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SB 10.8. Lord Kṛṣṇa Shows the Universal Form within His Mouth

Sri Garga Samhita

Chapter Fifteen Nanda-patnyā viśva-rūpa-darśanam Revelation of the Universal Form to Nanda's Wife

Text 1

Verse text

śrī-nārada uvāca
preṅkhe hariṁ kanaka-ratna-maye śayānaṁ
śyāmaṁ śiśuṁ jana-mano-hara-manda-hāsam
dṛṣṭyārti-hāri maṣi-bindu-dharaṁ yaśodā
svāṅke cakāra dhṛta-kajjala-padma-netram

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; preṅkhe — on the cradle ; harim — Lord Hari ; kanaka — of gold ; ratna — and jewels ; maye — made ; śayānam — resting ; śyāmam — dark ; śiśum — infant ; jana — of the people ; manaḥ — the hearts ; hara — enchanting ; manda — gentle ; hāsam — smile ; dṛṣṭyā — by a glance ; arti — sufferings ; hāri — removing ; maṣi — of maṣi ; bindu — a dot ; dharam — wearing ; yaśodā — Yaśodā ; svaṅke — on her lap ; cakāra — did ; dhṛta — held ; kajjala — of black kajjala ; padma — lotus ; netram — *eyes.

Translation

Śrī Nārada said: Yaśodā took dark Lord Hari, whose gentle smile enchants the people's hearts, whose glance takes away their troubles, who was decorated with dots of maṣi, whose lotus eyes were anointed with black kajjala, and who was resting in a cradle of gold and jewels, on her lap.
Text 2

Verse text

padaṁ pibantam ati-cañcalam adbhutāṅgaṁ
vakrair vinīla-nava-komala-keśa-bandhaiḥ
śrīman-nṛkeśari-nakha-sphurad-ardha-candraṁ
taṁ lālayanty ati-ghṛṇā mudam āpa gopī

Synonyms

padam — foot ; pibantam — drinking ; ati-ca 24calam — very restless ; adbhuta — wonderful ; aṅgam — limbs ; vakraiḥ — with curly ; vinīla — black ; nava — new ; komala — soft ; keśa-bandhaiḥ — hair ; śrīmat — handsome ; nṛkeśari — lion's ; nakha — nails ; sphurat — glistening ; ardha — half ; candram — moon ; tam — Him ; lālayantī — fondling ; ati-ghṛṇā — with kindness ; mudam — happiness ; āpa — attained ; gopī — *the gopī.

Translation

Filled with tender motherly love, the gopī attained great happiness as she caressed the restless child now licking His foot, decorated with a glittering half-moon necklace of lion's nails, His limbs very wonderful, and handsome with curly new black hairs.
Text 3

Verse text

bālasya pīta-payaso nṛpa jṛmbhitasya
tattvāni cāsya vadane sakale 'virājan
mātā surādhipa-mukhaiḥ prayutaṁ ca sarvaṁ
dṛṣṭvā paraṁ bhayam avāpa nimīlitakṣī

Synonyms

bālasya — of the infant ; pīta — drunk ; payasaḥ — milk ; nṛpa — O king ; jṛmbhitasya — yawned ; tattvāni — the truths ; ca — and ; asya — of Him ; vadane — in the mouth ; sakale — all ; avirājan — manifested ; mātā — the mother ; surādhipa-mukhaiḥ — by the great leaders of the demigods ; prayutam — joined ; ca — also ; sarvam — all ; dṛṣṭvā — seeing ; param — great ; bhayam — fear ; avāpa — attained ; nimīlita — closed ; akṣī — *eyes.

Translation

O king, when the child, finished with drinking milk, yawned, all the elements of the universe suddenly appeared in His mouth. Seeing the entire universe and all the demigods suddenly present in her son's mouth, mother Yaśodā, now closing her eyes, became very afraid.
Text 4

Verse text

rājan parasya paripūrṇatamasya sākṣāt
kṛṣṇasya viśvam akhilaṁ kapaṭena sā hi
naṣṭa-smṛtiḥ punar abhūt sva-sute ghṛṇārtā
kiṁ varṇayāmi sutapo bahu nanda-patnyāḥ

Synonyms

rājan — O king ; parasya paripūrṇatamasya sākṣāt kṛṣṇasya — of the Supreme Personality of Godhead, Lord Kṛṣṇa ; viśvam — the universe ; akhilam — the entire ; kapaṭena — as a trick ; sā — she ; hi — indeed ; naṣṭa — destroyed ; smṛtiḥ — memory ; punaḥ — again ; abhūt — became ; sva-sute — for her son ; ghṛṇā — with material kindness ; ārtā — overwhelmed ; kim — what? ; varṇayāmi — I say ; sutapaḥ — the great austerities ; bahu — many ; nanda-patnyāḥ — *of Nanda's wife.

Translation

O king, her memory of seeing the entire universe destroyed by the Supreme Lord Kṛṣṇa's illusory potency, she became overpowered with maternal love for her son. How can I describe the many great austerities Nanda's wife must have performed?
Text 5

Verse text

śrī-bahulāśva uvāca
nando yaśodayā sārdhaṁ
kiṁ cakāra tapo mahat
yena śrī-kṛṣṇacandro 'pi
putrī-bhūto babhūva ha

Synonyms

śrī-bahulāśvaḥ uvāca — Śrī Bahulāśva said ; nandaḥ — Nanda ; yaśodayā — Yaśodā ; sārdham — with ; kim — what? ; cakāra — did ; tapaḥ — austerities ; mahat — great ; yena — by which ; śrī-kṛṣṇacandraḥ — Lord Kṛṣṇacandra ; api — even ; putrī — son ; bhūto babhūva ha — *became.

Translation

Śrī Bahulāśva said: What great austerities did Nanda and Yaśodā do that Śrī Kṛṣṇacandra became their son?
Text 6

Verse text

śrī-nārada uvāca
aṣṭānāṁ vai vasūnāṁ ca
droṇo mukhyo dharā-patiḥ
anapatyo viṣṇu-bhakto
deva-rājyaṁ cakāra ha

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; aṣṭānām — eight ; vai — certainly ; vasūnām — of the Vasus ; ca — also ; droṇaḥ — Droṇa ; mukhyaḥ — the first ; dharā-patiḥ — the husband of Dharā ; anapatyaḥ — without children ; viṣṇu-bhaktaḥ — devoted to Lord Viṣṇu ; deva-rājyam — kingdom ; cakāra ha — *did.

Translation

Śrī Nārada said: Nanda, Dharā's husband, was the best of the eight Vasus. Childless, and a great devotee of Lord Viṣṇu, he ruled a kingdom in the realm of the demigods.
Text 7

Verse text

ekadā putra-kaṅkṣī ca
brahmaṇā nodito nṛpa
mandarādriṁ gatas taptuṁ
dharayā bharyayā saha

Synonyms

ekadā — one day ; putra — a son ; kaṅkṣī — desiring ; ca — also ; brahmaṇā — by Brahmā ; noditaḥ — sent ; nṛpa — O king ; mandarādrim — to Mount Mandara ; gataḥ — gone ; taptum — to perform austerities ; dharayā — Dharā ; bharyayā — his wife ; saha — *with.

Translation

He desired a child. Sent by the demigod Brahmā, he went with his wife Dharā to Mount Mandara to perform austerities.
Text 8

Verse text

kanda-mūla-phalāhārau
tataḥ parṇāśanau tataḥ
jala-bhakṣau tatas tau tu
nirjalau nirjane sthitau

Synonyms

kanda-mūla — of roots ; phala — and fruits ; āhārau — eating ; tataḥ — then ; parṇa — leaves ; aśanau — eating ; tataḥ — then ; jala — water ; bhakṣau — eating ; tataḥ — then ; tau — they ; tu — certainly ; nirjalau — without water ; nirjane — in a secluded place ; sthitau — *stayed.

Translation

First they ate only fruits and roots. Then they ate only leaves. Then they only drank water. Then, staying in a secluded place, they did not even drink water.
Text 9

Verse text

arṣāṇām arbude yāte
tapas tat tapator dvayoḥ
brahma prasannas tāv etya
varaṁ brūhīty uvāca ha

Synonyms

varṣāṇām — of years ; arbude — a hundred million ; yāte — passed ; tapaḥ — austerities ; tat — that ; tapatoḥ — performing ; dvayoḥ — both ; brahmā — Brahmā ; prasannaḥ — pleased ; tau — both ; etya — going ; varam — benediction ; brūhi — please ask ; iti — thus ; uvāca — said ; ha — *indeed.

Translation

After they has spent a hundred million years performing these austerities, the demigod Brahmā, pleased with them, approached and said, "Ask a benediction".
Text 10

Verse text

valmīkān nirgato droṇo
dhārayā bharyayā saha
natvā vidhiṁ ca sampūjya
harṣitaḥ„ prāha taṁ prabhum

Synonyms

valmīkān — from an anthill ; nirgataḥ — emerged ; droṇaḥ — Droṇa ; dhārayā — Dharā ; bharyayā — his wife ; saha — with ; natvā — bowing down ; vidhim — Brahmā ; ca — and ; sampūjya — worshiping ; harṣitaḥ — happy ; prāha — said ; tam — to him ; prabhum — *master.

Translation

Emerging from an anthill with his wife, Dharā, jubilant Droṇa, bowing down and worshiping him, spoke to Lord Brahmā.
Text 11

Verse text

śrī-droṇa uvāca
paripūrṇatame kṛṣṇe
putrī-bhūte janārdane
bhaktiḥ syād āvayor brahman
satataṁ prema-lakṣaṇā

Synonyms

śrī-droṇaḥ uvāca — Śrī Droṇa said ; paripūrṇatame — to the Supreme Personality of Godhead ; kṛṣṇe — Kṛṣṇa ; putrī-bhūte — as a son ; janārdane — the Lord who removes His devotees' sufferings ; bhaktiḥ — devotion ; syāt — may be ; āvayoḥ — of us ; brahman — O Brahmā ; satatam — eternally ; prema — by love ; lakṣaṇā — *characterized.

Translation

Śrī Droṇa said: O Brahmā, may Lord Kṛṣṇa, the Supreme Personality of Godhead, become our son, and may we both always have love and devotion for him, the Lord who removes the sufferings of His devotees.
Text 12

Verse text

yayāñjasā tarantīha
dustaraṁ bhava-sāgaram
nānyaṁ paraṁ vāñchitaṁ syād
āvayos tapator vidhe

Synonyms

yayā — by whom ; añjasā — quickly ; taranti — cross ; iha — here ; dustaram — difficult to cross ; bhava — of repeated birth and death ; sāgaram — the ocean ; na — not ; anyam — another ; param — superior ; vāñchitam — desired ; syāt — is ; āvayoḥ — of us ; tapatoḥ — performing austerities ; vidhe — *O Brahmā.

Translation

Love and devotion for Him enables the living entities to cross the impassable ocean of repeated birth and death. O Brahmā, we two who are performing austerities desire nothing else.
Text 13

Verse text

śrī-brahmovāca
yuvābhyāṁ yācitaṁ yan me
durghaṭaṁ durlabhaṁ varam
tathāpi bhūyāt sa-phalaṁ
yuvayor anya-janmani

Synonyms

śrī-brahmā uvāca — Śrī Brahmā said ; yuvābhyām — by you two ; yācitam — requested ; yat — what ; me — for me ; durghaṭam — impossible ; durlabham — difficult ; varam — benediction ; tathāpi — still ; bhūyāt — may become ; sa-phalam — fruitful ; yuvayoḥ — for you both ; anya — in another ; janmani — *birth.

Translation

Śrī Brahamā said: Although I myself cannot attain the benediction you request, I grant that your desire will be fulfilled in another birth.
Text 14

Verse text

śrī-nārada uvāca
droṇo nando 'bhavad bhūmau
yaśodā sā dharā smṛtā
kṛṣṇo brahma-vacaḥ kartuṁ
prāpto ghoṣe pituḥ purāt

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; droṇaḥ — Droṇa ; nandaḥ — Nanda ; abhavat — became ; bhūmau — on the earth ; yaśodā — Yaśodā ; sā — she ; dharā — Dharā ; smṛtā — remembered ; kṛṣṇaḥ — Kṛṣṇa ; brahma-vacaḥ — the words of Brahmā ; kartum — to do ; prāptaḥ — attained ; ghoṣe — in Vraja ; pituḥ — of the father ; purāt — from the city.

Translation

Śrī Nārada said: Droṇa was born as Nanda on the earth and Dharā was born as Yaśodā. To fulfill Brahmā's words, Lord Kṛṣṇa went from His father's palace to the village of Vraja.
Text 15

Verse text

sudhā-khaṇḍāt paraṁ miṣṭaṁ
śrī-kṛṣṇa-caritaṁ śubham
gandhamādana-śṛṅge vai
nārāyaṇa-mukhāc chrutam

Synonyms

sudhā-khaṇḍāt — than nectar ; param — more ; miṣṭam — sweet ; śrī-kṛṣṇa-caritam — Śrī Kṛṣṇa's pastimes ; śubham — beautiful ; gandhamādana-śṛṅge — on the summit of Mount Gandhamādana ; vai — indeed ; nārāyaṇa-mukhāt — from the mouth of Lord Nārāyaṇa ; śrutam — *heard.

Translation

On the summit of Mount Gandhamādana I heard these beautiful, sweeter than nectar pastimes of Lord Kṛṣṇa from the mouth of Nārāyaṇa Ṛṣi.
Text 16

Verse text

kṛpayā ca kṛtārtho 'haṁ
nara-nārāyaṇasya ca
mayā tubhyaṁ ca kathitaṁ
kiṁ bhūyaḥ śrotum icchasi

Synonyms

kṛpayā — by mercy ; ca — also ; kṛtārthaḥ — successful ; aham — I ; nara-nārāyaṇasya — of Lord Nara-Nārāyaṇa ; ca — also ; mayā — by me ; tubhyam — to you ; ca — and ; kathitam — spoken ; kim — what? ; bhūyaḥ — more ; śrotum — to hear ; icchasi — *do you wish.

Translation

By the mercy of Lord Nara-Nārāyaṇa I attained the goal of life. I have told you what They said. What more do you wish to hear?
Text 17

Verse text

śrī-bahulāśva uvāca
nanda-gehe hariḥ sākṣāc
chiśu-rūpaḥ sanātanaḥ
kiṁ cakāra balenāpi
tan me brūhi mahā-mune

Synonyms

śrī-bahulāśvaḥ uvāca — Śrī Bahulāśva said ; nanda — of Nanda ; gehe — in the home ; hariḥ — Lord Hari ; sākṣāt — directly ; śiśu — of a child ; rūpaḥ — the form ; sanātanaḥ — eternal ; kim — what? ; cakāra — did ; balena — with Balarāma ; api — also ; tat — that ; me — to me ; brūhi — tell ; mahā-mune — O great sage.

Translation

Śrī Bahulāśva said: When He displayed His eternal form of a child in Nanda's home, what pastimes did Lord Hari enjoy with Balarāma. O great sage, please tell me this.
Text 18

Verse text

śrī-nārada uvāca
ekadā śiṣya-sahito
gargācāryo mahā-muniḥ
śauriṇā noditaḥ sākṣād
āyayau nanda-mandiram

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; ekadā — one day ; śiṣya — disciples ; sahitaḥ — with ; gargācāryaḥ — Garga Acārya ; mahā-muniḥ — the great sage ; śauriṇā — by Vasudeva ; noditaḥ — sent ; sākṣāt — directly ; āyayau — came ; nanda-mandiram — *to Nanda's palace.

Translation

One day, sent by Vasudeva, the great saint Garga Muni came with his disciples to Nanda's palace.
Text 19

Verse text

nandaḥ sampūjya vidhivat
pādyādyair muni-sattamam
tataḥ pradakṣiṇī-kṛtya
sāṣṭāṅgaṁ praṇanāma ha

Synonyms

nandaḥ — Nanda ; sampūjya — worshiping ; vidhivat — according to the rules of tradition ; pādya-ādyaiḥ — beginning with offering water to wash the feet ; muni-sattamam — the great sage ; tataḥ — then ; pradakṣiṇī-kṛtya — circumambulating ; sāṣṭāṅgaṁ praṇanāma ha — *offered daṇḍavat obeisances.

Translation

Following the rules of tradition, Nanda worshiped the great sage, washing his feet and offering him many things. Then he circumambulated him and offered obeisances, falling down like a stick.
Text 20

Verse text

śrī-nanda uvāca
adya naḥ pitaro devāḥ
santuṣṭā agnayaś ca naḥ
pavitraṁ mandiraṁ jātaṁ

Synonyms

śrī-nandaḥ uvāca — Śrī Nārada said ; adya — today ; naḥ — with us ; pitaraḥ — the Pitās ; devāḥ — the demigods ; santuṣṭāḥ — pleased ; agnayaḥ — the fire-gods ; ca — also ; naḥ — our ; pavitram — purified ; mandiram — house ; jātam — born ; yuṣmat — of you ; caraṇa — of the feet ; reṇubhiḥ — *by the dust.

Translation

yuṣmac-caraṇa-reṇubhiḥ Śrī Nanda said: Today the pious forefathers, demigods, and fire-gods are all pleased with us. Our home is now purified by the dust of your feet.
Text 21

Verse text

mat-putra-nāma-karaṇaṁ
kuru dvija mahā-mune
puṇyais tīrthaiś ca duṣprāpyaṁ
bhavad-āgamanaṁ prabho

Synonyms

mat — my ; putra — son's ; nāma-karaṇam — name-giving ceremony ; kuru — please perform ; dvija — O brāhmaṇa ; mahā-mune — O great sage ; puṇyaiḥ — sacred ; tīrthaiḥ — by pilgrimages ; ca — also ; duṣprāpyam — difficult to attain ; bhavat — of you ; āgamanam — the arrival ; prabhaḥ — *O lord.

Translation

O great brāhmaṇa sage, please perform my son's name-giving ceremony. O lord, even by many sacred pilgrimages one cannot attain what is attained by your visit.
Text 22

Verse text

śrī-garga uvāca
te putra-nāma-karaṇaṁ
kariṣyāmi na saṁśayaḥ
pūrva-vārtāṁ gadiṣyāmi
gaccha nanda rahaḥ-sthalam

Synonyms

śrī-gargaḥ uvāca — Śrī Garga said ; te — your ; putra — son's ; nāma-karaṇam — name-giving ceremony ; kariṣyāmi — I will perform ; na — no ; saṁśayaḥ — doubt ; pūrva — previous ; vārtām — story ; gadiṣyāmi — I will tell ; gaccha — go ; nanda — O Nanda ; rahaḥ-sthalam — *to a secluded place.

Translation

Śrī Garga Muni said: I will perform your son's name-giving ceremony. Of this there is no doubt. I will tell who He was before. O Nanda, go to a secluded place.
Text 23

Verse text

śrī-nārada uvāca
utthāya gargo nandena
bālābhyāṁ ca yaśodayā
ekānte go-vraje gatvā
tayor nāma cakāra ha

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; utthāya — rising ; gargaḥ — Garga ; nandena — with Nanda ; bālābhyām — with the two boys ; ca — and ; yaśodayā — with Yaśodā ; ekānte — to a secluded place ; go-vraje — in the barn ; gatvā — going ; tayoḥ — of Them ; nāma — the name ; cakāra ha — *did.

Translation

Garga Muni rose and went with Nanda, Yaśodā, and the two boys, to a secluded place in the cow shed. There he performed the name-giving ceremony.
Text 24

Verse text

sampūjya gaṇanāthādīn
grahan saṁśodhya yatnataḥ
nandaṁ prāha prasannāṅgo
gargācāryo mahā-muniḥ

Synonyms

sampūjya — worshiping ; gaṇanātha-ādīn — beginning with Gaṇeśa ; grahān — the planets ; saṁśodhya — appeasing ; yatnataḥ — carefully ; nandam — to Nanda ; prāha — said ; prasanna — pleased ; aṅgaḥ — in every limb ; gargācāryaḥ — Garga Muni ; mahā-muniḥ — *the great sage.

Translation

After worshiping the deities headed by Gaṇeśa, and after carefully appeasing the deities of the planets, the great saint Garga Muni, happy in every limb, spoke to Nanda.
Texts 25 and 26

Verse text

śrī-garga uvāca
rohiṇī-nandanasyāsya
nāmoccaraṁ śṛṇuṣva ca
ramante yogino hy asmin
sarvatra ramatīti vā
gunaiś ca rāmayan bhaktāṁs
tena rāmaṁ viduḥ pare
garbha-saṅkarṣaṇād asya
saṅkarṣaṇa iti smṛtaḥ

Synonyms

śrī-gargaḥ uvāca — Śrī Garga said ; rohiṇī-nandanasyāsya — Rohiṇī's son ; nāma — name ; uccaram — declaration ; śṛṇuṣva — please hear ; ca — also ; ramante — are delighted ; yoginaḥ — the yogīs ; hi — indeed ; asmin — with Him ; sarvatra — in all respects ; ramati — enjoys ; iti — thus ; vā — or ; gunaiḥ — with His transcendental qualities ; ca — also ; rāmayan — delighting ; bhaktān — the devotees ; tena — by this ; rāmam — Rāma ; viduḥ — know ; pare — others ; garbha — from the womb ; saṅkarṣaṇāt — because of being pulled ; asya — of Him ; saṅkarṣaṇa — Saṅkarṣaṇa ; iti — thus ; smṛtaḥ — *remembered.

Translation

Śrī Garga Muni said: Please hear the explanation of Rohiṇī's son's name. The yogīs find their happiness (ramante) in Him, or he is the greatest enjoyer (ramati), or with His transcendental qualities He delights (rāmayati) the devotees. For these reasons the sages know Him as Rāma. Because He was pulled (saṅkarṣaṇa) from the womb He is also known as Saṅkarṣaṇa.
Text 27

Verse text

sarvāvaseṣādyaṁ śeṣaṁ
balādhikyād balaṁ viduḥ
sva-putrasyāpi nāmāni
śṛṇu nanda hy atandritaḥ

Synonyms

sarva — everything ; avaseṣa — remaining ; ādyam — beginning ; śeṣam — Śeṣa ; bala-ādhikyāt — because of great strength ; balam — Bala ; viduḥ — know ; sva-putrasya — of your own son ; api — also ; nāmāni — the names ; śṛṇu — please hear ; nanda — O Nanda ; hi — indeed ; atandritaḥ — *without being fatigued.

Translation

Because when the universe is annihilated He alone remains (avaśeṣa), the sages know Him as Śeṣa. Because He is extremely strong (bala), they know Him as Bala. O Nanda, please be attentive and hear the names of your son.
Text 28

Verse text

sadyaḥ prāṇi-pavitrāṇi
jagatāṁ maṅgalāni ca
ka-kāraḥ kamalā-kānta
ṛ-kāro rāma ity api
His names at once purify the living entities. His names are the auspiciousness of all the universes. In His name the letter K stands for Kamalā-kānta (the husband of the goddess of fortune). Ṛ stands for Rāma (the supreme enjoyer).

Synonyms

sadyaḥ — at once ; prāṇi — the living entities ; pavitrāṇi — purifying ; jagatām — of the universes ; maṅgalāni — the auspiciousness ; ca — also ; ka-kāraḥ — the letter k ; kamalā-kāntaḥ — the lover of the goddess of fortune ; ṛ-kāraḥ — the letter ṛ ; rāmaḥ — the enjoyer ; iti — thus ; api — *also
Text 29

Verse text

ṣa-kāraḥ ṣaḍ-guṇa-patiḥ
śvetadvīpa-nivāsa-kṛt
ṇa-kāro nārasiṁho 'yam
a-karo hy akṣaro 'gni-bhuk

Synonyms

ṣa-kāraḥ — the letter ṣ ; ṣaḍ-guṇa-patiḥ — the master of six opulences ; śvetadvīpa-nivāsa-kṛt — who resides at Śvetadvīpa ; ṇa-kāraḥ — the letter ṇ ; nārasiṁhaḥ — Lord Nrsiṁha ; ayam — this ; a-karaḥ — the letter a ; hi — indeed ; akṣaraḥ — the immortal ; agni — through the fire ; bhuk — *eats.

Translation

Ṣ stands for Ṣaḍ-guṇa-pati (the master of six opulences) or Śvetadvīpa-nivāsa-kṛt (The Lord who resides in Śvetadvīpa). Ṇ stands for Lord Nṛsiṁha. A stands for Akṣara (the immortal) or Agni-bhuk (the Lord who enjoys the offerings of agni-hotra yajṣas).
Text 30

Verse text

visargau ca tathā hy etau
nara-nārāyaṇāv ṛṣī
sampralīnāś ca ṣaṭ pūrṇā
yasmin cchuddhe mahātmani

Synonyms

visargau — the letter ḥ ; ca — also ; tathā — so ; hi — indeed ; etau — They ; nara-nārāyaṇau — Nara-Nārāyaṇa Ṛṣis ; sampralīnāḥ — entered ; ca — also ; ṣaṭ — six ; pūrṇāḥ — full ; yasmin — in whom ; śuddhe — pure ; mahātmani — *Supreme Person.

Translation

The letter Ḥ stands for Nara-Nārāyaṇa Ṛṣi. In this way these six letters combine to become the name of the pure Supreme Person. Note: In the Sanskrit alphabet the letter Ḥ is represented by two dots. An example follows in parenthesis (:). The two dots stand for the two sages Nara-Nārāyaṇa.
Text 31

Verse text

paripūrṇatame sākṣāt
tena kṛṣṇaḥ prakīrtitaḥ
śuklo raktas tathā pīto
varṇo 'syānu-yugaṁ dhṛtaḥ

Synonyms

paripūrṇatame — the Supreme Personality of Godhead ; sākṣāt — directly ; tena — by this ; kṛṣṇaḥ — Kṛṣṇa ; prakīrtitaḥ — is said ; śuklaḥ — white ; raktaḥ — red ; tathā — so ; pītaḥ — yellow ; varṇaḥ — color ; asya — of Him ; anu — following ; yugam — the yugas ; dhṛtaḥ — *held.

Translation

In this way the Supreme Personality of Godhead is known as Kṛṣṇaḥ. In white, red, and yellow forms He appears in the yugas one after another.
Text 32

Verse text

dvāparānte kaler ādau
bālo 'yaṁ kṛṣṇatāṁ gataḥ
tasmāt kṛṣṇa iti khyāto
nāmnāyaṁ nanda-nandanaḥ

Synonyms

dvāpara — of the Dvāpara-yuga ; ante — at the end ; kaleḥ — of Kali-yuga ; ādau — atb the beginning ; bālaḥ — boy ; ayam — He ; kṛṣṇatām — a dark complexion ; gataḥ — attained ; tasmāt — therefore ; kṛṣṇaḥ — Kṛṣṇa ; iti — thus ; khyātaḥ — celebrated ; nāmnā — by name ; ayam — He ; nanda — of Nanda ; nandanaḥ — *the son.

Translation

Now, at the end of Dvāpara-yuga and the beginning of Kali-yuga, He has a dark (kṛṣṇa) complexion. For this reason He is named Kṛṣṇa. He is this boy, the son of Nanda.
Text 33

Verse text

vasavaś cendriyāṇīti
tad devaś cittam eva hi
tasmin yas ceṣṭate so 'pi
vāsudeva iti smṛtaḥ

Synonyms

vasavaḥ — vasu ; ca — and ; indriyāṇi — the senses ; iti — thus ; tat devaḥ — deva ; cittam — the heart ; eva — indeed ; hi — indeed ; tasmin — in that ; yaḥ — who ; ceṣṭate — acts ; saḥ — He ; api — also ; vāsudeva — Vāsudeva ; iti — thus ; smṛtaḥ — *remembered.

Translation

The word "vasu" means "the senses", and the word "deva" means "the heart". Because He acts in the hearts and senses of the living entities, He is known as Vāsudeva.
Text 34

Verse text

vṛṣabhānu-sutā rādhā
yā jātā kīrti-mandire
tasyāḥ patir ayaṁ sākṣāt
tena rādhā-patiḥ smṛtaḥ

Synonyms

vṛṣabhānu — of King Vṛṣabhānu ; sutā — the daughter ; rādhā — Śrī Rādhā ; yā — who ; jātā — born ; kīrti — of Kīrti ; mandire — in the palace ; tasyāḥ — of Her ; patiḥ — the husband ; ayam — He ; sākṣāt — directly ; tena — by that ; rādhā-patiḥ — as Rādhā-pati ; smṛtaḥ — *remembered.

Translation

He is the husband (pati) of Rādhā, King Vṛṣabhānu's daughter born in the palace of Queen Kīrti, and therefore He is known as Rādhā-pati.
Text 35

Verse text

paripūrṇatamaḥ sākṣāc
chrī-kṛṣṇaḥ bhagavān svayam
asaṅkhya-brahmāṇḍa-patir
goloke dhāmni rājate

Synonyms

paripūrṇatamaḥ — the Supreme Personality of Godhead ; sākṣāt — directly ; śrī-kṛṣṇaḥ — Śrī Kṛṣṇa ; bhagavān — the Lord ; svayam — Himself ; asaṅkhya — countless ; brahmāṇḍa — of universes ; patiḥ — the master ; goloke dhāmni — in the abode of Goloka ; rājate — *shines.

Translation

He is the original Supreme Personality of Godhead, Śrī Kṛṣṇa, the master of countless universes. He is splendidly manifest in transcendental abode of Goloka.
Text 36

Verse text

so 'yaṁ tava śiur jāto
bhārāvataraṇāya ca
kaṁsādīnāṁ vadhārthāya
bhaktānāṁ rakṣaṇāya ca

Synonyms

saḥ ayam — this person ; tava — your ; śiuḥ — son ; jātaḥ — born ; bhāra — burden ; avataraṇāya — for removing ; ca — and ; kaṁsa-ādīnām — of the demons beginning with Kaṁsa ; vadha-arthāya — for killing ; bhaktānām — of the devotees ; rakṣaṇāya — for protection ; ca — *also.

Translation

That same Supreme Personality of Godhead is now born as your child. He has come to remove the earth's burden, to kill the demons headed by Kaṁsa, and to protect the devotees.
Text 37

Verse text

anantāny asya nāmāni
veda-guhyāni bhārata
līlābhiś ca bhaviṣyanti
tat-karmasu na vismayaḥ

Synonyms

anantāni — endless ; asya — of Him ; nāmāni — names ; veda — to the Vedas ; guhyāni — confidential ; bhārata — O descendent of KIng Bharata ; līlābhiḥ — with pastimes ; ca — also ; bhaviṣyanti — will be ; tat-karmasu — in His deeds ; na — no ; vismayaḥ — *surprise.

Translation

O descendent of King Bharata, according to His different pastimes Your son will have names without end, names that are secret even from the Vedas. Do not be surprised at what He is able to do.
Text 38

Verse text

aho bhāgyaṁ tu te nedaṁ
sākṣāc chri-puruṣottamaḥ
tvad-gṛhe vartamāno 'yaṁ
śiu-rūpaḥ parāt paraḥ

Synonyms

ahaḥ — ah ; bhāgyam — good fortune ; tu — certainly ; te — of you ; na — not ; idam — this ; sākṣāt — directly ; śri-puruṣottamaḥ — the Supreme Personality of Godhead ; tvat — of you ; gṛhe — in the home ; vartamānaḥ — being ; ayam — He ; śiu — of a child ; rūpaḥ — in the form ; parāt paraḥ — *greater than the greatest.

Translation

Ah, how fortunate you are! Appearing as a small child, the Supreme Personality of Godhead, who is greater than the greatest, now stays in your home.
Text 39

Verse text

śrī-nārada uvāca
ity uktvātha gate garge
svātmānaṁ pūrṇam āśiṣam
mene pramuditaḥ patnyā
nanda-rājo mahā-matiḥ

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; iti — thus ; uktvā — saying ; atha — then ; gate — gone ; garge — Garga ; svātmānam — own ; pūrṇam — perfect ; āśiṣam — benediction ; mene — considered ; pramuditaḥ — joyful ; patnyā — with his wife ; nanda-rājaḥ — King Nanda ; mahā-matiḥ — *great hearted.

Translation

Śrī Nārada said: Garga Muni said this and left. Then noble-hearted King Nanda, along with his wife, thought about the great blessing they had received.
Text 40

Verse text

atha gargo jṣāni-varo
jṣāna-do muni-sattamaḥ
kālindī-tīra-śobhāḍhyaṁ
vṛṣabhānu-puraṁ gataḥ

Synonyms

atha — then ; gargaḥ — Garga ; jṣāni-varaḥ — the best of philosophers ; jṣāna-daḥ — great teacher ; muni-sattamaḥ — great sage ; kālindī-tīra — on the sdhore of the Yamunā ; śobha-āḍhyam — beautiful ; vṛṣabhānu-puram — to the palace of King Vṛṣabhānu ; gataḥ — *went.

Translation

Then the great philosopher, teacher, sage Garga Muni went to King Vṛṣabhānu's beautiful palace on the Yamunā's shore.
Texts 41-45

Verse text

chātreṇa śobhitaṁ vipraṁ
dvitīyam iva vāsavam
daṇḍena rājitaṁ sākṣād
dharma-rājam iva sthitam
tejasā dyotita-diśaṁ
sākṣāt sūryam ivāparam
pustakī-mekhalā-yuktaṁ
dvitīyam iva padmajam
śobhitaṁ śukla-vāsobhir
devaṁ viṣṇum iva sthitam
taṁ dṛṣṭvā muni-śardūlaṁ
sahasotthāya sādaram
praṇamya śirasā sadyaḥ
sammukho 'bhūt kṛtāñjaliḥ
muniṁ ca pīṭhake sthāpya
pādyādyair upacāra-vit
pūjayām āsa vidhivac
chrī-gargaṁ jṣānināṁ varam
tataḥ pradakṣiṇī-kṛtya
vṛṣabhānu-varo mahān

Synonyms

chātreṇa — with a parasol ; śobhitam — decorated ; vipram — brāhmaṇa ; dvitīyam — a second ; iva — like ; vāsavam — Indra ; daṇḍena — with a rod ; rājitam — glorious ; sākṣāt — directly ; dharma-rājam — Yamarāja ; iva — like ; sthitam — situated ; tejasā — with glory ; dyotita — illuminated ; diśam — the directions ; sākṣāt — directly ; sūryam — the sun ; iva — like ; aparam — another ; pustakī — a book ; mekhalā — belt ; yuktam — endowed ; dvitīyam — a second ; iva — like ; padmajam — Brahmā ; śobhitam — decorated ; śukla — white ; vāsobhiḥ — with garments ; devam — Lord ; viṣṇum — Viṣṇu ; iva — like ; sthitam — situated ; tam — him ; dṛṣṭvā — seeing ; muni — of sages ; śardūlam — the tiger ; sahasā — at once ; utthāya — rising ; sa — with ; ādaram — respect ; praṇamya — offering obeisances ; śirasā — with his head ; sadyaḥ — at once ; sammukhaḥ — facing ; abhūt — became ; kṛtāñjaliḥ — with folded palms ; munim — the sage ; ca — also ; pīṭhake — on a throne ; sthāpya — seating ; pādya-ādyaiḥ — beginning with water for washing his feet ; upacāra — worship ; vit — understanding ; pūjayām āsa — worshiped ; vidhivat — according to the rules of tradition ; śrī-gargam — Śrī Garga Muni ; jṣāninām — of philosophers ; varam — the best ; tataḥ — then ; pradakṣiṇī-kṛtya — circumambulating ; vṛṣabhānu-varaḥ — King Vṛṣabhānu ; mahān — *noble.

Translation

Seeing Garga Muni, who was the greatest of philosophers, who was the brāhmaṇa tiger of sages, who, decorated with a parasol was like a second King Indra, holding a stick was like a second Yamarāja, his bodily luster illuminating the directions was like a second sun-god, a great book at his belt was like a second Lord Brahmā, and who, dressed in white garments, stood like Lord Viṣṇu Himself, noble King Vṛṣabhānu rose up at once with great respect, bowed his head, stood with folded hands, placed the sage on a great throne, washed his feet, presented many offerings, circumambulated him, and worshiped him according to the rules of scripture.
Text 46

Verse text

śrī-vṛṣabhānur uvāca
satāṁ paryanṭanaṁ śāntaṁ
gṛhiṇāṁ śāntaye smṛtam
nṛṇām antas-tamo-hārī
sādhur eva na bhāskaraḥ

Synonyms

śrī-vṛṣabhānuḥ uvāca — Śrī Vṛṣabhānu said ; satām — of the saintly devotees ; paryaṭanam — the wandering ; śāntam — peaceful ; gṛhiṇām — of the householders ; śāntaye — for peacefulness ; smṛtam — remembered ; nṛṇām — of men ; antaḥ — in the heart ; tamaḥ — the darkness ; hārī — removing ; sādhuḥ — saint ; eva — certainly ; na — not ; bhāskaraḥ — *the sun.

Translation

Śrī Vṛṣabhānu said: The peaceful wandering of saints is meant to bring peace to householders. It is a saint, and not the sun, that removes the darkness in the hearts of men.
Text 47

Verse text

tīrthī-bhūtā vayaṁ gopā
jātās tvad-darśanāt prabho
tīrthāni tīrthī-kurvanti
tvādṛśaḥ sādhavaḥ kṣitau

Synonyms

tīrthī-bhūtāḥ — gone on pilgrimage ; vayam — we ; gopāḥ — gopas ; jātāḥ — born ; tvat — of you ; darśanāt — by the sight ; prabhaḥ — O lord ; tīrthāni — the places of pilgrimage ; tīrthī-kurvanti — make places of pilgrimage ; tvādṛśaḥ — like you ; sādhavaḥ — *saints ; kṣitau — on the earth.

Translation

O lord, by seeing you we gopas have gone on pilgrimage. Saints like you sanctify the sacred places in this world.
Text 48

Verse text

he mune rādhikā-nāma
kanyā me maṅgalāyanā
kasmai varāya datavyā
vada tvaṁ me su-niścitam

Synonyms

he mune — O sage ; rādhikā — of Śrī Rādhā ; nāma — name ; kanyā — daughter ; me — my ; maṅgala — of auspiciousness ; ayanā — the abode ; kasmai — to what? ; varāya — husband ; datavyā — should be given ; vada — please tell ; tvam — you ; me — me ; su-niścitam — *opinion.

Translation

O sage, my daughter is named Rādhikā. She is the abode of great auspiciousness. To whom should I give Her in marriage? Please tell me your opinion.
Text 49

Verse text

tvaṁ paryaṭann arka iva
tri-lokīṁ divya-darśanaḥ
varo 'nayā samo yo vai
tasmai dāsyāmi kanyakām

Synonyms

tvam — you ; paryaṭan — wandering ; arkaḥ — the sun ; iva — like ; tri-lokīm — the three worlds ; divya — splendid ; darśanaḥ — sight ; varaḥ — husband ; anayā — with Her ; samaḥ — equal ; yaḥ — who ; vai — indeed ; tasmai — to Him ; dāsyāmi — I will give ; kanyakām — *daughter.

Translation

Like the sun, your goodness can travel everywhere in the three worlds. I wish to give my daughter to a splendid husband who will be Her equal.
Text 50

Verse text

śrī-nārada uvāca
hastaṁ gṛhītvā śrī-gargo
vṛṣabhānor mahā-muniḥ
jagāma yamunā-tīraṁ
nirjanaṁ sundara-sthalam

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; hastam — hand ; gṛhītvā — taking ; śrī-gargaḥ — Śrī Garga ; vṛṣabhānoḥ — of Vṛṣabhānu ; mahā-muniḥ — the great sage ; jagāma — went ; yamunā — of the Yamunā ; tīram — to the shore ; nirjanam — secluded ; sundara — beautiful ; sthalam — *place.

Translation

Śrī Nārada said: Taking Vṛṣabhānu's hand, the great sage Śrī Garga Muni went to a beautiful and secluded place on the Yamunā's shore.
Text 51

Verse text

kālindī-jala-kallola-
kolahala-samākulam
tatropaveśya gopeśaṁ
munīndraḥ prāha dharma-vit

Synonyms

kālindī — of the Yamunā ; jala — water ; kallola — waves ; kolāhala — tumult ; samākulam — filled ; tatra — there ; upaveśya — sitting ; gopa — of the gopas ; īśam — to the king ; muni — of sagesl indraḥ—the king ; prāha — said ; dharma — *the truth of religion ; vit — knowing.

Translation

Making the gopa-king Vṛṣabhānu sit down at a place where the Yamunā's waves made a great sound, Garga Muni, the king of sages and the knower of religion, spoke.
Texts 52 and 53

Verse text

śrī-garga uvāca
he gopa guptam ākhyanaṁ
kathanīyaṁ na ca tvayā
paripūrṇatamaḥ sākṣāc
chrī-kṛṣṇaḥ bhagavān svayam
asaṅkhya-brahmāṇḍa-patir
golokeśaḥ parāt paraḥ
tasmāt paro varo nāsti
jāto nanda-gṛhe patiḥ

Synonyms

śrī-gargaḥ uvāca — Śrī Garga said ; he gopa — O gopa ; guptam — secret ; ākhyanam — story ; kathanīyam — to be told ; na — not ; ca — also ; tvayā — by you ; paripūrṇatamaḥ — the Supreme Personality of Godhead ; sākṣāt — directly ; śrī-kṛṣṇaḥ — Śrī Kṛṣṇa ; bhagavān — the Lord ; svayam — Himself ; asaṅkhya — countless ; brahmāṇḍa — of universes ; patiḥ — the master ; goloka — of Goloka ; īśaḥ — the master ; parāt paraḥ — greater than the greatest ; tasmāt — than Him ; paraḥ — better ; varaḥ — husband ; na — not ; asti — is ; jātaḥ — born ; nanda — of Nanda ; gṛhe — in the home ; patiḥ — *the Lord.

Translation

Śrī Garga Muni said: O gopa, do not tell this secret. Śrī Kṛṣṇa, the original Supreme Personality of Godhead Himself, who is the master of countless universes, the king of Goloka, greater than the greatest, and the Lord than whom there is no better husband, has taken birth in Nanda's home.
Text 54

Verse text

śrī-vṛṣabhānur uvāca
aho bhāgaym aho bhāgyaṁ
nandasyāpi mahā-mune
śrī-kṛṣṇasyāvatārasya
sarvaṁ tvaṁ vada kāraṇam

Synonyms

śrī-vṛṣabhānuḥ uvāca — Śrī Vṛṣabhānu said ; ahaḥ — ah ; bhāgaym — good fortune ; ahaḥ — ah ; bhāgyam — good fortune ; nandasya — of Nanda ; api — also ; mahā-mune — O great sage ; śrī-kṛṣṇasya — of Śrī Kṛṣṇa ; avatārasya — descended ; sarvam — everything ; tvam — you ; vada — please tell ; kāraṇam — *the reason.

Translation

Śrī Vṛṣabhānu said: How fortunate! How fortunate for Nanda! O great sage, please tell everything of why Śrī Kṛṣṇa has descended to this world.
Text 55

Verse text

śrī-garga uvāca
bhuvo bhārāvatārāya
kaṁsādīnāṁ vadhāya ca
brahmaṇā prārthitaḥ kṛṣṇo
babhūva jagatī-tale

Synonyms

śrī-gargaḥ uvāca — Śrī Garga said ; bhuvaḥ — of the earth ; bhāra — the burden ; avatārāya — to remove ; kaṁsa-ādīnām — of the demons headed by Kaṁsa ; vadhāya — for killing ; ca — also ; brahmaṇā — by Brahmā ; prārthitaḥ — requested ; kṛṣṇaḥ — Kṛṣṇa ; babhūva — has taken birth ; jagatī-tale — *in the world.

Translation

Śrī Garga Muni said: To remove the earth's burden and to kill the demons headed by Kaṁsa, on the demigod Brahmā's request Lord Kṛṣṇa has taken birth on the surface of the earth.
Text 56

Verse text

śrī-kṛṣṇa-paṭṭa-rājṣī yā
goloke rādhikābhidhā
tvad-gṛhe sāpi sañjātā
tvaṁ na jānāsi tāṁ parām

Synonyms

śrī-kṛṣṇa — of Śrī Kṛṣṇa ; paṭṭa-rājṣī — the chief queen ; yā — who ; goloke — in Goloka ; rādhikābhidhā — named Rādhikā ; tvat — of you ; gṛhe — in the home ; sā — She ; api — also ; sañjātā — is born ; tvam — you ; na — not ; jānāsi — know ; tām — Her ; parām — *supreme.

Translation

Śrī Rādhikā, who is Lord Kṛṣṇa's chief queen in Goloka, has taken birth in your home. You do not understand Her exalted position.
Text 57

Verse text

śrī-nārada uvāca
tadā praharṣito gopo
vṛṣabhānuḥ su-vismitaḥ
kalāvatīṁ samāhūya
tayā sārdhaṁ vicārya ca

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; tadā — then ; praharṣitaḥ — delighted ; gopaḥ — the gopa ; vṛṣabhānuḥ — Vṛṣabhānu ; su-vismitaḥ — astonished ; kalāvatīm — Kalāvatī ; samāhūya — calling ; tayā — her ; sārdham — with ; vicārya — considered ; ca — *and.

Translation

Śrī Nārada said: Delighted and astonished, Vṛṣabhānu called Kalāvatī and they both thought (about what Garga Muni said).
Text 58

Verse text

rādhā-kṛṣṇānubhāvaṁ ca
jṣātvā gopa-varaḥ paraḥ
ānandāśru-kalāṁ muñcan
punar āha mahā-munim

Synonyms

rādhā — of Rādhā ; kṛṣṇa — and Kṛṣṇa ; anubhāvam — great glory ; ca — also ; jṣātvā — knowing ; gopa-varaḥ — the exalted gopa ; paraḥ — great ; ānanda — of bliss ; aśru-kalām — tears ; muñcan — wiping ; punaḥ — again ; āha — said ; mahā — great ; munim — *to the sage.

Translation

Understanding the exalted position of Śrī Śrī Rādhā-Kṛṣṇa, and shedding tears of bliss, the exalted gopa spoke to the great sage.
Text 59

Verse text

śrī-vṛṣabhānur uvāca
tasmai dāsyāmi he brahman
kanyāṁ kamala-locanām
tvayā panthā darśito me
tvayā kāryo 'yam udvahaḥ

Synonyms

śrī-vṛṣabhānuḥ uvāca — Śrī Vṛṣabhānu said ; tasmai — to Him ; dāsyāmi — I will give ; he — O ; brahman — brāhmaṇa ; kanyām — my daughter ; kamala-locanām — lotus-eyed ; tvayā — by you ; panthā — the path ; darśitaḥ — revealed ; me — to me ; tvayā — by you ; kāryaḥ — should be performed ; ayam — this ; udvahaḥ — *wedding.

Translation

Śrī Vṛṣabhānu said: O brāhmaṇa, I will give my lotus-eyed daughter to Him. You have revealed this path. You should perform the wedding ceremony.
Text 60

Verse text

śrī-garga uvāca
ahaṁ na kārayiṣyāmi
vivāham anayor nṛpa
tayor vivāho bhavitā
bhāṇḍīre yamunā-taṭe

Synonyms

śrī-gargaḥ uvāca — Śrī Garga said ; aham — I ; na — not ; kārayiṣyāmi — will perform ; vivāham — the wedding ; anayoḥ — of Them ; nṛpa — O king ; tayoḥ — of Them ; vivāhaḥ — the wedding ; bhavitā — will be ; bhāṇḍīre — in Bhāṇḍīravana ; yamunā — of the Yamunā ; taṭe — *on the shore.

Translation

Śrī Garga Muni said: O king, I will not perform Their wedding ceremony. Their wedding will be in Bhāṇḍīravana by the Yamunā's shore.
Text 61

Verse text

vṛndāvana-samīpe ca
nirjane sundara-sthale
parameṣṭhī samāgatya
vivāhaṁ kārayiṣyati

Synonyms

vṛndāvana — Vṛndāvana ; samīpe — near ; ca — also ; nirjane — secluded ; sundara — in a beatiful ; sthale — placed ; parameṣṭhī — Brahmā ; samāgatya — arriving ; vivāham — the wedding ; kārayiṣyati — *will perform.

Translation

The demigod Brahmā will come and perform the wedding in a beautiful secluded place near Vṛndāvana forest.
Text 62

Verse text

tasmād rādhāṁ gopa-vara
viddhy ardhāṅgīṁ varasya ca
loke cūḍā-maṇiḥ sākṣād
rājṣīṁ goloka-mandire

Synonyms

tasmāt — from that ; rādhām — Rādhā ; gopa-vara — O best of gopas ; viddhi — please know ; ardha — half ; aṅgīm — the body ; varasya — of Her husband ; ca — and ; loke — in the world ; cūḍā — the crown ; maṇiḥ — jewel ; sākṣāt — directly ; rājṣīm — queen ; goloka — of Goloka ; mandire — *in the palace.

Translation

Because of this please know that Rādhā is half of the Supreme Personality of Godhead's body. In the palace of Goloka She is the queen of He who is the world's crest-jewel.
Text 63

Verse text

yūyaṁ sarve 'pi gopālā
golokād āgatā bhuvi
tathā gopī-gaṇā gāvo
goloke rādhikecchayā

Synonyms

yūyam — you ; sarve — all ; api — also ; gopālāḥ — gopas ; golokāt — from Goloka ; āgatāḥ — come ; bhuvi — to the earth ; tathā — so ; gopī-gaṇāḥ — gopīs ; gāvaḥ — cows ; goloke — in Goloka ; rādhikā — of Śrī Rādhā ; icchayā — *by the desire.

Translation

You gopas have all come from Goloka. By Śrī Rādhikā's wish the cows and gopīs have also come from Goloka.
Text 64

Verse text

yad-darśanaṁ durlabham eva durghaṭaṁ
devaiś ca yajṣair na ca janmabhiḥ kim u
sa-vigrahāṁ tāṁ tava mandirājire
lakṣyanti guptaṁ bahu-gopa-gopikāḥ

Synonyms

yat — of whom ; darśanam — the sight ; durlabham — difficult to attain ; eva — indeed ; durghaṭam — impossible ; devaiḥ — by the demigods ; ca — also ; yajṣaiḥ — by sacrifices ; na — not ; ca — and ; janmabhiḥ — by many births ; kim u — what to speak of? ; sa-vigraham — transcendental form ; tām — Her ; tava — your ; mandira — in the palace ; ajire — in the courtyard ; lakṣyanti — see ; guptam — hidden ; bahu — many ; gopa — gopas ; gopikāḥ — *and gopīs.

Translation

She whom even the demigods, what to speak of others who perform sacrifices for many births, cannot see, many gopas and gopīs now see hidden in the courtyard of your palace.
Text 65

Verse text

śrī-nārada uvāca
tadā ca vismitau rājan
dam-patī harṣitau param
rādhā-kṛṣṇa-prabhāvaṁ ca
śrutvā śrī-gargam ūcatuḥ

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; tadā — then ; ca — also ; vismitau — astonished ; rājan — O king ; dam-patī — the husband and wife ; harṣitau — joyful ; param — then ; rādhā-kṛṣṇa — of Śrī Śrī Rādhā-Kṛṣṇa ; prabhāvam — the exalted position ; ca — also ; śrutvā — hearing ; śrī-gargam — to Śrī Garga Muni ; ūcatuḥ — *said.

Translation

Śrī Nārada said: O king, joyful and filled with wonder by hearing of Śrī Śrī Rādhā-Kṛṣṇa's exalted glories, the husband and wife spoke to Śrī Garga.
Text 66

Verse text

śrī-dam-patī ūcatuḥ
rādhā-śabdasya he brahman
vyākhyānaṁ vada tattvataḥ
tvatto na saṁśaya-cchettā
ko 'pi bhūmau mahā-mune

Synonyms

śrī-dam-patī ūcatuḥ — the husband and wife said ; rādhā — Rādhā ; śabdasya — of the word ; he — O ; brahman — brāhmaṇa ; vyākhyānam — the story ; vada — please tell ; tattvataḥ — in truth ; tvattaḥ — from you ; na — not ; saṁśaya — doubt ; cchettā — cutting ; ko 'pi — anyone ; bhūmau — on the earth ; mahā — great ; mune — *O sage.

Translation

The husband and wife said: O brāhmaṇa, please truthfully explain the meaning of the name Rādhā. O great sage, save for you, no one in this world can cut our doubts.
Text 67

Verse text

śrī-garga uvāca
sāma-vedasya bhāvārthaṁ
gandhamādana-parvate
śiṣyenāpi mayā tatra
nārāyaṇa-mukhāc chrutam

Synonyms

śrī-gargaḥ uvāca — Śrī Garga said ; sāma-vedasya — of the Sāma Veda ; bhāva-artham — the meaning ; gandhamādana-parvate — on Mount Gandhamādana ; śiṣyena — by the disciple ; api — also ; mayā — by me ; tatra — there ; nārāyaṇa-mukhāt — from the mouth of Nārāyaṇa Ṛṣi ; śrutam — *heard.

Translation

Śrī Garga Muni said: As a disciple I heard this from the mouth of Nārāyaṇa Ṛṣi as on Mount Gandhamādana He was explaining the Sāma Veda:
Text 68

Verse text

ramayā tu ra-kāraḥ syād
ā-kāras tv ādi-gopikā
dha-kāro dharayā hi syād
ā-kāro virajā nadī

Synonyms

ramayā — as the goddess of fortune ; tu — indeed ; ra-kāraḥ — the letter R ; syāt — is ; ā-kāraḥ — the letter A ; tu — indeed ; ādi-gopikā — the first gopī ; dha-kāraḥ — the letter DH ; dharayā — by the earth ; hi — indeed ; syāt — is ; ā-kāraḥ — the letter A ; virajā nadī — *the Virajā river.

Translation

R stands for Ramā (the goddess of fortune), A stands for Adi-gopikā (the forst of the gopīs), DH stands for Dharā (the earth), and A stands for Virajā-nadī (the Virajā river).
Text 69

Verse text

śrī-kṛṣṇasya parasyāpi
caturdhā tejaso 'bhavat
līlā-bhūḥ śrīś ca virajā
catasraḥ patnya eva hi

Synonyms

śrī-kṛṣṇasya — of Lord Kṛṣṇa ; parasya — the Supreme Personality of Godhead ; api — also ; caturdhā — in four ways ; tejasaḥ — potency ; abhavat — became ; līlā — Līlā ; bhūḥ — Bhū ; śrīś — Śrī ; ca — and ; virajā — Virajā ; catasraḥ — four ; patnyaḥ — wives ; eva — indeed ; hi — certainly.

Translation

The four potencies of Lord Kṛṣṇa, the Supreme Personality of Godhead, became His four wives: Līlā, Bhū, Śrī, and Virajā.
Text 70

Verse text

sampralīnāś ca tāḥ sarvā
rādhāyāṁ kuñja-mandire
paripūrṇatamāṁ rādhāṁ
tasmād āhur manīṣiṇaḥ

Synonyms

sampralīnāḥ — entered ; ca — also ; tāḥ — they ; sarvāḥ — all ; rādhāyām — Rādhā ; kuñja — in the forest ; mandire — in the palace ; paripūrṇatamām — the supreme goddess of fortune ; rādhām — Rādhā ; tasmāt — therefore ; āhuḥ — say ; manīṣiṇaḥ — *the wise.

Translation

Because all these goddesses have now entered the form of Śrī Rādhā, the wise say that Śrī Rādhā is the original supreme goddess of fortune.
Text 71

Verse text

śrī-nārada uvāca
rādhā-kṛṣṇeti he gopa
ye japanti punaḥ punaḥ
catuṣpadārthaṁ kiṁ teṣāṁ
sākṣāt kṛṣṇo 'pi labhyate

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; rādhā-kṛṣṇa — Rādhā-Kṛṣṇa ; iti — thus ; he gopa — O gopa ; ye — who ; japanti — chant ; punaḥ punaḥ — again and again ; catuṣpadārtham — the four goals of life ; kim — what? ; teṣām — of them ; sākṣāt — directly ; kṛṣṇaḥ — Kṛṣṇa ; api — even ; labhyate — *is attained.

Translation

Śrī Nārada said: O gopa, they who again and again chant the names of Śrī Śrī Rādhā-Kṛṣṇa attain Lord Kṛṣṇa directly. What are the four goals of life to them?
Text 72

Verse text

tadāti-vismito rājan
vṛṣabhānuḥ priyā-yutaḥ
rādhā-kṛṣṇa-prabhāvaṁ taṁ
jṣātvānanda-mayo hy abhūt

Synonyms

tadā — then ; ati-vismitaḥ — filled with wonder ; rājan — O king ; vṛṣabhānuḥ — Vṛṣabhānu ; priyā-yutaḥ — with his dear wife ; rādhā-kṛṣṇa prabhāvam — the exalted position of Śrī Śrī Rādhā-Kṛṣṇa ; tam — that ; jṣātvā — understanding ; ānanda-mayaḥ — filled with bliss ; hi — indeed ; abhūt — *became.

Translation

O king, when they understood Śrī Śrī Rādhā-Kṛṣṇa's exalted glories, King Vṛṣabhānu and his dear wife became filled with wonder and bliss.
Text 73

Verse text

itthaṁ gargo jṣāni-varaḥ
pūjitaḥ vṛṣabhānunā
jagāma sva-gṛhaṁ sākṣān
munīndraḥ sarva-vit kaviḥ

Synonyms

ittham — thus ; gargaḥ — Garga ; jṣāni — of philosophers ; varaḥ — the best ; pūjitaḥ — worshiped ; vṛṣabhānunā — by Vṛṣabhānu ; jagāma — went ; sva-gṛham — to his own home ; sākṣāt — directly ; muni-indraḥ — the king of sages ; sarva-vit — all knowing ; kaviḥ — wise*.

Translation

Then, after King Vṛṣabhānu had worshiped him, all-knowing Garga Muni, who was the best of philosophers and the king of sages, went to his own home. Chapter Seventeen Dadhi-steya-varṇana Description of the Yogurt Theft
Text 1

Verse text

śrī-nārada uvāca
ataḥ bālau kṛṣṇa-rāmau
gaura-śyāmau manoharau
līlayā cakratur alaṁ
sundaraṁ nanda-mandiram

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; ataḥ — then ; bālau — the two boys ; kṛṣṇa-rāmau — Kṛṣṇa and Balarāma ; gaura-śyāmau — fair and dark ; manoharau — charming ; līlayā — with pastimes ; cakratuḥ — did ; alam — much ; sundaram — handsome ; nanda-mandiram — *Nanda's palace.

Translation

Śrī Nārada said: With Their pastimes the two handsome fair and dark boys, Kṛṣṇa and Balarāma, made Nanda's palace beautiful.
Text 2

Verse text

riṅgamānau ca jānubhyāṁ
pāṇībhyāṁ saha maithila
vrajatālpena kālena
bruvantau madhuraṁ vraje

Synonyms

riṅgamānau — crawling ; ca — also ; jānubhyām — with knees ; pāṇībhyām — hands ; saha — with ; maithila — O king of Mithilā ; vrajatā — gone ; alpena — a little ; kālena — time ; bruvantau — talking ; madhuram — sweetly ; vraje — *in Vraja.

Translation

O king of Mithilā, They crawled on Their hands and knees and soon They were speaking sweet words in Vraja.
Text 3

Verse text

yaśodayā ca rohiṇyā
lālitau poṣitau śiśū
kadā vinirgatāv aṅkāt
kvacid aṅkaṁ samāsthitau

Synonyms

yaśodayā — by Yaśodā ; ca — and ; rohiṇyā — Rohiṇī ; lālitau — caressed ; poṣitau — nourished ; iśū — the two boys ; kadā — when? ; vinirgatau — gone ; aṅkāt — from the lap ; kvacit — where? ; aṅkam — a lap ; samāsthitau — *staying.

Translation

Yaśodā and Rohiṇī fed, fondled and caressed the two boys. When did the boys leave their laps? To whose lap did They go?
Text 4

Verse text

mañjīra-kiṅkinī-rāvaṁ
kurvantau tāv itas tataḥ
tri-lokīṁ mohayantau dvau
māyā-bālaka-vigrahau

Synonyms

mañjīra — of anklets ; kiṅkinī — and bells ; rāvam — sounds ; kurvantau — making ; tau — They ; itas tataḥ — here and there ; tri-lokīm — the three worlds ; mohayantau — enchanting ; dvau — both ; māyā — by the Yogamāyā potency ; bālaka — children ; vigrahau — *forms.

Translation

Tinkling Their anklets and small bells, They enchanted the three worlds as They went here and there. By the influence of Their Yogamāyā potency They manifested the forms of two small boys.
Text 5

Verse text

krīḍantam ādāya śiśuṁ yaśodā-
jire luṭhantaṁ vraja-bālakaiś ca
tad-dhūli-lepāvṛta-dhūṣarāṅgaṁ
cakre hy alaṁ prokṣaṇam ādareṇa

Synonyms

krīḍantam — playing ; ādāya — taking ; śiśum — boy ; yaśodā — Yaśodā ; ajire — in the ourtyard ; luṭhantam — rolling about ; vraja — of Vraja ; bālakaiḥ — with the boys ; ca — and ; tat — of that ; dhūli — dust ; lepā — ointment ; āvṛta — covered ; dhūṣara — darkened ; aṅgam — limbs ; cakre — id ; hi — indeed ; alam — greatly ; prokṣaṇam — sprinkling ; ādareṇa — *with respect.

Translation

When her son's limbs were dark, anointed with dust by playing in the courtyard with the boys of Vraja, Yaśodā took Him and bathed Him with great care.
Text 6

Verse text

jānu-dvayābhyāṁ ca samaṁ karābhyāṁ
punar vrajan praṅganam etya kṛṣṇaḥ
mātr-aṅka-deśe punar āvrajan san
babhau vraje keśari-bāla-līlaḥ

Synonyms

jānu-dvayābhyām — both knees ; ca — and ; samam — with ; karābhyām — both hands ; punaḥ — again ; vrajan — going ; praṅganam — to the courtyard ; etya — going ; kṛṣṇaḥ — Kṛṣṇa ; mātṛ — of His mother ; aṅka-deśe — on the lap ; punaḥ — again ; āvrajan — returning ; san — being so ; babhau — was splendidly manifested ; vraje — in Vraja ; keśari — lion ; bāla — cub ; līlaḥ — *pastimes.

Translation

On His hands and knees crawling first to the courtyard and then to His mother's lap, Kṛṣṇa was like a lion cub splendidly playing in Vraja.
Text 7

Verse text

taṁ sarvato haimana-citra-yuktaṁ
pītāmbaraṁ kañcukam ādadhānam
sphurat-prabhaṁ ratnamayaṁ ca mauliṁ
dṛṣṭvā sutaṁ prāpa mudaṁ yaśodā

Synonyms

tam — Him ; sarvataḥ — completely ; haimana — golden ; citra — designs ; yuktam — endowed ; pītāmbaraṁ kañcukam — yellow garments ; ādadhānam — wearing ; sphurat-prabham — splendid ; ratnamayam — jeweled ; ca — and ; maulim — crown ; dṛṣṭvā — seeing ; sutam — her son ; prāpa — attained ; mudam — happiness ; yaśodā — *Yaśodā.

Translation

Gazing at her son dressed in yellow garments decorated with gold and splendid with a crown of jewels, Yaśodā became happy.
Text 8

Verse text

bālaṁ mukundam ati-sundara-bāla-keliṁ
dṛṣṭvā paraṁ mudam avāpur atīva gopyaḥ
śrī-nanda-rāja-vrajam etya gṛhaṁ vihāya
sarvās tu vismṛta-gṛhāḥ sukha-vigrahās tāḥ

Synonyms

bālam — child ; mukundam — Mukunda ; ati-sundara — very handsome ; bāla — childhood ; kelim — pastimes ; dṛṣṭvā — seeing ; param — great ; mudam — happiness ; avāpuḥ — attained ; atīva — great ; gopyaḥ — gopīs ; śrī-nanda-rāja-vrajam — the cowherd village of King Nanda ; etya — attaining ; gṛham — home ; vihāya — leaving ; sarvāḥ — all ; tu — certainly ; vismṛta — forgotten ; gṛhāḥ — homes ; sukha — happy ; vigrahāḥ — forms ; tāḥ — *they.

Translation

Forgetting their homes, leaving them behind and coming to King Nanda's cowherd village, all the gopīs gazed at the charming and playful child Mukunda and became very happy.
Text 9

Verse text

śrī-nanda-rāja-gṛha-kṛtrima-siṁha-rūpaṁ
dṛṣṭvā vrajan pratiravan nṛpa bhiruvad yaḥ
nītvā ca taṁ nija-sutaṁ gṛham āvrajantīṁ
gopyo vraje sa-ghṛṇayā hy avadan yaśodām

Synonyms

śrī-nanda-rāja — of King Nanda ; gṛha — in the home ; kṛtrima — artificial ; siṁha — lion ; rūpam — form ; dṛṣṭvā — seeing ; vrajan — going ; pratiravan — roaring a challenge ; nṛpa — O king ; bhiruvat — frightening ; yaḥ — who ; nītvā — leading ; ca — and ; tam — Him ; nija — his own ; sutam — son ; gṛham — home ; āvrajantīm — coming ; gopyaḥ — the gopīs ; vraje — in Vraja ; sa-ghṛṇayā — with compassion ; hi — indeed ; avadan — told ; yaśodām — *Yaśodā.

Translation

When infant Kṛṣṇa saw the statue of a lion at the entrance to King Nanda's home, He became frightened and began to cry. The gopīs took Him inside and compassionately spoke to Yaśodā.
Text 10

Verse text

śrī-gopya ūcuḥ
krīḍārthaṁ cāpalaṁ hy enaṁ
mā bahiḥ kārayāṅganāt
bāla-keliṁ dugdha-mukhaṁ
kāka-pakṣa-dharaṁ śubhe

Synonyms

śrī-gopyaḥ ūcuḥ — the gopīs said ; krīḍā — playing ; artham — for the purpose ; cāpalam — restless ; hi — indeed ; enam — He ; mā — don't ; bahiḥ — outside ; kāraya — take ; aṅganāt — from the courtyard ; bāla — child's ; kelim — playing ; dugdha — milk ; mukham — in His mouth ; kāka — crow's ; pakṣa — feathers ; dharam — wearing ; śubhe — *O beautiful one.

Translation

The gopīs said: O beautiful one, don't take this restless and playful boy decorated with crows' feathers and the milk still in His mouth out of the courtyard to play.
Text 11

Verse text

ūrdhva-danta-dvayaṁ jātaṁ
pūrvaṁ mātula-doṣa-dam
asyāpi mātulo nāsti
te sutasya yaśomati

Synonyms

ūrdhva — upper ; danta — teeth ; dvayam — two ; jātam — born ; pūrvam — before ; mātula — of the maternal uncle ; doṣa — fault ; dam — giving ; asya — of Him ; api — even ; mātulaḥ — maternal uncle ; na — not ; asti — is ; te — of your ; sutasya — sun ; yaśomati — *O Yaśodā.

Translation

O Yaśodā, your son's two front teeth have now appeared. Now his maternal uncle should perform a ceremony to ward off inauspiciousness, but your son has no maternal uncle.
Text 12

Verse text

tasmād dānaṁ tu kartavyaṁ
vighnānāṁ nāśa-hetave
go-vipra-sura-sādhūnāṁ
chandasaṁ pūjanaṁ tathā

Synonyms

tasmāt — therefore ; dānam — charity ; tu — certainly ; kartavyam — should be given ; vighnānām — of obstacles ; nāśa — destruction ; hetave — for the cause ; gaḥ — tp the cows ; vipra — brāhmaṇas ; sura — demigods ; sādhūnām — and saintly devotees ; chandasam — Vedic mantras ; pūjanam — worship ; tathā — *so.

Translation

Therefore, to destroy all obstacles you should give charity, chant Vedic prayers, and worship the cows, brāhmaṇas, demigods, and saintly devotees.
Text 13

Verse text

śrī-nārada uvāca
tadā yaśodā-rohiṇyau
suta-kalyāna-hetave
vastra-ratna-navānnānāṁ
dānaṁ nityaṁ ca cakratuḥ

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; tadā — then ; yaśodā-rohiṇyau — Yaśodā and Rohiṇī ; suta — of the son ; kalyāna-hetave — for the auspiciousness ; vastra — garments ; ratna — jewels ; nava — new ; annānām — and grains ; nityam — regularly ; ca — and ; cakratuḥ — *did.

Translation

Then, to bring auspiciousness to their sons, Yaśodā and Rohiṇī regularly gave garments, jewels, and new grains in charity.
Text 14

Verse text

atha vraje rāma-kṛṣṇau
bāla-siṁhāvalokanau
padbhyāṁ calantau ghoṣeṣu
vardhamānau babhūvatuḥ

Synonyms

atha — then ; vraje — in Vraja ; rāma — Balarāma ; kṛṣṇau — and Kṛṣṇa ; bāla-siṁha — lion cubs ; avalokanau — glance ; padbhyām — with their feet ; calantau — walking ; ghoṣeṣu — in the cowherds' homes ; vardhamānau — growing ; babhūvatuḥ — *became.

Translation

Now walking on their two feet among the gopas's homes, and their glances like those of a lion's cub, Kṛṣṇa and Balarāma grew in the village of Vraja.
Text 15

Verse text

śrīdāma-subalādyaiś ca
vayasyair vraja-bālakaiḥ
yamunā-sikate śubhre
luṭhantau sa-kutūhalau

Synonyms

śrīdāma-subalādyaiḥ — headed by Śrīdāma and Subala ; ca — also ; vayasyaiḥ — with friends ; vraja-bālakaiḥ — the boys of Vraja ; yamunā — of the Yamunā ; sikate — on the beach ; śubhre — beautiful ; luṭhantau — wandering ; sa-kutūhalau — *playing.

Translation

With the boys of Vraja, Their friends headed by Śrīdāmā and Subala, They played on the Yamunā's sandy shore.
Text 16

Verse text

kālindy-upavane śyāmais
tamālaiḥ sa-ghanair vṛte
kadamba-kuñja-śobhāḍhye
ceratū rāma-keśvau

Synonyms

kālindī — of the Yamunā ; upavane — in the gardens ; śyāmaiḥ — with dark ; sa-ghanaiḥ — sturdy ; vṛte — filled ; kadamba — of kadamba trees ; kuñja — grove ; śobhā — beauty ; aḍhye — rich ; ceratuḥ — moved ; rāma-keśvau — *Kṛṣṇa and Balarāma.

Translation

In the Yamunā's forests opulent with kadamba groves and sturdy black tamāla trees, Kṛṣṇa and Balarāma walked.
Text 17

Verse text

janayan gopa-gopīnām
ānandaṁ bāla-līlayā
vayasyaiś corayām āsa
navanītaṁ ghṛtaṁ hariḥ

Synonyms

janayan — creating ; gopa-gopīnām — of the gopas and gopīs ; ānandam — bliss ; bāla-līlayā — with childhood pastimes ; vayasyaiḥ — with friends ; corayām āsa — stole ; navanītam — butter ; ghṛtam — and ghee ; hariḥ — *Lord Hari.

Translation

Delighting the gopas and gopīs with His childhood pastimes, with His friends Lord Hari stole butter and ghee.
Text 18

Verse text

ekadā hy upanandasya
patnī nāmnā prabhāvatī
śrī-nanda-mandiraṁ prāptā
yaśodāṁ prāha gopikā

Synonyms

ekadā — once ; hi — indeed ; upanandasya — of Upananda ; patnī — the wife ; nāmnā — by name ; prabhāvatī — Prabhāvatī ; śrī-nanda-mandiram — to Nanda's palace ; prāptā — come ; yaśodām — to Yaśodā ; prāha — said ; gopikā — *the gopī.

Translation

One day Prabhāvatī-gopī, who was Upananda's wife, came to Nanda's palace and spoke to Yaśodā.
Text 19

Verse text

śrī-prabhāvaty uvāca
navanītaṁ ghṛtaṁ dugdhaṁ
dadhiṁ takraṁ yaśomati
āvayor bheda-rahitaṁ
tvat-prasādāc ca me 'bhavat

Synonyms

śrī-prabhāvatī uvāca — Śrī Prabhāvatī said ; navanītam — butter ; ghṛtam — ghee ; dugdham — milk ; dadhim — yogurt ; takram — buttermilk ; yaśomati — Yaśodā ; āvayoḥ — of us ; bheda — difference ; rahitam — without ; tvat-prasādāt — by your mercy ; ca — also ; me — of me ; abhavat — *was.

Translation

Śrī Prabhāvatī said: O Yaśodā, for the two of us there is no separate property in butter, ghee, milk, yogurt, and buttermilk. By your kindness yours is also mine.
Text 20

Verse text

nāhaṁ vadāmi cānena
steyaṁ kutrāpi śikṣitam
śikṣaṁ karoṣi na sute
navanīta-muṣi svataḥ

Synonyms

na — not ; aham — I ; vadāmi — say ; ca — also ; anena — by Him ; steyam — to be stolen ; kutrāpi — somewhere ; śikṣitam — taught ; śikṣam — teaching ; karoṣi — you do ; na — not ; sute — to your son ; navanīta — butter ; muṣi — stealing ; svataḥ — *by Himself.

Translation

I don't say you taught Him to steal. You didn't teach Him. Your son steals butter on His own.
Text 21

Verse text

yadā mayā kṛtā śikṣā
tadā dhṛṣṭas tavāṅgajaḥ
gāli-pradānaṁ dattvayaṁ
dravati praṅganān mama

Synonyms

yadā — when ; mayā — by me ; kṛtā — done ; śikṣā — instruction ; tadā — then ; dhṛṣṭaḥ — bold ; tava — your ; aṅgajaḥ — son ; gāli — bad words ; pradānam — gift ; dattvā — giving ; ayam — He ; dravati — runs ; praṅganāt — from the courtyard ; mama — *my.

Translation

When I try to give Him good instruction, Your arrogant son gives me bad words and runs from my courtyard.
Text 22

Verse text

vrajādhīśasya putro 'yaṁ
bhūtvā steyaṁ samācaret
na mayā kathitaṁ kiñcid
yaśode tava gauravāt

Synonyms

vrajādhīśasya — of the king of Vraja ; putraḥ — the son ; ayam — He ; bhūtvā — having become ; steyam — theft ; samācaret — may perform ; na — not ; mayā — by me ; kathitam — told ; kiñcit — something ; yaśode — O Yaśodā ; tava — for you ; gauravāt — *out of respect.

Translation

He is the son of Vraja's king. He should not steal. O Yaśodā, there are some other things also that, out of respect for you, I have not told.
Text 23

Verse text

śrī-nārada uvāca
śrutvā prabhāvatī-vākyaṁ
yaśodā nanda-gehinī
bālaṁ nirbhartsya tām āha
sāmnā prema-parāyanā

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; śrutvā — hearing ; prabhāvatī-vākyam — Prabhavati's words ; nanda — Nanda's ; gehinī — wife ; bālam — the boy ; nirbhartsya — rebuking ; tam — to Him ; āha — said ; sāmnā — with sweet words ; prema-parāyanā — *full of love.

Translation

Śrī Nārada said: After hearing Prabhāvatī's words, Yaśodā, the wife of Nanda, rebuked her son, and with great love gently spoke to Prabhāvatī.
Text 24

Verse text

śrī-yaśodovāca
gavāṁ koṭir gṛhe me 'sti
gorasair arditācalā
na jāne dadhi-muṅ bālo
nātti so 'tra kadācana

Synonyms

śrī-yaśodā uvāca — Śrī Yaśodā said ; gavām — of cows ; koṭiḥ — ten million ; gṛhe — in the home ; me — of me ; asti — is ; gorasaiḥ — with milk ; arditā — overcome ; acalā — cannot move ; na — not ; jāne — I know ; dadhi — milk ; muk — in the mouth ; bālaḥ — child ; na — not ; atti — eats ; saḥ — He ; atra — here ; kadācana — *ever.

Translation

Śrī Yaśodā said: I have ten million cows. There is so much yogurt in the house I cannot move. I do not know why my little boy never drinks any of the yogurt here.
Text 25

Verse text

anena muṣitaṁ gavyaṁ
tat-samaṁ tvaṁ gṛhāṇa me
te śiśau me śiśau bhedo
nāsti kiñcit prabhāvati

Synonyms

anena — by Him ; muṣitam — stolen ; gavyam — yogurt ; tat-samam — like that ; tvam — you ; gṛhāṇa — give ; me — to me ; te — your ; śiśau — boy ; me — my ; śiśau — boy ; bhedaḥ — difference ; na — not ; asti — is ; kiñcit — at all ; prabhāvati — *O Prabhāvatī.

Translation

Bring this yogurt-thief to me. O Prabhāvatī, there is no difference between your son and my son.
Text 26

Verse text

navanīta-mukhaṁ cainam
atra tvaṁ hy ānayiṣyasi
tadā śikṣāṁ kariṣyāmi
bhartsanaṁ bandhanaṁ tathā

Synonyms

navanīta-mukham — butter on His mouth ; ca — also ; enam — Him ; atra — here ; tvam — you ; hi — indeed ; ānayiṣyasi — will bring ; tadā — then ; śikṣām — a lesson ; kariṣyāmi — I will do ; bhartsanam — rebuke ; bandhanam — tying up ; tathā — *then.

Translation

You bring that boy here with butter in His mouth and I will give Him a lesson. I will scold Him and tie Him up.
Text 27

Verse text

śrī-nārada uvāca
śrutvā vākyaṁ tadā gopī
prasannā gṛham āgatā
ekadā dadhi-cauryārthaṁ
kṛṣṇas tasyā gṛhaṁ gataḥ

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; śrutvā — hearing ; vākyam — these words ; tadā — then ; gopī — the gopī ; prasannā — happy ; gṛham — home ; āgatā — came ; ekadā — one day ; dadhi — of yogurt ; caurya — theft ; artham — for the purpose ; kṛṣṇaḥ — Kṛṣṇa ; tasyā — of her ; gṛham — to the home ; gataḥ — *went.

Translation

Śrī Nārada said: Hearing these words, the gopī became happy and went home. Then one day Kṛṣṇa went to her home to steal yogurt.
Text 28

Verse text

vayasyair bālakaiḥ sārdhaṁ
pārśva-kuḍye gṛhasya ca
hastād dhastaṁ saṅgṛhītvā
śanaiḥ kṛṣṇo viveśa ha

Synonyms

vayasyaiḥ — with His friends ; bālakaiḥ — the boys ; sārdham — with ; pārśva — side ; kuḍye — on the wall ; gṛhasya — of the house ; ca — also ; hastāt — by a hand ; hastam — to a hand ; saṅgṛhītvā — grasping ; śanaiḥ — gradually ; kṛṣṇaḥ — Kṛṣṇa ; viveśa ha — *entered.

Translation

Grasping it with one hand after another, Kṛṣṇa and His boy friends gradually scaled the outer wall and entered the courtyard.
Text 29

Verse text

śikya-sthaṁ gorasaṁ dṛṣṭvā
hastāgrāhyaṁ hariḥ svayam
ulūkhale pīṭhake ca
gopān sthāpyāruroha tam

Synonyms

śikya-stham — suspended on ropes ; gorasam — yogurt ; dṛṣṭvā — seeing ; agrāhyam — not graspable ; hariḥ — Lord Hari ; svayam — personally ; ulūkhale — on a grinding-mortar ; pīṭhake — footstool ; ca — and ; gopān — the gopas ; sthāpya — placing ; āruroha — climbed ; tam — *that.

Translation

Seeing the yogurt was in a jug hanging on ropes beyond His hand's reach, by arranging a footstool, a grinding mortar, and the gopa boys, Lord Hari climbed up to it.
Text 30

Verse text

tad api praṁśunālabhyaṁ
gorasaṁ śikya-saṁsthitam
śrīdāmnā subalenāpi
daṇḍenāpi tatāḍa ca

Synonyms

tat — that ; api — and ; praṁśunā — tall ; alabhyam — not attainable ; gorasam — yogurt ; śikya-saṁsthitam — in the jug hanging on ropes ; śrīdāmnā — by Śrīdāmā ; subalena — by Subala ; api — also ; daṇḍena — with a stick ; api — also ; tatāḍa — struck ; ca — *and.

Translation

When even from that height the yogurt-jar hanging from ropes could not be reached, Śrīdāmā and Subala hit the jar with sticks.
Text 31

Verse text

bhagna-bhāṇḍāt sarva-gavyaṁ
vahad bhūmau manoharam
jaghāsa subalo markair
bālakaiḥ saha mādhavaḥ

Synonyms

bhagna — broken ; bhāṇḍāt — from the jar ; sarva — all ; gavyam — the yogurt ; vahat — flowing ; bhūmau — to the ground ; manoharam — charming ; jaghāsa — ate ; subalaḥ — Subala ; markaiḥ — with the monkeys ; bālakaiḥ — the boys ; saha — with ; mādhavaḥ — *Kṛṣṇa.

Translation

As all the beautiful yogurt flowed from the broken jug to the ground, Kṛṣṇa, Subala, the boys, and some monkeys, all ate it.
Text 32

Verse text

bhagna-bhāṇḍa-svanaṁ śrutvā
prāpta gopī prabhāvatī
palāyiteṣu bāleṣu
jagrāha śrī-karaṁ hareḥ

Synonyms

bhagna — broken ; bhāṇḍa — jug ; svanam — the sound ; śrutvā — hearing ; prāptā — came ; gopī — the gopī ; prabhāvatī — Prabhāvatī ; palāyiteṣu — fled ; bāleṣu — when the boys ; jagrāha — grabbed ; śrī-karam — the beautiful hand ; hareḥ — *of Lord Hari.

Translation

Hearing the sound of the jug breaking, the gopī Prabhāvatī came. As the boys fled, she grabbed Lord Hari's beautiful hand.
Text 33

Verse text

nītvā mṛṣāśru bhīruṁ ca
gacchantī nanda-mandiram
agre nandaṁ sthitaṁ dṛṣṭvā
mukhe vastraṁ cakāra ha

Synonyms

nītvā — bringing ; mṛṣā — false ; aśru — tears ; bhīrum — frightened ; ca — and ; gacchantī — going ; nanda — Nanda's ; mandiram — to the palace ; agre — before ; nandam — Nanda ; sthitam — standing ; dṛṣṭvā — seeing ; mukhe — in the mouth ; vastram — cloth ; cakāra — did ; ha — *indeed.

Translation

As frightened Kṛṣṇa shed false tears, she brought Him to Nanda's palace. Seeing Nanda standing there, she covered Kṛṣṇa's face with the edge of His garment.
Text 34

Verse text

harir vicintayann itthaṁ
mātā daṇḍaṁ pradāsyati
dadhāra tad-bāla-rūpaṁ
svacchanda-gatir īśvaraḥ

Synonyms

hariḥ — Lord Hari ; vicintayan — thinking ; ittham — thus ; mātā — His mother ; daṇḍam — a stick ; pradāsyati — gave ; dadhāra — manifested ; tad-bāla-rūpam — that child's form ; svacchanda-gatiḥ — independent ; īśvaraḥ — *Supreme Controller.

Translation

Lord Hari thought, "My mother will hit Me with a stick." The Supreme Personality of Godhead, who can do whatever He likes, then manifested the form of Prabhāvatī's son.
Text 35

Verse text

sā yaśodā sametyāśu
prāha gopī ruṣānvitā
bhāṇḍaṁ bhagnī-kṛtaṁ sarvaṁ
muṣitaṁ dadhy anena vai

Synonyms

sā — she ; yaśodā — Yaśodā ; sametya — coming ; āśu — quickly ; prāha — said ; gopī — gopī ; ruṣānvitā — angry ; bhāṇḍam — the jug ; bhagnī-kṛtam — broken ; sarvam — everything ; muṣitam — stolen ; dadhi — yogurt ; anena — by Him ; vai — *certainly.

Translation

Yaśodā quickly came. The angry gopī said, "He broke a jug and stole all the yogurt in it."
Text 36

Verse text

yaśodā tat-sutaṁ vīkṣya
hasantī prāha gopikām
vastrāntaṁ ca mukhād gopi
dūrī-kṛtya vadāṁhasaḥ

Synonyms

yaśodā — Yaśodā ; tat-sutam — her son ; vīkṣya — looking ; hasantī — laughing ; prāha — said ; gopikām — to the gopī ; vastra — garment ; antam — end ; ca — and ; mukhāt — from the mouth ; gopī — the gopī ; dūrī-kṛtya — taking far away ; vada — tell ; aṁhasaḥ — *the offense.

Translation

Seeing Her son, Yaśodā smiled and said to the gopī, “O gopī, take the edge of the garment from His face and tell the mischief He has done.
Text 37

Verse text

apavādo yadā deyo
nirvāsaṁ kuru me purāt
yuṣmat-putra-kṛtaṁ cauryaṁ
asmat-putra-kṛtaṁ bhavet

Synonyms

apavādaḥ — the account of His offense ; yadā — when ; deyaḥ — given ; nirvāsam — sending away ; kuru — do ; me — of me ; purāt — from the house ; yuṣmat — your ; putra — son ; kṛtam — done ; cauryam — theft ; asmat — my ; putra — son ; kṛtam — done ; bhavet — may be.

Translation

"When it may be said my son has done mischief you may throw Him out of my house. Your son did the theft you say my son did."
Text 38

Verse text

jana-lajjā-samāyuktā
dūrī-kṛtya mukhāmbaram
sāpi prāha nijaṁ bālaṁ
vīkṣya vismita-mānasā

Synonyms

jana — of the people ; lajjā — embarrassment ; samāyuktā — with ; dūrī-kṛtya — put far away ; mukha — face ; ambaram — cloth ; sā — she ; api — also ; prāha — said ; nijam — to her own ; bālam — boy ; vīkṣya — looking ; vismita — surprised ; mānasā — *heart.

Translation

Ashamed of what people might think, she took the cloth from His face. Seeing her own son, she was surprised at heart and said:
Text 39

Verse text

niṣpadas tvaṁ kutaḥ prāpto
vraja-sāro 'sti me kare
vadantītthaṁ ca taṁ nītvā
nirgatā nanda-mandirāt

Synonyms

niṣpadaḥ — without walking ; tvam — you ; kutaḥ — how? ; prāptaḥ — come ; vraja — of Vraja ; sāraḥ — the treasure ; asti — is ; me — of me ; kare — in the hand ; vadantī — saying ; ittham — thus ; ca — and ; tam — him ; nītvā — bringing ; nirgatā — left ; nanda — of Nanda ; mandirāt — *the palace.

Translation

"How did you come here without walking? I have the treasure of Vraja in my hand!" Saying this, and taking him with her, she left Nanda's palace.
Text 40

Verse text

yaśodā rohiṇī nando
rāmo gopaś ca gopikāḥ
jahāsuḥ kathayantas te
dṛṣṭo 'nyāyo vraje mahān

Synonyms

yaśodā — Yaśodā ; rohiṇī — Rohiṇī ; nandaḥ — Nanda ; rāmaḥ — Balarāma ; gopāḥ — the gopas ; ca — and ; gopikāḥ — gopīs ; jahāsuḥ — laughed ; kathayantaḥ — talking ; te — they ; dṛṣṭaḥ — seen ; anyāyaḥ — injustice ; vraje — in Vraja ; mahān — *great.

Translation

Yaśodā, Rohiṇī, Nanda, Balarāma, and the gopas and gopīs laughed, saying, "Today we saw a great injustice in Vraja."
Text 41

Verse text

bhagavāṁs tu bahir vīthyāṁ
bhūtvā śrī-nanda-nandanaḥ
prahasan gopikāṁ prāha
dhṛṣṭāṅgaś cañcalekṣaṇaḥ

Synonyms

bhagavān — the Lord ; tu — certainly ; bahiḥ — outside ; vīthyām — on the path ; bhūtvā — becoming ; śrī-nanda-nandanaḥ — the son of Nanda ; prahasan — laughing ; gopikām — to a gopī ; prāha — said ; dhṛṣṭāṅgaḥ — bold ; cañcala — restless ; īkṣaṇaḥ — *eyes.

Translation

On the path outside again becoming Nanda's son, the Supreme Personality of Godhead, smiling, confident, and His eyes restless, spoke to the gopī Prabhāvatī.
Text 42

Verse text

śrī-bhagavān uvāca
punar māṁ yadi gṛhṇāsi
kadācit tvaṁ he gopike
te bhārtṛ-rūpas tu tadā
bhaviṣyāmi na saṁśayaḥ

Synonyms

śrī-bhagavān uvāca — the Supreme Personality of Godhead said ; punaḥ — again ; mām — to Me ; yadi — if ; gṛhṇāsi — you are kind ; kadācit — sometime ; tvam — you ; he gopike — O gopī ; te — of you ; bhārtṛ — of the husband ; rūpaḥ — in the form ; tu — certainly ; tadā — then ; bhaviṣyāmi — I will become ; na — not ; saṁśayaḥ — *doubt.

Translation

The Supreme Personality of Godhead said: O gopī, if you capture Me again, I will take the form of your husband. There is no doubt of it.
Text 43

Verse text

śrī-nārada uvāca
śrutvā sā vismitā gopī
gatā gehe 'tha maithila
tadā sarva-gṛhe gopyo
na gṛhṇanti hariṁ hriyā

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; śrutvā — hearing ; sā — she ; vismitā — struck with wonder ; gopī — the gopī ; gatā — went ; gehe — home ; atha — then ; maithila — O king of Mithilā ; tadā — then ; sarva-gṛhe — in every home ; gopyaḥ — the gopīs ; na — not ; gṛhṇanti — took ; harim — Lord Hari ; hriyā — out of embarrassment.

Translation

O king of Mithilā, when she heard this, the astonished gopī went home. From then on, in every home, impelled by fear of embarrassment, the gopīs would not capture Kṛṣṇa. .pa Chapter Eighteen Brahmāṇḍa-darśanam Vision of the Universal Form
Text 1

Verse text

śrī-nārada uvāca
gopī-gṛheṣu vicaran navanīta-cauraḥ
śyāmo manohara-vapur nava-kañja-netraḥ
śrī-bāla-candra iva vṛddhi-gato narāṇāṁ
cittaṁ harann iva cakāra vraje ca śobhām

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; gopī — of the gopīs ; gṛheṣu — in the homes ; vicaran — thinking ; navanīta — of butter ; cauraḥ — the thief ; śyāmaḥ — dark ; manohara — charming ; vapuḥ — form ; nava — new ; kañja — lotus ; netraḥ — eyes ; śrī — handsome ; bāla — rising ; candraḥ — moon ; iva — like ; vṛddhi-gataḥ — full ; narāṇām — of men ; cittam — the heart ; haran — stealing ; iva — like ; cakāra — did ; vraje — in Vraja ; ca — also ; śobhām — *beauty.

Translation

Śrī Nārada said: Wandering from one to another of the gopīs' homes and stealing the hearts of the cowherd people, that charming, handsome, blossoming-lotus-eyed dark butter-thief, like a rising full moon, brought great beauty to Vraja.
Text 2

Verse text

śrī-nanda-nandanam atīva calaṁ gṛhītvā
gehaṁ nidhāya mumuhur nava-nanda-gopāḥ
sat-kandukaiś ca satataṁ paripālayanto
gāyanta ūrjita-sukhā na jagat smarantaḥ

Synonyms

śrī-nanda-nandanam — the son of Nanda ; atīva — very ; calam — restless ; gṛhītvā — taking ; geham — home ; nidhāya — placing ; mumuhuḥ — became enchanted ; nava-nanda-gopāḥ — the nine Nanda-gopas ; sat-kandukaiḥ — with toy balls ; ca — and ; satatam — always ; paripālayantaḥ — protecting ; gāyantaḥ — singing ; ūrjita-sukhāḥ — very happy ; na — not ; jagat — the world ; smarantaḥ — *remembering.

Translation

Taking Nanda's restless ball-playing son into their homes, protecting Him, feeding Him, singing His glories, and so happy they did not remember anything else in the world, the nine Nanda-gopas were completely enchanted.
Text 3

Verse text

navopananda-nāmāni
vada deva-ṛṣe mama
aho bhāgyaṁ tu yeṣāṁ vai
te pūrvaṁ ke ihāgatāḥ
tathā ṣaḍ-vṛṣabhānūnāṁ
karmāṇi maṅgalāni ca

Synonyms

śrī-rājā uvāca — the king said ; nava-upananda-nāmāni — named the nine Upanandas ; vada — tell ; deva-ṛṣe — O sage of the demigods ; mama — to me ; ahaḥ — Oh ; bhāgyam — good fortune ; tu — indeed ; yeṣām — of whom ; vai — indeed ; te — they ; pūrvam — before ; ke — who? ; iha — here ; āgatāḥ — arrived ; tathā — so ; ṣaḍ-vṛṣabhānūnām — of the six Vṛṣabhānus ; karmāṇi — activities ; maṅgalāni — auspicious ; ca — *and.

Translation

śrī-rājovāca The king said: Who were the fortunate nine Upanandas in their previous birth? What were the auspicious deeds of the six Vṛṣabhānus? O sage of the demigods, please tell me.
Texts 4 and 5

Verse text

śrī-nārada uvāca
gāyaś ca vimalaḥ śrīśaḥ
śrīdharo maṅgalāyanaḥ
maṅgalo raṅgavallīśo
raṅgojir devanāyakaḥ
nanda-nandāś ca kathitā
babhūvur gokule vraje

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; gāyaḥ — Gāya ; ca — and ; vimalaḥ — Vimala ; śrīśaḥ — Śrīśa ; śrīdharaḥ — Śrīdhara ; maṅgalāyanaḥ — Maṅgalāyana ; maṅgalaḥ — Maṅgala ; raṅgavallīśaḥ — Raṅgavallīśa ; raṅgojiḥ — Raṅgoji ; devanāyakaḥ — Devanāyaka ; nava-nandāḥ — the nine Nandas ; ca — also ; kathitāḥ — said ; babhūvuḥ — were ; gokule — in Gokula ; vraje — *in Vraja.

Translation

Śrī Nārada said: Gāya, Vimala, Śrīśa, Śrīdhara, Maṅgalāyana, Maṅgala, Raṅgavallīśa, Raṅgoji, and Devanāyaka were the nine Nandas in Gokula Vraja.
Text 6

Verse text

vītihotro 'gni-bhuk sāmbaḥ
śrīkaro gopatiḥ śrutaḥ
vrajeśaḥ pāvanaḥ śānta
upanandāḥ prakīrtitāḥ

Synonyms

vītihotraḥ — Vitihotre ; agnibhuk — Agnibhuk ; sāmbaḥ — Samba ; śrīkaraḥ — Srikara ; śrutaḥ — Sruta ; vrajeśaḥ — Vrajesa ; pāvanaḥ — Pavana ; upanandāḥ — the Upanandas ; prakīrtitāḥ — *were said.

Translation

Vītihotra, Agnibhuk, Sāmba, Śrīkara, Gopati, Śruta, Vrajeśa, Pāvana, and Śānta were called the Upanandas.
Text 7

Verse text

nītivin mārgadaḥ śuklaḥ
pataṅgo divyavāhanaḥ
gopeṣtāś ca vraje rājan
jātāḥ ṣaḍ-vṛṣabhānavaḥ

Synonyms

nītivin — Nitivin ; mārgadaḥ — Margada ; śuklaḥ — Sukla ; pataṅgaḥ — Patanga ; divyavāhanaḥ — Divyavahana ; gopeṣtāḥ — Gopesta ; ca — and ; ' vraje — in Vraja ; rājan — O king ; jātāḥ — born ; ṣaḍ-vṛṣabhānavaḥ — *the six Vṛṣabhānus.

Translation

Nītivin, Mārgada, Śukla, Pataṅga, Divyavāhana, and Gopeṣṭa were the six Vṛṣabhānus in Vraja, O king.
Text 8

Verse text

goloke kṛṣṇacandrasya
nikuñja-dvāram āśritāḥ
vetra-hastāḥ śyāmalāṅgā
nava-nandāś ca te smṛtāḥ

Synonyms

goloke — in Goloka ; kṛṣṇacandrasya — of Lord Kṛṣṇacandra ; nikuñja-dvāram — two groves. āśritāḥ—sheltered ; vetra-hastāḥ — with sticks in their hands ; śyāmalāṅgāḥ — dark bodies ; nava-nandāḥ — the nine Nandas ; ca — also ; te — they ; smṛtāḥ — *remembered.

Translation

Smṛti-śāstra explains that the nine Nandas, who have dark complexions and hold sticks in their hands, reside in two forest-groves in Lord Kṛṣṇacandra's Goloka.
Text 9

Verse text

nikuñje koṭiśo gāvas
tāsāṁ pālana-tat-parāḥ
vaṁśī-māyūra-pakṣāḍhyā
upanandāś ca te smṛtāḥ

Synonyms

nikuñje — in the forest grove ; koṭiśaḥ — millions ; gāvaḥ — of cows ; tāsām — of them ; pālana — to protection ; tat-parāḥ — devoted ; vaṁśī — flutes ; māyūra-pakṣa — and peacock feathers ; āḍhyāḥ — wealthy ; upanandāḥ — the Upanandas ; ca — also ; te — they ; smṛtāḥ — *remembered.

Translation

Smṛti-śāstra explains that the nine Nandas, wealthy in flutes and peacock feathers, are devoted to protecting the millions of cows in their forest grove.
Text 10

Verse text

nikuñja-durga-rakṣāyāṁ
daṇḍa-pāśa-dharāḥ sthitāḥ
ṣaḍ-dvāram āsthitāḥ ṣaḍ vai
kathitā vṛṣabhāvanaḥ

Synonyms

nikuñja — the forest grove ; durga — of the fortress ; rakṣāyām — in protection ; daṇḍa — sticks ; pāśa — and nooses ; dharāḥ — holding ; sthitāḥ — standing ; ṣaḍ-dvāram — six gates ; āsthitāḥ — situated ; ṣaḍ — six ; vai — indeed ; kathitāḥ — called ; vṛṣabhāvanaḥ — *the Vṛṣabhānus.

Translation

The men who, holding sticks and nooses, stand at six gates to protect the fortress of this forest grove are called the six Vṛṣabhānus.
Text 11

Verse text

śrī-kṛṣṇasyecchayā sarvaṁ
golokād āgatā bhuvi
teṣāṁ prabhāvaṁ vaktuṁ hi
na samarthaś catur-mukhaḥ

Synonyms

śrī-kṛṣṇasya — of Śrī Kṛṣṇa ; icchayā — by the desire ; sarvam — all ; golokāt — from Goloka ; āgatāḥ — came ; bhuvi — to the earth ; teṣām — of them ; prabhāvam — the glory ; vaktum — to say ; hi — indeed ; na — not ; samarthaḥ — Brahmā ; catur-mukhaḥ — *who has four mouths.

Translation

By Lord Kṛṣṇa's wish they all went from Goloka to this earth. Even the demigod Brahmā is not able to describe their glories.
Text 12

Verse text

ahaṁ kim u vadiṣyāmi
teṣāṁ bhāgyaṁ mahodayam
yeṣām āroham āsthāya
bāla-kelir babhau hariḥ

Synonyms

aham — I ; kim u — how? ; vadiṣyāmi — will describe ; teṣām — of them ; bhāgyam — the good fortune ; mahā-udayam — great ; yeṣām — of whom ; āroham — the exalted position ; āsthāya — accepting ; bāla — childhood ; keliḥ — pastimes ; babhau — manifested ; hariḥ — *Lord Hari.

Translation

How can I describe their good fortune? As He manifested His childhood pastimes, Lord Hari treated them with great respect.
Text 13

Verse text

ekadā yamunā-tīre
mṛt kṛṣṇenāvalīḍhitā
yaśodāṁ bālakāḥ prāhur
atti bālo mṛdaṁ tava

Synonyms

ekadā — one day ; yamunā-tīre — on the shore of the Yamunā ; mṛt — clay ; kṛṣṇena — by Lord Kṛṣṇa ; avalīḍhitā — was eaten ; yaśodām — to Yaśodā ; bālakāḥ — the boys ; prāhuḥ — said ; atti — ate ; bālaḥ — the boy ; mṛdam — clay ; tava — *your.

Translation

One day Kṛṣṇa ate clay on the Yamunā's bank. The boys said to Yaśodā, "Your boy ate clay."
Text 14

Verse text

balabhadre ca vadati
tadā sā nanda-gehinī
kare gṛhitvā sva-sutaṁ
bhīru-netram uvāca ha

Synonyms

balabhadre — when Balarāma ; ca — also ; vadati — said ; tadā — then ; sā — she ; nanda-gehinī — Nanda's wife ; kare — by the hand ; gṛhitvā — taking ; sva — own ; sutam — son ; bhīru — frightened ; netram — eyes ; uvāca ha — *said.

Translation

When Balarāma also said it, Nanda's wife took her frightened-eyed son by the hand and spoke to Him.
Text 15

Verse text

śrī-yasodovāca
kasmān mṛdaṁ bhakṣitavān rasajṣo
bhavān vayasyāś ca vadanti sākṣāt
jyāyān balo 'yaṁ vadati prasiddhaṁ
mā evam arthaṁ na jahāti neṣṭum

Synonyms

śrī-yasodā uvāca — Śrī Yaśodā said ; kasmāt — why? ; mṛdam — clay ; bhakṣitavān — ate ; rasajṣaḥ — who knows what is good to eat ; bhavān — You ; vayasyāḥ — friends ; ca — also ; vadanti — say ; sākṣāt — directly ; jyāyān — elder brother ; balaḥ — Balarāma ; ayam — He ; vadati — says ; prasiddham — proved ; mā — O mother ; evam — in this way ; artham — meaning ; na — not ; jahāti — abandons ; neṣṭum — *clay.

Translation

Śrī Yaśodā said: Why did You, who know what is good to eat, eat clay? Your friends say You did. Your elder brother Balarāma said, "O mother, it is true. He would not leave the clay."
Text 16

Verse text

śrī-bhagavān uvāca
sarve mṛṣā-vāda-ratā vrajārbhakā
mātar mayā kvāpi na mṛt prabhakṣitā
yadā samīcīnam anena vāk-pathaṁ
tadā mukhaṁ paśya madīyam añjasā

Synonyms

śrī-bhagavān uvāca — the Supreme Personality of Godhead said ; sarve — all ; mṛṣā-vāda-ratāḥ — lying ; vrajārbhakāḥ — the boys of Vraja ; mātaḥ — O mother ; mayā — by Me ; kvāpi — ever ; na — not ; mṛt — clay ; prabhakṣitā — eaten ; yadā — when ; samīcīnam — truth ; anena — by this ; vāk-patham — words ; tadā — then ; mukham — mouth ; paśya — look ; madīyam — My ; añjasā — *at once.

Translation

The Supreme Personality of Godhead said: The boys of Vraja are all lying. I never ate clay. I speak the truth. Look in My mouth.
Text 17

Verse text

śrī-nārada uvāca
atha gopī bālakasya
paśyantī sundaraṁ mukham
prasāritaṁ ca dadṛśe
brahmāṇḍaṁ racitaṁ guṇaiḥ

Synonyms

śrī-nāradaḥ uvāca — Śrī Nārada said ; atha — then ; gopī — the gopī ; bālakasya — of the boy ; paśyantī — looking ; sundaram — handsome ; mukham — mouth ; prasāritam — manifested ; ca — and ; dadṛśe — saw ; brahmāṇḍam — the universe ; racitam — created ; guṇaiḥ — *by the modes of nature.

Translation

Śrī Nārada said: When the gopī looked in her boy's handsome mouth she saw the entire material universe created by the modes of nature.
Texts 18 and 19

Verse text

sapta-dvīpān sapta-sindhūn
sa-khaṇḍān sa-girīn dṛḍhān
ā-brahmalokāl lokāṁs trīn
svātmabhiḥ sa-vrajaiḥ saha
dṛṣṭvā nimilitākṣī sā
bhūtvā śrī-yamunā-taṭe
bālo 'yaṁ me hariḥ sākṣād
iti jṣānamayī hy abhūt

Synonyms

sapta-dvipān — seven continents ; sapta-sindhūn — seven oceans ; sa-khaṇḍān — with their divisions ; sa-girīn — with mountains ; dṛḍhān — great ; ā-brahmalokāt — from Brahmaloka ; lokān — planets ; trīn — three ; svātmabhiḥ — with her relatives ; sa-vrajaiḥ — the people of Vraja ; saha — with ; dṛṣṭvā — seeing ; nimilita — closed ; akṣī — eyes ; sā — she ; bhūtvā — becoming ; śrī-yamunā-taṭe — on the shore of the Yamunā ; bālaḥ — boy ; ayam — this ; me — my ; hariḥ — Lord Hari ; sākṣāt — directly ; iti — thus ; jṣānamayī — having the knowledge ; hi — indeed ; abhūt — became.

Translation

Seeing there the seven continents, seven oceans, the many countries and great mountain ranges, the three planetary systems up to Brahmaloka, her own relatives, and the people of Vraja, she closed her eyes as she stood by the Yamunā's shore. Then she understood, "My boy is Lord Hari Himself!"
Text 20

Verse text

tadā jahāsa śrī-kṛṣṇo
mohayann iva māyayā
yaśodā vaibhavaṁ dṛṣṭaṁ
na sasṁāra gata-smṛtiḥ

Synonyms

tadā — then ; jahāsa — smiled ; śrī-kṛṣṇaḥ — Lord Kṛṣṇa ; mohayan — bewildering ; iva — as if ; māyayā — with His Yogamāyā potency ; yaśodā — Yaśodā ; vaibhavam — glory ; dṛṣṭam — seen ; na — not ; sasṁāra — remembered ; gata — gone ; smṛtiḥ — *memory.

Translation

Then, as if He were casting a spell on her with His Yogamāyā potency, Śrī Kṛṣṇa smiled. From that moment Yaśodā could not remember the glory and opulence she had seen. She forgot everything. .pa

Ananda Vrindavan Champu

Krsna's Yawning and Childhood Pranks

Yasoda felt as if she had attained the ultimate fulfillment of all desires by having Krsna as her son. Gazing at the lotus face of her darling pleased her more than pleasure itself. One day Krsna yawned while Vrajesvari breast fed Him. His yawning face appeared like a fully blossoming lotus flower. Yasoda saw the earth and all its trees, mountains, oceans, and cities situated in Krsna's mouth. She also saw both herself and Nanda Maharaja within His mouth. Perceiving this touch of her son's transcen­dental opulence overwhelmed Yasoda with astonishment. What more can be said? .

On another day when Yasoda breast fed Krsna, she glanced lovingly\at His lotus face and said, "0 my darling son! Please open Your mouth so I can see if any baby teeth have come in yet." Yasoda saw His baby teeth looking just like tiny drops of her breast milk. In this way Krsna fulfilled the desires of everyone, just as the rising moon creates happiness in all directions with its soothing rays. Everyday it appeared that Pusti-devi, the goddess of satisfaction, directly served Krsna by ever increasing His pleasure. Sometimes Yasoda held Krsna to her breast, and other times Nanda carried Him about on his shoulders.

Although Krsna is beyond the force of time, rules, and regulations, by His free will He seemed to be following the laws governing human beings. At this time, Krsna, whose body is softer than the petals of a lotus, crawled around Nanda's courtyard on His hands and knees. Hearing the sweet tinkling of His own waist-bells, Krsna stopped moving and looked with surprise. Turning His conch-shell shaped neck, He glanced curiously over His shoulder. Seeing these childish antics of Krsna filled Mother Yasoda's heart with inconceivable joy.

Crawling across the room, Krsna eventually came to the door leading outside. Birds sat on the arches over the jewel-inlaid doorway. Seeing the birds' forms reflected in the jewels, Krsna tried to touch them with His soft reddish fingers, which resembled the pink color (aruna) of the sky at dawn. The elderly gopis relished these simple yet sublime pastimes of Krsna-kumara.

Krsna is completely made of transcendental consciousness, yet He ap­pears to act like an ordinary human child. Although He has assumed a charmingly soft and enchantingly beautiful form. He is actually the concentrated form of the Absolute Truth. Just for fun Krsna crawled around like a little baby pretending to be learning about the world. By such pastimes He filled the Vrajavasi ladies with joy. Sometimes the elderly gopis joked with Krsna and affectionately asked Him, "Point to Your face. Point to Your ear. Where are Your eyes?" Krsna answered by touching those parts with His delicate leaf-like fingers. The "dies continued, "Krsna, show us Your teeth." Krsna put His lotus hand to His mouth, smiled and replied shyly, "My teeth have not yet come out."

The wife of Upananda asked Krsna, "Who is Your father? Who is Your mother? Please tell us." Again beaming that irresistible smile, Krsna-kumara pointed toward Yasoda and Nanda Baba with His leaf-like hand. The Vraja gopas thrilled with bliss to see this.

One nurse, brimming with maternal affection, tested Krsna's speaking ability. She said, "Can you say the names of Your parents?" Krsna an­swered with distinct, softly spoken words. Then to everyone's amazement, Krsna-kumara transgressed the rules of Sanskrit by combining the first syllable of the word mata (mother) and the second syllable of the word tata (father) and said, "MaTa" again and again.

Sometime later Krsna crawled into a room full of gems and jewels, and became afraid upon seeing His own reflection in the jewels. In His en­chantment He tried to erase the reflection with His hand. But He could not remove the image at all. Overcome with fear, Krsna climbed up on Yasoda's lap in order to escape.

Krsna tried to stand up and take a few steps on His own. Falling on His bottom, He would look unhappily at Yasoda and cry for a moment. To encourage Him, Yasoda held Krsna's finger and walked beside Him. Then that lotus face, which had previously wilted from crying, blossomed with a bright smile. Thus Krsna brought great joy to mother Yasoda with His moonlike face which bathed His body in the nectar of gentle beauty.

One day Radharani's grandmother Mukhara played a joke on Krsna by asking, "0 darling! Go fetch the large clay pot, the low wooden seat, and the drinking cup." With a mild smile on His face Krsna gingerly held some of the articles in His hands while balancing the remainder on His gorgeous belly. After walking some distance Krsna rested a little, and then slowly lifted those articles and brought them all to Mukhara. The heavy items that He could not lift, He just touched and left alone.

Then the wives of Upananda and Sunanda arrived and asked Vrajaraja Nanda if they could see Krsna. Due to having previously worshiped great devotees like Narada Muni and others, the wives of Upananda and Sunanda achieved the rare fortune of seeing the charming lotus feet of Krsna. They lifted Krsna onto their laps and said, “O darling! You are the son of the king, so just drop these things. Such work is not proper for You." Then they rebuked Mukhara and threw away the things Krsna had carried.

In so many ways the village ladies joked with Krsna. One elderly goni said, "0 my beloved Krsna! If You dance for me, I will give You some sweet butter." Krsna danced with delight for the pleasure of Yasoda and the gopis by gracefully moving His legs and gesturing artfully with His hands. At another time, one gopi smiled and said, "What is that, darling that looks like a golden doll? Is that beautiful golden line adorning Your chest Your wife?" Everyone laughed when Krsna agreed by smiling and slightly moving His head from side to side.

At other times Yasoda affectionately dressed Krsna with exquisitely fine beautiful yellow cloth that complemented His attractive waist. Unaccus­tomed to such opulent dress, Krsna felt bothered by it so He tried to take it off while frowning and crying. Yasoda greatly enjoyed watching Krsna throw away His clothes. Once the housewives of Vrndavana sat in a loxely place braiding Yasoda's hair and decorating her with her favorite jewelry Suddenly restless Krsna snatched the ornaments from Yasoda's body, and tried to put them on again in the wrong places.

Thus Krsna, with a splendid necklace hanging from His chest, gradually completed His crawling pastimes (carana bihard). Watching the babyhood pastimes of his beloved son immersed Vrajaraja Nanda in an ocean of bliss from

Now we will describe more of Krsna-Balarama's nectarean pastimes. In order to see Krsna's childhood pastimes the demigods had previously worshiped Devaki. But even more venerable than the demigods is Rohini, the mother of Balarama, who had performed an unlimited number of pious deeds. She existed as the embodiment of piety.

That person whom Rohini carried within her womb took birth before Lord Krsna. Rohini was famous because her son manifested both the majesty and the sweet love of the Absolute Truth. All the great sages and realized saints have glorified Rohini, the mother of Baladeva. Krsna and Balarama behaved just like ordinary human children. The beautiful dis­play of Their pastimes seemed like the movements of emerald and crys­tal. When They played together Krsna and Balarama looked like a mon­soon cloud and moonbeams, a white lotus and a blue lotus, a pure white swan gliding on the ice blue waves of the Yamuna, or a ray of moonlight shining through the darkest night. The fantastic transcendental pastimes of Krsna and Balarama far surmounted the frivolous play of ordinary children.

The spiritual bodies of Krsna and Balarama glistened like the attractive glow of blue sapphires and pure crystals. When Balarama embraced his brother in a playful mood of ecstasy, Krsna looked like a blue jewel held within a conchshell. Seeing the mixture of Their brilliant effulgences, Yasoda could not tell Them apart. At such times she often mistook Krsna for Balarama. During Their childhood, Krsna and Balarama behaved very naughtily. Taking sticks in Their hands They used to chase ferocious animals. Sometimes they ran into blazing forest fires, or dashed in front of proud bulls while fearlessly trying to grab their long horns. These actions terrified Yasoda and Rohini, and filled them with apprehension and con­cern for their beloved boys.

The Name Giving Ceremony of Krsna

Vasudeva, the embodiment of pure goodness, sent the famous priest Garga Muni to Gokula to perform the name giving ceremony of Krsna and Balarama. By his purity, Vasudeva blessed everyone and liberated his ancestors from their sinful reactions. Because of having perfectly con­trolled his senses, his fame spread in every direction for all time. The essence of yajna is mantra, and the essence of Garga Rsi was his vast intelligence, which he used to give expert advice. As Kapila Muni had previously described the twenty-four elements of material nature, Garga Muni explained the truth of the planetary movements. He perfectly un­derstood the four Vedas and the twenty-two different intonations of chant­ing Vedic mantras. As the ocean is the source of all rivers, Garga Rsi stood as a rich storehouse of all branches of Vedic knowledge.

As the sun removes darkness and manifests simultaneously in many places, Garga Muni destroyed the ocean of ignorance and became fa­mous everywhere for his austerities. He also established a dynasty in his name. As clouds gather over Mt. Sumeru, the best of mountains, and pour profuse rain during the monsoon season, wherever Garga Muni stayed in Vrndavana he showered everyone with unlimited joy. Due to his exceptional character, he brought good fortune to all. Garga Muni, the acarya of the Yadu dynasty, did not immediately disclose the reason for his visiting Nanda Maharaja. Vrajaraja Nanda received him respec­tively, offered obeisances, worshiped him, and washed his feet. Serving the great sage filled Nanda's heart with remarkable bliss.

Afterwards Nanda Maharaja took Garga Muni to a private place, sprinkled the sage's caranamrta on his head, and spoke submissively, "0 best of the sages!

Saints of your caliber show compassion to others by your exemplary behaviour You remove the sufferings of birth, death, disease, old age and other miseries without a doubt, sages like you sanctify the world. Indeed I have attained unlimited fortune by drinking your caranamrta. Simply a particle of dust from the feet of a realized soul like you, who possesses all auspicious qualities, can liberate the entire universe from mountains of sin. Those who worship saintly persons usu­ally have many desires to fulfill. Simply by seeing you today the creeper of my desire has borne fruit.

."Although you are physically strong, you are devoid of desire. You act only to benefit others by relieving their distress. Your presence here has made my life successful, so I need not ask why you have come. But listen I have something to say which you may not like. I am praying to you because you are famous throughout the world for your compassion and selflessness. Your glories illuminate the whole world.

"I am disturbed by various anxieties, but I feel somewhat afraid to ap­proach you because of your exalted position. Nevertheless, since your heart is very soft, I feel inclined to reveal my mind to you. 0 Master! The fame of Anakadundubhi (Vasudeva) is heard throughout the world like the sound of a dundubhi drum. I will be pleased and indebted if you pub­licly announce the names of our two sons Rama and Krsna. Please perform the necessary rituals for Their auspicious name-giving ceremony."

Favorably inclined, Garga Muni replied, "0 Vrajaraja! Your humility conquers the hearts of everyone, and your submissive request is free from pride and arrogance. As the soothing rays of the moon bring pleasure to the kumuda flower, I will satisfy your cherished desire in all respects. There is no one in this world like the wicked King Kamsa. He is notorious for his cruelty and cannot stand to see anyone else enjoy. He is like a poisonous fruit on a dangling creeper. He defeated the demigods and put everyone in distress. Now without any challenge, he has seized control of your country.

"Kamsa is always meditating upon the son of Vasudeva and inquiring about His whereabouts. He hisses loudly like a snake hiding in a moun­tain cave. He knows I am the acarya of the Yadu dynasty. Therefore, 0 Vrajaraja Nanda! If I perform the auspicious name giving ceremony of your son, then the inimical kings, who are moving amongst us in disguise, will immediately disclose the news to that wicked king. All the sinful kings of the Bhoja dynasty will treat us cruelly due to their malice. And among them, Kamsa is envious and malicious. As a fire burning within a tree causes continual pain, such kings give relentless suffering to others. It is very difficult, therefore, to execute this ceremony."

Overwhelmed with lamentation over Garga Muni's words, Nanda Ma­haraja replied, "0 my Master! Your statements are certainly correct

Is there anyone alive who could be envious of you? 0 affectionate one! The foolish people will not know if we secretly hold the name-giving ceremony "1 my house. Besides our four eyes, there are no other eyes here to see.

"No one else will find out if we observe the ceremony along with my intimate family members. Since you are the embodiment of fortune, your presence alone can easily remove the misery of material existence. There is no need for the external pomp of drums, cymbals, and other musical instruments. You alone can perform the ceremony by chanting all the necessary hymns and mantras."

Garga Muni's face beamed happily upon hearing Nanda's words. As a glass bowl of oil reveals the objects within it, Garga Muni's executing this service showed his inner prema rasa. Mother Yasoda and Rohini then brought Krsna and Rama before the great sage. While gazing at Krsna, Garga Muni mused, "The body of this little boy holds within Himself all the truths of the Upanisads, and He firmly establishes the existence of God Is He a flower on the desire tree causing all our good fortune? Is His form the origin of the nectar ocean of condensed bliss? Jnanis see Him as Brahman or the Lord of the universe. Mental speculators see Him as the creator. Mystic yogis see Him as the Supersoul and saintly devotees worship Him as Bhagavan.

"Although beyond the influence of time and space, that very same Per­sonality of Godhead plays in the lap of His pure devotees Nanda and Yasoda. 0 what an amazing sight! Is He the causeless origin of a beautiful light within the dense darkness of ignorance? Ah! His form is completely astonishing. Though reclining on the lap of His mother, He floods my heart with a stream of joy. His darsana satisfies my eyes like a lamp of cooling camphor. The fragrance of His body resembles the sweet smell of burning aguru and sandalwood."

"Krsna causes my body to manifest ecstatic symptoms such as shaking, hair standing erect and mental bewilderment. I came here to do His name giving ceremony, but if this joyous state continues it will be impossible for me to do it."

Considering the situation, Garga again pondered, "If I hold on to His feet everyone will say, This Garga Muni has gone crazy.' If I embrace Him to my chest people will say I am acting frivolously. Alas! If I hold back and do nothing, I.will become filled with anxiety and lose my pa­tience. But never mind; let it be like this. Today my life has really become fortunate.

My eyes have attained perfection, my learning and exalted birth we now become blessed. The Lord has shown His compassion upon me and made my life successful by making me the acarya of the divine Yadu dynasty.”

Thinking thus, Garga Muni simultaneously drank nectar and bathed in an ocean of bliss. Due to this he seemed to be sleeping though awake; to be in illusion though wise; to have fallen unconscious though alive; to be blind though seeing; to be deaf tough hearing; speaking though appearing dumb, and to be frivolous though patient.

Yasoda and Rohini brought Krsna and Rama to Garga Muni. Full of all good fortune, these two boys remove all misfortune. Before naming the children, Garga Muni blessed Them by chanting auspicious mantras. After dispelling all negative elements, Garga Muni selected appropriate names and initiated the ceremony saying, "The son of Vasudeva is as powerful as the Supreme Personality of Godhead, and He shall be named Bala because He possesses extraordinary power. In the future He will enjoy wrestling so He will also be called Baladeva. Sometimes His friends will defeat Him in the sport of cracking jokes. At that time they will say '0 Deva! Now show us your strength.' For His relishing of hasya ra'a (mellow of humor), He will be called Balarama.

"He is the personification of fame and perfection and more glorious than the creator. Since He will attract all people 'arid remove their sins the name Sankarsana also befits Him. Handsome and pleasing to every­body, this boy will become famous as Rama. Because He will show ex­traordinary strength while playing He will be called Balarama.

"As bhakti-yoga is found among the four castes, your youngest son ap­pears in four colors: white, red, yellow, and dark blue. Although your son resembles the hue of a blue sapphire, in every millenium He manifests a different color to show His compassion. In Satya-yuga, the people lived religious lives free from sin. Your son appeared in that age in a white color. In Treta-yuga, fire had three names: daksine-agni, gdrhapatya-dgni, and dhavanya-dgni. In that age your son appeared as the combination of these three fires known as Yajna. In Dvapara-yuga, the Lord appears in a dark blue color resembling the syama color (dark blue complexion) of your son. In Kali-yuga, the age of quarrel, He has a golden color.

"He will be addressed as Krsna which is a combination of five letters: ka, ri, sa, na, a. By the first four letters of His name He assumed the different colors of the fouryugas. His present syama color signifies Visnu, which is indicated by the last letter of Krsna's name. Therefore, He, who now assumes the color of a blue sapphire, is the origin of all the other yuga avataras and shall be known as Krsna.

"He will be called Krsna for His ability to attract the hearts of His lovers and take away the sins of His devotees. The word krsi means existence and the letter na signifies bliss. His primary name is Krsna because He is the personification of bliss and etemality. Sometimes your younger so combines with Yogamaya to appear as the son of the liberated sou Vasudeva. For this reason He will also be known throughout the world a Vasudeva. Your son has all the qualities of Narayana such as mercy, to giveness, truthfulness, and cleanliness. Sarasvati, the goddess of learning has put these concepts in my mind. Although Narayana is equal to Krsna your son is the origin and Narayana is His expansion. Since your son possesses the power to maintain the universe, everyone will call Him Narayana.

Not only Sarasvati proclaims this, but I also agree. My words fail to reach extent of your son's unlimited glories. Nanda Maharaja! You are fortunate to have such a phenomenal child. By His mercy you will easily overcome all difficulties now and in the future. Not only that, but anyone who loves your son will have all his desires fulfilled. Though the pandits have attained the rare fortune of knowing everything, still they will not be able to fathom the identity of your son. Do not reveal this confidential truth to anyone."

Then Garga Muni picked up Krsna, who removes all distress, and placed Him on his lap. From the touch of Krsna, the sage experienced ecstatic symptoms such as horripilation and hairs standing erect. At that moment Garga Muni thought, "Aha! This boy is displaying unprecedented effulgence. How can this child's transcendental brilliance appear along with material objects such as kajala, a cloud, a blue lotus, and a blue sap­phire? expert pandits have explained this by saying that the Brahman has appeared on earth as the effulgence of your jewel-like son." After giving the boys a final loving embrace, Garga Muni placed Them on Nanda's lap and prepared to leave. Nanda Maharaja stood up and respectfully escorted Garga Muni outside.

Krsna's Pastimes of Stealing Butter

Krsna's pastimes of crawling about and drinking His mother's breast milk gradually stopped. Soon He walked on His lotus feet and started stealing butter. Is there anyone who did not feel unlimited bliss when the Lord, who is the very source of bliss, enacted His childhood pastimes?

One day when no one was looking, Krsna began His pastimes of steal­ing fresh butter. Startled upon seeing His own reflection in a jeweled inlaid pillar. He shivered in fear and said, "0 dear brother, do not tell mother. I will save some butter for You and You may enjoy too." Watching her mischievous son from a hidden place. Mother Yasoda heard these sweet broken words with great relish. Then she innocently appeared be­fore Krsna and Rama.

Pointing to His effulgent reflection, Krsna said, "0 Ma! Being very greedy, this boy came here today to steal your butter. Although I forbade Him, He did not listen to Me. And when I got angry with Him, He also got angry. But I am not at all greedy for butter.” One day while Yasoda was outside the house engaged in some domestic activities, inside the house Krsna stole butter again. When Yasoda returned and called out, “O my darling Krsna! Where are You and what are You doing?” Hearing her, Krsna became afraid and stopped stealing butter. Pausing for a moment, He answered, "Mother! My hand started burning from the shining effulgence of My ruby bangles,so I stuck it in this butter pot to relieve the pain."

Pleased by her son's clever words, Yasoda said, "Hey Vatsa! Please come sit on my lap. Oh My darling, show me the bums on Your hand." Then Yasoda kissed Krsna's hand and consoled Him, saying, "Ahh.-.ahh... Look, Your hand has been burned. So let me remove these ruby bangles." On another day Krsna cried and rubbed His eyes with His flower bud-like palms. In a choked voice He uttered unintelligible phrases. Even though Yasoda had previously scolded Krsna for stealing butter, this time she wiped the tears from His eyes with the edge of her sari. While ten­derly caressing Krsna, She said, "Hey Lala, all of our stock of butter actu­ally belongs to You alone."

One night the soothing rays of the full moon illumined the courtyard of Nanda's house. Yasoda sat there talking with some elderly gopis while Krsna played nearby gazing at the moon. Sneaking up behind Yasoda, Krsna removed the veil covering her head, loosened her braid, and pat­ted her on the back to get her attention with His butter-soft lotus palms. His voice choked up as He continually cried. Yasoda's heart swelled with maternal love, so she indicated with a glance that her friends should at­tend to Krsna.

With great respect and affection the gopis enthusiastically lifted up Krsna and asked, "0 darling! What do You want? Do You want some khira?” Krsna replied, "No, No!" "Do You want some thick creamy yo­gurt?" Krsna replied, "No, No!" "Do you want some cheese?" Again Krsna said, "No, no! I want freshly churned condensed butter." The gopis con­tinued, "Do not lament or be angry with Your mother. What do You mean by 'condensed butter?' " Pointing His little index finger to the full moon, Krsna replied, "I want that freshly churned condensed butter!"

The elderly gopis said, "0 Vatsa! Do not mistake the moon for a hug< piece of butter. It is a rajahamsa (royal swan) gliding across the lake " the sky." Krsna said, "Then give Me that rajahamsa so I can play wi him. Quickly catch him before he reaches the bank of the lake. Full anxiety, Krsna kicked His legs and cried loudly, "Give Me! Give Me!"

While Krsna showed his childish antics, some other gopis said, "0 darling! They have lied to You. What You see is not a rajahamsa, but it is t! moon hanging in the sky and it is called Candra." Krsna said, "Then give Me that Candra! I really want it so I can play with it. Right now! Get it!

Yasoda placed her crying son on her lap and comforted Him, "Daninf Actually it is freshly churned condensed butter! Definitely, it is not rajahamsa nor is it the moon. Regardless, I can never give it to You. Ju see by chance or by the arrangement of Providence it has poisonous spo on it. Although it looks very tasty, no one in this world can eat it." Then Krsna said, "Mother, mother! Why is it stained with spots of poi­son? What is poison anyway?" Seeing a change in Krsna's mood, mother Yasoda embraced Him and spoke in a gentle, sweet voice. "Listen atten­tively my dearest son. There is an ocean of milk called Ksira-sagara."

Krsna: "Mother please tell Me about that? How many milk cows made that ocean?"

Yasoda: "Darling, the milk ocean was not made by cows."

Krsna: "Mother, you are lying to Me. How can there be milk without

Yasoda: "The one who gave cows the ability to produce milk can also make milk even without cows."

Krsna: "Who is He?"

Yasoda: "He is the Lord, the cause of creation. He is Bhagavan. He is immovable and all pervading. Although He is everywhere, I cannot show Him to You."

Krsna: "Well mother, are you telling Me the truth?"

Yasoda: "Long ago the demigods and the demons had a fight. To favor the demigods and bewilder the demons, the Lord churned the ocean of milk. Mandara Mountain served as the churning rod and Vasuki, the king of the serpents, offered his body for the rope. The demons and demigods stood on opposite sides pulling that rope."

Krsna: "Mother, did they churn the way the gopis do?"

Yasoda: "Yes my son. The churning of the Ksira-sagara produced a poi­son named kalakuta."

Krsna: "Mother, how did churning milk produce poison? Only snakes have poison."

Yasoda: "Darling, Mahadeva drank that poison. But the snakes drank the drops of poison that fell from his mouth. As a result, they now have poison. The poison rising from that milk is also the energy of the Lord."

Krsna: "Yes mother that is indeed true."

Yasoda: "Darling, this condensed butter You are seeing in the sky is produced from that Ksira-sagara. That is why the moon is spotted with the remnants of that poison. Look carefully, do You see it? Therefore, "o not try to eat that butter, but please take my freshly churned butter instead." After hearing this description, Krsna felt sleepy so mother Yasoda put Him to rest in an opulent golden bed on a fluffy soft mattress, whiter than powdered camphor.

The next morning Yasoda brought butter, yogurt and other eatables to Kṛṣṇa’ss room. Lovingly fondling His body, she said, "Wake up! God forbid, you seem to be weak from not eating sufficiently yesterday." After Kṛṣṇa awoke, Yasoda cleansed His mouth with scented water. Then she offered Him a golden plate full of butter, yogurt and other delights while saying, "0 my beloved son, take whatever You like."

Krsna replied, "Mother, I will not eat anything that you have brought Me. Last night you lied to Me and put Me to sleep. And I felt very distressed due to hunger." Yasoda said, "Krsna, if You went to sleep then who stole the butter?" Krsna replied, "Mother, when did I steal your butter? You are lying." With His charming transcendental pastimes Krsna continually captivated the heart of mother Yasoda.

Sometimes while roaming in the courtyard Krsna caught a stray calf, put it on His lap, and kissed it with His lotus mouth. Seeing this Yasoda felt both pleased and apprehensive. In the pasturing ground Krsna some­times grabbed the tail of a calf. Startled, the calf would jump up and run away dragging Krsna, dressed only by the wind, behind him. Thus the uncovered Brahman personified stole the hearts of the Vrajavasis.

Sometimes, Krsna smeared cow dung all over Himself. Seeing it as musk covering His body, the Vrajavasis enjoyed a festival of beauty. How can there be any inebriety in the one who is beauty personified? At other times, Yasoda tied a very attractive turban on Krsna's head, and dressed Him in gorgeous yellow garments. After marking His body with tilaka the color of gorocana, she would anoint His lotus eyes with soft kajala.

Adopting the mood of an ordinary mother, Yasoda placed her saliva on Krsna's forehead to prevent people from casting an evil eye on her son, whose sublime elegance enchants the entire creation. While playing in the courtyards of the gopis, Krsna often wore a necklace of tiger nails set in gold and a waist belt bedecked with costly jewels.

Once the Vraja gopis talked amongst themselves, "Krsna brings good fortune wherever He goes, and His presence make everyone's life glori­ous. Who in this world is not enchanted by the frivolous and amusing childhood pastimes of Krsna? Who cannot appreciate these mirthful ac­tivities?" Rather than getting upset, they felt the greatest happiness when­ever Krsna broke their clay pots and stole their butter.

Still the housewives of Vrndavana pretended to be angry and complained to Yasoda about Krsna's stealing. In a mixed mood of love and laughter the gopis warned Yasoda, "0 Queen of Vrndavana, Yasoda! In the future you will suffer for the mischievous acts of your son. Although now yo\s son is like a young sprout with tender leaves, already He is disrupting the whole creation. But be careful, in the future when this tender sprout grows into a tree full of leaves and branches, He will bring you tremendous pair-Now your boy's adventures are just beginning, but by nature they are forever expanding. Your son's naughty behavior will soon destroy our own village. We have no idea what mischief He will do next.

"Before our cows have been milked, your son unties the calves and makes them drink all the milk. If someone tries to rebuke Him, He simply smiles sweetly and that person immediately forgets all his anger. If we keep our butter in a dark storeroom, He uses His natural effulgence to easily find and steal it. But instead of eating it Himself, He takes great pleasure in feeding it to the monkeys. When the monkeys reach their fill and are unable to eat more, Krsna breaks the pot and throws the butter on the ground. He catches the butter pots which are beyond His reach by stacking many small tables on top of each of other, climbing them, and extending His arm to grab the pots. Krsna is always stealing our butter and yogurt. If someone tries to stop Him, He immediately drops the food on the ground and quickly escapes.

If by chance a housewife captures Him, Krsna twists her wrist and runs away. Then from a safe distance He yells back, 'Hey just stay where you are! If you come any closer, I will give you even more trouble by teasing your babies and making them cry.'

"If someone calls, 'Hey thief, stop!' Krsna becomes angry and shouts, 'You are the thief. This house is Mine and everything in this house be­longs to Me.' In the morning we spread a fresh layer of clay on the outer walls of our houses, and paint beautiful designs on top of it with powdered limestone. Then your son Krsna comes along to spoil everything by throwing dirt all over our houses. In front of you, Krsna is so quiet and well behaved. But when He enters our homes He acts frivolously, steals our food, speaks sharp words, and becomes angry and greedy."

In this way the ladies of Vrndavana, pretending to be angry, made many complaints against Krsna. But in reality Krsna's joyous pranks filled ev­eryone with pleasure. When accused by the gopis, Krsna feigned inno­cence and shed false tears. Though culpable for His immoral acts of steal­ing and offending the villagers in various ways, Krsna tried to minimize His misdeeds by speaking very sweetly.

Responding to the charges of the gopis, Krsna said, "Mother, none of these ladies have any affection in their hearts. They are not speaking a single word of truth. Actually they are all liars, and have given up their human dignity. Whenever I see them or their sons I feel completely happy. oecause of the natural affection I have for them, I regularly visit their homes every morning at sunrise.

“Ma, so knowing My motives you can easily understand they are deliberately telling lies. You should not believe them at all. Mother, since you are My worshipable superior, from now on I will not visit My friends any more.” Saying this, Kṛṣṇa sobbed and cried.

Vrajesvari Yasoda put Kṛṣṇa on her lap and smiled shyly at the gopis in order to conceal her real mood. Then just to please Kṛṣṇa, Yasoda said, “You gopis are all telling lies, Only Kṛṣṇa is telling the truth. He is just an innocent boy, so how could He possibly do such things? I think you have already scolded my son sufficiently." After saying this, Yasoda spoke af­fectionately with the gopis. Then as a friendly gesture, Rohini applied tilaka to their foreheads and sent them home.

After the departure of the gopis, Yasoda, who is expert in the laws of etiquette, spoke to Krsna, "My son, because of greed You performed many improper acts in the homes of our friends. Although in Your own home such behavior is acceptable, in the home of another it is totally unbecoming. 0 beautiful one! These deeds of Yours were not good at all. From now on just stay here and play." After instructing her son Yasoda caressed Him lovingly.

Just then Vrajaraja Nanda arrived and brightened the room with his favorable feelings. Nanda spoke pleasing words to encourage and pacify his charming son. "0 Vatsa! Come sit on my lap." Leaving Yasoda^ lap, Krsna climbed up on Nanda's lap and wrapped His arm around Hislather's neck. Then Krsna said softly, "Why is mother chastising Me for nothing?"

Nanda responded, "What is this all about?"

That fabulous boy of oceanic intelligence replied, "Mother, now tell truthfully what happened."

Then mother Yasoda recounted the misdeeds of Krsna by repeating the words uttered by the gopis.

Pointing to Queen Yasoda, Vrajaraja Nanda said, "My son is faultless. He has not done anything wrong. I always see Him behaving nicely. By siding with those who made fun of Him and with those who showed envy toward my jewel-like son, you have wrongly accused my well-behaved son and so you should be punished." Concealing his real mood behind these words, Nanda rebuked Yasoda and comforted his son: "0 my darling son, just stay in my lap and do not go to anyone else."

Though hearing His father's words, Krsna immediately jumped off his lap just like an unpredictable child, and quickly climbed on Yasoda's lap. Seeing this gave both parents a hearty laugh.

Krsna Plays in the Village

One day Vrajaraja Nanda and Yasoda spoke about their son, the van­quisher of many demons. "When Krsna is out playing He likes to wander off alone leaving the powerful Balarama behind. We should hire some­one to supervise Their play, and send some expert servants to accompany Them. Let them wander all over Vrndavana serving our two boys." Shortly later, Nanda engaged some servants to take care of his boys.

Every morning after leaving their respective houses, the cowherd boys came to the home of Krsna and Balarama. The meeting of Krsna and Balarama with Their friends and servants looked like a king meeting his ministers and advisors. As a baby elephant picks up dirt with his trunk and throws it all around, Krsna entered the open fields of the village, and olayfully covered Himself and His friends with vraja-raja (dust of Vrndavana). At this time Krsna used to sport with both young boys and girls of the same age. Sometimes Krsna quarreled with the gopas and gopis and beat them, and other times they beat Him. Krsna responded by laughing, getting angry, or by not reacting at all.

Playing in the dirt Krsna, built houses, a toy wall, or a small town. Other times He broke the dirt houses of His friends and they broke His. When Krsna rebuilt His house, they would break it again. While curiously ob­serving these antics from the sky, the demigods thought, "Simply by His glance thousands of unlimited universes come into existence and then again are dissolved. Instead of bothering with that work, He now plays in the dirt making roads, homes, and villages. Although He is becoming ex­hausted from doing this, He does not give it up." Krsna's perplexing pas­times captivated the minds of the demigods. While Krsna delighted in the dirt, He looked like the sun shining in the sky.

The housewives of Vrndavana, full of motherly affection, addressed Krsna with sweet words, "0 darling boy! Please come to our beautiful courtyards, play with our children, and take some food." Hearing this, Krsna smiled and replied softly, "I cannot come because I do not have any spare time." Thus the all-attractive beloved of every mother's heart cleverly responded to the elderly gopis. Anxious to express their motherly affection toward Krsna, these impatient gopis held His hand and hurried to their homes. In their eyes, fortune had blessed Krsna alone as the sole recipient of matchless beauty. Brimming with love, the elderly gopis served Krsna by rubbing His body and bathing Him. With great devotion they fed Him butter, rabri and ksira, and then sent Him home.

Krsna Eats Clay

One day Krsna ate some clay in order to expand the glories of His be­loved land of Vrndavana and to purify the universe. Upon seeing that, Balarama, who possesses keen powers of discrimination, and a group of cowherd boys ran to tell mother Yasoda. "Mother! Krsna cannot control His mind. Out of greed He just ate some clay! Despite our rebukes, He Just keeps eating more and more."

On hearing such harsh words about her son, Mother Yasoda felt dis­turbed. Her eyebrows raised in anger, she grabbed a bundle of sticks and quickly ran out of the house. Finding Krsna, she said. "Hey You naughty "oy! Why did You eat clay? Didn't I give You enough sweets? Who can enjoy eating clay? Just as we caught You before doing mischief in others' homes, now we caught You again. Don't You realize that You cannot hide Your faults? Your elder brother and friends are always there to witness all Your misbehavior."

In fear of His mother, Krsna tried to conceal His faults. Though per­forming many mischievous deeds. He pretended to be completely inno­cent, and poured profuse tears from His lotus eyes. In order to counteract the charges, Krsna said emphatically, "Mother! I did not eat any clay. They are all lying. If you do not believe Me, then just look in My mouth." Vrajesvari Yasoda replied, "Alright, open Your mouth."

Krsna, the embodiment of unlimited power and the abode of good for­tune, smiled and opened His lotus mouth. Mother Yasoda saw Bhuloka and the seven islands amidst limitless oceans. Bhuloka extended for a great distance with varieties of human beings and roaring rivers along its edges. Both small and large forests covered its surface. Trees^wrapped with flowering creepers blowing in the wind spread in all directions.

Lions and many types of animals inhabited its huge mountain chains. She saw the lower planetary systems including Nagaloka and the Nagapatnis serving their master. She saw the heavens complete with stars, planets, constellations, and the passing of the days. She saw the abodes of the celestials populated by Siddhas, Caranas, Gandharavas, and Vidyadharas. Munis such as Marichi, Atri, and other famous sages beau­tified that realm with their radiant auras. Beyond that, Yasoda saw Maharloka, Tapaloka, and other universes as well. Countless living enti­ties from the insignificant insects up to demigods like Indra and Brahma inhabited those regions. Within Krsna's mouth Yasoda also saw herself, Nanda Maharaja, Vraja-dhama, and her son Nandanandana.

Upon marveling at these sights, mother Yasoda said, "What am I see­ing? Am I dreaming? Is it the illusory energy? Is it a show of magic? Am I under a hypnotic spell?" This pastime put Yasoda into complete bewil­derment. But after a moment, the wise Yasoda thought, "Indeed, this must have been a display of Krsna's limitless power and opulence." For­getting all these ideas, Yasoda tried to find out what had happened. Re­gardless of what she had seen, Yasoda felt that Krsna must protect her.

Upon seeing that amazing universal form, mother Yasoda concluded that her son was a most extraordinary personality. She thought, "Mahadeva himself must be astounded by the majesty and influence of my son. Cer­tainly Krsna must be the supreme controller." Although Krsna revealed Himself as the supreme controller, due to the influence of Yogamay?-, mother Yasoda continued to treat Him as her dependent son. In order to expedite the free exchange of sweet intimate love between Himself and His dear devotees, Krsna quickly abandoned His mood as the Absolute Su

Gopal Champu

[24] Telling the story in the proper order, the story will be in a different order from what is narrated in Bhāgavatam.

Skillful poets put the pastimes in proper order for taste, though Śukadeva spoke from intoxication of prema without following the proper order. ||16||

[25] The younger brother had passed a little less than a hundred days and Balarāma had passed slightly more days.

The mothers were with the children at all times and the father was there sometimes. They would ask the boys, “Is he part of our family?” when Nanda arrived. When their childhood became prominent and they recognized people, splendor spread in the village and the universe like an ocean of nectar. ||17||

[26] Thinking of the appropriate day for giving the names to the children, Vasudeva decided on highly qualified Garga, an ocean of austerity. Going to him alone, he requested Garga to make arrangements for his sons. With a smile Garga said, “I know many things but now give me instruction on what I should do.”

[27] Vasudeva said, “Go to Vraja quickly and perform the saṁskāras of the second born for the two boys living together, without the thread ceremony or the marriage ceremony.

[28] The sage said, “That is proper. I will do as you say.”

[29] When Garga arrived on the morning of the hundredth day, the village was attractive with millions of calves dancing about, jumping here and there. Since the cows had gone to the forest, the pens were empty. Nanda brought only a servant with him to see the beauty of the ceremony. In that pure place, using the eight-syllable mantra, he performed worship of a śālagrāma called Lakśmī-nārāyaṇa whom he had worshiped from childhood and who gave bliss to all by his excellent marks. When he had finished his worship, Garga, the most knowledgeable guru, the best of all sages, with speech like the Sāma Veda, arrived. Seeing the calves prick up their ears, Nanda understood that someone had come.

Garga saw Nanda, who was like the rising moon, not too old, with dazzling face and eyes. He was solidly built, tall, with long arms, spreading joy in all directions. He wore white cloth and was ornamented in his ears and on his hands which shone attractively. He astonished the universe with the affection he had for his son. ||18||

[30] Nanda had desired for a long time that Garga come to Vraja, since the sage was worthy of worship everywhere. Why should he not be seen?

[31] He recognized Garga for being so famous. Nanda with great pleasure, as if having drunk nectar, quickly offered him a seat and offered respects with folded hands, humility and great devotion as if he were the Lord. He worshiped Garga shining like Brahman with many articles which remained after worshipping the Lord. He spoke:

It is not necessary to ask about your health, since when you come all is auspicious. But the wise ask expert questions from you, who is filled with auspiciousness, for their welfare. ||19||

It is impudent to ask you to be welcome since you are most worshipable. As it is suitable in deity worship it is suitable for you as well. ||20||

One should not satisfy a person by words alone though he has all wealth. Those who are incomplete in anyway should be made complete. ||21||

The devotee does not desire his own benefit but works for others’ benefit. Since you have come for others’ benefit, it is proper to tell you about the activities to be done. ||22||

You know astrology and the Vedas. These are for the benefit of others. I ask you about this. ||23||

Be merciful and shower these two boys, one born from me and another from Vasudeva, with the nectar of your knowledge. ||24||

[32] Hearing these words, Garga spoke in a choked voice, “If the donor gives what the asker desires they both obtain benefit. How much can the benefit be described?” ||25||

[33] Praising the sage, Nanda whispered in the ear of the servant, “Do this. Now do this.” He then had the sage inform him about Vasudeva who was being harassed by evil Kaṁsa.

[34] While they were discussing, the servant, understanding the purpose of the visit, entered the inner chambers and brought the sons on their mothers’ laps. Putting the mothers in front, holing a gold plate with flowers and sandalwood, he came by a solitary route.

Seeing from a distance the two children on the chest of their mothers, he quickly rose as if influenced by mantras or gems. The reason for respect was the power of the Lord and nothing external. ||26||

Seeing the two boys playing in the laps of their mothers, his eyes stopped blinking and he could not prevent tears from flowing from his eyes. ||27||

[35] The mothers with their sons approached humbly and in silence offered respects to the sage. He gave blessing in a loud voice:

“O son of Nanda! Give bliss to your father, mother, and all persons related to their dynasties and to all friends of the dynasties, and to the whole universe. O son of Vasudeva! Give bliss to all!” ||28||

[36] Garga who had pronounced blessings sat on his seat by the request of Nanda. In front and somewhat at a distance were the two boys.

They were like viśṇukrānta creepers with white and black flowers. ||29||

[37] On the order of the sage, the two women sat down. Garga’s knowledge senses became absorbed in the boys. Nanda waited for a few moments and then with folded hands expressed his desire:

“A qualified person can make another person qualified. One who gives qualification gets his qualification from the Vedic knowledge. Among all knowers of the Veda you are the best. Please perform the saṁskāras for the two boys born of the twice-born.” ||30||

[38] Garga said, “Though you are born in a kṣatriya dynasty your mother’s side comes from respectable vaiśyas. Brāhmaṇas who have become gurus for vaiśyas should do your saṁskāras. I should not do them.”

[39] Nanda said, “That is true but sometimes with special qualification the normal rule is replaced by a special rule. A person who has faith in the path of renunciation with non-violence will reject violence to animals in sacrifices. Your position as a brāhmaṇa achieves importance by the general rule. How can that important position be decreased by our dynasty which has strong faith? You know this by many scriptural proofs. Therefore do not consider anything else at the moment. After you perform the name ceremony, by that beneficial act, our priests will benefit.”

[40] After considering, Garga spoke something which should be kept secret: “What you say is true. The killer of Devakī’s sons, evil Kaṁsa, will be worried by the words of Durgā. She said ‘A famous guru of the Yadu dynasty will perform the saṁskāra for the child.’ Because of Vasudeva’s worship she became substituted for this child. Divine messages are never false. Otherwise my doing this would be fully condemned.”

[41] Hearing this Nanda became disturbed for a moment. Again, with the chanting of the auspicious prayers, everything would be proper. Thinking in this way he spoke:

alakṣito ’smin rahasi māmakair api go-vraje |

kuru dvijāti-saṁskāraṁ svasti-vācana-pūrvakam ||

“Since your association is auspicious, secretly chant the Vedic hymns and perform the purifying process of second birth here in the cow shed of my house, without the knowledge of anyone else, even my relatives.” SB 10.8.10

[42] Garga said, “Let that be. By your desire things will be auspicious. The time has become suitable unexpectedly. Let the name ceremony begin.” He then performed the invocation for auspiciousness. Indicating the elder brother he spoke:

“Since he will be praised by friends for having the best qualities and will give pleasure to unlimited people he will be called Rāma. Because he is strong he will be called Bala. Because he is equally divided between you, Nanda, and the Yadus including Vasudeva, he will be called Saṅkarṣaṇa.” ||"31||

[43] Indicating the younger child he said:

In Satya, Treta and Kali yugas he is white, red and yellow according to his particular mood. Because he is Śyāma, the root of the forms, he is called Kṛṣṇa in this birth. ||32||

Because your son was born from Vasudeva in a previous birth he will be called Vāsudeva. ||33||

If I do not know all the names describing his qualities and activities and do not know all his forms which are praised by all people, others certainly cannot know. ||34||

In bliss Nanda said to the sage, “All this does not stay in my mind. You, being omniscient, are my shelter.” ||35||

Nanda again spoke, “Please inspect the good and bad results for my son.” When he said this Garga, filled with the power of Brahman, laughed and inspected the good and bad signs of the child. ||36||

[44] These indications have been described in the astrological text called Kha-mānikya (sky ruby). The moon, Mars, Mercury and Saturn are exalted. The ascendant is Taurus. Jupiter is in Pisces, the eleventh house. The sun is in Leo, Venus is in Libra and Rāhu is in Scorpio. It is the eighth lunar day of the dark moon. The birth took place at midnight on Wednesday, during Rohiṇī constellation. At this time lotus-eyed Kṛṣṇa, param brahma, was born.

The moon was in Taurus, Mercury was in Virgo, Saturn was in Libra and Mars was in Capricorn. ||37||

Since your son was born in the year called Vibhāvasu, the universe and Vasu will be pleased with him. ||38||

Since he was born in Rohiṇī constellation, he will be the lord of thousands of cows. Since his ascendant is Taurus he will be lord of millions of bulls. ||39||

Since his planets are dignified, he will have great majesty. The sages will concentrate their minds on him because of his power. ||40||

He will speak all scriptures by his power and destroy the demons while protecting the devotees. ||41||

It is useless to say that you, as the mother and father, will attain good fortune. He will be auspicious for the whole world and for auspicious Śiva. ||42||

His amazing actions will produce great bliss for many people. He will protect the devatās while afflicting the demons, proud of their previous powers. ||43||

It is not surprising that he will deliver you, since you have prema. But he will also liberate all people with false sentiments. ||44||

O Nanda! Your son with all good qualities is equal to Nārāyaṇa. Be careful to protect this child with all your power, wealth and fame. Because you have controlled Nārāyaṇa you have such a son. O king! He will not be able to protect himself unless you help him. ||45||

[45] You will give him many names since he has qualities equal to Nārāyaṇa. I have thus in brief given the meaning of his chart.

[46] Hearing this Nanda was happy. Garga again spoke: “By your desire I have come and will perform the saṁskāras of the twice-born for the two boys. However, piercing the ears and cutting hair cannot be done. See, already there are small holes in his ears. I cannot cut the fine hair. You should do the first grains ceremony. Taking the thread, graduation and marriage you cannot do by your own efforts. I will do these since I am knowledgeable of time and special sacrifices.”

[47] For a few moments Garga just gazed at the two boys, his mind enchanted.

When he saw that the two children were completely attached to their parents, he thought they might be aware of his disguised speech and became reserved. ||46||

With that reserved mind he gave orders to Nanda and then left. But the two boys remained in his mind as if he were still situated in Vraja. ||47||

[48] As he left, Nanda followed him, offering respects along with the two boys. Garga said, “May you remain prosperous with the cows and your son. I am going now.”

[49] Nanda began thinking of his good fortune internally because of having this beautiful son:

“After a long time, I have got a son. Because of such full bliss, I should think that he is equal to Nārāyaṇa. The great souls have indicated this. I have thus become full of bliss.” ||"48||

[50] Secretly he sent millions of cows with gifts, as well as gold coins red like indragopa insects to Garga through cowherd men: “Please use this for your own and others’ sacrifices.”

[51] Calling the local brāhmaṇas he then gave joy to all by celebrating a huge name-giving ceremony publicly.

[52] Understanding this, Madhukaṇṭha spoke with a choked voice:

“The name-giver gives fame to another person by giving him a name. In this case the name- giver Garga became famous by giving names to Kṛṣṇa.” ||49||

[53] Madhukaṇtḥa thought, “Garga has said that Kṛṣṇa is hari-sama (equal to Nārāyaṇa). This is correct. Taking the phrase as a bahuvrīhi compound instead of a tat-puruṣa compound (Kṛṣṇa is equal to Nārāyaṇa) the meaning becomes “Kṛṣṇa is superior to Nārāyaṇa (He to whom Nārāyaṇa is similar).”

[54] He spoke aloud, “You have not described the name-giving ceremony in detail or the giving of grains at all. Please describe this.”

[55] Snigdhakaṇṭha spoke with a smile:

“The name-giving and grain giving both took place in Vraja as great festivals. This is my desire. I cannot describe anything else.” ||50||

[56] Snigdhakaṇṭha spoke with bliss:

Please hear what happened next. After Garga had given the names and left, from that time Nanda and his relatives called Kṛṣṇa and Balarāma by those names. ||51||

When Kṛṣṇa and Balarāma listened with attentive ears, gazed with their eyes, mistook a call for their brother as a call for them, and made their ornaments jingle in a solitary place, all the relatives became filled with bliss. ||52||

When Yaśodā, whose complexion was like that of a rain cloud, called her son by the name given by Nanda, looked at his sweet, happy face and heard his indistinct sounds, which were nectar for the ears, she spread bliss throughout the universe. ||53||

The yard of Nanda’s house became the arena for their crawling. Children who could walk came and became joyful in the company of Kṛṣṇa and Balarāma. ||54||

[57] Even today the poets sing:

Glory to you with Balarāma! You give happiness to Yaśodā by crawling. Showing your infant pastimes and your smile, you destroy the suffering of hundreds of people.

You carefully move your feet in order to give happiness by the sound of your bells.

You enter fearlessly into all the yards. You do not consider the dirt while happily playing.

Associating with unknown people, you give them benefit. You go to your mother quickly.

You hide yourself in the cloth covering Yaśodā’s breast. You hold the breast flowing with milk in your mouth.

Like a lion you smear your limbs with dirt. You are beautiful with dirt mostly removed by Yaśodā.

Drinking milk of one breast you hold the other breast, and your lustrous face is covered with the milk. ||55||

Though kaumara age generally lasts for five years, in this case it lasted three years. But that youthful period of kaiśora which derides previous and later ages does not waver (it is present at all times). ||56||

[58] kālenālpena rājarṣe rāmaḥ kṛṣṇaś ca gokule |

aghṛṣṭa-jānubhiḥ padbhir vicakramatur ojasā ||

O King Parīkṣit, within a very short time both Rāma and Kṛṣṇa began to walk very easily in Gokula on their legs, by their own strength, without the need to crawl. SB 10.8.26

[59] When Pradyumna at one year’s age came from the house of Sambara Śukadeva says:

“Thus the women became bashful and hid themselves here and there, thinking he was Kṛṣṇa.” (SB 10.55.28)

When he has an infant he was also at no other stage than the kaiśora age. This means that he does not give up the sweetness inherent in his mature body (though he is still small). ||57||

[60] The actual kaiśora age manifests with the feelings of love for the gopīs. That bhāva is described:

Longing within the gopī for Kṛṣṇa desires to actualize itself as satisfaction. When satisfaction decreases, longing increases. Though from infancy the actions of longing and satisfaction did not desire to manifest clearly, those actions manifested as tender sweetness. ||58||

[61 Please taste the sweetness of the pastimes in the proper way in verses such as the following.

O King Parīkṣit, within a very short time both Rāma and Kṛṣṇa began to walk very easily in Gokula on their legs, by their own strength, without the need to crawl. SB 10.8.26

[62] Teaching Kṛṣṇa to walk:

In teaching him to walk she would let go of his hands, but when he fell she would quickly go to him. ||59||

Going two or three steps and falling, he would cry. “O son! O son!” Saying this Yaśodā would kiss him and rock him gently. ||60||

When he showed his strength and walked a little further, looking at his mother’s smiling face, he would give her bliss. ||61||

When Kṛṣṇa walked even further from her, he would go slowly, but when he came towards her, he would come quickly, smiling. ||62||

[63] Learning to talk:

First the honey of sweet words flowed from the mouth of Balarāma. ||63||

[64] The nurse made Kṛṣṇa repeat the words.

He said “Mā, mā, tā, tā” and gave joy to his parents and all of Vraja. ||64||

The wonderful appearance of his teeth slightly showing and his pronunciation of words astonished Yaśodā. ||65||

“Are you fit for the world?” “Yes.” “Can you protect our friends?” “Yes.” In this way the mother and son conversed. ||66||

I remember Kṛṣṇa, the good fortune of Vraja, repeating new words like a parrot, pointing to objects and asking about them with his finger, being taught words by his nurses. ||67||

Taught by the mothers, Balarāma learned to call Kṛṣṇa by his name, and Kṛṣṇa called Balarāma “older brother.” ||68||

When asked the names of his body parts by an elder, he had his mother teach him the names, and would touch each limb with his finger. ||69||

[65] The brothers began to talk to each other:

“Come let us go and play.” “Mother will be angry.” “No she won’t.” In this way Kṛṣṇa and Balarāma talked. ||70||

[66] Now hear of the naughty nature of the boys:

They wanted to touch the fangs of a ferocious animal, the hood of an angry snake, the horn of a cow, the flame of a blazing fire, and the sharp edge of a knife. Prevented by their mothers, they became bold. The mothers were astonished by that boldness and forgot their household chores and their bodies. ||71||

“Naughty child! Do not go far away! There is some fierce beast living there.” Hearing those words of their mothers they became more curious to go. ||72||

It was natural that the mothers should be afraid that their children would touch some dangerous object. But poets say that such a situation indicates showing their power. ||73||

If an animal showed a ferocious nature the boys remained calm. Those fond of inference say that these boys would destroy all these sharp-toothed creatures. ||74||

[67] Gradually they became intelligent enough to fool their mothers.

“Fickle child! Do not go there.” Hearing those words of their mothers, they would laugh and with deception do what they wanted to do. ||75||

[68] Though they were young, no one could understand where the boys went for play. If they knew they were there, the boys would hide and no one could detect them.

[69] The two mothers surrounded the path and, engaging clever nurses all around, they would catch the fleeing boys.

[70] Seeing them laugh or cry, the mothers would bring them home, and would get pleasure in rubbing them with oil, bathing them, dressing them, feeding them milk and putting them to sleep.

[71] When the assembly heard this description and smiled, Kṛṣṇa, of kaiśora age, the leader of Nanda’s family, along with Balarāma, made his face attractive with a slight smile and gave delight to everyone’s eyes.

In order to conclude Snigdhakaṇṭha said:

O Nanda! You have given birth to a son who bewilders the sages with his fickle acts in childhood. ||76||

[72] When the joyful talks were completed, noble Nanda sent the speakers to their residences with ornaments and cloth as on previous days.

[1] A prahara is about three hours.

O cowherd! Nanda has great bhakti which gives all benefits. What else except that bhakti can we consider for the child’s welfare? ||25||

If a person’s intelligence is always eager for pure devotion to the Lord, the Lord approaches him and his wealth increases. ||26||

[18] The devatās discussed Kṛṣṇa’s intentions:

“I am a child. I do not know good from bad. I hold on to the neck of anyone who takes me in his lap. If you happen to die, that is not my fault. Please tell me.” ||27||

[19] The elder heroes among the cowherds gave advice: “Gokula has become the residence of demons. You must hide the two boys within the house.”

[20] The women with Kṛṣṇa’s mother, filled with anxiety for some days, protected the child, engaging him in play with many toys. Many infant boys, girls and women came with compassion and saw the joyful play.

Laughing, they would show Kṛṣṇa the toys and make him play with Balarāma. In this way they protected the two boys within the house. ||28||

Sometimes he would show strength and sometimes would stand gently. Showing a high or low nature, he would make the women laugh. ||29|| [

In front of the mothers he would throw up his arms and run around, showing his strength while laughing. When he fell down, he would cry. ||30||

They would order him to bring things, in order to see his strength and intelligence. Sometimes, showing his strength and sometimes not, he would look at them and smile. This would make them laugh. ||31||

When told to bring a particular object, he would agree and bring the object. In this way he gave his mother great happiness. ||32||

When he cried, demanding the moon which was reflected in the churning pot, elder women satisfied him by giving a lump of butter. ||33|| [

When someone would steal a few pennies from him as a joke, he would cry, as if some jewels had been stolen. But he would laugh when he stole jewels from others. ||34||

“O son of Nanda, with attractive childhood! O brother of Balarāma! We will perform āratrika for you. Dance! Dance!” When the women said this he replied with, “thi thi thithi thi” and, keeping the beat with his hands, would dance. ||35||

“O elders! You make me dance!” Saying this he would come before them. “Being most gracious, you dance nicely.” Hearing this he would dance. ||36||

When they would laugh because of his skill or his stumbling, out of shyness while dancing, he would run to his mother’s lap. ||37||

[21] After giving up dancing he would drink milk. Seeing this, Balarāma in an angry mood, desiring attention, would also drink milk from his mother.

[22] When the two boys became tired from playing, the two mothers and aunts would gently put them to sleep.

[23] When they were kept inside and desired to go out to play, Yogamāyā arranged for favorable circumstances for going out by making them grow bigger and stronger.

ekadārbhakam ādāya svāṅkam āropya bhāvinī |

prasnutaṁ pāyayāmāsa stanaṁ sneha-pariplutā ||

pīta-prāyasya jananī sutasya rucira-smitam |

lālayantī mukhaṁ viśvaṁ jṛmbhato dadṛśe idam ||

One day mother Yaśodā, having taken Kṛṣṇa up and placed him on her lap, was feeding him milk from her breast with maternal affection. The milk was flowing from her breast, and the child was drinking it.

O King Parīkṣit, when the child Kṛṣṇa was almost finished drinking his mother’s milk and mother Yaśodā was touching him and looking at his beautiful, brilliantly smiling face, the baby yawned, and mother Yaśodā saw in his mouth the whole universe. SB 10.7.34-5

[24] When he saw his wife full of astonishment, Nanda inquired from her, “I have ordered that the children be confined out of fear of danger. Has that been carried out?”

[25] She said, “It has been done, but it is useless.”

[26] Nanda said, “Oh! Why is that?”

[27] She said, “They have been forbidden from wandering about Vraja. When the child, smiling, yawned, I saw the universe in his mouth.”

[28] Nanda, seeing the strangeness of the situation, became silent, thinking of the child as Nārāyaṇa. After some time he spoke: “If this is so, this is the desire of Nārāyaṇa, who protects his devotees. He has produced all these worries. All this is his arrangement.”

[29] After this, according to Nanda’s words, restrictions were lifted for the boys. One day, Kṛṣṇa, offering respects to Yaśodā, went to play with Balarāma, Śrīrāma, Sudāma and Vasudāma.

[30] When Kṛṣṇa, whose feet are marked with the cakra, ate dirt, Balarāma and others who were engaged by Yaśodā to prevent dangerous play, told Yaśodā what he had done.

[31] Coming secretly, she grabbed his hand and asked, “O fickle boy! Did you do this bad act?”

[32] Bowing his lotus face, he spoke with despair to his mother, “O mother! I didn’t do anything.”

[33] His mother said, “You ate some dirt.”

[34] Her son said, “Who said that?”

[35] His mother said, “All your friends have said this.”

[36] Her son said, “They all stole sweets from their houses and, showing them to each other shamelessly with greed, ate them. I did not want to eat stolen food, so they have tried to silence me by force and trickery. Thinking that I would tell you they have told you a lie because of their insignificant quarrel with me.”

[37] Astonished, his mother, nodding her head, said with a smile, “O king of pretenders! Your older brother has spoken. What do you say?”

[38] Her son said, “They are together speaking lies.”

[39] The mother said, “O liar! O son! Why would Baladeva speak words without proof?”

[40] The son said, “He is on their side. Another day he also ate dirt. Since I was going to inform you of this, he has been speaking lies to make my words false.”

[41] Holding his mouth and smiling, she said, “Do you always eat dirt?”

[42] The son said, “As I said before, they forcibly put something in my throat.”

[43] His mother said, “Rascal! How can I know that?”

[44] The son said, “You can look in my mouth now.”

[45] The mother said with a smile and anger, “Please show me.”

[46] With fear he quickly opened his mouth which had traces of dirt in it.

[47] Understanding Kṛṣṇa’s fear and in order to solve his problem and pacify his mother’s anger with display of a different rasa, Yogamāyā entered within and caused her to see the universe.

[48] Yaśodā then began to reflect:

“I see the world outside, but I see it in his mouth. In the world there is the earth, and in it is Mathurā, within Mathurā is Gokula, and within Gokula is Vraja. I am within Gokula, holding this child. How can this be? How has this happened?” ||38||

[49] Thinking it was a complicated dream, she then verified the situation:

“I am Yaśodā, Nanda is my husband, this is my son, and this is Gokula. I have seen the universe within the mouth of this child by the māyā of the Lord. He should make my intelligence steady.” ||39||

[50] Understanding that thinking of her son as Nārāyaṇa was not appropriate, she then became filled with affection as a mother while showing astonishment for her son who is known by affection when he appears as avatāra. All the scriptures glorify this affection.

nemaṁ viriñco na bhavo na śrīr apy aṅga-saṁśrayā

prasādaṁ lebhire gopī yat tat prāpa vimuktidāt

Neither Lord Brahmā, nor Lord Śiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother Yaśodā. SB 10.9.20

[51] Hear another amusing story. Kṛṣṇa, who gives bliss to all, heard the attractive words, “Please purchase these fruits.” (SB 10.11.10) Restless-eyed Kṛṣṇa, not finding anything to give, in his small hands took a handful of grains which had fallen on the ground and quickly went to the fruit seller. But in moving quickly the grains fell from his small hands without his knowing. He went to exchange his empty hands for the basket of fruit.

[52] The fruit-seller smiled and was overcome by the sweet expression on his smiling face. Making him hold his eager hands out, the woman from who he begged fruit filled his hands with fruits.

[53] Enchanted by his sweetness, she did not consider whether her basket was full or empty. When Kṛṣṇa entered his house, not seeing that her basket made of leaves was full of jewels and not noticing the load, she became absorbed in Kṛṣṇa’s beauty. She went home to get more fruit for his family members. When she got home and realized she had jewels in her basket, in separation from the attractive face of Kṛṣṇa, the fortunate women began to consider that she had been deprived of the great treasure of his beauty since in seeing him she had forgotten the whole world.

[54] Knowing that he had brought happiness after great difficulties to the woman, he began dancing as if holding great treasure in his hands. He approached his mother and showing sweet, fickle actions, enthusiastically bound all the fruit in the edge of his mother’s cloth.

[55] His mother said, “Where did you get these fruits?”

[56] The son said in half words like a child, “An old fortunate woman collected some fruits and taking the price in grains gave me these fruits.”

[57] His mother said, “O child! Do not trust all people like people of this house.”

[58] The son said, “I do not know about mistrust.”

[59] Seeing the fruit seller return after some time, Kṛṣṇa again went to her and then had his mother distribute the fruits to others at every opportunity.

[60] His mother blissfully distributed the fruit with her trembling hands, but could never exhaust the fruit. For several days, she remained smiling and astonished. Those who tasted the fruit became surprised by the sweetness and could not forget it.

[61] Madhukaṇṭha then thought again in order to describe other pastimes:

It is the custom that when the cows and cowherds go to the forest in the day, the women do cleaning in relation to the cows and the children and calves play by themselves. ||40||

[62] One time when there was no milk in the house, Kṛṣṇa brought his friends from everywhere into the calves’ pen to get milk and closed the doors of the calves’ pen.

Pretending to be cowherds, they took the goats as cows and the young goats as calves, and pretended to milk the goats. ||41||

When the goats acted as cows and the boys acted as cowherds, their talking caused by loud laughter became the milk. ||42||

When Kṛṣṇa in consultation with Balarāma desired to imitate herding the cows, he freed all the new calves. ||43||

Kṛṣṇa and Balarāma, desiring to protect the calves, grabbed their tails. The calves pulled then around the yard along with the other boys. ||44||

[63] Hearing that Kṛṣṇa and Balarāma were coming, following the calves, and then seeing them, the best of women began describing them in broken words.

Kṛṣṇa and Balarāma are playing in a strong sporting mood in this place with their friends while laughing.

They hold the tails of the calves and are skillful at making affectionate quarrels.

Their eyes are happy to see each house. The two hold sticks in their hands like the elder cowherds.

When the calves run fast they follow at the same speed. The two have long braids which move about.

One is white like the autumn cloud and the other is dark like the monsoon cloud.

The two flash rays of lightning with their darting eyes.

Their scattered hair covers their faces. Two lotuses with bees fade in comparison.

One wears fine blue cloth and the other wears fine golden cloth. Ankle bells jingle on their feet. ||45||

[64] In each of the yards the women would say, “I will go ahead” and followed the boys.

They understood that those two boys could immediately produce joy just by their sight and could enchant everyone. They would see the two with their tall and short friends discussing, arguing and contradicting each other. Talking in this way, they praised the two boys on the pretext of describing their friends. Some women made the two boys drink sweet juice whose every sip defeated nectar. One woman gave a beautiful jeweled necklace, the life of her house, and made them use it attractively. One woman began to serve the two boys with a composition of attractive words filled with prema. The women said that they were attracted to seeing all the calves with their ears pointed up but began laughing like persons being praised. Their hair became undone and their minds became unsteady. Saying that they would tell the mothers about their clever behavior, the woman then left that place. Not considering their mothers and fathers, they began scolding the two boys with affectionate quarrels, using deceit. In this pleasurable way, Kṛṣṇa and Balarāma both played during their infant years.

[65] The two mothers, their eyes filled with anxiety, began to go to various solitary places in Vraja on their own, saying, “Where are these two boys?” Nurses, who cursed the boys in anger, though they worshiped them with bliss, went out with the boys’ aunts who talked about the boys, in order to search for them. The two mothers went with other women, talking as they went, making a joyous commotion, “The two must have gone this way.” They followed their footprints while the two boys fled. They went secretly waving their forefingers, so that no one would know that they were approaching. Secretly looking at the boys, from their hiding place they suddenly grabbed the arms of the two boys. But all the boys fled in different directions. Among the women, some who were favorable and some who were opposed to the boys’ naughty behavior went with the two mothers. The nurses for whom the boys had great affection came, bringing the calves.

[66] Coming to different houses and roads, the brother of Balarāma would engage in frivolous actions with his friends. Yaśodā desired to see his boldness but some women, desiring to see her bliss increase, began criticizing his actions, as if quarrelling, while giving her respect. In this way they criticized and resolved their issues.

[67] Yaśodā appeared in the gathering.

She sat on a golden throne and the other women sat on rows of seats while displaying their wealth of love. Tasting Kṛṣṇa’s joyful topics filled with the nectar of prema, Yaśodā satisfied them and they satisfied her. She was a glorious flagpole with her shining limbs in that assembly with the women. ||46||

[68] They exchanged words as follows:

Gopī: Your son does bad things.

Yaśodā: O foul-mouthed woman! What did my son do?

Gopī: He goes around and lets all the calves loose.

Yaśodā: He is helping you.

Gopī: He does this at the wrong time. This causes problems.

Yaśodā: Why would anyone do something without cause?

Gopī: O Yaśodā! He does it without cause.

Yaśodā: Angry woman! Do you not use harsh language?

Gopī: When I revile him, your son simply laughs.

Yaśodā: If you have nothing else in the house, just give him some water and you can control him.

Gopī: He goes from house to house stealing, and then eats the stolen goods with relish.

Yaśodā: Ignorant woman! Is it proper to give such evidence?

Gopī: Your son is the guru for all methods of stealing.

Yaśodā: Liar! Everything you say is impossible.

Gopī: If we place the food high, he climbs up.

Yaśodā: You can keep milk and other things high up so he cannot get them.

Gopī: From far away he pokes holes in the milk pots.

Yaśodā: How does he know the pots have milk in them?

Gopī: He is expert at guessing.

Yaśodā: He is not like that.

Gopī: He knows how to do everything in stealth.

Yaśodā: Ah! You can hide everything in secret places.

Gopī: Because his body acts as a lamp, it is impossible to hide anything in dark places.

Yaśodā: Your body is covered in kuṁkuma so you show yourself to him easily.

Gopī: Your son with the effulgence from his jewels does not know darkness.

Yaśodā: Wwhat child is without ornaments?

Gopī: He feeds food to the monkeys with force.

Yaśodā: But monkeys can eat only a little butter. What are you thinking?

Gopī: If the monkeys cannot eat, he breaks the pots and says everything is contaminated by the monkeys. Then he makes the babies cry.

Yaśodā: I will ask the head women.

Gopī: He makes other boys urinate in the houses.

Yaśodā: No, that is some spilled powder mixed with oil.

Gopī: In front of you he remains obedient.

Yaśodā: Your words are most astonishing. ||47||

[69] Because Yaśodā did not believe they again repeated everything. This is not surprising for the following reason.

All the sense devatās reside hidden within the senses in Goloka. Among them the mind is stolen by Kṛṣṇa. If that is so, what else can he not steal? ||48||

[70] The complaints of the women caused his eyes to dart about and changed the color of his lotus face. Seeing this, Yaśodā laughed and the other women followed with laughter, as if cursing him, “Even if we cannot correct, in your own house atleast he should act correctly.”

[71] Smiling, Yaśodā said, “That is good. I will take your good wishes to heart.”

[72] Considering that he would always come to their houses since Yaśodā had a soft nature, they continued to act in this way.

[73] Madhukaṇṭha then concluded:

“O king of Vraja! The nature of your son is extraordinary. He defeats Tṛnāvarta and is yet afraid of his mother.” ||49||

[74] As on the previous day, putting Nanda in front, taking the pastimes as if they were happening that day into their hearts, everyone returned to their houses.

[1] Rubbing sesame on the body, bathing is sesame water, sesame homa, gifting sesame, eating sesame, planting sesame.

[2] Releasing a fish on a birthday is mentioned in Kṛṣṇa-janma-tithi-vidhi of Rūpa Gosvāmī. It brings long life.