Bhagavatam tenth canto study 47 – 10.8.32-41 Krishna shows the universe in his mouth once again

Thank you. Krishnamad Bhagavatam, 10.8.32 Krishna shows the universal form within His mouth.
एकदा क्रीडमानस्ते रामाद्या गोपदारकः कृष्णो मृदं भक्षित्वान इतिमात्रेन्यवेदयन् As Krishna and Balaram were playing with all the other Gopas, एकदा वन्स क्रीडमानस्ते, while they were playing, रामाद्या गोपदारकः, so Ram and the other Gopas, they are from the same neighborhood, दारकः, they are all Gopas, कृष्णो मृदं भक्षित्वान, that Krishna has eaten mud, मृदं भक्षित्वान, he has eaten it, इतिमात्रेन्यवेदयन् In this way, they came and submitted the news to their mother Yashoda. Now, she is the mother of Krishna, so naturally gave that message to Krishna. About Krishna, they wanted to complain about Krishna, so they complained to Krishna’s mother there.
And now, when they heard this, mother Yashoda became filled with anxiety. साग्रुहित्वा करे कृष्णम् उपालब्यहितैशिनि यशोदा भयसम्रहान्त प्रिक्षणाक्षमभाशित साग्रुहित्वा करे कृष्णम् उपालब्यहितैशिनि She immediately took the hand of Krishna. करे कृष्णम् And she took the hand of Krishna.
उपालब्यहितैशिनि Now, after taking the hand of Krishna, she wanted to chastise him. Why? हितैशिनि So, she was the well-wisher of Krishna. हितैशिनि यशोदा भयसम्रहान्त She became filled with fear.
भयसम्रहान्त How is it in mud? That mud goes into his belly. What will happen to him? He’ll fall sick. What if something is there in that mud and that hurts him? So, she wanted to chastise Krishna.
Now, this pastime has been elaborated by the Acharyas in so many different ways. And there is a place in Vrindavan called Brahmanda Ghat which is where this pastime is said to have happened. And even now devotees go there and actually take the dust from that place.
So now, when the Gopas complained to Yashoda, Yashoda was anxious. Why Krishna? Why did you eat dust? Now, Mother Yashoda said, if you are hungry, I could have provided you something to eat. Why do you have to eat dust? Eat mud like this.
So now, Krishna, who is ever expert at doing mischief and ever expert at avoiding the consequence of mischief, he had to wiggle his way out of this now. So, how does he wiggle his way out? He says, I have not eaten meat. I am not sorry, I have not eaten mud.
I have not eaten mud. They are all lying. They are just complaining against me.
He says, we were playing and I defeated them and because I defeated them, they are angry with me and that’s why they are getting back at me like this. So, Mother Yashoda looked at him very gravely. She said, Balram is your older brother.
Do you think he is also lying? Are you accusing your older brother of being a liar? Now, Krishna is always very respectful to Balram and thus, on hearing this, Krishna became silent and then, Mother Yashoda said, if you have not eaten butter, then why would he speak like this? Krishna would not accuse Balram of being a liar but at the same time, Krishna had learnt, I have not eaten butter. Then, the other Gopas were watching and they said, just ask him to open his mouth. You will see the mud in his mouth.
Now, mud is a sticky item. Normally, when we eat something, if we eat it, it goes through our mouth, through our throat, into our belly. But if something is sticky, then even if we eat it, all of it doesn’t go down.
Some of it sticks in the mouth and then, either it has to be, some water, it has to be pushed down or it has to be somehow cleaned out or it just stays stuck over there. So, the Gopas said, just ask him to open his mouth. You will see the mud over there.
We are not lying. When she heard this, okay, Krishna, open your mouth and So, she told Krishna, just as in Krishna, why have you eaten mud? And she started asking him to open his mouth. So, text 34 then, So, she is speaking to Krishna, Oh, you restless boy! You don’t have any self-control.
You can’t keep things. Can’t you control yourself? Why have you eaten mud like this, Mridam? While being alone, you thought you could eat mud and get away. But, But your friends, they have told me about it.
You couldn’t do it in a, you tried to do it in a secluded place, but we caught you. And all these Kumaras, all these boys have told me about it. And Agrajo, even your older brother Balram has told me about it.
He has confirmed it. So, there is no question that it can be a lie. So, now Krishna speaks over here.
नाथं भक्षयित्वानंब सर्वेमिठ्यभाशिमिठ्याबिशंशिनः यदि सत्यगिरस्तर्हि समक्षंपश्यमेमुखं नाहं भक्षयित्वानंब Oh, Amba, oh mother, oh dear mother, I have not eaten mud. I have not done it. सर्वेमिठ्यभाशिमिठ्याबिशंशिनः सर्वेमिठ्यभाशिमिठ्याबिशंशिनः They are all speaking lies.
They are liars complaining against me. मिठ्यभाशिमिठ्याबिशंशिनः They are making a false complaint against me. यदि सत्यगिरस्तर्हि They are complaining so that you will chastise me.
If you want to know the truth, यदि सत्यगिरस्तर्हि If you want to find out whether they have spoken the truth or I am speaking the truth, समक्षम्पश्यमेमुखम् You can see yourself directly in my mouth. You don’t have to decide whether to put faith in me or to put faith in them. Just see for yourself.
समक्षम्पश्यमेमुखम् In this way, here Krishna is acting like an innocent child. And when Krishna acts like an innocent child, earlier he would wiggle his way out of the accusations by the other Gopis. Now he is trying to wiggle his way out of the accusation by the Gopas.
And what happens? Ch. 36 यद्येवं तर्हि व्यादेः त्य उक्तस भगवान हरि व्यादत्ताव् व्याथतैश्वर्यः क्रीडा मनुझे बालकः So, okay. यद्येवं तर्हि व्यादेः If it is so, if you are not eaten, then open your mouth wide.
व्यादेः त्य उक्तस भगवान हरि In this way, Yashoda, she ordered the Lord, who is Bhagawan, he is Hari. व्यादत्ताव् व्यादत्ताव् He opened his mouth. अव्याथतैश्वर्यः अव्याथतैश्वर्यः is opulence.
अव्याथत means without minimizing the opulence. क्रीडा मनुझे बालकः He was मनुझे बालकः He was playing as if he was just like a child. So, he acted like a child.
He was playing like a child. व्यादत्ताव् अथीश्वर्यः So, now he has immense opulence. He has unlimited opulence.
आईश्वर्यस्य समद्रस्य That is the nature of Krishna. That he is filled with unlimited opulence. And that Krishna, who is filled with unlimited opulence, when he has opened his mouth, he is going to display that opulence to mother Yashoda.
So, he expects, he is simply concerned, will I see some mud here, mudha, in his mouth or not? But, she is looking for one thing, but she sees something entirely different. So, text 37 to 39 describes what all she sees. सातत्त्रद्रुषेविश्वं जगस्थास्नुचखं दिशह साद्रीद्रिपाद्धीभुकोलं सवाइव अगनिदव तारकं So, सातत्त्रद्रुषेविश्वं She saw the whole universe over there.
जगस्थास्नुचखं दिशह She saw the moving entities, the non-moving entities. जगस्थास्नुचखं दिशह She saw the sky, the directions. साद्रीद्रिपाद्धीभुकोलं साद्रीद्रिपाद्धीभुकोलं She saw the mountains.
द्विपाद्धी She saw the islands in the oceans. भुगोलं She saw the broad surface of the earth. सवाइव अगनिदव तारकं सवाइव She saw the blowing wind, the fire.
इन्दुतारकं She saw the moon and the stars. जोतिचक्रं जोतिचक्रं जलंतेजो She saw the planetary systems, the water, the light. नभस्वान वियत् So नभस्व is the outer space.
वियत् एवच She saw the sky. वैकारिकाणि वैकारिकाणि इंद्रियाणि मनो मात्रा गुणास्त्रयह She saw even the She saw not only all of space, but she saw the time also. She saw that in the start of the creation, the elements which begin the creation.
वैकारिकाणि So the process of creation is described in the third canto of the Srimad Bhagavatam especially. And there it is stated that वैकारिकाणि that by the process of transformation the creation happens and she saw the process of creation with her mouth. And she saw that and मनो मात्रा गुणास्त्रयह three modes of material nature.
She saw the mind and the sense objects, sense perception मात्रः sense objects which are actually perceived by the senses. एतद्विचित्रं सहजीवकाल सभावकर्माशय लिंगभेदं सुनोस्तनोविक्षविदारितास्य वरजम् सहात्मानमवापशंकाम एतद्विचित्रं All these wonderful things she saw in the in the in the mouth of Krishna एतद्विचित्रं सहजीवकाल She saw there along with जीवकाल She saw the entire duration of the living entities She saw their lifespan So basically it’s indicating that she saw space and she saw time सभावकर्माशय लिंगभेदं She saw not just the gross elements but she also saw subtle things the innate nature of the living beings कर्माशय So the accumulated impressions of the actions and reactions that are stored within the subtle body कर्माशय लिंगभेदं So लिंग can refer to gender लिंग simply means characteristics भेद So according to different desires different living beings have bodies with different characteristics She saw all those bodies लिंगभेदं सूनोस्तनविक्ष विदारितास्य सूनोस्तनविक्ष So in this way she saw that in the body of her son विक्ष विदारितास्य in the mouth which is wide open Now not only did she see the whole universe She also saw वर्जम सहात्मानमवापशंकान She also saw Vrindavan over there सहात्मनाम She saw herself over there also and अवापशंकान She became She was struck with She became filled with wonder and doubt What is this? How can I see something like this? What is this child? Who is this child? What am I seeing in this child? Just unbelievable for her What is happening? She couldn’t figure it out at all And thus as she was observing अवापशंकान She became filled with anxiety She was filled with amazement filled with doubt This cannot be for real What is this? How can this be seen? So first her vision is described and then her contemplation is described as she tries to make sense of her vision Text 40 किम् स्वप्ने तदूत देव माया किम् वामदियो बत बुद्धि मोहा अथो अमुष्यै वमार्क भगस्य यकष्चनो पत्तिक आत्मयोगः किम् स्वप्ने तदूत देव माया किम् स्वप्ने Am I dreaming? Is this all a dream? तदूत देव माया Or is this all a result of Maya? The external energy of the Lord Is this illusion created by her? किम् वामदियो बत बुद्धि मोहा Or is this my intelligence has become illusion somehow? मदियो, my intelligence बुद्धि मोहा My intelligence has somehow become bewildered अथो अमुष्यै वमार्क भगस्य Otherwise Or is it that अमुष्यै वमार्क भगस्य Is it that this child, who is my child He somehow यकष्चनो पत्तिक आत्मयोगः Is he exhibiting some mystic power? Is he now Mystic powers can come in various ways That sometimes some yogis perform austerities And by the performance of austerities They acquire some mystic powers But sometimes Some people may just have mystic powers right from birth So now Krishna is still a child Obviously Krishna has not done any austerity in this life Seeking any mystic powers So he has naturally got some mystic powers By which he is able to create some illusion like this यकष्चनो पत्तिक आत्मयोगः Normally when we see something which doesn’t make sense We have our own We could say cupboard of explanations It’s like if something is broken We have our toolkit And we try to take something out of the toolkit To see what fits Which tool can I use for this So like that when we see something that doesn’t make sense We take out our toolkit of explanations And we try to find out Which among those objects Which among those items will actually make sense And in this way यकष्चनो पत्तिक आत्मयोगः So she has now taken out her toolkit She is trying to make sense What is happening over here So is it that Am I dreaming Sometimes in dreams we see fantastic things Or is it illusion created by देवमाया Sometimes in dreams we see things Which are not real And they can be disorderly Or sometimes is it that Some illusion has been created Now she pinches herself and says Actually I am awake This is illusion And how is this illusion resulted Is it because देवमाया Higher energy has created this illusion Or is it that I myself am not perceiving properly Is it my बुद्धि मोहा Is it that I am perceiving things wrongly And that’s why this illusion is there Or is it that this child Has created this illusion Does the child have some mystic power By which this illusion is created So she broadly looks at four explanations When we see somebody Say some We have a now Very close friend Who has been very far away from us For a long time And we are remembering them And suddenly we see them In front of us We may pinch ourselves Are we dreaming Has our dream produced A phantasmagoria That we are seeing in front of us Or is this for real So if something is Entirely unexpected And incomprehensible The first explanation might be That it is a dream Now if it is not a dream Then if you are perceiving something There are three possibilities One is that We are perceiving wrong Because of our own carelessness Or infatuation Or somebody has Put us Somebody has deliberately Created that illusion To prelude us Or that person we are seeing That person has created the illusion So thus Yashodamayi thinks of These three options That is this Devamaya The divine energy of illusion That she has created this illusion Or My own misperception My own unintelligent Perception has created that illusion Or is this child having This mystic power In this way she tries to Look for some explanation Like this Now she is rejecting all explanations Is she dreaming She pinches herself and says I am not dreaming But is it devamaya Actually I am just an ordinary insignificant woman Why would the gods Want to get involved with me Why would the divine energy Get involved with me Why would she want to create An illusion for me That doesn’t make sense Then Is it that I am deranged in some way No My thinking is clear That is not true Then What is the cause Does my child have some mystic power That seems to be the only explanation As she settles on this explanation What kind of mystic power Can this be I don’t know She just settles on some explanation But again What does she do After that she takes shelter of the supreme Therefore As well as I can pursue myself Actually That supreme lord Who actually cannot be understood by Arguments He is beyond the reach of arguments, reason And He is actually Beyond description By our consciousness By our mind By our consciousness By our activities By our speech He just He effortlessly Even if you put all of them together We cannot understand He is effortlessly beyond all this Under whose control Everything works So all that we know is that Everything emanates from him That lord He is not perceivable at all easily So So let me Bow down to him I offer my obeisances to him I bow down to him Tat padam Unto his lotus feet So this is what we see among the Vrajavasis That whenever there is any danger They always take shelter of Krishna And in that way They Exhibit their natural devotion Yashodamaya also does the same thing She immediately takes shelter of Krishna And thus She Is thinking Absorbed in She is absorbed in Krishna And she can’t make sense of things By thinking of Krishna Out of her love for Krishna Then She takes shelter of lord Narayana And she absorbs herself in lord Narayana Such is Her inconceivable devotion That she is devoted to the supreme But in her devotional service to the supreme When she can’t make sense She takes shelter Of the lord Whom she thinks is supreme She doesn’t think her child is supreme She says, okay Maybe the child has some mystic powers But She doesn’t think of that child As The supreme So she takes shelter Of the lord whom she thinks is the supreme Who is the cause of everything Who is also the cause of The child having some mystic powers Thank you