Śrīmad-Bhāgavatam 10.20.47
Blended reading (Sanskrit + English inline)
-
kumut
—
the night-blooming water-lily
Kumut — the kumuda-lotus that opens at night, closes by day. In Vraja-poetry the gopīs at night are kumuda-bloomed; here the kumut serves a different role, the lone exception. The plant becomes the verse's witty pivot.
-
dasyūn-vinā
—
except for the thieves
Dasyu — thief, brigand. The standing Vedic name for the demoniac element. Gauḍīyas note: the Lord's reign is not by suppressing dasyus but by being so bright that dasyus' own behaviour catches up with them.
-
rājñā
—
by a king
Instrumental of rājan. A strong dharmic king. Gauḍīyas read Kṛṣṇa as the ultimate Rājan — His rule is the cosmic case of which Yudhiṣṭhira and others are local instances.
-
nirbhayāḥ
—
fearless
Nir + bhaya. The condition of citizens under good rule. In Gauḍīya theology, nirbhayatā is the natural state of a śaraṇāgata (cf. śaraṇāgati's anga 'rakṣiṣyatīti viśvāsaḥ' — the trust that Kṛṣṇa will protect).
-
vāri-jāni
—
water-born (lotuses)
Compound: vāri (water) + ja (born). The water-born flowers. Lotus is the Bhāgavatam's emblem of every bhakti-faculty — eyes, feet, hands, heart, all lotus-like in Kṛṣṇa-yoga.
Kumut means kumuda, the night blooming lotus. These lotuses are compared to the thieves (dasyu), and this is suggest by the sound ku (low class), mut (joy) , joyful among the fallen. Just as all except the thieves are happy when the king sits on the throne, when the sun rises up, all lotuses except the night blooming lotus open up.
The word vārijāni indicates any flower that grows in the water, not only the lotus. It is a general term, since the kumuda is included among the water growing flowers. Since the kumuda blooms at night it compared to thieves who flourish at night. When the king ascends the throne, or becomes active, all are fearless. Instead of yathā dasyūn sometimes dasyūn āsan is seen. Śukadeva addresses Parīkṣit as an example of such a king.
There is enmity between the lotuses which blossom by the sun’s rays and their enemy, the kumudas which blossom during the night. Without the enemy there is beauty by the blossoming of lotuses. Thus the lotuses experience great joy in blossoming during the day. Because of the king there is enmity between the people and the thieves. Without the thieves, the people are fearless and joyful. The rising of the sun creates the joy but (tu) the existence of the king gives fearlessness. Or the word tu can mean “and.” And when the king appears, the people have no fear. When there is no king the thieves are rampant, as after the killing of King Vena. When Pṛthu appeared, the thieves were restrained. Or when the sun rises the lotuses rejoice and the kumudas do not. Similarly when there is a king the citizens are fearless but the thieves have fear. Or Parīkṣit, you are such a king (nṛpa)! Or because you are also a king you can understand this.
The autumn sun rises and every water-flower blooms gladly — except the night-blooming kumut, which closes. So under a strong dharmic king, everyone is fearless except the thieves. Gauḍīyas extend: under Kṛṣṇa's full lordship in Vraja, every devotee blossoms; only the demons (the would-be thieves of His pastimes) cannot bear His sunrise.
Putanā came in night-disguise as a sweet mother, only to be unmasked by Kṛṣṇa's nursing — and her demoniac form sprawled across Vraja by dawn (SB 10.6). She is the kumut of this verse: the night-blooming presence that cannot endure the day. Yet Bhāgavatam records that she received the post of nurse in Vaikuṇṭha — even thieves of Kṛṣṇa's līlā are mercied.
Gauḍīyas read SB 10.20.47 with this twist. The kumut closes, but in Kṛṣṇa's reign even the closed flower is gathered.
My note
Source: vedabase.io