Śrīmad-Bhāgavatam 10.38.41
Blended reading (Sanskrit + English inline)
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nandaḥ
—
Nanda Mahārāja
Nanda — Kṛṣṇa's foster-father in Vraja. Gauḍīyas hold Nanda as the personification of vātsalya-rasa in its paternal aspect (paired with Yaśodā). His first words to a Yadu-clan visitor are a father's worry about the wider family.
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niranugrahe
—
the merciless
Compound: nir (without) + anugraha (mercy, grace). The same anugraha Akrūra used of Kaṁsa in v.7 (as devotional irony) Nanda now negates plainly. Gauḍīyas read this as the unironic verdict on Kaṁsa — the political reality Akrūra had to dress in bhakti's clothing.
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kaṁse
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while Kaṁsa is alive
Locative of Kaṁsa. The Mathurā tyrant. Nanda's word-order places kaṁse jīvati in a single phrase — "with Kaṁsa alive" — a quietly devastating compression. Survival under such a king is itself a calamity.
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dāśārha
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O descendant of Daśārha
Vocative — Akrūra's clan-name as a descendant of Daśārha (a Yādava ancestor). Gauḍīyas note Nanda's careful address: he speaks to Akrūra as a kinsman of the imperiled Yadus, framing the conversation as family rather than emissary-business.
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sauna
—
an animal slaughterer
From sūnā — slaughterhouse. The butcher of animals. Gauḍīyas read this image as a deliberate inversion of dharma: the king ought to protect his subjects as a cowherd tends cows; Kaṁsa tends them as a butcher does sheep.
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avayaḥ
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sheep
Domesticated, defenseless animals. The metaphor depicts the Yadus under Kaṁsa as victims-in-waiting. Gauḍīyas use this verse to teach about adharmic kingship: where the rāja is asura, the prajā are not citizens but cattle in line.
"How are you living (katham stha), being protected by one who slaughters animals (sauna palah) like sheep? You do not know when you will be killed."
After Akrūra had been welcomed by Balarāma, Nanda inquired from him. O descendant of Daśārha! By this, Nanda hints that Akrūra must be fearful, since Kaṁsa had hatred for the Yadu dynasty. Śauna means a killer of animals, derived from śunā (killing). As long as he lives the sheep will be inevitably killed. Similarly as long as Kaṁsa lives your lives will not be safe. The example indicates that because the Yadus are not strong, Kaṁsa can easily kill them. Kaṁsa is without mercy. He is crueler than the killer of animals, since he will kill the Yadus. Therefore he should be killed.
- Where do you spiritualize away questions about real political danger to those you love?
- How do you hold devotion and concern for the world in the same conversation?
A villager seeing a relative from the city does not ask after the weather first — he asks how the family is surviving the tyrant. Nanda Mahārāja's first question is not about Mathurā's politics or markets; it is about whether the Yadus are still alive at all. The sheep-and-butcher image places Kaṁsa exactly: not a king, an abattoir.
My note
Source: vedabase.io