Suddenly or at the same time (sahasa) she began trembling out of fear. She closed her eyes in order to meditate of Visnu. "Oh Lord, please protect my child from this disturbance." She is described as having deer-like eyes, because she glanced around like a frightened deer. In this way, Krsna’s display of power in killing demons did not curb the prema. Rather the ocean of prema increased, due to the appearance of anxiety. They believed Krsna was saved because of the punyas of Nanda and the gopas. In this case however, Krsna displayed his aisvarya sakti without cause (not because of demons). Krsna simply displayed his power. Therefore Yasoda was surprised. She thought "What has happened to my child." That was all. Her affection did not decrease from thinking of Krsna as the Supreme Lord. She did not need to find some cause for what happened. The cause of her disturbance was deep prema alone. This fixed quality of prema is continuously glorified. Thus it is described as follows: The energy of the Lord occasionally appeared to test Yasoda, but she made that energy a servant of her prema. prema devya pariksartham agacchanty antarantara saktir esa hareh kintu taya sa dasi krt bhavet

She directly saw (vīkṣya) the universe. Amara-koṣa says sahasā means simultaneously. She saw the complete universe with its causes. This is not directly mentioned but understood from the future vision of the universe where it is mentioned she also saw the transformations of ahaṅkāra etc. (SB 10.8.37-38) She began trembling because of great astonishment or fear of calamity. She closed her eyes so that she would not see it. This means that she saw the universe with her external eyes. She did not attain some special eyes to see this. Her vision arose from a śakti acting as a servant which existed within Yaśodā because of her wealth of bliss arising from Kṛṣṇa prema. It is inferred from closing her eyes that she did not care for this vision. It is said in Nārada Pañcarātra: hari-bhakti-mahaḍevyāḥ sarvā muktyādi-siddhayaḥ bhuktayaś cādbhutās tasyāś cetikā-vad anuvratāḥ All types of astonishing liberation, siddhis and material enjoyment act as the ignored maidservants of the great goddess Bhakti. Thus this śakti, reaching success of her servitude on the occasion of the Lord’s pastime by making her appearance, followed along to give joy to her mistress Bhakti and Yaśodā by creating astonishment. But the phrase mṛgaśāvākṣī (with fawn-like eyes) indicates that Yaśodā’s eyes were beautiful with joy, glowing because of her astonishment caused by her motherly affection for Kṛṣṇa.

She directly saw (vīkṣya) the universe. Amara-koṣa says sahasā means simultaneously. She saw the complete universe with its causes. This is not directly mentioned but understood from the future vision of the universe where it is mentioned she also saw the transformations of ahaṅkāra etc. (SB 10.8.37-38) She began trembling because of great astonishment or fear of calamity. She closed her eyes so that she would not see it. This means that she saw the universe with her external eyes. She was different from Arjuna, who needed divaym cakṣuḥ (BG 11.8) to see the universal form. It was impossible for Arjuna to see the universe in the Lord by various means, according to the Lord’s words. But Yāśodā, because of her great affection, saw that form with her two eyes. This form was within his stomach since the universe is actually within the Lord. At creation, the lotus of the universe emerges from the Lord’s navel. This also indicates that Kṛṣṇa is non-different from Nārāyaṇa. Or seeing the universe inside the Lord indicates internal vision. Only by that vision one can see the Lord. But by the greater bliss of seeing Kṛṣṇa externally with his beauty, the insignificance of the universal form is understood. Mṛgaśāvākṣī (Yāśodā with fawn-like eyes) indicates that the mother was suitable for the Lord with beautiful lotus eyes. Thus she could see this form. She was astonished. “What is this that I see? Why am I seeing it?” But knowledge of Kṛṣṇa as the Lord which obstructs affection did not arise in her. Astonishment will not arise on seeing this in the Lord, since one knows it is possible for him. When she realized that her son had some natural astonishing powers, immediately her affection increased, destroying doubts about the death of Pūtanā, destruction of the cart, and the fall of Tṛnāvart. Or she thought, “I am falling into illusion for I have seen this in my son.” She smiled exceptionally (suvismitāḥ), thinking of her delusion. She laughed at herself. O king (rājan)! Everything is revealed to you. You understand the truth though others do not. The truth is this. She closed her eyes to rid herself of the vision of the universe which obstructed the bliss of seeing the Lord directly as Kṛṣṇa. There is vision of something else though Kṛṣṇa is directly present. Thinking of the strength of illusion, she trembled in fear, and was astonished. The conclusion is here written according to my taste, though many conclusions manifest by the mercy of Kṛṣṇa. Thus end the Bhaktivedanta purports of the Tenth Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "The Killing of the Demon Tṛṇāvarta." 10.8: Lord Kṛṣṇa Shows the Universal Form Within His Mouth verses: Summary, 1, 2, 3, 4, 5, 6, 7, 8-9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37-39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52 Chapter Summary The summary of the Eighth Chapter is as follows. This chapter describes the ceremony of giving a name to Kṛṣṇa. It also describes His crawling, His playing with the cows, and His eating earth and again showing the universal form to His mother. One day, Vasudeva sent for Gargamuni, the family priest of the yadu-vaṁśa, and thus Gargamuni went to the house of Nanda Mahārāja, who received him very well and requested him to give names to Kṛṣṇa and Balarāma. Gargamuni, of course, reminded Nanda Mahārāja that Kaṁsa was looking for the son of Devakī and said that if he performed the ceremony very gorgeously, the ceremony would come to the notice of Kaṁsa, who would then suspect that Kṛṣṇa was the son of Devakī. Nanda Mahārāja therefore requested Gargamuni to perform this ceremony without anyone's knowledge, and Gargamuni did so. Because Balarāma, the son of Rohiṇī, increases the transcendental bliss of others, His name is Rāma, and because of His extraordinary strength, He is called Baladeva. He attracts the Yadus to follow His instructions, and therefore His name is Saṅkarṣaṇa. Kṛṣṇa, the son of Yaśodā, previously appeared in many other colors, such as white, red and yellow, and He had now assumed the color black. Because He was sometimes the son of Vasudeva, His name is Vāsudeva. According to His various activities and qualities, He has many other names. After thus informing Nanda Mahārāja and completing the name-giving ceremony, Gargamuni advised Nanda Mahārāja to protect his son very carefully and then departed. Śukadeva Gosvāmī next described how the two children crawled, walked on Their small legs, played with the cows and calves, stole butter and other milk products and broke the butter pots. In this way, he described many naughty activities of Kṛṣṇa and Balarāma. The most wonderful of these occurred when Kṛṣṇa's playmates complained to mother Yaśodā that Kṛṣṇa was eating earth. Mother Yaśodā wanted to open Kṛṣṇa's mouth to see the evidence so that she could chastise Him. Sometimes she assumed the position of a chastising mother, and at the next moment she was overwhelmed with maternal love. After describing all this to Mahārāja Parīkṣit, Śukadeva Gosvāmī, at Mahārāja Parīkṣit's request, praised the fortune of mother Yaśodā and Nanda. Nanda and Yaśodā were formerly Droṇa and Dharā, and by the order of Brahmā they came to this earth and had the Supreme Personality of Godhead as their son.