[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Epic, Poetry, Drama & Narrative](https://indike.org/pramana/in.lit) › [Mixed prose-and-verse narratives](https://indike.org/pramana/in.lit.campu) › [Campūs on Kṛṣṇa and the Bhāgavata](https://indike.org/pramana/in.lit.campu.krsna) › [Gopalacampu](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu) › 1.6 # Gopalacampu 1.6 Gopālacampū 1.6 - **Language:** Sanskrit ### [1.6.2](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.2) atha ṣaṣṭhaṃ pūraṇam viśaṅkaṭa-śakaṭa-vighaṭṭa-nādi-vicitra-bālya-caritram > Now begins the sixth chapter: > The Wondrous Childhood Pastimes Beginning with the Shattering of the Colossal Cart. > — English (machine translation) (machine translation) ### [1.6.3](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.3) \[1\] atha tathaivādhare-dyuḥ subhāsamānāyāṃ sabhāyāṃ anumodana-nidigdhaḥ snigdhakaṇṭhaḥ sotkaṇṭha uvāca-madhu-madhura-kaṇṭha śrī-madhukaṇṭha, śrūyatām- > Then, on the following day, in the assembly shining brightly in that very same manner, Snigdhakaṇṭha, anointed with approbation and filled with longing, said: 'O Śrī Madhukaṇṭha, whose throat is sweet as honey, please listen!' > — English (machine translation) (machine translation) ### [1.6.4](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.4) \[2\] tataḥ samantād aharahar anyad anyal lāvaṇyam utphullayan vidhuḥ sva-janma-pakṣam ullāsayāmāsa | tatra dig-darśanaṃ yathā- > Then, causing a different charm to blossom everywhere day after day, that moon brought delight to the fortnight of his appearance. An indication thereof is as follows: > — English (machine translation) (machine translation) ### [1.6.5](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.5) ekā dvitrāś catasro yuta-viyutatayā pañca-ṣāḥ sapta cāṣṭau paṅktir vā paṅkti-baddhāḥ śiśu-yuvati-jaraty-ardha-vṛddhāḥ samantāt | āyānti drāg viśanti vraja-nṛpati-gṛhaṃ taṃ ca paśyanti bālaṃ kṛtvā cuckāra-miśraṃ bahula-vilasitaṃ smāyayantyo hasanti || \[sragdharā\] > One, two or three, four, together or apart, five or six, seven, and eight, > Or in rows, formed into lines, infants, young women, old women, and middle-aged matrons from all sides > Come quickly, enter the house of the king of Vraja, and gaze upon that boy; > Making diverse gestures mingled with clucking sounds, causing him to smile, they laugh. > — English (machine translation) (machine translation) ### [1.6.6](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.6) yathā ca- mātrā pitrātha mātā-pitara-kula-bhavair ākulaiś citra-mitrair netrāṇām añjanābhaṃ śiśum anubhavituṃ santataṃ kañjanābham | āgamyāgamya ramyākṛti-parivṛtim udvāsya hāsyādi-pūrvaṃ sparśaṃ sparśaṃ tam uccair aharahar ahaho dṛṅ-maho labhyate sma || \[sragdhara\] tataś ca- vigalad-alaka-jālālola-dṛk-khañjarīṭaḥ prakaṭita-tilaka-śrī-rocanā-kuṅkumābhyām | smita-vilasita-vaktraḥ śyāma-dhāmācalāṅghriḥ śiśur atiśuśubhe sa prāpya māsaṃ tṛtīyam || \[mālinī\] > And likewise: > By his mother, by his father, and then by agitated relatives of the maternal and paternal lines, as well as remarkable friends, > to experience continuously the lotus-navelled infant who was collyrium for their eyes, > they approached again and again, lifted the cover of his charming form, and, preceded by laughter and the like, > touched and touched him intensely; ah, day after day a feast for the eyes was attained! // > > And after that: > With the wagtails of his restless eyes flitting beneath loose tresses of hair, > with the splendour of his tilaka revealed by gorocanā and saffron, > his face radiant with a smile, his feet restless with dark splendour, > that infant shone exceedingly upon reaching his third month. // > — English (machine translation) (machine translation) ### [1.6.7](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.7) tatra ca- snigdhāḥ paśyati seṣmayīti bhujayor yugmaṃ muhuś cālayann atyalpaṃ madhuraṃ ca kūjati pariṣvaṅgāya cākāṅkṣati | lābhālābha-vaśād amuṣya lasati krandaty api kvāpy asau pīta-stanyatayā svapity api punar jāgran mudaṃ yacchati ||\[śārdulavikrīḍitā\] > And on that occasion: > Moving his pair of arms again and again, he looks lovingly with a smile; > he coos very softly and sweetly, and yearns for an embrace; > according as he obtains it or not, he beams or even weeps somewhere; > having drunk breast-milk he sleeps, and waking up again he imparts joy. // > — English (machine translation) (machine translation) ### [1.6.8](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.8) \[3\] atha kadācin nākṣatra-māsa-trayānte nakṣatreśa-kānte taj-janma-nakṣatre śrīman-mātrā putrābhiṣeka-kautuka-yātrā pravartitā | tadā ca, > Then once, at the end of three lunar months, on his birth-star pleasing to the lord of constellations, the festive celebration of the son's consecration was initiated by his glorious mother. And then: > — English (machine translation) (machine translation) ### [1.6.9](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.9) bhavanam anu suyatne ratna-paryaṅka-varye surabhi-mṛdula-tulī-śubhra-vastra-praśaste | hari-maṇi-ruci-bālaḥ śobhate smāsitāmbho- ruham iva sura-sindhau kṣīra-sindhau harir vā || \[mālinī\] > Inside the house, upon an excellent bedstead of jewels, > renowned for fragrant, soft mattresses and white sheets, > the child, possessing the lustre of emeralds, shone like a blue lotus > in the celestial river, or Hari in the ocean of milk. // > — English (machine translation) (machine translation) ### [1.6.10](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.10) athottāna-śāyī sa sarvātiśāyī nijāmbā-yaśodaḥ sva-tāta-pramodaḥ | sva-nakṣatra-bhāte babhūva prabhāte balenātisāṅgaḥ parāvartitāṅgaḥ || \[bhūjaṅgaprayātā\] > Then, lying on his back, surpassing all, > bestowing fame upon his own mother and delight upon his father, > at dawn, as his own constellation shone, > with all his limbs vigorous, he turned his body over by his own strength. // > — English (machine translation) (machine translation) ### [1.6.11](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.11) \[4\] tataś ca, śayanaṃ pārśvenopapīḍaṃ śayānam amuṃ sukumāra-kumārāpīḍam akasmād vilokya tad-vṛtte dhātrībhir mātre nivedita-mātre sati sātimātrānanda-kandalitā nija-nandana-maṅgalātiśaya-spṛhiṇī śrīman-nanda-kṣitīśa-gṛhiṇī bhartur ājñāṃ sujñātāṃ sambhūya bhūyaḥ sarvāḥ samāhūya tam eva mahotsavam aho mahotsavaṃ cakāra | > And then, suddenly seeing this crest-jewel of tender boys lying pressed on his side, as soon as that incident was reported to the mother by the wet-nurses, she, sprouting extreme bliss and longing for the exceeding auspiciousness of her son—the queen of glorious King Nanda—having thoroughly received her husband's permission, repeatedly summoned everyone and celebrated that very great festival—ah, what a great festival! > — English (machine translation) (machine translation) ### [1.6.12](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.12) \[5\] tatra kāsāñcid api gṛha-pālanāya sthitānām āhūtir evam anusandheyā; > In this matter, the calling of certain women who had remained behind to watch over their houses is to be observed as follows: > — English (machine translation) (machine translation) ### [1.6.13](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.13) lālyasyādya tu janmabhaṃ vijayate tatrāpi cautthānikaṃ sarvā eva gatās tvam eva kila kiṃ sadmāvituṃ vartase | āgṛhṇāti muhur vrajeśa-gṛhiṇī kiṃ vā vraje moṣakaḥ ko' py asti sphuṭam asti vā sa tu śiśur muṣṇāti cetaḥ param || \[śārdulavikrīḍitam\] \[6\] atha tatra citra-vāditra-śubha-rīti-gīti-praśasta-vipra-kula-śasta-svasti-vācana-pūrvaka-vidhim atiricyābhiṣicya, pīta-vāsasā parikṛtyālaṅkṛtya, mantrādibhir abhirakṣyābhilakṣya, tad-uddharṣa-harṣamaya-bahutara-kārya-caryā-maryādāṃ paryāpayitum itas tataś calantī, parijanān api niyojanayā sa-prayojanān janayantī, jananī gehāyamāna-visaṅkaṭa-ghaṭana-mahā-śakaṭādhaḥ kalya eva palyaṅke bālam ālokājira evājire śāyitavatī | tatra kumārayataḥ kumārāṃś ca sthāpitavatī | tatrāvaṣṭambha-stambha-catuṣṭaya-madhyaga-dolākāraḥ sa palyaṅko yathā- > "Today is the glorious birthday of our darling, and on it the turning-over ceremony takes place! > All the women have gone; are you really staying behind just to guard the house? > Does the wife of the lord of Vraja take anything, or is there some thief in Vraja? > Clearly there is one, but that child steals only our hearts!" // > > Then, having performed the consecration to excess with auspicious rites preceded by the recitation of auspicious mantras praised by families of worthy brāhmaṇas, by manifold instrumental music, and by auspicious styles of singing; having adorned him after clothing him in yellow garments; having protected and marked him with mantras and the like; moving here and there to fulfill the bounds of numerous activities filled with heightened rejoicing; and by their assignment making the attendants useful to the purpose, the mother placed the child in the morning upon a bed beneath a huge cart that formed a canopy, laid out directly in the courtyard visible from all around. There she also stationed young boys who were playing. And that bed, shaped like a swing suspended between four support-pillars, was as follows: > — English (machine translation) (machine translation) ### [1.6.14](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.14) pravālāṅghrir gārutmata-ghaṭita-paṭṭī-paṭu-rucir vahan madhye paṭṭāruṇa-cipiṭa-ḍorī-paṭa-vṛtim | dukūlāntas tula-sphurita-vara-tulī-valayito darāndolo dolo yad upari vireje śiśu-hariḥ || \[sikhariṇī\] tatra ca- sthaviṣṭha-paṭṭa-stavakaṃ vicitraṃ nibaddham ūrdhvād abhilambamānam | spṛśan karābhyām asitaḥ sa kūjann uttāna-śāyī muhur ujjahāsa || \[upajāti 11\] > With coral legs, of bright beauty with planks fashioned of emerald, > bearing in its center a flat coverlet and ropes of red silk, > surrounded by fine cotton-filled mattresses covered in fine silk, > a gently swaying cradle upon which the infant Hari shone forth. // > > And there: > A thick cluster of multicolored silk > bound from above and hanging down— > touching it with both hands, cooing, > lying on his back, the dark child laughed again and again. // > — English (machine translation) (machine translation) ### [1.6.15](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.15) \[7\] tataś ca, brāhmaṇādi-pūjāyāṃ pūryamāṇāyāṃ kṛta-samāharaṇena haraṇena sārdhaṃ sārdha-praharaṇe' py atiyāte na kasyacid anyat kiñcid api chidra-mātram āsīt | > And then, while the worship of brāhmaṇas and others was being completed, even though a watch and a half passed along with the presentation of collected offerings, no one had any lapse whatsoever. > — English (machine translation) (machine translation) ### [1.6.16](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.16) \[8\] tadā ca pūtanāvan nūtanārbhakāya kaṃsa-prahitaḥ kaścid diviṣad-ahitaḥ samāgamya divi sthita evaṃ cintayāmāsa: "sa pūtanā-pothako' yaṃ poto visaṅkaṭa-śakaṭādhastād āste | sākṣān mantuṃ vidhātuṃ na ko' pi jantur amuṣya śakṣyatīti lakṣyate | chadma-rūpa-sadmatayā ca pūtanā saṃsthitā, tasmād amūrta eva sann atra pūrtaye bhavāni" iti | tataś cāsau śakaṭam aprakaṭam āviṣṭavān | > And then, sent by Kaṃsa against the newborn infant just like Pūtanā, a certain enemy of the gods arrived and, standing in the sky, reflected thus: "This child, the crusher of Pūtanā, sits beneath a huge cart. It is evident that no creature will be able to inflict harm on him directly. And Pūtanā stayed there having assumed a deceptive form; therefore, remaining entirely bodiless, let me bring about \[my goal\] here!" Then he invisibly entered the cart. > — English (machine translation) (machine translation) ### [1.6.17](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.17) \[9\] tad-āveśena cāsau bhūmyāṃ praviśac cakratayā vakrībhavad-akṣatayā copari-pāta-parīpāka-prakramaṃ yadā cakre, tadaiva tad-daiva-vaśataḥ kila tasya potasya stana-nidigdha-dugdha-jagdhīcchā jātā | tadā ca mātaram anupalabhya kātara iva nava-kamala-dala-komala-caraṇāsphālanād udghaṭitaṃ nija-śakaṭaṃ pakṣa-vihīnam api kutukād iva rākṣasa-pakṣiṇīvad uḍḍīnaṃ vidhāya vivṛtta-patanatvam āsādayāmāsa sa śāvakaḥ | > And by his possession, just when the wheels began to sink into the earth and the axle began to bend, initiating the process of crashing down upon him, at that very moment, by fate, there arose in that infant the desire to drink milk from \[his mother's\] breast. Then, as if distressed at not finding his mother, from the kicking of feet tender as fresh lotus petals, that child caused his own cart—though wingless, as if taking flight like the demoness bird out of playfulness—to shatter and overturn in a fall. > — English (machine translation) (machine translation) ### [1.6.18](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.18) \[10\] idam eva sāścaryatayānuditaṃ śrīmad-arjunena viṣṇu-dharme: tālocchritāgraṃ guru-bhāra-sāram āyāma-vistāravad adya jātaḥ | pādāgra-vikṣepa-vibhinna-bhāṇḍaṃ cikṣepa ko' nyaḥ śakaṭaṃ yathā tvam? ||iti | > This very deed was mentioned with wonder by glorious Arjuna in the Viṣṇudharma: > "Its top high as a palmyra tree, heavy with substantial weight, > possessing great length and width—what other newborn child > could ever overthrow a cart as you did, > shattering its pots by the kick of the tip of your foot?" > — English (machine translation) (machine translation) ### [1.6.19](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.19) \[11\] sa cāsuraḥ svayam evāmūrtatām urīkṛtavān itīva tam apy asāv ākāśa-nīkāśatayā nāśayāmāsa | tad idam aho kākatālīyam eva jātam | so' yam asurāveśa eva brahmāṇḍa-purāṇe śrī-kṛṣṇāṣṭottara-śata-nāma-stotre śakaṭāsura-bhañjana iti nāmnā vyañjitaḥ | > And that demon had voluntarily adopted bodilessness; as if for that reason, \[Kṛṣṇa\] destroyed him so that he became like empty space. Ah, this happened quite like the crow and the palm-fruit! This very possession by the demon has been expressed by the name Śakaṭāsurabhañjana ('shatterer of the cart demon') in the Śrī-Kṛṣṇāṣṭottara-śata-nāma-stotra of the Brahmāṇḍa Purāṇa. > — English (machine translation) (machine translation) ### [1.6.20](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.20) \[12\] atra devāḥ śrīla-gopāla-bhāvam utprekṣāñcakrire, yathā- > Here the gods poetically imagined the disposition of the venerable Gopāla, as follows: > — English (machine translation) (machine translation) ### [1.6.21](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.21) "śakaṭam idam ihāsti mad-gṛhasya svayam aviśastad anena cotpluto' si | ruditam anupadaṃ mayā vikīrṇaṃ tad api yadi mriyase na tan mamāgaḥ || iti | \[puṣpitāgrā\] > "This cart belongs to my house; > you entered it on your own, and so you were thrown up by it. > I merely poured out a continuous crying; > even so, if you die, that is no fault of mine." // > — English (machine translation) (machine translation) ### [1.6.22](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.22) āvirbhavat-kaṭakaṭe śakaṭe' tha sarve kiṃ kiṃ kim ity abhita eva bhiyābhiyātāḥ | tasyātipātam avalokya vilokya tokaṃ krandad-vimūḍha-matitātatimūḍhavantaḥ || \[vasantatilaka\] > Then, as the cart began to creak and rattle loudly, > everyone rushed up from all sides in terror, crying, “What is it? What is it? What is it?” > Seeing it overturned, and then seeing the boy, > their minds, bewildered by crying, were utterly stunned. > — English (machine translation) (machine translation) ### [1.6.23](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.23) mātā ca taṃ vivaśitāvayavāpi devā viṣṭeva paśyati jane jagṛhe draveṇa | paścāt tu kampa-mukha-bhāva-nipīḍitāṅgīṃ tāṃ vidrutāḥ paraparāḥ parito' py agṛhṇan || \[vasantatilakā\] > His mother, her limbs limp as though possessed by a spirit, > grasped him quickly while the onlookers watched; > and immediately afterwards, as her limbs shook violently with trembling and fainting, > others rushed forward from every side and caught hold of her. > — English (machine translation) (machine translation) ### [1.6.24](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.24) \[13\] tasminn anasy abdavac-chabde jāte tu, kiṃ tat? kiṃ tan nanāda? śruti-kaṭu-śakaṭas tat kathaṃ sa vyaloṭhīt kasmāt kasmād? akasmāt kuśala-kuśalam? oṃ vāsudeva-prasādāt | itthaṃ praśnottarābhyāṃ vraja-kula-patayaḥ prāpur antaḥ-purāntar dṛṣṭvā tat-pātam āsan daśana-tati-śikhād aṣṭa-jihvāś cirāya || \[sragdharā\] > When that wagon crashed with a roar like the sea: > “What was that? What made that sound? How did that ear-piercing cart roll over? > From what? From what?” “Suddenly!” “Is everything well, is everything well?” “Om! By the grace of Vāsudeva!” > With such questions and answers the chiefs of the cowherd clans arrived inside the inner quarters; > seeing the collapse, they bit the tips of their tongues with their teeth for a long time. > — English (machine translation) (machine translation) ### [1.6.25](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.25) \[14\] tataś ca sahasā bahiḥ-purād antaḥ-pura-pura-sthala-bhājaṃ śrīmad-vraja-rājaṃ nirvarṇya sarve paryāyāgatā dvidhābhūtāḥ pūrato dūrato' vakāśaṃ daduḥ | \[15\] tato' sau janakas tu jana-kalakalatas tad-vṛttam avakalayann ambālā-galāvalambaṃ bālakam eva sva-pāṇi-talam avalambayāmāsa, vilokayāmāsa ca tasya sarvāvayavān | > And then, suddenly catching sight of the illustrious king of Vraja entering the grounds of the inner quarters from outside the compound, everyone who had arrived in turn divided into two sides and made way before him from a distance. Then that father, discerning from the noisy chatter of the crowd what had happened, caught the boy—who was clinging to the young mother’s neck—in his own hands, and examined all his limbs. > — English (machine translation) (machine translation) ### [1.6.26](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.26) \[16\] tad anu ca sarva eva śāntatāmāyāntas tad-antaṃ samantataḥ śakaṭa-nikaṭa-saṃvalakān bālakān eva papracchuḥ | te ca tad-eka-nirdeśinyā darśayantas tam eva nirdidiśuḥ | tatraiko lohalo' py agra-vādī nivārita-kolāhalaḥ pralalāpa, "ma ma mama pā pā pā pārśvataḥ śrūyatām, ya ya ya yadā ca ca caraṇa mu mutthāpitavān ayam, ta ta ta tadā te tena spṛṣṭa-mātro ḍi ḍi ḍi ḍi ḍīna ivodvṛttaḥ so' yaṃ śa śa śa śakaṭaḥ" iti | > Thereupon, as everyone gradually calmed down, they asked the boys gathered all around near the cart about the outcome of the matter. The boys, pointing with a single index finger, showed him alone. There, one boy who stuttered, yet spoke first when the commotion was quieted, bab-babbled: “L-l-l-listen from m-m-m-me! Wh-wh-wh-when h-h-he lifted up his f-f-foot, th-th-then, the m-m-moment it was touched by h-h-him, that c-c-c-cart rolled over as if it had fl-fl-fl-fl-flown!” > — English (machine translation) (machine translation) ### [1.6.27](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.27) \[17\] tataś ca, tad-viḍamba-vādiṣu bālādiṣu hasatsu bībhatsita-bāliśa-bhāṣitāḥ parama-vatsalā vicikitsāṃ na dhitsāṃ cakruḥ | pūtanā-vadhāvadhāritānuvāditayā karkaśa-tarka-cakra-niruddha-buddhayas tu cakruḥ | \[18\] pitā tu punaḥ svasti-vācanābhiṣecanādinā vipra-kula-pratoṣaṇādinā sarvāśī-rāśinā ca taṃ laṅgima-bālaṃ maṅgalena saṅgamayāmāsa mātur utsaṅgena ca | tayā ca sva-bāla-lālanā-kalāpa-mayyā gṛhāntaḥ-śayyāyām evāyaṃ śāyyate sma | gopa-mahendrādibhir mahita-mahā-śakaṭaś ca yathā-sthānaṃ ghaṭayāmāse | > And then, while the children and others laughed, mocking his speech, the deeply affectionate elders, disgusted by the foolish talk, did not form any conviction \[based on it\]. But those whose intellects were bound by a rigid chain of reasoning, considering it a repetition of what had been determined during the slaying of Pūtanā, did form a conviction. The father, however, by reciting auspicious mantras, performing consecrations, satisfying the assembly of Brahmins, and through a multitude of all blessings, reunited that lovely boy with good fortune and placed him in his mother's lap. And by her, who was consumed with the fondling of her child, he was laid to rest on a bed within the house. And the great cart, venerable and large, was restored to its proper place by the great cowherd leaders and others. > — English (machine translation) (machine translation) ### [1.6.28](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.28) \[19\] atha madhukaṇṭha uvāca-vatsa, bālakena mahā-śakaṭa-samuccāṭanam asambhāvyam iti sambhāvya bhaṇyatām, anyathā hi kaver evānyathātvam āpadyeta | > Then Madhukaṇṭha said: “Dear friend, please speak after considering that a small boy's overturning of a huge wagon is impossible; otherwise the poet himself will be shown to be mistaken.” > — English (machine translation) (machine translation) ### [1.6.29](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.29) \[20\] snigdhakaṇṭha uvāca-ārya, pūrvam evātrāpūrvatā nivāritāsti, yato yogamāyā khalv asya sambhāvita-yogaṃ nirmāpayatīti punar mā prākṣīḥ | > Snigdhakaṇṭha said: “Noble sir, unprecedentedness here was already ruled out earlier, because Yogamāyā indeed brings about the appropriate means for him; do not ask again!” > — English (machine translation) (machine translation) ### [1.6.30](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.30) \[21\] madhukaṇṭhaḥ sa-smitam uvāca-tad-anantaram udantaḥ kaḥ? > Madhukaṇṭha smiled and said: “What was the news after that?” > — English (machine translation) (machine translation) ### [1.6.31](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.31) \[22\] snigdhakaṇṭha uvāca-athāgrajānujān anu vrajasya rājā viviveca, "bālaka-yugalam idam apṛthag-ālayālambanatām eva nitarām arhati, yatas tadīya-jananyoḥ svayam eva tal-lālanāya lālasā-dhanyayos, tatra ca paraspara-tad-āsaktayor nānā-spṛha-gṛha-kārya-paryāpaṇa-vyasanayor yugapat tad-yugalasya pṛthag-avakalanaṃ durbalam iti kevalaṃ sudināgamana-vilambatām avalambe | yathā vā bhavatām icchā bhavati" iti śrutvā śrutajñāḥ śrotriyān āśrāvya tadaiva daivānukūlyaṃ nibhālya samam udyad-vādya-parīta-gīta-svasti-vācanādi-praśasti-pūrvakaṃ dvayor apūrva-milanam āśu kalayāmāsuḥ | tac ca yathā- > Snigdhakaṇṭha said: “Then the king of Vraja, following the counsel of his elder and younger brothers, considered: ‘These two boys truly deserve to live together under one roof, since their two mothers, though themselves blessed with longing to fondle them and mutually attached to both, are busy with performing various desired household duties; so caring for the pair separately at the same time is difficult. I am only waiting for the arrival of an auspicious day; or whatever your wish may be.’ Hearing this, the learned elders consulted the Vedic scholars, ascertained that fortune was favourable at that very time, and quickly arranged the extraordinary reunion of the two, accompanied by the rising music of instruments, singing, recitation of auspicious mantras, and praise. And it was thus: > — English (machine translation) (machine translation) ### [1.6.32](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.32) mitho lagnā dṛṣṭiḥ samajani ciraṃ mūrtir acalā dravac-cittaṃ netrodaka-miṣatayāgād abhimukham | iti bhrātror bālye' py asita-sitayoḥ sā prasitatā nave vyatyāloke kutukam iha kiṃ vā na tanute? || \[śikhariṇī\] > Their gaze met each other's and remained steady for a long time; > their melting hearts came face to face under the guise of tears. > Thus, even in the childhood of the dark and fair brothers, does not that famous fondness, > in this new reciprocal gaze, produce delight here? > — English (machine translation) (machine translation) ### [1.6.33](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.33) bālye prathamam anyo' nyaṃ milato rāma-kṛṣṇayoḥ | sitāsitāṃśavaḥ pṛktā jajñire mṛga-lāñchanāḥ || \[anuṣṭubh\] > When Rāma and Kṛṣṇa met each other for the first time in childhood, > they were like the white and dark rays of the moon merged together. > — English (machine translation) (machine translation) ### [1.6.34](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.34) \[23\] tad evam eva sarva eva parva vidhāya nija-nija-nūtana-tanūjān gaṇaka-gaṇita-guṇa-gaṇe' hani snehaṃ teṣāṃ teneha sahehamānāḥ sa-maṅgalaṃ saṅgamayāmāsuḥ | > In this very manner, having celebrated every festival, all the cowherds, desiring to foster affection among their own newborn sons on a day calculated by astrologers to possess an abundance of virtues, auspiciously brought them together here. > — English (machine translation) (machine translation) ### [1.6.35](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.35) \[24\] atha yukti-matyā sad-ukti-sammatyā śrīmad-bhāgavata-kathana-vyutkrameṇāpy upakramyate, yataḥ, sarvaiḥ kavibhir anukrama śāli procyate kṛṣṇa-līlādyam | śuka-mukha-vacasi prema pramada-maye tad vinā tu citrāya || \[gīti\] > Now, with logical consistency and the assent of righteous words, an account is begun even by following a sequence different from the narration of the Śrīmad-Bhāgavata; for: > All poets relate the divine play of Kṛṣṇa in a sequential order; > but in the words from the mouth of Śuka, brimming with the intoxication of divine love, it is varied without that \[order\]. > — English (machine translation) (machine translation) ### [1.6.36](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.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?" > — English (machine translation) (machine translation) ### [1.6.37](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.37) \[26\] tad etad adhigatya śīghram eva nāma-karaṇaṃ kartavyam iti sammatya śrīmantaṃ vasudevaṃ prati yadā śrī-vraja-naradevas tan nijam iṣṭaṃ sandiṣṭavān, tadā paramārtha-vicāreṇa mitra-putratārha-samadhika-bahir-vyavahāreṇa cānujasya śatatamaṃ vāsaram eva tad-avasaraṃ niścinvan, śrī-vasudevaḥ śrī-vrajarājaṃ prati yathāvasaraṃ tan nivedayiṣyāma ity aniścinvann iva sandideśa | atha tapo-dhāmānaṃ garga-nāmānam ātmanaḥ parama-hitaṃ kula-purohitaṃ manasi sammatya rahasi saṅgatya nija-tanaya-vinimaya-mayaṃ vṛttaṃ vitatya nivedayāmāsa | sa ca sahāsam āha sma, "tad etad aparam apy ahaṃ nānā-vṛttaṃ jānāmy eva | sampraty atra mat-kṛtyaṃ tv ājñāpyatām |" > Having understood this and agreeing that the name-giving ceremony must be performed quickly, when the noble king of Vraja sent his wish to the illustrious Vasudeva, then Śrī Vasudeva, discerning by ultimate truth and by outer conduct appropriate to a friend's son that the hundredth day of his younger son was indeed the proper occasion for it, sent word to the king of Vraja as if undecided, saying, ‘We will convey it as the occasion arises.’ Then, calling to mind his supreme benefactor and family priest named Garga, an abode of asceticism, he met him in secret and recounted to him the full story concerning the exchange of his sons. And Garga smiled and said, ‘I already know that as well as various other matters. Now, just command what I am to do here.’ > — English (machine translation) (machine translation) ### [1.6.38](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.38) \[27\] vasudeva uvāca-"tatas tatra-bhavatā nanda-vraja-bhūvaṃ vrājaṃ vrājaṃ mithaḥ saṃyutau navyau nija-yajamāna-sutau dvijāti-jāti-samucita-prakāreṇa saṃskāreṇa puraskartavyau, kintūpanayanopayamane yathā tasyāṃ na syātāṃ, tathā prayatanīyam |" > Vasudeva said: ‘Therefore your reverence should proceed to the land of Nanda's Vraja, and honour the two newly-born sons of your patron, joined together, with the rite appropriate to the twice-born caste; but you should take care that neither the sacred thread ceremony nor marriage takes place in that \[land\].’” > — English (machine translation) (machine translation) ### [1.6.39](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.39) \[28\] munir uvāca-"yuktam uktam, yataḥ sva-pakṣa evāsmābhir apekṣaṇīyaḥ |" > The sage said: "Well spoken! For we ought to look out solely for our own side." > — English (machine translation) (machine translation) ### [1.6.40](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.40) \[29\] atha tasminn anujasya śatatama eva vāsare, vrajaṃ prati prasthite ca muni-vare, vraja-rājas tu jyāyasas tad-dinātikramāt puṇyataraṃ dināntaram eva dvayor api nāma-karaṇasyādhikaraṇaṃ bhaviṣyatīti niścitya, prātar eva tarṇakānāṃ koṭibhir nṛtya-paripāṭībhir āṭīkamānābhir vicitraṃ sthānaṃ go-gopānāṃ vana-prasthānān nirjanāvasthānaṃ gosthānam anusaṃskārālaṅkāra-sambhālanārtham eka-sevaka-mātra-kṛtānuvrajanatayā kṛta-vrajanaḥ sa-kṛpatayā tān paśyann āsīt | tatraiva ca sarvato' py atirikte vivikte bālyata eva kṛta-sevaṃ nija-devaṃ sarva-sal-lakṣaṇa-nandita-nikhilāyāṃ śrīmal-lakṣmī-nārāyaṇākhya-śālagrāma-śilāyām aṣṭākṣareṇopatiṣṭhamānaś cirād virājate sma | kṛta-samāpane ca sabhājane sarva-sarvajña-gurur muni-pariṣadām ururvāṇī-vāsita-sāmā śrī-garga-nāmā vāraṃ vāraṃ niṣkrama-dvāraṃ vilokamānena gopa-loka-pradhānena tasmād akasmāt tarṇakānām utkarṇatā-nirvarṇanayā kasyacid āgamanaṃ vitarkayatā turṇam abhyarṇata eva niravarṇi | tadā ca- > Then, on that very hundredth day of the younger brother, when the excellent sage set out for Vraja, the king of Vraja, however—having resolved that, since that day had passed for the elder brother, another more auspicious day would serve as the occasion for the name-giving ceremony of both of them—had gone early in the morning, accompanied only by a single servant, to inspect the cleaning and decoration of the cow-shed, a place made charming by millions of calves dancing in rows as they bounded forward, but devoid of people because the cows and cowherds had departed for the woods, and he stood looking upon them with tender affection. And in that very place, in a secluded spot secluded above all else, he had long been shining forth, worshipping with the eight-syllable mantra his personal deity, worshipped since his childhood, in a splendid Śālagrāma stone called Lakṣmī-Nārāyaṇa that delighted everyone with all its auspicious marks. And when his worship of honor was completed, the chief among the cowherds, who was repeatedly watching the exit gate, suddenly guessed that someone was arriving from observing the perked-up ears of the calves, and right nearby he quickly caught sight of Śrī Garga, the preceptor of the omniscient sages among the assemblies of ascetics, whose Sāma chants were perfumed by profound speech. And then— > — English (machine translation) (machine translation) ### [1.6.41](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.41) unmīlad-vidhu-varṇam ardha-palitaṃ vaktrādir upānvitaṃ kiñcit sthūlam akharvam āyāta-bhūjaṃ viṣvak-prasādākaram | śubhra-śrī-vasana-dvayaṃ śruti-karālaṅkāra-dīvyat-prabhaṃ putra-prema-vilakṣitākhilam ṛṣiḥ śrī-nandam atraikṣata || \[śārdula\] > Having the color of the opening moon, his face and beard half-greyed, > somewhat stout, of no small stature, with long arms, a source of favor on every side, > wearing two splendid white garments, his luster gleaming from ornaments on ears and hands, > his entire self marked by love for his sons—the sage beheld Śrī Nanda there. || > — English (machine translation) (machine translation) ### [1.6.42](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.42) \[30\] asya ca muner anena cirād vīpsayābhīpsitam āgamanam āsīt, yataḥ pratīkṣya eva sarvatrāyaṃ pratīkṣyatāṃ vā kathaṃ na labheta? > And the arrival of this sage had long been repeatedly desired by him; for is he not to be expected everywhere, or how could he fail to obtain expectation? > — English (machine translation) (machine translation) ### [1.6.43](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.43) \[31\] tad evaṃ, "pratītatayā pratītaḥ so' yam" iti taṃ vrajapatir api nipītāmṛtavat parama-prītaḥ śīghram āsana-pradeśam atītaḥ samatirikta-bhakti-parītaḥ kṛtāñjalitayātivinītaḥ sākṣād adhokṣaja-dhītaḥ praṇanāma | brahma-varcasena carcitam enam ānarcā-śeṣeṇa devārcana-dravya-śeṣeṇa, provāca ca- > Thus, thinking, "It is he, recognized as the renowned one!", the lord of Vraja, deeply delighted as if he had drunk nectar, quickly crossed to his seat, surrounded by supreme devotion, extremely humble with folded hands, his mind fixed upon Adhokṣaja in visible presence, and bowed down. He worshipped him, who was anointed with spiritual splendor, with the remnants of his worship, the remnants of the articles used for the deity's worship, and spoke: > — English (machine translation) (machine translation) ### [1.6.44](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.44) "alam iha kuśalaṃ pṛṣṭvā kuśalaṃ kuśalaṃ bhaved yasmāt | kintu svaka-kuśalārthaṃ kuśalaṃ tatra ca vipṛcchyate sadbhiḥ || \[udgīti\] svāgata-pṛcchā dhārṣṭyaṃ bhavati mahiṣṭhe sadeti gīr-yuktā | tad api surārcām anu sā yadvan nirmīyate tadvat || \[āryā\] kevala-vacasā toṣo vaibhava-sattve na yujyate nunam | kintv idam apūrṇa-viṣayaṃ pūrṇe kiñcin na māty eva || \[āryā\] na sataḥ svārthāpekṣā kintu sadā sā parārthaiva | tasmād viharati tasmin para-para-vijñāpanaṃ sukhadam || \[upagīti\] jyotiḥ-śāstraṃ bhavatā kṛtam atha vede' pi niṣṇātam | tat tat para-sukha-mātrāpekṣaṃ tad idaṃ nivedyaṃ me || \[upagīti\] bālo yo mama jātas tasmād adhikaś ca vāsudevo yaḥ | nija-dṛk-sudhayā taṃ taṃ śīkitum āstāṃ bhavān karuṇaḥ || \[upagīti\] > "Enough of asking after your well-being here, since well-being itself becomes well-being \[from your presence\]; / but for the sake of their own well-being, the virtuous inquire after well-being. || > 'An inquiry after welcome is boldness toward the most exalted'—that saying is true; / yet just as it is made after worshipping the gods, so it is here. || > Contentment by mere words is surely not proper when wealth is present; / but this applies to an incomplete object; in what is complete, nothing at all can fit. || > A virtuous person has no regard for his own purpose, but always only for that of others; / therefore, informing him of one matter after another brings delight while he disports himself. || > The science of astrology was composed by you, and you are proficient in the Veda; / that awaits only the happiness of others, so this is my petition: || > The boy who has been born to me, and the one who is superior to him, the son of Vasudeva— / may you be compassionate to sprinkle each of them with the nectar of your glance!" || > — English (machine translation) (machine translation) ### [1.6.45](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.45) \[32\] tad etad āśrutya gargaḥ sa-gadgadaṃ jagāda- "yan-manā bhikṣur āyātas tad dātā ditsati svayam | tadā bhāgyaṃ kiyad varṇyaṃ bhikṣor dātuś ca kauśalam? || \[anuṣṭubh\] > Hearing this, Garga said with a voice choked with emotion: > "When the donor himself desires to give that with which the mind of the mendicant has come, / how then can one describe the fortune of the mendicant, or the cleverness of the donor?" || > — English (machine translation) (machine translation) ### [1.6.46](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.46) \[33\] tad evam ātmane ślāghamāne muni-rāje śrī-vrajarājaḥ sva-niyojyasya karṇe varṇitavān, "evam evaṃ kuru," iti, pravartayāmāsa ca muninā kaṃsa-durvṛtta-vivartita-vasudeva-vṛtta-saṃvādam | \[34\] sampravadamānayoś ca tayoḥ so' pi tat-prayojanaṃ parāmṛśya śuddhāntaṃ praviśya nija-nijotsaṅga-saṅgatīkṛta-bāle ambāle puro vidhāya gandha-puṣpādi-lasita-cāmīkara-bhājana-karaḥ parama-kiṅkaraḥ sahasā rahasāsasāda | vīkṣyātha mātror urasi prasañjitāv atyarbhakau dūrata eva tāv ṛṣiḥ | javād udasthān maṇi-mantravat prabhoḥ prabhāva evādṛtaye na vistṛtiḥ || \[upajāti 12\] tataś ca, mātṛ-yugma-lalitāṅga-lālitau vīkṣya kṛṣṇa-dhavalau sa bālakau | nirnimeṣa-daśayā dṛśor jalaṃ roddhum aiṣṭa nitarāṃ na tāpasaḥ || \[rathoddhatā\] > As the king of sages was thus praising him, the king of Vraja whispered in the ear of his servant, "Do this and that," and initiated a conversation with the sage regarding the news of Vasudeva, which had been turned upside down by the wickedness of Kaṃsa. And as the two of them were conversing, that supreme servant, understanding that purpose, entered the inner chambers and placed before them the two mothers, holding their respective boys in their laps, while carrying in his hands a golden vessel shining with fragrant perfumes, flowers, and the like, and swiftly approached in secret. > Then the sage, seeing from afar those two tiny infants / clinging to their mothers' breasts, > arose in haste; like a jewel or a mantra, the majesty of the Lord / alone commands respect, not length of years. || > And then, > beholding the two boys, one dark and one fair, / caressed by the charming limbs of the pair of mothers, > the ascetic, with unblinking eyes, / was utterly unable to hold back his tears. || > — English (machine translation) (machine translation) ### [1.6.47](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.47) \[35\] atha saṅkocaṃ vidhāya sannidhāya mātṛbhyām ātmanātmajābhyāṃ ca maunenaivānāmi muni-varaḥ | so' yam uccakair āśīśiṣac ca, yathā, "pitroḥ pratisvaṃ kulayos tadīyayoḥ sambandhi-bandhu-prakare jagaty api | ānanda-dātā bhava nanda-nandana, tvaṃ tadvad apy ānakadundubheḥ suta! || \[indravaṃśā\] > Then, having set aside his reserve, the excellent sage approached, and the mothers, along with themselves and their two sons, bowed down in silence. And he bestowed high blessings, such as: > "To each of your two parents, to both your families, > to the host of your kinsmen and friends, and even to the universe, / be the giver of joy, O delight of Nanda, / and likewise you too, O son of Ānakadundubhi!" || > — English (machine translation) (machine translation) ### [1.6.48](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.48) \[36\] tataś ca, tad-eka-sarge garge vrajeśvara-yācanataḥ svāsanam āgate purataḥ kiñcid dūrataḥ: sitāsitaikaika-puṣpa viṣṇukrāntādvaya-prabhe | te rohiṇī-yaśodākhye tanayābhyāṃ virejatuḥ || \[anuṣṭubh\] > Then, when Garga, whose focus was solely upon Them, came to his own seat at the request of the lord of Vraja, a little distance in front of him: > Shining like two Viṣṇukrāntā creepers, one bearing a white flower and the other a dark flower, / those two women named Rohiṇī and Yaśodā shone forth with their two sons. || > — English (machine translation) (machine translation) ### [1.6.49](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.49) \[37\] tato muner ādeśatas te' py upaviviśituś ca | śrī-garge ca tayor āveśita-dhīndriya-varge, vraja-kṣiti-patiḥ kṣaṇaṃ pratīkṣya sāñjali-girābhilaṣitaṃ vyañjitavān- > Then, by the sage's command, they too sat down. And as Śrī Garga's intellect and senses were absorbed in the two boys, the lord of the land of Vraja waited a moment and expressed his desire with words accompanied by folded hands: > — English (machine translation) (machine translation) ### [1.6.50](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.50) "yogya eva para-yogyatākaras tādṛśatvam api veda-vedajam | tvaṃ tu veda-viduṣāṃ varas tataḥ saṃskuru dvija-janus tanū amū || \[rathoddhatā\] > "Only a worthy person can impart worthiness to another, / and such nature is born from knowledge of the Vedas; / you, however, are the best of those who know the Vedas, so / perform the saṃskāras for these two bodies of twice-born birth." || > — English (machine translation) (machine translation) ### [1.6.51](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.51) \[38\] garga uvāca-"bhavanto yadu-bījyatve' pi vaiśyatatījya-mātṛ-vaṃśānvayitayā tad-guru-padavyāgatair eva karma kārayitavyāḥ na tu mayā |" > Garga said: "Although you are of the seed of the Yadus, yet because you belong to a maternal lineage third in rank, of the Vaiśya order, you ought to have your rituals performed only by those who occupy the position of your own family preceptor, and not by me." > — English (machine translation) (machine translation) ### [1.6.52](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.52) \[39\] vrajarāja uvāca-"bhaved evaṃ, kintu kvacid utsarge' py apavāda-vargaṃ bādhate' dhikāri-viśeṣa-śleṣam āsādya, yathaivāhiṃsā-nivṛtta-karmaṇi baddha-śraddhaṃ prati yajñe' pi paśu-hiṃsāṃ | tasmād bhavatāṃ brāhmaṇa-bhāvād utsarga-siddhā gurutā śraddhā-viśeṣavatām asmākaṃ kule kathaṃ laghutām āpnotu? tatrāpi bhavataḥ sarva-pramāṇataḥ samadhikatā samadhigatā, tasmād anyathā mā sma manyathāḥ | etad upari nija-purohitānām api hitam apihita-mahasā kariṣyāmaḥ |" > \[39\] The king of Vraja said: "That may be so, yet sometimes a general rule (utsarga) is superseded by an exception depending on the specific qualified person (adhikāri-viśeṣa), just as the killing of animals even in a sacrifice is barred for one who has firm faith in abstention from harm. Therefore, how could your natural status as guru, established universally through your brahminhood, become diminished in our family, which possesses special faith? Moreover, by all authoritative means your superiority is fully understood; therefore, do not consider it otherwise. Over and above this, with unobscured majesty we shall also act for the benefit of our own family priests." > — English (machine translation) (machine translation) ### [1.6.53](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.53) \[40\] gargaḥ punar atigopanāya sa-vicāram uvāca-"tatrāpi khalaḥ sa khalu devakī-toka-hantā durmantā devyāḥ śaṃsanena nṛśaṃsaḥ kaṃsaḥ punar āgatāśaṅkaḥ syāt | yasmād yādava-gurutayā puru-prasiddhaḥ so' yam anya-vargajam amuṃ samaskuruta, tasmād eva vasudeva-kṛtopāsanayā nūnam anayā devyā svena vinimitaḥ sa bālas tatra vartate, gīrvāṇa-vāṇīnām amṛṣābhāvād iti | tadā niḥṣamam idam atiduḥṣamaṃ syāt |" > \[40\] Garga, however, with deliberation in order to keep the matter utterly secret, said: "Even so, that villainous, wicked-minded Kaṃsa, the killer of Devakī's infants, would suspect something again on account of the goddess's announcement, being so cruel. He would think: 'Because this man, well known as the guru of the Yādavas, performed the sacrament for this child born in another class, therefore surely that child, exchanged by this goddess through Vasudeva's worship, is living there, for the words of the gods are never false.' Then this incomparable \[calamity\] would become exceedingly distressing." > — English (machine translation) (machine translation) ### [1.6.54](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.54) \[41\] atha vrajarājas tu manāg vimanāyamāna ivāsīt | punar, anena svasti-vācanādike kṛte sarvaṃ śastaṃ bhaved iti vibhāvya provāca-"yasmāt tava saṅga eva sa-maṅgalas tasmāt, alakṣito' smin rahasi māmakair api go-vraje | kuru dvijāti-saṃskāraṃ svasti-vācana-pūrvakam ||\[BhP 10.8.10\] iti | > \[41\] Then the king of Vraja became somewhat dejected, as it were. But reflecting that everything would turn out auspiciously if he performed the recitation of auspicious mantras and other rites, he said: "Because your association itself brings auspiciousness, therefore, > 'Unobserved in this secluded place, even by my people in the cowherd settlement, / perform the sacrament of the twice-born preceded by the recitation of auspicious mantras.'" > — English (machine translation) (machine translation) ### [1.6.55](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.55) \[42\] garga uvāca-"bhavatu, bhavad-icchayā yadṛcchayā maṅgalaṃ saṅgamayiṣyate | tataḥ samaya-sammatatvād āpātatas tu nāma-karaṇam eva karavāṇi" iti svasti-vācanādy ācarya provāca tatrāgrajam uddiśya, yathā: "īryeta praṇayādi-sad-guṇa-gaṇair etaṃ tathā bandhutā mukhyaṃ lokam aśeṣam eṣa ramayan rāmo, balitvād balaḥ | kiṃ cāyaṃ bhavad-ādi-śūra-tanayādīnāṃ yadūnāṃ gaṇaṃ saṅkrakṣyaty ubhayatra bhāva-tulayā svaṃ tena saṅkarṣaṇaḥ || \[śārdula\] > \[42\] Garga said: "So be it; by your wish, auspiciousness will be spontaneously united \[with them\]. Therefore, because of its suitability to the occasion, let me for now perform only the name-giving ceremony." Having thus performed the recitation of auspicious mantras and other rites, he said with reference to the elder brother: > "Because he will be proclaimed as delighting all the foremost kinsmen of the world through his host of virtues such as affection, he is Rāma; and because of his great strength, he is Bala. / Moreover, this child will draw together his own host of Yādavas—the sons of Śūra beginning with you—in both places with an equality of affection; therefore he is Saṅkarṣaṇa." \[JGc 1.6.31\] > — English (machine translation) (machine translation) ### [1.6.56](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.56) \[43\] athānujam uddiśya, "śuklo raktaḥ pīta ity ādi-varṇās tat-tad-bhāvād asya tat-tad-yugeṣu | tat-tan-mūla-śyāmataikātmya-yogāj janmany asmin kṛṣṇa-nāmāyam asti || \[śālinī\] > \[43\] Then, with reference to the younger brother: > "White, red, yellow, and so forth are his colors / in various ages according to his various moods; / because in this birth he is united with the essential dark complexion that is the source of them all, / he is named Kṛṣṇa." \[JGc 1.6.32\] > — English (machine translation) (machine translation) ### [1.6.57](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.57) "yuṣmatto janmataḥ pūrvaṃ vasudevāt tavātmajaḥ | jāto yasmāt tato vāsudeva ity api gīyate || \[anuṣṭubh\] > "Because prior to his birth from you, your son / was born from Vasudeva, therefore he is also celebrated as Vāsudeva." \[JGc 1.6.33\] > — English (machine translation) (machine translation) ### [1.6.58](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.58) "nāmāni yāni guṇa-karma-nibandhanāni rūpāṇi ca pratidiśaṃ nikhila-stutāni | sākalyato nahi vayaṃ yadi tāni vidmo, jānanti tarhi na pare tv iti paunaruktyam || \[vasantatilakā\] > "Whatever names and forms dependent on his qualities and deeds / are praised in every quarter by everyone, / if even we do not fully know them, / others certainly cannot know them; to say this is mere repetition." \[JGc 1.6.34\] > — English (machine translation) (machine translation) ### [1.6.59](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.59) sānandaṃ nanda-rājena tadā munir agadyata: | "lagnaṃ hṛdi na lagnaṃ naḥ, sarvajñas tad bhavān gatiḥ || \[anuṣṭubh\] > Then the sage was joyfully addressed by King Nanda: > "The astrological auspicious moment (lagna) has not settled in our hearts, but you, being omniscient, are our refuge." \[JGc 1.6.35\] > — English (machine translation) (machine translation) ### [1.6.60](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.60) punaś ca- "īkṣatāṃ bhagavann asmai bhavān," iti niveditaḥ | gargas tasmai rādhyati sma prahasan mahasānvitaḥ || \[anuṣṭubh\] > And further: > When requested, "O lord, please cast your gaze upon him," / Garga, smiling and full of radiance, bestowed his blessings upon him. \[JGc 1.6.36\] > — English (machine translation) (machine translation) ### [1.6.61](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.61) \[44\] "tad etad asmākaṃ khamāṇikyanāmni jyotirgranthe prāg eva nirupitamasti | uccasthāḥ śaśibhaumacāndriśanayo lagnaṃ vṛṣo lābhago jīvaḥ siṃhatulāliṣu kramavaśāt puṣośanorāhavaḥ | naiśīthaḥ samayo' ṣṭamī budhadinaṃ brahmarkṣamatra kṣaṇe śrīkṛṣṇābhidhamambujekṣaṇamabhūd āviḥ paraṃ brahma tat ||iti | > \[44\] "Indeed, this was already ascertained by us in our astrological work named Khamāṇikya: > > The Moon, Mars, Mercury, and Saturn are exalted, the ascendant is Taurus, Jupiter is in the eleventh house, > the Sun, Venus, and Rāhu are in Leo, Libra, and Scorpio respectively; > the time was midnight, on the eighth day \[of the dark fortnight\], on a Wednesday, under the constellation of Brahmā; at this very moment > that supreme Brahman, whose eyes are like lotuses, became manifest under the name of Śrī Kṛṣṇa." > — English (machine translation) (machine translation) ### [1.6.62](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.62) "vṛṣakanyātulāmīnarājeṣu sphuṭamuccagāḥ | somasaumyaśanikṣauṇīsutāstajjanmani sthitāḥ || \[anuṣṭubh\] yasmād viśvāvasau varṣe janma tvajjanmanaḥ śiśoḥ | viśvameva vasu śrīmad bhavitāmuṣya tuṣyataḥ || \[anuṣṭubh\] rohiṇyāṃ janmanā rohiṇyayutānāmasau patiḥ | vṛṣalagnaṃ ca tatrāsīd vṛṣakoṭīśitā tataḥ || \[anuṣṭubh\] āyatiścāsya bhavitā sadaivāyatimaty ataḥ | āyatyāṃ munayo' py asmin kuryurmanasa āyatim || \[anuṣṭubh\] eṣa vakṣyati śāstrāṇi śastrāṇy apy ātmatejasā; aniṣṭahṛd amitrāṇāṃ mitrāṇāṃ ca vrajādhipa || \[anuṣṭubh\] bhavatorbhavitā bhavyamasmād iti vṛthā kathā | bhāvatkānāṃ ca tad bhavyaṃ bhavasya ca bhavasya ca || \[anuṣṭubh\] asyāścaryā caryā vahati bahunāṃ kutuhalaṃ bahulam | sasurān asurān dunvan bhavati surāṇāṃ purāpy asāv avitā || \[udgīti\] sahajapremṇāṃ bhavatām amunā kiṃ tāraṇaṃ citram? tān api kṛtrimahārdān sarvān nistārayed eṣaḥ || \[āryā\] > "The Moon, Mercury, Saturn, and Mars clearly stand exalted in Taurus, Virgo, Libra, and Pisces at the birth of that child. > Because this child born of you was born in the Viśvāvasu year, > all wealth (viśva-vasu) will indeed belong to him, radiant when he is pleased. > By being born under Rohiṇī, he will be the lord of myriad Rohiṇīs; > and the ascendant then was Taurus (vṛṣa), so he will be master of ten million bulls (vṛṣa). > His majesty (āyati) will ever be vast (āyatimatī); > therefore, the sages too will fix the expanse (āyati) of their minds upon him in the future (āyati). > By his own brilliance, he will expound the scriptures and wield weapons, > destroying what is unwanted for enemies and for friends, O lord of Vraja! > To say that good fortune will come only to you two from him is an empty statement; > that good fortune belongs to your people, to Śiva (bhava), and to the universe (bhava). > His wondrous conduct brings great curiosity to many; > afflicting the demons along with their gods, he is of old the protector even of the gods. > What wonder is it that he should deliver you whose love is innate? > He would liberate even all those whose affection is feigned. > — English (machine translation) (machine translation) ### [1.6.63](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.63) "tasmān nandātmajas te yad api hari-samaḥ sarva-sādguṇya-vṛttyā sarvatremaṃ tathāpi sva-mahima-vibhava-khyātibhiḥ pālaya tvam | vaśyaṃ kurvan sva-devaṃ harim amum api taṃ svāṅgajaṃ nirmimīṣe tad vīra tvāṃ vinā na svayam ayam ayate svairatāṃ svāvanāya || \[śārdulavikrīḍitam\] > "Therefore, O Nanda, though your son is equal to Hari in the manifestation of every excellence, > nevertheless protect him everywhere with the glory, majesty, and renown that are your own. > Subduing your own deity Hari, you also fashion him as your own son; > therefore, O hero, without you he does not of himself resort to autonomy for his own protection." > — English (machine translation) (machine translation) ### [1.6.64](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.64) \[45\] "tad evaṃ bhavadbhiḥ sva-devena tulya-guṇiny asmiṃs tan-nāmāny eva kāmaṃ gaṇanīyānīti saṅkṣepeṇārtha-nikṣepaḥ |" > \[45\] "Thus, regarding this boy who equals your chosen deity in qualities, you should count the names of that deity at your pleasure: this is the repository of the meaning in brief." > — English (machine translation) (machine translation) ### [1.6.65](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.65) \[46\] tad evam ākarṇya joṣaṃ juṣamāṇe tu vraja-rāje, muniḥ punar uvāca-"vraja-rāja, bhavad-icchayā vayam evāgamya cāgamya cānayor dvijāti-saṃskārān kariṣyāmaḥ, kintu karṇa-vedha-cuḍā-karaṇe na sambhavataḥ | paśya cābhyarṇataḥ sukṣmatayā karṇa-cchidram asti, keśa-lavasyāpi lavaḥ sphuṭaṃ na sambhavatīti, tataś cānna-prāśana-mātraṃ bhavadbhir ācaryam | sāvitra-samāvartana-vivāha-vṛttaṃ tu na svayam udyama-pātraṃ kāryaṃ, kintu samaya-jñair asamaya-jñair asmābhir eva" iti | > \[46\] Hearing this, as the king of Vraja remained silent, the sage spoke again: "O king of Vraja, by your wish, we ourselves shall return again and again and perform the sacraments of the twice-born for these two. But ear-piercing and the tonsure ceremony cannot take place. Look closely: there is already a delicate ear-hole, and not even the minute part of a hair is distinctly found. Therefore, you should perform only the first feeding of solid food. The sacred thread, the return from student life, and the wedding must not be undertaken on your own initiative, but only by us who know what is fitting and unfitting to the time." > — English (machine translation) (machine translation) ### [1.6.66](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.66) \[47\] tataś ca kṣaṇaṃ munitām eva vyavasyan munis tau paśyan vaśya-manā babhūva | tataś ca, yadyapi pitroḥ snehānvaya-maya-bālyaika-tānau tau | tad api munis taj jñānaṃ śaṅkitavān saṅkucann āsīt || \[upagīti\] saṅkocād iva gopa prabhum anu sa munir vidhāpayann ājñām | calito' py alabhata tasmin sthita iva tat-tat-parisphūrtim || \[āryā\] > \[47\] Then, reflecting for a moment on his very status as an ascetic, the sage looked at the two of them and his mind was captivated. And then: > Although the two boys were absorbed solely in childhood imbued with the flow of their parents' affection, > yet the sage became apprehensive of his knowledge of them and felt awed and restrained. > Out of such hesitation, as it were, O cowherd, the sage had his instruction given after the Lord; > and though he departed, he obtained their various manifestations within just as if he were still standing near him. > — English (machine translation) (machine translation) ### [1.6.67](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.67) \[48\] calana-samaye tu śrīmān vrajeśaḥ svayam anuvrajya bālakābhyām abhyavādayata | sa ca, "sa-gave saha-putrāya svasti te' stu vrajāmy aham" iti vyaktam uktavān | > \[48\] At the time of departure, the glorious lord of Vraja himself accompanied him and had the two boys bow to him. And the sage said clearly, "May welfare attend you together with your cattle and your sons; I am going." > — English (machine translation) (machine translation) ### [1.6.68](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6.68) \[49\] tataś cātmano mahatā suprajastvena vraja-rājaḥ svāntar evam ātmānam āmantrya vadan nananda, "putro labdhaḥ sucirād iṣṭaḥ sa mahadbhir evam ādiṣṭaḥ | asmāt pūrṇānandān manuṣva nanu nanda-pūrṇo' smi || \[āryā\] > \[49\] Then, on account of having such great and virtuous progeny, the king of Vraja addressed himself within and rejoiced, saying: > "A desired son has been obtained after a long time, and so described by the great. > Because of this full bliss, consider: am I not truly filled with joy (nanda-pūrṇa)?" > — English (machine translation) (machine translation) _First 67 of 109 passages. [Read on](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6)_ ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu~en-mt.1.6.2) — English, machine translation ## Linked texts (1) - [Prītisandarbha](https://indike.org/pramana/in.darsana.acintyabhedabheda.pritisandarbha.p1040) — Jīva Gosvāmin 1535, Sanskrit --- Source: [https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6](https://indike.org/pramana/in.lit.campu.krsna.gopalacampu.1.6) · Pramāṇa