SB 10.14.33

Ah! How is it possible to describe the glory of the people of Vraja? We have become successful by having a relationship with them. The word tu indicates a different topic. We drink the sweet nectar of your feet in the form of hearing, seeing, and through vows of concentration on being his servant. The thirteen devatās are Brahmā, Śiva, Candra, the directions, Vāyu, Sūrya, Varuṇa, Aśvinis, Agni, Indra, Upendra, Mitra and Prajāpati. However, Mitra and Prajāpati, in charge of the anus and genitals are excluded for being unsuitable and vulgar. Thus the devatās are mentioned as eleven. The deity of the feet, Upendra, is an āveśāvatāra of the Lord’s supporting śakti. This is a special devatā according to some. Without the deity of citta, Vāsudeva, the rest were not able to act, according to the Third Canto. Vāsudeva also derives happiness in proximity to Kṛṣṇa. Because the cowherds are eternal spiritual entities of the Lord, it would be impossible for the devatās with material bodies to act as their sense deities. However Brahmā speaks by identifying himself and the other devatās with the eternal devatās situated around the Lord in the spiritual sky. Those deities of the spiritual world are empowered by the Lord. Padma Purāṇa says: nityāḥ sarve pare dhāmni ye cānye tridivaukasaḥ | te vai prākṛta-nāke ’smin na nityās tridiveśvarāḥ || The heavenly beings such as the Sādyas, Maruts, and Viśvadevas and their abodes are all eternal in the spiritual world. In the material world these same devatās are not eternal. Padma Purāṇa Because Vāsudeva is eternal in both cases, he acts as a devatā of the senses (citta) in the material world, but is not an enjoyer like the rest of the devatās. This is the analysis of Vāsudeva’s body. Since the cowherds are spiritual associates of Kṛṣṇa, they are endowed with all powers. (They do not need sense devatās for their senses.) This is indicated in the scriptures describing worship of Kṛṣṇa. Just as the deities of anus and genital were rejected for being vulgar, the experience of happiness derived from the cowherds’ senses by the material devatās of the senses should be rejected. Therefore the explanation of the verse is as follows. Brahmā rejoices at the good fortune of the people of Vraja by his temporary attainment of sweetness, in order to praise their good fortune as being so much greater. By this, he makes his own aspiration firmer. Or, ekā-daśa can mean “incomparable ten deities of the directions.” These are famous in Vraja. These devatās drink the sweetness of your lotus feet, using the cups of their senses with devotion and ability. Headed by Śiva who is the head deity of the directions, we come and drink here repeatedly the sweetness. It will be said vandyamāna-caraṇaḥ pathi vṛddhaiḥ: his feet are worshipped on the path by the devatās. (SB 10.35.22) savanaśas tad upadhārya sureśāḥ śakra-śarva-parameṣṭhi-purogāḥ kavaya ānata-kandhara-cittāḥ kaśmalaṁ yayur aniścita-tattvāḥ Brahmā, Śiva, Indra and other chief demigods become confused upon hearing the sound. Although they are the most learned authorities, they cannot ascertain the essence of that music, and thus they bow down their heads and hearts. SB 10.35.15 What is the nature of that beverage? Since it is most tasty, it is called nectar. Since it is most intoxicating it is called liquor. The two words are dvandva compound indicating one item. Or they can be taken separately. The liquor and the nectar are drunk by the cups of the senses. The word etat can be taken as an expression of surprise. Even those who are liberated (aṁṛta) become intoxicated with this liquor.