Śrīmad-Bhāgavatam 10.7.27
Blended reading (Sanskrit + English inline)
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aśmānam
—
very heavy stone, lump of iron
Aśma — stone, especially a heavy or sacrificial stone. Tṛṇāvarta perceives Kṛṣṇa as inert matter, the asuric default. The Gītā (9.11) names this exact misperception: avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam. The fool reduces the Person to inert form.
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ātmanaḥ guru-mattayā
—
because of being heavier than he could perceive
Ātmanaḥ (of himself) + guru-mattā (heaviness). Guru — heavy with substance, hence 'teacher.' Kṛṣṇa is here guru in the literal sense, weighing the demon down with the weight of His actual being. The pun is exact: Bhagavān as guru is too heavy to be moved by the asura.
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utsraṣṭum
—
to give up, to release
Ut-sṛj — to throw upward, to release. The same root as visṛj (to send forth). Tṛṇāvarta cannot ut-sṛj Kṛṣṇa — he cannot release what he has seized. In the Gauḍīya frame, the same logic applies to the soul who has touched Kṛṣṇa even once: he cannot let go either, but for him this is liberation, not destruction.
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adbhuta-arbhakam
—
wonderful child who was different from an ordinary child
Adbhuta (wonderful) + arbhaka (small child). Adbhuta is one of the eight rasas; arbhaka emphasizes smallness. The compound holds the chapter's whole theology in three words — astonishment within a small form. Caitanya's siddhānta of mādhurya rests on this: the supreme Lord most full of opulence chooses the smallest, sweetest form.
Tṛṇāvarta intended to take Kṛṣṇa up in the sky and kill Him, but Kṛṣṇa enjoyed the pastime of riding on Tṛṇāvarta’s body and traveling for a while in the sky. Thus Tṛṇāvarta’s attempt to kill Kṛṣṇa failed, while Kṛṣṇa, ānanda-cinmaya-rasa-vigraha, enjoyed this pastime. Now, since Tṛṇāvarta was falling because of Kṛṣṇa’s heaviness, he wanted to save himself by throwing Kṛṣṇa off from his neck, but was unable to do so because Kṛṣṇa held him very tightly. Consequently, this would be the last time for Tṛṇāvarta’s yogic power. Now he was going to die by the arrangement of Kṛṣṇa.
Having fulfilled his desire to fly in sky and having fulfilled the desire of the women of svarga by giving them a glance of his beauty, Krsna then got ready to kill Trnavarta. Krsna became heavier than Trnavarta, and felt like iron, as heavy as a mountain, but Trnavarta could not throw him off, because Krsna was holding him by the neck. Playing the part of a small child, Krsna seemed afraid of falling from that height and therefore clung to Trnavarta’s neck.
He thought of Kṛṣṇa as a sapphire mountain (aśmantam), not the son of Nanda. The word aśmavantam means a stone or mountain, but drops the syllable va for meter according to the rule yuvor anākau. (Pāṇini 7.1.1) Not being able to take him away, he wanted to free himself from the child but could not, because the child held on to his neck. Thus he considered the child extraordinary, beyond normal human capacity. Instead of aśmantam, sometimes aśmānam (stone) is seen and sometimes aśmārnam (likeness of a mountain-- aśma arṇa). This usage is seen in the scriptures (arṇa means similarity). Aśma means a mountain. Somehow the demon brought him high in the sky. Kṛṣṇa held his neck as if afraid. By this he showed actions of a human child.
- Revati Raman Pr SB 10-07-27 - 2009-06-27 ISKCON Tirupati
- CMS SB 10-07-27 - 2016-10-27 Bhaktivedanta Manor
- IDS SB 10-07-27 - See What Krishna gives the Demons and the Devotees - 1996-02-09 New Varsana
- PrahladAnS SB 10-07-27 - Miseries Of Material Existence Eternal Happiness Of The Spiritual World - 1997-06-28 Radhadesh
- Notice today where some 'whirlwind' — anxiety, ambition, a craving — picked you up promising flight and is now too heavy to set down; sit, chant, and let Kṛṣṇa's weight settle it.
- Refuse to bargain with the demon you invited in: when a habit you cannot throw off rises, do not negotiate, take shelter in Kṛṣṇa's name and let Him hold its neck.
- Speak openly with one trusted devotee about the burden you have been pretending to manage alone, and ask for a concrete sādhana you can begin tonight.
A robber who slips a noose around the neck of a sleeping lion learns, the moment the lion wakes, that the noose runs the other way — the rope he tied is now tying him. Tṛṇāvarta's seizure of Kṛṣṇa's neck reverses in the air: the demon's own arms cannot release the child he meant to abduct.
Bakāsura, the gigantic crane-demon, swallowed Kṛṣṇa whole and then found, mid-swallow, that the child inside his throat was burning him from within. Unable to vomit, unable to digest, the demon's own mouth tore him apart (SB 10.11).
The principle is the same as Tṛṇāvarta's in 10.7.27: the demon cannot hold, and cannot release, the Lord he has chosen to seize. Asuric grasping is structurally a trap — the act of seizing Bhagavān is itself the demon's destruction.
My note
Source: vedabase.io