krtagasam tam prarudantam aksini
kasantam anjan-masini sva-panina
haste grhitva bhisayanty avagurat
krta-agasam—who was an offender; tam—unto Krsna; prarudantam—with a crying attitude; aksini—His two eyes; kasantam—rubbing; anjat-masini—from whose eyes the blackish ointment was distributed all over His face with tears; sva-panina—with His own hand; udviksamanam—who was seen in that attitude by mother Yasoda; bhaya-vihvala-iksanam—whose eyes appeared distressed because of such fear of His mother; haste—by the hand; grhitva—catching; bhisayanti—mother Yasoda was threatening Him; avagurat—and thus she very mildly chastised Him.
When caught by mother Yasoda, Krsna became more and more afraid and admitted to being an offender. As she looked upon Him, she saw that He was crying, His tears mixing with the black ointment around His eyes, and as He rubbed His eyes with His hands, He smeared the ointment all over His face. Mother Yasoda, catching her beautiful son by the hand, mildly began to chastise Him.
From these dealings between mother Yasoda and Krsna, we can understand the exalted position of a pure devotee in loving service to the Lord. Yogis, jnanis, karmis and Vedantists cannot even approach Krsna; they must remain very, very far away from Him and try to enter His bodily effulgence, although this also they are unable to do. Great demigods like Lord Brahma and Lord Siva always worship the Lord by meditation and by service. Even the most powerful Yamaraja fears Krsna. Therefore, as we find in the history of Ajamila, Yamaraja instructed his followers not even to approach the devotees, what to speak of capturing them. In other words, Yamaraja also fears Krsna and Krsna’s devotees. Yet this Krsna became so dependent on mother Yasoda that when she simply showed Krsna the stick in her hand, Krsna admitted to being an offender and began to cry like an ordinary child. Mother Yasoda, of course, did not want to chastise her beloved child very much, and therefore she immediately threw her stick away and simply rebuked Krsna, saying, “Now I shall bind You so that You cannot commit any further offensive activities. Nor for the time being can You play with Your playmates.” This shows the position of a pure devotee, in contrast with others, like jnanis, yogis and the followers of Vedic ritualistic ceremonies, in regarding the transcendental nature of the Absolute Truth.
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