मल्लानामशनिर्नृणां नरवरः स्त्रीणां स्मरो मूर्तिमान्
गोपानां स्वजनोऽसतां क्षितिभुजां शास्ता स्वपित्रोः शिशुः ।
मृत्युर्भोजपतेर्विराडविदुषां तत्त्वं परं योगिना
वृष्णीनां परदेवतेति विदितो रङ्गं गतः साग्रजः ॥ १७ ॥
mallānām aśanir nṛṇāṁ nara-varaḥ strīṇāṁ smaro mūrtimān
gopānāṁ sva-jano’satāṁ kṣiti-bhujāṁ śāstā sva-pitroḥ śiśuḥ |
mṛtyur bhoja-pater virāḍ aviduṣāṁ tattvaṁ paraṁ yogināṁ
vṛṣṇīnāṁ para-devateti vidito raṅgaṁ gataḥ sāgrajaḥ ||
(Śrīmad Bhāgavatam: 10.43.17)
“Being perceived as
A lighting bolt by the wrestlers,
The best of men by the menfolk,
Kāmadeva embodied by women,
A kinsmen by the cowherds,
A punisher by the kings,
A child by his parents,
Death by the ruler of the Bhogas [viz., Kaṁsa],
A [mere, ordinary human] kṣatriya by the ignorant,
The Supreme Reality by the yogīs,
And the Supreme Devatā by the Vṛṣṇis,
He entered the area
Along with his elder brother.”
Commentary
tatra ca śṛṅgārādi-sarva-rasa-kadamba-mūrtir bhagavān tat-tad-abhiprāyānusāreṇa babhau, na sākalyena sarveṣām ity āha—mallānām iti |
(Excerpt from the Bhāvārtha-dīpikā; cited in Prīti Sandarbha: 99)
“There [i.e., in the arena in Mathurā], Bhagavān, he whose form is the assemblage of all rasas beginning with śṛṅgāra [i.e., madhura], appeared [to everyone present in the arena] in accord with the particular intention (abhiprāya) [with which he was beheld], and [thus] not with completeness for everyone. Thus, he says mallānām … [i.e., thus Śrī Śukapāda speaks this verse].”
mallānām iti tair vyākhyātam | tatra sarva-rasa-kadamba-mūrtir iti kārya-kāraṇābhedāt ‘raso vai saḥ, rasaṁ hy evāyaṁ labdhvānandī bhavati’ iti śruteḥ |
(Laghu Vaiṣṇava-toṣaṇī-ṭīkā)
“Mallānām … [i.e., SB 10.43.17] is explained by him [viz., Śrī Śrīdhara Svāmīpāda]. In this regard, [the description given by Śrī Svāmīpāda in his commentary of Bhagavān Śrī Kṛṣṇa as] “he whose form is the assemblage of all rasas” is on account of non-distinction between effect and cause [i.e., Śrī Kṛṣṇa is said to be the embodiment of all rasas because he is the cause that gives rise to the effect of tasting all rasas], as in the Śruti [i.e., 2.7.1], “He [i.e., Brahman] is indeed rasa, since upon attaining this rasa specifically [viz., Brahman], one becomes blissful.”