rule


 

Canto 10

S'rî S'rî S'ikshâshthaka

  
 

Chapter 8: The Name Ceremony, His Pranks and Again the Universe Within His Mouth

(1) S'rî S'uka said: 'Garga, the family priest of the Yadus, a man of great penance, oh King, on the request of Vasudeva went to Nanda's cow community. (2) Nanda, very pleased to see him, stood up to welcome him with folded hands. Knowing him to be someone elevated above the senses [Adhokshaja], he out of respect prostrated to offer his obeisances. (3) With the greatest hospitality and the sweetest words he offered the sage a seat and said, after thus having pleased him: 'Oh brahmin complete in your self-realization, what can I do for you? (4) When great souls [like you] move towards simple-minded householders, one must never think that such a thing would happen for any other reason than their best interest. (5) You are the author of a book concerning the transcendental knowledge of the movement of the luminaries, [an astrology book] from which any one directly may learn about the reason and consequences of his fate. (6) You are the best of all the knowers of Brahman, a brahmin who by his birth [*] is a spiritual master for all society. With you having arrived at my home, please, perform the sacred ceremony [the samskâra] for these two boys [Krishna and Balarâma].'

(7) S'rî Garga said: 'Everyone knows that I am the teacher of example of the Yadus. In this world I always perform the purification rite for every son [of that family]. If I perform this ceremony for you, your sons would be considered the sons of Devakî. (8-9) Kamsa, that great sinner, knows about your friendship with Vasudeva. He also knows that the eighth child of Devakî cannot be a girl, while he took notice of Devakî having a daughter [Durgâ 10.4: 12]. He thus might consider to kill these children and therefore it is not wise for us to do this.'

(10) S'rî Nanda said: 'Then please perform, without him or even my own relatives knowing about it, right here in this remote place, in the cow shed, the purificatory rites for a second birth by reciting the benedictory words.'

(11)
S'rî S'uka said: 'The man of learning thus urgently requested, in secret seclusion performed the name-giving ceremony for the two boys for which he had come. (12) S'rî Garga said: 'He, this son of Rohinî, with His transcendental qualities will be the pleasure of all his folk. Therefore He will be called Râma. Because of His extraordinary strength He will also be known as Bala, and because of not existing separately from the Yadus [see also 10.2: 8], He will further be known as Sankarshana [the unifier]. (13)  (14) This child previously was born somewhere else as the son of Vasudeva, and therefore the souls who know this will speak about this child of yours as the glorious Vâsudeva. (15) There are many names and forms according to the qualities and activities of His appearances. These are known to me, but the common people do not know them. (16) Being a Nanda-Gokula cowherd this child will always act to what is most beneficial to all of you. With His support you will easily overcome all dangers [*3]. (17) Oh King of Vraja, in the past, when there was a faulty regime, He has protected pious souls who were disturbed by rogues so that they, with those bad elements defeated, could flourish [see also 1.3: 28]. (18) Just like those faithful to Vishnu have nothing to fear from the Asuras, those who are as fortunate to associate with this child in love and affection, will not be overcome by enemies. (19) Therefore, oh Nanda, take the greatest care raising this child. As for His qualities, opulences, name and fame, this son of yours is as good as Nârâyana!'

(20) S'rî S'uka said: 'After Garga thus fully had informed them about the Supreme Soul [the way He had manifested in the form of the two boys] and had left for his place, Nanda, being blessed with all good fortune, considered himself most happy. (21) Shortly thereafter Râma and Kes'ava [Krishna] were crawling around in Gokula on Their hands and knees enjoying Their childhood. (22) Crawling like snakes through the mud of the cow place while dragging Their feet behind Them, They produced a sweet sound with Their ankle bells, but when They, charmed by those sounds, enthusiastically followed [the ankle bells of] other people, They became afraid and quickly returned to Their mothers. (23) When Their mothers closed Their, by the mud charmingly colored, bodies in their arms, they allowed Them to drink from the milk which, because of the great love for each of their sons, flowed from their breasts. And when they, while They were sucking, looked into Their mouths they were delighted with the greatest ecstasy to discover that Their teeth were growing. (24) From within their houses watching the children play outside in Vraja, they laughed and forgot their household, being amused to see how the two boys caught the ends of the calves' tails and were dragged around by them. (25) When the mothers during their household duties could not find a way to check Them being engaged in Their tireless play with the cows, with fire, with sharp-toothed animal beaks [of dogs and monkeys], with knives [lying around], water, birds and thorns, they were unsettled. (26) Râma and Krishna very soon, without the help of their knees, oh King, with ease began to walk around on their legs alone in Gokula. (27) The Supreme Lord, together with Balarâma playing with the other kids in Vraja, thus awakened a heavenly bliss in the ladies of Vraja. (28) The gopîs, who with their eyes on Krishna were eager just to hear time and again about His childish pranks, assembled in the presence of His mother and said: (29) 'Once He untimely released the calves and smiled about the commotion that gave rise to. Some or another way He stole the palatable curd, milk and butter from the pots, ate from it and also gave every monkey a share. When they refuse to eat [having enough], He breaks the pot, and when He cannot find any [food to feed the monkeys], He gets angry at the people of the house and goes around pinching the babies. (30) [With the pots] hung out of reach, He devises a way by piling up things or turning over a mortar, and then finds His way to the contents by making a hole in the hanging pot. Awaiting the time that the gopîs are busy with their household affairs, He, with the necessary light from the radiating jewels on His body, manages to find His way in a dark room! (31) He is so naughty that He sometimes freely urinates in a clean spot in our houses, and that cunning, resourceful thief now sits there like a nice boy!' The gopîs present there discussed all these matters, but when they saw Him sitting in front of them, looking afraid with His beautiful face, the gopîs were happy to see Him. They with their complaints against Him truly could not be angry with Him and, having a good time, had to smile only. (32) One day, when He was a little older, Balarâma and the other kids of the neighborhood came to tell His mother: 'Krishna has eaten dirt!'

(33) Yas'odâ, anxious about His well-being, chided Krishna, took Him by the hand and looked worried into His mouth to inspect Him. She said: (34) 'Why, You unruly boy, did You secretly eat dirt? What are Your older brother and all Your playmates saying?'

(35) 'Not true at all mommy, I did not eat any dirt. If you think it is true, then look right here into My mouth!'

(36) 'Is that so? Then open wide!' she told Him, and He, the Supreme Personality, the Lord whose opulences are unlimited, in His pastime of acting like a human child, opened His mouth. (37-39) Within His mouth she [for the second time, see 10.7: 35-37] saw the entire universe with all beings moving and not moving, the sky in all directions, the mountains, the continents, the oceans, the surface of the earth, the blowing wind, the fire, the moon and the stars. She saw the planetary systems, the waters, the light, the firmament with all of outer space and all [divinities] bound to change, the senses, the mind and the three modes. Seeing that diversity, along with the time of living of each soul, the natural instincts, the karma, all that is desired, the different subtle bodies, as also Vraja and herself within the wide open mouth of her son's body, she was struck with disbelief: (40) 'Is this all a dream, a divine phantasmagoria or maybe a delusion of my own intelligence, or would that what I so see differently be some yogic phenomenon natural to my child? (41) Let me therefore surrender at the feet of Him beyond my range of vision whom I may not understand, who escapes my consciousness, mind, action and words, and under whose control I live and may return [home, back to Godhead]. (42) With the notion of myself as being the wife of this spouse having that son, as being the queen of Vraja owning all the wealth with authority over all the gopas and gopîs with their cows and calves, I have it all wrong, since only He is my purpose in life [see 5.5: 8, 7.9: 19 and B.G. 5: 29].' (43) After mother Yas'odâ thus had received this understanding of His reality, He, the master of illusion, the mighty Vishnu, manifested for her again the magic of the love for her son. (44) With the memory [of the vision] instantly faded, the gopî placed her son on her lap with a heart filled with the same intense affection for her son as before. (45) The Lord is glorified in all His greatness with the help of the three [Vedas], with philosophical exercises [the Upanishads], with yogic analysis [sânkhya-yoga] and with other devoted literatures, but she simply thought about Him as being her son.'

(46) The honorable king said: 'Oh  brahmin, what were the pious activities [see B.G. 7: 16] performed by Nanda and Yas'odâ from whose breast the Lord drank His milk? How did they achieve the highest perfection of such a blessing? (47) Not even His own father and mother could enjoy the magnanimous activities of the young Krishna who eradicates the impurities of the world, actions that even today are glorified by the transcendentalists!'

(48) S'rî S'uka said: 'Drona, the best of the demigods [the Vasus], determined to carry out the orders of Lord Brahmâ, together with his wife Dharâ said the following to him: (49) 'May we, being born on this earth, be devoted to the Supreme Godhead, the Master of  the Entire Universe, the Lord who is the ultimate goal under whose care one can easily avoid a miserable life.' (50) 'So be it', was the answer [given by Brahmâ]. Drona thereupon took his birth in Vraja and became the Great One [the Bhagavân to Bhagavân], the highly distinguished and celebrated Nanda, and she, Dharâ, appeared as Yas'odâ [compare 10.3: 32-45 and see *4]. (51) Oh son of Bharata, for that reason there was from both the parents and all the gopas and gopîs, the constant [love of the] devotional service unto Him who had appeared as their son, the Lord our well-wisher. (52) To substantiate the words of Brahmâ, Krishna then, together with the almighty [Bala-]Râma, resided in Vraja to perform His pastimes [His 'lîlâ'] to the delight of all.'

 

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Third revised edition, loaded May 25, 2020.

 

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'Garga, the family priest of the Yadus, a man of great penance, oh King, on the request of Vasudeva went to Nanda's cow community.
S'rî S'uka said: 'Garga the family priest of the Yadus, highly elevated in penance, o King, went on the request of Vasudeva to Nanda's cow community. (Vedabase)

 

Text 2

Nanda, very pleased to see him, stood up to welcome him with folded hands. Knowing him to be someone elevated above the senses [Adhokshaja], he out of respect prostrated to offer his obeisances.

Nanda very pleased to see him stood of worship with folded hands to welcome him knowing him to be someone beyond the senses [adhokshaja] and prostrated to offer his obeisances. (Vedabase)

   

Text 3

With the greatest hospitality and the sweetest words he offered the sage a seat and said, after thus having pleased him: 'Oh brahmin complete in your self-realization, what can I do for you?

With the greatest hospitality and the sweetest words he had the sage seated and pleasing him this way he said: 'O brahmin so complete of realization, what can I do for you? (Vedabase)

 

Text 4

When great souls [like you] move towards simple-minded householders, one must never think that such a thing would happen for any other reason than their best interest.

The moving of the great towards the common people, the simple-minded householders, never must be considered to happen for any other reason but to their best interest. (Vedabase)

 

Text 5

You are the author of a book concerning the transcendental knowledge of the movement of the luminaries, [an astrology book] from which any one directly may learn about the reason and consequences of his fate.

Any person is able to understand his past and future from the knowledge beyond the ken of ordinary man about the course of the luminaries that you've so graciously wrote down to the scrutiny of each [in a book on astrology]. (Vedabase)

 

Text 6

You are the best of all the knowers of Brahman, a brahmin who by his birth [*] is a spiritual master for all society. With you having arrived at my home, please, perform the sacred ceremony [the samskâra] for these two boys [Krishna and Balarâma].'

You indeed as the best of all the knowers of the Brahman are the brahmin by birth [*] to be the guru for each; so please perform the name-ceremony [the samskâra] for these two boys [Krishna and Balarâma].' (Vedabase)

  

Text 7

S'rî Garga said: 'Everyone knows that I am the teacher of example of the Yadus. In this world I always perform the purification rite for every son [of that family]. If I perform this ceremony for you, your sons would be considered the sons of Devakî.

S'rî Garga said: 'I am, as everyone knows, the teacher of example of the Yadus; always have the sons with me undergone the purification rites, but in your case people might think that we would be doing that for the sake of the son of Devakî. (Vedabase)

 

Text 8-9

Kamsa, that great sinner, knows about your friendship with Vasudeva. He also knows that the eighth child of Devakî cannot be a girl, while he took notice of Devakî having a daughter [Durgâ 10.4: 12]. He thus might consider to kill these children and therefore it is not wise for us to do this.'

Kamsa, that great sinner, with your friendship with Vasudeva in mind and the fact that the eighth child of Devakî can't be a girl, might, having taken notice of the message from Devakî's daughter [Durgâ 10.4: 12], even contemplate to kill it and therefore is it not wise for us to do that.' (Vedabase)

    

Text 10

S'rî Nanda said: 'Then please perform, without him or even my own relatives knowing about it, right here in this remote place, in the cow shed, the purificatory rites for a second birth by reciting the benedictory words.'

S'rî Nanda said: 'Perform without him or with even my own relatives knowing about it right here in a remote place, in the cow-pen, the purificatory second birth rites with the benedictory chanting of the classical hymns.' (Vedabase)

 

Text 11

S'rî S'uka said: 'The man of learning thus urgently requested, in secret seclusion performed the name-giving ceremony for the two boys for which he had come.

S'rî S'uka said: 'With this urgent request performed the man of learning for the two boys in secret seclusion the name-giving ceremony for which he had come. (Vedabase)

 

Text 12

S'rî Garga said: 'He, this son of Rohinî, with His transcendental qualities will be the pleasure of all his folk. Therefore He will be called Râma. Because of His extraordinary strength He will also be known as Bala, and because of not existing separately from the Yadus [see also 10.2: 8], He will further be known as Sankarshana [the unifier].

S'rî Garga said: 'This indeed is the son of Rohinî who with His transcendental qualities is there to the pleasure of all his folk and thus will he be called Râma; so too will He be known as Bala for His extraordinary strength and will He for the fact that He unites both the families [of Nanda and Vasudeva, see also 10.2: 8] be known as Sankarshana [the unifier]. (Vedabase)

 

Text 13

And this one [the son of Yas'odâ] according to the yuga has accepted forms with a white, a red or a yellow color. Now He is Krishna [of a dark complexion, see **].

There are three colors your son has assumed in accepting forms according the yuga: white, red as well as yellow and now He is Krishna [Blackish see **]. (Vedabase)


Text 14

This child previously was born somewhere else as the son of Vasudeva, and therefore the souls who know this will speak about this child of yours as the glorious Vâsudeva

Some time before was this child born as the son of Vasudeva and therefore will about this child of yours the ones who know thus also speak as the all-beautiful Vâsudeva. (Vedabase)

 

Text 15

There are many names and forms according to the qualities and activities of His appearances. These are known to me, but the common people do not know them.

Of this son of yours there are many names and forms according the nature of His qualities and activities; These are known to me, but not to the common people. (Vedabase)

  

Text 16

Being a Nanda-Gokula cowherd this child will always act to what is most beneficial to all of you. With His support you will easily overcome all dangers [*3].

This child will always act to what is most beneficial to you all in being a Nanda-Gokula cowherd; by Him will you all easily overcome all dangers [*3]. (Vedabase)

  

Text 17

Oh King of Vraja, in the past, when there was a faulty regime, He has protected pious souls who were disturbed by rogues so that they, with those bad elements defeated, could flourish [see also 1.3: 28].

In times before were by Him, o King of Vraja, the pious who were disturbed by the rogues of a faulty rule protected so that they, with the bad ones defeated, could flourish [see also 1.3: 28]. (Vedabase)

 

Text 18

Just like those faithful to Vishnu have nothing to fear from the Asuras, those who are as fortunate to associate with this child in love and affection, will not be overcome by enemies.

Like the ones close to Vishnu have nothing to fear from the Asuras, will those persons who unto this child are as greatly fortunate as to act in affection not be overcome by enemies. (Vedabase)


Text 19

Therefore, oh Nanda, take the greatest care raising this child. As for His qualities, opulences, name and fame, this son of yours is as good as Nârâyana!'

Therefore, o Nanda, take the greatest care raising this child: in His qualities, opulences, name and fame is this son of yours as good as Nârâyana!' (Vedabase)

 

Text 20

S'rî S'uka said: 'After Garga thus fully had informed them about the Supreme Soul [the way He had manifested in the form of the two boys] and had left for his place, Nanda, being blessed with all good fortune, considered himself most happy.

 S'rî S'uka said: 'After Garga thus in full had informed them about the Supreme Soul [the way He had manifested in the form of the two boys] and had left for his own place, considered Nanda himself, being blessed with all good fortune, most happy. (Vedabase)

 

Text 21

Shortly thereafter Râma and Kes'ava [Krishna] were crawling around in Gokula on Their hands and knees enjoying Their childhood.

A little time later were in Gokula Râma and Kes'ava [Krishna] crawling around on their hands and knees enjoying their childhood. (Vedabase)

 

Text 22

Crawling like snakes through the mud of the cow place while dragging Their feet behind Them, They produced a sweet sound with Their ankle bells, but when They, charmed by those sounds, enthusiastically followed [the ankle bells of] other people, They became afraid and quickly returned to Their mothers.

They, crawling like snakes in the mud of the cowplace, dragging their feet behind them, produced a sweet sound with their ankle bells, but charmed by the sounds enthusiastically following other people, got they afraid and returned they quickly to their mothers. (Vedabase)

 

Text 23

When Their mothers closed Their, by the mud charmingly colored, bodies in their arms, they allowed Them to drink from the milk which, because of the great love for each of their sons, flowed from their breasts. And when they, while They were sucking, looked into Their mouths they were delighted with the greatest ecstasy to discover that Their teeth were growing.

Closing their by the mud charmingly colored bodies in their arms allowed their mothers them to drink from the milk which from the great love for each of their sons flowed from their breasts, and when they, as they were sucking, looked into their mouths were they delighted with the greatest ecstasy to find their teeth growing. (Vedabase)

 

Text 24

From within their houses watching the children play outside in Vraja, they laughed and forgot their household, being amused to see how the two boys caught the ends of the calves' tails and were dragged around by them.

From within their houses watching the children play outside in Vraja forgot they laughing their household duties amused to see how the both of them catching the tails' ends of the calves were dragged around by them. (Vedabase)

 

Text 25

When the mothers during their household duties could not find a way to check Them being engaged in Their tireless play with the cows, with fire, with sharp-toothed animal beaks [of dogs and monkeys], with knives [lying around], water, birds and thorns, they were unsettled.

In their restless playing engaged with the cows, with fire, with animal beaks, with swords, water, birds and thorns were the mothers put off when they, doing their household duties, couldn't find a way to check them. (Vedabase)

 

Text 26

Râma and Krishna very soon, without the help of their knees, oh King, with ease began to walk around on their legs alone in Gokula.

Within a short time, o King, began Râma and Krishna in Gokula without the help of their knees with ease to walk around on their legs alone. (Vedabase)

 

Text 27

The Supreme Lord, together with Balarâma playing with the other kids in Vraja, thus awakened a heavenly bliss in the ladies of Vraja.

Next was by the Supreme Lord, in His together with Balarâma playing with other kids in Vraja, awakened a heavenly bliss with the ladies of Vraja. (Vedabase)

 

Text 28

The gopîs, who with their eyes on Krishna were eager just to hear time and again about His childish pranks, assembled in the presence of His mother and said:

The gopîs, who with eyes for Krishna were eager just to hear again and again about His childish pranks, assembled in the presence of His mother and said: (Vedabase)

 

Text 29

'Once He untimely released the calves and smiled about the commotion that gave rise to. Some or another way He stole the palatable curd, milk and butter from the pots, ate from it and also gave every monkey a share. When they refuse to eat [having enough], He breaks the pot, and when He cannot find any [food to feed the monkeys], He gets angry at the people of the house and goes around pinching the babies.

'Once He untimely released the calves and smiled upon the anger aroused; some or another way He stole and ate from the pots the palatable curd, milk and butter and gave the monkeys each a share to eat; and when they refuse to eat [having enough], He breaks the pot and when He can't find any [food to feed them], He gets angry at the people of the house and goes pinching the babies. (Vedabase)

 

Text 30

[With the pots] hung out of reach, He devises a way by piling up things or turning over a mortar, and then finds His way to the contents by making a hole in the hanging pot. Awaiting the time that the gopîs are busy with their household affairs, He, with the necessary light from the radiating jewels on His body, manages to find His way in a dark room!

[With the pots] hung out of reach He devises a way by piling up things or turning over a mortar and then finds His way to the contents making a hole in the hanging pot. Awaiting the time the gopîs are busy with their household affairs, He knows His way around in a dark room with enough light to see from the shining jewels on His body! (Vedabase)

 

 Text 31

He is so naughty that He sometimes freely urinates in a clean spot in our houses, and that cunning, resourceful thief now sits there like a nice boy!' The gopîs present there discussed all these matters, but when they saw Him sitting in front of them, looking afraid with His beautiful face, the gopîs were happy to see Him. They with their complaints against Him truly could not be angry with Him and, having a good time, had to smile only.

He's so naughty that He sometimes freely urinates in a clean spot in our houses and that cunning, resourceful thief now sits there like a nice boy!' Being there discussed the gopîs all these things, but seeing Him sitting before them looking afraid with His beautiful face, could the gopîs, who were happy to see Him, with their complaints against Him truly not be angry with Him and only smile and rejoice.  (Vedabase)

 

Text 32

One day, when He was a little older, Balarâma and the other kids of the neighborhood came to tell His mother: 'Krishna has eaten dirt!'

One day, when He was a little older, came Balarâma and the other kids of the neighborhood to tell His mother: 'Krishna has eaten earth!' (Vedabase)

 

 Text 33

Yas'odâ, anxious about His well-being, chided Krishna, took Him by the hand and looked worried into His mouth to inspect Him. She said:

Yas'odâ anxious about His well-being took Krishna chiding by the hand and looked worried into His mouth to inspect Him and said: (Vedabase)

 

 Text 34

  'Why, You unruly boy, did You secretly eat dirt? What are Your older brother and all Your playmates saying?'

'Why, You unruly boy, have You secretly eaten dirt, what is it that I hear from Your older brother and all Your playmates?' (Vedabase)

 

 Text 35

'Not true at all mommy, I did not eat any dirt. If you think it is true, then look right here into My mouth!'

'O mother I didn't eat any dirt, they have it all wrong; if that what they say would be true, then look right now into My mouth!' (Vedabase)

 

 Text 36

'Is that so? Then open wide!' she told Him, and He, the Supreme Personality, the Lord whose opulences are unlimited, in His pastime of acting like a human child, opened His mouth.

'If so, then open wide', she ordered Him and He, the Supreme Personality, the Lord to whose opulences there's no limit, then, in His pastime of being a human child, opened His mouth. (Vedabase)

 

 Text 37-39

Within His mouth she [for the second time, see 10.7: 35-37] saw the entire universe with all beings moving and not moving, the sky in all directions, the mountains, the continents, the oceans, the surface of the earth, the blowing wind, the fire, the moon and the stars. She saw the planetary systems, the waters, the light, the firmament with all of outer space and all [divinities] bound to change, the senses, the mind and the three modes. Seeing that diversity, along with the time of living of each soul, the natural instincts, the karma, all that is desired, the different subtle bodies, as also Vraja and herself within the wide open mouth of her son's body, she was struck with disbelief:

Within His mouth she [for the second time, see Chapter 10.7: 35-37] saw the entire universe with all beings moving and not moving, the sky in all directions, the mountains, the continents, the oceans, the surface of the earth, the blowing wind, the fire, the moon and the stars. She saw the planetary systems, the waters, the light, the firmament with all of outer space and all [divinities] bound to change, the senses, the mind and the three modes. Seeing the variety of that along with the time of living of each soul, the natural instincts, the karma, what is all desired and the different subtle bodies, including Vraja and herself within in the wide open mouth of the body of her son, was she struck with disbelief: (Vedabase)

 

 Text 40

'Is this all a dream, a divine phantasmagoria or maybe a delusion of my own intelligence, or would that what I so see differently be some yogic phenomenon natural to my child?

'Is this all a dream, a divine phantasmagoria or maybe a delusion of my own intelligenc, or would otherwise that what I so see be some yogic feat natural to my child? (Vedabase)

 

 Text 41

Let me therefore surrender at the feet of Him beyond my range of vision whom I may not understand, who escapes my consciousness, mind, action and words, and under whose control I live and may return [home, back to Godhead].

Because I, as far as I can see, may not understand what all escapes the consciousness, mind, action and words, do I surrender myself at the feet of Him beyond my range of vision under whose control I live and of whom I may awaken. (Vedabase)

 

 Text 42

With the notion of myself as being the wife of this spouse having that son, as being the queen of Vraja owning all the wealth with authority over all the gopas and gopîs with their cows and calves, I have it all wrong, since only He is my purpose in life [see 5.5: 8, 7.9: 19 and B.G. 5: 29].'

In the notion of me as having this husband and that son, of being the wife that would have it all with the ruler of Vraja, of being the one entrusted with all the gopas and gopîs with the cows and calves, I have it all wrong since only He is my progress [see 5.5: 8, 7.9: 19 and B.G. 5: 29].' (Vedabase)

 

 Text 43

After mother Yas'odâ thus had received this understanding of His reality, He, the master of illusion, the mighty Vishnu, manifested for her again the magic of the love for her son.

This way understanding her reality as it is extended He, the Controller, unto that first lady of the gopîs [again] His special grace as Vishnu to be attracted to the Almighty in her affection for her son.  (Vedabase)


 Text 44

With the memory [of the vision] instantly faded, the gopî placed her son on her lap with a heart filled with the same intense affection for her son as before.

With the memory [of the vision] abrupt gone seated she, the gopî, touched in her heart her son on her lap with a love restored to what it was before. (Vedabase)

 

 Text 45

The Lord is glorified in all His greatness with the help of the three [Vedas], with philosophical exercises [the Upanishads], with yogic analysis [sânkhya-yoga] and with other devoted literatures, but she simply thought about Him as being her son.'

By the three [Vedas] and also by the philosophical exercises [the Upanishads], by yogic analysis [sânkhya-yoga] and by means of the devotees [pañcarâtras] is the Lord glorified in all His greatness, but she simply considered Him as her son.' (Vedabase)

 

 Text 46

The honorable king said: 'Oh  brahmin, what were the pious activities [see B.G. 7: 16] performed by Nanda and Yas'odâ from whose breast the Lord drank His milk? How did they achieve the highest perfection of such a blessing?

The honorable king said: 'What were the pious activities [see B.G. 7: 16] o brahmin, performed by Nanda and Yas'odâ, from whose breast the Lord drank His milk, by which they achieved the highest perfection of being so blessed? (Vedabase)

 

 Text 47

Not even His own father and mother could enjoy the magnanimous activities of the young Krishna who eradicates the impurities of the world, actions that even today are glorified by the transcendentalists!'

Not even His own father and mother could enjoy the uplifting childhood exploits of Krishna which remove the dirt of the world and which even today are sung by the intelligent!' (Vedabase)

 

 Text 48

S'rî S'uka said: 'Drona, the best of the demigods [the Vasus], determined to carry out the orders of Lord Brahmâ, together with his wife Dharâ said the following to him:

S'rî S'uka said: 'Drona, the best of the godly [the Vasus] said with Dharâ his wife in the past to Lord Brahmâ, just to find out what his orders were: (Vedabase)

 

 Text 49

'May we, being born on this earth, be devoted to the Supreme Godhead, the Master of  the Entire Universe, the Lord who is the ultimate goal under whose care one can easily avoid a miserable life.'

'May we [as His parents] be born on this earth to be, for the sake of the greatness of God, of devotional service for the Lord, the Controller of the Entire Universe, who is the ultimate goal out here by which we can easily avoid a miserable life? (Vedabase)

 

 Text 50

'So be it', was the answer [given by Brahmâ]. Drona thereupon took his birth in Vraja and became the Great One [the Bhagavân to Bhagavân], the highly distinguished and celebrated Nanda, and she, Dharâ, appeared as Yas'odâ [compare 10.3: 32-45 and see *4].

'Let it be so' was said to this [by Brahmâ], so that he, the Great One [the Bhagavân to Bhagavân], Drona, the highly distinguished one, was born in Vraja and became celebrated as Nanda and she, Dharâ, there appeared as Yas'odâ [compare 10.3: 32-45 and see *4]. (Vedabase)

 

 Text 51

Oh son of Bharata, for that reason there was from both the parents and all the gopas and gopîs, the constant [love of the] devotional service unto Him who had appeared as their son, the Lord our well-wisher.

O son of Bharata, as a consequence of that was there of the husband as well as the wife and all the gopas and gopîs, the continuous [love] of the devotional service unto the Lord, our Well-wisher who had appeared as their son. (Vedabase)

 

 Text 52

To substantiate the words of Brahmâ, Krishna then, together with the almighty [Bala-]Râma, resided in Vraja to perform His pastimes [His 'lîlâ'] to the delight of all.'

To substantiate the words of Brahmâ resided Krishna then along with the almighty [or Bala-]Râma in Vraja to perform His pastimes [His 'lîlâ'] to their greater pleasure.' (Vedabase)

 

*: The Sanskrit says here 'by birth', but the paramparâ stresses the second birth or initiation. Svâmî Prabhupâda comments: 'No one is born a brâhmana; everyone is born a s'ûdra. But by the guidance of a brâhmana and by samskâra, one can become dvija, twice-born, and then gradually become a brâhmana. Brâhmanism is not a system meant to create a monopoly for a particular class of men. Everyone should be educated so as to become a brâhmana. At least there must be an opportunity to allow everyone to attain the destination of life.' Next to this second birth there is also the third birth one has from one's sacrificial activities: independence is achieved with the internalization of the guru (see also 4.31: 10, 7.11: 35).

**: The word 'krishna' means more than just 'dark'. Svâmî Prabhupâda comments: 'If we analyze the nirukti, or semantic derivation, of the word "Krishna," we find that na signifies that He stops the repetition of birth and death, and krish means sattârtha, or "existence." (Krishna is the whole of existence.) Also, krish means "attraction," and na means ânanda, or "bliss." 'His colors are discussed later on in Canto eleven under: 11.5: 21, 24, 27 en 34.

*3: One of the mantras the Vaishnavas use to offer their food to Krishna is:

namo brahmanya-devâya
go-brâhmana-hitâya ca
jagad-dhitâya krishnâya
govindâya namo namah

'My obeisances unto the godhead of the brahmins always concerned about the cows, the brahmins and the entire universe; unto Krishna, Govinda, my respects.'

*4: Concerning this difference between the privilege of being the actual parents, Vasudeva and Devakî, and being His foster parents, Nanda and Yas'odâ, Prabhupâda explains that there are two types of siddhas, perfected or liberated souls: nitya siddhas and sâdhana siddhas. Those who are eternally liberated, like Nanda and Yas'odâ, who are eternally Krishna's associates or expansions of Krishna's personal body, and those ordinary human beings who acquire a special position by enduring sâdhana, the spiritual practice of executing pious activities and following the regulative principles of devotional service.

 

 

 

 


Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The first picture is titled: "Nanda requests a horoscope for Krishna". Page from a Bhagavata Purana series.
Made in Rajasthan, India, ca. 1725. Source:
Brooklyn Museum.
The second picture is a detail of a painting called: "Maharao Shatru Sal I of Kota and Courtiers Celebrate Krishna's Birthday"
Made in Kota, Rajasthan, India, 1764. Source:
Philadelphia Museum of Art.
The second picture is a Bhagavata Purana folio depicting Krishna stealing butter. Rajastani painting.
Source.
The third picture is a painting by
Raja Ravi Varma of Krishna with Yas'odâ.
Production:
Filognostic Association of The Order of Time.

 

 

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