Kuntī previously expressed so much gratitude to Kṛṣṇa for taking special care of her through so many calamities. Kṛṣṇa might say, “First you say I am the Original Godhead and then you say I took so much care of you, but this is a contradiction because Godhead does not show partiality to anyone!” Fearing this objection, Kuntī speaks these words:
I know you as the master of time itself,
Infinite, without beginning or end.
You distribute yourself equally in all circumstances.
Friendship or enmity is something living beings create.
Who can understand the behavior of the All-Attractive?
People confuse you to be like them.
How could anyone be your object of favor or disfavor?
Impartiality exists only in the human mind.
Kuntī says, “You are infinite time.” Time is the force which allows events to transpire. All good and bad things therefore happen as a result of time. Time is therefore synonymous with the concept of fate, destiny, karma.
Destiny is completely impartial. It plays no favorites and gives no dispensations. It merely enforces the appropriate result of your freewill. If a soccer player commits a foul, the referee calls a penalty. Is it the referees fault or the players? If the same player scores a goal, the referee awards a point. Is this favoritism? No, it is impartiality. The good and bad one experiences from an impartial being are ones own creation. God is not to fame or fault for the pleasures and pains of the world. It is we alone who create our fortunes.
The love and protection Kṛṣṇa gave Kuntī and her family is equally available to everyone at anytime. It is up to us to choose friendship or enmity with the All-Attractive.
It is completely confusing
That the unborn, deedless soul of the universe
Takes birth and performs deeds
Among animals, humans, sages, and aquatics.
When you were naughty, the cowherd woman grasped for a rope.
Then, mascara ran in the tears flowing from your frightened eyes.
Your face looked down and fear filled you up.
This confuses me, since even the god of fear fears you!
Now Kuntī will try to unravel the confusing mystery of why and how the unborn and deedless is born and has deeds:
Someone says the unborn is born
To glorify the Subject of Pure Poetry,
As a dear friend to the Yadu dynasty,
Like sandalwood in the Malaya hills.
Someone else says he was born
To answer the prayers of Vasudeva and Devakī.
You are that unborn who protected them
By destroying those who hate the godly.
Another person says
The world was like a sinking boat at sea with too much weight,
And Brahmā prayed for your birth
On behalf of her distress.
“This world is full of the distress
Of ignorant desires and pursuits.
So he has enabled us to hear about, remember, and worship him”
– say many others.
Embracing constant hearing & singing;
Enjoying the consequent remembrance of your deeds;
Such a person soon sees your lotus-like feet,
And the flow of material destiny runs dry.
Kuntī cites different opinions which attempt to explain why the unborn and deedless is born and does deeds.
The first opinion she cites is that the unborn is born to create subject matter for pure poetry to be used in divine glorification (kīrtan).
She uses a metaphor of sandalwood in the Malayan hills. Sandal trees could potentially grow anywhere, but for whatever reason they wound up growing in a certain hilly region and thus that region is very famous and prosperous. Similarly the All-Attractive could take birth and perform deeds anywhere, but for whatever reason he does so among the Yadu dynasty (Kuntī’s royal family) who are therefore very famous and prosperous.
The next opinion she cites is that the unborn is born to protect the world from those who hate the godly. Foremost was to protect Devakī and Vasudeva from the wicked Kaṁsa.
The third opinion is similar: that the unborn is born because the armies of greedy kings made the earth distressed like a boat at sea with too much weight, so Kṛṣṇa appeared to destroy hundreds of thousands of warriors and kings.
The fourth opinion she sites is similar to the first: The unborn is born because the world is full of intense suffering, the ultimate cause of which is forgetfulness of our essential unifying link with the Supreme Blissful All-Attractive. So Kṛṣṇa takes birth to give us something truly uplifting to sing about and hear about, which allows us to remember our link to him and thus destroy the root of our suffering.
Finally, she gives her own opinion in support of the first and fourth opinions she cited. She says that the unborn and deedless is born and has deeds just to facilitate true love and enjoyment and thus save the forlorn soul from asphyxiation in a river of meaningless existence.
The primary reason that the Absolute exists in tangible personal form is to give us something perfect to love. Therefore the primary reason you and I exist in a tangible form is to love something perfect. Singing and hearing songs about the All-Attractive are the most effective way to fall into this divine love, and also the most powerful and pure way to enjoy, embrace and express it.
The divine exists for kīrtana, therefore so do we.