Śrīmad-Bhāgavatam 10.23.7
Blended reading (Sanskrit + English inline)
-
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.
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.”
"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.
“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.
- 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?
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