Śrīmad-Bhāgavatam 10.27.15
Blended reading (Sanskrit + English inline)
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anugṛhṇatā
—
by Me, acting to show mercy
Present participle (instrumental) of anu-√grah. Kṛṣṇa Himself uses the word Indra used in verse 13 — confirming the reframe. The flood was anugraha. Bhagavān co-signs Indra's own interpretation.
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mat-anusmṛtaye
—
for remembrance of Me
Dative compound: mat (Me) + anu-smṛti (continuous remembrance). The point of the entire chastisement named precisely. Gauḍīyas read smaraṇa as one of the nine limbs of bhakti — Kṛṣṇa's discipline aims at producing it in the proud devatā.
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mattasya
—
of one intoxicated
Genitive of matta — drunk. The same root as mada. Kṛṣṇa names Indra's condition tenderly — not 'sinful' but 'drunk on power' — the way a sober elder describes a drunk friend.
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indra-śriyā
—
with the opulence of Indra
Compound: indra (the office) + śrī (opulence, fortune). Kṛṣṇa distinguishes the office from the person — the śrī of Indra intoxicates whoever holds the office. Even Indra's particular intoxication is generic to the post.
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makha-bhaṅgaḥ
—
the stopping of the sacrifice
Compound: makha (sacrifice) + bhaṅga (breaking). Kṛṣṇa speaks plainly of what He did. No euphemism, no apology. The Bhāgavatam's God owns His actions.
According to Śrīdhara Svāmī, Indra and Lord Kṛṣṇa here exchange a heart-to-heart talk. Indra revealed his mind to the Lord, and now Lord Kṛṣṇa similarly reveals His own intention. In text 11 of this chapter, Indra emphatically declared that Lord Kṛṣṇa is in fact everything, and thus, according to Indra’s own criteria, forgetting Lord Kṛṣṇa is clearly a state of insanity. When the Supreme Lord reminds us of His supreme existence, He is not proudly advertising Himself like a mundane politician or entertainer. The Lord is self-satisfied in His own infinite existence and is trying, lovingly, to bring us back to our own perfect existence as His eternal associates. From God’s point of view even the mighty King of heaven, Indra, is a mere child — and a naughty child at that — and thus the Lord, being a caring father, punished His child and brought him back to the sanity of Kṛṣṇa consciousness.
Because Indra spoke with sincerity, Krsna also replied with sincerity.
Suitable to Indra’s confession in verse 12, Kṛṣṇa speaks suitable to his powerful position. Destroying your sacrifice was mercy, not cruelty. Though I should be angry at such action, I cannot be angry with a person such as you. I did this so that you could remember me again and again (anu—smṛtaye) and constantly.
I stopped the sacrifice not in anger but as mercy or outer anger and inner mercy so that you could remember me repeatedly (anu). It would be impossible to remember me if you had great power and wealth. Or I did it so that you could remember me, by associating with me, who am always intoxicated with love (nityam mattasya).
- What recent 'stopped sacrifice' of mine might have been the Lord asking me to remember Him?
- Where am I treating disruption as enemy when it was a hand on the shoulder?
A father takes away the toy that was making his son cruel — not to punish, but so the son will turn his face back to him. Kṛṣṇa tells Indra: I broke your yajña because I love you. The interruption was for mat-anusmṛti — that I should stay in your memory. The pedagogy of bhakti uses loss as a means of remembrance.
My note
Source: vedabase.io