Bhagavatapurana 10.8: athāṣṭamo'dhyāyaḥ

10.8.1

/0 śrī-śuka uvāca
gargaḥ purohito rājan yadūnāṃ sumahā-tapāḥ /
vrajaṃ jagāma nandasya vasudeva-pracoditaḥ //

Śrī Śuka said: / Garga, the family priest of the Yadus, a man of great ascetic austerities, O King, / went to Nanda's cowherd settlement, sent by Vasudeva.

1. Sri Suka said:—At the request of Vasudeva Gargacharya, the priest of Yadus, possessed of great merit of _tapas_, went to Nanda's Vraja, O king.

10.8.2

taṃ dṛṣṭvā parama-prītaḥ pratyutthāya kṛtāñjaliḥ /
ānarcādhokṣaja-dhiyā praṇipāta-puraḥsaram //

Seeing him, [Nanda] was overjoyed, rose to greet him with folded hands, / and worshipped him with prostrations, viewing him as Adhokṣaja himself.

2. Greatly overjoyed to see him, Nanda rose from his seat and received him with joined hands, bowed to him and worshipped him, contemplating Hari in him (Garga).

10.8.3

sūpaviṣṭaṃ kṛtātithyaṃ girā sūnṛtayā munim /
nandayitvābravīd brahman pūrṇasya karavāma kim //

When the sage was comfortably seated and offered hospitality, pleasing him with sweet and truthful words, / [Nanda] said: “O holy Brahmin, what can we do for one who is fully fulfilled?

3. When the brahmin had taken a comfortable seat and partaken of his hospitality, Nanda pleased the sage with his truthful and kind words and said, “O brahmin, what service shall we render thee that art naturally accomplished of all purpose?”

10.8.4

mahad-vicalanaṃ nṝṇāṃ gṛhiṇāṃ dīna-cetasām /
niḥśreyasāya bhagavan kalpate nānyathā kvacit //

The wandering of great souls is solely for the ultimate welfare / of householders of wretched minds, O lord, and never otherwise.”

4. The visit of the great, O venerable sage, is for the great good of men who, in their house-hold life, lose all thought (of working for their own good) and it never turns out to be different (the reverse of good).

10.8.5

jyotiṣām ayanaṃ sākṣād yat taj jñānam atīndriyam /
praṇītaṃ bhavatā yena pumān veda parāvaram //

The motion of the heavenly bodies, that supersensory knowledge itself, / was composed by you, through which a man knows the higher and the lower.

5. The science of Astrology, the chief means of knowing what is beyond the range of the senses, that is, the science by which a man may know the past life and future, too, has been propounded by thee.

10.8.6

tvaṃ hi brahma-vidāṃ śreṣṭhaḥ saṃskārān kartum arhasi /
bālayor anayor nṝṇāṃ janmanā brāhmaṇo guruḥ //

You are indeed the foremost among knowers of Brahman; you ought to perform the rites of passage / for these two boys, for a brāhmaṇa is the guru of men from birth.

6. Thou art indeed the foremost among those versed in the Vedas and fit to perform the purifying ceremonies for these two boys: for the brahmin is by birth the preceptor of men.

10.8.7

/0 śrī-garga uvāca
yadūnām aham ācāryaḥ khyātaś ca bhuvi sarvadā /
sutaṃ mayā saṃskṛtaṃ te manyate devakī-sutam //

Śrī Garga said: / I am celebrated in the world as the perpetual teacher of the Yadus; / if a rite is performed by me for your son, he will be considered Devakī's son.

7. & 8. Garga said:—As the priest of the Yadus, I am everywhere well-known in the world; and when I conduct the purificatory ceremony, Kaṃsa of wicked heart would think thy son to be Devakī’s son: for, so intimate is the friendship between thyself and Vasudeva: and that Devakī’s eighth child could not be a female.

10.8.8

kaṃsaḥ pāpa-matiḥ sakhyaṃ tava cānakadundubheḥ /
devakyā aṣṭamo garbho na strī bhavitum arhati //

Kaṃsa is evil-minded; there is friendship between you and Ānakadundubhi; / the eighth child of Devakī could not have been a female.

10.8.9

iti sañcintayañ chrutvā devakyā dārikā-vacaḥ /
api hantā gatāśaṅkas tarhi tan no 'nayo bhavet //

Pondering thus upon hearing the words of Devakī's daughter, / he, having dispelled his doubts, might then kill [him], and that would be our ruin.

9. Having heard the words of Devakī’s daughter and thinking over it thus, Kaṃsa might suspect and kill him; so, that would be a bad policy (a faulty course) on our part.

10.8.10

/0 śrī-nanda uvāca
alakṣito 'smin rahasi māmakair api go-vraje /
kuru dvijāti-saṃskāraṃ svasti-vācana-pūrvakam //

Śrī Nanda said: / Unobserved, in this secluded place in the cow-settlement, unseen even by my people, / perform the rite of the twice-born preceded by the recitation of auspicious blessings.

10. Nanda said:—Unnoticed even by my own people, in this secret place of Vraja, be pleased to conduct for them the purificatory rites due to the brahmin, invoking blessings with mantras.

10.8.11

/0 śrī-śuka uvāca
evaṃ samprārthito vipraḥ sva-cikīrṣitam eva tat /
cakāra nāma-karaṇaṃ gūḍho rahasi bālayoḥ //

Śrī Śuka said: / Thus earnestly requested, the brāhmaṇa performed for the two boys / that very naming rite he himself wished to perform, concealed and in secret.

11. Sri Suka said:—Thus requested and seeing that it was his own plan, the sage brahmin, himself unnoticed, performed secretly the ceremony of naming the two boys.

10.8.12

/0 śrī-garga uvāca
ayaṃ hi rohiṇī-putro ramayan suhṛdo guṇaiḥ /
ākhyāsyate rāma iti balādhikyād balaṃ viduḥ /
yadūnām apṛthag-bhāvāt saṅkarṣaṇam uśanty api //

Śrī Garga said: / This son of Rohiṇī, delighting his kinsmen with his virtues, / will be called Rāma; because of his pre-eminence in strength, they know him as Bala; / and since he unites the Yadus, they also call him Saṅkarṣaṇa.

12. Garga said:—This son of Rohiṇī will indeed delight his friends with his qualities and will be called Rāma; and on account of his great strength they will also call him Bala: on account of the unanimity caused by him among the Yadus, they would call him Saṅkarshaṇa also.

10.8.13

āsan varṇās trayo hy asya gṛhṇato 'nuyugaṃ tanūḥ /
śuklo raktas tathā pīta idānīṃ kṛṣṇatāṃ gataḥ //

Three colors, indeed, did he have when assuming bodies age after age: / white, red, and likewise yellow; now he has become black (kṛṣṇa).

13. In assuming human forms in different Yugas one after another, He (the Almighty Lord) had already appeared in three complexions—white, red and yellow; and now He has adopted the dark.

10.8.14

prāg ayaṃ vasudevasya kvacij jātas tavātmajaḥ /
vāsudeva iti śrīmān abhijñāḥ sampracakṣate //

Formerly, this glorious son of yours was once born to Vasudeva; / therefore, those who know call him Vāsudeva.

14. Formerly born of Vasudeva somewhere else, He is now thy son and the wise would call Him the glorious Vasudeva.

10.8.15

bahūni santi nāmāni rūpāṇi ca sutasya te /
guṇa-karmānurūpāṇi tāny ahaṃ veda no janāḥ //

Many are the names and forms of this son of yours, / corresponding to his qualities and deeds; I know them, but people do not.

15. Thy son has very many names and forms agreeing with His excellent qualities and deeds: I know them, not the common-people.

10.8.16

eṣa vaḥ śreya ādhāsyad gopa-gokula-nandanaḥ /
anena sarva-durgāṇi yūyam añjas tariṣyatha //

This delight of the cowherds and Gokula will secure your highest welfare; / by him you all will easily overcome all dangers.

16. He will bring you prosperity and delight, to Gopas and Gokula as well: and through him you will thoroughly triumph over all difficulties.

10.8.17

purānena vraja-pate sādhavo dasyu-pīḍitāḥ /
arājake rakṣyamāṇā jigyur dasyūn samedhitāḥ //

Formerly, O master of Vraja, the virtuous oppressed by robbers / in a kingless state were protected by him and, prospering, conquered the robbers.

17. O chief of Vraja, in former times, during a state of anarchy, the righteous people harassed by rogues, (but) protected and when strengthened by him, put down the wicked people.

10.8.18

ya etasmin mahā-bhāgāḥ prītiṃ kurvanti mānavāḥ /
nārayo 'bhibhavanty etān viṣṇu-pakṣān ivāsurāḥ //

Those fortunate men who cultivate loving affection for him, / enemies do not overpower them, just as the demons cannot overpower those on Viṣṇu's side.

18. Those highly blessed men that find delight in Him, enemies do not conquer, just as Asuras do not vanquish those who belong to the side of Vishnu.

10.8.19

tasmān nandātmajo 'yaṃ te nārāyaṇa-samo guṇaiḥ /
śriyā kīrtyānubhāvena gopāyasva samāhitaḥ //

Therefore, O Nanda, this son of yours is equal to Nārāyaṇa in his qualities, / in splendour, fame, and power; protect him with careful attention.

19. Therefore, O Nanda, this son of thine is equal to only Narayana by His excellent qualities, by His glories, fame and prowess; so do thou with an attentive mind and heart, look after Him.

10.8.20

/0 śrī-śuka uvāca
ity ātmānaṃ samādiśya garge ca sva-gṛhaṃ gate /
nandaḥ pramudito mene ātmānaṃ pūrṇam āśiṣām //

Śrī Śuka said: / Having thus instructed him, when Garga departed for his own home, / Nanda, overjoyed, considered himself fulfilled in all blessings.

20. When Garga advised him thus (indicated the supreme nature of Krishna) and went home, the joyous Nanda thought himself wholly blessed.

10.8.21

kālena vrajatālpena gokule rāma-keśavau /
jānubhyāṃ saha pāṇibhyāṃ riṅgamāṇau vijahratuḥ //

With a short time passing, Rāma and Keśava in Gokula / sported, crawling on their knees and hands.

21. In a short time Rama and Kesava began to creep on all fours and sportfully went about all Vraja.

10.8.21.p1

tāv aṅghri-yugmam anukṛṣya sarīsṛpantau $ ghoṣa-praghoṣa-ruciraṃ vraja-kardameṣu &

Dragging their pair of feet, crawling through the mud of Vraja, delightful with the tinkling sound [of their ornaments],

22. The two children dragged their (little) feet charming with the tinkling sounds of ornaments on them, through the moist places of Vraja. Themselves delighted with those sounds they would sometimes follow passers-by a few steps: then (as if) confounded and frightened they would return to their mothers' side.

10.8.22

tan-nāda-hṛṣṭa-manasāv anusṛtya lokaṃ % mugdha-prabhītavad upeyatur anti mātroḥ //

their minds delighted by that sound, following people, they approached their mothers' presence, looking as if charmingly terrified.

10.8.22.p2

tan-mātarau nija-sutau ghṛṇayā snuvantyau $ paṅkāṅga-rāga-rucirāv upagṛhya dorbhyām &

Their two mothers, with their breasts flowing with milk out of tenderness, lifted up their own sons, lovely with mud smeared over their limbs, in their arms,

23. With bosoms overflowing with the milk of affection their mothers would embrace with their arms their sons who looked charmingly beautiful with their limbs besmeared with mire. While suckling them, they saw their faces bright with winning smiles and little teeth, and felt transported with joy.

10.8.22.p3

tan-mātarau nija-sutau ghṛṇayā snuvantyau $ paṅkāṅga-rāga-rucirāv upagṛhya dorbhyām &

Their two mothers, with their breasts flowing with milk out of tenderness, lifted up their own sons, lovely with mud smeared over their limbs, in their arms,

10.8.23

dattvā stanaṃ prapibatoḥ sma mukhaṃ nirīkṣya % mugdha-smitālpa-daśanaṃ yayatuḥ pramodam //

and giving them the breast, attained joy gazing upon the faces of the two drinking, adorned with charming smiles and tiny teeth.

10.8.23.p2

yarhy aṅganā-darśanīya-kumāra-līlāv $ antar-vraje tad abalāḥ pragṛhīta-pucchaiḥ &

When, inside Vraja, the two engaged in childhood play delightful for women to behold, then the women,

24. When old enough to be engaged in such childish sports as to engage the eye of women, they used to catch hold of the tails of

10.8.23.p3

yarhy aṅganā-darśanīya-kumāra-līlāv $ antar-vraje tad abalāḥ pragṛhīta-pucchaiḥ &

When, inside Vraja, the two engaged in childhood play delightful for women to behold, then the women,

calves in Vraja, by which they were dragged this way and that, the women of Vraja would leave their houses in raptures over the sight and stand laughing.

10.8.24

vatsair itas tata ubhāv anukṛṣyamāṇau % prekṣantya ujjhita-gṛhā jahṛṣur hasantyaḥ //

leaving their homes, watched with joy, laughing, as the two were dragged hither and thither by calves whose tails they had grasped.

10.8.24.p2

śṛṅgy-agni-daṃṣṭry-asi-jala-dvija-kaṇṭakebhyaḥ $ krīḍā-parāv aticalau sva-sutau niṣeddhum &

Unable to keep their two sons, intent on play and excessively restless, away from horned beasts, fire, fanged creatures, swords, water, birds, and thorns,

25. Unable to prevent (protect) their very active and playful sons from horned animals, fire, animals of sharp teeth and tusks, from swords (serpents), water, (cruel) birds and thorns and also to attend to their house-hold duties, their mothers were in a restless state of mind (i.e. full of anxiety).

10.8.24.p3

śṛṅgy-agni-daṃṣṭry-asi-jala-dvija-kaṇṭakebhyaḥ $ krīḍā-parāv aticalau sva-sutau niṣeddhum &

Unable to keep their two sons, intent on play and excessively restless, away from horned beasts, fire, fanged creatures, swords, water, birds, and thorns,

10.8.25

gṛhyāṇi kartum api yatra na taj-jananyau % śekāta āpatur alaṃ manaso 'navasthām //

and unable even to perform household chores, their mothers fell into an utter restlessness of mind.

10.8.26

kālenālpena rājarṣe rāmaḥ kṛṣṇaś ca gokule /
aghṛṣṭa-jānubhiḥ padbhir vicakramatur añjasā //

In a short time, O royal seer, Rāma and Kṛṣṇa in Gokula / walked swiftly on feet without their knees touching the ground.

26. In a short time, O saintly king, Rama and Krishna began to walk in Gokula beautifully without resting on their knees (dragging their knees).

10.8.27

tatas tu bhagavān kṛṣṇo vayasyair vraja-bālakaiḥ /
saha-rāmo vraja-strīṇāṃ cikrīḍe janayan mudam //

Then the Lord Kṛṣṇa, accompanied by Rāma and with his companions, the boys of Vraja, / played, generating delight for the women of Vraja.

27. Then in course of time the glorious Krishna (Vishnu) played with Rama and the boys of his age in Vraja, bringing joy to the women of Vraja.

10.8.28

kṛṣṇasya gopyo ruciraṃ vīkṣya kaumāra-cāpalam /
śṛṇvantyāḥ kila tan-mātur iti hocuḥ samāgatāḥ //

The gopīs, seeing the delightful childhood restlessness of Kṛṣṇa, / assembled together and spoke thus, indeed, while his mother listened:

28. The Gopa women observed the charming boyish pranks of Krishna, came in a body and reported them to His mother who listened (with pleasure), thus:

10.8.28.p1

vatsān muñcan kvacid asamaye krośa-sañjāta-hāsaḥ $ steyaṃ svādv atty atha dadhi-payaḥ kalpitaiḥ steya-yogaiḥ &

Releasing the calves at an untimely hour, laughing when they bellow, he steals and eats sweet yogurt and milk by devised methods of theft;

29. "Now He untethers calves out of season, now he laughs outright if threatened, now of this stolen (butter and the like) he eats what is sweet: now again before tasting himself he divides among monkeys and cats curd and milk stealthily got into his hands; or if he would not eat of it, he would break the pot, if he finds nothing he gets angry with the inmates of the house, or he goes out setting children acrying.

10.8.29

markān bhokṣyan vibhajati sa cen nātti bhāṇḍaṃ bhinnatti % dravyālābhe sagṛha-kupito yāty upakrośya tokān //

about to eat, he shares it with the monkeys; if a monkey does not eat, he breaks the pot; when he finds no food, angry with the house, he goes away after pinching the children.

10.8.29.p2

hastāgrāhye racayati vidhiṃ pīṭhakolūkhalādyaiś $ chidraṃ hy antar-nihita-vayunaḥ śikya-bhāṇḍeṣu tad-vit &

When it cannot be reached by hand, he devises a means with small stools, mortars, and the like; he knows what is inside and makes a hole in the pots hanging from swinging shelves;

30. When it is beyond the reach of hands, he adopts, well versed in the art, expedients by piling up stools, mortars etc.; and knowing the contents strikes a hole in the pot; to light up a dark room his own person radient with jewels becomes a lamp for him, when Gopis have their mind and heart absorbed in house-hold duties.

10.8.29.p3

hastāgrāhye racayati vidhiṃ pīṭhakolūkhalādyaiś $ chidraṃ hy antar-nihita-vayunaḥ śikya-bhāṇḍeṣu tad-vit &

When it cannot be reached by hand, he devises a means with small stools, mortars, and the like; he knows what is inside and makes a hole in the pots hanging from swinging shelves;

10.8.30

dhvāntāgāre dhṛta-maṇi-gaṇaṃ svāṅgam artha-pradīpaṃ % kāle gopyo yarhi gṛha-kṛtyeṣu suvyagra-cittāḥ //

in a dark room, his own body, bearing gleaming jewels, becomes a lamp for the purpose at that time when the cowherd women have their minds fully engrossed in household chores.

10.8.30.p2

evaṃ dhārṣṭyāny uśati kurute mehanādīni vāstau $ steyopāyair viracita-kṛtiḥ supratīko yathāste &

Thus, in clean places, he commits audacious acts such as urinating on the floor; having accomplished his deeds through means of theft, he sits quietly like an innocent child;

31. Similarly, he is bold enough to retort when rebuked, commits nuisance in the premises of the house, O beautiful one

(Yasoda)! Having done all his work, using all expedients, of stealing, he (now) stands beside thee like a very quiet boy. Though thus told in detail of the facts by the women who watched his charming face and terrified eyes, Yasoda full of smiles could not bring herself to rebuke him.

10.8.30.p3

evaṃ dhārṣṭyāny uśati kurute mehanādīni vāstau $ steyopāyair viracita-kṛtiḥ supratīko yathāste &

Thus, in clean places, he commits audacious acts such as urinating on the floor; having accomplished his deeds through means of theft, he sits quietly like an innocent child;

10.8.31

itthaṃ strībhiḥ sa-bhaya-nayana-śrī-mukhālokinībhir % vyākhyātārthā prahasita-mukhī na hy upālabdhum aicchat //

when the matters were thus narrated by the women who were gazing upon the beautiful face with fearful eyes, [Yaśodā], her face laughing, did not at all wish to scold him.

10.8.32

ekadā krīḍamānās te rāmādyā gopa-dārakāḥ /
kṛṣṇo mṛdaṃ bhakṣitavān iti mātre nyavedayan //

Once, while playing, those cowherd boys headed by Rāma / reported to his mother: 'Kṛṣṇa has eaten earth!'

32. One day, those Gopa boys led by Rama played together; and (on their return) they complained to his mother Yasoda, "Krishna has eaten of earth."

10.8.33

sā gṛhītvā kare kṛṣṇam upālabhya hitaiṣiṇī /
yaśodā bhaya-sambhrānta- prekṣaṇākṣam abhāṣata //

Taking Kṛṣṇa by the hand and wishing him well, / Yaśodā scolded him, whose eyes were trembling in fear, and said:

33. Taking Krishna (her son) by the hand and anxious about his health she rebuked him whose eyes were swimming (as it were) with fear, and said:

10.8.34

kasmān mṛdam adāntātman bhavān bhakṣitavān rahaḥ /
vadanti tāvakā hy ete kumārās te 'grajo 'py ayam //

'Why have you, O unruly one, eaten earth in secret? / These boys, your companions, and this elder brother of yours say so!'

34. "O my naughty child, why did you eat earth in secret, and these boys, thy friends, tell me, and even thy brother Rama (tells me of it).

10.8.35

nāhaṃ bhakṣitavān amba sarve mithyābhiśaṃsinaḥ /
yadi satya-giras tarhi samakṣaṃ paśya me mukham //

'I have not eaten, mother; they are all making false accusations! / If their words are true, then look directly into my mouth!'

35. The Lord Krishna said:—I did not eat, O mother; all these tell a lie; if they speak true, do thou, mother, thyself, look into my mouth.

10.8.36

yady evaṃ tarhi vyādehī- ty uktaḥ sa bhagavān hariḥ /
vyādattāvyāhataiśvaryaḥ krīḍā-manuja-bālakaḥ //

'If so, then open your mouth,' thus addressed, the Lord Hari, / whose divine sovereignty is unhindered, playing as a human child, opened his mouth.

36. (The mother said), "If so, open thy mouth"; thus asked, the glorious Hari of unlimited powers in the form of a sportful child opened his mouth.

10.8.37

sā tatra dadṛśe viśvaṃ jagat sthāsnu ca khaṃ diśaḥ /
sādri-dvīpābdhi-bhūgolaṃ sa-vāyv-agnīndu-tārakam //

There she beheld the whole universe, the moving and the stationary, the sky and the directions, / the terrestrial globe with mountains, continents, and oceans, along with the wind, fire, moon, and stars.

37. Therein she saw the whole Universe of mobile and immobile creatures, the sky, the cardinal points, mountains, continents, and seas, the whole globe of earth, air, fire, the moon and stars.

10.8.38

jyotiś-cakraṃ jalaṃ tejo nabhasvān viyad eva ca /
vaikārikāṇīndriyāṇi mano mātrā guṇās trayaḥ //

the circle of constellations, water, fire, wind, and sky itself, / the senses born of egoism, the mind, subtle elements, and the three qualities,

38. (She also saw there) the whole planetary system, water, fire, wind, the gods, the heavens, the senses, the mind, the objects and the three gunas.

10.8.39

etad vicitraṃ saha-jīva-kāla- svabhāva-karmāśaya-liṅga-bhedam /
sūnos tanau vīkṣya vidāritāsye vrajaṃ sahātmānam avāpa śaṅkām //

and this entire manifold [universe], with its divisions of individual souls, time, / nature, accumulated karma, and physical bodies— / beholding all this, along with Vraja and herself, within the open mouth of her son, she was struck with awe and doubt:

39. In her child's body, in his little mouth, she saw this wonderful Universe of the Jiva, Kala, Svabhava, Karma and Asaya, as well as the various bodies produced by them, as also Vraja and

herself; and she was filled with fear (she was beside) herself and could not believe her own eyes and mused thus:—

10.8.40

kiṃ svapna etad uta devamāyā kiṃ vā madīyo bata buddhi-mohaḥ /
atho amuṣyaiva mamārbhakasya yaḥ kaścanautpattika ātma-yogaḥ //

“Is this a dream, or the creative power of God, or is it rather a delusion of my own intellect? / Or could it be some inherent, mystic power belonging to this child of mine?

40. "Is this a dream? is it a strange vision exhibited by the Lord? or is it a delusion of my own mind? or is it some inborn divine power of this, my child's own?

10.8.41

atho yathāvan na vitarka-gocaraṃ ceto-manaḥ-karma-vacobhir añjasā /
yad-āśrayaṃ yena yataḥ pratīyate sudurvibhāvyaṃ praṇatāsmi tat-padam //

Therefore, I bow down to the feet of That which cannot be properly grasped by thought, mind, action, or speech, / That upon which [all this] rests, by which and from which it is perceived, being utterly inconceivable.

41. Since it is something which cannot be distinctly made out by the mind, the heart, efforts and words, I bow to that Supreme One which is beyond comprehension, on which depends all this world, by which it is pervaded, which is grasped by the power of the mind and from which all this proceeds.

10.8.42

ahaṃ mamāsau patir eṣa me suto vrajeśvarasyākhila-vittapā satī /
gopyaś ca gopāḥ saha-godhanāś ca me yan-māyayetthaṃ kumatiḥ sa me gatiḥ //

‘I am this; this is my husband; this is my son; I am the virtuous wife of the king of Vraja, custodian of all his wealth; / and the milkmaids, the cowherds, and their cattle are all mine’— / He by whose creative power such foolish delusion arises is my only refuge.”

42. May He be my asylum, by whose Maya the wrong notion arises thus. "I am; he is my husband, 'this is my son, 'I am the chaste queen and mistress of all the wealth of the Lord of Vraja; these Gopas and Gopies and all this wealth of cattle are mine."

10.8.43

itthaṃ vidita-tattvāyāṃ gopikāyāṃ sa īśvaraḥ /
vaiṣṇavīṃ vyatanon māyāṃ putra-snehamayīṃ vibhuḥ //

When the cowherd woman had thus realized the truth, the almighty Lord / spread His Vaiṣṇava creative power, consisting of maternal affection.

43. When she had thus a distinct grasp of truth, the Supreme Lord (again) cast over her the Vaishnava power (spell) which made her love Him as her own son (as before).

10.8.44

sadyo naṣṭa-smṛtir gopī sāropyāroham ātmajam /
pravṛddha-sneha-kalila- hṛdayāsīd yathā purā //

Instantly losing that memory, the cowherd woman placed her son on her lap, / and her heart became overflowing with swelling love, just as before.

44. In an instant Yasoda lost all her memory of the vision and as before, placed her son on her lap with a heart overflowing with intense affection.

10.8.45

trayyā copaniṣadbhiś ca sāṅkhya-yogaiś ca sātvataiḥ /
upagīyamāna-māhātmyaṃ hariṃ sāmanyatātmajam //

Hari, whose majesty is sung by the threefold Veda, the Upaniṣads, / the systems of Sāṅkhya and Yoga, and the Sātvata texts, / she considered to be her own son.

45. She thought Hari to be her son, whose glories are sung by the gods, by the Sankhya and Yoga followers, by the Upanishads and the three Vedas in general.

10.8.46

/0 śrī-rājovāca
nandaḥ kim akarod brahman śreya evaṃ mahodayam /
yaśodā ca mahā-bhāgā papau yasyāḥ stanaṃ hariḥ //

The king said:
What auspicious deed of immense fruition did Nanda perform, O brāhmaṇa, / and the highly fortunate Yaśodā, from whose breast Hari drank milk?

46. The king said:—O sage, what meritorious work had Nanda done so as to deserve this great blessing and what had the most fortunate Yasoda done at whose breast Hari was suckled?

10.8.47

pitarau nānvavindetāṃ kṛṣṇodārārbhakehitam /
gāyanty adyāpi kavayo yal loka-śamalāpaham //

His birth parents could not experience those noble childhood pastimes of Kṛṣṇa, / which poets sing of even today to wipe away the sins of the world.

47. What his parents did not understand and see through the glorious activities of their child Krishna, the wise even now sing as the means of absolving the world from its sin.

10.8.48

/0 śrī-śuka uvāca
droṇo vasūnāṃ pravaro dharayā bhāryayā saha /
kariṣyamāṇa ādeśān brahmaṇas tam uvāca ha //

Śrī Śuka said:
Droṇa, the foremost of the Vasus, together with his wife Dharā, / about to carry out the commands of Brahmā, spoke to him thus:

48. Sri Suka said:—Drona, an important one of the eight Vasus, along with his wife Dhara, intent upon carrying out the behests of Brahma, said to him;

10.8.49

jātayor nau mahādeve bhuvi viśveśvare harau /
bhaktiḥ syāt paramā loke yayāñjo durgatiṃ taret //

“When we two are born on earth, may we have supreme devotion / to Hari, the great god and Lord of the universe, by which one easily crosses over calamity in the world.”

49. “When we are born in the world, may we have the highest devotion to Hari, the god of gods and the Supreme Ruler of the Universe—the devotion by which man in the world may certainly get over the evil destiny (the evil force).

10.8.50

astv ity uktaḥ sa bhagavān vraje droṇo mahā-yaśāḥ /
jajñe nanda iti khyāto yaśodā sā dharābhavat //

Having said, “So be it,” that Lord— / the renowned Droṇa was born in Vraja as the famous Nanda, and Dharā became Yaśodā.

50. ‘Let it be so,’ said the worshipful Brahma; and Drona of good name was born and well-known as Nanda and his wife Dhara as Yasoda.

10.8.51

tato bhaktir bhagavati putrī-bhūte janārdane /
dampatyor nitarām āsīd gopa-gopīṣu bhārata //

Therefore, O descendant of Bharata, when the Lord Janārdana became their son, / there arose absolute devotion in that couple, and among the cowherd men and women.

51. Accordingly that couple, of all the Gopas and Gopis, O Bharata, bore intense and devout love to the glorious Lord of heaven, Mukunda, who became their son.

10.8.52

kṛṣṇo brahmaṇa ādeśaṃ satyaṃ kartuṃ vraje vibhuḥ /
saha-rāmo vasaṃś cakre teṣāṃ prītiṃ sva-līlayā //

In order to make true the word of Brahmā, the all-powerful Kṛṣṇa, / living in Vraja along with Rāma, brought them joy through His divine play.

52. To make the words of Brahma true the Omnipresent Lord Krishna with Rama dwelt in Vraja and brought them joy by His sportful activities.