand variety of food items, while Govardhana hill, who manifested a gigantic form and accepted all the offerings. Outraged by this breach, Indra sent the deadly Samvartaka cloud to inundate Vrindavana with torrential rain. Amidst the panic and mayhem, Krishna miraculously lifted the gigantic Govardhana Hill and invited the villagers to take shelter underneath until the skies cleared. After seven days of deluge, Indra withdrew the cloud, and the Vrindavana residents emerged unharmed, with heightened appreciation for their beloved Krishna. The cowherd men recounted the ever-growing list of Krishna’s inconceivable activities. They were completely astonished and uncontrollably attracted! Nanda Maharaja remembered the statements of Gargamuni, who had predicted that Krishna would protect the saintly and annihilate the miscreants. Having had first hand experience of this, the ashamed Indra stepped forward offering prayers of submission. Accompanied by the surabhi cow, Indra then performed a bathing ceremony of Krishna and glorified Him with the name ‘Govinda’ - ‘one who gives pleasure to the cows.’

Previous Krishna and the Ladies of Vrindavana Next Nanda Rescued Last updated 1 year ago

Nanda Rescued

Canto 10 (Part 1)

B – Boyhood (15-28) Nanda Rescued Chapter 28 Once, when Nanda Maharaja bathed in the Yamuna at an inauspicious time, the agents of Varuna captured him. Krishna immediately dived into the waters to free His father. Varuna marvelled at his good fortune to see the Lord face-to-face, and thus offered heartfelt prayers. Later, when Nanda Maharaja returned and described his mystical experience with Krishna, the Lord gave all His associates a vision of Vaikuntha.

Previous Lifting Govardhana Hill Next The Real World Last updated 1 year ago

The Real World

Canto 10 (Part 1)

B – Boyhood (15-28) The Real World “Lord Krishna would loudly sound His flute as He entered the forest of Sri Vrindavana, thus giving inconceivable bliss to all the residents of His hometown, Vrindavana-Dhama. These simple pastimes of playfully entering the forest, playing on the flute and so forth were performed daily in the spiritual land of Vrindavana.” ( SB 10.15.2 ) Vrindavana is God’s playground. Eternally beautiful and unchanging, the scriptures and saints describe its glory through delightful poetry and profound philosophy. For thousands of years, it has been a focal point for pilgrims, who make long (and often arduous) journeys to reinvigorate their faith. Pilgrimage is not just a physical journey to a special place but also an inner spiritual journey towards transcendence. Krishna’s place of pleasure pastimes stays on earth and preserves its spiritual potency. Only with a pure heart, however, can one see the actual Vrindavana. That vision is a rare gift. It comes only to a very sincere practitioner of devotional life who has attracted the mercy of the Lord. Just as Krishna is the source of all incarnations ( svayam-rupa ), embodying and displaying the qualities of Godhead in full, Vrindavana is the original holy place ( svayam-dhama ). The benefits of visiting all holy places can be accrued by one who visits Vrindavana.

Previous Nanda Rescued Next Manifestations of Vrindavana Last updated 1 year ago

History of Vrindavana

Canto 10 (Part 1)

B – Boyhood (15-28) The Real World History of Vrindavana Krishna Period Prior to Krishna’s appearance in the world, Vraja (the greater area of Vrindavana) was revered as a place of pilgrimage. In Canto Four , for example, we hear the story of Dhruva Maharaja entering the Madhuvana forest to perform austerities, as did the saintly Maharaja Ambarish. Assisted by the power of the dhama , even Ravana, who performed austerities in Mahavana, conquered the three worlds. As Krishna prepared to appear in the mortal world, many of His associates descended to the land of Vrindavana to assist Him in His pastimes, along with the demigods who took birth in the Yadu dynasty. With Krishna’s appearance the dhama glistened with divine splendour and the trees, animals and scenery of Vrindavana all blossomed in spiritual ecstasy. From Vrindavana, Krishna went to Mathura and killed the evil King Kamsa. He remained in Mathura for a further eighteen years, after which He transported all His associates to the fort of Dwaraka. The city of Mathura was repopulated, and remained under the able rule of Maharaja Ugrasena. Vajranabha Period One day, observing a series of inauspicious omens in Hastinapura, Maharaja Yuddhistira sensed that something terrible had happened. Just then, Arjuna returned to the palace from his pilgrimage looking utterly dejected. Arjuna then delivered the devastating news that Krishna had departed from the world and the Yadu dynasty had been practically obliterated. Feeling a deep sense of spiritual lamentation, the Pandavas installed Maharaja Pariksit on the throne of Hastinapura, Vajranabha (the great-grandson of Krishna) on the throne of Mathura, and proceeded to renounce the world. Kali-yuga had now begun, and Maharaja Pariksit was touring the kingdom. When he came to Mathura, Vajranabha lamented that the dhama was now empty. When Krishna left, all His associates also left, and the tracts of Vrindavana became practically deserted. Urged by Sandilya Rishi, Vajranabha, with the help of Maharaja Pariksit, began to rebuild Vrindavana by colonising the villages, restoring the holy places, establishing temples and deities, and making it a vibrant epicentre of Krishna-bhakti which would inspire generations to come. Under the rule of Vajranabha, Mathura again flourished as an idyllic place of pilgrimage. Since Krishna’s pastimes are known as nitya-lila , they are not only going on eternally in the spiritual abode, but also perpetually enacted within the borders of Bhauma Vrindavana. Although the external appearance of the dhama may change, its transcendental and divine nature remains untouched. Gaudiya Period With the passage of time, the external situation in Vrindavana again began to decline. The effects of Kali-yuga took their toll and local deities were desecrated or driven out, holy sites were neglected, and landmarks disappeared into obscurity. A major contributing factor was the attacks of foreign invaders on the holy land. In Chaitanya-Charitamrita, for example, the author narrates how the Gopala deity appeared to Madhavendra Puri and requested his help: “My name is Gopala. I am the lifter of Govardhana Hill. I was installed by Vajranabha, and here I am the authority. When the Muslims attacked, the priest who was serving Me hid Me in this bush in the jungle. Then he ran away out of fear of the attack.” ( CC Madhya 4.41 - 42 ). Kavi Karnapura explains, “In the course of time, the transcendental news of Krishna’s pastimes in Vrindavana was almost lost.” After accepting sannyasa , Chaitanya Mahaprabhu toured Vrindavana and spent several months there. Travelling via Prayag, Sri Chaitanya approached the sacred land of Mathura with increasing anticipation, having failed multiple times in His previous attempts to visit. Upon arrival, He fell to the ground and offered obeisances in ecstatic love. In this incarnation it would be His first and last visit to the holy dhama ; the appreciation He felt was indescribable. He continued walking, feeling increasing anticipation and excitement as he appraoched the sacred forest of Vrindavana. When He eventually arrived, Sri Chaitanya became immersed in an ocean of transcendental feeling as He recounted the divine pastimes that Sri Krishna had enacted 5,000 years ago. He had finally arrived home! Though Sri Chaitanya rediscovered holy sites and landmarks, He knew there was much more work to do. He enlisted the help of Lokanatha Goswami, Bhugarbha Goswami and the Six Goswamis of Vrindavana, requesting them to excavate the pilgrimage landmarks and build vibrant temples in a bid to re-establish the pre-eminence of Vrindavana. They lived as ideal renunciates, sleeping under a different tree every night and adhering strictly to their vows of renunciation. Absorbed in hearing, singing and writing about Krishna, they renounced all forms of material enjoyment and reduced bodily demands to the bare minimum. All the residents of Vrindavana were conquered by their profound devotion, humility and concern for all. Through their diligent endeavours, supported by wealthy kings and merchants, Vrindavana again flourished. Narayana Bhatta Goswami was a disciple of Sri Krishna Dasa Brahmacari, coming in the line of Gadadhara Pandit Goswami. He further continued the work of uncovering holy places and establishing lost Deities. Through his well-known book Vrindavana-bhakti-vilasa, he offered the Vaisnava community a complete guide to Vrindavana dhama . ISKCON Period The Gaudiya practitioners are known as Rupanugas, faithful followers of Rupa Goswami, and they assiduously offer their prayers to the great saint: “When will Srila Rupa Goswami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Chaitanya, give me shelter under his lotus feet?” As an ideal Rupanuga, Srila Prabhupada, Founder-Acarya of ISKCON, spent six years reading, writing, praying and living at the Radha Damodara temple, where the meditation hut ( bhajan kutir ) and tomb ( samadhi ) of Rupa Goswami were established by his nephew, Jiva Goswami. On the order of his spiritual master, Srila Prabhupada was preparing himself to transport the teachings of Sri Chaitanya to the western world. In 1965, he left the spiritual hub of Sri Vrindavana dhama , and travelled on a cargo ship bound for New York. After a life-threatening journey, his initial months in America were ones of great struggle, austerity and cultural re-adjustment. He was studying the local people and praying for a way and means to implant the message of Krishna consciousness within them. He soon met with success, founded the first temple, initiated some disciples, established a legal movement, published literature, and began scaling those activities all over the world. Soon enough, ‘Hare Krishna’ became a household name in the West, and Prabhupada began planning how to invite the whole world back to Vrindavana. In December 1971, Srila Prabhupada came back to Vrindavana with a world sankirtana party of exuberant western disciples. The residents of Vrindavana were astonished, appreciating that Srila Prabhupada was indeed the ambassador of Vrindavana to the whole world. The Vrindavana municipality honoured Prabhupada and his disciples with a formal reception at the town hall, and eminent personalities from the locality eulogised ISKCON’s founder for his mammoth efforts. Later, Srila Prabhupada established the ISKCON Krishna- Balarama temple and Vrindavana now remains a source of inspiration and shelter for the worldwide community of devotees.

Previous Stages of Krishna’s Life Next Y – Youthood (29-40) Last updated 1 year ago

Krishna as the Centre

Canto 10 (Part 1)

B – Boyhood (15-28) The Real World Krishna as the Centre The conclusion is that Vrindavana has one essential quality that makes it Vrindavana: Krishna is at the centre. We once encountered a young girl in Vrindavana who would wake up in the morning and immediately close her eyes. She would get up from bed, find the wall, and slowly feel herself to the door, still with her eyes closed. She would then proceed downstairs in the pre-dawn hours, search for the door handle to the temple room, then come in front of the household altar. She would open the curtains, and then open her eyes for the first time in the day – and see Krishna! She maintained that practice for her entire life. What we talk about in pages of books and discuss in hours of lectures, is often revealed in the simple and sublime lifestyle of the Vrindavana residents, who place Krishna so naturally in the centre of their lives.

Previous Manifestations of Vrindavana Next Stages of Krishna’s Life Last updated 1 year ago

Manifestations of Vrindavana

Canto 10 (Part 1)

B – Boyhood (15-28) The Real World Manifestations of Vrindavana The holy dhama of Vrindavana manifests itself in many ways. There is Vrindavana in the spiritual world, known as Goloka Vrindavana. Then there is Vrindavana which accompanies the Lord when He appears on earth, which is known as Bhauma Vrindavana. Further, there is Vrindavana which is manifested by the vision of a pure devotee. We find teachers like Srila Prabhupada, who re-created the holy places in geographical places all over the world, and built spiritual communities centred on glorification of Krishna. Finally, there is Vrindavana in the heart of a devotee. Due to the irresistable current of pure devotion, the Lord manifests and performs His pastimes there. [ 32 ]

Previous The Real World Next Krishna as the Centre Last updated 1 year ago

Stages of Krishna’s Life

Canto 10 (Part 1)

B – Boyhood (15-28) The Real World Stages of Krishna’s Life The first eleven years of Krishna’s pastimes were enacted in the Vrindavana area. Because of Their greatness, Krishna and Balarama passed through Their stages of kaumara (0-5 years), pauganda (6-10 years) and kaisora (11-15 years) much faster than ordinary children. The great teacher Visvanatha Chakravarti Thakura clarifies this point: “The three years and four months that Lord Krishna stayed in Mahavana were the equivalent of five years for an ordinary child, and thus in that period He completed His kaumara stage of childhood. The period from then to the age of six years and eight months, during which He lived in Vrindavana, constitutes His pauganda stage. And the period from the age of six years and eight months through His tenth year, during which time He lived in Nandisvara [Nandagram], constitutes His kaisora stage. Then, at the age of ten years and seven months, on the thirteenth lunar day of the dark fortnight of the month of Caitra, He went to Mathura, and the next day He killed Kamsa. Thus He completed His kaisora period at age ten, and He eternally remains at that age. In other words, we should understand that from this point on the Lord remains forever a kisora .” ( SB 10.45.3 )

Previous Krishna as the Centre Next History of Vrindavana Last updated 1 year ago

— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 10.23.1

↗
श्रीगोपा ऊचु: राम राम महाबाहो कृष्ण दुष्टनिबर्हण । एषा वै बाधते क्षुन्नस्तच्छान्तिं कर्तुमर्हथ: ॥ १ ॥
śrī-gopa ūcuḥ
[shree-gopa oochuh]
rāma rāma mahā-bāho
[raama raama mahaa-baaho]
kṛṣṇa duṣṭa-nibarhaṇa
[krishna dushta-nibarhana]
eṣā vai bādhate kṣun nas
[eshaa vai baadhate kshun nas]
tac-chāntiṁ kartum arhathaḥ
[tach-chaantim kartum arhathah]
Word-for-word
śrī - gopāḥ ūcuḥ — the cowherd boys said rāma rāma — O Lord Rāma, Lord Rāma mahā - bāho — O mighty-armed one kṛṣṇa — O Lord Kṛṣṇa duṣṭa — of the wicked nibarhaṇa — O destroyer eṣā — this vai — indeed bādhate — is causing distress kṣut — hunger naḥ — to us tat - śāntim — its counteraction kartum arhathaḥ — You ought to do .
Blended reading (Sanskrit + English inline)
śrī-gopa ūcuḥ
śrī - gopāḥ ūcuḥ
the cowherd boys said
rāma rāma mahā-bāho
rāma rāma
O Lord Rāma, Lord Rāma
mahā - bāho
O mighty-armed one
kṛṣṇa duṣṭa-nibarhaṇa
kṛṣṇa
O Lord Kṛṣṇa
duṣṭa
of the wicked
nibarhaṇa
O destroyer
eṣā vai bādhate kṣun nas
eṣā
this
vai
indeed
bādhate
is causing distress
kṣut
hunger
naḥ
to us
tac-chāntiṁ kartum arhathaḥ
tat - śāntim
its counteraction
kartum arhathaḥ
You ought to do .
Important Words
  • rāma — O Lord Rāma
    The cowherd boys address Balarāma first — Gauḍīyas read this as ādi-guru-tattva: Balarāma is Saṅkarṣaṇa, the original spiritual master, approached before Kṛṣṇa Himself.
  • kṛṣṇa — O Lord Kṛṣṇa
    Kṛṣ + ṇa — root √kṛṣ meaning 'to attract' or 'to plow.' Even hunger becomes a string by which Kṛṣṇa is attracted to His friends. The name itself is the kīrtana-anchor of this entire līlā.
  • duṣṭa-nibarhaṇa — O destroyer of the wicked
    Compound: duṣṭa (wicked) + nibarhaṇa (destroyer). The boys playfully treat their own hunger as a duṣṭa Kṛṣṇa is duty-bound to slay — sakhya-bhakti permits this teasing logic with Bhagavān.
  • kṣut — hunger
    The Bṛhad-āraṇyaka calls hunger man's worst enemy; the boys lift this śruti and turn it into a request. Even the body's gnawing is shaped into an occasion to call on Kṛṣṇa.
  • bādhate — is causing distress
    Present tense — the suffering is right now, not theoretical. Sakhya-bhakti speaks to Kṛṣṇa in the present tense; problems are reported, not philosophized.
The cowherd boys said: O Rāma, Rāma, mighty-armed one! O Kṛṣṇa, chastiser of the wicked! We are being harassed by hunger, and You should do something about it.
Purport

The cowherd boys jokingly implied that since Śrī Kṛṣṇa is the subduer of all bad things, the Lord should subdue their hunger by arranging for them to eat. In this statement by the cowherd boys, we observe the intimate loving friendship they enjoyed with the Supreme Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The cowherd boys said: O Rāma, Rāma, mighty-armed one! O Kṛṣṇa, chastiser of the wicked ! We are being harassed by hunger, and You should do something about it.
Commentary

This chapter describes how the cowherd boys went to the brahmanas performing sacrifice to ask for food, how they were disrespected and how they went to the wives of the brahmanas and gained their affection. After this the brahmanas repented. The sruti says: hunger is man’s worst enemy. If you can destroy our hunger now, then you will be successful in conquering this enemy. This is their logic.

Jīva Gosvāmī Gauḍīya
Commentary

Being hunger, taking support of their friendly mood, not giving heed to the fact that trees yielded all good and that men should also give all things, the boys begged Kṛṣṇa for food when he brought them to another forest. O Rāma, you should give us enjoyment! They repeat his name out of hunger. O Balarāma with strong arms, you are capable of anything! Another version has mahā-vīrya, with the same meaning. O Kṛṣṇa, form of the highest bliss! It is not proper that your followers should suffer. Being more specific they say “O chastiser of the wicked!” Śruti says kṣut khalu vai manuṣyasya bhrātṛvyaḥ: hunger is the enemy of mankind. Destroy this hunger which is giving us pain. They pray to both out of affection. They call Balarāma first and repeatedly since Kṛṣṇa is pleased when Balarāma is respected, following the rules of etiquette. Kṛṣṇa also instructs them to do this in verse 4. This hunger we are experiencing to be intolerable. You are capable of giving it relief. You must do this. In reality this is just play.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Apaishunam (Non-slander)Kshama (Forgiveness / Patience)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)Atma Nigraha (Self-control)Karuna (Kindness / Compassion)Tyaga (Renunciation / Letting Go)Bhakti (Devotion)
Related verses
BG 12.13 BG 17.20 BG 2.62 BG 3.11 BG 12.3 BG 8.2 BG 17.4 BG 7.8 BG 6.1 BG 16.4
Related lectures
Personal Guidance
'O Rāma, O Kṛṣṇa, chastiser of the wicked — we're harassed by hunger; do something!' The boys joke-pray: subdue our hunger as You subdue the demons. Intimate friendship dares to make ordinary needs into divine requests.
Reflection Questions
  • What ordinary need have I been embarrassed to bring as a friend's request to Kṛṣṇa?
  • Where could a touch of playful framing make my prayer more honest?
Analogy

Like cowherd boys who, mid-game, turn to their friend Kṛṣṇa and complain of hunger, the sakhya-bhakta does not stand on ceremony with the Lord. The hunger of the body becomes one more reason to call out His name with intimate boldness.

Stories
Sudāmā's parched rice

When his impoverished friend Sudāmā arrived in Dvārakā with a knotted cloth of broken rice, Kṛṣṇa snatched it with delight and ate handful after handful — the hunger of His sakhā was His own hunger.

The cowherd boys of this verse occupy that same friendship-rasa: they tell Kṛṣṇa their stomachs hurt with no apology, and He goes to work for them at once.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.2

↗
श्रीशुक उवाच इति विज्ञापितो गोपैर्भगवान् देवकीसुत: । भक्ताया विप्रभार्याया: प्रसीदन्निदमब्रवीत् ॥ २ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
iti vijñāpito gopair
[iti vijnaapito gopair]
bhagavān devakī-sutaḥ
[bhagavaan devakee-sutah]
bhaktāyā vipra-bhāryāyāḥ
[bhaktaayaa vipra-bhaaryaayaah]
prasīdann idam abravīt
[praseedann idam abraveet]
Word-for-word
śrī - śukaḥ uvāca — Śrī Śukadeva Gosvāmī said iti — thus vijñāpitaḥ — informed gopaiḥ — by the cowherd boys bhagavān — the Supreme Personality of Godhead devakī - sutaḥ — the son of Devakī bhaktāyāḥ — His devotees vipra - bhāryāyāḥ — the wives of the brāhmaṇas prasīdan — desiring to satisfy idam — this abravīt — He spoke .
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī - śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
iti vijñāpito gopair
iti
thus
vijñāpitaḥ
informed
gopaiḥ
by the cowherd boys
bhagavān devakī-sutaḥ
bhagavān
the Supreme Personality of Godhead
devakī - sutaḥ
the son of Devakī
bhaktāyā vipra-bhāryāyāḥ
bhaktāyāḥ
His devotees
vipra - bhāryāyāḥ
the wives of the brāhmaṇas
prasīdann idam abravīt
prasīdan
desiring to satisfy
idam
this
abravīt
He spoke .
Important Words
  • bhagavān — the Supreme Personality of Godhead
    Defined in Viṣṇu Purāṇa 6.5.47 as one possessing all six opulences in full. The verse keeps this title even as He moves to feed cowherd boys — aiśvarya never leaves Kṛṣṇa, even when mādhurya covers it.
  • devakī-sutaḥ — the son of Devakī
    Compound: devakī (Devakī) + sutaḥ (son). Naming Him by His birth-mother in a Vraja chapter is unusual; it signals that this episode reveals His Viṣṇu-tattva even while He plays among cows.
  • bhaktāyāḥ — His devotees (feminine)
    Feminine plural — already declaring the wives bhaktas before they have done a single visible act. Their devotion is internal, prior, and recognized by Kṛṣṇa Himself before the world sees it.
  • vipra-bhāryāyāḥ — the wives of the brāhmaṇas
    Compound: vipra (brāhmaṇa) + bhāryāyāḥ (wives). Note the social location — householders, women, married, bound by domestic dharma — and yet they are the chapter's bhakti exemplars. Gauḍīyas read this as proof that bhakti's adhikāra is interior, not sociological.
  • prasīdan — desiring to satisfy
    Present participle of pra + √sad. Kṛṣṇa's own motive is named: He moves in order to please His devotees. The boys think they are the askers; Kṛṣṇa is already the asker, asking on their behalf.
Śukadeva Gosvāmī said: Thus entreated by the cowherd boys, the Supreme Personality of Godhead, the son of Devakī, replied as follows, desiring to please certain of His devotees who were brāhmaṇas’ wives.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: Thus entreated by the cowherd boys, the Supreme Personality of Godhead, the son of Devakī, replied as follows, desiring to please certain of His devotees who were brāhmaṇas' wives.
Commentary

Wives is in the singular form signifying a class. In order to give mercy (prasidan) to the wives of the brahmanas, he spoke. Some say that the singular is used to indicate one particular wife who would attain the tenth stage of prema. Krsna wanted to show her mercy and was lamenting on her behalf. Prasida has two meanings, giving mercy and lamenting.

Jīva Gosvāmī Gauḍīya
Commentary

Kṛṣṇa, endowed with all powers (bhagavān), then spoke in order to give mercy to the wives of the brāhmaṇas. The phrase is in the singular to represent a group of one type. For a long time they had rati for the Lord (bhaktāyāḥ). The boys first asked the husbands, in order to show the glory of their wives. “How did their devotion arise?” He was the lord of the universe (jagad-īśvaraḥ)-- he who shows sweetness and power in the universe. How could devotion not arise in those women who had very soft hearts? Another version has devakī-sutaḥ.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)Atma Nigraha (Self-control)Karuna (Kindness / Compassion)Tyaga (Renunciation / Letting Go)Bhakti (Devotion)Shanti (Peace / Tranquility)
Related verses
BG 12.13 BG 17.20 BG 12.3 BG 8.2 BG 17.4 BG 7.8 BG 6.1 BG 16.4 BG 18.55 BG 6.13
Stories
udyama_epic_primary
Related lectures
Personal Guidance
Kṛṣṇa replies, intending to please certain devotees who were brāhmaṇas' wives. The Lord uses the boys' hunger as pretext to arrange a meeting that will fulfill another set of devotees' longing. Many ends are served by one pastime.
Reflection Questions
  • What current 'errand' of mine might also be the Lord's way of fulfilling someone else's prayer?
  • Where do I underestimate how many threads He weaves in one event?
Analogy

A king receiving a petition from his children sees behind the words to the queens in the inner chamber whom he had already intended to honor today. Kṛṣṇa accepts the boys' request, but His real aim is the brāhmaṇa wives whose hearts He has already chosen.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.3

↗
प्रयात देवयजनं ब्राह्मणा ब्रह्मवादिन: । सत्रमाङ्गिरसं नाम ह्यासते स्वर्गकाम्यया ॥ ३ ॥
prayāta deva-yajanaṁ
[prayaata deva-yajanam]
brāhmaṇā brahma-vādinaḥ
[braahmanaa brahma-vaadinah]
satram āṅgirasaṁ nāma
[satram aangirasam naama]
hy āsate svarga-kāmyayā
[hy aasate svarga-kaamyayaa]
Word-for-word
prayāta — please go deva - yajanam — to the sacrificial arena brāhmaṇāḥ — brāhmaṇas brahma - vādinaḥ — followers of the Vedic injunctions satram — a sacrifice āṅgirasam nāma — known as Āṅgirasa hi — indeed āsate — they are now performing svarga - kāmyayā — with the motive of promotion to heaven .
Blended reading (Sanskrit + English inline)
prayāta deva-yajanaṁ
prayāta
please go
deva - yajanam
to the sacrificial arena
brāhmaṇā brahma-vādinaḥ
brāhmaṇāḥ
brāhmaṇas
brahma - vādinaḥ
followers of the Vedic injunctions
satram āṅgirasaṁ nāma
satram
a sacrifice
āṅgirasam nāma
known as Āṅgirasa
hi
indeed
hy āsate svarga-kāmyayā
āsate
they are now performing
svarga - kāmyayā
with the motive of promotion to heaven .
Important Words
  • deva-yajanam — the sacrificial arena
    Compound: deva (demigod) + yajanam (worship). The very name confesses the limit — worship aimed at devas, not at Bhagavān. Gītā 7.23 (devān deva-yajo yānti) is the doctrinal twin: such worshipers reach the devas only.
  • brahma-vādinaḥ — followers of the Vedic injunctions
    Compound: brahma (Veda) + vādinaḥ (speakers). They speak the Veda — yet Bhāgavatam will show they cannot recognize the Veda's speaker standing in front of them. Knowledge of śabda without knowledge of the śabda-vāc is the chapter's diagnosis.
  • āṅgirasam — Āṅgirasa (sacrifice)
    From the sage Aṅgirā — a satra-yajña of long duration. The Lord knows the technical name; He sends the boys at the precise procedural moment when food can be lawfully shared (see verse 8).
  • svarga-kāmyayā — with the motive of promotion to heaven
    Compound: svarga (heaven) + kāmyayā (out of desire). The exact word Gītā 2.43 condemns as 'kāmātmānaḥ svarga-parāḥ.' Bhakti is niṣkāma; this yajña is sakāma — and that is why it cannot see Kṛṣṇa.
[Lord Kṛṣṇa said:] Please go to the sacrificial arena where a group of brāhmaṇas, learned in the Vedic injunctions, are now performing the Āṅgirasa sacrifice to gain promotion to heaven.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
[Lord Kṛṣṇa said:] Please go to the sacrificial arena where a group of brāhmaṇas, learned in the Vedic injunctions, are now performing the Āṅgirasa sacrifice to gain promotion to heaven.
Commentary

To show the brahmanas that he does not give mercy to those who do not have bhakti even though they are endowed with austerity, knowledge and religious principles, and that he gives mercy to those have bhakti, their wives, even though they lack knowledge and austerity, Krsna sent the boys to the brahmanas.

Jīva Gosvāmī Gauḍīya
Commentary

Go to the sacrificial arena (deva-yajanam). They are chanting the Vedas, but do not know the meaning of the Vedas. They are performing a sacrifice for elevation to Svarga.

Śrīdhara Svāmī Gauḍīya
Commentary

Go to the sacrificial arena (deva-yajanam). They are chanting the Vedas, but do not know the meaning of the Vedas. Or they do not know how to chant the Vedas (abrahma-vādinaḥ), nor do they know the meaning. Thus they are performing a sacrifice for elevation to Svarga. Hi indicates certainty. In the next verse he puts himself in a lower position and glorifies Balarāma. Though he had all good qualities like humility, his statement indicates lack of respect for them, as they desired Svarga.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Aparigraha (Non-possessiveness)Brahmacharya (Self-discipline / Restraint)Atma Nigraha (Self-control)Karuna (Kindness / Compassion)Tyaga (Renunciation / Letting Go)
Related verses
BG 12.13 BG 17.14 BG 4.34 BG 12.3 BG 7.8 BG 13.1 BG 5.18 BG 6.1 BG 16.4 BG 18.55 BG 15.1 BG 17.15
Related lectures
Personal Guidance
'Go to the sacrificial arena where brāhmaṇas are performing the Āṅgirasa sacrifice to gain heaven.' Even the elaborate Vedic ritual stops short of meeting the Lord; He sends His boys directly to where the ritual is, but on a different errand.
Reflection Questions
  • Where am I performing 'heaven-promotion' rituals while missing the Lord standing nearby?
  • What invitation has the Lord sent me right into the middle of my structured practice?
Analogy

Sending boys with empty bowls into a hall of fire-worshippers seeking heaven, Kṛṣṇa is staging a contrast: ritual without bhakti is a ladder built to a finite roof; bhakti is the open sky. The Āṅgirasa-yajña reaches for svarga; the brāhmaṇīs in the next room will reach Him.

Stories
Dhruva turning away from heaven

Five-year-old Dhruva went to the forest seeking a kingdom higher than his stepmother's lap. When the Lord appeared, all the heavens were already in his grasp — and he wept, realizing he had asked for broken glass while standing before a jeweler.

The Āṅgirasa-yajñikas in this verse make the same error in the opposite direction: they perform elaborate yajña aimed at svarga, while the Lord of all yajñas is walking by their gate hungry.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.4

↗
तत्र गत्वौदनं गोपा याचतास्मद्विसर्जिता: । कीर्तयन्तो भगवत आर्यस्य मम चाभिधाम् ॥ ४ ॥
tatra gatvaudanaṁ gopā
[tatra gatvaudanam gopaa]
yācatāsmad-visarjitāḥ
[yaachataasmad-visarjitaah]
kīrtayanto bhagavata
[keertayanto bhagavata]
āryasya mama cābhidhām
[aaryasya mama chaabhidhaam]
Word-for-word
tatra — there gatvā — going odanam — food gopāḥ — My dear cowherd boys yācata — just request asmat — by Us visarjitāḥ — dispatched kīrtayantaḥ — announcing bhagavataḥ — of the Supreme Lord āryasya — the elder mama — My ca — also abhidhām — name .
Blended reading (Sanskrit + English inline)
tatra gatvaudanaṁ gopā
tatra
there
gatvā
going
odanam
food
gopāḥ
My dear cowherd boys
yācatāsmad-visarjitāḥ
yācata
just request
asmat
by Us
visarjitāḥ
dispatched
kīrtayanto bhagavata
kīrtayantaḥ
announcing
bhagavataḥ
of the Supreme Lord
āryasya mama cābhidhām
āryasya
the elder
mama
My
ca
also
abhidhām
name .
Important Words
  • yācata — just request
    Imperative of √yāc. Bhagavān — the source of all opulence — has His friends beg. This is the first hint of verse 47's wonder: Lakṣmī's husband puts out His hand. Gauḍīyas treasure this as a sign of His vraja-bhāva — He plays the role of the dependent.
  • kīrtayantaḥ — announcing
    Present participle of √kīrt. The boys are told to do kīrtana of Kṛṣṇa-and-Balarāma's names as their request. Even hunger-relief is to be obtained through nāma-kīrtana — Mahāprabhu's later teaching is prefigured here.
  • bhagavataḥ — of the Supreme Lord (Balarāma)
    Genitive. Balarāma receives bhagavān-status in the same breath as Kṛṣṇa — Gauḍīya tattva of the prakāśa-mūrti, the immediate self-expansion of Svayam Bhagavān.
  • āryasya — of the elder
    From √ṛ; āryasya — 'of the noble elder.' Kṛṣṇa, even as Svayam Bhagavān, names His brother first. The mood of the cowherd brothers governs the syntax.
  • abhidhām — name
    From abhi + √dhā, 'to name.' Specifically the divine name, not a label. The boys carry nāma as their currency — a Gauḍīya emblem.
When you go there, My dear cowherd boys, simply request some food. Declare to them the name of My elder brother, the Supreme Lord Balarāma, and also My name, and explain that you have been sent by Us.
Purport

Lord Kṛṣṇa encouraged His boyfriends to request charity without being embarrassed. In case the boys felt they had no right to personally approach such respectable brāhmaṇas, the Lord told them to mention the names of Balarāma and Kṛṣṇa, the holy names of God.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When you go there, My dear cowherd boys, simply request some food. Declare to them the name of My elder brother, the Supreme Lord Balarāma, and also My name, and explain that you have been sent by Us.
Commentary

You should ask for rice (yacata), calling out our names. Though they are supposed to be intelligent, they must be woken from deep slumber by calling out our names, calling out Baladeva’s name first. He is more elevated than I, since he is of ksatriya birth. The materialists will give to him out of respect. Even if they give a little, it is acceptable.

Jīva Gosvāmī Gauḍīya
Commentary

If you are feeling a little shy about this, say that you have been sent by us, not your parents. You should glorify the name of my brother who has great power, who is related to me.

Śrīdhara Svāmī Gauḍīya
Commentary

“As devotees we should not beg for food.” You were sent by us two. Thus you have no fault. “But the followers also are at fault.” By doing kīrtana of our names, the fault will be destroyed. Why? The Lord is full of all powers (bhagavataḥ). He taught a method of begging while chanting the Lord’s names.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 17.20 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 2.3 BG 9.11 BG 8.2 BG 17.4 BG 7.8 BG 10.3 BG 13.1
Personal Guidance
'Request food. Mention My name and Balarāma's, and say We sent you.' The Lord teaches the boys to use His name as a credential. Mentioning Him is sufficient — they need not earn the request on their own merit.
Reflection Questions
  • Where am I trying to earn merit when 'sent by Kṛṣṇa' is the credential needed?
  • What request have I been making in my name when His name would carry it?
Analogy

A prince sending messengers with his royal seal expects every door to open. Kṛṣṇa hands the boys His name and Balarāma's as a passkey — but the door this key truly opens is not the brāhmaṇas' hall; it is the inner chamber of the wives.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.5

↗
इत्यादिष्टा भगवता गत्वायाचन्त ते तथा । कृताञ्जलिपुटा विप्रान्दण्डवत्पतिता भुवि ॥ ५ ॥
ity ādiṣṭā bhagavatā
[ity aadishtaa bhagavataa]
gatvā yācanta te tathā
[gatvaa yaachanta te tathaa]
kṛtāñjali-puṭā viprān
[kritaanjali-putaa vipraan]
daṇḍa-vat patitā bhuvi
[danda-vat patitaa bhuvi]
Word-for-word
iti — in these words ādiṣṭaḥ — ordered bhagavatā — by the Supreme Lord Kṛṣṇa gatvā — going ayācanta — begged te — they tathā — in that manner kṛta - añjali - puṭāḥ — joining their palms in humble supplication viprān — to the brāhmaṇas daṇḍa - vat — like sticks patitāḥ — falling bhuvi — upon the ground .
Blended reading (Sanskrit + English inline)
ity ādiṣṭā bhagavatā
iti
in these words
ādiṣṭaḥ
ordered
bhagavatā
by the Supreme Lord Kṛṣṇa
gatvā yācanta te tathā
gatvā
going
ayācanta
begged
te
they
tathā
in that manner
kṛtāñjali-puṭā viprān
kṛta - añjali - puṭāḥ
joining their palms in humble supplication
viprān
to the brāhmaṇas
daṇḍa-vat patitā bhuvi
daṇḍa - vat
like sticks
patitāḥ
falling
bhuvi
upon the ground .
Important Words
  • ādiṣṭaḥ — ordered
    Past participle of ā + √diś. The boys are not improvising; they are executing the Lord's instruction. Obedience precedes outcome in bhakti — the test is the ājñā, not the result.
  • bhagavatā — by the Supreme Lord
    Instrumental singular of bhagavān. The agent of the entire līlā is named even at the moment the boys appear to act on their own. Gauḍīyas read every action of the sakhās as motivated by Kṛṣṇa's interior cue.
  • kṛta-añjali-puṭāḥ — joining their palms in humble supplication
    Compound: kṛta (made) + añjali (cupped hands) + puṭāḥ (forming the bowl). The mudrā that turns the body into a beggar's bowl. Even Kṛṣṇa's intimates take this posture before brāhmaṇas.
  • daṇḍa-vat — like sticks
    Compound: daṇḍa (stick) + vat (like). The full-body daṇḍavat-praṇāma is the highest physical obeisance — body stretched flat as a fallen rod. Vaiṣṇava-etiquette in living form.
  • patitāḥ bhuvi — falling upon the ground
    patitāḥ (fallen) + bhuvi (on the earth, locative). The earth itself receives the prostration — a microcosm of śaraṇāgati.
Thus instructed by the Supreme Personality of Godhead, the cowherd boys went there and submitted their request. They stood before the brāhmaṇas with palms joined in supplication and then fell flat on the ground to offer respect.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thus instructed by the Supreme Personality of Godhead, the cowherd boys went there and submitted their request. They stood before the brāhmaṇas with palms joined in supplication and then fell flat on the ground to offer respect.
Commentary

They approached with folded hands to show their humble attitude, and to obtain some grains. Though they fell on the ground, they appeared more effulgent than the brahmanas who were living the same Vraja.

Jīva Gosvāmī Gauḍīya
Commentary

Respecting his instruction they went. They are described as acting with proper conduct, folding their hands and falling on the earth to reveal the bad conduct of the brāhmaṇas.

Śrīdhara Svāmī Gauḍīya
Commentary

They went because they had to follow the Lord’s order. They begged in the way instructed by Kṛṣṇa. They are described as acting with proper conduct, folding their hands and falling on the earth to reveal the bad conduct of the brāhmaṇas. It is understood that Kṛṣṇa told them to do this. Or because they were the best of devotees this was natural to them to show devotion to brāhmaṇas. They also chanted the Lord’s names.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Dana (Charity / Generosity)Prema (Divine Love)Samata (Equanimity / Even-mindedness)Guru Bhakti (Reverence for Teacher)Shraddha (Faith / Reverence)Asteya (Non-stealing / Honesty)
Related verses
BG 17.20 BG 9.34 BG 9.1 BG 15.20 BG 15.7 BG 10.4 BG 16.1 BG 7.1 BG 8.2 BG 17.4 BG 12.5
Concepts
Jiva
Personal Guidance
The boys go, join palms, fall flat on the ground, and submit their request. Asking properly includes posture — humility expressed in body precedes hope of receiving.
Reflection Questions
  • What posture do I take when asking others for things, and is it matched to the size of the ask?
  • Where would a small bodily gesture of respect change a recent failed request?
Analogy

A messenger boy folded in half before a court official, hands joined — the cowherd boys make their body small before brāhmaṇas. Bhakti does not break vaiṣṇava-etiquette: even when Kṛṣṇa's sakhās bring a request from Bhagavān, they still bow.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.6

↗
हे भूमिदेवा: श‍ृणुत कृष्णस्यादेशकारिण: । प्राप्ताञ्जानीत भद्रं वो गोपान्नो रामचोदितान् ॥ ६ ॥
he bhūmi-devāḥ śṛṇuta
[he bhoomi-devaah shrinuta]
kṛṣṇasyādeśa-kāriṇaḥ
[krishnasyaadesha-kaarinah]
prāptāñ jānīta bhadraṁ vo
[praaptaan jaaneeta bhadram vo]
gopān no rāma-coditān
[gopaan no raama-choditaan]
Word-for-word
he bhūmi - devāḥ — O earthly gods śṛṇuta — please hear us kṛṣṇasya ādeśa — of the order of Kṛṣṇa kāriṇaḥ — the executors prāptān — arrived jānīta — please recognize bhadram — all good vaḥ — unto you gopān — cowherd boys naḥ — us rāma - coditān — sent by Lord Rāma .
Blended reading (Sanskrit + English inline)
he bhūmi-devāḥ śṛṇuta
he bhūmi - devāḥ
O earthly gods
śṛṇuta
please hear us
kṛṣṇasyādeśa-kāriṇaḥ
kṛṣṇasya ādeśa
of the order of Kṛṣṇa
kāriṇaḥ
the executors
prāptāñ jānīta bhadraṁ vo
prāptān
arrived
jānīta
please recognize
bhadram
all good
vaḥ
unto you
gopān no rāma-coditān
gopān
cowherd boys
naḥ
us
rāma - coditān
sent by Lord Rāma .
Important Words
  • bhūmi-devāḥ — O earthly gods
    Compound: bhūmi (earth) + devāḥ (gods). The traditional honorific for brāhmaṇas — gods walking on earth. The boys give them full address before the brāhmaṇas have given anything in return; etiquette is one-sided in bhakti.
  • kṛṣṇasya-ādeśa-kāriṇaḥ — the executors of Kṛṣṇa's order
    Compound: kṛṣṇasya (of Kṛṣṇa) + ādeśa (order) + kāriṇaḥ (doers). The boys define themselves entirely by whose instruction they carry — a perfect emblem of the servant's self-definition.
  • rāma-coditān — sent by Lord Rāma
    Compound: rāma (Balarāma) + coditān (impelled). The verb codita — 'urged on by' — has the flavor of inner inspiration, not just dispatch. Balarāma as the guru-tattva impels disciples.
  • bhadram — all good
    Auspiciousness-blessing. Even before being heard, the boys bless their hosts. Bhakta's first instinct is to wish well — the brāhmaṇas' silence in return is the contrast.
[The cowherd boys said:] O earthly gods, please hear us. We cowherd boys are executing the orders of Kṛṣṇa, and we have been sent here by Balarāma. We wish all good for you. Please acknowledge our arrival.
Purport

The term bhūmi-devāḥ, “gods on earth,” refers here to the brāhmaṇas, who are supposed to closely represent the will of the Supreme Lord. The philosophy of Kṛṣṇa consciousness is not a primitive polytheistic doctrine holding that human beings on the earth are gods. Rather, it is a science that traces the descent of authority from the Absolute Truth Himself, Śrī Kṛṣṇa. The authority and power of God naturally extend along with the extension of His creation, and on the earth the Lord’s will and authority are represented by purified, enlightened men called brāhmaṇas. This account will illustrate that the ritualistic brāhmaṇas approached by the cowherd boys were not at all properly enlightened and thus could not appreciate the position of Kṛṣṇa and Balarāma or that of Their intimate associates. In fact, this pastime exposes the pretentious position of so-called brāhmaṇas who are not faithful devotees of the Supreme Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
[The cowherd boys said:] O earthly gods, please hear us. We cowherd boys are executing the orders of Kṛṣṇa, and we have been sent here by Balarāma. We wish all good for you. Please acknowledge our arrival.
Commentary

We are following Krsna’s order. Because he is the son of King Nanda, he has more power than Balarama. We have been sent by Baladeva. We will give him the first rice that we receive.

Jīva Gosvāmī Gauḍīya
Commentary

They address the brāhmaṇas with devotion. They mention Kṛṣṇa first because their main attraction is for him, forgetting the order that Kṛṣṇa gave them. Balarāma was the main sender however. Covering their mistake they say, “Good fortune to you!” out of respect.

Śrīdhara Svāmī Gauḍīya
Commentary

They spoke with devotion. O gods of the earth! They mentioned Kṛṣṇa first though they had been instructed to mention Balarāma first. By nature they had special devotion to Kṛṣṇa, and identified themselves as his servants since he had given the order. Not seeing any respect given when they spoke, they thought they had committed offense and asked forgiveness. Good fortune to you! Or they said this since it was natural for any person making a request. “Why have you servants of Kṛṣṇa come?” We have been sent by Balarāma. By the order of Kṛṣṇa, Balarāma sent us. They were devoted to both but were more devoted to Kṛṣṇa. This shows that Kṛṣṇa was greater than Balarāma. Or ordered by Kṛṣṇa we came inspired by Balarāma. So both of them sent us. They did not follow Kṛṣṇa’s order out of devotion to Kṛṣṇa and thus mentioned Kṛṣṇa first. The power of both of them is indicated by their names which are famous and glorious everywhere. Thus we, his servants, have come by his order and not on our own.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Apaishunam (Non-slander)Kshama (Forgiveness / Patience)Asteya (Non-stealing / Honesty)
Related verses
BG 15.9 BG 12.13 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.1 BG 6.5 BG 4.39
Related lectures
Personal Guidance
'O earthly gods, hear us — we cowherds execute Kṛṣṇa's order, sent by Balarāma. We wish you good. Acknowledge our arrival.' They claim authority not for themselves but as messengers and offer respect to the brāhmaṇas as 'earthly gods.'
Reflection Questions
  • Where am I forgetting to bless those whose help I need?
  • What would it cost to call the gatekeeper of my current request 'an earthly representative of the divine'?
Analogy

Heralds at a royal gate announce whose authority they carry before they speak their errand. The boys name Kṛṣṇa and Balarāma first — the sender's name is the credential, the request is afterwards.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.7

↗
गाश्चारयन्तावविदूर ओदनं रामाच्युतौ वो लषतो बुभुक्षितौ । तयोर्द्विजा ओदनमर्थिनोर्यदि श्रद्धा च वो यच्छत धर्मवित्तमा: ॥ ७ ॥
gāś cārayantāv avidūra odanaṁ
[gaash chaarayantaav avidoora odanam]
rāmācyutau vo laṣato bubhukṣitau
[raamaachyutau vo lashato bubhukshitau]
tayor dvijā odanam arthinor yadi
[tayor dvijaa odanam arthinor yadi]
śraddhā ca vo yacchata dharma-vittamāḥ
[shraddhaa cha vo yachchata dharma-vittamaah]
Word-for-word
gāḥ — Their cows cārayantau — grazing avidūre — not far away odanam — food rāma - acyutau — Lord Rāma and Lord Acyuta vaḥ — from you laṣataḥ — are desiring bubhukṣitau — being hungry tayoḥ — for Them dvijāḥ — O brāhmaṇas odanam — food arthinoḥ — begging yadi — if śraddhā — any faith ca — and vaḥ — on your part yacchata — please give dharma - vit - tamāḥ — O best knowers of the principles of religion .
Blended reading (Sanskrit + English inline)
gāś cārayantāv avidūra odanaṁ
gāḥ
Their cows
cārayantau
grazing
avidūre
not far away
odanam
food
rāmācyutau vo laṣato bubhukṣitau
rāma - acyutau
Lord Rāma and Lord Acyuta
vaḥ
from you
laṣataḥ
are desiring
bubhukṣitau
being hungry
tayor dvijā odanam arthinor yadi
tayoḥ
for Them
dvijāḥ
O brāhmaṇas
odanam
food
arthinoḥ
begging
yadi
if
śraddhā ca vo yacchata dharma-vittamāḥ
śraddhā
any faith
ca
and
vaḥ
on your part
yacchata
please give
dharma - vit - tamāḥ
O best knowers of the principles of religion .
Important Words
  • rāma-acyutau — Lord Rāma and Lord Acyuta
    Dual compound: rāma + acyutau. Acyuta — 'the one who never falls.' Even as He plays the hungry cowherd, His tattva as the unfalling Lord is preserved in the name.
  • bubhukṣitau — being hungry (dual)
    Desiderative of √bhuj — 'desiring to eat.' Bhagavān, who is pūrṇa, takes on bubhukṣā as part of His narahood. Gauḍīya tattva: His hunger is rasa-līlā, not deficiency.
  • dvijāḥ — O brāhmaṇas
    From dvi + ja — 'twice-born.' The boys grant the honorific the second time in two verses — the brāhmaṇas' status is acknowledged generously, which deepens the irony of their refusal.
  • śraddhā — faith
    The pivot word. Gītā 9.3, Bhāgavatam 1.2.18 — śraddhā is the prerequisite of bhakti. The boys politely make the request conditional on śraddhā; the brāhmaṇas fail this clause.
  • dharma-vit-tamāḥ — O best knowers of the principles of religion
    Compound: dharma (religion) + vit (knower) + tamāḥ (most). Superlative — and dramatically ironic. The chapter will reveal that the women, who know none of the technical dharma, know its essence; the experts do not.
Lord Rāma and Lord Acyuta are tending Their cows not far from here. They are hungry and want you to give Them some of your food. Therefore, O brāhmaṇas, O best of the knowers of religion, if you have faith please give some food to Them.
Purport

The cowherd boys doubted the generosity of the brāhmaṇas, and thus they used the word bubhukṣitau, meaning that Kṛṣṇa and Balarāma were hungry. The boys expected the brāhmaṇas to know the Vedic injunction annasya kṣuditaṁ pātram : “Anyone who is hungry is a fit candidate for receiving food in charity.” But if the brāhmaṇas would not recognize the authority of Kṛṣṇa and Balarāma, their title dvija would be taken to mean merely “born from two parents” ( dvi — from two, ja — born) rather than “twice-born.” When the brāhmaṇas did not respond to the cowherd boys’ initial request, the boys addressed the brāhmaṇas, with a slight trace of sarcasm, as dharma-vit-tamāḥ, “O best of the knowers of religion.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Lord Rāma and Lord Acyuta are tending Their cows not far from here. They are hungry and want you to give Them some of your food. Therefore, O brāhmaṇas, O best of the knowers of religion, if you have faith please give some food to Them.
Commentary

"We are asking from you some rice." "But since Krsna and Balarama are not brahmanas, can we give before the brahmanas have eaten?" "But they are hungry. There is a saying that those that are hungry should be given food." Seeing the brahmanas unfavorably inclined and not saying anything, they said, "O brahmanas, if you have faith in Krsna and Balarama, then give, and if you do not, then say "no", and we will go back. You are the knowers of the highest dharma (dharma vittamah), so what can we say about dharma and adharma to you. Because you remain silent on hearing that Krsna and Balarama are hungry and asking for food, when the whole universe melts with love on hearing their names, we can understand that you are twice born (dvija), just born from two parents." Calling them best of knowers of dharma actually means they are completely ignorant of dharma.

Jīva Gosvāmī Gauḍīya
Commentary

“Why have you come here? Why have you come so far?” We were herding the cows. They avoid saying they have come for food, in order to protect their respect. Śrīdhara uses the version with annam but most take the version with odanam. The meaning is the same. Bhissā, bhakta, anna, ondana and dīdivi mean boiled rice according to the Amara-koṣa. Or, why are they hungry? They have been herding the cows. They are tired because of going far in herding the cows. Their hunger indicates that they should get some rice. Or, “Why did the two of them not come personally?” The cows cannot be protected without the two boys. “Where are they now?” They are not far away. They attempt to make the brāhmaṇas believe them and try to bring the brāhmaṇas under their control by saying this. Out of fear of the brāhmaṇas they mention the elder brother first. Rāma means “he who gives pleasure to all people.” Acyuta means “he who never lacks any good qualities.” In this way they glorify the two boys in order to get the rice. They desire your rice and not any other rice. “But it is not possible to stop the sacrifice and go to them.” Give us the rice if you have faith. They say this out of humility. It is adharma for those of good conduct not to give to the needy. You are the best knowers of dharma. This is praise not made with conviction, since they actually did not know dharma. In the same way they call the brāhmaṇas the purest in the next verse.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 17.20 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 8.2 BG 17.4 BG 7.8 BG 10.3 BG 13.1
Concepts
Dharma
Related lectures
Personal Guidance
'Rāma and Acyuta are nearby, hungry. If you have faith, give Them food.' The boys make the request a test of faith — and the brāhmaṇas, learned in shastra, ought to recognize hunger as a sufficient claim.
Reflection Questions
  • Whose hunger is currently a faith-test for me, regardless of their formal claim?
  • Where do I require credentials before responding to need that scripture says is sufficient?
Analogy

The cows in the next pasture, the boys at the gate, the Lord just past the trees — the picture the messengers paint is of a moving Vraja that has come to the brāhmaṇas' doorstep. The Lord of all yajñas is hungry, and the homa-fires inside have no idea who is outside.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.8

↗
दीक्षाया: पशुसंस्थाया: सौत्रामण्याश्च सत्तमा: । अन्यत्र दीक्षितस्यापि नान्नमश्नन् हि दुष्यति ॥ ८ ॥
dīkṣāyāḥ paśu-saṁsthāyāḥ
[deekshaayaah pashu-samsthaayaah]
sautrāmaṇyāś ca sattamāḥ
[sautraamanyaash cha sattamaah]
anyatra dīkṣitasyāpi
[anyatra deekshitasyaapi]
nānnam aśnan hi duṣyati
[naannam ashnan hi dushyati]
Word-for-word
dīkṣāyāḥ — beginning with the initiation for a sacrifice paśu - saṁsthāyāḥ — until sacrificing the animal sautrāmaṇyāḥ — outside of the sacrifice known as Sautrāmaṇi ca — and sat - tamāḥ — O purest ones anyatra — elsewhere dīkṣitasya — of one who has been initiated for the sacrifice api — even na — not annam — food aśnan — eating hi — indeed duṣyati — creates offense .
Blended reading (Sanskrit + English inline)
dīkṣāyāḥ paśu-saṁsthāyāḥ
dīkṣāyāḥ
beginning with the initiation for a sacrifice
paśu - saṁsthāyāḥ
until sacrificing the animal
sautrāmaṇyāḥ
outside of the sacrifice known as Sautrāmaṇi
sautrāmaṇyāś ca sattamāḥ
ca
and
sat - tamāḥ
O purest ones
anyatra dīkṣitasyāpi
anyatra
elsewhere
dīkṣitasya
of one who has been initiated for the sacrifice
api
even
nānnam aśnan hi duṣyati
na
not
annam
food
aśnan
eating
hi
indeed
duṣyati
creates offense .
Important Words
  • dīkṣāyāḥ — from the initiation
    Ablative — the window opens after dīkṣā is taken. The boys (Kṛṣṇa, really) know the exact timing-rules of the Āṅgirasa-satra. Bhagavān is the author of Veda; He is not unaware of how it works.
  • paśu-saṁsthāyāḥ — until the sacrifice of the animal
    Compound: paśu (animal) + saṁsthāyāḥ (final rite, ablative). The technical boundary in time. Gauḍīyas note Kṛṣṇa quotes karma-kāṇḍa precisely — only to expose its outer husk.
  • sautrāmaṇyāḥ — outside of the Sautrāmaṇi sacrifice
    An exceptional yajña where food restrictions differ. The argument is technically airtight; the brāhmaṇas' refusal is therefore not on the basis of śāstra but on the basis of pride.
  • duṣyati — creates offense
    From √duṣ. The grammar of pollution and purity — even within their own vocabulary, no offense would be incurred. The chapter will show real offense lies elsewhere: in failing to recognize Bhagavān.
Except during the interval between the initiation of the performer of a sacrifice and the actual sacrifice of the animal, O most pure brāhmaṇas, it is not contaminating for even the initiated to partake of food, at least in sacrifices other than the Sautrāmaṇi.
Purport

The cowherd boys anticipated the possible objection from the brāhmaṇas that they couldn’t give the boys any food because they themselves had not yet eaten, and that a priest initiated to perform a sacrifice should not eat. Therefore the boys humbly informed the brāhmaṇas about various technicalities of ritualistic sacrifice. The cowherd boys were not unaware of the formalities of Vedic culture, but their real intention was simply to render loving service to Lord Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Except during the interval between the initiation of the performer of a sacrifice and the actual sacrifice of the animal, O most pure brāhmaṇas, it is not contaminating for even the initiated to partake of food, at least in sacrifices other than the Sautrāmaṇi.
Commentary

Since the brahmanas may say that all the food in the sacrifice is inedible because of the scriptural rule that one should not eat food of those participating in sacrifice, the boys said, "From the beginning until the animal is killed this rule applies. But after that there is no fault in taking food." It is understood from this that the animal was already killed. This applies to all sacrifices except the sautramani sacrifice, in which none of the food can be eaten.

Jīva Gosvāmī Gauḍīya
Commentary

They display their natural learning in this verse. The boys were familiar with various sacrifices such as the animal sacrifice. They use the word hi to indicate that the conclusion is definite, based on scriptural evidence. Eating is contaminating from the initiation until the animal sacrifice but not otherwise. In the sautrāmaṇi sacrifice eating is forbidden but not in other sacrifices. Knowing the other proper and improper time, we ask you for the food.

Śrīdhara Svāmī Gauḍīya
Commentary

This shows the boy’s learning. The sautrāmanī sacrifice is mentioned as an example. Hi indicates that this is well known in scriptures.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Aparigraha (Non-possessiveness)Karuna (Kindness / Compassion)
Related verses
BG 15.9 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.1 BG 6.5 BG 1.1 BG 16.4 BG 18.55
Related lectures
Personal Guidance
The boys cite ritual technicalities — when initiated may eat, etc. — to remove every excuse. Loving service is sometimes technically sharp, anticipating objections. Sincerity does its homework.
Reflection Questions
  • Where do I leave my requests easy to refuse because I haven't done the small homework?
  • What anticipation of objections would make my next ask harder to dismiss?
Analogy

A doctor citing the patient's own pharmacology textbook back to him — the cowherd boys argue from inside the brāhmaṇas' karma-kāṇḍa, showing that the rules themselves permit the gift. Even from within ritual law, the door is open; only the heart is closed.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.9

↗
इति ते भगवद्याच्ञां श‍ृण्वन्तोऽपि न शुश्रुवु: । क्षुद्राशा भूरिकर्माणो बालिशा वृद्धमानिन: ॥ ९ ॥
iti te bhagavad-yācñāṁ
[iti te bhagavad-yaachnaam]
śṛṇvanto ’pi na śuśruvuḥ
[shrinvanto ’pi na shushruvuh]
kṣudrāśā bhūri-karmāṇo
[kshudraashaa bhoori-karmaano]
bāliśā vṛddha-māninaḥ
[baalishaa vriddha-maaninah]
Word-for-word
iti — thus te — they, the brāhmaṇas bhagavat — of the Supreme Personality of Godhead yācñām — the supplication śṛṇvantaḥ — hearing api — although na śuśruvuḥ — they did not hear kṣudra - āśāḥ — full of petty desire bhūri - karmāṇaḥ — entangled in elaborate ritualistic activities bāliśāḥ — childish fools vṛddha - māninaḥ — presuming themselves to be wise men .
Blended reading (Sanskrit + English inline)
iti te bhagavad-yācñāṁ
iti
thus
te
they, the brāhmaṇas
bhagavat
of the Supreme Personality of Godhead
yācñām
the supplication
śṛṇvanto ’pi na śuśruvuḥ
śṛṇvantaḥ
hearing
api
although
na śuśruvuḥ
they did not hear
kṣudrāśā bhūri-karmāṇo
kṣudra - āśāḥ
full of petty desire
bhūri - karmāṇaḥ
entangled in elaborate ritualistic activities
bāliśā vṛddha-māninaḥ
bāliśāḥ
childish fools
vṛddha - māninaḥ
presuming themselves to be wise men .
Important Words
  • bhagavat — of the Supreme Personality of Godhead
    Stem form. Śukadeva refuses to demote Kṛṣṇa even while reporting that the brāhmaṇas demoted Him. The narrator's reverence corrects the characters' error inside the same sentence.
  • yācñām — the supplication
    Accusative of yācñā — Bhagavān's begging itself. Verse 47 will return to this word as a wonder. Lakṣmī's husband begs and is refused — the line is structurally devastating.
  • na-śuśruvuḥ — they did not hear
    Reduplicated perfect of √śru with negation — they did not really hear. Śravaṇa is the first limb of bhakti; failure here is failure at the entry point of all spiritual life.
  • kṣudra-āśāḥ — full of petty desire
    Compound: kṣudra (petty) + āśāḥ (hopes). Diagnosis from the Bhāgavatam itself — they are not evil, only small. Gauḍīyas note: anyābhilāṣitā-śūnya is the opposite, and the wives in verse 29 will exhibit it.
  • bhūri-karmāṇaḥ — entangled in elaborate ritualistic activities
    Compound: bhūri (much) + karmāṇaḥ (actions). Karma without bhakti, no matter how voluminous, does not deliver — Gītā 4.33: śreyān dravya-mayāt yajñāj jñāna-yajñaḥ.
  • vṛddha-māninaḥ — presuming themselves to be wise men
    Compound: vṛddha (elder/wise) + māninaḥ (those who imagine themselves). False elderhood — they wear the role without the substance. Prabhupāda's reading: scholarship without surrender produces this exact disease.
The brāhmaṇas heard this supplication from the Supreme Personality of Godhead, yet they refused to pay heed. Indeed, they were full of petty desires and entangled in elaborate rituals. Though presuming themselves advanced in Vedic learning, they were actually inexperienced fools.
Purport

These childish brāhmaṇas were full of petty desires, such as the desire to attain to material heaven, and therefore they could not recognize the golden transcendental opportunity offered them by the arrival of Kṛṣṇa’s personal boyfriends. Presently, throughout the world, people are madly pursuing material advancement and thus cannot hear the message of the Supreme Lord Kṛṣṇa that is being broadcast through the missionary activities of the Kṛṣṇa consciousness movement. Times have hardly changed, and proud, materialistic priests are still prevalent on the earth.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The brāhmaṇas heard this supplication from the Supreme Personality of Godhead, yet they refused to pay heed. Indeed, they were full of petty desires and entangled in elaborate rituals. Though presuming themselves advanced in Vedic learning, they were actually inexperienced fools.
Commentary

Though the brahmanas were knowledgeable of scripture, why did they not respect Krsna and Balarama? This verse answers. They actually did not know scripture, rather they were ignorant in learning and imparting scripture, and therefore they are criticized with anger for two and half verses. Having only aspirations for insignificant heavenly planets they thought themselves learned ( vrddha), but actually they were only old (vrddha).

Jīva Gosvāmī Gauḍīya
Commentary

Śukadeva gives his comments in these verses. Though they heard the request of the Lord full of all powers, which he made because of his mercy, they did not respect it since it was a request for food send through the boys. Because of their disrespect Śukadeva criticizes them in anger in two and half verses. They are involved in many rituals with insignificant desires since they have no intelligence (bāliśāḥ) and are proud. Or, they were unintelligent because they did not know that one can achieve the great goals by devotion to the Lord with little effort. Why did they not search out the truth? They thought that they had great knowledge already.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Apaishunam (Non-slander)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 12.13 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.1
Related lectures
Personal Guidance
The brāhmaṇas hear, refuse to heed — petty desires, ritualism, inexperienced foolishness despite presumed learning. Erudition without devotion is opaque to the Lord at the door. Times have not much changed.
Reflection Questions
  • Which learning of mine has hardened me against an actual messenger at the door?
  • Where am I performing the ritual but missing the Lord who is its purpose?
Analogy

Ears full of mantras, hearts full of soot — like a temple bell so loud the priest cannot hear the deity speak. The brāhmaṇas hear Bhagavān's request with the outer ear; the inner ear is buried under ritual.

Stories
Daśaratha's deafness

When the time came to listen, King Daśaratha could not hear: Kaikeyī's words, Rāma's words, the kingdom's words all reached him, but his attachment to a single promise made him deaf to the larger truth. He died of that deafness.

The brāhmaṇas of this verse hear with the same broken ear — the syllables of Bhagavān's request enter, but the meaning is screened off by petty desire. Aparādha begins as bad listening.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.10-11

↗
देश: काल: पृथग्द्रव्यं मन्त्रतन्त्रर्त्विजोऽग्नय: । देवता यजमानश्च क्रतुर्धर्मश्च यन्मय: ॥ १० ॥ तं ब्रह्म परमं साक्षाद् भगवन्तमधोक्षजम् । मनुष्यद‍ृष्ट्या दुष्प्रज्ञा मर्त्यात्मानो न मेनिरे ॥ ११ ॥
deśaḥ kālaḥ pṛthag dravyaṁ
[deshah kaalah prithag dravyam]
mantra-tantrartvijo ’gnayaḥ
[mantra-tantrartvijo ’gnayah]
devatā yajamānaś ca
[devataa yajamaanash cha]
kratur dharmaś ca yan-mayaḥ
[kratur dharmash cha yan-mayah]
taṁ brahma paramaṁ sākṣād
[tam brahma paramam saakshaad]
bhagavantam adhokṣajam
[bhagavantam adhokshajam]
manuṣya-dṛṣṭyā duṣprajñā
[manushya-drishtyaa dushprajnaa]
martyātmāno na menire
[martyaatmaano na menire]
Word-for-word
deśaḥ — the place kālaḥ — time pṛthak dravyam — particular items of paraphernalia mantra — Vedic hymns tantra — prescribed rituals ṛtvijaḥ — priests agnayaḥ — sacrificial fires devatāḥ — the presiding demigods yajamānaḥ — the performer of the sacrifice ca — and kratuḥ — the offering dharmaḥ — the invisible power of fruitive results ca — and yat — whom mayaḥ — constituting tam — Him brahma paramam — the Supreme Absolute Truth sākṣāt — directly manifest bhagavantam — the Personality of Godhead adhokṣajam — who is transcendental to material senses manuṣya - dṛṣṭyā — seeing Him as an ordinary man duṣprajñāḥ — perverted in their intelligence martya - ātmānaḥ — falsely identifying themselves with the material body na menire — they did not properly honor .
Blended reading (Sanskrit + English inline)
deśaḥ kālaḥ pṛthag dravyaṁ
deśaḥ
the place
kālaḥ
time
pṛthak dravyam
particular items of paraphernalia
mantra-tantrartvijo ’gnayaḥ
mantra
Vedic hymns
tantra
prescribed rituals
ṛtvijaḥ
priests
devatā yajamānaś ca
kratur dharmaś ca yan-mayaḥ
taṁ brahma paramaṁ sākṣād
bhagavantam adhokṣajam
agnayaḥ
sacrificial fires
devatāḥ
the presiding demigods
manuṣya-dṛṣṭyā duṣprajñā
yajamānaḥ
the performer of the sacrifice
ca
and
kratuḥ
the offering
dharmaḥ
the invisible power of fruitive results
ca
and
yat
whom
martyātmāno na menire
mayaḥ
constituting
tam
Him
brahma paramam
the Supreme Absolute Truth
sākṣāt
directly manifest
bhagavantam
the Personality of Godhead
adhokṣajam
who is transcendental to material senses
manuṣya - dṛṣṭyā
seeing Him as an ordinary man
duṣprajñāḥ
perverted in their intelligence
martya - ātmānaḥ
falsely identifying themselves with the material body
na menire
they did not properly honor .
Important Words
  • brahma-paramam — the Supreme Absolute Truth
    Compound: brahma (Absolute) + paramam (supreme). Kṛṣṇa is named here in the precise Upaniṣadic register — and missed in that register by professional Vedists. Gauḍīyas read this as the chapter's tattva-statement.
  • sākṣāt — directly manifest
    Indeclinable — 'before the very eyes.' Not symbolic, not allegorical: Bhagavān in person. Śukadeva's word-choice forecloses every impersonalist exit.
  • bhagavantam — the Personality of Godhead
    Accusative of bhagavān. Brahma and Bhagavān are equated and then specified as personal — the Gauḍīya tattva of Bhāgavatam 1.2.11: brahmeti paramātmeti bhagavān iti śabdyate.
  • adhokṣajam — transcendental to material senses
    Compound: adhaḥ (below) + akṣaja (sense-born knowledge). Bhagavān is below — out of reach of — sense-cognition. He must come to one's heart; one cannot reach Him via the senses' staircase.
  • manuṣya-dṛṣṭyā — seeing Him as an ordinary man
    Compound: manuṣya (human) + dṛṣṭyā (with vision). The exact aparādha Gītā 9.11 names: avajānanti māṁ mūḍhāḥ. Treating Bhagavān as ordinary is the root error this entire chapter dramatizes.
  • martya-ātmānaḥ — falsely identifying themselves with the material body
    Compound: martya (mortal) + ātmānaḥ (selves). The deha-ātma-buddhi diagnosed by Kapila in SB 3.31. Pride in body produces blindness to Bhagavān — body-identification is the deeper sickness behind the immediate refusal.
Although the ingredients of sacrificial performance — the place, time, particular paraphernalia, mantras, rituals, priests, fires, demigods, performer, offering and the as yet unseen beneficial results — are all simply aspects of His opulences, the brāhmaṇas saw Lord Kṛṣṇa as an ordinary human because of their perverted intelligence. They failed to recognize that He is the Supreme Absolute Truth, the directly manifest Personality of Godhead, whom the material senses cannot ordinarily perceive. Thus bewildered by their false identification with the mortal body, they did not show Him proper respect.
Purport

The ritualistic brāhmaṇas could not understand why the sacrificial food should be offered to Lord Kṛṣṇa, whom they considered an ordinary human being. Just as a person with rose-colored glasses sees the entire world as rose-colored, a conditioned soul with mundane vision sees even God Himself as mundane and thus loses the opportunity to go back home, back to Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Although the ingredients of sacrificial performance—the place, time, particular paraphernalia, mantras, rituals, priests, fires, demigods, performer, offering and the as yet unseen beneficial results—are all simply aspects of His opulences, the brāhmaṇas saw Lord Kṛṣṇa as an ordinary human because of their perverted intelligence. They failed to recognize that He is the Supreme Absolute Truth, the directly manifest Personality of Godhead, whom the material senses cannot ordinarily perceive. Thus bewildered by their false identification with the mortal body, they did not show Him proper respect.
Commentary

Why should one person give his acquired goods to another person, overlooking the rules outlined in scriptures for suitability of place, time and person? This verse answers. Because the brahmanas had material vision (martyatmanah) they thought of Krsna, the para Brahman, as an ordinary human, because he is beyond material senses (adhoksaja), but is visible by mercy. Time, place, the ingredients such as offerings cooked rice etc (prthak dravyam), the usage (tantra) of mantra, the priests , fires, devatas, sponsors, the sacrifice and religious principles were just manifestation of power of a part of part of himself.

Jīva Gosvāmī Gauḍīya
Commentary

These verses show their ignorance by showing the truth. Pṛthag dravyam means various materials. All ingredients are parts of the Lord because he is the supreme Brahman, he is Bhagavān endowed with all powers, and he is beyond the senses. Though he had appeared directly to them by him mercy, they did not respect him, because they had no discrimination, because they considered themselves their bodies (martyātmānaḥ).

Śrīdhara Svāmī Gauḍīya
Commentary

These verses show their ignorance by showing the truth. Pṛthag dravyam means various materials. All ingredients are parts of the Lord because he is the supreme Brahman, he is Bhagavān endowed with all powers, and he is beyond the senses. By his mercy he directly manifests. Or they do not respect him because he is supreme Brahman. He is a form of eternity, knowledge and bliss (param): Nārāyaṇa. He is directly the Lord, not just an avatāra (sākṣāt). And he manifests his powers as the Lord as the master of Mathurā (bhagavantam). He appeared to take birth again when he was under the cart (adhokṣajam). This analysis of the word adhokṣajam is found in SB 10;14.12. He is the joy of Gokula. By material eyes he is not respected. Why? They have no intelligence (duṣprajñāḥ). Why is this said? They identify with their bodies (martyātmanaḥ) or take birth repeatedly in the world. If they were intelligent they would fear this world. The later statement of the brāhmaṇas aptly fits this description and thus confirms as true what is said here.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Apaishunam (Non-slander)Kshama (Forgiveness / Patience)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 12.13 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 8.2 BG 7.8 BG 10.3 BG 13.1
Concepts
DharmaAvatara
Related lectures
Personal Guidance
Place, time, paraphernalia, mantras, priests, fires, demigods, performer, offering, results — all are Kṛṣṇa's opulences, yet the brāhmaṇas see Him as ordinary. Body-identification blinds them to the very Self of their ritual.
Reflection Questions
  • Which 'opulences' in my practice have I been treating as if their Owner were absent?
  • Where am I performing rites whose Master I would not recognize if He sent a boy to the door?
Analogy

A man holds a brick in his hand and does not see that the temple itself is built of that brick — the very paraphernalia of yajña is Kṛṣṇa's body, yet the priests treat Him as the labourer who delivered the brick. Recognition fails not for lack of evidence but for surplus of pride.

Stories
Brahmā's bewilderment over the calves

Earlier in this same canto (SB 10.13), Brahmā tried to test Kṛṣṇa by hiding the calves and cowherd boys; for a year Brahmā watched what he thought were the originals continuing in Vraja. When he returned and saw Kṛṣṇa as every calf and every boy, his elaborate intelligence collapsed.

The yajñika brāhmaṇas here suffer the same disease in miniature: every element of their sacrifice is Kṛṣṇa, but they only see the labourer outside the gate. The chapter is Brahmā-vimohana rerun in a quieter key.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.12

↗
न ते यदोमिति प्रोचुर्न नेति च परन्तप । गोपा निराशा: प्रत्येत्य तथोचु: कृष्णरामयो: ॥ १२ ॥
na te yad om iti procur
[na te yad om iti prochur]
na neti ca parantapa
[na neti cha parantapa]
gopā nirāśāḥ pratyetya
[gopaa niraashaah pratyetya]
tathocuḥ kṛṣṇa-rāmayoḥ
[tathochuh krishna-raamayoh]
Word-for-word
na — not te — they yat — when om — “so be it” iti — thus procuḥ — did speak na — not na — “no” iti — thus ca — either parantapa — O chastiser of the enemies, Parīkṣit Mahārāja gopāḥ — the cowherd boys nirāśāḥ — discouraged pratyetya — returning tathā — thus ūcuḥ — described kṛṣṇa - rāmayoḥ — to Lord Kṛṣṇa and Lord Rāma .
Blended reading (Sanskrit + English inline)
na te yad om iti procur
na
not
te
they
yat
when
om
“so be it”
iti
thus
procuḥ
did speak
na neti ca parantapa
na
not
gopā nirāśāḥ pratyetya
tathocuḥ kṛṣṇa-rāmayoḥ
na
“no”
iti
thus
ca
either
parantapa
O chastiser of the enemies, Parīkṣit Mahārāja
gopāḥ
the cowherd boys
nirāśāḥ
discouraged
pratyetya
returning
tathā
thus
ūcuḥ
described
kṛṣṇa - rāmayoḥ
to Lord Kṛṣṇa and Lord Rāma .
Important Words
  • om — 'so be it'
    Praṇava — the most sacred syllable, the seed of all Veda. The brāhmaṇas would not even grant the boys this single syllable. The pettiness is exact: the keepers of om refused to give one om.
  • parantapa — O chastiser of the enemies
    Compound: param (enemies) + tapa (heat-giver, scorcher). Śukadeva addresses Parīkṣit by this epithet at precisely this moment — calling on the king to recognize that real enemies are not always armed.
  • gopāḥ — the cowherd boys
    The verse names them gopāḥ again, not 'devotees' or 'messengers' — their identity in the chapter is sakhya-bhaktas. They return to Kṛṣṇa as friends report to a friend.
  • nirāśāḥ — discouraged
    Nir (without) + āśā (hope). The boys' hope dies; the wives' hope (dīrgha-śruta-dhṛta-āśayāḥ, verse 21) is alive. The chapter swaps hope from those who 'know' to those who 'love.'
When the brāhmaṇas failed to reply even with a simple yes or no, O chastiser of the enemy [Parīkṣit], the cowherd boys returned disappointed to Kṛṣṇa and Rāma and reported this to Them.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the brāhmaṇas failed to reply even with a simple yes or no, O chastiser of the enemy [Parīkṣit], the cowherd boys returned disappointed to Kṛṣṇa and Rāma and reported this to Them.
Commentary

The brahmanas did not say "yes". "How can we give to the cowherds before the brahmanas have eaten?" The brahmanas did not say "No." They did not refuse the proposal that after the brahamans had eaten they would give the remanants to the cowherd boys. Seeing that Pariksit Maharaj was becoming angry on hearing this, sukadeva said, "O subduer of enemies (parantapa), if you had been there, even though they were the best of brahamans, you would have punished them like enemies."

Jīva Gosvāmī Gauḍīya
Commentary

They did not say “Yes, we will give rice.” And they did not say, “We will not give.” This was because they were very disrespectful, caused by their false identity. O conqueror of enemies, you can subdue enemies like pride but others cannot! The boys explained what they had said and what the brāhmaṇas had done.

Śrīdhara Svāmī Gauḍīya
Commentary

They did not say “Yes, we will give rice.” And they did not say, “We will not give.” This was because they were very disrespectful, caused by their false identity. O conqueror of enemies, you can subdue enemies like pride but others cannot! Or please drive such non-devotees from the kingdom and punish them! Or seeing Parīkṣit’s inner anger directed to the brāhmaṇas, he addresses him to pacify him. O conqueror of enemies, please control your anger. The boys returned and explained what they had said and what the brāhmaṇas had done. Kṛṣṇa is mentioned first because he sent the boys. Or fearing that Balarāma would be angry at the affront to Kṛṣṇa, they put Balarāma in a secondary position by addressing him second. Or Kṛṣṇa is named first because he is supreme.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)
Related verses
BG 15.9 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 2.3 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.5 BG 1.1 BG 16.4 BG 1.41
Related lectures
Personal Guidance
Receiving not even a yes or no, the boys return disappointed and report. Sometimes you do the right approach and get silence; honest reporting back is the next move, not personal failure.
Reflection Questions
  • What rejected request am I privatizing as failure when reporting back honestly is the correct next step?
  • Where am I taking another's silence as my verdict?
Analogy

A child sent back from a closed door with empty hands — the boys come home to Kṛṣṇa with nothing, and bring even their disappointment to Him. Bhakti has nowhere else to put even its failures.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.13

↗
तदुपाकर्ण्य भगवान् प्रहस्य जगदीश्वर: । व्याजहार पुनर्गोपान् दर्शयन्लौकिकीं गतिम् ॥ १३ ॥
tad upākarṇya bhagavān
[tad upaakarnya bhagavaan]
prahasya jagad-īśvaraḥ
[prahasya jagad-eeshvarah]
vyājahāra punar gopān
[vyaajahaara punar gopaan]
darśayan laukikīṁ gatim
[darshayan laukikeem gatim]
Word-for-word
tat — that upākarṇya — hearing bhagavān — the Supreme Lord prahasya — laughing jagat - īśvaraḥ — the controller of the entire universe vyājahāra — addressed punaḥ — again gopān — the cowherd boys darśayan — showing laukikīm — of the ordinary world gatim — the way .
Blended reading (Sanskrit + English inline)
tad upākarṇya bhagavān
tat
that
upākarṇya
hearing
bhagavān
the Supreme Lord
prahasya jagad-īśvaraḥ
prahasya
laughing
jagat - īśvaraḥ
the controller of the entire universe
vyājahāra punar gopān
vyājahāra
addressed
punaḥ
again
gopān
the cowherd boys
darśayan laukikīṁ gatim
darśayan
showing
laukikīm
of the ordinary world
gatim
the way .
Important Words
  • prahasya — laughing
    Pra + √has — 'to burst into laughter.' The Lord's smile and laugh are recurrent mādhurya-cues in Canto 10. Here the laugh signals He has been one step ahead the entire time.
  • jagat-īśvaraḥ — the controller of the entire universe
    Compound: jagat (universe) + īśvaraḥ (controller). Cited in the very verse where He is begging a meal — to remind the reader Who is doing the begging. Without this title, the gesture loses its weight.
  • darśayan — showing
    Present participle of √dṛś, causative. Kṛṣṇa is showing, demonstrating — the entire chapter is staged pedagogy. Gauḍīyas: the līlā is also the upadeśa.
  • laukikīm-gatim — the way of the ordinary world
    Compound: laukikīm (worldly) + gatim (path). Bhagavān adopts the laukika idiom — try option B if option A fails — to instruct His devotees in patience and persistence. He is the teacher inside the play.
Hearing what had happened, the Supreme Personality of Godhead, the Lord of the universe, simply laughed. Then He again addressed the cowherd boys, showing them the way men act in this world.
Purport

By laughing, Lord Kṛṣṇa indicated to the cowherd boys that they need not be angry at the ritualistic brāhmaṇas but should understand that one who begs will often be refused.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Hearing what had happened, the Supreme Personality of Godhead, the Lord of the universe, simply laughed. Then He again addressed the cowherd boys, showing them the way men act in this world.
Commentary

Krsna laughed because it was not proper to show anger towards the ignorant brahmanas. He wanted to show that one who aspires for results should not become despondent, that one who begs should not give up. (laukikim gatim).

Jīva Gosvāmī Gauḍīya
Commentary

Though the boys spoke to both of them Balarāma did not reply since he was anger because of offense to Kṛṣṇa and knew Kṛṣṇa’s intentions. Kṛṣṇa answered. He heard them while they were close, as they slowly revealed the brāhmaṇas’ disrespect with sorrow. He laughed loudly because he was the controller of everything and was endowed with all powers. He asked for food for fun. Therefore it was appropriate to laugh with detachment. He showed that if asking men did not succeed, one should ask their wives (laukikīṁ gatim). This is one curious pastime with a special point. After showing that humans are inferior to the trees, he shows that those devoted to chanting the Vedas and doing sacrifices but who are not devotees of the Lord end up suffering with faults of pride etc. and do not attain auspiciousness, whereas devotees without these faults are topmost. He performed this pastime to show this point to the people by the behavior of the brāhmaṇas and their wives.

Śrīdhara Svāmī Gauḍīya
Commentary

Though the boys spoke to both of them Balarāma did not reply since he was angry because of the offense to Kṛṣṇa. Kṛṣṇa alone answered. Kṛṣṇa heard at close range (upākarṇya). The boys came close and spoke softly because they were aggrieved by the brāhmaṇas lack of respect. Or he heard at close range so others would not be grieved by hearing. He laughed loudly when he heard the news, at the great ignorance and pride of the brāhmaṇas or to relieve the boys of sorrow. Though he was lord of the brāhmaṇas (jagadīśvaraḥ) he did not consider this an offense, because he was omniscient (bhagavān). What is their fault if they are bewildered by my māyā? Or he was most merciful (bhagavān). He taught that, where begging from the men was unsuccessful, one could beg from their wives. Or he wanted to teach that for succeeding in bhakti, one must beg and that it would not be without obstacles. Previously immediately on hearing of the hunger pains of the cowherds he sent them to the ignorant brāhmaṇas, though he was omniscient. Later on reflecting on the matter, he sent them to the wives. Or materialists dedicated to chanting the Vedas and performing sacrifices end with pride and suffering, not with peace. Those without these faults are far superior. He taught this to the world by his interaction with the wives. Or he wanted to show the material principle that love for the Lord was stronger in women than in men. Thus he sent them first to the men.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 17.14 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18
Related lectures
Personal Guidance
Hearing it, Kṛṣṇa simply laughs and shows the boys how men act in this world. The Lord's laughter teaches: refusals are common; do not be angry. He uses the world's normal traffic of rejection as a teaching.
Reflection Questions
  • Where am I taking refusal personally when the Lord might be laughing at how ordinary it is?
  • What lesson about people in general have I been missing because I kept it specific?
Analogy

A father who hears that the rich neighbour shut the door on his hungry children and laughs — Kṛṣṇa knows the brāhmaṇīs are already cooking, the play is going as written. His laugh is not amusement at His sakhās' hunger but at His own choreography.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.14

↗
मां ज्ञापयत पत्नीभ्य: ससङ्कर्षणमागतम् । दास्यन्ति काममन्नं व: स्निग्धा मय्युषिता धिया ॥ १४ ॥
māṁ jñāpayata patnībhyaḥ
[maam jnaapayata patneebhyah]
sa-saṅkarṣaṇam āgatam
[sa-sankarshanam aagatam]
dāsyanti kāmam annaṁ vaḥ
[daasyanti kaamam annam vah]
snigdhā mayy uṣitā dhiyā
[snigdhaa mayy ushitaa dhiyaa]
Word-for-word
mām — Me jñāpayata — please announce patnībhyaḥ — to the wives sa - saṅkarṣaṇam — together with Lord Balarāma āgatam — arrived dāsyanti — they will give kāmam — as much as you desire annam — food vaḥ — to you snigdhāḥ — affectionate mayi — in Me uṣitāḥ — residing dhiyā — with their intelligence .
Blended reading (Sanskrit + English inline)
māṁ jñāpayata patnībhyaḥ
mām
Me
jñāpayata
please announce
patnībhyaḥ
to the wives
sa-saṅkarṣaṇam āgatam
sa - saṅkarṣaṇam
together with Lord Balarāma
āgatam
arrived
dāsyanti kāmam annaṁ vaḥ
dāsyanti
they will give
kāmam
as much as you desire
annam
food
vaḥ
to you
snigdhā mayy uṣitā dhiyā
snigdhāḥ
affectionate
mayi
in Me
uṣitāḥ
residing
dhiyā
with their intelligence .
Important Words
  • snigdhāḥ — affectionate
    From √snih — 'to be sticky with affection.' The wives' affection is the adhesive Kṛṣṇa Himself points to as the reason they will give. Sneha is the rasa-marker of vātsalya/madhura preceding prema.
  • mayi — in Me
    Locative. Where the wives' intelligence resides. Gauḍīyas read this with Gītā 12.8 (mayy eva mana ādhatsva): the residence of buddhi in Kṛṣṇa is the operational definition of bhakti.
  • uṣitāḥ — residing
    Past participle of √vas — 'to dwell.' Not visiting, dwelling. The wives are not yet seen by the world as devotees, but their minds have long since taken up permanent residence in Bhagavān.
  • dhiyā — with their intelligence
    Instrumental of dhī. It is buddhi, not just emotion, that resides in Kṛṣṇa. Gauḍīyas resist the modern split between 'devotion' and 'intelligence'; in śuddha-bhakti, dhī goes where prema goes.
[Lord Kṛṣṇa said:] Tell the wives of the brāhmaṇas that I have come here with Lord Saṅkarṣaṇa. They will certainly give you all the food you want, for they are most affectionate toward Me and, indeed, with their intelligence reside in Me alone.
Purport

While physically the wives of the brāhmaṇas remained at home, within their minds they resided in the Supreme Lord Kṛṣṇa because of intense affection for Him. Śrīla Viśvanātha Cakravartī Ṭhākura explains that the reason Lord Kṛṣṇa did not have the cowherd boys tell the brāhmaṇas’ wives He was hungry is that He knew this would severely distress these devoted ladies. Simply out of affection for Lord Kṛṣṇa, however, the wives would be happy to give all the food requested of them. They would not heed their husbands’ prohibitions, since they resided within the Lord through their transcendental intelligence.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
[Lord Kṛṣṇa said:] Tell the wives of the brāhmaṇas that I have come here with Lord Saṅkarṣaṇa. They will certainly give you all the food you want, for they are most affectionate toward Me and, indeed, with their intelligence reside in Me alone.
Commentary

"Just tell the wives of the brahmanas that we are coming. You do not have to tell them that we are hungry, for if they hear that we are hungry, they will become miserably thinking that we are suffering." "But how will they give us food, if we do not tell them you are hungry?" "Seeing that you are hungry, they will give for us." "But their husbands will prevent them." "They have great affection for me. They will not consider the obstructions of their husbands, for their minds dwell in me (mayi usita dhiya). They live in their husbands’ houses in body only."

Jīva Gosvāmī Gauḍīya
Commentary

Tell the wives that I have come, not about being hungry or asking for food, for just telling them that I have come, they will give food. The wives (patnībhyaḥ) were related to them because of the sacrifice. This word patnī indicates a wife qualified for sacrifice according to patyur naḥ samyoge. (Pāṇini 4.1.33) The wives are with their husbands because of dharma, not because of material attraction, since they have deep love of me. Since their love was for him, Balarāma is mentioned secondarily. He uses the name Saṅkarṣaṇa to indicate Balarāma’s glories. “How will they give without permission from their husbands? Though they may give a little they will be prevented by their husbands.” They are affectionate to me. They have no respect for their husbands.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Aparigraha (Non-possessiveness)Atma Nigraha (Self-control)
Related verses
BG 15.9 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.1 BG 6.5 BG 1.1
Concepts
Dharma
Related lectures
Personal Guidance
'Tell the brāhmaṇas' wives I am here with Saṅkarṣaṇa; they will give you all you want — their intelligence resides in Me alone.' The Lord sends them to those whose hearts already live in Him. Affection is the surer route than ritual authority.
Reflection Questions
  • Whose heart already lives in Kṛṣṇa that I should ask, rather than those who merely officiate?
  • Where am I knocking at the wrong door because it has the formal sign?
Analogy

The river has two banks; the boys have just been pushed off the harder bank, where ritual stands. Kṛṣṇa now sends them to the softer bank, where bhakti has been quietly waiting — the wives' minds already 'reside in Me alone.'

Stories
Vidura's banana peels

When Kṛṣṇa visited Hastināpura, Duryodhana spread out a royal feast and the Lord refused it. He went instead to Vidura's modest house where Vidurāṇī, hearing His voice, came out so absorbed that she served Him banana peels in place of the bananas — and Kṛṣṇa ate them with relish.

Kṛṣṇa's logic in this verse is the same: He bypasses the hall of professionals to reach the inner room of the bhakta. Mayi-uṣitāḥ — minds residing in Him — is the only credential He requires.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.15

↗
गत्वाथ पत्नीशालायां द‍ृष्ट्वासीना: स्वलङ्कृता: । नत्वा द्विजसतीर्गोपा: प्रश्रिता इदमब्रुवन् ॥ १५ ॥
gatvātha patnī-śālāyāṁ
[gatvaatha patnee-shaalaayaam]
dṛṣṭvāsīnāḥ sv-alaṅkṛtāḥ
[drishtvaaseenaah sv-alankritaah]
natvā dvija-satīr gopāḥ
[natvaa dvija-sateer gopaah]
praśritā idam abruvan
[prashritaa idam abruvan]
Word-for-word
gatvā — going atha — then patnī - śālāyām — in the house of the wives of the brāhmaṇas dṛṣṭvā — seeing them asīnāḥ — sitting su - alaṅkṛtāḥ — nicely ornamented natvā — bowing down to offer obeisances dvija - satīḥ — to the chaste wives of the brāhmaṇas gopāḥ — the cowherd boys praśritāḥ — humbly idam — this abruvan — spoke .
Blended reading (Sanskrit + English inline)
gatvātha patnī-śālāyāṁ
gatvā
going
atha
then
patnī - śālāyām
in the house of the wives of the brāhmaṇas
dṛṣṭvāsīnāḥ sv-alaṅkṛtāḥ
dṛṣṭvā
seeing them
asīnāḥ
sitting
su - alaṅkṛtāḥ
nicely ornamented
natvā dvija-satīr gopāḥ
natvā
bowing down to offer obeisances
dvija - satīḥ
to the chaste wives of the brāhmaṇas
gopāḥ
the cowherd boys
praśritā idam abruvan
praśritāḥ
humbly
idam
this
abruvan
spoke .
Important Words
  • patnī-śālāyām — in the house of the wives of the brāhmaṇas
    Compound: patnī (wife) + śālāyām (in the hall, locative). A women's quarter — the ritual world's inner room. Bhakti's center of gravity in this chapter is here, not in the homa-maṇḍapa.
  • su-alaṅkṛtāḥ — nicely ornamented
    Compound: su (well) + alaṅkṛtāḥ (ornamented). The wives wear their ornaments for Kṛṣṇa's arrival — Gauḍīya readers note the bridal undertone; the heart was waiting even when the news had not yet come.
  • dvija-satīḥ — to the chaste wives of the brāhmaṇas
    Compound: dvija (twice-born) + satīḥ (chaste). Satī carries the weight of pati-vrata. The narrative will reframe what 'chastity' means — not literal proximity to husband, but interior residence in Bhagavān (verse 14).
  • praśritāḥ — humbly
    Past participle of pra + √śri — 'leaning toward, deferring.' The bodily posture of humility. Bhakti's first lesson is praśritatā, never assertion.
The cowherd boys then went to the house where the brāhmaṇas’ wives were staying. There the boys saw those chaste ladies sitting, nicely decorated with fine ornaments. Bowing down to the brāhmaṇa ladies, the boys addressed them in all humility.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The cowherd boys then went to the house where the brāhmaṇas' wives were staying. There the boys saw those chaste ladies sitting, nicely decorated with fine ornaments. Bowing down to the brāhmaṇa ladies, the boys addressed them in all humility.
Jīva Gosvāmī Gauḍīya
Commentary

They went after Kṛṣṇa spoke (atha), since otherwise they would not have gone. It would not be proper to go again and beg from the same place. They came at an opportune time, since the wives were seated suitability, for conversation arises from peaceful heart, being well dressed and from proper behavior. Dependent on their husbands, after cooking they bathed and then sat without movement, absorbed in talks of the Lord with each other. They were ornamented properly by their husbands and were ornamented with ecstatic symptoms by absorption in prema for the Lord. Thought they were the best wives of brāhmaṇas, they were endowed with the highest behavior because they had all qualities arising from bhakti to the Lord. The boys were by nature humble but they were especially modest on hearing from Kṛṣṇa that the wives had the highest affection for Kṛṣṇa.

Śrīdhara Svāmī Gauḍīya
Commentary

They went after Kṛṣṇa spoke (atha). The wives were sitting, not engaged in action like their husbands. They were sitting comfortable happy with devotion to the lord. Ornaments were the sign that they were wives of the brāhmaṇas. Or they were ornamented with signs of prema. They were wives (satīh) of the brāhmaṇas. Though they were wives they were also pure (satīh), having bhakti for the Lord. They were purer or superior to their husbands, the brāhmaṇas. The boys were polite by nature (vinītāḥ or prāśritāḥ) or because they had heard of the wives’ affection for the Lord.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 17.14 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 5.18 BG 13.1 BG 6.1 BG 6.5
Related lectures
Personal Guidance
The boys reach the wives' house, see them sitting beautifully decorated, bow, and address them humbly. Approach to those who love the Lord starts with the same humility shown to brāhmaṇas — devotion itself is the rank.
Reflection Questions
  • Where am I more humble to credentialed authority than to invisible devotee-authority?
  • Whose home of devotees deserves the same bow I give to formal institutions?
Analogy

Court messengers entering the inner chamber of the queens — they bow low at the threshold, eyes down, voices soft. The boys do not bring Vraja-rusticity into the brāhmaṇa-patnī-śālā; even Kṛṣṇa's emissaries observe varṇa-etiquette.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.16

↗
नमो वो विप्रपत्नीभ्यो निबोधत वचांसि न: । इतोऽविदूरे चरता कृष्णेनेहेषिता वयम् ॥ १६ ॥
namo vo vipra-patnībhyo
[namo vo vipra-patneebhyo]
nibodhata vacāṁsi naḥ
[nibodhata vachaamsi nah]
ito ’vidūre caratā
[ito ’vidoore charataa]
kṛṣṇeneheṣitā vayam
[krishneneheshitaa vayam]
Word-for-word
namaḥ — obeisances vaḥ — unto you vipra - patnībhyaḥ — the wives of the brāhmaṇas nibodhata — please hear vacāṁsi — words naḥ — our itaḥ — from here avidūre — not distant caratā — who is going kṛṣṇena — by Lord Kṛṣṇa iha — here iṣitāḥ — sent vayam — we .
Blended reading (Sanskrit + English inline)
namo vo vipra-patnībhyo
namaḥ
obeisances
nibodhata vacāṁsi naḥ
vaḥ
unto you
ito ’vidūre caratā
vipra - patnībhyaḥ
the wives of the brāhmaṇas
nibodhata
please hear
kṛṣṇeneheṣitā vayam
vacāṁsi
words
naḥ
our
itaḥ
from here
avidūre
not distant
caratā
who is going
kṛṣṇena
by Lord Kṛṣṇa
iha
here
iṣitāḥ
sent
vayam
we .
Important Words
  • namaḥ — obeisances
    From √nam — to bow. The first word out of the boys' mouths inside the wives' hall. Vaiṣṇava-mantra everywhere begins with namaḥ; even sakhās use the form here.
  • vipra-patnībhyaḥ — to the wives of the brāhmaṇas
    Compound: vipra (brāhmaṇa) + patnībhyaḥ (wives, dative plural). Honour-form. The boys grant the wives the full social title even while delivering a request that will pull these women out of that role.
  • kṛṣṇena — by Lord Kṛṣṇa
    Instrumental. The name is mentioned in the second line of the boys' speech — Gauḍīyas notice this is also exactly the moment the wives' minds awaken (verse 18: śrutvā acyutam). The name is the cause.
  • iṣitāḥ — sent
    Past participle of √iṣ. Specifically 'impelled by inner will' — the same verb-family as iṣṭa. The boys are not random visitors; Bhagavān's will has placed them on this threshold.
[The cowherd boys said:] Obeisances unto you, O wives of the learned brāhmaṇas. Kindly hear our words. We have been sent here by Lord Kṛṣṇa, who is passing by not far from here.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
[The cowherd boys said:] Obeisances unto you, O wives of the learned brāhmaṇas. Kindly hear our words. We have been sent here by Lord Kṛṣṇa, who is passing by not far from here.
Commentary

We have been sent by Krsna (isita).

Jīva Gosvāmī Gauḍīya
Commentary

Seeing they were devotional as per Kṛṣṇa’s words, they spoke to them with reverence. We offer respects to you, worthy of being respected as wives of brāhmaṇas. Since the wives did not seem to be aware of them they spoke again. Hear our words. Out of respect for the meaning of the words, they use the plural (vacāṁsi). We were sent by Kṛṣṇa, who has attracted your hearts. He is not far away (avidure).

Śrīdhara Svāmī Gauḍīya
Commentary

They offered respects by saying namo vaḥ. Or they said this in order to test the women’s mood. On hearing the words the women would face the boys if they respected them. They offered respects because the women were wives of brāhmaṇas (vipra-patnibhyaḥ). Or they offered respects again to show their devotion to the wives. Hear (nibodhata) our words. Plural is used to show respect. They speak with natural humility. Nibodhata (be attentive) is used so that they would listen attentively or would hear with joy. We have been sent by Kṛṣṇa, who has attracted your hearts. He is passing nearby.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)
Related verses
BG 15.9 BG 17.14 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.1 BG 6.5 BG 4.39 BG 1.1
Related lectures
Personal Guidance
'Obeisances, O wives of the learned. Hear our words — Kṛṣṇa, passing by, has sent us.' The same formula works as well here — His name, the message, the simple request.
Reflection Questions
  • What part of my approach changes when I shift audiences from official to devoted — and should it?
  • Where could I keep the message simpler, since the Lord's name is what carries it?
Analogy

A herald announces the king's name at the doorway and the door opens before he finishes — the wives' hearts have been waiting on that name; the sentence cannot complete before they have begun to move.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.17

↗
गाश्चारयन् स गोपालै: सरामो दूरमागत: । बुभुक्षितस्य तस्यान्नं सानुगस्य प्रदीयताम् ॥ १७ ॥
gāś cārayan sa gopālaiḥ
[gaash chaarayan sa gopaalaih]
sa-rāmo dūram āgataḥ
[sa-raamo dooram aagatah]
bubhukṣitasya tasyānnaṁ
[bubhukshitasya tasyaannam]
sānugasya pradīyatām
[saanugasya pradeeyataam]
Word-for-word
gāḥ — the cows cārayan — tending saḥ — He gopālaiḥ — in the company of the cowherd boys sa - rāmaḥ — together with Lord Balarāma dūram — from far away āgataḥ — has come bubhukṣitasya — who is hungry tasya — for Him annam — food sa - anugasya — together with His companions pradīyatām — should be given .
Blended reading (Sanskrit + English inline)
gāś cārayan sa gopālaiḥ
gāḥ
the cows
cārayan
tending
saḥ
He
gopālaiḥ
in the company of the cowherd boys
sa-rāmo dūram āgataḥ
sa - rāmaḥ
together with Lord Balarāma
dūram
from far away
āgataḥ
has come
bubhukṣitasya tasyānnaṁ
bubhukṣitasya
who is hungry
tasya
for Him
annam
food
sānugasya pradīyatām
sa - anugasya
together with His companions
pradīyatām
should be given .
Important Words
  • cārayan — tending
    Present participle of √car. The Lord of all is described as 'one who tends cows' — the operative verb of His Vraja-līlā. Caraṇam: He has come to this work willingly.
  • sa-rāmaḥ — together with Lord Balarāma
    Compound: sa (with) + rāmaḥ (Balarāma). Even in a one-line request, the elder brother is named alongside. Vraja never separates the two.
  • bubhukṣitasya — of Him who is hungry
    Desiderative genitive of √bhuj. Bhagavān's hunger named in the highest grammatical formality. The form is reverent, the content is mundane — exactly the chapter's tension.
  • sa-anugasya — together with His companions
    Compound: sa (with) + anugasya (genitive of anuga, follower). Kṛṣṇa never eats without His sakhās. Gauḍīyas: this is the prototype of prasāda-vitaraṇa — Bhagavān's meal is communal by definition.
  • pradīyatām — should be given
    Passive imperative of pra + √dā. Polite request-form. The boys do not demand; they leave the agency to the wives — and the wives accept it instantly.
He has come a long way with the cowherd boys and Lord Balarāma, tending the cows. Now He is hungry, so some food should be given for Him and His companions.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
He has come a long way with the cowherd boys and Lord Balarāma, tending the cows. Now He is hungry, so some food should be given for Him and His companions.
Commentary

Hearing Krsna’s name they began to faint in bliss. To bring them back to consciousness, the boys began to explain why they had come to their houses, beginning in a gentle way, and ending boldly. "Krsna and Balarama are not far off (aduram)." Seeing they had become alert on hearing this, the boys then thought of exciting them by mentioning that Krsna and Balarama wanted some food. "Krsna and his friends are suffering from hunger."

Jīva Gosvāmī Gauḍīya
Commentary

They call Balarāma by the name Rāma to indicate that he always gives joy to Kṛṣṇa. They do not show formality at this time. Previously Kṛṣṇa used the name Saṅkarṣaṇa to indicate Balarāma’s powers. But the boys called him Rāma to indicate his absorption in Kṛṣṇa. Previously it was suitable to show reverence, but now because of the attraction for Kṛṣṇa in the wives, such reverence was not necessary. Another version has aduramitaḥ. This is repetition, to indicate that they can go and meet Kṛṣṇa. Food should be given to Kṛṣṇa along with Balarāma and the other boys (sānugasya). It should be given excellently, with sweet rice and cups for drinking. Previously on instructions they only asked for rice for the two boys. Now they asked for excellent food for everyone, without having received instructions. They joke with them because of hearing about the wives’ great attraction to Kṛṣṇa. It was possible that they would go quickly to Kṛṣṇa without bringing any food.

Śrīdhara Svāmī Gauḍīya
Commentary

They call Balarāma by the name Rāma to indicate that he always gives joy to Kṛṣṇa. They do not show formality at this time. He has travelled far from his house. Therefore they could not bring food with him. Or the word can be aduram (not far). He has come and is not far away. This is repetition from the previous verse. The wives could thus go to him. Give food to Kṛṣṇa with Balarāma and other followers (sānugasya) along with tasty sweet rice, water and cups (pra). Previously they asked the brāhmaṇas for rice only for the two boys but now they ask for others as well, and with other items also because they had heard of the wives great devotion to the Lord. The instruction of the Lord to get rice was only to get relief from hunger. Now they request rice or food for all the followers. If they only said that Kṛṣṇa had arrived, the wives may have quickly gone to meet him without bringing any food.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Udyama (Industriousness / Effort)Atma Nigraha (Self-control)
Related verses
BG 15.9 BG 17.14 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.1 BG 6.5 BG 4.39
Related lectures
Personal Guidance
'He has come a long way with the boys and Balarāma, tending cows. He is hungry. Food should be given.' The request is concrete, contextualized, and frames giving as proper, not as favor.
Reflection Questions
  • Where am I treating my requests as favors when they are actually proper to give?
  • What context could I add to my asking that frames giving as natural rather than exceptional?
Analogy

A child telling neighbours that father walked far this morning and is hungry — the boys describe Kṛṣṇa's hunger in the same idiom one would use about an ordinary boy, and that very ordinariness is what melts the wives.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.18

↗
श्रुत्वाच्युतमुपायातं नित्यं तद्दर्शनोत्सुका: । तत्कथाक्षिप्तमनसो बभूवुर्जातसम्भ्रमा: ॥ १८ ॥
śrutvācyutam upāyātaṁ
[shrutvaachyutam upaayaatam]
nityaṁ tad-darśanotsukāḥ
[nityam tad-darshanotsukaah]
tat-kathākṣipta-manaso
[tat-kathaakshipta-manaso]
babhūvur jāta-sambhramāḥ
[babhoovur jaata-sambhramaah]
Word-for-word
śrutvā — hearing acyutam — Lord Kṛṣṇa upāyātam — come nearby nityam — constantly tat - darśana — for the sight of Him utsukāḥ — eager tat - kathā — by descriptions of Him ākṣpita — enchanted manasaḥ — their minds babhūvuḥ — they became jāta - sambhramāḥ — excited .
Blended reading (Sanskrit + English inline)
śrutvācyutam upāyātaṁ
śrutvā
hearing
acyutam
Lord Kṛṣṇa
upāyātam
come nearby
nityaṁ tad-darśanotsukāḥ
nityam
constantly
tat - darśana
for the sight of Him
utsukāḥ
eager
tat-kathākṣipta-manaso
tat - kathā
by descriptions of Him
ākṣpita
enchanted
manasaḥ
their minds
babhūvur jāta-sambhramāḥ
babhūvuḥ
they became
jāta - sambhramāḥ
excited .
Important Words
  • acyutam — Lord Kṛṣṇa
    'The infallible one.' The wives hear His name in this specific form — the Lord who never falls — and immediately something in them that had been slipping is steadied.
  • tat-darśana-utsukāḥ — eager for the sight of Him
    Compound: tat (His) + darśana (sight) + utsukāḥ (eager). Darśana-utsukatā — eagerness for the sight of Bhagavān — is one of the bhāva-aṅgas Rūpa Gosvāmī codifies in Bhakti-rasāmṛta-sindhu.
  • tat-kathā — by descriptions of Him
    Compound: tat (His) + kathā (narration). Kṛṣṇa-kathā as the means by which bhāva developed in the wives — exactly the program of the Bhāgavatam itself. They have been built by hearing.
  • ākṣpita — enchanted
    Past participle of ā + √kṣip — 'thrown, hurled.' Their minds have been thrown toward Kṛṣṇa by the kathā; the verb is violent, like a stone in a sling. Bhakti is not gentle when it ripens.
  • jāta-sambhramāḥ — excited
    Compound: jāta (born) + sambhramāḥ (flutter, agitation). The eight sāttvika-bhāvas include stambha, sveda, etc.; sambhrama is the immediate eager-disorder that arises at the sudden presence of the beloved.
The wives of the brāhmaṇas were always eager to see Kṛṣṇa, for their minds had been enchanted by descriptions of Him. Thus as soon as they heard that He had come, they became very excited.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The wives of the brāhmaṇas were always eager to see Kṛṣṇa, for their minds had been enchanted by descriptions of Him. Thus as soon as they heard that He had come, they became very excited.
Commentary

The wives began criticizing their minds on hearing that Krsna was hungry. " O you low mind, though you have heard that your beloved Krsna is suffering from hunger why did you not wake up from fainting?"

Jīva Gosvāmī Gauḍīya
Commentary

Acyutam means “he who never leaves the heart.” They heard that Acyuta was personally very close (upāyātam). Their minds were disturbed on hearing that he was hungry (tat-kathākśipta-manasaḥ).

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Atma Nigraha (Self-control)Karuna (Kindness / Compassion)
Related verses
BG 15.9 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.1 BG 6.5 BG 1.1 BG 16.4
Related lectures
Personal Guidance
The wives were always eager to see Kṛṣṇa, minds enchanted by descriptions of Him; hearing He's come, they grow excited. Devotion ripened by hearing comes alive the moment the news arrives — anticipation does the heavy lifting.
Reflection Questions
  • Where has hearing about Kṛṣṇa secretly prepared me to act faster when an opening comes?
  • Whose excitement at the news of Him do I underestimate as I deliver?
Analogy

A reservoir behind a dam, water level rising over years through every monsoon of kṛṣṇa-kathā — a single word now is enough to break the wall. The wives have been hearing about Kṛṣṇa for years; one sentence about His arrival is all the trigger that is needed.

Stories
The Brāhmaṇa who heard Bhāgavata for seven days

Tradition records that even ordinary listeners who hear Bhāgavatam continuously soften into bhakti without intending to — Parīkṣit himself attains liberation in seven days at the riverside, not by austerity but by śravaṇa.

The wives in this verse exemplify the principle: long śravaṇa builds bhāva quietly, and then a single contact — here, news of Kṛṣṇa's nearness — completes what years of hearing have prepared.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.19

↗
चतुर्विधं बहुगुणमन्नमादाय भाजनै: । अभिसस्रु: प्रियं सर्वा: समुद्रमिव निम्नगा: ॥ १९ ॥
catur-vidhaṁ bahu-guṇam
[chatur-vidham bahu-gunam]
annam ādāya bhājanaiḥ
[annam aadaaya bhaajanaih]
abhisasruḥ priyaṁ sarvāḥ
[abhisasruh priyam sarvaah]
samudram iva nimnagāḥ
[samudram iva nimnagaah]
Word-for-word
catuḥ - vidham — of the four varieties (that which is chewed, that which is drunk, that which is licked and that which is sucked) bahu - guṇam — endowed with many rich tastes and fragrances annam — food ādāya — bringing bhājanaiḥ — in large vessels abhisasruḥ — they went forward priyam — to their beloved sarvāḥ — all of them samudram — to the ocean iva — just as nimna - gāḥ — the rivers .
Blended reading (Sanskrit + English inline)
catur-vidhaṁ bahu-guṇam
catuḥ - vidham
of the four varieties (that which is chewed, that which is drunk, that which is licked and that which is sucked)
bahu - guṇam
endowed with many rich tastes and fragrances
annam ādāya bhājanaiḥ
annam
food
ādāya
bringing
bhājanaiḥ
in large vessels
abhisasruḥ priyaṁ sarvāḥ
abhisasruḥ
they went forward
priyam
to their beloved
sarvāḥ
all of them
samudram iva nimnagāḥ
samudram
to the ocean
iva
just as
nimna - gāḥ
the rivers .
Important Words
  • catuḥ-vidham — of four varieties
    Compound: catuḥ (four) + vidham (kinds). The four classes — chewable, drinkable, lickable, suckable. Gauḍīya prasāda-tradition still uses this categorization. The food is the entire bhojya-jagat condensed into vessels.
  • bahu-guṇam — endowed with many rich tastes and fragrances
    Compound: bahu (many) + guṇam (qualities). The wives' food carries every rasa — the chapter is also a quiet meditation on what kind of offering Bhagavān accepts: not ritual purity but bhāva.
  • abhisasruḥ — they went forward
    Reduplicated perfect of abhi + √sṛ — 'to rush toward.' The compound conveys directed motion. Their feet know the way before their husbands have given permission.
  • priyam — to their beloved
    Accusative — Kṛṣṇa as their priyatama. The word that will dominate verses 23, 27, 29. Bhakti's vocabulary is the vocabulary of beloved-ness.
  • nimna-gāḥ — the rivers (literally, the down-going ones)
    Compound: nimna (low) + gāḥ (going). The classical simile of Bhāgavatam 1.2.6: yayā ātmā suprasīdati — bhakti flows downward toward Bhagavān as rivers to sea, without effort once the slope is given.
Taking along in large vessels the four kinds of foods, full of fine tastes and aromas, all the ladies went forth to meet their beloved, just as rivers flow toward the sea.
Purport

Śrīla Viśvanātha Cakravartī Ṭhākura explains that the wives of the brāhmaṇas experienced conjugal feelings toward Kṛṣṇa, as if He were their paramour; thus they could not be checked as they rushed to see Him.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Taking along in large vessels the four kinds of foods, full of fine tastes and aromas, all the ladies went forth to meet their beloved, just as rivers flow toward the sea.
Commentary

The four types of foods are those that are chewed, sucked, licked and drunk. The foods had been cooked skillfully with taste and fragrance (bahu guna). They went to meet Krsna (abhisasruh), playing the role of illicit lovers. In order to avoid censure for their conduct, they are described as rivers flowing down naturally towards the ocean, because they had heard for a long time about Krsna.

Jīva Gosvāmī Gauḍīya
Commentary

They brought the food in vessels for eating or in the cooking vessels in order to keep the food warm or out of respect. They came and faced him (abhisasruḥ). The four types of food are those which are chewed, those which are not chewed, those which are licked and those which are sucked.

Śrīdhara Svāmī Gauḍīya
Commentary

They brought the food with vessels for eating or in the cooking vessels. Their special devotion for Kṛṣṇa is depicted by a comparison.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Dana (Charity / Generosity)Prema (Divine Love)Kshama (Forgiveness / Patience)Samata (Equanimity / Even-mindedness)Guru Bhakti (Reverence for Teacher)Shraddha (Faith / Reverence)
Related verses
BG 3.9 BG 9.1 BG 9.34 BG 15.20 BG 15.7 BG 10.4 BG 12.3 BG 16.1 BG 7.1 BG 12.2 BG 9.26 BG 12.5
Concepts
Jiva
Related lectures
Personal Guidance
Carrying four kinds of food in large vessels, they go forth like rivers to the sea. When the Lord arrives, devotional preparation flows toward Him by gravity — service is the river's natural slope.
Reflection Questions
  • What 'four kinds' of preparation do I have ready when an opening for Him appears?
  • Where have I been a river dammed up, waiting to flow toward Him?
Analogy

Rivers, having no choice in the matter, run downhill to the sea — the brāhmaṇa wives, no longer free, run toward Kṛṣṇa. The simile is decisive: bhakti is gravitational once bhāva is ripe; the alternative is no longer available.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.20-21

↗
निषिध्यमाना: पतिभिर्भ्रातृभिर्बन्धुभि: सुतै: । भगवत्युत्तमश्लोके दीर्घश्रुतधृताशया: ॥ २० ॥ यमुनोपवनेऽशोकनवपल्लवमण्डिते । विचरन्तं वृतं गोपै: साग्रजं दद‍ृशु: स्त्रिय: ॥ २१ ॥
niṣidhyamānāḥ patibhir
[nishidhyamaanaah patibhir]
bhrātṛbhir bandhubhiḥ sutaiḥ
[bhraatribhir bandhubhih sutaih]
bhagavaty uttama-śloke
[bhagavaty uttama-shloke]
dīrgha-śruta-dhṛtāśayāḥ
[deergha-shruta-dhritaashayaah]
yamunopavane ’śoka
[yamunopavane ’shoka]
nava-pallava-maṇḍite
[nava-pallava-mandite]
vicarantaṁ vṛtaṁ gopaiḥ
[vicharantam vritam gopaih]
sāgrajaṁ dadṛśuḥ striyaḥ
[saagrajam dadrishuh striyah]
Word-for-word
niṣidhyamānāḥ — being forbidden patibhiḥ — by their husbands bhrātṛbhiḥ — by their brothers bandhubhiḥ — by other relatives sutaiḥ — and by their sons bhagavati — directed toward the Supreme Personality of Godhead uttama - śloke — who is praised with transcendental hymns dīrgha — for a long time śruta — because of hearing dhṛta — acquired āśayāḥ — whose expectations yamunā - upavane — in a garden along the river Yamunā aśoka - nava - pallava — by the buds of the aśoka trees maṇḍite — decorated vicarantam — wandering vṛtam — surrounded gopaiḥ — by the cowherd boys sa - agrajam — together with His elder brother dadṛśuḥ — they saw striyaḥ — the ladies .
Blended reading (Sanskrit + English inline)
niṣidhyamānāḥ patibhir
niṣidhyamānāḥ
being forbidden
patibhiḥ
by their husbands
bhrātṛbhir bandhubhiḥ sutaiḥ
bhrātṛbhiḥ
by their brothers
bandhubhiḥ
by other relatives
sutaiḥ
and by their sons
bhagavaty uttama-śloke
bhagavati
directed toward the Supreme Personality of Godhead
uttama - śloke
who is praised with transcendental hymns
dīrgha-śruta-dhṛtāśayāḥ
dīrgha
for a long time
śruta
because of hearing
dhṛta
acquired
āśayāḥ
whose expectations
yamunopavane ’śoka
yamunā - upavane
in a garden along the river Yamunā
aśoka - nava - pallava
by the buds of the aśoka trees
nava-pallava-maṇḍite
maṇḍite
decorated
vicarantaṁ vṛtaṁ gopaiḥ
vicarantam
wandering
vṛtam
surrounded
gopaiḥ
by the cowherd boys
sāgrajaṁ dadṛśuḥ striyaḥ
sa - agrajam
together with His elder brother
dadṛśuḥ
they saw
striyaḥ
the ladies .
Important Words
  • niṣidhyamānāḥ — being forbidden
    Present passive participle of ni + √sidh — 'being prohibited.' The participle is in continuous tense: they are being forbidden even as they move. Bhakti walks through prohibition, not around it.
  • uttama-śloke — who is praised with transcendental hymns
    Compound: uttama (highest) + śloke (verses). The Bhāgavatam's signature epithet for Kṛṣṇa — He is the One the Vedas praise. The wives' bhakti is on the most exalted possible object.
  • dīrgha-śruta-dhṛta-āśayāḥ — whose expectations were held for long because of hearing
    Compound: dīrgha (long) + śruta (heard) + dhṛta (held) + āśayāḥ (intentions). The exact mechanism of bhāva-formation: prolonged śravaṇa producing held intention. Gauḍīyas read this as the textbook entry on how women without dīkṣā became premī-bhaktas.
  • aśoka-nava-pallava — by the buds of the aśoka trees
    Compound: aśoka (the aśoka tree, 'sorrow-less') + nava (new) + pallava (buds). The garden is literally 'sorrow-less' — Vraja's geography itself names what is about to happen to these women.
  • yamunā-upavane — in a garden along the river Yamunā
    Compound: yamunā (the Yamunā) + upavane (in the garden). Vraja's specific topography. Gauḍīyas read every Yamunā-bank scene as set on the geography Caitanya later rolled in tears upon.
Although their husbands, brothers, sons and other relatives tried to forbid them from going, their hope of seeing Kṛṣṇa, cultivated by extensive hearing of His transcendental qualities, won out. Along the river Yamunā, within a garden decorated with buds of aśoka trees, they caught sight of Him strolling along in the company of the cowherd boys and His elder brother, Balarāma.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Although their husbands, brothers, sons and other relatives tried to forbid them from going, their hope of seeing Kṛṣṇa, cultivated by extensive hearing of His transcendental qualities, won out. Along the river Yamunā, within a garden decorated with buds of aśoka trees, they caught sight of Him strolling along in the company of the cowherd boys and His elder brother, Balarāma.
Jīva Gosvāmī Gauḍīya
Commentary

They were forbidden by their husbands nearby or others nearby as the case may be. They were forbidden from going. The others said, “Send the food through others but do not go.” Kṛṣṇa is called Uttama-śloka (famous) since he accepted their food. They saw Kṛṣṇa. The word aśoka suggests that on attaining him all sorrow (śoka) vanished. He was playing (vicarantam) surrounded by friends. This indicates special beauty. Or they saw him even though he was surrounded by friends since he was most conspicuous among them. He was with his elder brother. This indicates that his beauty was superior to all others’ beauty including that of Balarāma since the word “with” indicates a secondary person. The wives are addressed simply as “women” to show the misfortune of their husbands.

Śrīdhara Svāmī Gauḍīya
Commentary

The husbands tried to prevent them, fearing that the wives would reject them, first by trying to control them and then by using disrespectful words. The brothers tried to prevent them because of greater affection. Then the sons tried to prevent them out of greater affection. Mothers are not mentioned as they would assist fathers (instead of bandhubhiḥ). However there is no forbiddance of having such a bhāva for the Lord. They had developed strong hopes or strong desires with a special bhāva because of hearing for a long time about Kṛṣṇa. Dīrgha-śruta means O Parīkṣit, you have heard scriptures for a long time. Their behavior is suitable for a person who has heard scriptures. Or Parīkṣit, though you have heard scriptures for a long time, have you ever heard of such bhakti as theirs? Dhṛtāśayāḥ means they had fixed in their heart or had strong desires at all times with special bhāvas. They were forbidden by their husbands nearby or others nearby as the case may be. They were forbidden from going. The others said, “Send the food through others but do not go.” Kṛṣṇa is called Uttama-śloka (famous) since he accepted their food. They saw Kṛṣṇa. The word aśoka suggests that on attaining him all sorrow (śoka) vanished. He was playing (vicarantam) surrounded by friends. This indicates special beauty. Or they saw him even though he was surrounded by friends since he was most conspicuous among them. He was with his elder brother. This indicates that his beauty was superior to all others’ beauty including that of Balarāma’s since the word “with” indicates a secondary person. The wives are addressed simply as “women” to show the misfortune of their husbands.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Karuna (Kindness / Compassion)
Related verses
BG 15.9 BG 17.14 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.1 BG 6.5 BG 1.1
Concepts
Bhava
Related lectures
Personal Guidance
Husbands, brothers, sons forbid them, but their cultivated hope wins out; along the Yamunā, in an aśoka garden, they spot Kṛṣṇa with His friends. Love nurtured by years of hearing overrides social control at the decisive moment.
Reflection Questions
  • What social prohibition has been holding me back from a Yamunā-walk to find Him?
  • Whose disapproval would loving discipline override if the chance arose today?
Analogy

Husbands, brothers, sons stand at the doorway like reeds in a flood — the wives go around them because the current has already been chosen. Years of śravaṇa become the slope of the riverbed.

Stories
Rūpa and Sanātana leaving Hussain Shah's court

Born into the ministerial brāhmaṇa-class of Bengal's Muslim court, the two brothers were chained to position, wealth and family expectation. When Mahāprabhu's call reached them, Sanātana feigned illness, bribed his way out of jail, and disappeared into the forest with nothing.

The brāhmaṇīs of this verse perform the same act in miniature: family-bonds become unable to hold a heart that has already started to move toward Kṛṣṇa. Niṣidhyamānāḥ — being forbidden — is no obstacle once dīrgha-śruta-dhṛta-āśayāḥ has ripened.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.22

↗
श्यामं हिरण्यपरिधिं वनमाल्यबर्ह- धातुप्रवालनटवेषमनुव्रतांसे । विन्यस्तहस्तमितरेण धुनानमब्जं कर्णोत्पलालककपोलमुखाब्जहासम् ॥ २२ ॥
śyāmaṁ hiraṇya-paridhiṁ vanamālya-barha-
[shyaamam hiranya-paridhim vanamaalya-barha-]
dhātu-pravāla-naṭa-veṣam anavratāṁse
[dhaatu-pravaala-nata-vesham anavrataamse]
vinyasta-hastam itareṇa dhunānam abjaṁ
[vinyasta-hastam itarena dhunaanam abjam]
karṇotpalālaka-kapola-mukhābja-hāsam
[karnotpalaalaka-kapola-mukhaabja-haasam]
Word-for-word
śyāmam — dark blue in complexion hiraṇya — golden paridhim — whose garment vana - mālya — with a forest garland barha — peacock feather dhātu — colored minerals pravāla — and sprigs of buds naṭa — like a dancer upon the stage veṣam — dressed anuvrata — of a friend aṁse — upon the shoulder vinyasta — placed hastam — His hand itareṇa — with the other dhunānam — twirling abjam — a lotus karṇa — upon His ears utpala — lilies alaka - kapola — with hair extending over His cheeks mukha - abja — upon His lotuslike face hāsam — having a smile .
Blended reading (Sanskrit + English inline)
śyāmaṁ hiraṇya-paridhiṁ vanamālya-barha-
śyāmam
dark blue in complexion
hiraṇya
golden
paridhim
whose garment
vana - mālya
with a forest garland
barha
peacock feather
dhātu-pravāla-naṭa-veṣam anavratāṁse
dhātu
colored minerals
pravāla
and sprigs of buds
naṭa
like a dancer upon the stage
veṣam
dressed
anuvrata
of a friend
aṁse
upon the shoulder
vinyasta-hastam itareṇa dhunānam abjaṁ
vinyasta
placed
hastam
His hand
itareṇa
with the other
dhunānam
twirling
abjam
a lotus
karṇotpalālaka-kapola-mukhābja-hāsam
karṇa
upon His ears
utpala
lilies
alaka - kapola
with hair extending over His cheeks
mukha - abja
upon His lotuslike face
hāsam
having a smile .
Important Words
  • śyāmam — dark blue in complexion
    From √śyai — dark, monsoon-cloud blue. Kṛṣṇa's varṇa, foundational to every visualization. Gauḍīyas: śyāma is the colour of rasa itself; it absorbs every other colour without losing itself.
  • vana-mālya — with a forest garland
    Compound: vana (forest) + mālya (garland). The vaijayantī-mālā that hangs to His knees — strung with five-coloured forest flowers, the visible mark of His vraja-prakāśa.
  • barha — peacock feather
    The signature ornament of Kṛṣṇa's hair. Gauḍīya iconography: the barha is what distinguishes Kṛṣṇa from Viṣṇu — aiśvarya recedes, mādhurya advances. The wives see this, and the rasa is fixed.
  • naṭa-veṣam — dressed like a dramatic dancer
    Compound: naṭa (dancer/actor) + veṣam (dress). Bhāgavatam's most candid acknowledgement that Kṛṣṇa's līlā is theatrical — He is wearing the costume of a player on a stage. The world is His raṅga-bhūmi.
  • anuvrata-aṁse — upon the shoulder of a friend
    Compound: anuvrata (devoted follower) + aṁse (on the shoulder). His arm rests on a sakhā — sakhya-rasa rendered visually. He never stands alone in Vraja.
  • mukha-abja-hāsam — lotus-face with a smile
    Compound: mukha (face) + abja (lotus) + hāsam (smile). The image the wives meet — and the image that breaks them. The whole chapter pivots on a smile.
His complexion was dark blue and His garment golden. Wearing a peacock feather, colored minerals, sprigs of flower buds, and a garland of forest flowers and leaves, He was dressed just like a dramatic dancer. He rested one hand upon the shoulder of a friend and with the other twirled a lotus. Lilies graced His ears, His hair hung down over His cheeks, and His lotuslike face was smiling.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
His complexion was dark blue and His garment golden. Wearing a peacock feather, colored minerals, sprigs of flower buds, and a garland of forest flowers and leaves, He was dressed just like a dramatic dancer. He rested one hand upon the shoulder of a friend and with the other twirled a lotus. Lilies graced His ears, His hair hung down over His cheeks, and His lotuslike face was smiling.
Commentary

They saw Krsna wearing a yellow cloth (hiranya paridhih). He was decorated with a garland of forest flowers and leaves extending to his feet, with a peacock feather in his top knot, with tilaka and designs of colored clay, with new leaves tucked in his ear and belt. He looked like a theatrical artist. To make known to them his own intentions by his gestures, he is described as having his left arm on the shoulder of a friend and in his right hand he twirled a play lotus. By this he was telling them, with their love for him, that he had accepted their lotus hearts in his hand and would give them bliss. Or he was telling them, "Just see, my lotus heart is turning with bliss. You can conclude this by my actions." He had water lilies over his ears, and curls of hair falling over his cheeks. He had a lotus smile on his face.

Jīva Gosvāmī Gauḍīya
Commentary

He wore a pleated sash streaked with gold color, befitting an actor, and a garland made from forest flowers, which extended over both shoulders. His crown was ornamented with peacock feathers and flower buds. His limbs were colored with clay from a particular mountain in Kāmya-vana names Saugandhika. These items all made him appear like an actor. His left hand was placed on the shoulder of a friend who was always nearby. In his right hand he twirled a play lotus. He had a smile on his lotus face with cheeks surrounded with locks of hair and water lilies in his ears.

Śrīdhara Svāmī Gauḍīya
Commentary

He wore an upper cloth (paridhi) which was reddish gold (hiraṇya) and many garlands on his chest, a peacock feather in his hair or on top of his gem studded gold crown. He had minerals like gaurika as tilaka and buds in his hair or crown. Ekenāmala-patreṇa kaṇṭha-sūtrāvalambinā rarāja barhipatreṇa manda-māruta-kampinā He shone with a peacock feather hung from a string around his neck, which fluttered in the gentle breeze. Viṣṇu Purāṇa According to Hari-vaṁśa he had a feather below his throat. His crown always had a peacock feather. He had fresh shoots on top of his yellow cloth turban. This was the dress of a dancer. His hand was placed casually on the shoulder of a friend or out of great affection for the cowherds. In his right hand he twirled a lotus since he was playful by nature. It would also remove unlimited pain of the wives. The order of the description is according to increasing beauty. He did not hold his flute since that was unsuitable for the wives, being most bewitching. His locks hung over his cheeks casually or because of the efforts of playing. Generally the locks fall on his forehead but had fallen to his cheeks.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Atma Nigraha (Self-control)Karuna (Kindness / Compassion)
Related verses
BG 15.9 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.1 BG 6.5 BG 1.1
Related lectures
Personal Guidance
Dark-blue, gold-clad, peacock-feathered, mineral-painted, flower-bud-strewn, leaning on a friend's shoulder, twirling a lotus, lilies at His ears, smiling — He is dressed like a dramatic dancer. The Lord's everyday outfit is itself a costume of pastime.
Reflection Questions
  • Which feature of His everyday form do I rarely visualize, and what does that absence cost me?
  • Could my next meditation include the lotus He twirls and the lilies at His ears?
Analogy

A painter's most carefully composed canvas — every detail named, every accent placed — but the eye is meant to come to rest on the smile. The verse is a dhyāna-mūrti, a meditative image the bhāgavata-pāṭhakas have memorized for a thousand years.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.23

↗
प्राय:श्रुतप्रियतमोदयकर्णपूरै- र्यस्मिन् निमग्नमनसस्तमथाक्षिरन्ध्रै: । अन्त: प्रवेश्य सुचिरं परिरभ्य तापं प्राज्ञं यथाभिमतयो विजहुर्नरेन्द्र ॥ २३ ॥
prāyaḥ-śruta-priyatamodaya-karṇa-pūrair
[praayah-shruta-priyatamodaya-karna-poorair]
yasmin nimagna-manasas tam athākṣi-randraiḥ
[yasmin nimagna-manasas tam athaakshi-randraih]
antaḥ praveśya su-ciraṁ parirabhya tāpaṁ
[antah praveshya su-chiram parirabhya taapam]
prājñaṁ yathābhimatayo vijahur narendra
[praajnam yathaabhimatayo vijahur narendra]
Word-for-word
prāyaḥ — repeatedly śruta — heard priya - tama — of their dearmost udaya — the glories karṇa - pūraiḥ — which were the ornaments of their ears yasmin — in whom nimagna — submerged manasaḥ — their minds tam — Him atha — then akṣi - randhraiḥ — through the apertures of their eyes antaḥ — within praveśya — making enter su - ciram — for a long time parirabhya — embracing tāpam — their distress prājñam — the inner consciousness yathā — as abhimatayaḥ — the functions of false ego vijahuḥ — they gave up nara - indra — O ruler of men .
Blended reading (Sanskrit + English inline)
prāyaḥ-śruta-priyatamodaya-karṇa-pūrair
prāyaḥ
repeatedly
śruta
heard
priya - tama
of their dearmost
udaya
the glories
karṇa - pūraiḥ
which were the ornaments of their ears
yasmin nimagna-manasas tam athākṣi-randraiḥ
yasmin
in whom
nimagna
submerged
manasaḥ
their minds
tam
Him
atha
then
akṣi - randhraiḥ
through the apertures of their eyes
antaḥ
within
antaḥ praveśya su-ciraṁ parirabhya tāpaṁ
praveśya
making enter
su - ciram
for a long time
parirabhya
embracing
tāpam
their distress
prājñaṁ yathābhimatayo vijahur narendra
prājñam
the inner consciousness
yathā
as
abhimatayaḥ
the functions of false ego
vijahuḥ
they gave up
nara - indra
O ruler of men .
Important Words
  • priya-tama-udaya — the glories of their dearmost
    Compound: priya-tama (most dear) + udaya (rising). The 'rising' of Kṛṣṇa's glories — His kathā has been ascending in their hearts like a sunrise that took years. Gauḍīya: this is bhāvodaya, the dawn of bhāva.
  • karṇa-pūraiḥ — which were the ornaments of their ears
    Compound: karṇa (ear) + pūraiḥ (filling, ornaments). Kṛṣṇa-kathā is named as the karṇa-pūra (ear-ornament). Bhāgavatam 1.1.3 calls itself amṛta-drava-saṃyutam — kathā is the actual ornament of bhakta-ears.
  • akṣi-randhraiḥ — through the apertures of their eyes
    Compound: akṣi (eye) + randhraiḥ (apertures, holes). The technical Gauḍīya vision: darśana is not passive — the bhakta pulls Kṛṣṇa in through the eye-holes into the heart. Verse is the locus classicus.
  • parirabhya — embracing
    Absolutive of pari + √rabh — 'to embrace fully.' They embrace within. Gauḍīyas: ālingana is one of the sthāyi-bhāva movements; here the ālingana is mānasika, in the heart-chamber where Kṛṣṇa now resides.
  • prājñam — the inner consciousness
    From pra + √jñā — deepest cognition. The verse compares the wives' embrace of Kṛṣṇa to sages' embrace of prājña — but the comparison is asymmetric: the sages have an it; the wives have a Him.
  • abhimatayaḥ — the functions of false ego
    From abhi + √man — fixed misidentifications. Sages dissolve these in self-realization. The wives dissolve their separation-tāpa by ālingana of Bhagavān within — a higher operation than the sages' yoga.
O ruler of men, for a long time those brāhmaṇa ladies had heard about Kṛṣṇa, their beloved, and His glories had become the constant ornaments of their ears. Indeed, their minds were always absorbed in Him. Through the apertures of their eyes they now forced Him to enter within their hearts, and then they embraced Him within for a long time. In this way they finally gave up the pain of separation from Him, just as sages give up the anxiety of false ego by embracing their innermost consciousness.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O ruler of men, for a long time those brāhmaṇa ladies had heard about Kṛṣṇa, their beloved, and His glories had become the constant ornaments of their ears. Indeed, their minds were always absorbed in Him. Through the apertures of their eyes they now forced Him to enter within their hearts, and then they embraced Him within for a long time. In this way they finally gave up the pain of separation from Him, just as sages give up the anxiety of false ego by embracing their innermost consciousness.
Commentary

Their ears has become successful by hearing many times (prayah) about the excellent qualities of their beloved, and thus their minds became absorbed in him. Through the doors of their eyes they made him enter and lie upon the lotus bed of their hearts, and embracing him spontaneously (suciram), they decreased their suffering. By that embrace they fainted in bliss, and became one with him. They became relieved of the suffering that arose from absence of his touch, just as the functions of ego embrace the sleeping consciousness, become one with it and become free from all suffering.

Jīva Gosvāmī Gauḍīya
Commentary

Then (atha) immediately, that form entered through their eyes acting as doors to the mind. By their minds they then embraced him. In shyness they closed the doors of their eyes and clung to him to their hearts’ content. They gave up the pain of not being able to touch him, not allowing the pain to return (vi). Without the prefix vi it would be indicated that they gave up only a portion of suffering. Śrīdhara Svāmī explains they experienced pleasure now by their senses as they had previously by meditation. The wives embraced Kṛṣṇa just as sages with false identity embrace the witness of deep sleep (prājñam), merging into him, and thus extinguish all suffering. Or, those whose minds are turned towards the Lord embrace in their minds the Supreme Lord (prājñām) and give up all suffering.

Śrīdhara Svāmī Gauḍīya
Commentary

Immediately they gave up pain again (vi-jahuḥ). A partial example is given. They made him enter through their eyes by looking at him with attachment and embraced him for a long time-- merging with him in prema. Or in the mind they directly embraced him and completely gave up the pain of material existence or pain of separation. They gave up pain just as persons proud of knowledge give up all pain by embracing the highest devotee (prājñam). Or best of men! This is known by you. Or seeing Parīkṣit’s mind agitated with prema from the story, he makes him recover by calling to him. Or he calls out in astonishment at the great love of those wives.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Atma Nigraha (Self-control)Karuna (Kindness / Compassion)
Related verses
BG 15.9 BG 12.13 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.1 BG 6.5 BG 1.1
Personal Guidance
Through their eyes they force Him into their hearts and embrace Him there, finally giving up the pain of separation — like sages giving up false ego by embracing inner consciousness. Eyes are conduits; inner embrace settles outer ache.
Reflection Questions
  • Whom or what have I been trying to embrace outwardly that the Lord wants me to embrace inwardly first?
  • When did I last force Him into my heart through deliberate seeing?
Analogy

Sages release the false ego by entering into the inner self; the wives release the pain of separation by drawing Kṛṣṇa into the inner self through the eyes. The structure is identical, the result is sweeter — for the wives, the inner self is the Person.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.24

↗
तास्तथा त्यक्तसर्वाशा: प्राप्ता आत्मदिद‍ृक्षया । विज्ञायाखिलद‍ृग्द्रष्टा प्राह प्रहसितानन: ॥ २४ ॥
tās tathā tyakta-sarvāśāḥ
[taas tathaa tyakta-sarvaashaah]
prāptā ātma-didṛkṣayā
[praaptaa aatma-didrikshayaa]
vijñāyākhila-dṛg-draṣṭā
[vijnaayaakhila-drig-drashtaa]
prāha prahasitānanaḥ
[praaha prahasitaananah]
Word-for-word
tāḥ — those ladies tathā — in such a state tyakta - sarva - āśāḥ — having given up all material desires prāptāḥ — arrived ātma - didṛkṣayā — with the desire of seeing Himself vijñāya — understanding akhila - dṛk — of the vision of all creatures draṣṭā — the seer prāha — He spoke prahasita - ānanaḥ — with a smile upon His face .
Blended reading (Sanskrit + English inline)
tās tathā tyakta-sarvāśāḥ
tāḥ
those ladies
tathā
in such a state
tyakta - sarva - āśāḥ
having given up all material desires
prāptā ātma-didṛkṣayā
prāptāḥ
arrived
ātma - didṛkṣayā
with the desire of seeing Himself
vijñāyākhila-dṛg-draṣṭā
vijñāya
understanding
akhila - dṛk
of the vision of all creatures
draṣṭā
the seer
prāha prahasitānanaḥ
prāha
He spoke
prahasita - ānanaḥ
with a smile upon His face .
Important Words
  • tyakta-sarva-āśāḥ — having given up all material desires
    Compound: tyakta (abandoned) + sarva (all) + āśāḥ (hopes). The exact specification of niṣkāma-bhakti — Bhakti-rasāmṛta-sindhu's anyābhilāṣitā-śūnyam in narrative form. The wives' qualification is named before Kṛṣṇa speaks.
  • ātma-didṛkṣayā — with the desire of seeing Himself
    Compound: ātma (self) + didṛkṣayā (desiderative of √dṛś, 'desire to see'). Kṛṣṇa is the ātmā the wives have come to see — He is named here as the Self of all selves.
  • akhila-dṛk — of the vision of all creatures
    Compound: akhila (all) + dṛk (seer). Kṛṣṇa as the all-witnessing dṛk — He has watched their entire interior arc. Nothing they did was hidden, and nothing they did was unwitnessed.
  • prahasita-ānanaḥ — with a smile upon His face
    Compound: prahasita (smiled) + ānanaḥ (face). The smile that the wives will be looking at — and that He is now turning back on them. Bhakti returns the gaze it has been giving.
Lord Kṛṣṇa, who witnesses the thoughts of all creatures, understood how those ladies had abandoned all worldly hopes and come there simply to see Him. Thus He addressed them as follows with a smile upon His face.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Lord Kṛṣṇa, who witnesses the thoughts of all creatures, understood how those ladies had abandoned all worldly hopes and come there simply to see Him. Thus He addressed them as follows with a smile upon His face.
Commentary

Seeing them there in that state (tah tatha), standing stunned with the plates of food in their hands, the witness of all peoples’ intelligence (akhila drg drasta) began laughing and spoke.

Jīva Gosvāmī Gauḍīya
Commentary

He understood they came with a desire to see him because he is the witness of all intelligence (akhila-dṛg-draṣṭā) or he is the witness of all jīvas. His smile indicates his sweet cleverness in cheating.

Śrīdhara Svāmī Gauḍīya
Commentary

Because he was the witness of all intelligence (akhila-dṛg-draṣṭā) he understood them. Or though he understood them he spoke, showing logic (pra), since he was knowledge of all types of knowledge (akhila-dṛg-draṣṭā). He thought, “It is not proper to accept these brāhmaṇas women as servants.” Or he thought, “It is not proper for me to marry while I live in Vraja.” He smiled cheerfully, considering that by rejecting them they would suffer. Or he smiled, considering how they should become peaceful by his speech. And smiling was natural to his face.

Related values & verses
Related values
Dana (Charity / Generosity)Prema (Divine Love)Kshama (Forgiveness / Patience)Shraddha (Faith / Reverence)Asteya (Non-stealing / Honesty)Udyama (Industriousness / Effort)
Related verses
BG 18.11 BG 17.20 BG 10.4 BG 12.3 BG 2.21 YS 2.45BG 16.1 BG 7.1 BG 12.2 BG 9.26 BG 2.66 BG 8.2 BG 17.4
Concepts
Jiva
Related lectures
Personal Guidance
Kṛṣṇa, who witnesses all thoughts, understands they have abandoned worldly hope and come simply to see Him; He addresses them with a smile. Real devotional motive is read straight through and answered without explanation.
Reflection Questions
  • What motive in my approach has the Lord already read that I could simply stop performing?
  • Where would I let myself be smiled at rather than insist on explaining first?
Analogy

A father who has watched his daughter pack her bag at midnight does not need her to explain why she stands at his door — Kṛṣṇa sees the wives' interior decision already complete, and meets it with the next move.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.25

↗
स्वागतं वो महाभागा आस्यतां करवाम किम् । यन्नो दिद‍ृक्षया प्राप्ता उपपन्नमिदं हि व: ॥ २५ ॥
svāgataṁ vo mahā-bhāgā
[svaagatam vo mahaa-bhaagaa]
āsyatāṁ karavāma kim
[aasyataam karavaama kim]
yan no didṛkṣayā prāptā
[yan no didrikshayaa praaptaa]
upapannam idaṁ hi vaḥ
[upapannam idam hi vah]
Word-for-word
su - āgatam — auspicious welcome vaḥ — for you mahā - bhāgāḥ — O fortunate ladies āsyatām — please come sit karavāma — I can do kim — what yat — because naḥ — Us didṛkṣayā — with the desire of seeing prāptāḥ — you have come upapannam — fitting idam — this hi — certainly vaḥ — on your part .
Blended reading (Sanskrit + English inline)
svāgataṁ vo mahā-bhāgā
su - āgatam
auspicious welcome
vaḥ
for you
mahā - bhāgāḥ
O fortunate ladies
āsyatāṁ karavāma kim
āsyatām
please come sit
karavāma
I can do
kim
what
yan no didṛkṣayā prāptā
yat
because
upapannam idaṁ hi vaḥ
naḥ
Us
didṛkṣayā
with the desire of seeing
prāptāḥ
you have come
upapannam
fitting
idam
this
hi
certainly
vaḥ
on your part .
Important Words
  • su-āgatam — auspicious welcome
    Compound: su (good) + āgatam (come). The traditional Sanskrit welcome-phrase. Kṛṣṇa observes formal household etiquette even toward those who have just abandoned the household.
  • mahā-bhāgāḥ — O fortunate ladies
    Compound: mahā (great) + bhāgāḥ (fortunes). The honorific Śuka uses for Vidura, the gopīs, the great Vaiṣṇavas. Kṛṣṇa now uses it for these women — He has elevated them publicly with one word.
  • didṛkṣayā — with the desire of seeing
    Desiderative of √dṛś. Same root as in verse 24. The wives have desired to see; Kṛṣṇa makes them sit so the seeing can occur unhurried. Bhakti is met with reciprocation, not haste.
  • upapannam — fitting
    From upa + √pad — 'come close, become appropriate.' Their coming is proper; their action is not condemnable. Kṛṣṇa overrides any social verdict on these women in advance.
[Lord Kṛṣṇa said:] Welcome, O most fortunate ladies. Please sit down and make yourselves comfortable. What can I do for you? That you have come here to see Me is most appropriate.
Purport

Just as Śrī Kṛṣṇa welcomed the gopīs who came to dance with Him at night, He similarly welcomed the brāhmaṇas’ wives, whose pure love for Him was proved by their overcoming many hindrances to see the Lord. The word upapannam indicates that although these ladies had rejected their husbands’ orders, their behavior was not at all inappropriate, since their husbands had obviously tried to obstruct their loving service to Lord Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
[Lord Kṛṣṇa said:] Welcome, O most fortunate ladies. Please sit down and make yourselves comfortable. What can I do for you? That you have come here to see Me is most appropriate.
Commentary

Krsna addressed the wives of the brahmanas, who were endowed with the greatest prema, in a similar manner that he addressed the gopis who came for the rasa dance. "Your coming is all glorious (svagatam), because (yad) desiring to see me, and overcoming all obstacles, you have attained me ( or you came here). As I cannot repay you in any way, what can I do? I am simply your debtor. You are more fortunate than I am (mahabhaga). You should stay here for some time, in order to see me."

Jīva Gosvāmī Gauḍīya
Commentary

He then spoke with respect. Please relax (āsyatām). Please order what I can do for you. He speaks using the plural case in order to show neutrality and hide their devotion to him by effecting an ordinary situation. The phrase “coming with a desire to see him” negates any other desires that may arise after seeing him.

Śrīdhara Svāmī Gauḍīya
Commentary

Relax near me (āsyatām). Please tell me what I can do. This shows his merciful nature. He speaks in the plural, not using normal speech in order to cover up his embarrassment about their attraction to him, or to show indifference. Though he knew they came to be his servants, which is clear later, he covers this, being embarrassed in public by the brāhmaṇas’ wives intense love. Thus he simply says “You desired to see us.” It is proper that you have come because I have a desire to see you. Other desires are excluded, since they were brāhmaṇa women. Or it is proper that you came with desire to see me, giving up everything for me.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)Atma Nigraha (Self-control)Karuna (Kindness / Compassion)Tyaga (Renunciation / Letting Go)Bhakti (Devotion)
Related verses
BG 18.11 BG 17.20 BG 2.62 BG 3.11 BG 12.3 BG 8.2 BG 17.4 BG 7.8 BG 6.1 BG 16.4 BG 18.55
Related lectures
Personal Guidance
'Welcome, fortunate ladies. Sit, be comfortable. What can I do for you? Your coming to see Me is most appropriate.' The Lord welcomes those whose devotion was tested by overcoming obstacles. No reprimand for their breach.
Reflection Questions
  • Where am I expecting reprimand from Him for a step I took out of love?
  • How would I sit if I trusted that He welcomes me as 'most appropriate'?
Analogy

A host opening a chair before a guest can ask for one — Kṛṣṇa receives the brāhmaṇīs with all formal hospitality, refusing to allow them the small humiliation of having to ask. The mādhurya is in the precedence.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.26

↗
नन्वद्धा मयि कुर्वन्ति कुशला: स्वार्थदर्शिन: । अहैतुक्यव्यवहितां भक्तिमात्मप्रिये यथा ॥ २६ ॥
nanv addhā mayi kurvanti
[nanv addhaa mayi kurvanti]
kuśalāḥ svārtha-darśinaḥ
[kushalaah svaartha-darshinah]
ahaituky avyavahitāṁ
[ahaituky avyavahitaam]
bhaktim ātma-priye yathā
[bhaktim aatma-priye yathaa]
Word-for-word
nanu — certainly addhā — directly mayi — unto Me kurvanti — they perform kuśalāḥ — those who are expert sva - artha — their own true benefit darśinaḥ — who perceive ahaitukī — unmotivated avyavahitām — uninterrupted bhaktim — devotional service ātma — to the soul priye — who am most dear yathā — properly .
Blended reading (Sanskrit + English inline)
nanv addhā mayi kurvanti
nanu
certainly
addhā
directly
mayi
unto Me
kurvanti
they perform
kuśalāḥ svārtha-darśinaḥ
kuśalāḥ
those who are expert
sva - artha
their own true benefit
darśinaḥ
who perceive
ahaituky avyavahitāṁ
ahaitukī
unmotivated
avyavahitām
uninterrupted
bhaktim ātma-priye yathā
bhaktim
devotional service
ātma
to the soul
priye
who am most dear
yathā
properly .
Important Words
  • addhā — directly
    Indeclinable — 'without mediation.' The exact word Rūpa Gosvāmī picks up: bhakti is direct service to Kṛṣṇa, not service mediated through karma or jñāna. The verse is a Bhakti-rasāmṛta-sindhu seed.
  • kuśalāḥ — those who are expert
    From √kuś — skilled, capable. The truly intelligent. Gauḍīyas: the verse defines intelligence not by śāstra-knowledge (the brāhmaṇas had that) but by the choice of direct bhakti.
  • sva-artha-darśinaḥ — those who perceive their own true benefit
    Compound: sva (own) + artha (benefit) + darśinaḥ (seeing). The argument that bhakti is enlightened self-interest — the ātmā is most dear, and bhakti goes straight to the ātmā's source.
  • ahaitukī — unmotivated
    Compound: a (without) + haitukī (causal motive). The signature term of śuddha-bhakti — service performed without any ulterior aim. Pairs in Bhāgavatam 1.2.6 with apratihatā.
  • avyavahitām — uninterrupted
    Compound: a (without) + vyavahitām (interrupted, screened). Continuous, unbroken. With ahaitukī, the pair defines uttamā bhakti. The wives in verse 23 demonstrate it; the brāhmaṇas in verse 9 have neither.
  • ātma-priye — unto Me, who am most dear to the soul
    Compound: ātma (soul) + priye (dear). Kṛṣṇa identifies Himself as the soul's most-dear. The verse forecloses the impersonalist reading: the dearmost is a Person, not a state.
Certainly expert personalities, who can see their own true interest, render unmotivated and uninterrupted devotional service directly unto Me, for I am most dear to the soul.
Purport

The Supreme Lord informed the brāhmaṇas’ wives that not only they but all people who recognize their true self-interest take to the spiritual process of loving service to the Lord. Lord Kṛṣṇa is ātma-priya, the real object of love for everyone. Although each individual has his own taste and freedom, ultimately every living being is a spiritual spark of the Supreme Personality of Godhead; thus everyone’s primary loving attraction is constitutionally meant for Lord Śrī Kṛṣṇa. Loving service to the Lord should be ahaitukī, without personal motive, and avyavahitā, unobstructed by mental speculation, selfish desire or any quirk of time and circumstance.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Certainly expert personalities, who can see their own true interest, render unmotivated and uninterrupted devotional service directly unto Me, for I am most dear to the soul.
Commentary

Though the wives were full of the highest prema, fulfilling their desires now would not nourish the rasa, and without nourishment of the rasa the pastimes would not be attractive. Thus, though krsna was moved and controlled by their prema, when he began to respond to their love which arose when they saw him, there was a sudden appearance of his aisvarya (showing himself as God) by the agency of the lila sakti, which caused them to return to their homes. Though this aisivarya does not usually appear in the presence of those immersed in prema, it made its appearance for increasing their prema through separation and increasing longing in separation , for the perfection of the pastimes. Bringing the lord’s rati under control, it produced reasoning. Thus the Lord speaks in two verses, according to the mood of aisvarya. "Not only you have become attached to me, but other persons as well have developed affection for me. Who are they? --those who are clever (kusalah). Those who are clever look after their own welfare (svartha darsinah). They had devotion which was without personal motives (ahaituki), without any contaminating obstructions (avyavahita), just as the one has affection for ones own body and husband and other things."

Jīva Gosvāmī Gauḍīya
Commentary

He avoids mentioning their desire to see and associate with him. Addhā means directly. Thus the meaning is “they perform pure bhakti to me” since it is without material motive (ahaituki). They perform bhakti abundantly (yathā) to me who am dearer than the ātmā since I am Paramātmā. Since I am constantly with you as Paramātmā it is not necessary to be anxious for my direct association.

Śrīdhara Svāmī Gauḍīya
Commentary

O wives of bṛahmaṇas (nanu)! Or certainly, skillful persons directly or purely (addhā) perform bhakti to me since they perform bhakti without motives (ahaitukī). Or they perform bhakti directly to me, not Brahmā or Śiva. They perform bhakti abundantly (yathā) to me who am dearer than the ātmā since I am Paramātmā. Or those who have the quality of showing what is best for a person (svārtha-darśinaḥ), teachers of showing one’s best interest, perform bhakti without their self-interest in mind (ahaitukī). Or persons who know their best interest perform bhakti to me just as women dedicated to their husbands serve their husbands who are dear to them (ātma-priye).

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 17.14 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 5.18 BG 13.1 BG 6.1
Concepts
Atma
Related lectures
Personal Guidance
Expert seers of their true interest render unmotivated, uninterrupted devotion to Him, for He is dearest to the soul. He is ātma-priya — the natural object of love. Everyone's loving attraction is constitutionally aimed at Him.
Reflection Questions
  • Where am I directing constitutional love at substitutes and feeling unsatisfied?
  • What in my day would shift if I oriented affection toward its actual object?
Analogy

The wise miner does not chase glitter on the surface; he sinks the shaft straight to the seam — kuśalāḥ, the expert ones, perform unmotivated direct bhakti to Kṛṣṇa, the seam from which every other valuable was ever extracted.

Stories
Prahlāda among the wealth of Daitya

Born to Hiraṇyakaśipu, surrounded from infancy by demonic opulence, Prahlāda alone among his family went straight for Bhagavān. When his father offered any boon, he asked for nothing — he had already seen what the kuśalāḥ see.

The nine processes Prahlāda enumerates in SB 7.5.23-24 are the addhā mayi kurvanti of this verse made explicit. Direct bhakti, unmotivated, uninterrupted.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.27

↗
प्राणबुद्धिमन:स्वात्मदारापत्यधनादय: । यत्सम्पर्कात्प्रिया आसंस्तत: को न्वपर: प्रिय: ॥ २७ ॥
prāṇa-buddhi-manaḥ-svātma
[praana-buddhi-manah-svaatma]
dārāpatya-dhanādayaḥ
[daaraapatya-dhanaadayah]
yat-samparkāt priyā āsaṁs
[yat-samparkaat priyaa aasams]
tataḥ ko nv aparaḥ priyaḥ
[tatah ko nv aparah priyah]
Word-for-word
prāṇa — one’s vital force buddhi — intelligence manaḥ — mind sva — relatives ātma — body dāra — wife apatya — children dhana — wealth ādayaḥ — and so forth yat — with which (self) samparkāt — because of contact priyāḥ — dear āsan — have become tataḥ — than that kaḥ — what nu — indeed aparaḥ — other priyaḥ — dear object .
Blended reading (Sanskrit + English inline)
prāṇa-buddhi-manaḥ-svātma
prāṇa
one’s vital force
buddhi
intelligence
manaḥ
mind
sva
relatives
ātma
body
dārāpatya-dhanādayaḥ
dāra
wife
apatya
children
dhana
wealth
ādayaḥ
and so forth
yat-samparkāt priyā āsaṁs
yat
with which (self)
samparkāt
because of contact
priyāḥ
dear
āsan
have become
tataḥ ko nv aparaḥ priyaḥ
tataḥ
than that
kaḥ
what
nu
indeed
aparaḥ
other
priyaḥ
dear object .
Important Words
  • samparkāt — because of contact
    Ablative — 'due to association.' Things become dear only by their contact with the self. The verse is preparing the inference: contact with Kṛṣṇa is what makes the self itself dear.
  • dāra-apatya — wife and children
    Compound: dāra (wife) + apatya (children). The two great hooks of gṛhastha-life are named — and named only to be put in their secondary place. Kṛṣṇa is not anti-family; He is anti-mis-prioritization.
  • priyāḥ — dear
    From √prī — dearness. The whole verse turns on this word: the things called priya derive their priyatā from a deeper priya. Bhakti's logic is the genealogy of dearness.
  • aparaḥ-priyaḥ — other dear object
    Compound: aparaḥ (other) + priyaḥ (dear). The rhetorical climax: kaḥ nu — 'who indeed?' could be more dear than the source from which all dearness flows. The wives' answer is silent and obvious.
It is only by contact with the self that one’s vital breath, intelligence, mind, friends, body, wife, children, wealth and so on are dear. Therefore what object can possibly be more dear than one’s own self?
Purport

The word yat-samparkāt in this verse refers to contact with the individual self and ultimately with the Supreme Self, the Lord, who is the origin of the individual living being. By developing Kṛṣṇa consciousness, one automatically becomes self-realized, and thus one’s vital strength, intelligence, mind, relatives, body, family and wealth all become enhanced and brilliant by the central influence of Kṛṣṇa consciousness. This happens because Kṛṣṇa consciousness is the optimum efficient conjunction of the individual self, who is pure consciousness, with the Supreme Self and supreme consciousness, Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
It is only by contact with the self that one's vital breath, intelligence, mind, friends, body, wife, children, wealth and so on are dear. Therefore what object can possibly be more dear than one's own self?
Commentary

To let the intelligence operate he introduces the example. "But actually I, the paramatma, the inner seer, am more dear than body, sons, husband and family." Using logic he sobers the brahmanas’ wives. "Because (yat) of relationship (samparkat) with the paramatma, prana, buddhi, mana, body (sva), and soul, wife, children and wealth become dear. What is more dear than the paramatma (tatah)."

Jīva Gosvāmī Gauḍīya
Commentary

Here he shows that Paramātmā is dearer than the self. Prāṇa, mind, intelligence, jīva etc. are dear because of contact with Paramātmā, an aṁśa of me.

Śrīdhara Svāmī Gauḍīya
Commentary

To show that Paramātmā is dearest he shows the dearness of the ātmā first. This is Śridhara Svāmī’s meaning. Or this verse shows that Paramātmā is dearer that the ātmā. Prāṇa and other items having a relationship with me are dear. Ādayaḥ means relatives, friends, house, land and animals.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Dana (Charity / Generosity)Prema (Divine Love)Kshama (Forgiveness / Patience)Nyaya (Justice / Righteous Judgment)Mardava (Gentleness)Shraddha (Faith / Reverence)Udyama (Industriousness / Effort)
Related verses
BG 12.13 BG 16.3 BG 3.9 BG 10.4 BG 12.3 YS 2.45BG 16.1 BG 7.1 BG 12.2 BG 2.66
Concepts
Jiva
Related lectures
Personal Guidance
Body, mind, friends, wealth — all are dear only through contact with the self. So what could be dearer than the self? The web of dearness traces back to its center; chasing peripheries while ignoring the center inverts the order.
Reflection Questions
  • Which 'peripheral dear' am I tending to while the center receives no attention?
  • How would my care of the periphery change if it traveled through the center first?
Analogy

A man treasures the lamp because of its flame; if the flame were gone, the brass would be junk. Body, wife, children, wealth are dear because of the ātmā that lights them — and the ātmā is dear because of Bhagavān who lights it.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.28

↗
तद् यात देवयजनं पतयो वो द्विजातय: । स्वसत्रं पारयिष्यन्ति युष्माभिर्गृहमेधिन: ॥ २८ ॥
tad yāta deva-yajanaṁ
[tad yaata deva-yajanam]
patayo vo dvijātayaḥ
[patayo vo dvijaatayah]
sva-satraṁ pārayiṣyanti
[sva-satram paarayishyanti]
yuṣmābhir gṛha-medhinaḥ
[yushmaabhir griha-medhinah]
Word-for-word
tat — therefore yāta — go deva - yajanam — to the sacrificial arena patayaḥ — the husbands vaḥ — your dvi - jātayaḥ — the brāhmaṇas sva - satram — their own sacrifices pārayiṣyanti — will be able to finish yuṣmābhiḥ — together with you gṛha - medhinaḥ — the householders .
Blended reading (Sanskrit + English inline)
tad yāta deva-yajanaṁ
tat
therefore
yāta
go
deva - yajanam
to the sacrificial arena
patayo vo dvijātayaḥ
patayaḥ
the husbands
sva-satraṁ pārayiṣyanti
vaḥ
your
dvi - jātayaḥ
the brāhmaṇas
sva - satram
their own sacrifices
pārayiṣyanti
will be able to finish
yuṣmābhir gṛha-medhinaḥ
yuṣmābhiḥ
together with you
gṛha - medhinaḥ
the householders .
Important Words
  • yāta — go
    Imperative of √yā. The same root as in verse 3 (prayāta) where Kṛṣṇa sent the boys. Kṛṣṇa's command is to go — but not, this time, to gain anything; the wives have already received what was to be received.
  • deva-yajanam — to the sacrificial arena
    Compound: deva (demigod) + yajanam (worship-place). The same site that failed to receive Him will now receive these women back, transformed. Bhakti returns devotees to dharma with the rasa restored.
  • sva-satram — their own sacrifices
    Compound: sva (own) + satram (sacrifice). The wives' assistance is needed to complete the yajña. Kṛṣṇa upholds varṇāśrama-dharma even as He has just exposed its limit.
  • gṛha-medhinaḥ — the householders
    Compound: gṛha (home) + medhinaḥ (those who sacrifice). The technical term — householders bound by ritual obligation. Kṛṣṇa names the husbands by their dharma-role, not their failure.
You should thus return to the sacrificial arena, because your husbands, the learned brāhmaṇas, are householders and need your assistance to finish their respective sacrifices.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
You should thus return to the sacrificial arena, because your husbands, the learned brāhmaṇas, are householders and need your assistance to finish their respective sacrifices.
Commentary

"Because you have heard from Garga and other sages that paramatma is the same as myself, as paramatma I am continuously embracing your bodies. Therefore (tat) return to the sacrifical arena." "That may be but how can we return there, giving up you, who are directly the paramatma standing before us?" "Your husbands need your assistance to complete the sacrifice. The sacrificial acts have been explained by me in the Vedas. Therefore go and perform those activities according to my order, the vedic injunctions. You will be able to see me directly there as well."

Jīva Gosvāmī Gauḍīya
Commentary

Tad yāta deva-yajanaṁ is the version accepted by Śrīdhara Svāmī. Others however accept tad yāta sādhvyo yajanam. The husbands will be able to complete their personal sacrifices. This indicates there were sacrifices for others, not for themselves. You are necessary because without you the sacrifice cannot be completed. For this reason you should go the sacrifice, not to your houses. They went to their materialistic husbands because of the order of the Lord. He gave the order out of the desire to show mercy to them since he was the friend of all beings.

Śrīdhara Svāmī Gauḍīya
Commentary

Your husbands will complete the first part of their sacrifice. This indicates that they then had to perform sacrifices for others. Go, since they are householders. Without you they cannot be householders and thus cannot perform sacrifice. Therefore go to the arena (deva-yajanam) not your houses. This is the approved version. “They should be ignored because they disrespected you.” They are brāhmaṇas, and should be respected. In the story of Nṛga it is said: vipraṁ kṛtāgasam api naiva druhyata māmakāḥ ghnantaṁ bahu śapantaṁ vā namas-kuruta nityaśaḥ My dear followers, never treat a learned brāhmaṇa harshly, even if he has sinned. Even if he attacks you physically or repeatedly curses you, always continue to offer him obeisances. SB 10.64.41

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 12.13 BG 18.11 BG 17.20 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 8.2 BG 17.4 BG 7.8 BG 10.3 BG 13.1
Personal Guidance
'Go back to the sacrificial arena — your householder husbands need your assistance to finish the rites.' The Lord protects the social fabric even while accepting the devotion. Mature devotion does not abandon duty without instruction.
Reflection Questions
  • Where am I assuming devotion requires leaving when the Lord may be sending me back to finish a duty?
  • What recent 'return home' instruction have I resisted?
Analogy

The teacher, having already accepted the student in His heart, sends her back to her duty to test the bond — like Mahāprabhu sending Raghunātha dāsa back to his father before finally accepting him into Purī. The order to return is itself the seal of acceptance.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.29

↗
श्रीपत्‍न्य ऊचु: मैवं विभोऽर्हति भवान् गदितुं नृशंसं सत्यं कुरुष्व निगमं तव पादमूलम् । प्राप्ता वयं तुलसिदाम पदावसृष्टं केशैर्निवोढुमतिलङ्‌घ्य समस्तबन्धून् ॥ २९ ॥
śrī-patnya ūcuḥ
[shree-patnya oochuh]
maivaṁ vibho ’rhati bhavān gadituṁ nr-śaṁsaṁ
[maivam vibho ’rhati bhavaan gaditum nr-shamsam]
satyaṁ kuruṣva nigamaṁ tava pāda-mūlam
[satyam kurushva nigamam tava paada-moolam]
prāptā vayaṁ tulasi-dāma padāvasṛṣṭaṁ
[praaptaa vayam tulasi-daama padaavasrishtam]
keśair nivoḍhum atilaṅghya samasta-bandhūn
[keshair nivodhum atilanghya samasta-bandhoon]
Word-for-word
śrī - patnyaḥ ūcuḥ — the wives of the brāhmaṇas said mā — not evam — like this vibho — O almighty Lord arhati — ought bhavān — You gaditum — to speak nṛ - śaṁsam — harshly satyam — true kuruṣva — please make nigamam — the promise given in the revealed scripture tava — Your pāda - mūlam — the base of the lotus feet prāptāḥ — having obtained vayam — we tulasi - dāma — the garland of tulasī leaves padā — from Your feet avasṛṣṭam — fallen keśaiḥ — upon our hair nivoḍhum — in order to carry atilaṅghya — rejecting samasta — all bandhūn — relations .
Blended reading (Sanskrit + English inline)
śrī-patnya ūcuḥ
śrī - patnyaḥ ūcuḥ
the wives of the brāhmaṇas said
maivaṁ vibho ’rhati bhavān gadituṁ nr-śaṁsaṁ
mā
not
evam
like this
vibho
O almighty Lord
arhati
ought
bhavān
You
gaditum
to speak
nṛ - śaṁsam
harshly
satyam
true
satyaṁ kuruṣva nigamaṁ tava pāda-mūlam
kuruṣva
please make
nigamam
the promise given in the revealed scripture
tava
Your
pāda - mūlam
the base of the lotus feet
prāptā vayaṁ tulasi-dāma padāvasṛṣṭaṁ
prāptāḥ
having obtained
vayam
we
tulasi - dāma
the garland of tulasī leaves
padā
from Your feet
avasṛṣṭam
fallen
keśair nivoḍhum atilaṅghya samasta-bandhūn
keśaiḥ
upon our hair
nivoḍhum
in order to carry
atilaṅghya
rejecting
samasta
all
bandhūn
relations .
Important Words
  • nṛ-śaṁsam — harshly
    Compound: nṛ (man) + śaṁsam (speech/blame). 'Cruel speech.' The wives chide Kṛṣṇa with bhakta-bold-ness — they refuse to accept that He of all persons would speak nṛ-śaṁsa. Bhakti has a right to argue with the Beloved.
  • satyam-kuruṣva — please make true
    Compound: satyam (true) + kuruṣva (make). They invoke His own scriptural promise — reminiscent of Gītā 9.31 (na me bhaktaḥ praṇaśyati). Bhakti holds Bhagavān to His word.
  • nigamam — the promise given in revealed scripture
    From ni + √gam — śruti, the revealed Veda. The wives cite the Veda back to its author — a perfect Gauḍīya move: the bhakta knows what Bhagavān has said and asks Him to keep it.
  • pāda-mūlam — the base of the lotus feet
    Compound: pāda (foot) + mūlam (base). The exact target of śaraṇāgati. Verse 30 will repeat the figure — pāda-mūla is the only place to fall in Gauḍīya soteriology.
  • tulasi-dāma — the garland of tulasī leaves
    Compound: tulasī + dāma (garland). The wives want to wear what falls from Kṛṣṇa's feet — the tulasī-mālā, sacrum-symbol of every Vaiṣṇava. Their request defines them as Vaiṣṇavīs before the chapter ends.
  • atilaṅghya — rejecting (lit. crossing over)
    Absolutive of ati + √laṅgh — 'leap over.' They will leap over every social bond. Bhakti at this pitch is a violation of the ordinary order, and Gauḍīyas read this verse as one of the great prema-vidhi declarations.
The wives of the brāhmaṇas replied: O almighty one, please do not speak such cruel words. Rather, You should fulfill Your promise that You always reciprocate with Your devotees in kind. Now that we have attained Your lotus feet, we simply wish to remain here in the forest so we may carry upon our heads the garlands of tulasī leaves that fall from Your lotus feet. We are ready to give up all material relationships.
Purport

Here the brāhmaṇas’ wives are saying something similar to what the gopīs say at the beginning of the rāsa dance ( Bhāg. 10.29.31 ), when Lord Kṛṣṇa tells them to go home as well. Like this verse, the gopīs’ statement begins with the words maivaṁ vibho ’rhati bhavān gadituṁ nṛ-śaṁsam. Nigama refers to the Vedic literature, which states that one who surrenders at the lotus feet of the Lord does not return to this material world. Thus the brāhmaṇas’ wives appealed to the Lord that since they had surrendered to Him, it was unfair for Him to order them to return to their materialistic husbands. According to Śrīla Viśvanātha Cakravartī Ṭhākura, Lord Kṛṣṇa might have pointed out to the brāhmaṇas’ wives, “You young ladies are members of the aristocratic brāhmaṇa community, so how can you surrender at the feet of a mere cowherd boy?” To this the ladies might have replied, “Since we have already surrendered at Your lotus feet, and since we desire to become Your servants, we are obviously not maintaining a false identification as members of the so-called brāhmaṇa community. You can easily ascertain this from our words.” Lord Kṛṣṇa might have replied, “I am a cowherd boy, and My proper maidservants and girlfriends are the cowherd girls, the gopīs. ” The wives might have answered, “True, let them be so. Let them shine forth if You are embarrassed in front of Your relatives to make brāhmaṇa ladies Your maidservants. We certainly don’t want to embarrass You. We will not go to Your village but will rather remain in Vṛndāvana, like presiding deities of the forest. We simply desire to perfect our lives by even a slight trace of connection with You.” Thus by the spiritual insight of Śrīla Viśvanātha Cakravartī Ṭhākura, we learn that the brāhmaṇas’ wives offered to remain at a distance and simply take the tulasī leaves that would fall from the lotus feet of Kṛṣṇa or be crushed by the feet of His girlfriends when He would embrace them. The ladies offered to carry these tulasī leaves upon their heads. Thus renouncing the desire to become Kṛṣṇa’s intimate girlfriends or maidservants (a position they knew was difficult to achieve), the young brāhmaṇa ladies begged to remain in Vṛndāvana forest. If the Lord had then asked “Then what will your family members say?” they would have replied “We have already transcended our so-called relatives because we are seeing You, the Supreme Lord, face to face.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The wives of the brāhmaṇas replied: O almighty one, please do not speak such cruel words. Rather, You should fulfill Your promise that You always reciprocate with Your devotees in kind. Now that we have attained Your lotus feet, we simply wish to remain here in the forest so we may carry upon our heads the garlands of tulasī leaves You may neglectfully kick away with Your lotus feet. We are ready to give up all material relationships.
Commentary

The wives speak just as the gopis endowed with the greatest prema spoke to Krsna before the rasa dance. "You should not speak such harsh words (nrsamsam). The Vedas (nigama) say "na sa punar avartate" (he does not return, having attained your feet.). Make you own words true (mam eve ye prapadyante tams tathaiva bhajamy aham)." "But it is not possible for you to give up your identity as wives of brahmanas." They answer, "But we have taken the foot dust of you, a cowherd, to become your servants. No one can say that we identify ourselves as brahmanas. You can prove our words. " Krsna said, "Those who are cowherd women are suitable to become my servants and lovers." "If you will be embarassed in front of friends with so many brahmani servants, then we will not go to your village, but will remain in the forest of vrndavana like forest devatas, satisfied with a touch of your association." Therefore they say, "From far off, we take the tulasi leaves fallen from your feet or which, broken by the feet of your lovers embraced by you, fell under the bed, and were given mercifully by your servants. We bind them in our hair. We do not aspire for being your dear beloved servants, since that is very rare." "But will your friends not object?" "If they do, we will surmount that, and come to you (atilanghya)."

Jīva Gosvāmī Gauḍīya
Commentary

O lord, who spreads inside and outside (vibho)! You know everything about us internally and externally. Let others speak like this, but you should not, since your heart is soft with mercy. These words are cruel. Or, since you are the ocean of rasa you should not speak words without charm (rasa). Not only are these words cruel but they will make you full of untruth. You should make your words true. You promised, “What can I do for you?” That should be understood. First they speak respectfully as devotees using the word bhavān. They then say “Please make your words true.” This is uttered out of prema. Out of longing they did not give regard to the respect that the Lord gives to the brāhmaṇas. “Will you give up your families for me?” We have already given up our relationships. “It is not proper for you wives of brāhmaṇas to give up your husbands.” We have attained your lotus feet.” This meaning however gives rise to great condemnation. Another meaning should be understood: having given up everything, we have accepted service to you to hold the tulasī from your feet. This indicates the great glory of his feet. Their fault in coming is repudiated in the manner of the Gītā statement “Give up all dharmas and surrender to me.” (BG 18.66)

Śrīdhara Svāmī Gauḍīya
Commentary

Mā at the beginning indicates negation with intense pain. Do not speak cruel words such as “Go to the arena to complete our husbands’ sacrifices.” O Lord spread inside and outside (vibho)! You know our inside and outside completely. Others may say like this but you (bhavān), having a heart soft with merciful should not say this because it is cruel. Or you are the moon in the ocean of nectar (bhavān). You should not say anything which is hard, without rasa. Not only are your words cruel, but also false. Make your words true. Previously they used bhavān. Now they use tvam (with kurusva) in order to express respect and devotion out of prema. Though by accepting them the truth of the Vedas would be violated, since he surpasses the rules, the request should be fulfilled, since devotees (the wives) are beyond rules and Kṛṣṇa is directly the Lord. Śruti says na sa punar āvartate: he does not return again.

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ na kiṅkaro nāyam ṛṇī ca rājan sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya kartam O King! One who has given up all varṇāśrama duties and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not a debtor to or servant of the devatās, great sages, ordinary living beings, relatives or Pitṛs. SB 11.5.41 “If I bring you go Gokula, the gopīs will reject me and consider you like competitors.” The leaves are dear to you. They are always on your feet and are competitors with Lakṣmī. We aspire to carry on your heads those leaves constantly and with devotion (ni—voḍhum). The gopīs cannot reject you by our rendering this one service. Nor will they consider us competitors. Or by serving you, we will serve them. We will completely surpass husbands and sons (bandhūn). We cannot accept them again.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Apaishunam (Non-slander)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 12.13 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1
Concepts
Satya
Related lectures
Personal Guidance
'Don't say such cruel words. You always reciprocate with Your devotees. We've reached Your feet; let us stay in the forest to wear Your tulasī garlands on our heads. We give up all material ties.' Real love bargains hard for proximity.
Reflection Questions
  • Where am I taking the Lord's 'go home' as the final word when more loving petition is invited?
  • What 'proximity gift' would I bargain for if I let myself believe He is open to it?
Analogy

A bride at the threshold whose father tries to turn her back — but she has already crossed; the kuṅkuma on her forehead is the Beloved's mark, and there is no home to return to. The wives' answer is the cry of the gopī before the gopī is born in this chapter.

Stories
Mīrā at the threshold of her husband's palace

When her in-laws sent the poisoned cup, when they sent the cobra, when they sent the bed of nails, Mīrā ate the poison as caraṇāmṛta and went on dancing. They could not turn her back because she had already left — the husband on the throne and the Husband in the heart were no longer the same address.

The brāhmaṇīs of this verse occupy that same ledge: they refuse to be sent home, because home has become wherever Kṛṣṇa's feet are.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.30

↗
गृह्णन्ति नो न पतय: पितरौ सुता वा न भ्रातृबन्धुसुहृद: कुत एव चान्ये । तस्माद् भवत्प्रपदयो: पतितात्मनां नो नान्या भवेद् गतिररिन्दम तद् विधेहि ॥ ३० ॥
gṛhṇanti no na patayaḥ pitarau sutā vā
[grihnanti no na patayah pitarau sutaa vaa]
na bhrātṛ-bandhu-suhṛdaḥ kuta eva cānye
[na bhraatri-bandhu-suhridah kuta eva chaanye]
tasmād bhavat-prapadayoḥ patitātmanāṁ no
[tasmaad bhavat-prapadayoh patitaatmanaam no]
nānyā bhaved gatir arindama tad vidhehi
[naanyaa bhaved gatir arindama tad vidhehi]
Word-for-word
gṛhṇanti — they will accept naḥ — us na — not patayaḥ — our husbands pitarau — fathers sutāḥ — sons vā — or na — not bhrātṛ — brothers bandhu — other relatives suhṛdaḥ — and friends kutaḥ — how then eva — indeed ca — and anye — other people tasmāt — therefore bhavat — Your prapadayoḥ — at the tips of the lotus feet patita — fallen ātmanām — whose bodies naḥ — for us na — not anyā — any other bhavet — there can be gatiḥ — destination arim - dama — O chastiser of enemies tat — that vidhehi — kindly bestow upon us .
Blended reading (Sanskrit + English inline)
gṛhṇanti no na patayaḥ pitarau sutā vā
gṛhṇanti
they will accept
naḥ
us
na bhrātṛ-bandhu-suhṛdaḥ kuta eva cānye
na
not
tasmād bhavat-prapadayoḥ patitātmanāṁ no
patayaḥ
our husbands
pitarau
fathers
sutāḥ
sons
vā
or
na
not
nānyā bhaved gatir arindama tad vidhehi
bhrātṛ
brothers
bandhu
other relatives
suhṛdaḥ
and friends
kutaḥ
how then
eva
indeed
ca
and
anye
other people
tasmāt
therefore
bhavat
Your
prapadayoḥ
at the tips of the lotus feet
patita
fallen
ātmanām
whose bodies
naḥ
for us
na
not
anyā
any other
bhavet
there can be
gatiḥ
destination
arim - dama
O chastiser of enemies
tat
that
vidhehi
kindly bestow upon us .
Important Words
  • gṛhṇanti — they will accept
    Present of √grah — 'to grasp.' The wives use the human language of acceptance/rejection and turn it on its head: they will not be re-accepted by family, but the Lord must now accept them. The verb is the same; the locus has changed.
  • patita-ātmanām — whose bodies have fallen
    Compound: patita (fallen) + ātmanām (bodies). Echoes verse 5 (daṇḍavat patitāḥ). The fallen position is repeatedly emphasized in this chapter — śaraṇāgati's bodily form.
  • gatiḥ — destination
    From √gam. The most loaded word in Vaiṣṇava soteriology — Kṛṣṇa is the gati. Gītā 9.18: gatir bhartā prabhuḥ sākṣī. The wives state the Gītā's verse in their own voice.
  • arim-dama — O chastiser of enemies
    Compound: ari (enemy) + dama (subduer). They call on Him as the conqueror — because the enemies they need conquered now are their attachments, and only He can subdue these.
  • vidhehi — kindly bestow
    Imperative of vi + √dhā — 'arrange, dispose, ordain.' Bhakta's prayer-mood: not 'I take' but 'You arrange.' Agency is returned to Kṛṣṇa even in the request.
Our husbands, fathers, sons, brothers, other relatives and friends will no longer take us back, and how could anyone else be willing to give us shelter? Therefore, since we have thrown ourselves at Your lotus feet and have no other destination, please, O chastiser of enemies, grant our desire.
Purport

Śrīla Viśvanātha Cakravartī Ṭhākura comments as follows: “From their very youth the brāhmaṇas’ wives had heard about Lord Kṛṣṇa’s beauty, qualities and sweetness from the womenfolk of Vṛndāvana village, and also from the flower ladies, the betel-nut sellers and others. Consequently they always felt ecstatic love for Kṛṣṇa and were indifferent to their household duties. Their husbands, seeing them as deviant, doubted them and avoided dealing with them as far as possible. Now the wives of the brāhmaṇas were ready to formally reject their so-called families and neighbors, and out of great agitation they were crying and placing their heads upon Lord Kṛṣṇa’s lotus feet, offering obeisances. In this way, with choking voices, they spoke the above verse. They begged that Lord Kṛṣṇa bestow upon them the benediction that He be their only destination, that He, the chastiser of enemies, subdue all their enemies — those difficulties obstructing them from attaining the Lord.” The wives of the brāhmaṇas simply wanted to serve Lord Kṛṣṇa, and this is pure Kṛṣṇa consciousness in ecstatic love of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Our husbands, fathers, sons, brothers, other relatives and friends will no longer take us back, and how could anyone else be willing to give us shelter? Therefore, since we have thrown ourselves at Your lotus feet and have no other destination, please, O chastiser of enemies, grant our desire.
Commentary

"From our youth we have heard about the sweetness of your form and qualities from the women garland makers and betel nut sellers of Vrndavana. Having fallen in love with you, neglecting our household duties, our husbands, being doubtful, have dissociated themselves from us." With this in mind they speak this verse. "After this, they will not accept us in the house." Suta refers to their married sons. Anye refers to neighbours. Weeping they touched their heads to his feet and said with choked voices, "As we have no other shelter, you should do something. Oh killer of enemies (arindama), please vanquish the evil enemies which prevent us from attaining you."

Jīva Gosvāmī Gauḍīya
Commentary

“You should go and give them benefit since devotees are very merciful to the wretched. (SB 11.2.6)” Or, “Following my, order you should do what is ordinarily not done.” They answer with this verse. Since we went against their forbidding us to go, they will not accept us. Others living nearby will not speak to us. Since we will not be accepted by our husbands, we, who have fallen at the tips of your feet and who have taken shelter of you as our only goal, have no other shelter.

Śrīdhara Svāmī Gauḍīya
Commentary

“You should go and give them benefit since devotees are very merciful to the wretched. (SB 11.2.6)” Or, “Following my order, you should do what ordinarily you cannot do.” They answer with this verse. Since we went against their forbidding us to go, they will not accept us. Or seeing our love for you from the beginning, they will not accept us. Mothers are not mentioned because some of their mothers were old and could not come out of their houses. Thus previously mothers were not mentioned as persons who tried to prevent them from going to Kṛṣṇa. If the wives were not accepted by fathers, out of fear the mothers also would reject them. Or they were not accepted by fathers because of their violating rules of dharma in order to show their exclusive devotion to Kṛṣṇa. Those who returned to their parents houses out of affection, would not be received by them for fear of public opinion. If they went to their children out of great affection, the children would not accept them, being shamed by the public. Thus they would not be accepted by brothers and others—neighbors. Not being accepted anywhere, they fall at Kṛṣna’s feet nearby (prapadayoḥ). Out of great lowness they consider themselves fallen (patita). It indicates that they completely surrendered to him as their only shelter. Or tasmāt indicates a reason for their action. Because they had taken shelter of him alone, giving up everything, therefore we have fallen at your feet. This also indicates that they fell on the ground to offer respects while they made their request. Or out of lowness they state that they are most fallen by nature (patitānām). Previously they requested to carry tulasī leaves on their heads. They do not mention that now since it is rare and confidential. Or please do something so that any other result than your lotus feet does not exist. “I fear competition with the gopīs.” O chastiser of enemies! You will destroy all enemies, such as enmity with the gopīs. Or you defeat enemies like Kāṁsa, but you should not discipline devotees. Do not let us die by rejecting us. Or we will die (patitānām) in front of your lotus feet. Please arrange so that there is no other destination. “Lust should be controlled.” O chastiser of enemies! You can control the enemy lust. We cannot do it since we are bewildered by love for you.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 17.14 BG 18.11 BG 17.20 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 8.2 BG 17.4 BG 7.8
Concepts
Dharma
Related lectures
Personal Guidance
'Our husbands, fathers, brothers, sons, friends won't take us back, and no one else will shelter us. We have thrown ourselves at Your feet — grant our desire.' When the social bridge is burned, the Lord becomes the only home.
Reflection Questions
  • Which bridge have I burned that has made the Lord more clearly my only home?
  • Where am I trying to keep alternative shelters open as a hedge against full surrender?
Analogy

A boat that has unhooked from every dock — the wind that took it cannot give it back. The wives have unmoored from family, kin, society; only Kṛṣṇa's hand can now hold them. Śaraṇāgati works precisely when there is no other harbour.

Stories
Draupadī's sari

When her husbands had failed her, when her elders had failed her, when even dharma seemed to have failed her, Draupadī threw up both arms in the assembly and called Kṛṣṇa's name. He sent endless cloth — because she had unhooked, finally, from every other dock.

The wives' words here are Draupadī's words in a quieter register: na anyā bhavet gatiḥ — there can be no other destination. That admission is itself the sufficient condition.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.31

↗
श्रीभगवानुवाच पतयो नाभ्यसूयेरन् पितृभ्रातृसुतादय: । लोकाश्च वो मयोपेता देवा अप्यनुमन्वते ॥ ३१ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
patayo nābhyasūyeran
[patayo naabhyasooyeran]
pitṛ-bhrātṛ-sutādayaḥ
[pitri-bhraatri-sutaadayah]
lokāś ca vo mayopetā
[lokaash cha vo mayopetaa]
devā apy anumanvate
[devaa apy anumanvate]
Word-for-word
śrī - bhagavān uvāca — the Supreme Personality of Godhead said patayaḥ — your husbands na abhyasūyeran — will not feel inimical pitṛ - bhrātṛ - suta - ādayaḥ — your fathers, brothers, sons and others lokāḥ — the general populace ca — also vaḥ — toward you mayā — by Me upetāḥ — advised devāḥ — the demigods api — even anumanvate — regard favorably .
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī - bhagavān uvāca
the Supreme Personality of Godhead said
patayo nābhyasūyeran
patayaḥ
your husbands
na abhyasūyeran
will not feel inimical
pitṛ-bhrātṛ-sutādayaḥ
pitṛ - bhrātṛ - suta - ādayaḥ
your fathers, brothers, sons and others
lokāś ca vo mayopetā
lokāḥ
the general populace
ca
also
devā apy anumanvate
vaḥ
toward you
mayā
by Me
upetāḥ
advised
devāḥ
the demigods
api
even
anumanvate
regard favorably .
Important Words
  • abhyasūyeran — will feel inimical
    From abhi + √asūy — 'to envy or resent.' The exact root behind asūyā (envy) — Gītā 18.71 uses it in the negative (anasūyaḥ). Kṛṣṇa removes the husbands' asūyā at its root.
  • mayā-upetāḥ — advised by Me
    Compound: mayā (by Me) + upetāḥ (instructed). Kṛṣṇa Himself takes on the diplomatic burden — He will manage the social fallout. Bhakti's social cost is absorbed by Bhagavān.
  • anumanvate — regard favorably
    From anu + √man — 'to think along with, to approve.' Even the demigods will be brought into agreement. Gauḍīyas: when Bhagavān moves a bhakta forward, the entire devatā-mantra-loka realigns to permit it.
  • lokāḥ — the general populace
    Loka in the social sense — public opinion. Kṛṣṇa knows the wives' worry is loka-bhaya; He removes it by name. Bhakti is permitted to disregard loka, and the Lord defends that disregard.
The Supreme Personality of Godhead replied: Rest assured that your husbands will not be inimical toward you, nor will your fathers, brothers, sons, other relatives or the general populace. I will personally advise them of the situation. Indeed, even the demigods will express their approval.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Personality of Godhead replied: Rest assured that your husbands will not be inimical toward you, nor will your fathers, brothers, sons, other relatives or the general populace. I will personally advise them of the situation. Indeed, even the demigods will express their approval.
Commentary

"Because you are in love with me, you should do what will please me. You should not do something which is not desired by me. Do not be stuborn, but return to your homes." But they would answer, "Oh best of the ignorant! Having disobeyed our husbands and treating them like grass, leaving the house, if we return, they will prevent us from entering. Angry, they will threaten to kill us." Krsna answers with this verse. "Your husbands will not find fault with you. There is no use in unfounded fears. What to speak of others, such as mothers and fathers. Why? They will not find fault even if you were to intimately associate with me (which you have not done now) , because they know that I am the Lord. Your husbands, seeing the devatas at the sacrifice, will ask them, and they will also approve. The wise men and devatas have also approved of me, the supreme Lord, in this matter."

Jīva Gosvāmī Gauḍīya
Commentary

They will not find fault with you (vaḥ). Why would they not accept you? All others also will not find fault with you. Rather, they will have affection for you, by the influence of my permission (mayā upetā). Śrīdhara Svāmī also says that mayā upetā means the Lord accepted their faults. He also explains that at that moment Kṛṣṇa saw the devatās and pointing them out, said that even the devatās approved of their conduct. Or, mayā upetā can mean “you associated with me.” Having associated closely with me, your husbands will not find fault with you, since they know that I am the Supreme Lord, since the devatās whom they saw in sacrificial actions also respect me as the Supreme Lord.

Śrīdhara Svāmī Gauḍīya
Commentary

They will not find fault with you (na abhyasūyeran). Rather they will accept you. The others will not find fault in you, by my influence of bhakti. Your actions are permitted by me as antaryāmī, directly arranged by me. The devatās who are my devotees in sattva-guṇa will not find fault in you. Rather they will praise your devotion to me. That is also directed by me. Or what can be said about husbands and others? Even the devatās with pious bodies, depending on piety by enjoying the results of sacrifice will not find fault I you for giving up the sacrifices performed by your husbands. The husbands and others will definitely not find fault. Rather they will approve of your conduct and give you special respect. Or since you associated with me (mayā upetāḥ) the devotās will respect you, what to speak of the husbands.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 12.13 BG 18.11 BG 17.14 BG 17.20 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 8.2 BG 17.4 BG 7.8 BG 10.3
Related lectures
Personal Guidance
'Rest assured — your husbands, families, even demigods, will not turn against you. I will personally explain.' The Lord guarantees what the social world cannot — He intervenes for those who threw themselves on His mercy.
Reflection Questions
  • Whose social fallout from a devotional step have I been carrying that the Lord may have already handled?
  • Where am I pre-feeling consequences He has already protected me from?
Analogy

A king walking ahead of his royal carriage to clear the road of barriers his returning courtiers might face — Kṛṣṇa says He will personally manage every social objection. The bhakta needs only to take the step; Bhagavān manages the consequences.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.32

↗
न प्रीतयेऽनुरागाय ह्यङ्गसङ्गो नृणामिह । तन्मनो मयि युञ्जाना अचिरान्मामवाप्स्यथ ॥ ३२ ॥
na prītaye ’nurāgāya
[na preetaye ’nuraagaaya]
hy aṅga-saṅgo nṛṇām iha
[hy anga-sango nrinaam iha]
tan mano mayi yuñjānā
[tan mano mayi yunjaanaa]
acirān mām avāpsyatha
[achiraan maam avaapsyatha]
Word-for-word
na — not prītaye — for satisfaction anurāgāya — for loving attraction hi — certainly aṅga - saṅgaḥ — physical association nṛṇām — for people iha — in this world tat — therefore manaḥ — your minds mayi — upon Me yuñjānāḥ — fixing acirāt — very quickly mām — Me avāpsyatha — you will achieve .
Blended reading (Sanskrit + English inline)
na prītaye ’nurāgāya
na
not
prītaye
for satisfaction
hy aṅga-saṅgo nṛṇām iha
anurāgāya
for loving attraction
hi
certainly
aṅga - saṅgaḥ
physical association
nṛṇām
for people
iha
in this world
tan mano mayi yuñjānā
tat
therefore
manaḥ
your minds
mayi
upon Me
yuñjānāḥ
fixing
acirān mām avāpsyatha
acirāt
very quickly
mām
Me
avāpsyatha
you will achieve .
Important Words
  • aṅga-saṅgaḥ — physical association
    Compound: aṅga (body) + saṅgaḥ (contact). Kṛṣṇa rules out bodily proximity as the operative variable. Gauḍīyas read this carefully: this is not denial of mādhurya — He is teaching the wives the path proper to their adhikāra in this līlā.
  • anurāgāya — for loving attraction
    From anu + √rañj — 'to be coloured along with.' Anurāga is a higher rung of prema (Bhakti-rasāmṛta-sindhu 2.5). Kṛṣṇa is the technical authority on the bhāva He is shaping in them.
  • manaḥ-mayi-yuñjānāḥ — fixing the mind upon Me
    Compound: manaḥ (mind) + mayi (upon Me) + yuñjānāḥ (yoking). The textbook prescription — Gītā 12.8 in different phrasing. Manas-yoga to Kṛṣṇa is the operative practice.
  • acirāt — very quickly
    Indeclinable — without delay. Kṛṣṇa promises the result fast. Bhakti's reciprocity is immediate when the bhāva is real.
  • avāpsyatha — you will achieve
    Future of ava + √āp — 'to attain fully.' Kṛṣṇa as the attainment, not the path's stage. The verse ends with His own person as the destination promised.
For you to remain in My bodily association would certainly not please people in this world, nor would it be the best way for you to increase your love for Me. Rather, you should fix your minds on Me, and very soon you will achieve Me.
Purport

The Lord pointed out that people in general would not appreciate a loving affair between Lord Kṛṣṇa, who superficially was appearing as a cowherd boy, and the wives from the brāhmaṇa community. Also, the brāhmaṇa ladies’ own devotion and love would increase most efficiently in separation. In other words, it would be best all around if they continued to fix their minds on Lord Kṛṣṇa and thus went on with the process they had been practicing throughout their lives. The Lord and His bona fide representative, the spiritual master, expertly engage the Lord’s devotees in different types of service so that all of them can quickly return to His lotus feet.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
For you to remain in My bodily association would certainly not please people in this world, nor would it be the best way for you to increase your love for Me. Rather, you should fix your minds on Me, and very soon you will achieve Me.
Commentary

"Will our desires ever be fulfilled?" Asking this with tears in their glancing eyes, they then listened to his answer. "Direct contact with me in this world of men will not produce love or increase attraction for me. Longing in separation will create more intense attraction to me. Therefore (tat), absorb your minds in me and you will attain me soon."

Jīva Gosvāmī Gauḍīya
Commentary

“So what will happen with our request to you?” In this verse Kṛṣṇa resolves the issue. In this birth (iha), your close association with me as servants will not bring happiness or will not be at all attractive to human beings. Because of this hostility in people (tat), by engaging your minds in me, after leaving your bodies (acirāt), you will attain me. In this regard one should consider the following. There two types of devotees of Kṛṣṇa: on the border of the pastimes and within the pastimes. Taking support of the Lord’s supreme powers, though the Lord is invisible, the border devotees worship one of the eight deity forms, knowing or not knowing the Lord directly. Such persons as brāhmaṇas please the Lord by their bhakti in the form of serving his feet or taking his foot water. The devotees within the pastimes are of two types. The first type, devatās and others, taking shelter of his great powers, interact with the Lord as the supreme powerful. The second type, aware of the Lord’s powers, takes shelter of his human pastimes. These are humans such as his mother and father and the brāhmaṇas in his human pastimes. Just as those in his human pastimes act in relation to their particular rules, Kṛṣṇa also acts in the same way reciprocally. Thus he was indifferent to immediately satisfying the desire of the wives of the brāhmaṇas who wanted to serve him, though they were attracted to his human pastimes.

Śrīdhara Svāmī Gauḍīya
Commentary

Because (hi) to associate with me conjugally or to live with me always (aṅga-saṅga) will not bring about prīti or anurāga in people with bodies which will wither and die (nṛṇām), in this world of karma, Bhārata varṣa, since life is short and subject to karma, fix your minds on me. Your desire will be fulfilled in Vaikuṇṭha-loka because there you will have a body of eternity, knowledge and bliss. This was spoken to fool the women. It was not the truth for by associating with Kṛṣṇa, they had become successful. Or here in Gokula (iha), you who are from outside Gokula (nṛṇām) cannot develop prema for me (anurāgāya), within which one has the experience of bliss (prītaye). I am attracted to cowherds and cowherd women, not outsiders. Or my association with you in bodies of brāhmaṇa’s wives (iha) will not produce happiness (pritaye) among the cowherd men and women (nṛṇām) or anurāga in me or you. This is also a statement to fool the wives. Therefore associate with me in your minds. You will attain me after giving up the present body. Speaking unclearly would produce suffering in the women. Therefore he says it will happen soon to pacify them, though actually it would take a long time, after giving up the present body. In order to attain special mercy, with bodies and bhāvas like the gopīs, they returned home. He treated them in this way, not because they were brāhmaṇas’ wives, but because the attainment depended on gopī bodies and bhāvas. Since they had surrendered in prema, which does not depend on material dharma, it would not be suitable to ignore them, with excuses concerning material dharma.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Apaishunam (Non-slander)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Asteya (Non-stealing / Honesty)
Related verses
BG 15.9 BG 17.14 BG 12.13 BG 18.11 BG 17.20 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 8.2 BG 17.4
Concepts
Dharma
Related lectures
Personal Guidance
'My bodily association won't please the world or best increase your love. Fix your minds on Me, and you will achieve Me soon.' Separation often deepens love better than presence; the spiritual path measures by intensity, not adjacency.
Reflection Questions
  • Where am I chasing physical proximity when separation is the present discipline?
  • What mind-fixing practice could I deepen in lieu of seeking more contact?
Analogy

A lamp seen from across a room can be meditated upon perfectly; pressing one's face against the glass only scorches the skin. Kṛṣṇa says physical proximity is not the means of love — fixing the mind in Him is.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.33

↗
श्रवणाद्दर्शनाद्ध्यानान्मयि भावोऽनुकीर्तनात् । न तथा सन्निकर्षेण प्रतियात ततो गृहान् ॥ ३३ ॥
śravaṇād darśanād dhyānān
[shravanaad darshanaad dhyaanaan]
mayi bhāvo ’nukīrtanāt
[mayi bhaavo ’nukeertanaat]
na tathā sannikarṣeṇa
[na tathaa sannikarshena]
pratiyāta tato gṛhān
[pratiyaata tato grihaan]
Word-for-word
śravaṇāt — by hearing darśanāt — by seeing the Deity form dhyānāt — by meditation mayi — for Me bhāvaḥ — love anukīrtanāt — by chanting My names and qualities na — not tathā — in the same way sannikarṣeṇa — by literal proximity pratiyāta — return tataḥ — therefore gṛhān — to your homes .
Blended reading (Sanskrit + English inline)
śravaṇād darśanād dhyānān
śravaṇāt
by hearing
darśanāt
by seeing the Deity form
dhyānāt
by meditation
mayi bhāvo ’nukīrtanāt
mayi
for Me
bhāvaḥ
love
anukīrtanāt
by chanting My names and qualities
na
not
na tathā sannikarṣeṇa
tathā
in the same way
sannikarṣeṇa
by literal proximity
pratiyāta tato gṛhān
pratiyāta
return
tataḥ
therefore
gṛhān
to your homes .
Important Words
  • śravaṇāt — by hearing
    Ablative of śravaṇa. The first of the nine bhakti-aṅgas (Bhāgavatam 7.5.23). Kṛṣṇa names it first — śravaṇa is what built the wives' bhāva (verses 18, 20-21), so He prescribes more of it.
  • darśanāt — by seeing the Deity form
    Ablative of darśana. The Gauḍīya gloss is precise: not just any seeing but darśana of the arcā-vigraha. Kṛṣṇa anticipates Deity-worship as the practice these women can perform at home.
  • dhyānāt — by meditation
    Ablative of dhyāna. Smaraṇa in technical form. The inner image of Kṛṣṇa as the working object — exactly what verse 22 (the dhyāna-mūrti description) supplied.
  • bhāvaḥ — love
    From √bhū. Bhāva — the inner state. Bhakti-rasāmṛta-sindhu identifies bhāva as the immediate pre-cursor of prema. Kṛṣṇa names the goal-state by its proper technical name.
  • anukīrtanāt — by chanting My names and qualities
    Ablative of anu + √kīrt. Anukīrtana — continuous, following kīrtana. The exact word Mahāprabhu's Śikṣāṣṭaka echoes. Bhāva's strongest cultivator is the tongue's repetition of the Name.
It is by hearing about Me, seeing My Deity form, meditating upon Me and chanting My names and glories that love for Me develops, not by physical proximity. Therefore please go back to your homes.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
It is by hearing about Me, seeing My Deity form, meditating upon Me and chanting My names and glories that love for Me develops, not by physical proximity. Therefore please go back to your homes.
Commentary

Hearing Krsna’s words, they understood his wish and they left. However the gopis of the rasa dance, though understanding his word and desire, remained with Krsna. From this it is understood that in prema, there is certainly never any loss.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Atma Nigraha (Self-control)
Related verses
BG 15.9 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.5 BG 1.1 BG 16.4
Concepts
Bhava
Related lectures
Personal Guidance
'Love for Me develops by hearing about Me, seeing My Deity, meditating on Me, and chanting My names — not by proximity. Go home.' The four practical channels of devotion are named — and they work at any distance.
Reflection Questions
  • Which of the four channels — hearing, seeing, meditating, chanting — is currently most active in my life, and which least?
  • What would balance them this week?
Analogy

The four chambers of one heart-pump: śravaṇa, darśana, dhyāna, kīrtana — Kṛṣṇa names the means of His own attainability. He hands over the manual in His own hand, to women, in the forest, on the eve of dispatching them home.

Stories
Ambarīṣa's nine ways

King Ambarīṣa, ruler of the earth, fixed his mind on Kṛṣṇa's lotus feet, his words on Kṛṣṇa's qualities, his hands on Kṛṣṇa's temple-service, his ears on Kṛṣṇa's stories — and so on through every faculty (SB 9.4.18-20).

This verse is the same teaching given to the brāhmaṇa-wives moments before they return to ritual life: bhakti is not located in your physical address but in where śravaṇa, darśana, dhyāna and anukīrtana point your attention.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.34

↗
श्रीशुक उवाच इत्युक्ता द्विजपत्‍न्यस्ता यज्ञवाटं पुनर्गता: । ते चानसूयवस्ताभि: स्त्रीभि: सत्रमपारयन् ॥ ३४ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
ity uktā dvija-patnyas tā
[ity uktaa dvija-patnyas taa]
yajña-vāṭaṁ punar gatāḥ
[yajna-vaatam punar gataah]
te cānasūyavas tābhiḥ
[te chaanasooyavas taabhih]
strībhiḥ satram apārayan
[streebhih satram apaarayan]
Word-for-word
śrī - śukaḥ uvāca — Śrī Śukadeva Gosvāmī said iti — with these words uktāḥ — spoken to dvija - patnyaḥ — the wives of the brāhmaṇas tāḥ — they yajña - vāṭam — to the place of sacrifice punaḥ — again gatāḥ — went te — they, their husbands ca — and anasūyavaḥ — not inimical tābhiḥ — together with them strībhiḥ — their wives satram — the sacrificial performance apārayan — they completed .
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī - śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
ity uktā dvija-patnyas tā
iti
with these words
uktāḥ
spoken to
dvija - patnyaḥ
the wives of the brāhmaṇas
tāḥ
they
yajña-vāṭaṁ punar gatāḥ
yajña - vāṭam
to the place of sacrifice
punaḥ
again
gatāḥ
went
te cānasūyavas tābhiḥ
te
they, their husbands
ca
and
anasūyavaḥ
not inimical
tābhiḥ
together with them
strībhiḥ satram apārayan
strībhiḥ
their wives
satram
the sacrificial performance
apārayan
they completed .
Important Words
  • yajña-vāṭam — to the place of sacrifice
    Compound: yajña (sacrifice) + vāṭam (enclosure). The technical name for the bounded sacrificial ground. The wives, having crossed the boundary spiritually, re-cross it physically — without losing what they crossed for.
  • dvija-patnyaḥ — the wives of the brāhmaṇas
    Compound: dvija + patnyaḥ. Same designation as throughout the chapter — they keep their social identity. Bhakti does not require renouncing varṇāśrama-role; it requires re-locating the heart inside it.
  • anasūyavaḥ — not inimical
    Compound: an (not) + asūyavaḥ (those who envy). The husbands' anger is removed — Kṛṣṇa's promise in verse 31 has been fulfilled in this single word. Gauḍīya reads: when Bhagavān undertakes a social arrangement, it holds.
  • satram-apārayan — they completed the sacrifice
    Compound: satram (sacrifice) + apārayan (made to reach the far shore). The sacrifice does reach completion — but now it is a yajña whose offerings were already received by the Lord whose wives served Him in the forest.
Śrīla Śukadeva Gosvāmī said: Thus instructed, the wives of the brāhmaṇas returned to the place of sacrifice. The brāhmaṇas did not find any fault with their wives, and together with them they finished the sacrifice.
Purport

The wives of the brāhmaṇas obeyed Lord Kṛṣṇa’s order and returned to the sacrificial arena of their husbands, whereas the gopīs, although ordered by Kṛṣṇa to go home, remained in the forest to dance with Him through the full-moon night. Both the gopīs and the brāhmaṇas’ wives achieved pure love of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śrīla Śukadeva Gosvāmī said: Thus instructed, the wives of the brāhmaṇas returned to the place of sacrifice. The brāhmaṇas did not find any fault with their wives, and together with them they finished the sacrifice.
Commentary

At that sacrificial arena (tatra) there was one brahaman lady situated at the back, who was forcibly held by her husband. She gave up her body produced by material karma, not her body filled with prema. She embraced Krsna with a body filled with prema, attained by strong desire in separation. Unseen by others, she assumed her spiritual body and quickly left that place to meet Krsna. Having given up husband and other objects of attachment, is it surprising that someone also gives up the material body to meet Krsna? In order to show the strength of prema, the lord’s mercy made her give up the material body at the time of meeting Krsna and receive a spiritual body of prema. Like a touchstone, this action transformed the other wives’ material bodies into spiritual bodies as well. Thus, from that day onward, they did not associate intimately with their husbands. What is not possible for Krsna’s krpa sakti? One cannot say whether the one brahmana lady was superior in her bhakti to the others or not, since there is no indication given in scripture. But in any case, all became perfected by the mercy of Krsna. That is clear. There is a saying: krpasiddha yajna panti vairocani sukadayah (The wives of the brahmanas, Bali maharaja, Sukadeva and others are all krpa siddha.)

Jīva Gosvāmī Gauḍīya
Commentary

The brāhmaṇas completed the sacrifice with their wives, who had received the mercy of the Lord. Because the Lord disregarded their immediate request, the fault in the sacrifice was removed and became endowed with all good qualities. Instead of tābhiḥ sometimes svābhiḥ is found. The brāhmaṇas with each of their wives individually completed the sacrifice.

Śrīdhara Svāmī Gauḍīya
Commentary

The brāhmaṇas completed the sacrifice with their wives, who had received the mercy of the Lord. The fault in the sacrifice was removed and became endowed with all good qualities. Instead of tābhiḥ sometimes svābhiḥ is found. The brāhmaṇas with each of their wives individually completed the sacrifice. Without their wives the sacrifice could not be completed. By the mercy of the Lord’s words or by the influence of their returning with the Lord’s mercy, they did not find fault with them.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 12.13 BG 17.14 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.1 BG 6.5
Related lectures
Personal Guidance
The wives return, and their husbands find no fault; the sacrifice is finished together. Obedient devotion preserves the household — devotion does not have to look like rebellion to be deep.
Reflection Questions
  • Where am I confusing devotional intensity with dramatic departure?
  • What quieter return could keep my household structure intact while love deepens?
Analogy

A river that returns to its bed after the flood, but now carrying gold dust in its silt — the wives return to the yajña, and the yajña is completed, but everything has changed under the surface.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.35

↗
तत्रैका विधृता भर्त्रा भगवन्तं यथाश्रुतम् । हृदोपगुह्य विजहौ देहं कर्मानुबन्धनम् ॥ ३५ ॥
tatraikā vidhṛtā bhartrā
[tatraikaa vidhritaa bhartraa]
bhagavantaṁ yathā-śrutam
[bhagavantam yathaa-shrutam]
hṛḍopaguhya vijahau
[hridopaguhya vijahau]
dehaṁ karmānubandhanam
[deham karmaanubandhanam]
Word-for-word
tatra — there ekā — one of them vidhṛtā — held back by force bhartrā — by her husband bhagavantam — the Supreme Lord, Śrī Kṛṣṇa yathā - śrutam — as she heard about Him from the others hṛdā — within her heart upaguhya — embracing vijahau — she gave up deham — her material body karma - anubandhanam — which is simply the basis of bondage to material activity .
Blended reading (Sanskrit + English inline)
tatraikā vidhṛtā bhartrā
tatra
there
ekā
one of them
vidhṛtā
held back by force
bhartrā
by her husband
bhagavantaṁ yathā-śrutam
bhagavantam
the Supreme Lord, Śrī Kṛṣṇa
yathā - śrutam
as she heard about Him from the others
hṛḍopaguhya vijahau
hṛdā
within her heart
upaguhya
embracing
vijahau
she gave up
dehaṁ karmānubandhanam
deham
her material body
karma - anubandhanam
which is simply the basis of bondage to material activity .
Important Words
  • vidhṛtā-bhartrā — held back by force by her husband
    Compound: vidhṛtā (held back) + bhartrā (by the husband, instrumental). The external bond can hold the body; the body's vāsanā then no longer matters. The Gauḍīya inference: the wife's success exposes the husband's failure.
  • yathā-śrutam — as she heard about Him from the others
    Compound: yathā (as) + śrutam (heard). She received Him entirely through śravaṇa — never with her eyes. The verse is a proof-text for kṛṣṇa-kathā as the direct conveyor of Kṛṣṇa Himself.
  • hṛdā-upaguhya — embracing within her heart
    Compound: hṛdā (with the heart, instrumental) + upaguhya (absolutive of upa + √guh, 'to embrace, conceal'). The heart-embrace — interior ālingana. Even physical restraint cannot interrupt it.
  • vijahau-deham — she gave up her material body
    Compound: vijahau (gave up) + deham (body). The clean, undramatic exit of a bhakta — body abandoned at the moment of remembrance. Gauḍīya read: she attains Kṛṣṇa's eternal companionship without intermediate steps.
  • karma-anubandhanam — which is simply the basis of bondage to material activity
    Compound: karma (action) + anubandhanam (binding). The body is named not by its biology but by its karmic function — the rope of saṁsāra. She drops the rope; karma cannot reattach.
One of the ladies had been forcibly kept back by her husband. When she heard the others describe the Supreme Lord Kṛṣṇa, she embraced Him within her heart and gave up her material body, the basis of bondage to material activity.
Purport

The lady described here was especially devoted to Lord Kṛṣṇa. Upon giving up her material body, she immediately attained a spiritual body and left the sacrificial arena to join the Supreme Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One of the ladies had been forcibly kept back by her husband. When she heard the others describe the Supreme Lord Kṛṣṇa, she embraced Him within her heart and gave up her material body, the basis of bondage to material activity.
Commentary

As he is bhagavan, possessor of all powers, in front of him the brahmana woman gave up her material body. But as govinda, her senses (ga) attained him (vindati) for pleasure, unseen by others. That is the significance of the word "api" in this verse. With that food, which was actually insufficient to feed the great number of boys (tena eva annena), he (prabhu--most wealthy and merciful) satisfied them all. The ka in gopakan indicates his merciful attitude towards them. Though he had no desire to eat, he also ate to show mercy to the cowherd boys. That is the significance of svayam ca (he also). He had no desire to eat because he was feeling remorse at having made the brahmanas’ wives break their vows.

Jīva Gosvāmī Gauḍīya
Commentary

Kṛṣṇa did not promise that they would attain him soon just to pacify them. He did it as matter of his definite acceptance of them. An example is given. In the sacrificial arena, one of the wives among them was forcibly held back at the back. She embraced Kṛṣṇa, endowed with all qualities as she had heard from others, in her spiritual body made of prema, giving up all limitations such as fear and pain while thinking, “Protect me, as I have surrendered to you.” Her body attained that status following after the Lord’s body since it became related to him because of her prema for him. She gave up that body bound by karma. The prefix vi indicates that she gave up the material body but not the spiritual body attained by embracing the Lord in prema. The prefix vi also indicates that she did not again take a material body in this world. The body related to her husband was given to her husband and she attained the Lord in her body produced by prema. The Lord says, “Whatever you remember when you die you attain” and “Accordingly as you surrender to me I respond.” (BG 8.6 and 4.11) She attained him in Gokula within Goloka. This was explained in relation to Pūtanā’s liberation and will be described later as well.

Śrīdhara Svāmī Gauḍīya
Commentary

Seeing the excellent devotion in those wives even before meeting Kṛṣṇa, the husbands developed respect for their wives. Now one among the wives (and there were more) is described as a typical example to show her excellent bhakti. Or considering the Lord’s statement that soon they would attain him, it should not be considered mere consolation. One of them immediately attained this result. At the place of sacrifice, or among the wives (tatra), one of them was restrained forcibly (vi—dhṛtā), by grabbing her hands and tying her feet. She gave up her body so that she had no more birth (vi—jahau). Why? That body was bound by karma. One cannot attain the Lord with a body dependent on karma. She attained a body of eternity, knowledge and bliss at that moment in Gokula. Srīdhara Svāmī comments that she gave up the body related to her husband and attained the Lord with a spiritual body. In this way the special bhakti of the wives is illustrated.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 12.13 BG 18.11 BG 17.14 BG 17.20 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 8.2 BG 17.4 BG 7.8
Personal Guidance
One woman, kept back by her husband, hears the others describe Kṛṣṇa, embraces Him within her heart, and gives up her body. The deepest devotion sometimes works invisibly — confinement of body did not prevent her perfection.
Reflection Questions
  • Where do I treat confinement as an excuse when devotion can fully happen invisibly within?
  • What internal embrace could be done today that no external situation can block?
Analogy

A bow drawn its whole length, held a year, finally released — the woman locked away by her husband releases the body itself, because the heart has already arrived where the body cannot follow. Bhakti can finish the journey without the vehicle.

Stories
Bharata's deer-body

Bharata Mahārāja, the great king after whom Bhārata-varṣa is named, gave up his body in the very moment of remembrance — though in his case attachment misdirected him to a deer-birth (SB 5.7-14).

The brāhmaṇa-wife of this verse performs the opposite version of the same operation: she gives up the body with remembrance of Kṛṣṇa alone, and Gauḍīyas read Bhāgavatam 8.5.48 (yat-smaraṇāt) over this verse — remembrance of Kṛṣṇa at the moment of leaving the body delivers her directly to Him.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.36

↗
भगवानपि गोविन्दस्तेनैवान्नेन गोपकान् । चतुर्विधेनाशयित्वा स्वयं च बुभुजे प्रभु: ॥ ३६ ॥
bhagavān api govindas
[bhagavaan api govindas]
tenaivānnena gopakān
[tenaivaannena gopakaan]
catur-vidhenāśayitvā
[chatur-vidhenaashayitvaa]
svayaṁ ca bubhuje prabhuḥ
[svayam cha bubhuje prabhuh]
Word-for-word
bhagavān — the Supreme Personality of Godhead api — moreover govindaḥ — Lord Govinda tena — with that eva — very same annena — food gopakān — the cowherd boys catuḥ - vidhena — of four varieties aśayitvā — feeding svayam — Himself ca — and bubhuje — partook prabhuḥ — the Almighty .
Blended reading (Sanskrit + English inline)
bhagavān api govindas
bhagavān
the Supreme Personality of Godhead
api
moreover
govindaḥ
Lord Govinda
tenaivānnena gopakān
tena
with that
eva
very same
annena
food
gopakān
the cowherd boys
catur-vidhenāśayitvā
catuḥ - vidhena
of four varieties
aśayitvā
feeding
svayaṁ ca bubhuje prabhuḥ
svayam
Himself
ca
and
bubhuje
partook
prabhuḥ
the Almighty .
Important Words
  • govindaḥ — Lord Govinda
    From go (cow/senses) + √vind — 'one who gives pleasure to the cows.' Brahma-saṁhitā's signature name. Kṛṣṇa is named here in His Vraja-prakāśa precisely as He performs the very Vraja-act of feeding His companions.
  • catuḥ-vidhena — of four varieties
    Compound: catuḥ (four) + vidhena (kinds). The wives' four-class offering becomes the boys' four-class prasāda. The verse-pair (19 and 36) frames bhakti's bhoga-cycle: offered, accepted, redistributed.
  • aśayitvā — feeding
    Absolutive of causative √aś. Bhagavān causes the boys to eat — He is the giver of every meal, even when the immediate cook is someone else.
  • bubhuje-prabhuḥ — the Almighty partook
    Compound: bubhuje (He ate) + prabhuḥ (the Lord). The Lord eats — Gauḍīyas treasure the verb. Kṛṣṇa's eating is not a metaphor; the brāhmaṇīs' bhakti is consumed by the bhokta of all yajñas.
Govinda, the Supreme Personality of Godhead, fed the cowherd boys with that food of four varieties. Then the all-powerful Lord Himself partook of the preparations.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Govinda, the Supreme Personality of Godhead, fed the cowherd boys with that food of four varieties. Then the all-powerful Lord Himself partook of the preparations.
Commentary

In this way, Krsna did not directly enjoy with the wives of the brahmanas, but he did enjoy with the wives of the cowherd men. This is the intention of this verse. Lila nara vapu means that Krsna had a human-like body for expressing his pastimes. It indicates that because of the predominance of the lila sakti over other saktis such as sayta sankalpa sakti (fulfillment of his desires), the pastime with the brahmanas’ wives did not culminate in direct enjoyment. Having the cows, cowherd men and women follow him (anusilayan), by his form, words and actions, he increased their bliss, and enjoyed himself. Gopi here refers to the young gopis rather than those endowed with parental affection because of the time and context of the verse. The opinion that Krsna did not enjoy with anyone before the rasa dance is defeated in this verse. Sukadeva indicates: "Krsna performed many pastimes similar to the rasa dance with the women of Vraja, but these were unmentioned by me."

Jīva Gosvāmī Gauḍīya
Commentary

The special devotion of the wives has been described. The Lord’s mercy upon them is described in this verse. The events took place at that place. Even though he was the Supreme Lord (bhagavān api), engaged in herding cows, he fed the boys and then ate. Tena annena suggests that the food was too little for all the boys but they all were satisfied because Kṛṣṇa was full of all abundance (bhagavān). The affix ka on gopakān indicates giving mercy to the boys. Balarāma was among them. It was possible to satisfy him like the other boys because Kṛṣṇa was the master, whose order no one could refuse (prabhuḥ). After serving the boys he personally (svayam) ate. The word svayam indicates Śukadeva’s astonishment at the mercy he showed to the wives of the brāhmaṇas because he was capable of unlimited mercy (prabhuḥ).

Śrīdhara Svāmī Gauḍīya
Commentary

The Lord’s special mercy to the wives is described in this verse. Though he manifested all powers completely (bhagavān), he had been without food, and he and the boys became afflicted with hunger. He fed the boys with the food brought by the wives (tena). This shows the intensity of the hunger. The suffix ka on gopakān indicates deep affection for them. He served them personally and then he ate because he was the best of cowherd (govindaḥ), having affection for them. Ca indicates that Balarāma served and ate with Kṛṣṇa. He would not eat before Kṛṣṇa ate out of regard for him. Or he ate with the cowherd boys before Kṛṣṇa ate, just as he ate with the boys in a circle with Kṛṣṇa in the center previously. Then ca means api (even). Though he was complete in himself (prabhuḥ) Krṣṇa also ate to show mercy to the wives by accepting their food. Or how could one person feed everyone at once quickly? He was full of all powers (prabhuḥ). And he ate a lot, to show the wives great mercy.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)Karuna (Kindness / Compassion)Tyaga (Renunciation / Letting Go)Bhakti (Devotion)
Related verses
BG 12.13 BG 17.20 BG 2.62 BG 3.11 BG 12.3 BG 8.2 BG 17.4 BG 7.8 BG 6.1 BG 16.4 BG 18.55 BG 6.13
Related lectures
Personal Guidance
Govinda feeds the boys the four-fold food, then partakes Himself. The Lord eats with His friends — service to the boys is His way of receiving the offering, and He doesn't stand apart while they eat.
Reflection Questions
  • Where am I serving without sitting down to share what I served?
  • What would change if I trusted that the Lord eats with His friends, not above them?
Analogy

A king accepting offerings from his queens in private and then sharing the prasāda with his friends in the courtyard — Govinda eats the brāhmaṇīs' food, then feeds it to the cowherd boys. The same morsel becomes both bhoga and prasāda; the line between is His touch.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.37

↗
एवं लीलानरवपुर्नृलोकमनुशीलयन् । रेमे गोगोपगोपीनां रमयन् रूपवाक्कृतै: ॥ ३७ ॥
evaṁ līlā-nara-vapur
[evam leelaa-nara-vapur]
nr-lokam anuśīlayan
[nr-lokam anusheelayan]
reme go-gopa-gopīnāṁ
[reme go-gopa-gopeenaam]
ramayan rūpa-vāk-kṛtaiḥ
[ramayan roopa-vaak-kritaih]
Word-for-word
evam — in this manner līlā — for pastimes nara — appearing as a human being vapuḥ — whose transcendental body nṛ - lokam — human society anuśīlayan — imitating reme — He took pleasure go — the cows gopa — cowherd boys gopīnām — the cowherd girls ramayan — pleasing rūpa — with His beauty vāk — words kṛtaiḥ — and actions .
Blended reading (Sanskrit + English inline)
evaṁ līlā-nara-vapur
evam
in this manner
līlā
for pastimes
nara
appearing as a human being
vapuḥ
whose transcendental body
nr-lokam anuśīlayan
nṛ - lokam
human society
anuśīlayan
imitating
reme go-gopa-gopīnāṁ
reme
He took pleasure
go
the cows
gopa
cowherd boys
gopīnām
the cowherd girls
ramayan rūpa-vāk-kṛtaiḥ
ramayan
pleasing
rūpa
with His beauty
vāk
words
kṛtaiḥ
and actions .
Important Words
  • līlā-nara-vapuḥ — whose transcendental body appears as a human for pastimes
    Compound: līlā (pastime) + nara (human) + vapuḥ (body). The exact tattva-statement Bhāgavatam repeats — His body is not material, but appears human because the līlā requires it. Gauḍīya safeguard against misreading His humanity.
  • nṛ-lokam-anuśīlayan — imitating human society
    Compound: nṛ-loka (human world) + anuśīlayan (following). Anuśīlana — the very verb Rūpa Gosvāmī uses to define bhakti (kṛṣṇa-anuśīlanam, Bhakti-rasāmṛta-sindhu 1.1.11). Here Kṛṣṇa Himself performs anuśīlana — of human ways.
  • go-gopa-gopīnām — the cows, cowherd boys and cowherd girls
    Compound triple: go (cows) + gopa (boys) + gopīnām (girls). Vraja's three pillars in one breath. Every Vraja-līlā centres on this triad; this chapter has touched cows (verse 17), boys (throughout), and now opens toward gopīs in the next chapters.
  • ramayan — pleasing
    Present participle, causative of √ram. Kṛṣṇa is named as the one who causes others to take pleasure. The same root gives 'Rāma' — pleasing — and the active participle here keeps the etymology alive.
  • rūpa-vāk-kṛtaiḥ — with His beauty, words and actions
    Compound: rūpa (form) + vāk (speech) + kṛtaiḥ (deeds). Three doorways through which He pleases Vraja — His beauty (verse 22), His words (verses 25-33), and His actions (verse 36). The verse summarises the chapter's structure.
Thus the Supreme Lord, appearing like a human being to perform His pastimes, imitated the ways of human society. He enjoyed pleasing His cows, cowherd boyfriends and cowherd girlfriends with His beauty, words and actions.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thus the Supreme Lord, appearing like a human being to perform His pastimes, imitated the ways of human society. He enjoyed pleasing His cows, cowherd boyfriends and cowherd girlfriends with His beauty, words and actions.
Commentary

The brahmanas remembered Krsna constantly and were repentant because of the auspicious presence of their wives. This verse speaks of their repentance. "Because (yat) we have ignored the request of the lord of the universe we are offenders." What was type of lord? "He and Balarama were ones who bewildered us (nr vidambayoh) in begging food."

Jīva Gosvāmī Gauḍīya
Commentary

Śukadeva summarizes all Kṛṣṇa’s actions, his mercy to the wives of the brāhmaṇas and his beauty, which gave joy to the people of Vraja. The word evam suggests that there were many more pastimes of this sort. Performing pastimes in a human form, he taught the humans bhakti to himself. Or, performing pastimes in a human form, he acted properly according to human behavior (nṛ-lokam).

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Karuna (Kindness / Compassion)Tyaga (Renunciation / Letting Go)Bhakti (Devotion)Vinaya (Humility / Modesty)Prema (Divine Love)Samata (Equanimity / Even-mindedness)
Related verses
BG 12.13 BG 17.14 BG 4.34 BG 2.62 BG 3.11 BG 12.3 BG 7.8 BG 6.1 BG 16.4 BG 18.55 BG 6.13
Personal Guidance
The Lord, appearing human, imitates human society — pleasing cows, friends, girlfriends with His beauty, words, and actions. Pastimes are not detached — He participates as a member of the community, not a visiting guest.
Reflection Questions
  • Where am I treating the Lord as a visiting guest rather than as a community member?
  • How would my service shift if I trusted Him as one of the family?
Analogy

An actor on a flawless stage — the costume, the gestures, the lines all human, but inside the costume, the Source. Kṛṣṇa enjoys the cows, the boys, the gopīs not because He needs to, but because nara-līlā is the form in which His sweetness comes within reach.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.38

↗
अथानुस्मृत्य विप्रास्ते अन्वतप्यन्कृतागस: । यद् विश्वेश्वरयोर्याच्ञामहन्म नृविडम्बयो: ॥ ३८ ॥
athānusmṛtya viprās te
[athaanusmritya vipraas te]
anvatapyan kṛtāgasaḥ
[anvatapyan kritaagasah]
yad viśveśvarayor yācñām
[yad vishveshvarayor yaachnaam]
ahanma nṛ-viḍambayoḥ
[ahanma nri-vidambayoh]
Word-for-word
atha — then anusmṛtya — coming to their senses viprāḥ — the brāhmaṇas te — they anvatapyan — felt great remorse kṛta - agasaḥ — having committed sinful offenses yat — because viśva - īśvarayoḥ — of the two Lords of the universe, Kṛṣṇa and Balarāma yācñām — the humble supplication ahanma — we transgressed nr - viḍambayoḥ — of those who were deceptively appearing as human beings .
Blended reading (Sanskrit + English inline)
athānusmṛtya viprās te
atha
then
anusmṛtya
coming to their senses
viprāḥ
the brāhmaṇas
te
they
anvatapyan kṛtāgasaḥ
anvatapyan
felt great remorse
kṛta - agasaḥ
having committed sinful offenses
yad viśveśvarayor yācñām
yat
because
viśva - īśvarayoḥ
of the two Lords of the universe, Kṛṣṇa and Balarāma
yācñām
the humble supplication
ahanma nṛ-viḍambayoḥ
ahanma
we transgressed
nr - viḍambayoḥ
of those who were deceptively appearing as human beings .
Important Words
  • anusmṛtya — coming to their senses
    Absolutive of anu + √smṛ — 'remembering after.' Recognition deferred. Gauḍīyas note: smaraṇa even after the fact is a limb of bhakti; better late than never.
  • anvatapyan — felt great remorse
    Imperfect of anu + √tap — 'to burn with regret.' Anutāpa — burning. The Bhāgavatam recognises this burning as a purificatory fire. Their next eight verses are anutāpa as recovery.
  • kṛta-agasaḥ — having committed sinful offenses
    Compound: kṛta (done) + agasaḥ (offenses). Āgas — the technical term for offense, esp. against Bhagavān. They name the wrong correctly — the first step of its undoing.
  • viśva-īśvarayoḥ — of the two Lords of the universe
    Compound dual: viśva (universe) + īśvarayoḥ (controllers, dual). They now see Kṛṣṇa-Balarāma as viśva-īśvaras — what verses 10-11 said Śuka would tell us. Recognition, finally.
  • nr-viḍambayoḥ — of those deceptively appearing as human beings
    Compound dual: nṛ (human) + viḍambayoḥ (imitating). Viḍambana — Bhagavān's deliberate mimicry of human ways. The brāhmaṇas finally see what the wives saw immediately.
The brāhmaṇas then came to their senses and began to feel great remorse. They thought, “We have sinned, for we have denied the request of the two Lords of the universe, who deceptively appeared as ordinary human beings.”
Purport

Lord Kṛṣṇa and Lord Balarāma did not try to deceive the brāhmaṇas: They straightforwardly requested food from them. Rather, the brāhmaṇas deceived themselves, as indicated by the Sanskrit word nṛ-viḍambayoḥ, which means that Kṛṣṇa and Balarāma are bewildering for an ordinary human being who considers Them also to be human. Still, because the wives of the brāhmaṇas were great devotees of the Lord, the foolish brāhmaṇas received spiritual benefit and finally came to their senses.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The brāhmaṇas then came to their senses and began to feel great remorse. They thought, "We have sinned, for we have denied the request of the two Lords of the universe, who deceptively appeared as ordinary human beings."
Commentary

Though the women were their wives, they regarded them as their gurus, and they criticized themselves since they had no devotion. The bhakti of their wives was impossible to see in ordinary society (alaukikam).

Jīva Gosvāmī Gauḍīya
Commentary

By the power of association with their wives who attained the mercy of the Lord who had said, “Your husbands will not find fault in you” their husbands came to their senses. This verse and the rest of the chapter glorify their wives. After this incident, the husbands, though having pride, became repentant. How could the two Lords beg? They were engaged in spreading human-like pastimes (nṛ-viḍambayoḥ). Or, they laughed at men like us who have no devotion. The brāhmaṇas’ use of the first person (We have ignored their request for food) shows that a trace of false identity remained, or it shows their shame.

Śrīdhara Svāmī Gauḍīya
Commentary

By the power of association with their wives who attained the mercy of Lord, their husbands came to their senses. This verse and the rest of the chapter glorify their wives. After this incident (atha) they repented, because the husbands’ crooked attitude was destroyed. Of after the sacrifice was concluded (ata) with accepting the Lord’s remnants, the spiritual effect manifested and they became purified. Or after the Lord had eaten (ataḥ), by his accepting the food they manifested bhakti. Or after the wives came to the sacrifice, by the potency of seeing their wives’, they repented. Examining closely (anusmṛtya) that they had been afflicted with pride, they began to lament (anvatapyan). We have refused the request of not only the avatāra of the Lord but of the avatarī, Kṛṣṇa, (viśveśayoḥ). If they are lords of the universe why did they request food? They spread pastimes which are human-like. Or, they laughed at men like us who have no devotion. The brāhmaṇas’ use of aham (We have ignored their request for food) shows that a trace of false identity remained, or it shows their shame. Or giving up identity as brāhmaṇaṣ they saw themselves as ordinary humans.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 12.13 BG 18.11 BG 17.14 BG 17.20 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 8.2 BG 17.4
Concepts
Avatara
Related lectures
Personal Guidance
The brāhmaṇas come to their senses and feel remorse: 'We have sinned by denying the two Lords of the universe disguised as humans.' Coming to senses is the start of repair; foolishness recognized is half-cured.
Reflection Questions
  • Which recent refusal of mine, looked at again, was actually a refusal of the Lord in disguise?
  • What remorse is worth letting myself feel rather than rationalizing away?
Analogy

A man who shut his door on a king dressed as a beggar realises an hour later who he turned away — the brāhmaṇas come to their senses. Recognition arrives, but only after the deed. Pride disables the immediate seeing; reflection sometimes restores it.

Stories
Akrūra's repentance on the road

Even Akrūra, sent to Vṛndāvana under Kaṁsa's orders, agonized for the entire journey over whether he had any qualification to approach Kṛṣṇa (SB 10.38). Repentance for not having recognized Bhagavān is a classical bhakta-mood.

The brāhmaṇas of this verse occupy the recognition-after-failure register that the Bhāgavatam treats as itself a stage of bhakti. Anutāpa — burning remorse — is the back-door entry the chapter opens for them.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.39

↗
द‍ृष्ट्वा स्त्रीणां भगवति कृष्णे भक्तिमलौकिकीम् । आत्मानं च तया हीनमनुतप्ता व्यगर्हयन् ॥ ३९ ॥
dṛṣṭvā strīṇāṁ bhagavati
[drishtvaa streenaam bhagavati]
kṛṣṇe bhaktim alaukikīm
[krishne bhaktim alaukikeem]
ātmānaṁ ca tayā hīnam
[aatmaanam cha tayaa heenam]
anutaptā vyagarhayan
[anutaptaa vyagarhayan]
Word-for-word
dṛṣṭvā — observing strīṇām — of their wives bhagavati — for the Supreme Personality of Godhead kṛṣṇe — Śrī Kṛṣṇa bhaktim — the pure devotion alaukikīm — transcendental to this world ātmānam — themselves ca — and tayā — of that hīnam — devoid anutaptāḥ — lamenting vyagarhayan — they condemned .
Blended reading (Sanskrit + English inline)
dṛṣṭvā strīṇāṁ bhagavati
dṛṣṭvā
observing
strīṇām
of their wives
bhagavati
for the Supreme Personality of Godhead
kṛṣṇe bhaktim alaukikīm
kṛṣṇe
Śrī Kṛṣṇa
bhaktim
the pure devotion
alaukikīm
transcendental to this world
ātmānaṁ ca tayā hīnam
ātmānam
themselves
ca
and
tayā
of that
hīnam
devoid
anutaptā vyagarhayan
anutaptāḥ
lamenting
vyagarhayan
they condemned .
Important Words
  • strīṇām — the devotion of women
    Compound: strīṇām (of women, genitive plural) + bhaktim (devotion). The Bhāgavatam names women's bhakti as the standard the brāhmaṇas measure themselves against. Gauḍīyas: bhakti is not gendered, and this chapter is one of its proofs.
  • alaukikīm — transcendental to this world
    Compound: a (not) + laukikīm (worldly). Not-of-this-world bhakti. The chapter has already touched laukikīm-gatim (verse 13) — Kṛṣṇa showed laukika so we would notice the alaukika here.
  • tayā-hīnam — devoid of that (bhakti)
    Compound: tayā (by that, instrumental) + hīnam (lacking). Self-diagnosis. The brāhmaṇas have everything except bhakti — and bhakti is the one variable that mattered. The verse anatomises the lesson.
  • anutaptāḥ — lamenting
    Past participle of anu + √tap. The burning-after. The same word-family as anvatapyan in verse 38, kept at heat through the next several verses. Anutāpa is sustained.
  • vyagarhayan — they condemned (themselves)
    Imperfect of vi + ā + √garh. Self-blame as the form repentance takes. The next verses (40-44) are this self-condemnation in detail.
Taking note of their wives’ pure, transcendental devotion for Lord Kṛṣṇa, the Supreme Personality of Godhead, and seeing their own lack of devotion, the brāhmaṇas felt most sorrowful and began to condemn themselves.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Taking note of their wives' pure, transcendental devotion for Lord Kṛṣṇa, the Supreme Personality of Godhead, and seeing their own lack of devotion, the brāhmaṇas felt most sorrowful and began to condemn themselves.
Commentary

Our triple birth—from the womb, by gayatri and by initiation into the sacrifice—are all useless. Our vrata of celibacy is useless. Our expertise in daily and occasional duties (nitya and nimittika kriya) are all useless, because we have been inimical to Krsna (adhoksaja).

Jīva Gosvāmī Gauḍīya
Commentary

They saw that their wives had extraordinary devotion to the Supreme Lord (bhagavati), who attracts everyone’s heart by manifestation of his powers. Not only did they repent but, giving up their pride, they condemned themselves. Their devotion is called alaukikīm (unworldly) since it did not depend on hopes in this world or Svarga, and made them give up their bodies immediately on not attaining Kṛṣṇa.

Śrīdhara Svāmī Gauḍīya
Commentary

The husbands saw their wives bhakti of the supreme lord (bhagavati) who was moreover the attractor of all hearts, by revealing all his unlimited powers (kṛṣne). They condemned themselves with rejection of their pride (vi—garhayan). Or not only did they lament (last verse), they criticized themselves. The wives’ bhakti was extraordinary because it rejected this world and Svarga and because by it they could give up their bodies and immediately attain Kṛṣṇa. Or they developed extraordinary symptoms of prema such as laughing and crying illustrated in verses like SB 11.2.40: evaṁ-vrataḥ sva-priya-nāma-kīrtyā jātānurāgo druta-citta uccaiḥ hasaty atho roditi rauti gāyaty unmāda-van nṛtyati loka-bāhyaḥ Regulated with such devotion, chanting the name of his dear Kṛṣṇa, he develops prema. His heart melts and he laughs loudly, weeps, wails and sings. He dances like a madman without regard for the public.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 18.11 BG 17.14 BG 17.20 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 8.2 BG 17.4 BG 7.8 BG 10.3
Related lectures
Personal Guidance
Noting their wives' pure devotion and their own lack, the brāhmaṇas grieve and condemn themselves. The truest mirror for our devotional poverty is the devotion present in those closest to us.
Reflection Questions
  • Whose devotion in my household exposes my own thinness — and am I willing to be exposed?
  • Where am I refusing to use a loved one's depth as instruction?
Analogy

A learned man watching his unlettered wife sing kīrtana with tears, realising she has reached in one breath what his ten thousand pages have not — the brāhmaṇas see their wives' alaukika-bhakti and recognise the missing variable in their own life.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.40

↗
धिग् जन्म नस्त्रिवृद् यत् तद् धिग्‌व्रतं धिग्‌‌बहुज्ञताम् । धिक्कुलं धिक् क्रियादाक्ष्यं विमुखा ये त्वधोक्षजे ॥ ४० ॥
dhig janma nas tri-vṛd yat tad
[dhig janma nas tri-vrid yat tad]
dhig vrataṁ dhig bahu-jñatām
[dhig vratam dhig bahu-jnataam]
dhik kulaṁ dhik kriyā-dākṣyaṁ
[dhik kulam dhik kriyaa-daakshyam]
vimukhā ye tv adhokṣaje
[vimukhaa ye tv adhokshaje]
Word-for-word
dhik — to hell janma — with the birth naḥ — our tri - vṛt — threefold (the first from the physical parents, the second at the time of brahminical initiation, and the third at the time of initiation into the performances of Vedic sacrifice) yat tat — whatever dhik — to hell vratam — with our vow (of celibacy) dhik — to hell bahu - jñatām — with our extensive knowledge dhik — to hell kulam — with our aristocratic lineage dhik — to hell kriyā - dākṣyam — with our expertise in ritualistic activities vimukhaḥ — inimical ye — who tu — however adhokṣaje — to the transcendental Personality of Godhead .
Blended reading (Sanskrit + English inline)
dhig janma nas tri-vṛd yat tad
dhik
to hell
janma
with the birth
naḥ
our
tri - vṛt
threefold (the first from the physical parents, the second at the time of brahminical initiation, and the third at the time of initiation into the performances of Vedic sacrifice)
yat tat
whatever
dhig vrataṁ dhig bahu-jñatām
dhik
to hell
vratam
with our vow (of celibacy)
dhik
to hell
bahu - jñatām
with our extensive knowledge
dhik kulaṁ dhik kriyā-dākṣyaṁ
dhik
to hell
kulam
with our aristocratic lineage
dhik
to hell
kriyā - dākṣyam
with our expertise in ritualistic activities
vimukhā ye tv adhokṣaje
vimukhaḥ
inimical
ye
who
tu
however
adhokṣaje
to the transcendental Personality of Godhead .
Important Words
  • dhik — to hell
    Indeclinable of self-condemnation — 'fie!' Repeated six times in the verse. Gauḍīyas note the rhetorical structure: six condemnations to undo six prides. A litany of un-doing.
  • tri-vṛt — threefold (birth)
    Compound: tri (three) + vṛt (turn). The three brāhmaṇa-births: physical, brahminical initiation, yajña-initiation. Even the most exalted birth-status they hold up and condemn.
  • vratam — vow (of celibacy)
    Their brahmacarya. Even the highest āśrama-discipline named and condemned — when severed from bhakti, it is dhik. The Gauḍīya position in one syllable.
  • bahu-jñatām — extensive knowledge
    Compound: bahu (much) + jñatām (state of knowing). Voluminous learning. Gītā 18.66 (sarva-dharmān parityajya) sits behind this — even dharma itself can be the obstacle if not aimed at Bhagavān.
  • kriyā-dākṣyam — expertise in ritualistic activities
    Compound: kriyā (ritual) + dākṣyam (skill). Technical competence in yajña. The very skill that earned them their position is now itself condemned.
  • vimukhaḥ — inimical to the transcendental Personality of Godhead
    Compound: vimukhaḥ (turned-away-from) + adhokṣaje (locative of Adhokṣaja). One who turns the face away from Bhagavān — Gauḍīya term for the conditioned soul's basic orientation. The brāhmaṇas name their own disease in śāstric vocabulary.
[The brāhmaṇas said:] To hell with our threefold birth, our vow of celibacy and our extensive learning! To hell with our aristocratic background and our expertise in the rituals of sacrifice! These are all condemned because we were inimical to the transcendental Personality of Godhead.
Purport

As explained in the definitions above, the words tri-vṛḍ janma, or “threefold birth,” refer to 1) physical birth, 2) brahminical initiation and 3) initiation into the performance of Vedic sacrifice. Everything is useless if one is ignorant of the Absolute Truth, the Supreme Lord Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
[The brāhmaṇas said:] To hell with our threefold birth, our vow of celibacy and our extensive learning! To hell with our aristocratic background and our expertise in the rituals of sacrifice! These are all condemned because we were inimical to the transcendental Personality of Godhead.
Commentary

If the yogis who practice astanga yoga also become bewildered, what can be said of us, involved in so much karma? Although we give instructions to others (guravah), we have been bewildered by maya concerning the real goal of our lives.

Jīva Gosvāmī Gauḍīya
Commentary

They were inimical to the Lord who appears repeatedly (adhokṣaje) even as Paramātmā. They condemned their births as brāhmaṇas. Brāhmaṇas are suitable to be devotees according to the Gītā: kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā | anityam asukhaṁ lokam imaṁ prāpya bhajasva mām || What then to speak of devotees who are pure brāhmaṇas or kings? Therefore, having come into this impermanent world of little happiness, worship me (and quickly attain me.) BG 9.33 They condemned themselves since, though they were brāhmaṇas, they did not become devotees. Since gāyatrī indicates the Lord, by offending Kṛṣṇa they offended gāyatrī. Evidence that gāyatrī indicates the Lord is found in gāyatrī imbedded in first verse of Bhāgavatam which spreads the Lord’s glories. That gāyatrī indicates the Supreme Lord is explained in Agni Purāṇa (53.20). yatrādhikṛtya gāyatrīṁ varṇyate dharma-vistaraḥ | vṛtrāsura-vadhopetaṁ tad bhāgavatam iṣyate || Brahmā spoke the Bhāgavatam in which the killing of Vṛtrāsura is described and in which, after starting with gāyatrī, dharma is elaborately described. They condemn their third birth since after that they worshipped other deities. They did not understand the truth: ahaṁ hi sarva-yajñānāṁ bhoktā ca prabhur eva ca | na tu mām abhijānanti tattvenātaś cyavanti te || I am the enjoyer and master of all sacrifices. Those who do not know me as such continue to take birth. BG 9.24 Similarly vows, knowledge, family lineage and expertise in rituals were devoid of devotion to the Lord and thus condemned.

Śrīdhara Svāmī Gauḍīya
Commentary

They condemned their accomplishments in order of increasing excellence. Birth is purity of birth by pure parents. The second birth is upanāyanam with the gāyatrī mantra. The third birth is dīkṣa: dīkṣā for performing sacrifices. Adhokṣaja indicates he who gives bliss to Yaśodā. The derivation was previously explained.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Apaishunam (Non-slander)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 17.14 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18
Concepts
Dharma
Personal Guidance
'Hell with our threefold birth, celibacy, learning, aristocracy, ritual expertise — all condemned because we were inimical to Kṛṣṇa.' Every credential becomes liability when oriented against the Lord. Renouncing the credentials is the start of recovery.
Reflection Questions
  • Which credential of mine could become a liability if it has been quietly oriented away from Him?
  • Where would I renounce a status item if I knew it was blocking devotion?
Analogy

A man cataloguing his certificates one by one and tossing each into the fire — birth, vow, learning, lineage, expertise all named and all 'dhik!' The brāhmaṇas perform the exact rite Caitanya Mahāprabhu would later teach: condemn the self that excluded the Lord.

Stories
Mahāprabhu's self-condemnation in the Śikṣāṣṭaka

Caitanya Mahāprabhu, the Supreme Lord Himself, sang in the third verse of Śikṣāṣṭaka: tṛṇād api sunīcena — 'lower than the straw on the road.' He modelled humility as a positive bhakti-practice, not as low self-esteem.

The brāhmaṇas' dhik-japa here is the same gesture five thousand years earlier — public condemnation of one's own pride is itself an offering. Anutāpa lit out loud is a fire that bhakti can warm itself by.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.41

↗
नूनं भगवतो माया योगिनामपि मोहिनी । यद् वयं गुरवो नृणां स्वार्थे मुह्यामहे द्विजा: ॥ ४१ ॥
nūnaṁ bhagavato māyā
[noonam bhagavato maayaa]
yoginām api mohinī
[yoginaam api mohinee]
yad vayaṁ guravo nṛṇāṁ
[yad vayam guravo nrinaam]
svārthe muhyāmahe dvijāḥ
[svaarthe muhyaamahe dvijaah]
Word-for-word
nūnam — indeed bhagavataḥ — of the Supreme Lord māyā — the illusory potency yoginām — for great mystics api — even mohinī — is bewildering yat — since vayam — we guravaḥ — the spiritual masters nṛṇām — of society in general sva - arthe — about our own real interest muhyāmahe — have become bewildered dvijāḥ — brāhmaṇas. .
Blended reading (Sanskrit + English inline)
nūnaṁ bhagavato māyā
nūnam
indeed
bhagavataḥ
of the Supreme Lord
māyā
the illusory potency
yoginām api mohinī
yoginām
for great mystics
api
even
mohinī
is bewildering
yad vayaṁ guravo nṛṇāṁ
yat
since
vayam
we
guravaḥ
the spiritual masters
nṛṇām
of society in general
svārthe muhyāmahe dvijāḥ
sva - arthe
about our own real interest
muhyāmahe
have become bewildered
dvijāḥ
brāhmaṇas. .
Important Words
  • māyā — the illusory potency
    From √mā — 'to measure.' Bhagavān's energy that veils Him. Gauḍīya tattva: māyā is His śakti, not a competing principle (no dualism), but she does the work of concealment until He chooses to lift the veil.
  • yoginām — for great mystics
    Genitive plural of yogin. Even yogis fall to māyā — the verse names the highest possible exception and includes it. Bhakti's only insurance is Bhagavān's grace, not personal capacity.
  • mohinī — is bewildering
    Feminine of √muh — 'she who bewilders.' Māyā personified as a feminine power. The same name Viṣṇu took to enchant the asuras in the churning of the ocean — a doctrinal cross-reference for the chapter's readership.
  • guravaḥ — the spiritual masters
    From √gṛ. The very social role of brāhmaṇa — to be guru of society. The verse's irony: gurus of all classes were themselves bewildered about the highest interest.
  • sva-arthe — about our own real interest
    Compound: sva (own) + arthe (interest, locative). Echoes verse 26's sva-artha-darśinaḥ — they who do not see sva-artha. The terminology binds the brāhmaṇas' confession to Kṛṣṇa's earlier teaching.
The illusory potency of the Supreme Lord certainly bewilders even the great mystics, what to speak of us. As brāhmaṇas we are supposed to be the spiritual masters of all classes of men, yet we have been bewildered about our own real interest.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The illusory potency of the Supreme Lord certainly bewilders even the great mystics, what to speak of us. As brāhmaṇas we are supposed to be the spiritual masters of all classes of men, yet we have been bewildered about our own real interest.
Commentary

"Though we are husbands or fathers-in-law and act as guru, the women have become successful and we have fallen in the blind well." That is expressed in this verse. "They possess a love for Krsna which is impossible for us to understand (duranta bhavam). Just see their prema directed towards Krsna (pasyata)." Ha indicates that the the women had symptoms of choked voice, shivering hairs standing on end and change of color. "But it is improper for women to show love to those other than their husbands." "Though the women should regard their husbands as guru, what can one say when the guru of the universe appears directly before them? This love for the guru of the universe immediately cut the bondange of death, attachment to husbands, sons and house. As we no longer see those attachments in them, they are our gurus." In this way the husbands began thinking of their wives as gurus, not as their wives.

Jīva Gosvāmī Gauḍīya
Commentary

What misfortune! We have all been bewildered by māyā. Certainly (nūnam) the māyā of the lord bewildered us, practicing jñāna-yoga as an aṅga of karma (yoginām). They identify themselves as yogīs. Or, māyā bewilders yogīs what to speak of us, engaged in karma. We are superior (guravaḥ) to all men inquisitive about the three types of yoga. Śukadeva has already described them as having no intelligence but thinking themselves intelligent (verse 9). Or, we are the instructors of all men since it is said that brāhmaṇas are the gurus of all varṇas. We have been bewildered (muhyāma), O brāhmaṇas (he dvijāḥ). Or we brāhmaṇas have been bewildered (muhyāmahe). Ātmanepada form of the verb is poetic license.

Related values & verses
Related values
Kshama (Forgiveness / Patience)Aparigraha (Non-possessiveness)Atma Nigraha (Self-control)Tyaga (Renunciation / Letting Go)Bhakti (Devotion)Vinaya (Humility / Modesty)Prema (Divine Love)Samata (Equanimity / Even-mindedness)
Related verses
BG 17.14 BG 4.34 BG 3.11 BG 12.3 BG 7.8 BG 6.1 BG 16.4 BG 6.13 BG 3.9 BG 6.4
Concepts
Maya
Related lectures
Personal Guidance
Even great mystics are bewildered by His māyā; what to speak of us. Supposed to be spiritual masters of all classes, we missed our own interest. Confessing ignorance about one's own purpose is the rare honesty that opens the door.
Reflection Questions
  • Where am I posing as the spiritual master of others while missing my own self-interest?
  • What would confessing 'I do not understand my own purpose' open for me right now?
Analogy

Yogis who have walked through fire and slept on nails are still tripped by māyā — what hope did we, busy with grain-offerings, have? The verse is honest, not despairing: it locates the failure correctly and so opens the door of grace.

Stories
Viśvāmitra and Menakā

Viśvāmitra, after thousands of years of fierce tapas, was felled by a single look from Menakā — and the resulting daughter, Śakuntalā, became one of Sanskrit literature's great heroines.

The brāhmaṇas cite this principle without naming the case: yoginām api mohinī — māyā bewilders even yogis. The verse is the canonical Sanskrit acknowledgement that liberation cannot be earned, only received.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.42

↗
अहो पश्यत नारीणामपि कृष्णे जगद्गुरौ । दुरन्तभावं योऽविध्यन्मृत्युपाशान् गृहाभिधान् ॥ ४२ ॥
aho paśyata nārīṇām
[aho pashyata naareenaam]
api kṛṣṇe jagad-gurau
[api krishne jagad-gurau]
duranta-bhāvaṁ yo ’vidhyan
[duranta-bhaavam yo ’vidhyan]
mṛtyu-pāśān gṛhābhidhān
[mrityu-paashaan grihaabhidhaan]
Word-for-word
aho paśyata — just see nārīṇām — of these women api — even kṛṣṇe — for Lord Kṛṣṇa jagat - gurau — the spiritual master of the entire universe duranta — unlimited bhāvam — the devotion yaḥ — which avidhyat — has broken mṛtyu — of death pāśān — the bonds gṛha - abhidhān — known as family life .
Blended reading (Sanskrit + English inline)
aho paśyata nārīṇām
aho paśyata
just see
nārīṇām
of these women
api kṛṣṇe jagad-gurau
api
even
kṛṣṇe
for Lord Kṛṣṇa
jagat - gurau
the spiritual master of the entire universe
duranta-bhāvaṁ yo ’vidhyan
duranta
unlimited
bhāvam
the devotion
yaḥ
which
avidhyat
has broken
mṛtyu-pāśān gṛhābhidhān
mṛtyu
of death
pāśān
the bonds
gṛha - abhidhān
known as family life .
Important Words
  • aho-paśyata — just see
    Exclamation: aho (oh!) + paśyata (look!). The brāhmaṇas turn to one another in wonder. Gauḍīyas note the inversion: they who taught others now urge each other to look at women's bhakti.
  • kṛṣṇe-jagat-gurau — for Lord Kṛṣṇa, the spiritual master of the entire universe
    Compound: kṛṣṇe (locative) + jagat-gurau (locative of jagat-guru). Kṛṣṇa is named jagad-guru — recognising what their own guru-status has missed. The brāhmaṇas are now students again.
  • duranta-bhāvam — unlimited devotion
    Compound: duranta (without end) + bhāvam (bhāva). Limitless bhāva. Bhakti-rasāmṛta-sindhu's category of bhāva that cannot be measured — the brāhmaṇas name what they see in their wives in proper Gauḍīya register.
  • mṛtyu-pāśān — the bonds of death
    Compound: mṛtyu (death) + pāśān (nooses). The chains of saṁsāra are named as Yamarāja's pāśa. Bhakti is the one knife sharp enough for these — Gītā 12.7: aham samuddhartā mṛtyu-saṁsāra-sāgarāt.
  • gṛha-abhidhān — known as family life
    Compound: gṛha (home) + abhidhān (called). The chains have a respectable name: 'family.' The brāhmaṇas now see what was holding them — the very institution they were honoured for upholding.
Just see the unlimited love these women have developed for Lord Kṛṣṇa, the spiritual master of the entire universe! This love has broken for them the very bonds of death — their attachment to family life.
Purport

Superficially, the husbands, fathers, fathers-in-law and so on were the ladies’ gurus, or teachers. Yet the women had become perfect in Kṛṣṇa consciousness, whereas the men had fallen into the darkness of ignorance. According to Śrīla Viśvanātha Cakravartī Ṭhākura, upon returning home the ladies showed transcendental ecstatic symptoms, such as trembling of the body, shedding of tears, standing of the bodily hairs on end, discoloration of the complexion, crying out “O pleasure of my life, O Kṛṣṇa!” with faltering words, and so forth. Śrīla Viśvanātha Cakravartī goes on to state that while one may object that it is not fitting for a woman to love anyone other than her husband, here the husbands themselves point out that they are gurus only in imitation of the Supreme Lord, who is jagad-guru, the universal teacher and spiritual master. The husbands noted that the women, having perfected their transcendental attachment for Kṛṣṇa, did not have even a trace of attachment left for home, husband, children and so forth. Therefore from that day on the husbands accepted those ladies as their worshipable spiritual masters and no longer thought of them as their wives or property.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Just see the unlimited love these women have developed for Lord Kṛṣṇa, the spiritual master of the entire universe! This love has broken for them the very bonds of death—their attachment to family life.
Jīva Gosvāmī Gauḍīya
Commentary

We are much inferior to these women. In this way they lament in three verses. Aho indicates astonishment. “It is wrong from women to be attracted to other men.” But they have love for the guru of the universe, who is far superior to their husbands. Their prema (bhāvam) has cut off bondage of death. This means that they surpassed attraction to family life immediately.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Aparigraha (Non-possessiveness)Atma Nigraha (Self-control)
Related verses
BG 15.9 BG 17.14 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.1 BG 6.5
Related lectures
Personal Guidance
'Look at the unlimited love these women have developed — it broke their attachment to family, the very bond of death.' The husbands recognize their wives as the actual gurus — devotion is the real credential, regardless of social rank.
Reflection Questions
  • Which person in my life is the real spiritual teacher, regardless of formal role?
  • Where am I waiting for credentialed instruction while ignoring lived-out devotion?
Analogy

A jeweller marvels at a stone the apprentice tossed aside — see how it cuts through the iron chain. The brāhmaṇas marvel at their own wives' bhakti, calling it the diamond that cuts mṛtyu-pāśa. Recognition late is still recognition.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.43-44

↗
नासां द्विजातिसंस्कारो न निवासो गुरावपि । न तपो नात्ममीमांसा न शौचं न क्रिया: शुभा: ॥ ४३ ॥ तथापि ह्युत्तम:श्लोके कृष्णे योगेश्वरेश्वरे । भक्तिर्दृढा न चास्माकं संस्कारादिमतामपि ॥ ४४ ॥
nāsāṁ dvijāti-saṁskāro
[naasaam dvijaati-samskaaro]
na nivāso gurāv api
[na nivaaso guraav api]
na tapo nātma-mīmāṁsā
[na tapo naatma-meemaamsaa]
na śaucaṁ na kriyāḥ śubhāḥ
[na shaucham na kriyaah shubhaah]
tathāpi hy uttamaḥ-śloke
[tathaapi hy uttamah-shloke]
kṛṣṇe yogeśvareśvare
[krishne yogeshvareshvare]
bhaktir dṛḍhā na cāsmākaṁ
[bhaktir dridhaa na chaasmaakam]
saṁskārādimatām api
[samskaaraadimataam api]
Word-for-word
na — there is not āsām — on their part dvijāti - saṁskāraḥ — the purificatory rituals pertaining to the twice-born classes of society na — nor nivāsaḥ — residence gurau — in the āśrama of a spiritual master (that is, training as a brahmacārī ) api — even na — no tapaḥ — execution of austerities na — no ātma - mīmāṁsā — philosophical inquiry into the reality of the self na — no śaucam — rituals of cleanliness na — no kriyāḥ — ritualistic activities śubhāḥ — pious tathā api — nevertheless hi — indeed uttamaḥ - śloke — whose glories are chanted by the exalted mantras of the Vedas kṛṣṇe — for Lord Kṛṣṇa yoga - īśvara - īśvare — the supreme master of all masters of mystic power bhaktiḥ — pure devotional service dṛḍhā — firm na — not ca — on the other hand asmākam — of us saṁskāra - ādi - matām — who possess such purification and so forth api — even though .
Blended reading (Sanskrit + English inline)
nāsāṁ dvijāti-saṁskāro
na
there is not
āsām
on their part
dvijāti - saṁskāraḥ
the purificatory rituals pertaining to the twice-born classes of society
na nivāso gurāv api
na
nor
nivāsaḥ
residence
gurau
in the āśrama of a spiritual master (that is, training as a brahmacārī )
api
even
na tapo nātma-mīmāṁsā
na
no
tapaḥ
execution of austerities
na
no
ātma - mīmāṁsā
philosophical inquiry into the reality of the self
na śaucaṁ na kriyāḥ śubhāḥ
na
no
śaucam
rituals of cleanliness
na
no
kriyāḥ
ritualistic activities
śubhāḥ
pious
tathāpi hy uttamaḥ-śloke
tathā api
nevertheless
hi
indeed
uttamaḥ - śloke
whose glories are chanted by the exalted mantras of the Vedas
kṛṣṇe yogeśvareśvare
kṛṣṇe
for Lord Kṛṣṇa
yoga - īśvara - īśvare
the supreme master of all masters of mystic power
bhaktir dṛḍhā na cāsmākaṁ
bhaktiḥ
pure devotional service
dṛḍhā
firm
na
not
ca
on the other hand
asmākam
of us
saṁskārādimatām api
saṁskāra - ādi - matām
who possess such purification and so forth
api
even though .
Important Words
  • dvijāti-saṁskāraḥ — the purificatory rituals pertaining to the twice-born classes
    Compound: dvijāti (twice-born) + saṁskāraḥ (purification). The full saṁskāra-cycle is named — and the wives have undergone none of it. The chapter's argument is exact: bhakti is adhikāra-nirapekṣa (not requiring qualification).
  • gurau — residence in the guru's āśrama
    Compound: gurau (locative of guru) + nivāsaḥ (residence). Brahmacāri-āśrama. Even this is not the prerequisite — Gauḍīya tradition still honours guru-residence highly, but the verse cuts off the claim that without it bhakti is impossible.
  • ātma-mīmāṁsā — philosophical inquiry into the reality of the self
    Compound: ātma (self) + mīmāṁsā (deep inquiry). Vedānta-mīmāṁsā. Gauḍīyas: jñāna is preparatory at best, not constitutive. The wives skipped this and arrived sooner.
  • uttamaḥ-śloke-kṛṣṇe — for Lord Kṛṣṇa, whose glories are chanted by the exalted hymns of the Vedas
    Compound: uttamaḥ (highest) + śloke (locative of śloka, hymn) + kṛṣṇe (locative). The wives' bhakti has the correct object: Kṛṣṇa named in the Vedas as Uttama-śloka. Right object, no prerequisites — bhakti complete.
  • yoga-īśvara-īśvare — the supreme master of all masters of mystic power
    Compound: yoga (mystic power) + īśvara (master) + īśvare (locative). Master of masters. Even the title is escalated — and the women have firm bhakti even toward this most exalted Person. The contrast is total.
  • saṁskāra-ādi-matām — who possess such purification and so forth
    Compound: saṁskāra (purification) + ādi (etc.) + matām (possessing). The brāhmaṇas have the entire menu — and admit they have no bhakti. The verse is the chapter's clearest tattva-syllogism.
These women have never undergone the purificatory rites of the twice-born classes, nor have they lived as brahmacārīs in the āśrama of a spiritual master, nor have they executed austerities, speculated on the nature of the self, followed the formalities of cleanliness or engaged in pious rituals. Nevertheless, they have firm devotion for Lord Kṛṣṇa, whose glories are chanted by the exalted hymns of the Vedas and who is the supreme master of all masters of mystic power. We, on the other hand, have no such devotion for the Lord, although we have executed all these processes.
Purport

According to Śrīla Śrīdhara Svāmī, the husbands were not aware that their wives had occasionally associated with residents of Vṛndāvana, such as the flower ladies, and had heard about the beauty and qualities of Kṛṣṇa. The brāhmaṇas were astonished at their wives’ loving devotion for Lord Kṛṣṇa, not realizing that this devotion had developed as a result of hearing and chanting about the Lord in the association of His pure devotees.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
These women have never undergone the purificatory rites of the twice-born classes, nor have they lived as brahmacārīs in the āśrama of a spiritual master, nor have they executed austerities, speculated on the nature of the self, followed the formalities of cleanliness or engaged in pious rituals. Nevertheless, they have firm devotion for Lord Kṛṣṇa, whose glories are chanted by the exalted hymns of the Vedas and who is the supreme master of all masters of mystic power. We, on the other hand, have no such devotion for the Lord, although we have executed all these processes.
Commentary

"We cannot understand the reason for the extraordinary development of love for Krsna seen in our wives." That is the intention of this verse. "They did not perform upanayana samskara, living as brahmacari in the guru’s asrama, perform austerities, meditate on the soul, or perform auspicious rites. But Krsna alone, who is the lord of the best yogis, knows and causes this". The cause of their bhakti was hearing about the form, qualities and activities of Krsna from the mouths of the garland makers and other women of Vraja. But because the brahmanas did not know this, they did not mention it. This is Sukadeva’s intention here. "What mercy the Lord shows, and what selfishness we have." That is what they express in this verse.

Jīva Gosvāmī Gauḍīya
Commentary

The astonishment is explained in two verses. They never had the saṁskāra of the twice born such as receiving the sacred thread (upanāyana) by which they enter into dharma. Nor did they perform the rites of cleanliness, which is general dharma. Nor did they live with the guru (brahmacārī stage), or then go through the other āśṛamas such as vānaprastha (tapas), sannyāsa (ātma-mīmāṁsā), and gṛhastha (kriyāḥ śubhāḥ). Because of their lamentation the brāhmaṇas did not mention the items in order. Or household āśrama is mentioned last because of greatest respect for that āśrama. Therefore they call this āśrama auspicious (śubhāḥ). In spite of this lack, they attained strong devotion to Kṛṣṇa. They then describe Kṛṣṇa with glorification in order to produce understanding of the glories of bhakti. Kṛṣṇa is most famous (uttama-śloke) because he gives liberation and other rewards even to enemies. He is the Lord of those who practice bhakti-yoga (yogeśvareśvare). Since he is most worthy of service they attained bhakti to him. That bhakti was firm, so that we could not prevent them from seeing him. They emphasize that astonishment by stating the opposite. We did all these things and had no devotion. All those items are not causes of bhakti. They could not guess that association with devotees, which increases bhakti, was the cause of the devotion. This is what Śukadeva intends to say.

Śrīdhara Svāmī Gauḍīya
Commentary

The astonishment is explained in two verses. They never had the saṁskāra of the twice born such as receiving the sacred thread (upanāyana) by which they enter into dharma. Nor did they perform the rites of cleanliness, which is general dharma. Nor did they live with the guru (brahmacārī stage), or then go through the other āśṛamas such as vānaprastha (tapas), sannyāsa (ātma-mīmāṁsā), and gṛhastha (kriyāḥ śubhāḥ). Because of their lamentation the brāhmaṇas did not mention the items in order. Or household āśrama is mentioned last because of greatest respect for that āśrama. Therefore they call this āśrama auspicious (śubhāḥ). Or saṁskāra refers to the special saṁskāra of viṣnu-dīkṣā. Tapaḥ refers to remembering Viṣṇu. It is said tat tapo yad dari-smṛtiḥ: austerity means remembering Viṣṇu. Śauca means purity of heart. Kriyāḥ śubhāḥ means worship of Visṇu in the sacrifice or worship of the Lord in the fire pit. Ātma-mīmāṁsā means reflecting on the Lord (ātmā). In spite of this lack, they attained strong devotion to Kṛṣṇa. They then describe Kṛṣṇa with glorification in order to produce understanding of the glories of bhakti. They developed firm bhakti to he who is glorified with the best verses (uttama-śloke) because he has appeared in this world and manifested his unlimited qualities as Bhagavān. Or it means “he who is famous and from whom the ignorance of the world arises.” He is famous because he is Kṛṣṇa. Or he who is uttama-śloka is Kṛṣṇa. He is the lord of yogīs like Sanaka, and thus our lord, the person to be served. Hi indicates certainty, proved by scripture. The wives have fixed bhakti and we do not even have fickle bhakti.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Apaishunam (Non-slander)Kshama (Forgiveness / Patience)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 17.14 BG 12.13 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3
Concepts
DharmaAtma
Related lectures
Personal Guidance
These women never had twice-born rites, brahmacarya, austerities, philosophy, cleanliness rules, or rituals — yet they have firm devotion. The brāhmaṇas, who did all that, have none. Devotion is not produced by procedure; it arises from hearing in good company.
Reflection Questions
  • Where am I leaning on procedure when the hidden ingredient — devotee company and hearing — is missing?
  • What hearing-and-association schedule would change my devotional gravity faster than more procedure?
Analogy

A man with a master's degree in nutrition is starving while the village child eats fruit and grows strong — saṁskāra without bhakti is the diploma without the food. The wives lack every formal qualification and have everything that matters; the brāhmaṇas have every qualification and lack the one variable.

Stories
Gajendra's elephant cry

Gajendra, an elephant — no brahminical saṁskāra, no āśrama, no tapas, no ātma-mīmāṁsā, no śauca, no kriyā — cried out one name from the jaws of the crocodile, and Viṣṇu came on Garuḍa Himself (SB 8.2-3).

The brāhmaṇas of this verse cite the same principle implicitly: bhakti's adhikāra is not built upward through saṁskāra; it is opened from above through grace. The list of na, na, na is the chapter's strongest doctrinal statement.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.45

↗
ननु स्वार्थविमूढानां प्रमत्तानां गृहेहया । अहो न: स्मारयामास गोपवाक्यै: सतां गति: ॥ ४५ ॥
nanu svārtha-vimūḍhānāṁ
[nanu svaartha-vimoodhaanaam]
pramattānāṁ gṛhehayā
[pramattaanaam grihehayaa]
aho naḥ smārayām āsa
[aho nah smaarayaam aasa]
gopa-vākyaiḥ satāṁ gatiḥ
[gopa-vaakyaih sataam gatih]
Word-for-word
nanu — indeed sva - artha — about their own true benefit vimūḍhānām — who were bewildered pramattānām — who were intoxicated gṛha - īhayā — with their household endeavors aho — ah naḥ — us smārayām āsa — He reminded about gopa - vākyaiḥ — by the words of cowherds satām — of the transcendental souls gatiḥ — the ultimate destination .
Blended reading (Sanskrit + English inline)
nanu svārtha-vimūḍhānāṁ
nanu
indeed
sva - artha
about their own true benefit
vimūḍhānām
who were bewildered
pramattānāṁ gṛhehayā
pramattānām
who were intoxicated
gṛha - īhayā
with their household endeavors
aho naḥ smārayām āsa
aho
ah
naḥ
us
smārayām āsa
He reminded about
gopa-vākyaiḥ satāṁ gatiḥ
gopa - vākyaiḥ
by the words of cowherds
satām
of the transcendental souls
gatiḥ
the ultimate destination .
Important Words
  • sva-artha-vimūḍhānām — who were bewildered about their own true benefit
    Compound: sva-artha (own benefit) + vimūḍhānām (bewildered). Repeating the diagnosis of verse 41. The brāhmaṇas are precise about their own failure — bhakti's first practical fruit is accurate self-diagnosis.
  • gṛha-īhayā — with their household endeavors
    Compound: gṛha (home) + īhayā (endeavour, instrumental). The chase after household goods. Pramatta — intoxicated. The Bhāgavatam's standard diagnosis of gṛhastha-life when bhakti is absent.
  • smārayām-āsa — He reminded about
    Periphrastic perfect of √smṛ. Kṛṣṇa is the one who reminds. The whole chapter has been a smāraṇa-līlā — He reminded the wives by His presence, He reminds the brāhmaṇas by His absence.
  • gopa-vākyaiḥ — by the words of cowherds
    Compound: gopa (cowherd) + vākyaiḥ (words, instrumental plural). The boys' simple words have done what the entire Veda-recitation could not. Gauḍīya: bhakti carries its weight regardless of the speaker's social status.
  • satām-gatiḥ — the ultimate destination of the transcendental souls
    Compound: satām (of saintly persons) + gatiḥ (destination). Kṛṣṇa is named as the destination of the sat. The brāhmaṇas finally articulate the correct soteriology — the lesson the chapter has been working toward.
Indeed, infatuated as we are with our household affairs, we have deviated completely from the real aim of our life. But now just see how the Lord, through the words of these simple cowherd boys, has reminded us of the ultimate destination of all true transcendentalists.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Indeed, infatuated as we are with our household affairs, we have deviated completely from the real aim of our life. But now just see how the Lord, through the words of these simple cowherd boys, has reminded us of the ultimate destination of all true transcendentalists.
Commentary

"As he is full in his desires, ever satisfied what need does he have of us? It cannot be anything else except causless mercy (anyatha). The lord begging for food is demeaning for him. It is a criticism of our material activities (vidambanam)."

Jīva Gosvāmī Gauḍīya
Commentary

This verse shows how Kṛṣṇa is uttama-śloka. svargāpavargayoḥ puṁsāṁ rasāyāṁ bhuvi sampadām sarvāsām api siddhīnāṁ mūlaṁ tac-caraṇārcanam Devotional service to the Lord’s lotus feet is the root cause of all the perfections a person can find in heaven, in liberation, in the subterranean regions and on earth. SB 10.81.19 There can be no perfection of goals without bhakti. Thus they say it is certain (nūnam) that they have deviated. They were completely bewildered about their goal because they were completely involved with household rites. He has made us, bewildered by involvement in household duties, remember him, since he is the goal of those who surrender to him according to individual qualification as mentioned in the Vedas (satām gatiḥ). Or, he is the goal of the devotees. Thus only by mercy have we been made to realization him. Or, he is the shelter of devotees who are most merciful. How astonishing (aho)! Though he educated us since he is most merciful as Uttama-śloka, we, being unintelligent, did not understand.

Śrīdhara Svāmī Gauḍīya
Commentary

“Why did he ask us for rice?” Nanu (perhaps) indicates questioning. Or the verse shows how Kṛṣṇa is uttama-śloka. Certainly (nanu) we were ignorant of our real interest, bhakti, since we were absorbed in household activities, inattentive to the Lord. Or we were completely insane with household actions and completely proud. He made us remember him because he is the goal of persons following dharma. We were absorbed in sacrifices, thinking we were following dharma. Or He is the goal of the devotees. How astonishing (aho)! Though he is understood to be most worthy of praise, we did not realize this, because of our stupidity.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 12.13 BG 17.14 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18
Concepts
Dharma
Related lectures
Personal Guidance
'Infatuated with household affairs, we deviated from life's real aim. Yet the Lord, through these simple cowherd boys, has reminded us of the ultimate destination of transcendentalists.' Even the smallest messengers can reset our orientation.
Reflection Questions
  • Whose 'simple cowherd boy' reminder of my actual aim have I dismissed because it came in plain clothing?
  • Where am I waiting for a more impressive messenger to hear what He already said?
Analogy

The doctor was sick and did not know; the children pointed to the wound, and only then did he see it. Kṛṣṇa sent the gopa-vākyas — the cowherd boys' simple words — as the diagnostic instrument that finally got past the brāhmaṇas' learning.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.46

↗
अन्यथा पूर्णकामस्य कैवल्याद्यशिषां पते: । ईशितव्यै: किमस्माभिरीशस्यैतद् विडम्बनम् ॥ ४६ ॥
anyathā pūrṇa-kāmasya
[anyathaa poorna-kaamasya]
kaivalyādy-aśiṣāṁ pateḥ
[kaivalyaady-ashishaam pateh]
īśitavyaiḥ kim asmābhir
[eeshitavyaih kim asmaabhir]
īśasyaitad viḍambanam
[eeshasyaitad vidambanam]
Word-for-word
anyathā — otherwise pūrṇa - kāmasya — of Him whose every possible desire is fulfilled kaivalya — of liberation ādi — and others āśiṣām — benedictions pateḥ — the master īśitavyaiḥ — with those who are meant to be controlled kim — what asmābhiḥ — with us īśasya — of Him who is the absolute controller etat — this viḍambanam — pretense .
Blended reading (Sanskrit + English inline)
anyathā pūrṇa-kāmasya
anyathā
otherwise
pūrṇa - kāmasya
of Him whose every possible desire is fulfilled
kaivalya
of liberation
kaivalyādy-aśiṣāṁ pateḥ
ādi
and others
āśiṣām
benedictions
pateḥ
the master
īśitavyaiḥ kim asmābhir
īśitavyaiḥ
with those who are meant to be controlled
kim
what
asmābhiḥ
with us
īśasyaitad viḍambanam
īśasya
of Him who is the absolute controller
etat
this
viḍambanam
pretense .
Important Words
  • pūrṇa-kāmasya — of Him whose every possible desire is fulfilled
    Compound: pūrṇa (full) + kāmasya (genitive of kāma, desire). Bhagavān as ātmārāma — already self-satisfied. The Gauḍīya tattva-mark: there is no need driving His action. Whatever He does is līlā, never lack.
  • kaivalya-ādi-āśiṣām-pateḥ — the master of liberation and all other transcendental benedictions
    Compound: kaivalya (liberation) + ādi (etc.) + āśiṣām (genitive plural of āśiṣ, benediction) + pateḥ (master). The brāhmaṇas, who chase liberation themselves, name the One who hands it out — and who is now begging from them.
  • īśitavyaiḥ — with those who are meant to be controlled
    Future passive participle of √īś — 'those to be ruled.' The brāhmaṇas locate themselves correctly: created beings whose purpose is to be controlled, not to control. Bhakta's basic ontological placement.
  • viḍambanam — pretense
    From vi + √ḍamb — 'to imitate, mock, dramatize.' Bhagavān's līlā as deliberate viḍambana of human ways. Gauḍīya tattva: not deception, but rasa-staged transparency for those who know how to look.
Otherwise, why would the supreme controller — whose every desire is already fulfilled and who is the master of liberation and all other transcendental benedictions — enact this pretense with us, who are always to be controlled by Him?
Purport

Although Lord Kṛṣṇa is the Absolute Truth, He humbly sent His cowherd boyfriends to beg food from the brāhmaṇas. In so doing, He exposed the brāhmaṇas’ foolish arrogance and established the glories of His own transcendental beauty by attracting their very wives to surrender at His lotus feet.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Otherwise, why would the supreme controller—whose every desire is already fulfilled and who is the master of liberation and all other transcendental benedictions—enact this pretense with us, who are always to be controlled by Him?
Commentary

"Krsna begged rice because he was hungry, not to show mercy. And you should not say that he is ever satisfied, because he performs activities like herding cows for some purpose." This verse answers these objections. "The goddess of wealth constantly (asakrt) worships him, giving up her natural tendency of fickleness (satma dosasya apavargena), but still he asks for food. That is bewildering to people like us. We think he is not the Lord because of such actions."

Jīva Gosvāmī Gauḍīya
Commentary

“He just asked us for food through the boys, and did not make us remember him.” If he did not make us remember (anyathā), then what else was his purpose? “Well, since he is complete in himself, let us admit he had no purpose in asking for food. But he did it because the cowherd boys were hunger.” Yes, he is complete (pūrṇa-kamasya) but he is capable of giving anything, being the master of all things such as liberation or prema (kaivalya) as well as other blessings. Prema can be called kaivalya (exclusive) since it excludes all other results by being pure love. Since he is complete and since he can give anything, he has no purpose in approaching us, who are incapable of doing anything (īśitavyaiḥ). It is the ploy (vidāmbanam) of the Lord to give us mercy.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Apaishunam (Non-slander)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 12.13 BG 18.11 BG 17.20 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 8.2 BG 17.4 BG 7.8 BG 10.3
Personal Guidance
Why would the Lord, who has nothing to ask for, beg from us? The answer is: to expose our ignorance and to draw devotion. The pretense of His need is His way of producing our recognition.
Reflection Questions
  • Where has the Lord 'pretended to need' something from me as a pretext to bring me closer?
  • What recent ask of mine that He could fulfill instantly might He be slow-walking on purpose?
Analogy

Why would a king walk through his own city in beggar's clothing asking for bread? Only to show his subjects something the throne could never teach — Kṛṣṇa's begging is pedagogy, not need. Bhagavān's apparent neediness is the deepest curriculum.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.47

↗
हित्वान्यान् भजते यं श्री: पादस्पर्शाशयासकृत् । स्वात्मदोषापवर्गेण तद्याच्ञा जनमोहिनी ॥ ४७ ॥
hitvānyān bhajate yaṁ śrīḥ
[hitvaanyaan bhajate yam shreeh]
pāda-sparśāśayāsakṛt
[paada-sparshaashayaasakrit]
svātma-doṣāpavargeṇa
[svaatma-doshaapavargena]
tad-yācñā jana-mohinī
[tad-yaachnaa jana-mohinee]
Word-for-word
hitvā — giving up anyān — others bhajate — worships yam — which Lord śrīḥ — the goddess of fortune pāda - sparśa — for the touch of His lotus feet āśayā — with the desire asakṛt — constantly sva - ātma — of herself doṣa — the faults (of fickleness and pride) apavargeṇa — putting aside tat — His yācñā — begging jana — ordinary humans mohinī — bewildering .
Blended reading (Sanskrit + English inline)
hitvānyān bhajate yaṁ śrīḥ
hitvā
giving up
anyān
others
bhajate
worships
yam
which Lord
śrīḥ
the goddess of fortune
pāda-sparśāśayāsakṛt
pāda - sparśa
for the touch of His lotus feet
āśayā
with the desire
asakṛt
constantly
svātma-doṣāpavargeṇa
sva - ātma
of herself
doṣa
the faults (of fickleness and pride)
apavargeṇa
putting aside
tad-yācñā jana-mohinī
tat
His
yācñā
begging
jana
ordinary humans
mohinī
bewildering .
Important Words
  • śrīḥ — the goddess of fortune
    Lakṣmī — Bhagavān's nitya-śakti. She is named in the same verse as His begging — the rhetorical jolt is intended. He whose wife is Wealth-itself is begging food.
  • pāda-sparśa-āśayā — with the desire for the touch of His lotus feet
    Compound: pāda (foot) + sparśa (touch) + āśayā (with hope, instrumental). Even Lakṣmī's highest desire is pāda-sparśa — the gopīs' easy treasure. Gauḍīyas: vraja-bhāva surpasses Lakṣmī-bhāva.
  • sva-ātma-doṣa-apavargeṇa — by putting aside the faults of fickleness and pride
    Compound: sva-ātma (her own self) + doṣa (faults) + apavargeṇa (with the putting-aside). Even Lakṣmī, to attain pāda-sparśa, sets aside her cancalā (fickleness) and her aiśvarya-māna. The bhakta's path.
  • yācñā — begging
    From √yāc — the act of begging. Same noun as verse 9 (yācñām). The chapter's structural keyword: Bhagavān asks, and the question is who recognises what the ask actually is. Verse 9: rejected. Verse 47: marvelled at.
  • jana-mohinī — bewildering to ordinary humans
    Compound: jana (people) + mohinī (bewildering). His begging is itself a form of His māyā — it bewilders even the wise. Gauḍīyas: aiśvarya covered by mādhurya is the most opaque of all His coverings.
Hoping for the touch of His lotus feet, the goddess of fortune perpetually worships Him alone, leaving aside all others and renouncing her pride and fickleness. That He begs is certainly astonishing to everyone.
Purport

The supreme master of the goddess of fortune herself obviously does not have to beg for food, as pointed out here by the brāhmaṇas, who are finally manifesting real spiritual intelligence.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Hoping for the touch of His lotus feet, the goddess of fortune perpetually worships Him alone, leaving aside all others and renouncing her pride and fickleness. That He begs is certainly astonishing to everyone.
Jīva Gosvāmī Gauḍīya
Commentary

“Though he makes you remember him, why do you not remember him?” When she appeared during the churning of the Milk Ocean, she enacted the pastime of choosing a husband. At that time she ignored others and serves him constantly without being touched by the faults of the material Lakṣmī who is her expansion (svātma). Thus he should not beg for food. That act bewildered everyone including us so that we did not think he was the Lord.

Śrīdhara Svāmī Gauḍīya
Commentary

“By his will he can deliver anyone from saṁsāra. Why did he beg food, unbecoming of the Lord?” That question is raised in this verse. With a desire to touch his lotus feet once, or to touch even one foot once (sakṛt), Lakṣmī serves him. Or with a desire to touch his feet she serves continually (asakrt). In that condition (always with Lakṣmī or wealtlh) how could he beg? Thus begging is bewildering for all jīvas. Who can understand his actions? Or he does this to bewilder the non-devotees (jana-mohinī or ajana-mohinī) and nourish the bhakti of the devotees. The non-devotees are bewildered but the devotees are not. On the contrary their bhakti increases. By his human pastimes the supreme Lord stimulates intense bhakti. Or such actions enchant the devotees’ hearts. Uddhava says to Vidura:

māṁ khedayaty etad ajasya janma- viḍambanaṁ yad vasudeva-gehe vraje ca vāso ’ri-bhayād iva svayaṁ purād vyavātsīd yad-ananta-vīryaḥ Kṛṣṇa’s appearance in the prison house of Kaṁsa in miserable circumstances, his stay in Vraja out of fear of enemies, and his leaving Mathurā though he has infinite power used to give me great suffering. SB 3.2.16 His birth in the prison room of Vasudeva, his stay in Vraja out of fear of Kaṁsa, fleeing from Mathurā though he is full of unlimited power, causes me pain. By such human pastimes, increasing bhakti, I feel pain in my heart. By showing his powers as Narasiṁha he does not produce suffering in me since special bhakti does not appear. dunoti cetaḥ smarato mamaitad yad āha pādāv abhivandya pitroḥ tātāmba kaṁsād uru-śaṅkitānāṁ prasīdataṁ no ’kṛta-niṣkṛtīnām Remembering his conduct, my heart fills with pain. Bowing at the feet of his parents, he said, “O father! O mother! Forgive us because, being greatly fearful of Kaṁsa, we could not serve you.” SB 3.2.17

tat tasya kaiṅkaryam alaṁ bhṛtān no viglāpayaty aṅga yad ugrasenam tiṣṭhan niṣaṇṇaṁ parameṣṭhi-dhiṣṇye nyabodhayad deva nidhārayeti O Vidura! Kṛṣṇa’s acting as a servant of Ugrasena gives us servants great pain. Standing in from of Ugrasena sitting on the king’s throne he informed him, “O king of kings! Please establish me in your service.” SB 3.2.22

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Asteya (Non-stealing / Honesty)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 12.13 BG 18.11 BG 17.14 BG 17.20 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 8.2 BG 17.4 BG 7.8 BG 10.3
Related lectures
Personal Guidance
Lakṣmī, renouncing pride and fickleness, worships Him alone hoping to touch His feet — and yet He begs! That He begs is astonishing. The Lord lowers Himself even as the highest goddess remains pleading for proximity.
Reflection Questions
  • Where am I missing Him because I expect the Lord to come from a higher posture than 'beggar'?
  • What current 'beg' from Him to me am I refusing because His form looks too small?
Analogy

The goddess of fortune, whose worshipers measure their offerings in oceans, has been begging Him for the touch of His feet for ages — and He stands at a yajña-gate begging a meal. The asymmetry is the chapter's deepest astonishment.

Stories
Lakṣmī at Bilvamaṅgala's door

Bilvamaṅgala Ṭhākura, blinded by his own hand for his attachments, walked through the country chanting Kṛṣṇa's name. Tradition records that even Lakṣmī served him bhikṣā at his door, recognising the wealth he carried that her own husband had granted only to His most exclusive bhaktas.

The brāhmaṇas of this verse see the same principle from the other side: Śrī herself worships His feet — and the worshiped-by-Śrī begs at a brāhmaṇa-gate. The verse is the chapter's deepest gesture of mādhurya-aiśvarya inversion.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.48-49

↗
देश: काल: पृथग्द्रव्यं मन्त्रतन्त्रर्त्विजोऽग्नय: । देवता यजमानश्च क्रतुर्धर्मश्च यन्मय: ॥ ४८ ॥ स एव भगवान् साक्षाद् विष्णुर्योगेश्वरेश्वर: । जातो यदुष्वित्याश‍ृण्म ह्यपि मूढा न विद्महे ॥ ४९ ॥
deśaḥ kālaḥ pṛthag dravyaṁ
[deshah kaalah prithag dravyam]
mantra-tantrartvijo ’gnayaḥ
[mantra-tantrartvijo ’gnayah]
devatā yajamānaś ca
[devataa yajamaanash cha]
kratur dharmaś ca yan-mayaḥ
[kratur dharmash cha yan-mayah]
sa eva bhagavān sākṣād
[sa eva bhagavaan saakshaad]
viṣṇur yogeśvareśvaraḥ
[vishnur yogeshvareshvarah]
jāto yaduṣv ity āśṛṇma
[jaato yadushv ity aashrinma]
hy api mūḍhā na vidmahe
[hy api moodhaa na vidmahe]
Word-for-word
deśaḥ — the place kālaḥ — time pṛthak dravyam — particular items of paraphernalia mantra — Vedic hymns tantra — prescribed rituals ṛtvijaḥ — priests agnayaḥ — and the sacrificial fires devatā — the presiding demigods yajamānaḥ — the performer ca — and kratuḥ — the offering dharmaḥ — the pious reaction ca — and yat — whom mayaḥ — constituting saḥ — He eva — indeed bhagavān — the Supreme Personality of Godhead sākṣāt — directly viṣṇuḥ — Lord Viṣṇu yoga - īśvara - īśvaraḥ — the Lord of all mystic controllers jātaḥ — taken birth yaduṣu — among the Yadu dynasty iti — thus āśṛṇma — we have heard hi — certainly api — nevertheless mūḍhāḥ — foolish na vidmahe — we could not understand .
Blended reading (Sanskrit + English inline)
deśaḥ kālaḥ pṛthag dravyaṁ
deśaḥ
the place
kālaḥ
time
pṛthak dravyam
particular items of paraphernalia
mantra-tantrartvijo ’gnayaḥ
mantra
Vedic hymns
tantra
prescribed rituals
ṛtvijaḥ
priests
devatā yajamānaś ca
kratur dharmaś ca yan-mayaḥ
sa eva bhagavān sākṣād
agnayaḥ
and the sacrificial fires
devatā
the presiding demigods
viṣṇur yogeśvareśvaraḥ
jāto yaduṣv ity āśṛṇma
yajamānaḥ
the performer
ca
and
kratuḥ
the offering
hy api mūḍhā na vidmahe
dharmaḥ
the pious reaction
ca
and
yat
whom
mayaḥ
constituting
saḥ
He
eva
indeed
bhagavān
the Supreme Personality of Godhead
sākṣāt
directly
viṣṇuḥ
Lord Viṣṇu
yoga - īśvara - īśvaraḥ
the Lord of all mystic controllers
jātaḥ
taken birth
yaduṣu
among the Yadu dynasty
iti
thus
āśṛṇma
we have heard
hi
certainly
api
nevertheless
mūḍhāḥ
foolish
na vidmahe
we could not understand .
Important Words
  • viṣṇuḥ — Lord Viṣṇu
    From √viś — 'all-pervading.' The brāhmaṇas name Kṛṣṇa as Viṣṇu — Gauḍīyas note this is the same identification Bhāgavatam 1.3.28 affirms (kṛṣṇas tu bhagavān svayam), with Viṣṇu/Bhagavān-tattva fully present in the cowherd-boy.
  • yoga-īśvara-īśvaraḥ — the Lord of all mystic controllers
    Compound: yoga (mystic power) + īśvara (master) + īśvaraḥ (Lord). Re-stated from verse 43-44. The brāhmaṇas keep returning to this superlative — Bhagavān above all who control.
  • yaduṣu — having taken birth among the Yadu dynasty
    Compound: yaduṣu (locative plural of Yadu) + jātaḥ (born). The Yadu-vaṁśa birth is a public, scriptural fact. The brāhmaṇas had heard — āśṛṇma — and yet failed to recognise. Hearing without realisation is the chapter's diagnosis.
  • āśṛṇma-hi-api — we have indeed heard, nevertheless
    Compound: āśṛṇma (we heard) + hi (indeed) + api (nevertheless). The damning concession. Knowledge of the right answer is not the same as recognition of the Person. The whole epistemology of bhakti hangs on this distinction.
  • mūḍhāḥ-na-vidmahe — we, being foolish, could not understand
    Compound: mūḍhāḥ (foolish) + na (not) + vidmahe (we know). Self-named mūḍhāḥ — the brāhmaṇas use the word Gītā 9.11 applies to those who dishonour Bhagavān as ordinary. They identify themselves with the avajānanti class.
All the aspects of sacrifice — the auspicious place and time, the various items of paraphernalia, the Vedic hymns, the prescribed rituals, the priests and sacrificial fires, the demigods, the patron of the sacrifice, the sacrificial offering and the pious results obtained — all are simply manifestations of His opulences. Yet even though we had heard that the Supreme Personality of Godhead, Viṣṇu, the Lord of all mystic controllers, had taken birth in the Yadu dynasty, we were so foolish that we could not recognize Śrī Kṛṣṇa to be none other than Him.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
All the aspects of sacrifice—the auspicious place and time, the various items of paraphernalia, the Vedic hymns, the prescribed rituals, the priests and sacrificial fires, the demigods, the patron of the sacrifice, the sacrificial offering and the pious results obtained—all are simply manifestations of His opulences. Yet even though we had heard that the Supreme Personality of Godhead, Viṣṇu, the Lord of all mystic controllers, had taken birth in the Yadu dynasty, we were so foolish that we could not recognize Śrī Kṛṣṇa to be none other than Him.
Commentary

The bewilderment is further explained in this verse. They pay their respects to Krsna feeling pained by the offense they committed towards him.

Jīva Gosvāmī Gauḍīya
Commentary

They show how the mistake takes place. He is directly Bhagavān Nārāyaṇa. Everything is part of his body because he pervades everything (viṣṇuḥ). He is to be worshipped by all: he is the lord of liberated souls (yogeśvareśvaraḥ). Thus he is to be worshipped by our sacrifices. Or, he has directly manifested (sa eva). Therefore he is full of all powers (bhagavān). He spreads everywhere with the manifestation of unlimited powers as Viṣṇu. Thus he should be worshipped by all (yogeśvareśvaraḥ). Or, for what purpose did he appear? He appeared to give joy to his devotees (yogeśvareṣvaraḥ—lord of the devotees). The word hi indicates that this conclusion is supported by scripture. That is famous with statements like mad bhaktānāṁ vinodārtham: I perform various pastimes to please my devotees. (Padma Purāṇa). We were ignorant of the meaning of the scriptures. They now concluded what Śukadeva stated in verses 10-11.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Aparigraha (Non-possessiveness)Karuna (Kindness / Compassion)Tyaga (Renunciation / Letting Go)Bhakti (Devotion)Vinaya (Humility / Modesty)Prema (Divine Love)Samata (Equanimity / Even-mindedness)
Related verses
BG 2.62 BG 3.11 BG 12.3 BG 7.8 BG 6.1 BG 16.4 BG 15.1 BG 3.9 BG 6.4 BG 2.60
Concepts
Dharma
Related lectures
Personal Guidance
All sacrifice's parts — place, time, mantras, priests, fires, demigods, sacrificer, offering, results — are manifestations of His opulences. Even knowing He was born as Yadu-dynasty Kṛṣṇa, we couldn't see. Knowing facts is not the same as recognizing.
Reflection Questions
  • What fact about Kṛṣṇa do I know intellectually that I have not yet recognized in real time?
  • Where am I waiting to feel something before I will accept what I already know?
Analogy

Like guests at a wedding being told the bridegroom is the king and still searching the room for him, the brāhmaṇas had been told for years that Viṣṇu had taken birth in the Yadu line — but kept looking past Kṛṣṇa. The chapter is the long correction of that misseeing.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.50

↗
तस्मै नमो भगवते कृष्णायाकुण्ठमेधसे । यन्मायामोहितधियो भ्रमाम: कर्मवर्त्मसु ॥ ५० ॥
tasmai namo bhagavate
[tasmai namo bhagavate]
kṛṣṇāyākuṇṭha-medhase
[krishnaayaakuntha-medhase]
yan-māyā-mohita-dhiyo
[yan-maayaa-mohita-dhiyo]
bhramāmaḥ karma-vartmasu
[bhramaamah karma-vartmasu]
Word-for-word
tasmai — unto Him namaḥ — obeisances bhagavate — unto the Supreme Personality of Godhead kṛṣṇāya — Lord Kṛṣṇa akuṇṭha - medhase — whose intelligence is never restricted yat - māyā — by whose illusory potency mohita — bewildered dhiyaḥ — whose minds bhramāmaḥ — we are wandering karma - vartmasu — upon the paths of fruitive activity .
Blended reading (Sanskrit + English inline)
tasmai namo bhagavate
tasmai
unto Him
namaḥ
obeisances
bhagavate
unto the Supreme Personality of Godhead
kṛṣṇāyākuṇṭha-medhase
kṛṣṇāya
Lord Kṛṣṇa
akuṇṭha - medhase
whose intelligence is never restricted
yan-māyā-mohita-dhiyo
yat - māyā
by whose illusory potency
mohita
bewildered
dhiyaḥ
whose minds
bhramāmaḥ karma-vartmasu
bhramāmaḥ
we are wandering
karma - vartmasu
upon the paths of fruitive activity .
Important Words
  • namaḥ — obeisances
    From √nam. The bhakta's first and last word. The chapter began with the boys' namaḥ to the brāhmaṇas (verse 5, daṇḍavat); it ends with the brāhmaṇas' namaḥ to Bhagavān. The arc completes.
  • bhagavate-kṛṣṇāya — unto the Supreme Personality of Godhead Lord Kṛṣṇa
    Compound: bhagavate (dative of bhagavān) + kṛṣṇāya (dative). The full Gauḍīya identification — Bhagavān is Kṛṣṇa. The brāhmaṇas reach the correct siddhānta at the moment of bowing.
  • akuṇṭha-medhase — whose intelligence is never restricted
    Compound: a (not) + kuṇṭha (blunted) + medhase (dative of medhā, intelligence). Bhagavān's never-blunted buddhi — contrasted with their own duṣprajñā (verses 10-11). His intelligence is the standard against which theirs collapsed.
  • yat-māyā-mohita-dhiyaḥ — whose minds are bewildered by His illusory potency
    Compound: yat (whose) + māyā (illusion) + mohita (bewildered) + dhiyaḥ (intelligences). They name māyā as His — not an external force, but His own śakti. Submission is named correctly in tattva-language.
  • karma-vartmasu — upon the paths of fruitive activity
    Compound: karma (action) + vartmasu (locative plural of vartman, path). Karma-paths — the very paths their yajña traverses. The brāhmaṇas name their own road as the road of wandering. Karma without bhakti is named bhrama.
Let us offer our obeisances unto Lord Kṛṣṇa, the Supreme Personality of Godhead. His intelligence is never bewildered, whereas we, confused by His power of illusion, are simply wandering about on the paths of fruitive work.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Let us offer our obeisances unto Lord Kṛṣṇa, the Supreme Personality of Godhead. His intelligence is never bewildered, whereas we, confused by His power of illusion, are simply wandering about on the paths of fruitive work.
Commentary

Feeling very low, the brahamans asked forgiveness from the Lord.

Jīva Gosvāmī Gauḍīya
Commentary

Showing their foolishness they are amazed by the power of māyā to bewilder them and offer respects to the omniscient Lord with devotion to remove that illusion. We offer respects to the Lord full of inconceivable powers (bhagavate) who has unfailing knowledge (akuṇṭha-medhase). They describe themselves as the opposite. By māyā our intelligence is bewildered and we wander on the path of karma, repeatedly absorbed in it, like falling into a whirlpool and being unable to get out.

Śrīdhara Svāmī Gauḍīya
Commentary

Showing their foolishness they were amazed by the power of māyā to bewilder them and offered respects to the omniscient Lord with devotion to remove that illusion. We offer respects to the Lord full of inconceivable powers (bhagavate). It is difficult for us to know him. Or we offer respects to the Lord who manifests himself as Bhagavān with unlimited qualities, because he is Kṛṣṇa. Otherwise he would not herd cows. Or otherwise, in some other form, he would not give us mercy by begging food. Or as Kṛṣṇa, he attracted the hearts of our wives. From him arises proper memory (akuṇṭḥa-medhase). He gives our wives’ memory to do their household duties. Or he has continuous knowledge. Others like us are thus fools. He thus knows about us, who are manifested from his power of māyā and he knows his great qualities such as mercy. We wander about, again and again absorbed in the path of karma, as if in a whirlpool, and cannot get out. Or we wander about unable to surrender to him, since we cannot determine his existence with faith.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Apaishunam (Non-slander)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Atma Nigraha (Self-control)
Related verses
BG 15.9 BG 12.13 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.1 BG 6.5
Personal Guidance
'Obeisances to Kṛṣṇa, whose intelligence is never bewildered; we, confused by His illusion, wander on the paths of fruitive work.' The same confession every conditioned soul has to make — and it is liberating, not humiliating.
Reflection Questions
  • Where have I been avoiding the confession that I have been wandering, even fruitfully?
  • What would change if I made this same confession aloud today?
Analogy

The compass that has been pointing in every direction except north finally finds its true bearing — the brāhmaṇas, having spent the chapter wandering on karma-vartmas, finally bow toward Kṛṣṇa. Bhakti's first complete act, namaḥ, arrives.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.51

↗
स वै न आद्य: पुरुष: स्वमायामोहितात्मनाम् । अविज्ञतानुभावानां क्षन्तुमर्हत्यतिक्रमम् ॥ ५१ ॥
sa vai na ādyaḥ puruṣaḥ
[sa vai na aadyah purushah]
sva-māyā-mohitātmanām
[sva-maayaa-mohitaatmanaam]
avijñatānubhāvānāṁ
[avijnataanubhaavaanaam]
kṣantum arhaty atikramam
[kshantum arhaty atikramam]
Word-for-word
saḥ — He vai — indeed naḥ — our ādyaḥ — the primeval Lord puruṣaḥ — the Supreme Personality of Godhead sva - mayā - mohita - ātmanām — of those whose minds have been bewildered by His illusory potency avijñāta — who did not understand anubhāvānām — His influence kṣantum — to forgive arhati — should atikramam — the offense .
Blended reading (Sanskrit + English inline)
sa vai na ādyaḥ puruṣaḥ
saḥ
He
vai
indeed
naḥ
our
ādyaḥ
the primeval Lord
puruṣaḥ
the Supreme Personality of Godhead
sva-māyā-mohitātmanām
sva - mayā - mohita - ātmanām
of those whose minds have been bewildered by His illusory potency
avijñatānubhāvānāṁ
avijñāta
who did not understand
anubhāvānām
His influence
kṣantum arhaty atikramam
kṣantum
to forgive
arhati
should
atikramam
the offense .
Important Words
  • ādyaḥ-puruṣaḥ — the primeval Lord, the Supreme Personality of Godhead
    Compound: ādyaḥ (first) + puruṣaḥ (Person). The original puruṣa — Brahma-saṁhitā 5.1's ādi-puruṣa. The brāhmaṇas reach this designation precisely. They now know whom they offended.
  • sva-mayā-mohita-ātmanām — of those whose minds have been bewildered by His illusory potency
    Compound: sva (own) + mayā (illusion) + mohita (bewildered) + ātmanām (souls, genitive). They locate the cause of their offence in His own māyā — and so the cure too lies in Him. Gauḍīyas: this is the structurally correct prayer for forgiveness.
  • avijñāta-anubhāvānām — of those who did not understand His influence
    Compound: avijñāta (not known) + anubhāvānām (genitive plural of anubhāva, glory). They did not understand His anubhāva — the very category Bhakti-rasāmṛta-sindhu uses for the secondary expressions of bhāva. They missed His tattva in His own līlā.
  • kṣantum-arhati — should kindly forgive
    Compound: kṣantum (infinitive of √kṣam, to forgive) + arhati (deserves/should). The request is in formal śāstric register. They petition not on the basis of merit but of His own quality of kṣamā.
  • atikramam — the offense
    From ati + √kram — 'a crossing-over,' transgression. Specifically the violation of vaiṣṇava-aparādha-type. The brāhmaṇas use the technical word — they know what they have done, and they know what category of injury it is.
We were bewildered by Lord Kṛṣṇa’s illusory potency and thus could not understand His influence as the original Personality of Godhead. Now we hope He will kindly forgive our offense.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
We were bewildered by Lord Kṛṣṇa's illusory potency and thus could not understand His influence as the original Personality of Godhead. Now we hope He will kindly forgive our offense.
Commentary

Why did the brahmanas not surrender to Krsna just then, by going to the forest of asoka trees, or later, by going to Vraja. This verse answers. At that moment, they were bewildered by grief and guilt and they were not in common agreement. Thus they did not go to the asoka grove. After some time passed, in the evening, when they agreed that they would go to Vraja, they could not go. The word "ca" indicates they made movements to go, but could not. Suddenly it occurred to all of them at the same time that Kamsa was present. They were afraid that Kamsa, hearing through messengers that they were going to Vraja, would kill them. However, fear of being killed did not create an obstacle for the wives to see Krsna. The reason was their prema. It should be understood that the shadow of fear in the brahmana’s minds that prevented them from meeting Krsna was caused by Krsna’s potency of maya.

Jīva Gosvāmī Gauḍīya
Commentary

Filled with great humility they ask Kṛṣṇa for forgiveness. Kṛṣṇa (saḥ) should forgive our offense because we did not know his glory (anubhāvānām), since we were bewildered by his māyā. If we have made offense, then he should forgive that offense like a father of the brāhmaṇas, since they arise from his head when he is the form of the first puruṣaḥ (ādyaḥ puruṣaḥ) with a thousand heads. Or, he is the best (ādyaḥ) person. Therefore he should forgive the offense of these most fallen brāhmaṇas. Moreover he is the antaryāmī (resting in the heart—puruṣaḥ). Thus he has made us act in this way. Or, he is the supreme person (ādyaḥ puruṣaḥ). Therefore he should forgive us since he is affection for brāhmaṇas and fallen souls as his natural quality.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Apaishunam (Non-slander)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Atma Nigraha (Self-control)
Related verses
BG 15.9 BG 12.13 BG 18.64 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1 BG 5.18 BG 6.1 BG 6.5
Related lectures
Personal Guidance
'We were bewildered and could not see the original Personality of Godhead. We hope He forgives our offense.' Asking for forgiveness from the Lord, even at a distance, can be the right first action.
Reflection Questions
  • What offense to the Lord have I not yet asked forgiveness for, even silently?
  • Where am I waiting to be 'ready' rather than asking now?
Analogy

A child who tugged the king's robe thinking it was the gardener's, recognising the face only after the king has walked past — now stretches out arms behind him crying, please forgive, please come back. The brāhmaṇas have no other prayer left.

📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 10.23.52

↗
इति स्वाघमनुस्मृत्य कृष्णे ते कृतहेलना: । दिदृक्षवो व्रजमथ कंसाद् भीता न चाचलन् ॥ ५२ ॥
iti svāgham anusmṛtya
[iti svaagham anusmritya]
kṛṣṇe te kṛta-helanāḥ
[krishne te krita-helanaah]
didṛkṣavo vrajam atha
[didrikshavo vrajam atha]
kaṁsād bhītā na cācalan
[kamsaad bheetaa na chaachalan]
Word-for-word
iti — thus sva - agham — their own offense anusmṛtya — thinking back upon kṛṣṇe — against Lord Kṛṣṇa te — they kṛta - helanāḥ — having shown contempt didṛkṣavaḥ — wishing to see vrajam — to the village of Nanda Mahārāja atha — then kaṁsāt — of Kaṁsa bhītāḥ — afraid na — not ca — and acalan — they went .
Blended reading (Sanskrit + English inline)
iti svāgham anusmṛtya
iti
thus
sva - agham
their own offense
anusmṛtya
thinking back upon
kṛṣṇe te kṛta-helanāḥ
kṛṣṇe
against Lord Kṛṣṇa
te
they
kṛta - helanāḥ
having shown contempt
didṛkṣavo vrajam atha
didṛkṣavaḥ
wishing to see
vrajam
to the village of Nanda Mahārāja
atha
then
kaṁsād bhītā na cācalan
kaṁsāt
of Kaṁsa
bhītāḥ
afraid
na
not
ca
and
acalan
they went .
Important Words
  • sva-agham — their own offense
    Compound: sva (own) + agham (sin, evil). Agha — the technical term for a serious offense, the same noun-family as Aghāsura's name. The brāhmaṇas use it for themselves; they call their refusal an agha.
  • kṛta-helanāḥ — having shown contempt
    Compound: kṛta (done) + helanāḥ (contempt). Helanā — disregard. The exact word Bhagavān Himself uses for the offense of treating Him as ordinary. The brāhmaṇas identify their failure precisely.
  • didṛkṣavaḥ — wishing to see
    Desiderative of √dṛś — 'desiring to see.' The same root used of the wives in verses 18 and 24. The brāhmaṇas finally reach what their wives reached at the chapter's middle: didṛkṣā for Kṛṣṇa.
  • vrajam — to the village of Nanda Mahārāja
    Accusative of Vraja. The destination is now named — and the brāhmaṇas cannot reach it. Vraja is the geography of bhakti; the chapter closes by naming what they can no longer ignore but cannot yet reach.
  • kaṁsāt-bhītāḥ — afraid of Kaṁsa
    Compound: kaṁsāt (ablative of Kaṁsa) + bhītāḥ (afraid). Worldly fear is the final obstacle. Gauḍīyas: bhaya is the great enemy of bhakti's last step. The chapter ends mid-yearning — the next chapters will continue the line.
Thus reflecting on the sin they had committed by neglecting Lord Kṛṣṇa, they became very eager to see Him. But being afraid of King Kaṁsa, they did not dare go to Vraja.
Purport

Realizing their offense against Lord Kṛṣṇa, and finally appreciating His almighty position, the brāhmaṇas naturally wanted to rush to Vraja and surrender at the lotus feet of the Lord. But they were afraid that Kaṁsa would certainly kill them when his spies reported that they had gone to Kṛṣṇa. The brāhmaṇas’ wives were absorbed in ecstatic Kṛṣṇa consciousness and thus went to Kṛṣṇa anyway, just as the gopīs, simply to dance with the Lord, traveled in the dead of night through a forest inhabited by wild animals. But the brāhmaṇas were not on such an advanced platform of Kṛṣṇa consciousness and thus, overcome by fear of Kaṁsa, could not see the Lord face to face. Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Twenty-third Chapter, of the Śrīmad-Bhāgavatam, entitled “The Brāhmaṇas’ Wives Blessed.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thus reflecting on the sin they had committed by neglecting Lord Kṛṣṇa, they became very eager to see Him. But being afraid of King Kaṁsa, they did not dare go to Vraja.
Jīva Gosvāmī Gauḍīya
Commentary

They remembered their extraordinary offense: they had disrespected Kṛṣṇa, thinking him to be an ordinary human. They desired to meet him directly to ask forgiveness for their offense, but did not go to Vraja. They did not take even one step because they were completely afraid of Kaṁsa (atha). Since they did not have strong faith in the Lord, they feared for their own safety.

Śrīdhara Svāmī Gauḍīya
Commentary

They remembered their extraordinary offense. They had disrespected Kṛṣṇa or thought him to be an ordinary human. Or Kṛṣṇa did not ignore them (akṛta-helanaḥ) since he sent their wives back on the pretext of completing the sacrifice. Though (atha) they wanted to see him they did not go to Vraja because they were afraid of Kaṁsa. They feared for their own safety since firm faith had not arisen in them. Thus end the purports of the humble servants of His Divine Grace A . C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto,Twenty-third Chapter, of the Śrīmad-Bhāgavatam, entitled "The Brāhmaṇas' Wives Blessed." 10.24: Worshiping Govardhana Hill verses: Summary, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32-33, 34, 35, 36, 37, 38 Chapter Summary In this chapter Lord Śrī Kṛṣṇa crushes the pride of Indra by prohibiting a sacrifice intended for him and initiating a substitute sacrifice in worship of Govardhana Hill. When Śrī Kṛṣṇa saw the cowherd men busily preparing for a sacrifice to Indra, He inquired about it from their king, Nanda. Nanda explained that the rain given by Indra enables all living entities to maintain their lives, and therefore this sacrifice would be executed to satisfy him. Kṛṣṇa responded, "It is because of karma alone that living entities take their birth in a certain body, experience varieties of happiness and suffering in that body, and then give it up as the karma pertaining to it runs out. Thus it is karma alone that is our enemy, our friend, our guru and our lord, and Indra can do nothing to alter the happiness and distress of anyone, for everyone is tightly bound by his karmic reactions. The material modes of goodness, passion and ignorance bring about the creation, maintenance and destruction of this world. The clouds give forth rain when they are impelled by the mode of passion, and cowherds prosper by protecting the cows. Furthermore, the cowherds' proper residence is in the forest and on the hills. Therefore you should offer worship to the cows, the brāhmaṇas and Govardhana Hill." After Kṛṣṇa spoke thus, He arranged for the cowherd men to worship Govardhana with the paraphernalia collected for the sacrifice to Indra. He then assumed a huge, unprecedented transcendental form and devoured all the food and other offerings presented to Govardhana. As He did so He proclaimed to the cowherd community that although they had worshiped Indra for so long, he had never appeared in person, whereas Govardhana himself had now manifested before their eyes and eaten their offerings of foodstuffs. Therefore they should all now offer obeisances to Govardhana Hill. Then Lord Kṛṣṇa joined the cowherds in offering obeisances to His own newly assumed form.

Related values & verses
Related values
Anahankarah (Freedom from False Ego)Apaishunam (Non-slander)Kshama (Forgiveness / Patience)Udyama (Industriousness / Effort)Aparigraha (Non-possessiveness)
Related verses
BG 15.9 BG 12.13 BG 17.14 BG 18.64 BG 4.34 BG 2.62 BG 3.11 BG 12.3 SB 4.29.2 BG 9.11 BG 7.8 BG 10.3 BG 13.1
Personal Guidance
They become eager to see Him but, fearing Kaṁsa, dare not go to Vraja. Their wives, however, went anyway — devotion that fears nothing physical surpasses devotion still tied to political risk.
Reflection Questions
  • Which 'Kaṁsa' (worldly consequence) am I letting hold me back from a direct approach to Kṛṣṇa?
  • Whose devotion in my life shames mine by not fearing what I fear?
Analogy

Pilgrims at the riverbank who finally know which direction to walk but whose feet are nailed by an old fear — repentance ripens into longing, but fear of Kaṁsa keeps them on the wrong shore. The chapter closes on the bhakta's burning-without-arrival.

📝 My note

Source: vedabase.io