Śrīmad-Bhāgavatam 10.8.30
Blended reading (Sanskrit + English inline)
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hasta - agrāhye
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when (the destination) is out of the reach of His hands
Hasta (hand) + a-grāhya (un-graspable) + locative. The verse stages an impossible reach. Gauḍīya reading: nothing is hasta-agrāhya for Kṛṣṇa actually — but in His līlā He pretends inaccessibility to invent the climbing.
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ulūkhala - ādyaiḥ
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by the grinding-mortar and similar (objects)
Ulūkhala (grinding mortar) + ādi (etc.), instrumental. The same ulūkhala will, in 10.9, become the mortar to which Yaśodā binds Him — the dāmodara-līlā. The verse plants its first appearance in His play.
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dhvānta - āgāre
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in a dark room
Dhvānta (darkness) + āgāra (room), locative. The pantry where butter is hidden. Gauḍīya symbolic resonance: Kṛṣṇa enters dark places to draw out hidden sweetness — a model of His descent into the dark room of the conditioned heart.
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dhṛta - maṇi - gaṇam
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(His body) holding many jewels
Dhṛta (worn) + maṇi (jewel) + gaṇa (group). His ornaments are not decorative additions; they are svarūpa-bhūṣaṇa, parts of His eternal body. The jewels are nitya, not removable.
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sva - aṅgam artha - pradīpam
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His own body as the lamp for the purpose
Sva-aṅga (own body) + artha (purpose) + pradīpa (lamp). His luminous body becomes the lamp by which to see the butter-pot. Gauḍīya: Kṛṣṇa's body is the source of all light; the upaniṣadic statement tasya bhāsā sarvam idam vibhāti is here a toddler's pantry-trick.
Formerly, in every household, yogurt and butter were kept for use in emergencies. But Kṛṣṇa and Balarāma would pile up planks so that They could reach the pots and would then pick holes in the pots with Their hands so that the contents would leak out and They could drink it. This was another means for stealing butter and milk. When the butter and milk were kept in a dark room, Kṛṣṇa and Balarāma would go there and make the place bright with the valuable jewels on Their bodies. On the whole, Kṛṣṇa and Balarāma engaged in stealing butter and milk from the neighborhood houses in many ways.
"Another day he entered another house and not being able to reach the pot, he thought of some method (vidhim racayati). Sometimes he piles up seats, or climbs on a mortar, or on the shoulders of other boys. He knows (vayunah) what is in the pots hung by string from the ceiling (sikabhandesu), just by seeing the exterior. If unable to take the contents, he makes a hole with pole headed with a sharp iron point. He knows all about this work (tadvit): how to put a hole in the pot, how to get the yogurt pouring out, how to open the mouths of the boys and let them take their fill. Even in the dark it is not impossible. In dark rooms their bodies (svangam) and also their jewels act as lamps. Nothing is not known to them." "Why don’t you be more careful?" "When everyone is busy in household affairs, he comes. Though he has a bewitching power for stealing with his soft smile, his baby words, his sweet movements and bodily beauty, he likes to steal on the sly. In order to find out who is there he sends other boys as spies to the gopis’ houses."
“You are speaking something amazing! I want to hear his method of stealing.” He certainly (hi) produces a method for getting it in his hands by using wood planks, mortars and other items, such as climbing on the backs of his friends as described by Bilvamaṅgala in the words pīṭha-niṣaṇṇa-bālaka-gale: placing his feet on the nape of neck of a crouched boy. He climbs on the shoulders of another boy. “But the pot is place very high above him.” He produces a hole in the pot hanging from a rope by using a stick with a long, pointed end. “But from far away it is difficult to make a hole which will pour out the liquid contents. The pot will break.” He knows how to do it (tad-vit). “How does he know which pot among all the pots has the desirable contents?” By seeing the qualities of the pot he knows what is inside (antar-nihita-vayunaḥ). “Why do you not keep the pots in a dark corner?” He lights up the darkness with his limbs. He does not depend on his jewels. He wears the jewels because of anxiety, in case there is some deep darkness that his effulgence cannot penetrate. If he did not wear jewels, there may be small traces of darkness remaining. People think that by putting jewels on the thief you are helping him steal. These rare gems may be stolen by our husbands. They think that he should not wear these ornaments any more. It is astonishing that though he wears invaluable jewels, he steals milk. They then laughed. “If this is true, hide, catch him and bring him here.” It is not possible because he comes when it is not possible to catch him-- when we are busy with household chores. Yarhi repeats the meaning of kale in order to emphasize Kṛṣṇa’s devious ways. Or, “How does he know what is in the pot?” By the characteristics of the pots he can understand. “You are all gossiping. What are you saying? My child is innocent.” He has knowledge of what is held in the pots because of his intelligence. He has knowledge of others’ goods and of time. He is expert in making holes and climbing to inaccessible places. They all laughed because of his power to bewilder them. It should be understood that he was a great thief because he was complete in all qualities.
The method for stealing and eating the butter is described. He climbs on the backs of his friends as described by Bilvamaṅgala in the words pīṭha-niṣaṇṇa-bālaka-gale: placing his feet on the nape of neck of a crouched boy. Hi means certainly. Climbing up they put holes in the pots hanging from the ceiling. Knowing what is in the pots (tadvit), they do this. Or why do they devise these means of stealing? They enjoy the yogurt (tadvit). He does this to eat the yogurt. “Oh, you are lying! It is not possible this small child to know this, since he is pure and simple in intelligence.” He has all knowledge interally (antar-nihita-vayunaḥ). O Yaśodā! Let him steal if he is not able to pay the price. Laughing they say “He has gems on his body.” How is this possible with the women in the house? He does this while the women are busy. He is a great thief.
- Notice one obstacle today (a 'high shelf' you've been avoiding) and take one resourceful, concrete step toward it instead of waiting for ideal conditions.
- Refuse the excuse of 'darkness' — when clarity is missing, act with the light you already carry (your sādhana, your training) rather than stalling.
- Speak to Kṛṣṇa directly as the cowherd boy who climbs and reaches — invite that same intimate, playful resourcefulness into one task you're treating too seriously.
A boy who, told the pearls are out of reach, stacks the household furniture into a ladder and climbs — and whose own ornaments light the dark pantry for the work. Kṛṣṇa's ingenuity is not a child's improvisation; it is the dākṣya of svayaṁ-bhagavān, who already lights every dark place He plans to enter.
My note
Source: vedabase.io