Gopalacampu 1.3

Now begins the third chapter,

consisting of the splendor of Śrī Kṛṣṇa's birth, which satisfies the desire of those dwelling in the completed work.

O Śrī Kṛṣṇa, Kṛṣṇa Caitanya, together with Sanātana and Rūpa,
Gopāla, Raghunātha, and Vallabha dear to Vraja, protect me!

Thus, following the review of praiseworthy scriptures, the glorious Goloka was introduced. There, the majesty of Vṛndāvana was contemplated in two ways through the distinction between the majesty revealed to ordinary people and that revealed otherwise. And there, in the majesty unrevealed to ordinary people, the form of Gokula, shaped like a lotus composed of cintāmaṇi gems, was fully perceived. And there, the city of the lord of the cowherd settlement, having seven courtyards, was celebrated through descriptions. And there, the conduct of Śrī Hari, beginning with morning duties performed with propriety, was proclaimed. And there, in the assembly honored by all and graced by the king of the cowherds, the blameless arrival of two boys born in the lineage of Sūtas, who were expert in elegant poetry, endowed with omniscience, extremely charming, and wise, was described. And it was also related that the king of Vraja and others showed a desire to hear their narration. Immediately after that, their narration is now expanded here.

Then, on the following day, beginning from the brāhma-muhūrta, the elder brother Rāma observed everything just as before. On that day, their meal was entirely private, just like their everyday routine. As their revered father instructed: "Dear son! Early in the morning, appearing splendid along with the cows, you should show them complete and supreme mouthfuls of fodder, and by my order, eat a little yourself, and then proceed."

Their dining was as follows:
In the foremost chamber, honoured upon jeweled thrones, Rāma and the Unconquered One took the rice and other foods brought by the two mothers from the hands of their daughters-in-law,
and as they ate with their companions, they made the two mothers smile with delightful witticisms, and by that festive occasion made all their attendants happy.

After the meal, while Śrīmatī [Yaśodā], accompanied by the second mother [Rohiṇī], watched with tearful eyes and listened with a smile, and the prince of Vraja, along with his elder brother and companions, was conversing on various pleasant matters before her, the command of the king of Vraja arrived: "Child! The courtiers, duly honored, shine in the assembly. And those two sons of the Sūta are present with their retinue."

And then—
Having bowed to his mother, who granted permission,
he swiftly followed Rāma to the circle of assembly members;
and then that pair, endowed with brilliance,
acted like the moon and a bed of night-blooming lotuses.

There, the fifth eastern city gate, which had the shape of a pavilion attached to a row of pillars around the entrance to the inner perimeter of the assembly, with a form suitable to accommodate thousands of people—its length being divided into two parts by a wall furnished with a network of fine lattice apertures forming an exterior and an interior, and having four paved platforms obtained outside and inside by a sunken path running transversely through the middle—there they shone, filled with joy, seated as was appropriate upon rows of jeweled seats arranged on the two outer paved platforms.

[5] In that [area], taking his place in the row constructed along the edge of the northern platform facing south, the glorious king of Vraja shone brightly. Occupying the row full of splendor built along the platform's edge to his left and facing east, the glorious young prince of Vraja gave joy to the gathering. Likewise, on his right side, taking his place in the delightful row built adjacent to the wall on that side and facing east, the most benevolent family priest shone splendidly along with a multitude of foremost brāhmaṇas. And there, upon the southern platform, certain heroic cowherds were seated in splendor.

[6] Moreover, the middle area between those two platforms was elevated in steps from the courtyard. Because it was broad and not very low, it was fully in view of those situated upon the platforms and shone beautifully. Turning to face the glorious emperor of Goloka, the two sons of the bard stood ready to assist in the space between those two platforms with their palms joined. To their left and right all the residents of Vraja were seated, with those of worthy status seated close to the bards and others, while the remaining people sat in the expansive adjoining courtyard.

When matters stood thus:
Seated upon a great lion-throne of gems higher than all others,
most righteous, having entered among his brothers whose hands bore fine fly-whisks and other emblems,
repeatedly casting his thirsty glance, like a shower of nectar, upon Kṛṣṇa's face,
the glorious king of Goloka was seen shining with his subjects in the assembly. ||

With the lower part of his body resting upon the mattress of an auspicious white seat, his posture slightly reclining
due to leaning a little against a moon-shaped bolster,
delighting the assembly with his smiling glance, accompanied by the glorious Rāma, Dāman, and others,
Lord Śrī Kṛṣṇa seems directly visible even now in this very assembly! ||
[7] And there, his color and other features are described thus:

Immediately taking on a dark state in dark [light], and a red state in red,
and an expanse of yellow light in yellow, he came into varied diversity—
thus, under the radiance of Hari's limbs and sub-limbs, the pathways of the spectators' eyes
at that moment as it were mocked actors moving through various roles, with an indirect hint of a smile. ||

Moreover:
"This moon is dark, this is a cloud laden with water, illuminating the world with its splendor;
here the flashes of lightning look beautiful; yet those [real lightnings] at once lose their existence!
The stars are hidden here—oh, foolish one, this is not the sky, it is an assembly!"—
thus an endless, playful dispute arose among the poets there. ||

[8] Right there was the poem of another [poet]:

"Above is a swarm of bees, beneath it
is a smiling blue lotus,
and after that an expanse of the Yamunā's clear water appears—
O friend, is this a brand-new assembly?" ||

[9] Then, capable Śrīdāman, fixed in his own place and appointed by Śrī Kṛṣṇa and Rāma, informed the glorious king of Vraja and immediately went into the inner quarters. Transgressing the customary limit for an instant, he brought forth the glorious queen of Vraja and the other ladies near the platform slightly elevated above the outer platform—a platform clearly constructed higher up, an object of direct sight close at hand, adorned with rows [of seats] and fitted with many lattice openings—and, placing a doorkeeper with a staff, he conducted them inside the assembly through subtle eye signals, and then sat down again not far from those two.

[10] There, in the company of the glorious friends, Madhumaṅgala also sat down, as if on a stage, agreeing to impart delight through his witty pleasantries on various occasions.

[11] There the glorious queen of Vraja [shone]:
Upon an excellent jeweled seat, between the foremost of her sisters-in-law,
attended nearby by the young brides of her son,
drinking the luster of her son's moon-face through the lattice window,
that mother of Kṛṣṇa shone, thirsting for her son's noble deeds. ||

[12] Then the king of Vraja sweetly commanded: "O Madhukaṇṭha and Snigdhakaṇṭha! We are filled with eager anticipation. Therefore, let something be narrated!"

[13] The two, with folded hands, replied: "Your Majesty! Taking what topic as the subject shall we carry forth the discourse?"

[14] The king of Vraja said: "To prove that you are omniscient, astonish us with our own tales!"

[15] The two said: "As is the command of the feet of the foremost of the righteous! But between the two of us, please order one to speak, so that the other may be a listener."

[16] The king of Vraja said: "Alternating day by day, let each take up that respective role. And as for the beginning, the elder one is indeed chosen as foremost."

[17] Thereupon, Madhukaṇṭha, filled with eagerness, folded his hands and immediately recited the opening benediction, delighting everyone as follows:

"The glorious Lord Himself reigns supreme, as do Brahmā, the great celestial sage [Nārada],
Vyāsa, his son [Śuka], Parīkṣit, and Ugraśravas and Śaunaka—
we bow down to those charming souls who spread the glory of the Śrīmad-Bhāgavata and deliver the universe,
in order to spread the supreme greatness of the glorious cowherd settlement. ||

And then:
Taking a pair of small cymbals behind him,
while two men skilled in the maḍḍu drum sang on either side,
and his brother, the listener, was in front on his right,
this speaker gave immense delight to all. ||

[18] In this substantial manner, Madhukaṇṭha, eagerly singing, dancing, and acting out the various emotions, took up the narration.

Now begins the story.

[19] As follows: Now, the ornament of the Vṛṣṇi dynasty—which is praised by all the Vedas, Purāṇas, and other texts—named Śrī Devamīḍha, the abode of supreme virtues, resided in Mathurā. And that crest-jewel of noble men had two wives: the first belonged to the second caste [Kṣatriya], and the second belonged to the third caste [Vaiśya]. And to them were born first two sons named appropriately in that order: Śūra and Parjanya. Among them, from Śūra arose Śrī Vasudeva and others. But glorious Parjanya, according to the rule that 'the offspring of mixed caste follows the mother', entered into the condition of a Vaiśya, brought the sovereignty of cows under his control, and took up residence in Bṛhadvana alone. And from his very childhood he worshiped at the sight of a brāhmaṇa, showered gifts fulfillingly upon desires, loved the Vaiṣṇava Veda, acted strictly according to the Veda, and worshiped Hari throughout his life. His mother's lineage too was supremely praiseworthy as the ornament of the Vaiśyas spread across all directions. Being spoken of by the virtuous as a special class of Ābhīra, it possessed true distinction.

[20] And likewise Manu says:

"From a brāhmaṇa upon an Ugra maiden is born one named Āvṛta; / an Ābhīra upon an Ambaṣṭha maiden; but upon an Āyogavī maiden, a Dhigvaṇa." [Manu 10.15]

And elsewhere it is said: "An Ambaṣṭha is born from a brāhmaṇa upon the daughter of a Vaiśya." Hence in the Sṛṣṭi-khaṇḍa of the Padma Purāṇa and other texts, it is well known that Brahmā himself, while performing a sacrifice, accepted as his wife the daughter of a cowherd, which is a synonym for Ābhīra. And it is clarified in the very same Sṛṣṭi-khaṇḍa that this very lineage of cowherds would enter into association with Śrī Kṛṣṇa's divine play. Therefore, this lineage of Mahābhīra twice-born falling within the Vaiśya caste is supremely praiseworthy.

[21] Then Snigdha-kaṇṭha reflected within himself: "Even so, alas, some will cast doubt upon their twice-born status! Those indeed who will become increasingly deaf, even hearing the statement of the king of Vraja to Garga in the Śrīmad-Bhāgavata: 'Perform the rites of the twice-born' [BhP 10.8.10]; the statement of Śrī Kṛṣṇa to the king of Vraja beginning with 'A Vaiśya should live by livelihood' [BhP 10.24.20]:

"Agriculture, trade, cow-protection, and money-lending is called the fourth: / livelihood is of four kinds; among them, we constantly depend upon the cows" [BhP 10.24.21];

Śrī Śuka's description of the cowherd settlement: '...with fires, the sun, guests, cows, and brāhmaṇas' [BhP 10.46.12]; and conversely, the report of the difference in treatment even for Vidura despite his living as the king of dharma because of his birth from a Śūdra womb!"

[22] Then he asked aloud: "What next? What next?"

[23] Madhukaṇṭha said: And that glorious Parjanya, even with his own majesty acquired through the best of nobility, surpassed commonality with other Vaiśyas—and that is no wonder. For he attained similarity to Parjanya [a rain-cloud] through being honored as the protector of the region sheltered under him, through his generosity, and through the pre-eminence he attained by overflowing all the people with the wealth of milk; who indeed was a Prahlāda in listening [to scriptures], a Dhruva in steadfast promise, a Pṛthu in greatness, a Bhīṣma to the wicked-hearted, a Śaṅkara to friends, a Svayambhū in majesty, and a Hari in splendour; and whose grand-maternal great lineage gave rise to cowherds along with their preceptors, masterly in enumerating virtues enumerated by all, inexhaustible even in their thousands, who possessed power in every way and took shelter under him of their own accord. Seeing him foremost in the majesty of all virtues, the leaders of the Yadu assembly headed by glorious Ugrasena, who were bound to him in many ways, honored him with a tilaka that constituted the kingship over all cowherd folk. And his beloved wife was the most excellent among excellent women. And his five sons, headed by glorious Upananda, delighted the entire world.

[24] And thus the bards put his praise into verses:

"The other cloud is a cloud of water, but this one is a cloud of joy, / who constantly gladdens the people with his offspring, Upananda and the rest. / On earth, a rain-cloud is seen to be aimed at by those living by agriculture; / so it is no wonder that he has become an aim of vast munificence.

And they employ a simile: / "And these five forms of the father, Upananda and the others, / are like the forms beginning with 'pleasure' of the full-of-bliss in the Upaniṣads.

And they offer a poetical fancy: / "Upananda, Abhinanda, Nanda, Sannanda, and Nandana— / by giving these names, the father has thoroughly explained the meaning of the root nand- ['to rejoice']."

[25] In this way, when all forms of wealth were present, his wealth of sons attained supreme delightfulness—like the wealth of garments among the wealth of costume. Even there, the wealth of the middle son was all the more exceedingly so, like the wealth in the center of an unbroken line of splendors.

[26] Here some compare him to Arjuna. But we do not consider that son of glorious Parjanya, who was situated in the middle and brought joy to all, comparable to that son of Pāṇḍu, by way of the word 'boy'. Moreover, among those most magnanimous brothers, he did not dwell in their midst merely by virtue of birth, but also by being the vessel of treasures of affection—and that not only of theirs, but of everyone. Thereby the growth of the prosperity of affection toward him, greater even than that of the parents, constantly increased the joy of his brothers as well, and was never a cause of rivalry. Nor was this the only good quality manifested in him.

[27] For the manifestation of his special devotion toward the Lord Himself is established: "In one who has unalloyed devotion to the Lord, all the gods reside with all their virtues" [BhP 5.18.12]—so declares the divine speech of the glorious Bhāgavata.

[28] Having heard this from Madhukaṇṭha, glorious Upananda whispered to glorious Abhinanda: "Does this narrator have knowledge of others' hearts?"

Then Abhinanda, having understood that, said to Madhukaṇṭha with wonder: "What happened next, what next?"

Madhukaṇṭha said: "Then, in that situation, by a certain leader of the cowherds named Sumukha, a most blessed daughter was given to him. She indeed, having captivated her own kinsmen by her virtuous qualities, grants renown even to those who hear [of them]—what then of those who see her, and what all the more of those possessed of devotion [to her]? And so, through the marriage of the two at that very time, the perfection of happiness arose for everyone, what then of parents and elders!"

Thus Parjanya, who had gladdened all his kindred, whose distress was gone, who was blessed in every way, having himself experienced immense happiness, and considering that householdership had come upon him [as a guest to be left behind], deemed his life's journey desirable only as accompanied by the worship of the lotus feet of Śrī Govinda. Desiring to bestow the royal mark upon his eldest son, the eldest of all, in order to make him the crowning mark of his lineage, he convened an assembly made radiant by kings such as the venerable Vasudeva and brāhmaṇas such as Garga, and conferred it upon him.

He, however, having accepted his father's command and accomplished his duty, in that very assembly of noble persons accompanied by the venerable Vasudeva and others, called his middle younger brother, lovingly placed him on his lap, and honoured him with that mark as the king of Gokula.

Then, as that younger brother shrank back, and people everywhere shared in amazement, and the father's eyes beamed with joy, he said: 'I have not acted without deliberation, because everyone is dependent on the succession of affection. And that [affection] depends on excellence of character, and that depends on complete propriety. And that [propriety] is not present in someone like me as it is in him. And it is that alone, indeed, which deserves sovereignty in subjugating everyone.

Moreover, even the inner controller of all fully accepts him alone. Behold: in this shining assembly, the mass of everyone's eyes, sporting like bees, settles solely upon his lotus face. In this way, right from the beginning, favour toward him is conceived here. Let this also be considered from my very name [Upananda, 'subordinate to Nanda']. Therefore, he alone is our king!'

Then, together with showers of blossoms, / there arose through the sky a clear cry: "Bravo! Bravo!" / while here, from the wide-opened eyes of the assembly members, / there shone forth the auspicious sound of "Victory! Victory!"

Then Snigdhakaṇṭha said: "O illustrious Madhukaṇṭha, who have aroused the longing of the world with your sweet voice! Between the venerable Upananda and Nanda there are only three middle brothers; so who is this middle one? Or what kind of propriety does he have? Tell me with an example."

Madhukaṇṭha said: "First, let this flawless riddle-verse, suited to the delight of your mind, be completed!"

Snigdhakaṇṭha said: "Gladly!"

Madhukaṇṭha said:

"Having drawn my son, he prospers / by treating him as his own son. / Thus he himself thinks, yet he does not break his friendship with him. / Speak with your mouth: who is this?"

Snigdhakaṇṭha said eagerly, swiftly, and with joy: "Nanda alone!"

Madhukaṇṭha said: "You have indeed known it. So listen to this:

The ordinary person, by his own small virtue, desires great happiness from honouring his own self, / whereas he, even by that [virtue] when far greater, always desires it for another. / He is none other than the illustrious king of Vraja, because, in order to gladden the son of Śūra, / he endured various losses, and his friendship and his heart remained unbroken and unreduced."

And then, having reached this nectar-moon of Madhukaṇṭha's well-spoken words, the gathering of assembly members, both inner and outer, its limb-waves surging like an ocean, could not themselves discern whether they were scattering a heart-captivating row of jewels upon him or offering up their row of hearts.

Then Snigdhakaṇṭha said: "What happened next, what next?"

Madhukaṇṭha said: "Then that illustrious, blessed Parjanya, entering Vṛndāvana to worship the lotus feet of Śrī Govinda, instructed his sons, who were asking for the essence of all scriptures, in brief, as follows:

"What is the root of fear? Unseen destiny. What is the refuge? A devotee of Śrī Hari. / What is to be prayed for? Devotion to Him. What is happiness? Supreme love for Him." Thus.

Thus, when that noble man along with his wife had gone to Vṛndāvana, the illustrious Upananda, true to his name, remained in the assembly of the venerable Nanda, the Indra of Vraja, as an unconstrained counsellor, like Bhīṣma in the assembly of Vicitravīrya. And he, too, under the pretext of taking counsel, exceptionally accepted his command alone, and as a good king protected the multitude of his subjects at all times.

And there this course of conduct, wondrous in its practice, occurred, such as:

He protected all the ethical bounds set by his father, / wherein duty and other aims of life met with no disaster. / But wealth was no longer under his control, / for it obtained an increase by force alone.

Thus, when the multitude of people of Vraja had obtained the fulfillment of the increase of all prosperity and possessed a righteous king, a certain longing, budding like a blossom, gradually unfolded: 'For that king, who is dear as life to all and a member of their own family, no offspring is being born.' And as time passed, due to the frustration of their hope, extreme distress overcame all the people, and all the more so his elder brother and others. Moreover, the royal couple of Vraja themselves previously entertained a hope for children that was tainted with doubt, and subsequently even more so.

Snigdhakaṇṭha said: "Why did those dearest to him not have a sacrifice for a son and the like performed? Or how did doubt arise for the two of them, even though they were wise? Still, how could there be such a desire for those devoted to the Supreme Lord? And how could it be so especially later on?"

Madhukaṇṭha said: "Even though this and that were performed, it did not achieve success."

[49] Snigdhakaṇṭha said: "How was that? And how did other things come about?"

[50] Madhukaṇṭha said: "To explain: although endowed with all prosperity, this conversation took place between the couple in secret. As the glorious husband said: 'O mistress of the household! Resting on what do these people, overcome by grief, perform sacrifices and the like to comfort me? For when I form my resolve, the son my heart imagines is wondrous in every way. But he is supreme and entirely unprecedented—how could he become the object of an ordinary unprecedented desire? And the movement of my mind shrinks back from putting it into words elsewhere. For what form could possibly be sweeter than that of Śrī Nārāyaṇa, who is devoted to showing mercy toward me and is the fruit of studying the Vedas? It would be like a sky-flower compared to a Pārijāta flower.'"

[51] Then Snigdhakaṇṭha reflected: "It is not inappropriate that his form should be even sweeter than that; for concerning this, there is the verse from the glorious Bhāgavata:

'[The form] suitable for his human līlā, assumed by displaying the power of his own yogamāyā, / which astonished even himself through the wealth of its beauty, the ultimate abode, with limbs that adorn ornament itself.'"

[52] Then he asked openly: "And then? What happened next?"

[53] Madhukaṇṭha said: "Then his glorious wife said: 'Tell me, what kind of form is that?'"

[54] He said:

"Dark, with restless, lovely, large eyes, a child is clearly seen by me / playing in your lap, while your breasts overflow with milk. / Whether this is a dream or wakefulness cannot be determined; / tell me the truth, my virtuous wife: does he appear within you as well?"

[55] She said: "O noble one! This very movement of my heart likewise transcends the activity of my intellect. Purely out of bashfulness, I never disclosed it to you. Therefore, taking up the deliberation of scriptures on detachment from such impossible desires, let us restrain our minds."

[56] He said: "Although I too clearly decide upon this from time to time, still my mind's inclination turns back, thinking that only Lord Śrīman Nārāyaṇa—the great ally who is boundless and holds the entire universe under his sway—is our refuge; he who makes this [form], unseen and unheard of by us, appear as if seen. Having accomplished everything before, he can do even this."

[57] She said: "My lord! We perceive that some suitable service to that Lord is truly appropriate here."

[58] He said: "Indeed. But what kind of service is it?"

[59] She said: "In the form of the Dvādaśī vow."

[60] He said joyfully: "You speak fittingly. This very thought had sprouted and manifested in me out of longing. Therefore, let this vow be undertaken starting today."

[61] As they were conversing in this manner, the arising sound of celestial drums surpassed everything.

[62] Then, his heart deeply softened by that narrative recounting the movements of his own mind, the glorious lord of the land of Vraja bestowed an array of his own charming ornaments upon the bard's son; and the glorious wife of the lord of Vraja gave away a necklace whose central gem was made of a great sapphire.

[63] Then Snigdhakaṇṭha said with longing: "Then what happened?"

[64] Madhukaṇṭha said: "When a year had been completed by that vow and their thirst had grown, the God of gods appeared to them both simultaneously in a dream and said: 'Ah, my devotees who are intensely attached to me, why do you grieve in despair? That tender youth, possessing the splendor of an atasī flower, who constantly manifests to you both in your experience as a son, is indeed eternally devoted to you alone. In every kalpa, to inaugurate devotion to me, on earth he definitely takes birth from you two—the masters of the art of devotion who manifested in heaven as partial portions in the form of Droṇa and Dharā through my agency—in order to directly realize that result unattainable even by Brahmā and others, according to the principle of "Oh, what immense fortune!"; and soon this splendid desire of yours will attain its fulfillment.'"

[65] Having thus spoken what was heard, when the supreme benefactor, the Lord, had disappeared, the two woke up as if having reached an ocean of nectar; and discussing it together and proclaiming it, they experienced a mass of supreme wonder.

[66] Then Snigdhakaṇṭha thought to himself: "In this way, the answers to my questions have indeed come. And regarding that, the statement 'from you two alone' made by the Lord is entirely fitting. When the sage Śrī Garga—whose creation is a manner of speech that never errs—spoke the words: 'Formerly this son of yours was born somewhere to Vasudeva', this very idea was mostly his intention.

[67] For one's relationship with the Lord is founded entirely on divine love, according to statements like: 'I am grasped only by devotion.' Therefore, a particular devotion is the sole cause of a particular relationship, according to: 'In whatever way they surrender to me, in that same way do I reward them.' Hence, toward him, love alone, designated as paternal affection, demonstrates their parenthood.

[68] In that matter, by considering His sovereign majesty, Śrī Vasudeva's parental affection acquired wavering and straightforwardness. Śrī Vrajarāja's parental affection, on the other hand, is well known to be perpetually awakened and completely pure. Moreover, the sages consider only the mind to be the cause of His conception by the parents in the form of a son, based on statements such as: "With His plenary portion, He entered the mind of Ānakadundubhi" (Bhāgavata Purāṇa 10.2.26) and "From the mind [of Vasudeva], she bore the one who is the soul of all, identical with the self, the bringer of joy, just as the eastern quarter [bears the moon]" (Bhāgavata Purāṇa 10.2.18). His conception in the minds of the two kings of Vraja [Nanda and Yaśodā] is also deduced purely from the inherent nature of their devotion, established by the impossibility of the effect otherwise. And that being so, it is especially fitting now; for upon devotion attaining the supreme stage of absorption, that manifestation takes place. Therefore, He is indeed your son alone; but for that Vasudeva, He was born—manifested—on some specific occasion for a particular purpose."

[69] Then he said openly: "What happened next?"

[70] Madhukaṇṭha said: "So, when longing had thus reached proximity to the utmost distress, one day all the elder inhabitants of Vraja, being of worthy character, assembled in the assembly hall. Having assembled, they properly extolled that very [yearning] with deep longing.

[71] And just then, a certain female ascetic arrived there along with a young graduate student. Noticing her signs of extraordinary majesty, all arose, rendered true hospitality to her, and inquired: 'Who are you, who resemble Yogamāyā of the Lord directly? And who is this one, who appears like a fresh embodiment of Śrīman Nārada?'

[72] Smiling, she said: 'I am named Paurṇamāsī, a worshipper of Kātyāyanī, a celibate ascetic woman, an itinerant mendicant, and a seer of the future. And this graduate student, named Madhumaṅgala, is of the nature of Śrī Nārada. Through special knowledge, both of us always remain at this very age.'

[73] They said: 'How has so much grace been bestowed upon us, who are so wretched?'

[74] She said: 'Having considered a certain greatness of yours.'

[75] All asked: 'What is that?'

[76] She said: 'To the root of your life, Śrīman Nanda, that son who brings joy to the universe will surely be born.'

[77] All, filled with tears and bristling body hair, said: 'This Bṛhadvana of ours is a great place of pilgrimage. Therefore, we will clearly construct a leaf-hut for you beside the Kṛṣṇā [Yamunā], offering rest to us.'

[78] She said: 'This auspicious omen, appearing like sacred revelation, though newly uttered, has not erred. For while you intended to say "near the Kṛṣṇā [Yamunā]," it points to "near Kṛṣṇa." Indeed, His name will be Kṛṣṇa. When that one of great majesty is born, there will be freedom from demons upon the earth. In His qualities, however, there will ever be newness; there will be possession of qualities in the composition of arts and sciences, but in relation to Him there will be qualitylessness; there will be possession of wealth in material prosperity, but in devotion to Him there will be destitution—such apparent contradictions He will cause all to accept as harmonious. Therefore, my desire to reside here has arisen purely for your grace.'