Śrīmad-Bhāgavatam 10.7.30
Blended reading (Sanskrit + English inline)
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svastimantam
—
endowed with all auspiciousness
Svasti (well-being) + mat (possessing). Same root as svasti-ayanam in verses 5 and 11. Kṛṣṇa is not made auspicious by the ritual; the rituals work because He is auspicious. Gauḍīya theology: maṅgala does not enter Kṛṣṇa; it radiates from Him.
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puruṣāda-nītam
—
taken away by the man-eating demon
Puruṣa-āda (eater of men) + nīta (led, carried). Puruṣa-āda is the rākṣasa, the cannibal. The compound carries dark weight — yet the very next word in the verse, vihāyasā (into the sky), shows the asura's grand plan dwindling: into the sky, then down into death, then return to mother.
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mṛtyu-mukhāt pramuktam
—
liberated from the mouth of death
Mṛtyu (death) + mukha (mouth) + pramukta (liberated). The same word — pramukta — used in Vaiṣṇava soteriology for one who is liberated. Kṛṣṇa's return from death's mouth is the prototype of every devotee's liberation from saṁsāra-mukha: the Lord releases what death has swallowed.
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modam
—
bliss
Moda — joyful gladness. In the Vaiṣṇava scale of ānanda — moda, pramoda, ānanda — moda is the household-level joy. The verse names Vraja's collective response in the register appropriate to vātsalya: not the awe of Vaikuṇṭha, but the breast-deep gladness of a mother's village finding the lost child.
The demon fell flat from the sky, and Kṛṣṇa was playing on his chest very happily, uninjured and free from misfortune. Not at all disturbed because of being taken high in the sky by the demon, Kṛṣṇa was playing and enjoying. This is ānanda-cinmaya-rasa-vigraha. In any condition, Kṛṣṇa is sac-cid-ānanda-vigraha. He has no unhappiness. Others might have thought that He was in difficulty, but because the demon’s chest was sufficiently broad to play on, the baby was happy in all respects. It was most astonishing that although the demon went so high in the sky, the child did not fall down. Therefore, the child had been saved virtually from the mouth of death. Now that He was saved, all the inhabitants of Vṛndāvana were happy.
The gopas and gopis picked up Krsna, who was clinging to (lambamanam) the chest of the demon, and gave him to Yasoda. They were astonished. The demon fell on his back on the stone slab, and Krsna was unharmed on his chest. He had been taken by the demon (purusada: eater of humans) into the sky (vahayasa), but had been freed from the mouth of death.
The action of the women who saw Kṛṣṇa at this time is described. He was hanging on the demon’s chest since he had his hands around his neck. Because of their strong agitation in the beginning, they later felt great wonder. They were astonished by Yaśodā’s great fortune in attaining the unattainable—Kṛṣṇa on the demon’s chest. Later they put the dead body in the Yamunā. The child was most fortunate (svastimantam), because he had been taken by the man-eater into the sky, to some unseen place, and had been freed from the mouth of that deathly demon who became happy with Kṛṣṇa as his food. He was freed in a special way (pra) for he had not injuries. Or, Kṛṣṇa had attained a state like death because of being taken high in the air and then he was freed from that condition. But he was healthy (svastimantam), not at all transformed by the touch of the demon. Attaining the child in a healthy state, they all became extremely joyful. The gopīs are mentioned first because they became more joyful than the others due to their great affection for Kṛṣṇa and because they had arrived first. The cowherds of course were joyful, having attained him again—after escaping from Pūtanā and after being born. He was as if born again.
- Name one 'Tṛṇāvarta' in your life — a force that lifted you into anxiety today — and consciously place the outcome at Kṛṣṇa's feet before acting.
- When fear spikes, remember that Kṛṣṇa is sac-cid-ānanda in every condition; refuse to project your bodily panic onto the soul's situation.
- Call or message one elder in your circle who has been protecting you (your Yaśodā or Nanda) and thank them concretely for one specific shelter they've given.
A child fallen into a deep well, when finally drawn up, is handed first to the mother — not to the rescuer, not to the elder, not to the priest. The gopīs, finding Kṛṣṇa unhurt on the demon's chest, restore Him to Yaśodā by the natural law of vātsalya: He belongs at the breast that lost Him.
When Hiraṇyakaśipu attempted every instrument of harm against the child Prahlāda and all failed, the demonic father had to return the son to his mother's care. Prahlāda's surviving through every danger, like Kṛṣṇa surviving Tṛṇāvarta, ended in restoration to the maternal lap (SB 7.5).
The pattern is consistent: when Bhagavān, or His pure devotee, passes through the mouth of death, the visible joy is the mother's. Vaiṣṇava theology recognizes vātsalya as the natural receiver of the Lord's safety, even when the safety itself is His own arrangement.
My note
Source: vedabase.io