Śrīmad-Bhāgavatam 10.90.47
Blended reading (Sanskrit + English inline)
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ajita
—
the unconquered Lord
a + jita — unconquered. Kṛṣṇa's name. Even Lakṣmī, for whose favor everyone strives, belongs to the unconquered one. Gauḍīyas: ajita is Kṛṣṇa's aiśvarya-pole; His mādhurya-pole lets Him be conquered by Yaśodā's rope. Both ajita and conquered are Him.
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svarūpam
—
own form, spiritual form
Compound: sva (own) + rūpa (form). Gauḍīya theology's central term — svarūpa is the eternal spiritual identity. Verse 90.47 confesses: even Kṛṣṇa's enemies received svarūpa. Liberation in Bhāgavatam is not annihilation but transfer to one's own form.
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amaṅgala-ghnam
—
destroyer of inauspiciousness
Compound: amaṅgala (inauspicious) + ghna (destroyer). His name is amaṅgala-ghna — destroys evil by being heard or chanted. Anchor verse for the Gauḍīya theology of nāma-saṅkīrtana: sound itself liberates.
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gotra-dharmaḥ
—
the principles of disciplic succession
gotra (lineage, paramparā) + dharma (principle). Bhagavān Himself founded the disciplic successions — including the four sampradāyas (Brahma-Madhva-Gauḍīya is one). Vaiṣṇava parampara is not man-made; it is Bhagavān's own structural arrangement.
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kāla-cakra-āyudhasya
—
whose weapon is the wheel of time
Triple compound: kāla (time) + cakra (wheel) + āyudha (weapon). Kṛṣṇa's most fearsome weapon — kāla-cakra. The Sudarśana is its visible form. Gauḍīyas: time itself is His instrument. Mortality is the asuras' fall, not the cosmic accident.
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tīrtham
—
holy place of pilgrimage
From √tṛ — that which one crosses over by. The Gaṅgā is tīrtha because her water bears Kṛṣṇa's pāda-śauca. Gauḍīyas: any place touched by Bhagavān or His pure devotee becomes tīrtha (Padma Purāṇa). Vṛndāvana is the supreme tīrtha for this reason.
From beginning to end, the Tenth Canto of Śrīmad-Bhāgavatam has been exclusively dedicated to reciting the pastimes of Lord Kṛṣṇa in Vṛndāvana, Mathurā and Dvārakā. As Śrīla Viśvanātha Cakravartī points out, this verse sums up the Tenth Canto by mentioning five special glories of Śrī Kṛṣṇa that even His expansions, plenary portions and incarnations do not display. First, Lord Kṛṣṇa’s reputation eclipsed that of the holy Ganges when He descended into the Yadu dynasty. Previous to this, Mother Ganges was the most sacred of all tīrthas, being the water that had bathed Lord Vāmanadeva’s lotus feet. Another river, the Yamunā, became even greater than the Ganges by contacting the dust from Śrī Kṛṣṇa’s feet in the districts of Vraja and Mathurā: gaṅgā-śata-guṇā prāyo māthure mama maṇḍale yamunā viśrutā devi nātra kāryā vicāraṇā “The renowned Yamunā in My domain of Mathurā is hundreds of times greater than the Ganges. About this there can be no dispute, O goddess.” ( Varāha Purāṇa ) Second, Lord Kṛṣṇa gave liberation not only to His surrendered devotees but also to those who considered themselves His enemies. Devotees like the cowherd girls of Vraja and others attained His personal association by entering into His eternal pleasure pastimes in the spiritual world, while inimical demons killed by Him attained the sāyujya-mukti of merging into His divine form. When He was present on this earth, Lord Kṛṣṇa’s compassion extended to His family, friends and servants, and also to His enemies and their families, friends and servants. Great authorities like Lord Brahmā have mentioned this fact: sad-veṣād iva pūtanāpi sa-kulā tvām eva devāpitā. “My Lord, You have already given Yourself to Pūtanā and her family members simply because she dressed herself as a devotee.” ( Bhāg. 10.14.35 ) Third, Goddess Lakṣmī, Lord Nārāyaṇa’s constant companion, whom great demigods serve menially to win her slight favor, was unable to win the privilege of joining the intimate company of Lord Kṛṣṇa’s devotees in Vraja. Despite her eagerness to participate in the rāsa dance and other pastimes enacted by Śrī Kṛṣṇa, and despite the severe austerities she underwent to achieve that end, she could not transcend her natural mood of reverence. The sweetness and intimacy Lord Kṛṣṇa manifested in Vṛndāvana constitute a unique kind of opulence found nowhere else, even in Vaikuṇṭha. As Śrī Uddhava says: yan martya-līlaupayikaṁ sva-yoga- māyā-balaṁ darśayatā gṛhītam vismāpanaṁ svasya ca saubhagarddheḥ paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam “To exhibit the strength of His spiritual potency, Lord Kṛṣṇa manifested a form just suitable for His humanlike pastimes in the material world. This form was wonderful even for Him and was the supreme abode of the wealth of good fortune. Its limbs were so beautiful that they increased the beauty of the ornaments worn on different parts of His body.” ( Bhāg. 3.2.12 ) Fourth, the name Kṛṣṇa is superior to the name Nārāyaṇa and to those of all of Lord Kṛṣṇa’s other expansions. These two syllables — kṛṣ and ṇa — combine together to destroy all inauspiciousness and illusion. When recited, the name Kṛṣṇa becomes śruta-matha; that is to say, the recitation of Kṛṣṇa’s name totally crushes ( mathnāti ) the excellence of all other spiritual practices described in the revealed scriptures ( śruta ). In the words of the Brahmāṇda Purāṇa: sahasra-nāmnāṁ puṇyānāṁ trir āvṛttyā tu yat phalam ekāvṛttyā tu kṛṣṇasya nāmaikaṁ tat prayacchati “By uttering the single name of Kṛṣṇa just once, one attains the same benefit as that gained by reciting Lord Viṣṇu’s thousand names three times.” Fifth, Lord Kṛṣṇa solidly reinstated dharma, the bull of religion, on his four legs of compassion, austerity, cleanliness and truth. Thus dharma could once again become go-tra, the protector of the earth. Śrī Kṛṣṇa also established the religious function of Govardhana-pūjā to honor His favorite hill, the cows and the brāhmaṇas. He also became the hill ( gotra ) Himself, assuming its form to accept the cowherds’ offerings. Moreover, He cultivated the dharma, or loving nature, of Vraja’s divine cowherds ( gotras ), whose love for Him has never been equaled. These are just a few of the wonderful features of Lord Kṛṣṇa’s unique personality.
After praising the dynasty as the spiritual foundation, Śukadeva now praises the form of Kṛṣṇa as the controller of that family. Svayam Bhagavān relieved the earth of its burden as previously described. That is not astonishing to the devatās since he is in control of time, extending from a fraction of a second to Brahmā’s lifespan, which revolves like a wheel that cuts everything. This is his weapon to carry out destruction on its own, without any effort. In order to understand how this is not astonishing, he explains Kṛṣṇa’s astonishing features. Though Kṛṣṇa is like this, he appeared among the Yadus for giving mercy to the people and made the foot water of Vāmana called Gaṅgā of lesser significance, by putting his food dust in the Yamunā. gaṅgā-śata-guṇā prāyo māthure mama maṇḍale yamunā viśrutā devi nātra kāryā vicāraṇā The renowned Yamunā in my domain of Mathurā is hundreds of times greater than the Gaṅgā. About this there can be no dispute, O goddess. Varāha Purāṇa yat-pāda-saṁśrayāḥ sūta munayaḥ praśamāyanāḥ sadyaḥ punanty upaspṛṣṭāḥ svardhuny-āpo ’nusevayā O Sūta, those great sages who have completely taken shelter of the lotus feet of the Lord can at once sanctify those who come in touch with them, whereas the waters of the Gaṅgā can sanctify only after prolonged use. SB 1.1.15 ko vā bhagavatas tasya puṇya-ślokeḍya-karmaṇaḥ śuddhi-kāmo na śṛṇuyād yaśaḥ kali-malāpaham Who is there, desiring deliverance from the vices of the age of quarrel, who is not willing to hear the virtuous glories of the Lord? SB 1.1.16 The glorification takes the form of a question by Śaunaka, and thus Kṛṣṇa is not mentioned directly. Because of him (yat) those who hated the Lord like Pūtanā attained Bhagavān (svarūpam), the root of everything, just like those who had affection for the Lord. Or those who were affectionate to the demons, such as their parents and brothers, attained the Lord. Sad-veṣād iva pūtanāpi sa-kulā tvām eva devāpitā: you have already arranged to give yourself to Pūtanā and her family members in exchange for her disguising herself as a devotee. (SB 10.14.35) In him resides all excellence of a wealth of beauty and qualities (para-śrīḥ), but he cannot be touched by others (ajita). To see him others make great effort (yad-arthe ’nya-yatnaḥ). yan martya-līlaupayikaṁ sva-yoga- māyā-balaṁ darśayatā gṛhītam vismāpanaṁ svasya ca saubhagarddheḥ paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam Kṛṣṇa possesses that form suitable for human pastimes to show the full capacity of his yoga-māyā. That form astonishes even the lord of Vaikuṇṭha. It is the pinnacle of auspicious qualities and enhances the beauty of his ornaments. SB 3.2.12 adṛṣṭvānyatamaṁ loke śīlaudārya-guṇaiḥ samam ahaṁ suto vām abhavaṁ pṛśnigarbha iti śrutaḥ Since I found no one else as highly elevated as you in simplicity and other qualities of good character, I appeared in this world as Pṛśnigarbha, or one who is celebrated as having taken birth from Pṛśni. SB 10.3.41 tṛtīye ’smin bhave ’haṁ vai tenaiva vapuṣātha vām jāto bhūyas tayor eva satyaṁ me vyāhṛtaṁ sati O supremely chaste mother, I, the same personality, have now appeared of you both as your son for the third time. Take my words as the truth. SB 10.3.42 But others such as Mahāviṣṇu take great effort to see him. Though Viṣṇu is the most respectful to brāhmaṇas, he repeated stole the brāhmaṇa’s children, causing the brāhmaṇa extreme suffering, and thereby committing the fault of disrespect to brāhmaṇas. He made this great effort to see Kṛṣṇa. Vijātmajā me yuvayor didṛkṣuṇā: I brought the brāhmaṇa’s sons here because I wanted to see the two of you. (SB 10.89.58) Hari-vaṁśa says: tvad darśanārthaṁ te bālā hṛtās tena mahātmanā / viprārtham eṣyate kṛṣṇo nāgacched anyatheti hi // In order to see you, Viṣṇu stole the boys. Kṛṣṇa would come for the brāhmaṇa but otherwise he would not come. His name destroys all inauspiciousness completely, giving up all other means, and gives all auspiciousness. Brahmāṇḍa Purāṇa says: sahasra-nāmnāṁ puṇyānāṁ trir āvṛttyā tu yat phalaṁ ekāvṛtyā tu kṛṣṇasya nāmaikaṁ tat prayacchati The result of chanting Viṣṇu’s thousand names three times is attained by chanting Kṛṣṇa’s name once. Destruction of all inauspiciousness takes place by hearing what to speak of saying his name. By him is taught bhagavad-dharma (bhakti) attained through the beginningless line of sages (yat-kṛto gotra-dharmaḥ). The Lord himself says this in the Eleventh Canto and in the Gītā: ye vai bhagavatā proktā upāyā hy ātma-labdhaye añjaḥ puṁsām aviduṣāṁ viddhi bhāgavatān hi tān Even ignorant living entities can very easily come to know the Supreme Lord if they adopt those means prescribed by the Supreme Lord. The process recommended by the Lord is known as bhāgavata-dharma. SB 11.2.34 māṁ hi pārtha vyapāśritya ye ’pi syuḥ pāpa-yonayaḥ striyo vaiśyās tathā śūdrās te ’pi yānti parāṁ gatim kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā O son of Pṛthā, those who take shelter in me, though they be of lower birth—women, vaiśyas and śūdras can attain the supreme destination. How much more this is so of the righteous brāhmaṇas, the devotees and the saintly kings. BG 9.32.33 This dharma pervades everywhere at all times in the universe: tasmāt sarvātmanā rājan hariḥ sarvatra sarvadā śrotavyaḥ kīrtitavyaś ca smartavyo bhagavān nṛṇām O King! Therefore, at all times and all places without restriction men should hear about, glorify and remember the Supreme Lord with full concentration of mind. SB 2.2.36 Or, gotra can mean “that which delivers the earth (go).” Gotra-dharma therefore means the dharma which delivers the earth. Api cet sudurācāraḥ: I consider even the most sinful to be my devotee. (BG 9.30) Mad-bhakti-yukto bhuvanaṁ punāti: a devotee thus fixed in loving service to me purifies the entire universe. (SB 11.14.24) Or, by the Lord the sacrifice (dharma) of the mountain (gotra) Govardhana was performed. In this he showed affection for his devotees and made Indra insignificant. Or, in the worship of Govardhana he made everyone understand dharma in relation to his body (gotra). na karhicin mat-parāḥ śānta-rūpe naṅkṣyanti no me ’nimiṣo leḍhi hetiḥ yeṣām ahaṁ priya ātmā sutaś ca sakhā guruḥ suhṛdo daivam iṣṭam My dear mother, Devahūti! O emblem of peace! My weapon, the disc of time, never vanquishes those for whom I am very dear—for whom I am the Supersoul, son, friend, spiritual master, well-wisher, worshipable Deity and desired goal. Since the devotees are always attached to me, they are never vanquished by the agents of time. SB 3.25.38 Or, by Kṛṣṇa was produced various types (gotra) of prema (dharma) in relation to individuals like Nanda, Vasudeva and Yudhiṣṭhira. Or they developed such prema for him. Or, by Kṛṣṇa was produced natural, incomparable prema (dharma) in the cowherds (gotra—protector of cows). Or, by him was revealed the highest form of all, having the qualities (dharma) of a cowherd (gotra). It is not surprising that he made the Gaṅgā less in stature, since he made even enemies attain him. That also is not surprising, since he is endowed with the most attractive qualities, untouched by anyone, and is unavailable to others though they make great effort, since his name alone destroys all inauspiciousness just by being heard, and since he revealed his highest form as a cowherd boy. Thus, relieving the earth of its burden is not surprising at all. The particular reason is that he has control of time. The reason for everything mentioned is that he is Kṛṣṇa.
O king! Śukadeva calls for attention to hear the glories of the Lord in summary or he calls out of great joy. An example is given of his power to purify. It is greater than the Gaṅgā. Those who had affection (snigdhāḥ) (and even those who hated him) were qualified to attain the Lord’s svarūpa easily, and attained him, because of his special wealth of great qualities. Or those who were affectionate to the demons (vidvit-snigdhāḥ), such as their parents and brothers, attained ātma-tattva (svarūpam). They attained liberation. In order to attain a reflection of his glance of mercy, others make great efforts by austerities. His name destroys the suffering of saṁsāra (amaṅgalam) just on being heard (atha śrutam) or uttered accidently (gaditam). What to speak of chanting with faith? By him, bhakti coming through lineage (gotra-dharmaḥ) is produced (yat-kṛtaḥ). Relieving the burden of the earth by killing demons as described, or as sung by the sages, is not astonishing for Kṛṣna, who appeared to manifest unlimited powers as bhagavān svayam (kṛṣṇasya), who has the cakra, time, as his weapon, since he can destroy the universe by his glance alone. But he did not appear for that purpose. Rather he appeared in order to spread prema-bhakti, by performing various pastimes which gave bliss to his devotees. Mad bhaktānāṁ vinodārthaṁ karomi vividhāḥ kriyāḥ: I perform various pastimes for the pleasure of my devotees. (Padma Puraṇa)
That tīrtha born among the Yadus made the tīrtha of the Gaṅgā, which is his foot water, inferior. Kṛṣṇa’s wealth (krṣṇasya śṛīḥ) is not attained by anyone (ajita-para). “It is not astonishing” may be attached to all the statements. It is not astonishing that he made the Gaṅgā inferior. It is not astonishing that just hearing his name destroys all saṁsāra. It is not astonishing that he instituted bhakti. It is not astonishing that he relieved the burden of the earth. This is because he has the cakra, which is time itself, which destroys everything. Or in two verses everything is summarized by describing the glories of the Lord. Because bhagavān appeared among the Yadus, he made the Gaṅgā inferior, since the glory of his activities is greater than Gaṅgā’s greatness. Or though the Yadu dynasty was inferior concerning kings, since it was cursed to be devoid of kings by Yayati, it became a tīrtha, served by all, since the Lord appeared in that family.Though the Gaṅgā is all tīrthas, it is merely the water that washed the Lord’s feet. It is not astonishing that the Yadu family was the best tīrtha, because of the constant, special relationship with the Lord. He liberated even the demons. Moreover, Śrī accepted him. Though he was not controlled by chastity when he was Rāma (ajitaḥ), since he rejected Sītā at the end, he is accepted to be the best husband (paraḥ). This is explained: śrī-rukmiṇy uvāca śrutvā guṇān bhuvana-sundara śṛṇvatāṁ te nirviśya karṇa-vivarair harato ’ṅga-tāpam rūpaṁ dṛśāṁ dṛśimatām akhilārtha-lābhaṁ tvayy acyutāviśati cittam apatrapaṁ me Śrī Rukmiṇī said: O beauty of the worlds, having heard of your qualities, which enter the ears of those who hear and remove their bodily distress, and having also heard of your beauty, which fulfills all desires of those who see, I have fixed my shameless mind upon you, O Kṛṣṇa. SB 10.52.37 Moreover, his name on being heard destroys all obstacles, to bhakti-rasa--such as advaita-jñāna. His name is glorified by those who know the truth, since the greatness of the name is like the greatness of the Lord himself, born among the Yadus. Moreover, he spread bhakti everywhere. By him dharma (bhakti) was spread in the families (gotra-dharma). Or because of him, the necessary pious act for all people (kṛta) is the dharma of the name (gotra). etan nirvidyamānānām icchatām akuto-bhayam | yogināṁ nṛpa nirṇītaṁ harer nāmānukīrtanam || O King! Continuous chanting of the name of the Lord has been prescribed for devotees, for those with desires for liberation and material elevation, and for those satisfied with the self. SB 2.1.11
- What in my life has become sacred because Kṛṣṇa has dwelled there?
- Where could His presence sanctify a place I have been dismissing as ordinary?
The Gaṅgā is holy because she washes Kṛṣṇa's feet — but His glories outshine her. His enemies and lovers both attain spiritual bodies. Lakṣmī Herself belongs to Him alone. His Name destroys inauspiciousness. He set the dharma-paramparās. No wonder, then, that He, whose weapon is time itself, relieved the earth's burden.
Earlier in this canto (SB 10.6) the demoness Pūtanā came to nurse the infant Kṛṣṇa with poisoned breast — and He drank her life along with the milk. Yet because she had assumed the form of a loving mother, however falsely, He granted her the post of a devotee-mother in His spiritual realm (Bhakti-rasāmṛta-sindhu 1.2.262).
Verse 90.47's claim — vidviṭ-snigdhāḥ svarūpaṁ yayuḥ, 'both haters and lovers attained His own form' — names this pattern. Gauḍīyas: Bhagavān's slayings are themselves liberations. The Kaṁsa, Pūtanā, Śiśupāla, Aghāsura all reach svarūpa. The verse confesses what canto 10 has demonstrated.
My note
Source: vedabase.io