Bhagavatam tenth canto study 19 – 10.3.39-46 Omnipotent Krishna can act through transcendental or normal means

Srimad Bhagavatam Canto 10 Chapter 3 Birth of Lord Krishna Text 39 Here Krishna is speaking to Vasudev and Devaki explaining to them about how he has become their son based on their past life austerities Text 39 Ajushta gram me vishayav Anapatyau cha dampati Navavrathe apavargam me Mohitau devamayaya So here it says Mohitau devamayaya you are deluded but what was the delusion it was not like worldly delusion it was devamayaya, it was a divine kind of illusion that illusion made you ask for me Ajushta gram me vishayav so although it might appear to some appear at one level that you were driven by worldly desires gram me vishayav so actually because it might seem to some that you were attracted by sexual desire and you wanted a child because through that but actually this can be understood in different ways for serving different purposes so actually speaking what it appears to be is not some people may think that it is actually worldly desire but devamayaya it is something which is transcendental and their desire was although they were prajapatis and they had the duty to beget children but their primary desire was for the lord and thus when they saw that lord before them that desire became spiritualized to have worldly desires is not necessarily a problem to hold on to those desires and to hold on to those desires in a material form is a problem if we can spiritualize our desires then there is a lot of auspiciousness possible for us in our future so although they were married they didn’t have children which is not a very happy situation for most people but when they saw a child they did not ask him for anything material when they saw Krishna the desire for Krishna was so strong or the desire for child and the desire for Krishna got intermingled we could say and they desired Krishna as their child they did not desire for anything else material nor did they desire for liberation the lord who can give as was mentioned he is the best of the givers of benedictions and he could have given anything but they asked him for something which was we could say a combination of their desire and the supreme benediction they asked for the lord as their child text 14 text 14 text 14 text 14 text 14 text 14 text 14 text 14 text 14 text 14 text 14 so that means sometimes Krishna when he is born there is no union between his parents sometimes there may be a union the important thing is not the mood with which someone appears but who is it that appears not the mood not the method by which it appears so who is it that appears that is more important. Just like Krishna can appear as a deity, which can seem like stone to us, but if we worship that deity, we will understand that actually it is Krishna.
Similarly, if we understand that it is Krishna who is transcendental, then we can actually appreciate His manifestation wherever He comes. Sometimes Krishna can come, say for Prabhupada, sometimes Krishna’s instruction came in a dream where a spiritual master told him to take sannyas. So, we could say something which happens in a dream is very mystical.
But then Krishna also came or Krishna’s voice or Krishna’s wisdom also came to him through an ordinary person, a postman some say, who said, Swamiji, why are you writing magazines? People read magazines and throw them away. If you write books, people keep the books for a longer time. And Prabhupada saw that as the voice of a spiritual master, saw that as the voice of Krishna.
So, just as Krishna’s guidance can come sometimes through extraordinary means and sometimes through ordinary means, Krishna’s intervention can sometimes come through extraordinary means, sometimes through ordinary means. Similarly, here we see that Krishna fulfilled the desire of Sudev and Devaki, but the means through which it was fulfilled might seem like material. But then because the consciousness was transcendental and because the result was transcendental, so we don’t have to focus on the material part of it.
It is just the medium through which the divine manifests. Text 41. So, now Krishna is telling that all this is how you got me as a son in a previous life also.
So, it’s not that their relationship is for this life and it’s not that that austerity will lead Krishna being a pain in this life. No. They got the fruit of that austerity in that life itself.
So, now it’s interesting Krishna, what is Krishna saying over here that actually there is no one with the qualities, the quality, the magnanimity of me. You said you wanted a child like me, but I found that there is no one like me. At that time, I became your Suta, Abhavam, I manifested.
And I was celebrated as Krishnigarbha. Now, this point that there is no one like me. And there is no one like me when Krishna is saying that is not an indication of arrogance.
It is simply a fact that he is the absolute and there is no one like him. Asamurdhva, that is one of the defining attributes of the absolute that he is beyond comparison. No one is equal to him or to speak of anyone being superior to him.
So, when they asked for a child, Krishna said that, Krishna is simply reporting a fact, there is no one like me. And here because I had given you a benediction that I will come as your child, so I honoured that. And thus, I myself, although because I had promised that your benediction will be fulfilled, so I myself came as your child.
And this child was known as Krishnigarbha. Krishnigarbha appeared in the Treta Yuga, as Vishwanath Chakravarthy mentions in his purport. Now, Tayorvam, next was 32, text 42 now.
Tayorvam punar evaham, adityamasa kashyapad upendraiti ukvikhyato vamanatvachyavamanaham. So, Tayorvam, both of you again, punar evaham, I came again in you. Adityamasa kashyapad, in another life you are known as Aditi and Kashyapa.
And at that time when I was born, Upendraiti Ukvikhyato, I was known as the younger brother of Indra, Upendra. And another name that I got was Vamana. Why? Because Vamanatvach, because I was a dwarf, so I also got the name Vamana at that time.
So, this Vamana avatar has been described in the 8th canto of the Srimad Bhagavatam. And there the stress has been on explaining how the Lord, how He appeared to all of them. And by appearing to all of them, how He benedicted Indra, how He actually benedicted Bali also.
Although Bali seemed to have lost everything because of Him, but Bali gained the Lord of everything. And thus what Bali experienced was not a loss, but a supreme gain. So, Krishna is telling that our relationship goes over many lifetimes and I have been with you through all these lifetimes.
So, again I had appeared before you. I had appeared as your child. And then after appearing as a child, the second time He appeared and now Krishna is going to say that I will appear to you a third time.
So, here Krishna note goes on. 43rd text. tritiye asmin bhave ahamvai te naiva vapushatavam jato bhuyas tayoreva satyam me vyarutam sati tritiye asmin bhave ahamvai.
Now, third time I have appeared before you. Certainly, indeed. te naiva vapushatavam, te naiva, in front of you, vam, in front of you, in the form that you saw, vapushatavam, this form, as you saw, jato bhuyas tayoreva, jato bhuyas, I was born to you again, tritiye, third time, satyam me vyarutam sati, satyam me vyarutam sati, these, oh, oh lady, oh, chaste one, take these words as the truth.
Now, generally speaking, when we have to take some knowledge, especially knowledge that is not knowable by ordinary means, we have to have some faith. So, for example, when we go to a doctor, and the doctor tells us that we have got TB. Now, the doctor may show us some medical reports which indicate that we have TB.
But still, those reports alone are not enough. Because after all, those reports don’t indicate anything, ultimately speaking. Those reports, they don’t mean anything to us.
Even if somebody shows us some x-rays or whatever, what do x-rays mean to us? So, for something which is beyond our knowledge, between our capacity to know, for that, we have to rely on authority. And that means we have to have faith and authority that they are speaking the truth. So, knowing who we were in a previous life is beyond our present capacity.
So, Krishna is telling Vasudev and Krishna that what I am speaking is the truth to you. Satyam me vyarutam sati. So, accept these words as truth.
Satyam and sati, sat-sat is a rhyme over here. Krishna has told in the Bhagavad Gita earlier that, In 4.5, he tells Arjuna that both of us have gone through many lifetimes, but you remember them, but you don’t remember them, I do. So, and Isvara Prabhupada explains that that is the difference between the Jiva and the Ishvara.
The Jiva is mayadheen. Although the Jiva may not, Jiva like Arjuna, may not be under maya the way all of us are, but still the Jiva is finite. And therefore, the Jiva’s memory also is finite.
The Ishvara, he is mayadheen, he is the lord of material nature and thus his memory also is infinite. And because his memory is infinite, so therefore, he can know everything. So, infinite, infinite memory of the Lord is being manifested over here when he’s saying that, you, where am I, that I had come to you in the past, you have had this extraordinary history from the past and this, have faith in this, that there is a bigger plan in your life.
Have faith, do not get carried away by, do not get overwhelmed with fear or negativity just by seeing the current circumstantial situation. Look for the bigger plan. Text 44, एतद्वां बदर्शितं रूपं प्राख्जन्म स्मर्णायमे नान्यतामद्भवं घ्यानं मर्तिलंगे नजायते So, now, Krishna is telling why he appeared in the Vishnu form to him.
Devaki had said, you know, please hide this form. Please, please hide this form. Otherwise, how will I be able to conceal you? Otherwise, Kamsa will attack you.
So, Krishna is telling that, I had a higher plan because of which I appeared in this form. एतद्वां बदर्शितं रूपं प्राख्जन्म स्मर्णायमे नान्यतामद्भवं घ्यानं मर्तिलंगे नान्यतामद्भवं So, when there is some mystical vision along with some mystical exposition or some extraordinary exposition, then it’s easier to have faith. We need to have faith in that which is transcendental.
We need something that is perceivable. So, perceivably, Krishna gave Vasudeva and Devaki the sight of his extraordinary four hundred form which is adorned and decorated and adorned. And then he told them some extraordinary information about their previous lives.
So, Krishna is saying that this visual demonstration will help you to have faith in my verbal exposition. प्राख्जन्म स्मर्णायते नान्यतामद्भवं घ्यानं So, प्राख्जन्म स्मर्णायते, you will be able to remember this, you will be accepted. नान्यतामद्भवं घ्यानं नान्यतामद्भवं घ्यानं But if I had, you would not have been able to know me, who I was, you would not have understood the nature of my appearance if, मर्तिलंगे नजायते, And if I had appeared just like an ordinary child, if I had appeared like an ordinary child, you would not have known me, you would not have understood who I am.
So Krishna shows his own divine purposes when he appears in this world. And prominent among those purposes is the understanding that he appears for fulfilling his mission. And even if those who have to go through a lot of difficulties to be a part of his mission, if they understand that they are part of a mission bigger than themselves and that there is a higher plan which will materialize in due course, then they will not be so carried away.
Then they will move forward in their life with sincerity, with determination, with faith. Text 45, युवाम् माम् पुत्रभावेन ब्रह्मभावेन चासक्रित् चिन्तयंतुकृताउस्नेह। यास्येथे मद्गतिंभराम् यास्येथे मद्गतिंभराम् Krishna is giving them a promise over here that you can attain the supreme destination. यास्येथे, do not fear, you can attain the supreme destination.
How? युवाम् माम् पुत्रभावेन Think of me in the mood of a child, mood of your son specifically. ब्रह्मभावेन चासक्रित् But don’t think of me only as a child. Also, असक्रित्, constantly know that I am also the supreme.
I am the supreme who has appeared as your child. So, Krishna is telling here, be conscious of both these modes of our relationship. So, as Krishna says, for example, तस्मात् सर्वेशु कालेशु मामनुस्मर युध्यच्यो So, मामनुस्मर, remember me, do the fighting.
So, Krishna is asking for two modes of consciousness. One mode is fight responsibly in the outer world. And second mode is that be conscious internally of your identity as my part, as engaged in my service, as living for my purpose.
Similarly, चिन्त यंतवु, you remember me as पुत्रभावेन and ब्रह्मभावेन. So, here also we see another usage of the word ब्रह्म, in a generic spiritual sense. Krishna is not telling them that you remember the impersonal Brahman.
You remember me, understanding my spiritual nature, understanding my transcendental identity. ब्रह्मभावेन चासकृत, चिन्त यंतवु कृतस्नेहों, कृतस्नेहों So, that’s dealing with love and affection. When you deal like that, यास्येथे मत्गतिम्पराम् In this way, if you live, मत्गतिम्पराम् you will surely attain the supreme destination.
That is what you aspire for and that is what you will surely get. If you simply persevere in this mode of functioning. So, continue persevering, continue remembering me.
So, Krishna is not telling them necessarily that you will have my association. Because Krishna has a plan by which he is going to depart to Vrindavan. So, even for Krishna’s intimate associates, he is telling the path to attaining him is not necessarily through personal proximity, as it is through intense recollection, through devotional recollection.
So, even if somebody is close to us, if we don’t have affection for them, we won’t remember them. If we don’t remember them, then we won’t be able to move forward in our life. So, therefore remembrance is extremely important.
And that remembrance is what is the stress of the Bhagavad Gita, the stress of the Bhāgavatam. Bhāgavatam stresses that how by remembering the Lord, every one of us can become elevated. That in fact, Śukadeva Goswami speaks and by speaking about Krishna, he remembers Krishna.
Parīkṣit Mahārāja hears about Krishna and by hearing, he remembers Krishna. In this way, everyone can remember Krishna and everyone can be elevated towards Krishna. So, text 10.3.46, śiśukavāca ityauktvā siddharis tuṣhmin bhagvānātmāyā pitro sampaśyato sadhyo bhabhuvaḥ prākṛtaḥ śiśu Here, now the scene moves back.
Krishna has spoken. Till now, Krishna had appeared that Åšukadeva Goswami described and thereafter, what happened between Krishna, what Vasudeva spoke, what Devaki spoke and what Krishna spoke, all that has been described. But now, it moves on to the narrator.
śiśukavāca ityauktvā siddharis tuṣhmin bhagvānātmāyā pitro sampaśyato sadhyo bhabhuvaḥ prākṛtaḥ śiśu In this way, Hari after speaking this much became silent. bhagvānātmāyā, that Lord who is always beyond material illusion, who is under the divine energy by his own internal maya shakti, pitro sampaśyato sadhyo pitro sampaśyato, paśya means to see, pitro here refers to his, those who are fatherly figures for him, those who are parents basically. So, sadhyo, in front of them itself, immediately, bhabhuvaḥ, sadhyo is immediately, what happened? bhabhuvaḥ prākṛtaḥ śiśu He became like a normal child born from material nature.
So, child born from material nature is, often cries, is definitely not having four arms and exhibiting the extraordinary characters of Viṣṇu. So, Kṛṣṇa, here in a sense, fulfills the desire of Asudeva and Devaki. Devaki has a desire that don’t manifest this form because then I will not be able to hide you, then Kaṁsa will surely kill you if he understands that you are Viṣṇu.
But Kṛṣṇa assures them that he is Viṣṇu, that’s why he is manifesting this form and he also assures them that there is a bigger plan by which you will be protected. After telling them about their previous life accomplishments and about how he has fulfilled their desires in the previous life, he indicates that he will fulfill their desire in this life also. It’s interesting, Kṛṣṇa maintains an element of mystery over here.
Kṛṣṇa does not, in His speech, tell Vasudeva to take him to Vrindavan. That is what Vasudeva gets as inspiration from within. So, what all Kṛṣṇa may tell us through direct instruction and what all He may tell us through indirect instruction, the sense of inner revelation, the modes in which Kṛṣṇa acts can be many.
So, Kṛṣṇa could have given the same explanation also internally. But He had already manifested in the external form as Viṣṇu and He gave this expression externally. But exactly how to deal with the fear, Vasudeva is a resourceful kṣatriya and he knows means in which to counter dangers and find ways ahead.
That resourcefulness is an inherent characteristic of ká¹£atriyas. And Pau-Guru ÅšrÄ« Kṛṣṇa says, I am ability in man. So, Vasudeva’s resourcefulness, that is his ability, is also a manifestation of Kṛṣṇa.
So, Kṛṣṇa will hereafter manifest through the resourcefulness of Vasudeva and guide and then Kṛṣṇa will be taken out of the danger of Kaṁsa. That we will discuss in our future classes. Thank you.
Hare Kṛṣṇa.