Śrīmad-Bhāgavatam 10.63.6
Blended reading (Sanskrit + English inline)
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bhagavān rudraḥ
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Lord Rudra
Rudra is given the epithet bhagavān — a designation reserved for those possessing the six opulences. Gauḍīyas read this carefully: Śiva is a śaktyāveśa-avatāra and the topmost Vaiṣṇava, deserving of bhagavān, yet always subordinate to Kṛṣṇa as the chapter's stuti will confirm.
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nandi-vṛṣabham
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the bull Nandi
Compound: nandi (the joyful one) + vṛṣabha (bull). Śiva's vāhana, dharma personified as bull. He rides his own carrier of dharma into a battle that dharma itself will end by surrendering to Kṛṣṇa.
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sa-sutaḥ
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with his son
Compound: sa (with) + sutaḥ (son), i.e. Kārtikeya/Skanda. The family of Kailāsa moves as one, the way the family of Dvārakā moves as one — two households of devotion meet on the same field.
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pramathaiḥ
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with the Pramathas
Śiva's intimate gaṇa — fierce attendants. The verse stages a confrontation of associates: Śiva's pramathas versus Kṛṣṇa's Sātvatas, the comparison itself instructing on the difference between aiśvarya-bhakti and śuddha-bhakti.
Śrīla Śrīdhara Svāmī states that the word bhagavān is used here to indicate that Lord Śiva is by nature all-knowing and thus well aware of Lord Kṛṣṇa’s greatness. Still, although Śiva knew Lord Kṛṣṇa would defeat him, he joined the battle against Him to demonstrate the glories of the Supreme Personality of Godhead. Śrīla Viśvanātha Cakravartī Ṭhākura states that Lord Śiva entered the battle for two reasons: first, to increase Lord Kṛṣṇa’s pleasure and enthusiasm; and second, to demonstrate that the Lord’s incarnation as Kṛṣṇa, although enacting humanlike pastimes, is superior to other avatāras, such as Lord Rāmacandra. Śrīla Viśvanātha Cakravartī further states in this regard that Yoga-māyā, Lord Kṛṣṇa’s internal potency, bewildered Lord Śiva just as she had bewildered Brahmā. In support of this statement, the ācārya cites the phrase brahma-rudrādi-mohanam from Bhakti-rasāmṛta-sindhu. Of course, Yoga-māyā’s job is to make fine arrangements for the Lord’s pastimes, and thus Śiva became enthusiastic to battle the Supreme Lord, Kṛṣṇa.
Rudra fought on behalf of Banasura just to show Banasura his faults by making him experience suffering. He is addressed as bhagavan to indicate that he was omniscient, and thus he fought to show the greatness of Krsna by being defeated by Krsna. This is the opinion of ancient authorities. As in the case of Brahma, Yogamaya, instructed by the lila sakti, bewildered Siva and his followers in order to give pleasure and enthusiasm of fighting to the Lord, and in order to show the supremacy and extraordinary qualities of Krsna over all other avataras including Rama, when he appeared performing human pastimes.
Śiva fought on Bāṇa’s behalf to show Bāṇa’s fault of bad association. Another version has bāṇārtham. Śiva, being omniscient (bhagavān), knew Kṛṣṇa’s powers. He fought to show to Bāṇa and others Kṛṣṇa’s powers by his own defeat.
Śiva had affection for his devotee (bhagavān). Thus he drives away (dra) suffering (rud) of his devotees Thus he fought with Kṛṣṇa and Balarāma. Otherwise they would be displeased with him as a devotee.
- Where in scripture do I see senior devotees apparently in opposition — and what does it teach me about divine play?
- How do I keep faith when great souls appear to disagree on what is right?
A guru who has accepted a vow to protect a disciple will appear at the doorway of any battle that disciple has entered — even one he should not have started. Rudra rides Nandi to Śoṇitapura not because Bāṇa is right, but because Bāṇa is his.
The Bhāgavatam (10.62) records that Bāṇa, by long worship and dance before Śiva, secured the boon that Śiva himself would guard his city. The vow binds Rudra to ride out today against Kṛṣṇa.
Gauḍīyas read this as the great Vaiṣṇava paradox: Śiva, the topmost vaiṣṇava (vaiṣṇavānāṁ yathā śambhuḥ, SB 12.13.16), is bound by his own promise to fight Viṣṇu's own descent. The chapter exists to resolve that knot through stuti.
My note
Source: vedabase.io