Śrīmad-Bhāgavatam 10.6.4
Blended reading (Sanskrit + English inline)
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kāma - cāriṇī
—
one who could move according to her own desire
Compound — kāma (desire) + cāriṇī (moving, feminine). The mystic potency of going wherever one pleases. In Gauḍīya reading, the unhinged 'freedom to do as I like' that the asura-line cultivates is exactly the opposite of the devotee's discipline of going wherever Kṛṣṇa wills.
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māyayā
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by mystic power
Instrumental of māyā. Here māyā means deceptive yoga-siddhi, not Yoga-māyā (Kṛṣṇa's internal potency). The verse contrasts the two: same word, opposite ends — Yoga-māyā veils Kṛṣṇa to deepen love, mahā-māyā veils a demon to deceive the loving.
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khe - carī
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one who traveled in outer space
Compound — kha (sky) + cara (mover). Sky-going siddhi sounds spiritual; the verse cautions that mystic mobility without bhakti is fully compatible with bāla-ghātinī intent.
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yoṣitvā
—
converting into a very beautiful woman
Gerund. Pūtanā does not enter as herself; she translates herself into the form most likely to be welcomed. Māyā always reshapes itself to fit the household it intends to corrupt.
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nanda - gokulam
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Nanda Mahārāja's Gokula
Compound — Nanda's pasture-village, the most sanctified spot on the surface of the earth. The Rākṣasī's audacity is the measure of the danger: even a place where Kṛṣṇa is personally present is approached when the disguise is good enough.
Rākṣasīs learn mystic powers by which they can travel in outer space without machines. In some parts of India there are still such mystical witches, who can sit on a stick and use it to fly from one place to another in a very short time. This art was known to Pūtanā. Assuming the feature of a very beautiful woman, she entered Nanda Mahārāja’s abode, Gokula.
In order that the pastime of killing Putana be performed, by the inspiration of the lila sakti of the Lord, Putana entered Gokula as if invited by death to be killed. With this intention the verse is spoken. One day in the evening, flying from the sky (utpatya), she entered Gokula. An alternate reading is upetya (arriving). By illusion she took on the form of a beautiful women (yosita). All were so much enamored with her beauty that she had access to all the houses and towns. Though the Lord’s illusory energy has no desire to bewilder the eternal devotees of Vraja, in order execute the pastimes of Krsna, Putana was able to exert her illusions, like a magician, by the will of the Lord.
She went at night, according to Parāśara and Vaiśampāyaṇa, flying in the sky. Because she was of ferocious demeanor she transformed herself into a woman. The verb form should actually be yoṣāyitvā. It is abbreviated by poetic license.
- Notice one 'beautiful' offer today — a flattering message, an alluring purchase, an easy shortcut — and ask whose interest it actually serves.
- Before admitting any new influence (media, company, content) into your inner Gokula, pause and test it against Kṛṣṇa-consciousness rather than its surface charm.
- Refuse to judge people, content, or invitations by their pleasing exterior; cultivate vairāgya by looking past form to intention and effect.
Pūtanā arriving in Gokula as a beautiful woman is like a viper crawling into a flower-shop and curling into the petals of a rose — the buyers, charmed by color, never bend close enough to see the venom. Yoga-māyā has already taught the Vrajavāsīs to love beauty in Kṛṣṇa; mahā-māyā exploits the same eye when it is not anchored in Him.
When Rāvaṇa needed to lure Rāma away from Sītā, he sent the demon Mārīca disguised as a deer of impossible loveliness (Rāmāyaṇa, Araṇya-kāṇḍa). Sītā, drawn by the beauty, asked for it; Rāma, knowing better, still went after it out of love for Her — and Rāvaṇa walked into the empty hut.
Demons rarely come ugly. The verse asks the devotee to distrust beauty that has not first been verified by its relation to Bhagavān — kāma-cāriṇī forms, beautiful and free-moving, are precisely how the asura-line operates.
My note
Source: vedabase.io