Gopalacampu 1.6.36

1.6.36

[25] tad evaṃ dina-śata-pūraṇam adūratām anujasyāgrajasya tu tasmād apy adūratāṃ labdham |
samyaṅ mātuḥ paricitir abhūd yatra kiñcit pituś ca
prāptaḥ so' yaṃ svasadana-janaḥ kiṃ na vetthaṃ matiś ca |
tasmin bālye valayati tayoḥ kāpi śobhā sudhābdhi
prakhyā goṣṭhaṃ bhūvanam api sā vīcibhiḥ siñcati sma || [mandākrāntā]

[25] Thus, the completion of one hundred days had come near for the younger brother, and even nearer than that for the elder brother.
When their boyhood unfolded, wherein full recognition of the mother took place and somewhat of the father too,
and the notion arose: ‘Are not all the people of one's household arrived at this state [of love]?’,
an indescribable beauty, resembling an ocean of nectar, bathed the cowherd settlement and the world with its waves.

[26] Understanding this, the king of Vraja, resolving that the naming ceremony must be performed quickly, sent a message conveying his wish to the glorious Vasudeva. At that time, considering the ultimate truth as well as the external custom befitting the son of a friend, and determining that the hundredth day of the younger brother was indeed the proper occasion, glorious Vasudeva replied to the king of Vraja as if leaving it undecided: "We shall report it at the proper time." Then, resolving in his mind upon his family priest named Garga, an abode of ascetic power and his supreme well-wisher, he met with him in secret and recounted in detail the story of the exchange of his son. The sage smiled and said: "I already know this and many other events as well. Now please tell me my duty in this matter."

[27] Vasudeva said: "Then your worship, repeatedly going to Nanda's cowherd settlement, should honor these two new sons of your patron, joined together, with the rite appropriate to the twice-born classes. But you must endeavor in such a way that their sacred thread ceremony and marriage do not take place there."

[28] The sage said: "Well said, for we must indeed consider our own side."

[29] Then, on that very hundredth day of the younger brother, when the best of sages set out for Vraja, the king of Vraja—deciding that another day, far more sacred than the day that had already passed for the elder, would be the occasion for the naming ceremony of both—set out early in the morning, accompanied only by a single servant, to inspect the cleaning and decoration of the cow-shed, a wondrous place filled with tens of millions of calves arriving in sequences of dances, now deserted of cows and cowherds because they had departed for the woods; and he was watching them with affection. There, in a secluded spot above all others, he had long been shining forth, worshipping with the eight-syllable mantra his own deity whom he had served since childhood, present in the sacred Śālagrāma stone named Lakṣmīnārāyaṇa, which delights all with all auspicious marks. When the worship was completed, the foremost among the cowherds, who was repeatedly looking toward the exit door and suddenly deduced someone's arrival from observing the perked-up ears of the calves, quickly beheld nearby the venerable Garga, the master of all omniscient beings in the assemblies of sages, whose Sāma melodies were fragrant with noble speech. And then—

[30] The sage beheld glorious Nanda there, with the complexion of the waxing moon, his face and other features endowed with half-grey hair,
somewhat stout, not short, with long arms, an all-pervading mine of graciousness,
wearing a pair of splendid white garments, with radiance shining from ornaments on his ears and hands,
and all of his being marked by love for his son.

[31] Moreover, this sage's arrival had long been desired by him again and again, for how could one worthy of respect not meet with respect everywhere?

[32] Thus, thinking, "It is indeed he, renowned for his trustworthiness!", the lord of Vraja also, exceedingly pleased like one who had drunk nectar, quickly went beyond the seat area, filled with supreme devotion, and bowed down with folded hands in utter humility, having the direct conception of him as Adhokṣaja. He worshipped him, who was adorned with spiritual radiance, with the remnants of the articles from the worship of his deity, and said:

[33] "Enough of asking about welfare here, since welfare itself becomes welfare [in your presence];
yet the virtuous inquire about welfare there for the sake of their own welfare.
'To ask a welcoming question to the greatest is ever an audacity'—this saying is fitting;
yet, just as it is done toward the worship of the gods, so it is done here.
Surely satisfaction through mere words is improper when wealth is present;
yet this applies only to the incomplete; nothing can fit into that which is complete.
The virtuous have no concern for their own interest, but only ever for the interest of others;
therefore, when one is dwelling in that [state], conveying each and every matter to them brings happiness.
The science of astronomy was composed by you, and you are also thoroughly versed in the Veda;
all that regards only the happiness of others; therefore this is my request:
The boy who has been born to me, and the one who is even greater, the son of Vasudeva—
may your compassionate self stay to sprinkle both of them with the nectar of your glance!"

[34] Hearing this, Garga said with a choked voice:
"When a beggar arrives with an intent in mind, and the donor himself desires to give that very thing,
how can the beggar's fortune and the donor's cleverness be described?"