na cÄntar na bahir yasya
na pÅ«rvaá¹ nÄpi cÄparam
pÅ«rvÄparaá¹ bahiÅ› cÄntar
jagato yo jagac ca yaḥ
taá¹ matvÄtmajam avyaktaá¹
martya-liá¹…gam adhoká¹£ajam
gopikolÅ«khale dÄmnÄ
babandha prÄká¹›taá¹ yathÄ
1 times this text was mentioned in purports to other texts: SB(1)
na - not; ca - also; antaḥ - interior; na - nor; bahiḥ - exterior; yasya - whose; na - neither; pÅ«rvam - beginning; na - nor; api - indeed; ca - also; aparam - end; pÅ«rva-aparam - the beginning and the end; bahiḥ ca antaḥ - the external and the internal; jagataḥ - of the whole cosmic manifestation; yaḥ - one who is; jagat ca yaḥ - and who is everything in creation in total; tam - Him; matvÄ - considering; Ätmajam - her own son; avyaktam - the unmanifested; martya-liá¹…gam - appearing as a human being; adhoká¹£ajam - beyond sense perception; gopikÄ - mother YaÅ›odÄ; ulÅ«khale - to the grinding mortar; dÄmnÄ - by a rope; babandha - bound; prÄká¹›tam yathÄ - as done to a common human child.
The Supreme Personality of Godhead has no beginning and no end, no exterior and no interior, no front and no rear. In other words, He is all-pervading. Because He is not under the influence of the element of time, for Him there is no difference between past, present and future; He exists in His own transcendental form at all times. Being absolute, beyond relativity, He is free from distinctions between cause and effect, although He is the cause and effect of everything. That unmanifested person, who is beyond the perception of the senses, had now appeared as a human child, and mother YaÅ›odÄ, considering Him her own ordinary child, bound Him to the wooden mortar with a rope.
In Bhagavad-gÄ«tÄ (10.12), Kṛṣṇa is described as the Supreme Brahman (paraá¹ brahma paraá¹ dhÄma). The word brahma means “the greatest.†Kṛṣṇa is greater than the greatest, being unlimited and all-pervading. How can it be possible for the all-pervading to be measured or bound? Then again, Kṛṣṇa is the time factor. Therefore, He is all-pervading not only in space but also in time. We have measurements of time, but although we are limited by past, present and future, for Kṛṣṇa these do not exist. Every individual person can be measured, but Kṛṣṇa has already shown that although He also is an individual, the entire cosmic manifestation is within His mouth. All these points considered, Kṛṣṇa cannot be measured. How then did YaÅ›odÄ want to measure Him and bind Him? We must conclude that this took place simply on the platform of pure transcendental love. This was the only cause.
advaitam acyutam anÄdim ananta-rÅ«pam
Ädyaá¹ purÄṇa-puruá¹£aá¹ nava-yauvanaá¹ ca
vedeá¹£u durlabham adurlabham Ätma-bhaktau
govindam Ädi-puruá¹£aá¹ tam ahaá¹ bhajÄmi
(Brahma-saá¹hitÄ 5.33)
Everything is one because Kṛṣṇa is the supreme cause of everything. Kṛṣṇa cannot be measured or calculated by Vedic knowledge (vedeá¹£u durlabham). He is available only to devotees (adurlabham Ätma-bhaktau). Devotees can handle Him because they act on the basis of loving service (bhaktyÄ mÄm abhijÄnÄti yÄvÄn yaÅ› cÄsmi tattvataḥ). Thus mother YaÅ›odÄ wanted to bind Him.
