Śrīmad-Bhāgavatam 10.27.14
Blended reading (Sanskrit + English inline)
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saṅkīrtitaḥ
—
glorified
Past participle of sam-√kīrt. The same verb root from which Gauḍīyas derive saṅkīrtana — collective glorification. The Bhāgavatam quietly registers that Indra's stuti is a small saṅkīrtana, and Kṛṣṇa's smile is its fruit.
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maghonā
—
by Indra
Instrumental of Maghavan — 'the bountiful one,' a Vedic title of Indra emphasizing his liberality. The Bhāgavatam uses it now, after he has given Kṛṣṇa his crown — the bountiful one truly so for the first time.
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megha-gambhīrayā-vācā
—
with words grave like the clouds
Compound: megha (cloud) + gambhīra (deep, grave). The same clouds Indra wielded against Vraja are now the simile for Kṛṣṇa's reply. The poet's reversal: Indra's weapon becomes Kṛṣṇa's voice.
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prahasan
—
smiling
Present participle of pra-√has. Kṛṣṇa's prahāsa here is not derision but vātsalya — the smile a father gives a chastened son. Gauḍīyas treat Kṛṣṇa's smile as itself a form of mercy.
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bhagavān
—
the Supreme Personality of Godhead
The narrator's chosen title here — placed precisely at the moment Indra has surrendered. Śukadeva insists: the one being addressed is bhagavān, in full, in the form of the cowherd boy. Aiśvarya and mādhurya are inseparable.
Although in this pastime Lord Kṛṣṇa appeared to be a small boy, the words megha-gambhīrayā vācā indicate that He spoke to Indra with the deep, resonant voice of the Supreme Lord.
Kṛṣṇa, the Supreme Lord (bhagavān), was praised by Indra. This suggests that Kṛṣṇa was not very interested in this insignificant offender. Therefore he spoke in a voice like rumbling clouds. This suggests his lofty position among all beings. He smiled. This suggests his magnanimity. Addressing Indra as amum (that person), suggests the lowly position of Indra according to common usage.
Kṛṣṇa, the Supreme Lord (bhagavān), who was most merciful, was praised by Indra. Otherwise he would not speak to him as he does. Or though he should manifest qualities like mercy to the surrendered, he spoke words devoid of heart-felt mercy, because he was Kṛṣṇa, dear to the people of Vraja. Thus his words were suitable of offenders. In the first case (being merciful), he spoke profoundly like a cloud, indicating his nature. He did not cheat Indra. He thus smiled. Or he smiled on thinking about Indra’s pride. In the second case (not merciful) he spoke with words rumbling like clouds, angry on remembering that Indra attempted to destroy the village. Thus without smiling (aprahasan), not showing his natural face, he spoke. Or he smiled in order to fool him, according to the saying hāso janonmādakarī hi māyā: the smile which is māyā; which bewilders people. The two different reactions will be explained later.
- Whose 'small-boy form' in my life carries a cloud-voice I have not fully heard?
- Where am I dismissing wisdom because of the size of its container?
After the loud weeping comes the gentle reply. Kṛṣṇa does not lecture Indra — He smiles, and His voice carries like distant clouds, the same clouds Indra had just sent. The thunder that menaced Vraja becomes the gravity of Kṛṣṇa's speech: same medium, opposite mood, mercy folded into the very element of the offense.
My note
Source: vedabase.io