Śrīmad-Bhāgavatam 10.89.57
Blended reading (Sanskrit + English inline)
-
vavanda-ātmānam
—
He offered homage to Himself
Compound: imperfect of √vand (to praise/bow) + ātman (self). Kṛṣṇa bows to His own source-expansion. Gauḍīyas read this verse as proof of the līlā of distinction within identity — acintya-bhedābheda enacted between Kṛṣṇa and Mahā-Viṣṇu.
-
acyutaḥ
—
the infallible one
From a + cyuta (not fallen). One of Kṛṣṇa's standard names. The verse calls Him Acyuta precisely when He bows — bowing does not diminish Him; it is His acyuta-dharma.
-
jiṣṇuḥ
—
the victorious one (Arjuna)
From √ji (to conquer). Arjuna's epithet — 'the victorious.' The Bhāgavatam uses it ironically here: the jiṣṇu has been unable to conquer his own pratijñā and is now bowing in the presence of the One who quietly arranged everything.
-
bhūmā
—
the all-pervading one
From √bhū. The Cosmic Person — bhūmā in the Chāndogya sense, the boundless. Mahā-Viṣṇu addresses Kṛṣṇa and Arjuna in a 'voice full of solemn authority' (ūrjayā girā).
-
baddha-añjalī
—
with folded palms
Compound: baddha (bound) + añjali (folded palms). Even Kṛṣṇa and Arjuna stand añjalī before Mahā-Viṣṇu. Gauḍīyas note: añjali is the universal Vaiṣṇava posture, observed even at the apex.
Śrīla Viśvanātha Cakravartī makes the following observations on this verse: Just as Lord Kṛṣṇa offered obeisances to His own Deity during the worship of Govardhana Hill, so now also He paid homage to His Viṣṇu expansion for the purpose of playing out His pastimes. The Lord is ananta, possessed of countless manifestations, and this eight-armed form is among them. He is acyuta, “never falling from His position,” in the sense that He never stops engaging in His humanlike pastimes as a cowherd boy of Vṛndāvana. Thus to safeguard the special sanctity of His humanlike pastimes as Kṛṣṇa, He offered obeisances to His own plenary expansion. Lord Mahā-Viṣṇu appeared before Kṛṣṇa and Arjuna as bhūmā, the supremely opulent one, and as parameṣṭhināṁ prabhuḥ, the Lord of multitudes of Brahmās ruling over millions of universes. With solemn authority He spoke in such a way as to bewilder Arjuna, in obedience to Śrī Kṛṣṇa’s intention. His smile hinted at His private thoughts, which Śrīla Viśvanātha Cakravartī has revealed for our benefit: “My dear Kṛṣṇa, by Your desire I will describe My superiority, even though I am Your expansion. At the same time, however, I will subtly imply in My statements the supreme position of Your beauty, character and power and the fact that You are the source from which I emanate. Just see how clever I am — that in front of Arjuna I am confidentially divulging My true identity as nondifferent from You.”
"Together with the people of Vraja, the Lord bowed down to this form of Govardhana Hill, thus in effect, offering obeisances to Himself." tasmai namo vraja-janaih saha cakra atmanatmane 10.24.36 In this way again, for some diversion in his pastimes, Krsna offered respects to himself, who is one eight armed form out of infinite forms (anantam). Because Krsna does not fail to act like a human in his pastimes (acyuta), he bowed down to Visnu. And in order to preserve the human quality of Krsna’s pastimes, this eight armed form of Visnu, playing the pastime of the supreme lord though actually Krsna’s expansion, did not offer obeisances to Krsna. Arjuna realized that this form had more majesty than Krsna, and thus became reverential (jata sadhvasah). This form displaying power of abundance like the earth (bhuma), desiring to show more greatness than Krsna who received the Govadhana worship, this form of Visnu who was the lord of millions of brahmas in millions of universe (paramesthinam prabhuh), spoke with confident words (urjjaya gira), which were in obedience to Krsna’s intentions, in order to bewilder Arjuna. Visnu smiled, indicating " According to your intentions, I, your amsa, will reveal by my words my own superior powers, but actually in those words I will indicate your superiority in form, qualities and power, and my own position as amsa. See my cleverness." By this smile he also indicated his request that Krsna later reveal to Arjuna the truth about his position.
Kṛṣṇa offered respects to Mahāviṣṇu as part of his joyful pastimes, as he did to Govardhana. Tasmai namo vraja-janaiḥ saha cakra ātmanātmane: the Lord bowed down to this form of Govardhana Hill, thus in effect offering obeisances to himself. (SB 10.24.36) Viṣṇu was filled with unlimited powers (anantam). Kṛṣṇa, as Svayam Bhagavān, never failed to show his pervading nature and other qualities even in this situation (acyutaḥ) but also never failed to act as a human in his pastimes. And though Arjuna was unconquerable, he showed fear on seeing this form. Thus the two offered respects. Both were playing their human pastimes. Kṛṣṇa shows such powers to Brahmā and Akrūra and others. But as in the Govardhana pastimes, he does so as a sport, as part of his human pastimes. Arjuna and others follow in this mood. Kṛṣṇa also showed greatness when he assumed a huge form in the Govardhana pastimes. Mahāviṣṇu showed this power (bhumā). But he was also Kṛṣṇa’s helper and was lord of all the Brahmās. Thus he spoke with authority. He spoke with words which were bold (ūrjitā) so that Arjuna would respect his words, under the will of Kṛṣṇa. He smiled to indicate his pleasure.
He offered respects to Mahāviṣṇū called the self, since Mahāviṣṇu is non-different from himself. This story is confirmed in Hari-vaṁśa. For destroying the lamentation of Arjuna on not fulfilling his promise out of great affection and for producing a wealth friendly pastimes out of love, svayam bhagavān, showed a separate form of the mahāpuruṣa to produce faith and respect in Arjuna, acted in this way and spoke. This is how the learned explain this incident. Just as at the Govardhana sacrifice, Kṛṣṇa showed a separate form to the cowherds, and offered respects, at this time he showed another form and offered respects. The form was unlimited (anantam) in effulgence etc. Kṛṣṇa was fixed in his qualities, never failing to display his unlimited powers (acyutaḥ). Arjuna was always victorious and fearless (jiśṇuḥ). Astonishing at seeing the infinite form, he offered respects. Visnu, full of all powers (bhūmā) or pervading everywhere with his powers, or having an awesome form, since he was the master of all masters, spoke. He was always smiling by his nature. Or he smiled out of great affection to indicate that the two were dear to him. Or because he was just a separate form of Kṛṣṇa, his words were not really profound or spontaneous. Thus he could not help but smile.
- Where might my worship be joining an already-ongoing divine self-worship?
- How does seeing worship as God's first act, not mine, relax my performance?
Kṛṣṇa offers homage to Himself — the Person bowing to His own ultimate expansion. Arjuna, astonished, bows too. The Bhāgavatam shows that even Kṛṣṇa, svayaṁ bhagavān, displays vaiṣṇava etiquette to Mahā-Viṣṇu — and the implication is that bowing is dharma even at the top of the tattva ladder.
My note
Source: vedabase.io