Śrīmad-Bhāgavatam 10.49.29
Blended reading (Sanskrit + English inline)
-
durvimarśa-pathayā
—
whose path is inconceivable
Compound: dur (hard) + vimarśa (reflection) + pathā (path). Kṛṣṇa's līlā cannot be traced by speculative reason; the Bhāgavata insists (1.1.1, janmādy asya yataḥ) that He is approachable only by paramparā and bhakti.
-
nija-māyayā
—
by His own creative energy
Nija (His own) + māyā. Crucially nija — the māyā belongs to Bhagavān, not the other way around. Gauḍīya doctrine guards this firmly: Kṛṣṇa is never under māyā even when He uses her.
-
tat-anupraviṣṭaḥ
—
entering within it
Anu (after) + pra (forth) + √viś. After projecting the universe, He enters as Paramātmā. Echoes Taittirīya 2.6 (tat sṛṣṭvā tad evānuprāviśat) — Dhṛtarāṣṭra is quoting the Upaniṣad almost verbatim.
-
duravabodha-vihāra-tantra
—
whose pastimes' purport is unfathomable
Triple compound: duravabodha (hard to grasp) + vihāra (play, sport) + tantra (the inner thread/plan). Vihāra is the technical Bhāgavata word for divine play — Dhṛtarāṣṭra concedes that Kurukṣetra itself will be part of that vihāra.
-
parama-īśvarāya
—
to the supreme controller
The final superlative — Kṛṣṇa as the Lord above all īśvaras. Dhṛtarāṣṭra's last word in this chapter is namaḥ — a praṇāma that does not become śaraṇāgati. The Bhāgavata records the gap.
When all is said and done, Dhṛtarāṣṭra was not an ordinary person but an associate of the Supreme Lord, Kṛṣṇa. Certainly an ordinary person could not offer such a learned hymn to the Lord.
Then, he offered his respects to the Lord. "Creating this universe by his inconceivable process, and after entering it, he divides the gunas into goodness, passion and ignorance. I offer my respects to the Supreme Lord, who is the deliverer from the wheel of samsara, the purpose of which pastimes is difficult to understand. Krsna inspires you to enlighten me by his order,"Enlighten Dhrtarastra." And he inspires me to not understand with the order "Do not be enlightened." Who will be able to understand the purpose of his incomprehensible pastimes? You should not say to me "You have fallen into the wheel of samsara", because he will also deliver me in the future (samsakra cakra gati )."
He is completely independent, far from us. Therefore he offers respects at a distance. He speaks this with a desire to refute the inequality shown in his own actions. Because the Lord’s māyā acts incomprehensibly (durvimarśa-pathayā), it is impossible to give it up. The higher and lower statuses found in creation, the happiness and distress, are not inequality in the Lord. Actions, based on following positive and negative rules according to scripture, according to past karma, produce happiness and distress as results. The Lord’s powers are not dependent on karma. The karmas of the jīvas, unlimited because they have no beginning, arise according to his will. He controls everything.
“In the absence of independence (free will) the statements of order and forbiddance are useless. If acts are neither pious nor sinful, then there should be no enjoyment of results.” That is true. Everything is accomplished by his indescribable pastimes as the supreme Lord. Describing the supreme Lord, he offers respects in this verse. The Lord creates by his māyā which is inconceivable in nature. To show his nature as supreme Lord his astonishing śakti is described. He enters the universe (idam) as antaryāmī, giving happiness to the devotees and suffering to the non-devotees. “Sometimes it is seen that the devotees suffer.” The devotees who are always happy sometimes seem to suffer. That is his inconceivable pastime. He moves the wheel of saṁsāra mainly for the inconceivable pastimes with his devotees. “But then the Lord shows partiality.” He is the supreme Lord. Or the cause of creation is his desire, which is difficult to understand being very remote. Though the statements are true, it amounts to deceptive speech of a non-devotee, who wishes to remove his own faults, since he lacks the correct devotional mood completely.
- Where do your right words coexist with your wrong heart?
- How do you tell the difference between yourself and Dhṛtarāṣṭra?
Dhṛtarāṣṭra closes the conversation the only honest way left to him — with a praṇāma. He cannot bend his policy, but he can bend his head: the Lord whose pastimes he cannot fathom is at least the Lord whose feet he can name.
My note
Source: vedabase.io