Kuntīdevī is clarifying the matter that people may think that Kṛṣṇa was partial to the Pāṇḍava family and He was envious to the Kurus because He always took part on behalf of the Pāṇḍavas. That has been described. So just like worldly men, we, we make some friends and we make some enemies. To somebody we are envious, and to somebody we are very friendly. This is material nature. The material nature means to become envious, generally. And if somebody satisfies my sense gratification, then he's friend. That is also temporary. As soon as the sense gratification process is disturbed, then again envious. The real nature is enviousness. So Kuntīdevī says that "Because You are playing the part of human being, and it appears that You are partial to somebody and You are envious to somebody, this is viḍambanam, this is Your misleading. Actually You are not like that. Actual . . . but because You are playing the part of the ordinary human being—not ordinary, but as human being—so Your dealing like that appears that You are, to some . . . to somebody You are very partial and somebody You are inimical."
But that is not the fact. People cannot understand Kṛṣṇa because Kṛṣṇa can be understood by the devotee only.
- nāhaṁ prakāśaḥ sarvasya
- yogamāyā-samāvṛtaḥ
- mūḍho 'yaṁ nābhijānāti
- mām eva param avyayam
- (BG 7.25)
Those who are mūḍhas, they cannot understand Kṛṣṇa. Kṛṣṇa is playing, although like that, ordinary human being, the mūḍhas cannot understand. Just like Kṛṣṇa killed Pūtanā, but she got elevation to the position of His mother. Superficially it appeared that Kṛṣṇa killed the Pūtanā, but Pūtanā, Kṛṣṇa took her as her (His) mother. Although she came to kill Kṛṣṇa with poison on her breast, but Kṛṣṇa thought that, "This woman has come to kill Me, but because I have sucked her breast, she is My mother." So any way, the service side, Kṛṣṇa always accepts, a little service. Therefore in the Bhagavad-gītā it is said, svalpam apy asya dharmasya trāyate mahato bhayāt. Svalpam asya. A little service to Kṛṣṇa is feasible, is helpful, to save a man from the greatest danger.
So further she explains, na yasya kaścid dayitaḥ. Dayita means favorable. Na yasya kaścid dayitaḥ asti karhicid dveṣyaś ca yasmin. And nobody is envious. The Bhagavad-gītā also confirms, samo 'haṁ sarva bhūteṣu na me dveṣyo 'sti kiñcana (BG 9.29). Kṛṣṇa is, as we discussed the other day . . . just like the sun is equal to everyone, but we are not able to take the sunshine equally. Somewhere the sun is covered with cloud. Someone is sitting within the dark room. In this way, we are unable to take the sunshine equally. But sun is distributing equally. Na hi harati jyotsnā candraś caṇḍāla-veśmani. There is the . . . Cāṇakya Paṇḍita says, caṇḍāla-veśmani. Caṇḍāla means untouchable, the dog-eaters. In the Vedic conception, the dog-eaters are untouchable. Actually they should be untouchable. Meat-eaters are untouchable, especially . . . there are different kinds of meat-eaters. Some eat the goats, some mutton, some cows, some hogs and some dogs. Just like the Hindus, they eat goats, but they do not eat cows. Some religious conception. And the Muhammadans, they use . . . eat cows, but they do not eat pigs. Hārāma. The Muhammadans say: "To eat pig is hārāma." So everyone has got some distinction. But the caṇḍālas, they eat everything, up to the dogs. We have seen in Korea, and in China also, they eat dogs. Here in India, Assam side, there are dog-eaters. So there are different kinds of flesh-eaters. And you'll find in Āyurvedic dravya-guṇa, there are so many different types of meats and fleshes described, and the eating such flesh, what benefit or harm is there, that is described. So formerly, how they were analyzed.