Gopal Champu

[24] Telling the story in the proper order, the story will be in a different order from what is narrated in Bhāgavatam.

Skillful poets put the pastimes in proper order for taste, though Śukadeva spoke from intoxication of prema without following the proper order. ||16||

[25] The younger brother had passed a little less than a hundred days and Balarāma had passed slightly more days.

The mothers were with the children at all times and the father was there sometimes. They would ask the boys, “Is he part of our family?” when Nanda arrived. When their childhood became prominent and they recognized people, splendor spread in the village and the universe like an ocean of nectar. ||17||

[26] Thinking of the appropriate day for giving the names to the children, Vasudeva decided on highly qualified Garga, an ocean of austerity. Going to him alone, he requested Garga to make arrangements for his sons. With a smile Garga said, “I know many things but now give me instruction on what I should do.”

[27] Vasudeva said, “Go to Vraja quickly and perform the saṁskāras of the second born for the two boys living together, without the thread ceremony or the marriage ceremony.

[28] The sage said, “That is proper. I will do as you say.”

[29] When Garga arrived on the morning of the hundredth day, the village was attractive with millions of calves dancing about, jumping here and there. Since the cows had gone to the forest, the pens were empty. Nanda brought only a servant with him to see the beauty of the ceremony. In that pure place, using the eight-syllable mantra, he performed worship of a śālagrāma called Lakśmī-nārāyaṇa whom he had worshiped from childhood and who gave bliss to all by his excellent marks. When he had finished his worship, Garga, the most knowledgeable guru, the best of all sages, with speech like the Sāma Veda, arrived. Seeing the calves prick up their ears, Nanda understood that someone had come.

Garga saw Nanda, who was like the rising moon, not too old, with dazzling face and eyes. He was solidly built, tall, with long arms, spreading joy in all directions. He wore white cloth and was ornamented in his ears and on his hands which shone attractively. He astonished the universe with the affection he had for his son. ||18||

[30] Nanda had desired for a long time that Garga come to Vraja, since the sage was worthy of worship everywhere. Why should he not be seen?

[31] He recognized Garga for being so famous. Nanda with great pleasure, as if having drunk nectar, quickly offered him a seat and offered respects with folded hands, humility and great devotion as if he were the Lord. He worshiped Garga shining like Brahman with many articles which remained after worshipping the Lord. He spoke:

It is not necessary to ask about your health, since when you come all is auspicious. But the wise ask expert questions from you, who is filled with auspiciousness, for their welfare. ||19||

It is impudent to ask you to be welcome since you are most worshipable. As it is suitable in deity worship it is suitable for you as well. ||20||

One should not satisfy a person by words alone though he has all wealth. Those who are incomplete in anyway should be made complete. ||21||

The devotee does not desire his own benefit but works for others’ benefit. Since you have come for others’ benefit, it is proper to tell you about the activities to be done. ||22||

You know astrology and the Vedas. These are for the benefit of others. I ask you about this. ||23||

Be merciful and shower these two boys, one born from me and another from Vasudeva, with the nectar of your knowledge. ||24||

[32] Hearing these words, Garga spoke in a choked voice, “If the donor gives what the asker desires they both obtain benefit. How much can the benefit be described?” ||25||

[33] Praising the sage, Nanda whispered in the ear of the servant, “Do this. Now do this.” He then had the sage inform him about Vasudeva who was being harassed by evil Kaṁsa.

[34] While they were discussing, the servant, understanding the purpose of the visit, entered the inner chambers and brought the sons on their mothers’ laps. Putting the mothers in front, holing a gold plate with flowers and sandalwood, he came by a solitary route.

Seeing from a distance the two children on the chest of their mothers, he quickly rose as if influenced by mantras or gems. The reason for respect was the power of the Lord and nothing external. ||26||

Seeing the two boys playing in the laps of their mothers, his eyes stopped blinking and he could not prevent tears from flowing from his eyes. ||27||

[35] The mothers with their sons approached humbly and in silence offered respects to the sage. He gave blessing in a loud voice:

“O son of Nanda! Give bliss to your father, mother, and all persons related to their dynasties and to all friends of the dynasties, and to the whole universe. O son of Vasudeva! Give bliss to all!” ||28||

[36] Garga who had pronounced blessings sat on his seat by the request of Nanda. In front and somewhat at a distance were the two boys.

They were like viśṇukrānta creepers with white and black flowers. ||29||

[37] On the order of the sage, the two women sat down. Garga’s knowledge senses became absorbed in the boys. Nanda waited for a few moments and then with folded hands expressed his desire:

“A qualified person can make another person qualified. One who gives qualification gets his qualification from the Vedic knowledge. Among all knowers of the Veda you are the best. Please perform the saṁskāras for the two boys born of the twice-born.” ||30||

[38] Garga said, “Though you are born in a kṣatriya dynasty your mother’s side comes from respectable vaiśyas. Brāhmaṇas who have become gurus for vaiśyas should do your saṁskāras. I should not do them.”

[39] Nanda said, “That is true but sometimes with special qualification the normal rule is replaced by a special rule. A person who has faith in the path of renunciation with non-violence will reject violence to animals in sacrifices. Your position as a brāhmaṇa achieves importance by the general rule. How can that important position be decreased by our dynasty which has strong faith? You know this by many scriptural proofs. Therefore do not consider anything else at the moment. After you perform the name ceremony, by that beneficial act, our priests will benefit.”

[40] After considering, Garga spoke something which should be kept secret: “What you say is true. The killer of Devakī’s sons, evil Kaṁsa, will be worried by the words of Durgā. She said ‘A famous guru of the Yadu dynasty will perform the saṁskāra for the child.’ Because of Vasudeva’s worship she became substituted for this child. Divine messages are never false. Otherwise my doing this would be fully condemned.”

[41] Hearing this Nanda became disturbed for a moment. Again, with the chanting of the auspicious prayers, everything would be proper. Thinking in this way he spoke:

alakṣito ’smin rahasi māmakair api go-vraje |

kuru dvijāti-saṁskāraṁ svasti-vācana-pūrvakam ||

“Since your association is auspicious, secretly chant the Vedic hymns and perform the purifying process of second birth here in the cow shed of my house, without the knowledge of anyone else, even my relatives.” SB 10.8.10

[42] Garga said, “Let that be. By your desire things will be auspicious. The time has become suitable unexpectedly. Let the name ceremony begin.” He then performed the invocation for auspiciousness. Indicating the elder brother he spoke:

“Since he will be praised by friends for having the best qualities and will give pleasure to unlimited people he will be called Rāma. Because he is strong he will be called Bala. Because he is equally divided between you, Nanda, and the Yadus including Vasudeva, he will be called Saṅkarṣaṇa.” ||"31||

[43] Indicating the younger child he said:

In Satya, Treta and Kali yugas he is white, red and yellow according to his particular mood. Because he is Śyāma, the root of the forms, he is called Kṛṣṇa in this birth. ||32||

Because your son was born from Vasudeva in a previous birth he will be called Vāsudeva. ||33||

If I do not know all the names describing his qualities and activities and do not know all his forms which are praised by all people, others certainly cannot know. ||34||

In bliss Nanda said to the sage, “All this does not stay in my mind. You, being omniscient, are my shelter.” ||35||

Nanda again spoke, “Please inspect the good and bad results for my son.” When he said this Garga, filled with the power of Brahman, laughed and inspected the good and bad signs of the child. ||36||

[44] These indications have been described in the astrological text called Kha-mānikya (sky ruby). The moon, Mars, Mercury and Saturn are exalted. The ascendant is Taurus. Jupiter is in Pisces, the eleventh house. The sun is in Leo, Venus is in Libra and Rāhu is in Scorpio. It is the eighth lunar day of the dark moon. The birth took place at midnight on Wednesday, during Rohiṇī constellation. At this time lotus-eyed Kṛṣṇa, param brahma, was born.

The moon was in Taurus, Mercury was in Virgo, Saturn was in Libra and Mars was in Capricorn. ||37||

Since your son was born in the year called Vibhāvasu, the universe and Vasu will be pleased with him. ||38||

Since he was born in Rohiṇī constellation, he will be the lord of thousands of cows. Since his ascendant is Taurus he will be lord of millions of bulls. ||39||

Since his planets are dignified, he will have great majesty. The sages will concentrate their minds on him because of his power. ||40||

He will speak all scriptures by his power and destroy the demons while protecting the devotees. ||41||

It is useless to say that you, as the mother and father, will attain good fortune. He will be auspicious for the whole world and for auspicious Śiva. ||42||

His amazing actions will produce great bliss for many people. He will protect the devatās while afflicting the demons, proud of their previous powers. ||43||

It is not surprising that he will deliver you, since you have prema. But he will also liberate all people with false sentiments. ||44||

O Nanda! Your son with all good qualities is equal to Nārāyaṇa. Be careful to protect this child with all your power, wealth and fame. Because you have controlled Nārāyaṇa you have such a son. O king! He will not be able to protect himself unless you help him. ||45||

[45] You will give him many names since he has qualities equal to Nārāyaṇa. I have thus in brief given the meaning of his chart.

[46] Hearing this Nanda was happy. Garga again spoke: “By your desire I have come and will perform the saṁskāras of the twice-born for the two boys. However, piercing the ears and cutting hair cannot be done. See, already there are small holes in his ears. I cannot cut the fine hair. You should do the first grains ceremony. Taking the thread, graduation and marriage you cannot do by your own efforts. I will do these since I am knowledgeable of time and special sacrifices.”

[47] For a few moments Garga just gazed at the two boys, his mind enchanted.

When he saw that the two children were completely attached to their parents, he thought they might be aware of his disguised speech and became reserved. ||46||

With that reserved mind he gave orders to Nanda and then left. But the two boys remained in his mind as if he were still situated in Vraja. ||47||

[48] As he left, Nanda followed him, offering respects along with the two boys. Garga said, “May you remain prosperous with the cows and your son. I am going now.”

[49] Nanda began thinking of his good fortune internally because of having this beautiful son:

“After a long time, I have got a son. Because of such full bliss, I should think that he is equal to Nārāyaṇa. The great souls have indicated this. I have thus become full of bliss.” ||"48||

[50] Secretly he sent millions of cows with gifts, as well as gold coins red like indragopa insects to Garga through cowherd men: “Please use this for your own and others’ sacrifices.”

[51] Calling the local brāhmaṇas he then gave joy to all by celebrating a huge name-giving ceremony publicly.

[52] Understanding this, Madhukaṇṭha spoke with a choked voice:

“The name-giver gives fame to another person by giving him a name. In this case the name- giver Garga became famous by giving names to Kṛṣṇa.” ||49||

[53] Madhukaṇtḥa thought, “Garga has said that Kṛṣṇa is hari-sama (equal to Nārāyaṇa). This is correct. Taking the phrase as a bahuvrīhi compound instead of a tat-puruṣa compound (Kṛṣṇa is equal to Nārāyaṇa) the meaning becomes “Kṛṣṇa is superior to Nārāyaṇa (He to whom Nārāyaṇa is similar).”

[54] He spoke aloud, “You have not described the name-giving ceremony in detail or the giving of grains at all. Please describe this.”

[55] Snigdhakaṇṭha spoke with a smile:

“The name-giving and grain giving both took place in Vraja as great festivals. This is my desire. I cannot describe anything else.” ||50||

[56] Snigdhakaṇṭha spoke with bliss:

Please hear what happened next. After Garga had given the names and left, from that time Nanda and his relatives called Kṛṣṇa and Balarāma by those names. ||51||

When Kṛṣṇa and Balarāma listened with attentive ears, gazed with their eyes, mistook a call for their brother as a call for them, and made their ornaments jingle in a solitary place, all the relatives became filled with bliss. ||52||

When Yaśodā, whose complexion was like that of a rain cloud, called her son by the name given by Nanda, looked at his sweet, happy face and heard his indistinct sounds, which were nectar for the ears, she spread bliss throughout the universe. ||53||

The yard of Nanda’s house became the arena for their crawling. Children who could walk came and became joyful in the company of Kṛṣṇa and Balarāma. ||54||

[57] Even today the poets sing:

Glory to you with Balarāma! You give happiness to Yaśodā by crawling. Showing your infant pastimes and your smile, you destroy the suffering of hundreds of people.

You carefully move your feet in order to give happiness by the sound of your bells.

You enter fearlessly into all the yards. You do not consider the dirt while happily playing.

Associating with unknown people, you give them benefit. You go to your mother quickly.

You hide yourself in the cloth covering Yaśodā’s breast. You hold the breast flowing with milk in your mouth.

Like a lion you smear your limbs with dirt. You are beautiful with dirt mostly removed by Yaśodā.

Drinking milk of one breast you hold the other breast, and your lustrous face is covered with the milk. ||55||

Though kaumara age generally lasts for five years, in this case it lasted three years. But that youthful period of kaiśora which derides previous and later ages does not waver (it is present at all times). ||56||

[58] kālenālpena rājarṣe rāmaḥ kṛṣṇaś ca gokule |

aghṛṣṭa-jānubhiḥ padbhir vicakramatur ojasā ||

O King Parīkṣit, within a very short time both Rāma and Kṛṣṇa began to walk very easily in Gokula on their legs, by their own strength, without the need to crawl. SB 10.8.26

[59] When Pradyumna at one year’s age came from the house of Sambara Śukadeva says:

“Thus the women became bashful and hid themselves here and there, thinking he was Kṛṣṇa.” (SB 10.55.28)

When he has an infant he was also at no other stage than the kaiśora age. This means that he does not give up the sweetness inherent in his mature body (though he is still small). ||57||

[60] The actual kaiśora age manifests with the feelings of love for the gopīs. That bhāva is described:

Longing within the gopī for Kṛṣṇa desires to actualize itself as satisfaction. When satisfaction decreases, longing increases. Though from infancy the actions of longing and satisfaction did not desire to manifest clearly, those actions manifested as tender sweetness. ||58||

[61 Please taste the sweetness of the pastimes in the proper way in verses such as the following.

O King Parīkṣit, within a very short time both Rāma and Kṛṣṇa began to walk very easily in Gokula on their legs, by their own strength, without the need to crawl. SB 10.8.26

[62] Teaching Kṛṣṇa to walk:

In teaching him to walk she would let go of his hands, but when he fell she would quickly go to him. ||59||

Going two or three steps and falling, he would cry. “O son! O son!” Saying this Yaśodā would kiss him and rock him gently. ||60||

When he showed his strength and walked a little further, looking at his mother’s smiling face, he would give her bliss. ||61||

When Kṛṣṇa walked even further from her, he would go slowly, but when he came towards her, he would come quickly, smiling. ||62||

[63] Learning to talk:

First the honey of sweet words flowed from the mouth of Balarāma. ||63||

[64] The nurse made Kṛṣṇa repeat the words.

He said “Mā, mā, tā, tā” and gave joy to his parents and all of Vraja. ||64||

The wonderful appearance of his teeth slightly showing and his pronunciation of words astonished Yaśodā. ||65||

“Are you fit for the world?” “Yes.” “Can you protect our friends?” “Yes.” In this way the mother and son conversed. ||66||

I remember Kṛṣṇa, the good fortune of Vraja, repeating new words like a parrot, pointing to objects and asking about them with his finger, being taught words by his nurses. ||67||

Taught by the mothers, Balarāma learned to call Kṛṣṇa by his name, and Kṛṣṇa called Balarāma “older brother.” ||68||

When asked the names of his body parts by an elder, he had his mother teach him the names, and would touch each limb with his finger. ||69||

[65] The brothers began to talk to each other:

“Come let us go and play.” “Mother will be angry.” “No she won’t.” In this way Kṛṣṇa and Balarāma talked. ||70||

[66] Now hear of the naughty nature of the boys:

They wanted to touch the fangs of a ferocious animal, the hood of an angry snake, the horn of a cow, the flame of a blazing fire, and the sharp edge of a knife. Prevented by their mothers, they became bold. The mothers were astonished by that boldness and forgot their household chores and their bodies. ||71||

“Naughty child! Do not go far away! There is some fierce beast living there.” Hearing those words of their mothers they became more curious to go. ||72||

It was natural that the mothers should be afraid that their children would touch some dangerous object. But poets say that such a situation indicates showing their power. ||73||

If an animal showed a ferocious nature the boys remained calm. Those fond of inference say that these boys would destroy all these sharp-toothed creatures. ||74||

[67] Gradually they became intelligent enough to fool their mothers.

“Fickle child! Do not go there.” Hearing those words of their mothers, they would laugh and with deception do what they wanted to do. ||75||

[68] Though they were young, no one could understand where the boys went for play. If they knew they were there, the boys would hide and no one could detect them.

[69] The two mothers surrounded the path and, engaging clever nurses all around, they would catch the fleeing boys.

[70] Seeing them laugh or cry, the mothers would bring them home, and would get pleasure in rubbing them with oil, bathing them, dressing them, feeding them milk and putting them to sleep.

[71] When the assembly heard this description and smiled, Kṛṣṇa, of kaiśora age, the leader of Nanda’s family, along with Balarāma, made his face attractive with a slight smile and gave delight to everyone’s eyes.

In order to conclude Snigdhakaṇṭha said:

O Nanda! You have given birth to a son who bewilders the sages with his fickle acts in childhood. ||76||

[72] When the joyful talks were completed, noble Nanda sent the speakers to their residences with ornaments and cloth as on previous days.

[1] A prahara is about three hours.

O cowherd! Nanda has great bhakti which gives all benefits. What else except that bhakti can we consider for the child’s welfare? ||25||

If a person’s intelligence is always eager for pure devotion to the Lord, the Lord approaches him and his wealth increases. ||26||

[18] The devatās discussed Kṛṣṇa’s intentions:

“I am a child. I do not know good from bad. I hold on to the neck of anyone who takes me in his lap. If you happen to die, that is not my fault. Please tell me.” ||27||

[19] The elder heroes among the cowherds gave advice: “Gokula has become the residence of demons. You must hide the two boys within the house.”

[20] The women with Kṛṣṇa’s mother, filled with anxiety for some days, protected the child, engaging him in play with many toys. Many infant boys, girls and women came with compassion and saw the joyful play.

Laughing, they would show Kṛṣṇa the toys and make him play with Balarāma. In this way they protected the two boys within the house. ||28||

Sometimes he would show strength and sometimes would stand gently. Showing a high or low nature, he would make the women laugh. ||29|| [

In front of the mothers he would throw up his arms and run around, showing his strength while laughing. When he fell down, he would cry. ||30||

They would order him to bring things, in order to see his strength and intelligence. Sometimes, showing his strength and sometimes not, he would look at them and smile. This would make them laugh. ||31||

When told to bring a particular object, he would agree and bring the object. In this way he gave his mother great happiness. ||32||

When he cried, demanding the moon which was reflected in the churning pot, elder women satisfied him by giving a lump of butter. ||33|| [

When someone would steal a few pennies from him as a joke, he would cry, as if some jewels had been stolen. But he would laugh when he stole jewels from others. ||34||

“O son of Nanda, with attractive childhood! O brother of Balarāma! We will perform āratrika for you. Dance! Dance!” When the women said this he replied with, “thi thi thithi thi” and, keeping the beat with his hands, would dance. ||35||

“O elders! You make me dance!” Saying this he would come before them. “Being most gracious, you dance nicely.” Hearing this he would dance. ||36||

When they would laugh because of his skill or his stumbling, out of shyness while dancing, he would run to his mother’s lap. ||37||

[21] After giving up dancing he would drink milk. Seeing this, Balarāma in an angry mood, desiring attention, would also drink milk from his mother.

[22] When the two boys became tired from playing, the two mothers and aunts would gently put them to sleep.

[23] When they were kept inside and desired to go out to play, Yogamāyā arranged for favorable circumstances for going out by making them grow bigger and stronger.

ekadārbhakam ādāya svāṅkam āropya bhāvinī |

prasnutaṁ pāyayāmāsa stanaṁ sneha-pariplutā ||

pīta-prāyasya jananī sutasya rucira-smitam |

lālayantī mukhaṁ viśvaṁ jṛmbhato dadṛśe idam ||

One day mother Yaśodā, having taken Kṛṣṇa up and placed him on her lap, was feeding him milk from her breast with maternal affection. The milk was flowing from her breast, and the child was drinking it.

O King Parīkṣit, when the child Kṛṣṇa was almost finished drinking his mother’s milk and mother Yaśodā was touching him and looking at his beautiful, brilliantly smiling face, the baby yawned, and mother Yaśodā saw in his mouth the whole universe. SB 10.7.34-5

[24] When he saw his wife full of astonishment, Nanda inquired from her, “I have ordered that the children be confined out of fear of danger. Has that been carried out?”

[25] She said, “It has been done, but it is useless.”

[26] Nanda said, “Oh! Why is that?”

[27] She said, “They have been forbidden from wandering about Vraja. When the child, smiling, yawned, I saw the universe in his mouth.”

[28] Nanda, seeing the strangeness of the situation, became silent, thinking of the child as Nārāyaṇa. After some time he spoke: “If this is so, this is the desire of Nārāyaṇa, who protects his devotees. He has produced all these worries. All this is his arrangement.”

[29] After this, according to Nanda’s words, restrictions were lifted for the boys. One day, Kṛṣṇa, offering respects to Yaśodā, went to play with Balarāma, Śrīrāma, Sudāma and Vasudāma.

[30] When Kṛṣṇa, whose feet are marked with the cakra, ate dirt, Balarāma and others who were engaged by Yaśodā to prevent dangerous play, told Yaśodā what he had done.

[31] Coming secretly, she grabbed his hand and asked, “O fickle boy! Did you do this bad act?”

[32] Bowing his lotus face, he spoke with despair to his mother, “O mother! I didn’t do anything.”

[33] His mother said, “You ate some dirt.”

[34] Her son said, “Who said that?”

[35] His mother said, “All your friends have said this.”

[36] Her son said, “They all stole sweets from their houses and, showing them to each other shamelessly with greed, ate them. I did not want to eat stolen food, so they have tried to silence me by force and trickery. Thinking that I would tell you they have told you a lie because of their insignificant quarrel with me.”

[37] Astonished, his mother, nodding her head, said with a smile, “O king of pretenders! Your older brother has spoken. What do you say?”

[38] Her son said, “They are together speaking lies.”

[39] The mother said, “O liar! O son! Why would Baladeva speak words without proof?”

[40] The son said, “He is on their side. Another day he also ate dirt. Since I was going to inform you of this, he has been speaking lies to make my words false.”

[41] Holding his mouth and smiling, she said, “Do you always eat dirt?”

[42] The son said, “As I said before, they forcibly put something in my throat.”

[43] His mother said, “Rascal! How can I know that?”

[44] The son said, “You can look in my mouth now.”

[45] The mother said with a smile and anger, “Please show me.”

[46] With fear he quickly opened his mouth which had traces of dirt in it.

[47] Understanding Kṛṣṇa’s fear and in order to solve his problem and pacify his mother’s anger with display of a different rasa, Yogamāyā entered within and caused her to see the universe.

[48] Yaśodā then began to reflect:

“I see the world outside, but I see it in his mouth. In the world there is the earth, and in it is Mathurā, within Mathurā is Gokula, and within Gokula is Vraja. I am within Gokula, holding this child. How can this be? How has this happened?” ||38||

[49] Thinking it was a complicated dream, she then verified the situation:

“I am Yaśodā, Nanda is my husband, this is my son, and this is Gokula. I have seen the universe within the mouth of this child by the māyā of the Lord. He should make my intelligence steady.” ||39||

[50] Understanding that thinking of her son as Nārāyaṇa was not appropriate, she then became filled with affection as a mother while showing astonishment for her son who is known by affection when he appears as avatāra. All the scriptures glorify this affection.

nemaṁ viriṣco na bhavo na śrīr apy aṅga-saṁśrayā

prasādaṁ lebhire gopī yat tat prāpa vimuktidāt

Neither Lord Brahmā, nor Lord Śiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother Yaśodā. SB 10.9.20

[51] Hear another amusing story. Kṛṣṇa, who gives bliss to all, heard the attractive words, “Please purchase these fruits.” (SB 10.11.10) Restless-eyed Kṛṣṇa, not finding anything to give, in his small hands took a handful of grains which had fallen on the ground and quickly went to the fruit seller. But in moving quickly the grains fell from his small hands without his knowing. He went to exchange his empty hands for the basket of fruit.

[52] The fruit-seller smiled and was overcome by the sweet expression on his smiling face. Making him hold his eager hands out, the woman from who he begged fruit filled his hands with fruits.

[53] Enchanted by his sweetness, she did not consider whether her basket was full or empty. When Kṛṣṇa entered his house, not seeing that her basket made of leaves was full of jewels and not noticing the load, she became absorbed in Kṛṣṇa’s beauty. She went home to get more fruit for his family members. When she got home and realized she had jewels in her basket, in separation from the attractive face of Kṛṣṇa, the fortunate women began to consider that she had been deprived of the great treasure of his beauty since in seeing him she had forgotten the whole world.

[54] Knowing that he had brought happiness after great difficulties to the woman, he began dancing as if holding great treasure in his hands. He approached his mother and showing sweet, fickle actions, enthusiastically bound all the fruit in the edge of his mother’s cloth.

[55] His mother said, “Where did you get these fruits?”

[56] The son said in half words like a child, “An old fortunate woman collected some fruits and taking the price in grains gave me these fruits.”

[57] His mother said, “O child! Do not trust all people like people of this house.”

[58] The son said, “I do not know about mistrust.”

[59] Seeing the fruit seller return after some time, Kṛṣṇa again went to her and then had his mother distribute the fruits to others at every opportunity.

[60] His mother blissfully distributed the fruit with her trembling hands, but could never exhaust the fruit. For several days, she remained smiling and astonished. Those who tasted the fruit became surprised by the sweetness and could not forget it.

[61] Madhukaṇṭha then thought again in order to describe other pastimes:

It is the custom that when the cows and cowherds go to the forest in the day, the women do cleaning in relation to the cows and the children and calves play by themselves. ||40||

[62] One time when there was no milk in the house, Kṛṣṇa brought his friends from everywhere into the calves’ pen to get milk and closed the doors of the calves’ pen.

Pretending to be cowherds, they took the goats as cows and the young goats as calves, and pretended to milk the goats. ||41||

When the goats acted as cows and the boys acted as cowherds, their talking caused by loud laughter became the milk. ||42||

When Kṛṣṇa in consultation with Balarāma desired to imitate herding the cows, he freed all the new calves. ||43||

Kṛṣṇa and Balarāma, desiring to protect the calves, grabbed their tails. The calves pulled then around the yard along with the other boys. ||44||

[63] Hearing that Kṛṣṇa and Balarāma were coming, following the calves, and then seeing them, the best of women began describing them in broken words.

Kṛṣṇa and Balarāma are playing in a strong sporting mood in this place with their friends while laughing.

They hold the tails of the calves and are skillful at making affectionate quarrels.

Their eyes are happy to see each house. The two hold sticks in their hands like the elder cowherds.

When the calves run fast they follow at the same speed. The two have long braids which move about.

One is white like the autumn cloud and the other is dark like the monsoon cloud.

The two flash rays of lightning with their darting eyes.

Their scattered hair covers their faces. Two lotuses with bees fade in comparison.

One wears fine blue cloth and the other wears fine golden cloth. Ankle bells jingle on their feet. ||45||

[64] In each of the yards the women would say, “I will go ahead” and followed the boys.

They understood that those two boys could immediately produce joy just by their sight and could enchant everyone. They would see the two with their tall and short friends discussing, arguing and contradicting each other. Talking in this way, they praised the two boys on the pretext of describing their friends. Some women made the two boys drink sweet juice whose every sip defeated nectar. One woman gave a beautiful jeweled necklace, the life of her house, and made them use it attractively. One woman began to serve the two boys with a composition of attractive words filled with prema. The women said that they were attracted to seeing all the calves with their ears pointed up but began laughing like persons being praised. Their hair became undone and their minds became unsteady. Saying that they would tell the mothers about their clever behavior, the woman then left that place. Not considering their mothers and fathers, they began scolding the two boys with affectionate quarrels, using deceit. In this pleasurable way, Kṛṣṇa and Balarāma both played during their infant years.

[65] The two mothers, their eyes filled with anxiety, began to go to various solitary places in Vraja on their own, saying, “Where are these two boys?” Nurses, who cursed the boys in anger, though they worshiped them with bliss, went out with the boys’ aunts who talked about the boys, in order to search for them. The two mothers went with other women, talking as they went, making a joyous commotion, “The two must have gone this way.” They followed their footprints while the two boys fled. They went secretly waving their forefingers, so that no one would know that they were approaching. Secretly looking at the boys, from their hiding place they suddenly grabbed the arms of the two boys. But all the boys fled in different directions. Among the women, some who were favorable and some who were opposed to the boys’ naughty behavior went with the two mothers. The nurses for whom the boys had great affection came, bringing the calves.

[66] Coming to different houses and roads, the brother of Balarāma would engage in frivolous actions with his friends. Yaśodā desired to see his boldness but some women, desiring to see her bliss increase, began criticizing his actions, as if quarrelling, while giving her respect. In this way they criticized and resolved their issues.

[67] Yaśodā appeared in the gathering.

She sat on a golden throne and the other women sat on rows of seats while displaying their wealth of love. Tasting Kṛṣṇa’s joyful topics filled with the nectar of prema, Yaśodā satisfied them and they satisfied her. She was a glorious flagpole with her shining limbs in that assembly with the women. ||46||

[68] They exchanged words as follows:

Gopī: Your son does bad things.

Yaśodā: O foul-mouthed woman! What did my son do?

Gopī: He goes around and lets all the calves loose.

Yaśodā: He is helping you.

Gopī: He does this at the wrong time. This causes problems.

Yaśodā: Why would anyone do something without cause?

Gopī: O Yaśodā! He does it without cause.

Yaśodā: Angry woman! Do you not use harsh language?

Gopī: When I revile him, your son simply laughs.

Yaśodā: If you have nothing else in the house, just give him some water and you can control him.

Gopī: He goes from house to house stealing, and then eats the stolen goods with relish.

Yaśodā: Ignorant woman! Is it proper to give such evidence?

Gopī: Your son is the guru for all methods of stealing.

Yaśodā: Liar! Everything you say is impossible.

Gopī: If we place the food high, he climbs up.

Yaśodā: You can keep milk and other things high up so he cannot get them.

Gopī: From far away he pokes holes in the milk pots.

Yaśodā: How does he know the pots have milk in them?

Gopī: He is expert at guessing.

Yaśodā: He is not like that.

Gopī: He knows how to do everything in stealth.

Yaśodā: Ah! You can hide everything in secret places.

Gopī: Because his body acts as a lamp, it is impossible to hide anything in dark places.

Yaśodā: Your body is covered in kuṁkuma so you show yourself to him easily.

Gopī: Your son with the effulgence from his jewels does not know darkness.

Yaśodā: Wwhat child is without ornaments?

Gopī: He feeds food to the monkeys with force.

Yaśodā: But monkeys can eat only a little butter. What are you thinking?

Gopī: If the monkeys cannot eat, he breaks the pots and says everything is contaminated by the monkeys. Then he makes the babies cry.

Yaśodā: I will ask the head women.

Gopī: He makes other boys urinate in the houses.

Yaśodā: No, that is some spilled powder mixed with oil.

Gopī: In front of you he remains obedient.

Yaśodā: Your words are most astonishing. ||47||

[69] Because Yaśodā did not believe they again repeated everything. This is not surprising for the following reason.

All the sense devatās reside hidden within the senses in Goloka. Among them the mind is stolen by Kṛṣṇa. If that is so, what else can he not steal? ||48||

[70] The complaints of the women caused his eyes to dart about and changed the color of his lotus face. Seeing this, Yaśodā laughed and the other women followed with laughter, as if cursing him, “Even if we cannot correct, in your own house atleast he should act correctly.”

[71] Smiling, Yaśodā said, “That is good. I will take your good wishes to heart.”

[72] Considering that he would always come to their houses since Yaśodā had a soft nature, they continued to act in this way.

[73] Madhukaṇṭha then concluded:

“O king of Vraja! The nature of your son is extraordinary. He defeats Tṛnāvarta and is yet afraid of his mother.” ||49||

[74] As on the previous day, putting Nanda in front, taking the pastimes as if they were happening that day into their hearts, everyone returned to their houses.

[1] Rubbing sesame on the body, bathing is sesame water, sesame homa, gifting sesame, eating sesame, planting sesame.

[2] Releasing a fish on a birthday is mentioned in Kṛṣṇa-janma-tithi-vidhi of Rūpa Gosvāmī. It brings long life.