Śrīmad-Bhāgavatam 10.26.7
Blended reading (Sanskrit + English inline)
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haiyaṅgava
—
butter
Haiyaṅgava — fresh butter from the previous day's milk. The most precious household good of Vraja; Kṛṣṇa's theft of it is the Gauḻīya emblem of how Bhagavān steals the heart-cream of His devotees while pretending to need it Himself.
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stainye
—
engaged in stealing
Locative of stainya (theft). The 'crime' is structurally necessary — Yaśodā's binding follows from it. Gauḻīyas read every Vraja transgression as Kṛṣṇa engineering occasions for His devotees' intimate service.
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mātrā
—
by His mother
Instrumental of mātṛ. Yaśodā's binding (Dāmodara-līlā, SB 10.9) is the supreme proof of vātsalya: love itself, not power, ties down the Unbindable. The damodara prayers of Kārtika commemorate this verse-family.
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udūkhale
—
to a large mortar
Locative of ūdūkhala. The mortar is the agent that liberates Nalakūvara and Maṇigrīva — a household tool become the wheel of cosmic mercy. Bhakti has no special instruments; the kitchen suffices.
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arjunayoḥ
—
the twin arjuna trees
Genitive dual of arjuna. The trees are the Yakṣa sons under Nārada's curse — placed there long beforehand for this very moment. Vraja-līlā is never coincidence; it is choreography across yugas.
The two arjuna trees were old and thick, and they towered above little Kṛṣṇa’s courtyard. Nevertheless, they were pulled down quite easily by the naughty child.
How could he who was tied up because he had stolen butter crawl around and knock down the two arjuna trees?
The word kvacit means once. It should be understood in the verses following as well. Moving by his hands (bāhubhyām) he made the trees fall. This indicates that a lot of strength was needed to pull the mortar.
A toddler tied to a mortar drags the heavy stone behind him as he crawls — and the rope, looped around two pillar-like trees, pulls those very trees out of the ground. The gopas tell this as if recounting a strange coincidence; Gauḻīyas hear in it the snap of an ancient curse, the liberation of two demigod sons.
Nārada had cursed the two haughty Yakṣa sons of Kuvera to become trees in Vraja, awaiting Kṛṣṇa's touch for release (SB 10.10). For long ages they stood as twin arjuna trees on the banks of the Yamunā until Yaśodā tied her boy to the mortar in chapter 9.
In 10.10 the mortar lodged between their trunks, and Kṛṣṇa's gentle pull brought both trees down — releasing the sons restored, chastened, devotees. Gauḻīyas treat this as Kṛṣṇa's signature: a mother's rope around His belly becomes the instrument of cosmic liberation.
My note
Source: vedabase.io