॥ ॐ नमो भगवते वासुदेवाय ॥
॥ अष्टमोऽध्यायः - ८ ॥
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Discourse VIII
The Naming Ceremony of the Lord and His Infantile Sports (Preamble)
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श्रीशुक उवाच ।
गर्गः पुरोहितो राजन् यदूनां सुमहातपाः ।
व्रजं जगाम नन्दस्य वसुदेवप्रचोदितः ॥ १॥
तं दृष्ट्वा परमप्रीतः प्रत्युत्थाय कृताञ्जलिः ।
आनर्चाधोक्षजधिया प्रणिपातपुरःसरम् ॥ २॥
सूपविष्टं कृतातिथ्यं गिरा सूनृतया मुनिम् ।
नन्दयित्वाब्रवीद्ब्रह्मन् पूर्णस्य करवाम किम् ॥ ३॥
महद्विचलनं नॄणां गृहिणां दीनचेतसाम् ।
निःश्रेयसाय भगवन् कल्पते नान्यथा क्वचित् ॥ ४॥
ज्योतिषामयनं साक्षाद्यत्तज्ज्ञानमतीन्द्रियम् ।
प्रणीतं भवता येन पुमान् वेद परावरम् ॥ ५॥
त्वं हि ब्रह्मविदां श्रेष्ठः संस्कारान् कर्तुमर्हसि ।
बालयोरनयोर्नॄणां जन्मना ब्राह्मणो गुरुः ॥ ६॥
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Śrī Śuka began again : Importuned by Vasudeva, Garga, the (family) priest of the Yadus, who was a very great ascetic, O king, repaired to Nanda's Vraja. (1)
Supremely delighted to see him and rising (from his seat) with joined palms by way of welcome Nanda worshipped him, prostrating himself at the very outset and recognizing him to be Lord Viṣṇu (who is above sense-perception). (2)
Delighting the sage with sweet words when hospitality had been offered to him and he was comfortably seated, Nanda said, "O holy one, what can we do for you, who are fully gratified (and want nothing)?" (3)
The stirring out of exalted souls (like you) is directed towards the supreme good of men (like me) attached to their household and distressed in mind, O venerable sage, and is never meant otherwise. (4)
A (popular) treatise on astrology—from which proceeds the knowledge of supersensuous phenomena and through which (any) man can know the cause (of his present happiness and misery in the shape of past good and evil deeds) as well as its effect (in the shape of the pleasurable and painful experiences of this life)—has been directly composed by you. (5)
(Besides being a master of astrology) you are the foremost of the knowers of Veda and are (thus) qualified to perform the purificatory rites (such as the naming ceremony) with respect to these two boys; for a Brāhmaṇa is the preceptor of (all) men by virtue of his (very) birth. (Hence it is not essential that such rites should be performed by one's own preceptor)." (6) (1-6)
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गर्ग उवाच ।
यदूनामहमाचार्यः ख्यातश्च भुवि सर्वतः ।
सुतं मया संस्कृतं ते मन्यते देवकीसुतम् ॥ ७॥
कंसः पापमतिः सख्यं तव चानकदुन्दुभेः ।
देवक्या अष्टमो गर्भो न स्त्री भवितुमर्हति ॥ ८॥
इति सञ्चिन्तयञ्छ्रुत्वा देवक्या दारिकावचः ।
अपि हन्ताऽऽगताशङ्कस्तर्हि तन्नोऽनयो भवेत् ॥ ९॥
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Garga replied : I am the (family) priest of the Yadus and known (as such) all over the globe. People would take your son, if consecrated by me through purificatory rites, as Devaki's son. (7)
Pondering that the eighth progeny of Devaki ought not to be a girl, ever since he has heard the remark of Devaki's daughter (that his slayer has been born somewhere) and bearing in mind the friendship (subsisting) between you and Ānakadundubhi, the evil-minded Kāṁsa may have his suspicion (easily) aroused (by My performing the purificatory rites with respect to your sons, that Vasudeva's eighth child has been removed to your house and is being brought up here by you). If (therefore, God forbid), he should kill your son (under such suspicion), that would (prove to) be a (serious) blunder on our part. (8-9) (7-9)
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नन्द उवाच ।
अलक्षितोऽस्मिन् रहसि मामकैरपि गोव्रजे ।
कुरु द्विजातिसंस्कारं स्वस्तिवाचनपूर्वकम् ॥ १०॥
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Nanda said : Unperceived even by my (own) people, (kindly) perform in this cow-pen in secret the purificatory rite the naming ceremony appropriate to a member of the twice-born classes, after uttering the benedictory hymns. (10) (10)
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श्रीशुक उवाच ।
एवं सम्प्रार्थितो विप्रः स्वचिकीर्षितमेव तत् ।
चकार नामकरणं गूढो रहसि बालयोः ॥ ११॥
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Śrī Śuka went on : Thus entreated (by Nanda), and (himself) remaining concealed, the sage performed in secret the naming ceremony with respect to the two boys (the sons of Rohiṇī and Yaśodā); (for) that was sought to be done by himself. (11) (11)
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गर्ग उवाच ।
अयं हि रोहिणीपुत्रो रमयन् सुहृदो गुणैः ।
आख्यास्यते राम इति बलाधिक्याद्बलं विदुः ।
यदूनामपृथग्भावात्सङ्कर्षणमुशन्त्युत ॥ १२॥
आसन् वर्णास्त्रयो ह्यस्य गृह्णतोऽनुयुगं तनूः ।
शुक्लो रक्तस्तथा पीत इदानीं कृष्णतां गतः ॥ १३॥
प्रागयं वसुदेवस्य क्वचिज्जातस्तवात्मजः ।
वासुदेव इति श्रीमानभिज्ञाः सम्प्रचक्षते ॥ १४॥
बहूनि सन्ति नामानि रूपाणि च सुतस्य ते ।
गुणकर्मानुरूपाणि तान्यहं वेद नो जनाः ॥ १५॥
एष वः श्रेय आधास्यद्गोपगोकुलनन्दनः ।
अनेन सर्वदुर्गाणि यूयमञ्जस्तरिष्यथ ॥ १६॥
पुरानेन व्रजपते साधवो दस्युपीडिताः ।
अराजके रक्ष्यमाणा जिग्युर्दस्यून् समेधिताः ॥ १७॥
य एतस्मिन् महाभागाः प्रीतिं कुर्वन्ति मानवाः ।
नारयोऽभिभवन्त्येतान् विष्णुपक्षानिवासुराः ॥ १८॥
तस्मान्नन्दात्मजोऽयं ते नारायणसमो गुणैः ।
श्रिया कीर्त्यानुभावेन गोपायस्व समाहितः ॥ १९॥
इत्यात्मानं समादिश्य गर्गे च स्वगृहं गते ।
नन्दः प्रमुदितो मेने आत्मानं पूर्णमाशिषाम् ॥ २०॥
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Garga observed : Delighting his kinsfolk with his excellences, this son of Rohiṇī, as a matter of fact, will be styled as Rāma (the delighter of the people); and due to his superiority of strength people will remember him as Bala (strength personified). (Nay,) because of his observing no distinction (inter se) between the Yadus* (viz., between yourselves, on the one hand, and Vasudeva etc., on the other) people will also recognize him as Saṅkarṣaṇa (the unifier). (12)
Taking (diverse) forms indeed in each Yuga, Yaśodā's son has manifested three (different) colours, viz., white, red and yellow; this time he has assumed a dark complexion (13)
Some time in the past this son of yours was born in the house of Vasudeva; (hence) the wise (who know this truth) will duly designate him as the glorious Vāsudeva (son of Vasudeva). (14)
There are numerous names and forms of your son, conforming to his excellences and actions. I (alone) know them, not the commonality. (15)
The delight of the cowherds, nay, of the entire Gokula, this boy will bring you happiness. By his help you will easily surmount all difficulties. (16)
Protected and strengthened by him during a period of anarchy in former times, O lord of Vraja, pious souls, tormented by robbers, (eventually) conquered them. (17)
Enemies cannot overpower those highly blessed souls who offer love to this boy, any more than demons can overpower those whose cause has been espoused by Lord Viṣṇu. (18)
Therefore, this son of yours, O Nanda, is a compeer of Lord Nārāyaṇa in point of excellences, splendour, fame and glory. (Please) look after him intently. (19)
And, when Garga, having duly instructed Nanda, had returned to his abode (at Mathurā), Nanda felt much delighted and deemed himself full of (all) blessings. (20) (12-20)
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यादवेष्वपि सर्वेषु भवन्तो मम वक्ष्याः ।
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- In the Hanvamśa (The Supplement of the Mahābhārata) Śrī Balarāma says to Nanda:—
Even among the Yadavas you are (particularly) beloved of me.
(Preamble)
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कालेन व्रजताल्पेन गोकुले रामकेशवौ ।
जानुभ्यां सह पाणिभ्यां रिङ्गमाणौ विजह्रतुः ॥ २१॥
तावङ्घ्रियुग्ममनुकृष्य सरीसृपन्तौ
घोषप्रघोषरुचिरं व्रजकर्दमेषु ।
तन्नादहृष्टमनसावनुसृत्य लोकं
मुग्धप्रभीतवदुपेयतुरन्ति मात्रोः ॥ २२॥
तन्मातरौ निजसुतौ घृणया स्नुवन्त्यौ
पङ्काङ्गरागरुचिरावुपगुह्य दोर्भ्याम् ।
दत्त्वा स्तनं प्रपिबतोः स्म मुखं निरीक्ष्य
मुग्धस्मिताल्पदशनं ययतुः प्रमोदम् ॥ २३॥
यर्ह्यङ्गना दर्शनीयकुमारलीला-
वन्तर्व्रजेतदबलाः प्रगृहीतपुच्छैः ।
वत्सैरितस्तत उभावनुकृष्यमाणौ
प्रेक्षन्त्य उज्झितगृहा जहृषुर्हसन्त्यः ॥ २४॥
शृङ्ग्यग्निदंष्ट्र्यसिजलद्विजकण्टकेभ्यः
क्रीडापरावतिचलौ स्वसुतौ निषेद्धुम् ।
गृह्याणि कर्तुमपि यत्र न तज्जनन्यौ
शेकात आपतुरलं मनसोऽनवस्थाम् ॥ २५॥
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Not long afterwards, Balarāma and Keśava (Śrī Kṛṣṇa) began to sport in Gokula going about on hands and knees. (21)
Moving briskly on the muddy grounds of Vraja dragging both their feet behind in a (most) charming way—the tiny bells of Their anklets and girdle making a tinkling noise and Their mind delighted to hear their sound—and following any passer-by (to some distance), the two Boys would (soon) return to Their mothers like innocent and terrified babes (when the passer-by would turn round and look at Them and They discovered him to be a stranger). (22)
Folding in their arms their Sons—who looked charming with mud, that served to beautify Their person as a paint—and giving Them suck, Their two mothers, whose breasts were overflowing with milk due to their (motherly) affection, experienced ecstatic joy indeed to behold Their countenance bright with a winning smile and small teeth (even) as They sucked their breasts with relish. (23)
When the two Boys were old enough to be engaged in boyish sports, (so) captivating to the eyes of young women, the latter would then feel delighted to gaze on Them both being dragged behind hither and thither in the interior of Vraja by calves whose tails were tightly seized by Them, and stood laughing leaving their homestead. (24)
When Their mothers did not succeed in restraining their most restless Sons—absorbed as They were in play—from horned animals and those having sharp teeth, fire, sword, water, birds and thorns, nor could they attend to their domestic duties, they would experience a great distraction of mind. (25) (21-25)
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कालेनाल्पेन राजर्षे रामः कृष्णश्च गोकुले ।
अघृष्टजानुभिः पद्भिर्विचक्रमतुरञ्जसा ॥ २६॥
ततस्तु भगवान् कृष्णो वयस्यैर्व्रजबालकैः ।
सह रामो व्रजस्त्रीणां चिक्रीडे जनयन् मुदम् ॥ २७॥
कृष्णस्य गोप्यो रुचिरं वीक्ष्य कौमारचापलम् ।
शृण्वन्त्याः किल तन्मातुरिति होचुः समागताः ॥ २८॥
वत्सान् मुञ्चन् क्वचिदसमये क्रोशसञ्जातहासः
स्तेयं स्वाद्वत्त्यथ दधि पयः कल्पितैः स्तेययोगैः ।
मर्कान् भोक्ष्यन् विभजति स चेन्नात्ति भाण्डं भिन्नत्ति
द्रव्यालाभे स गृहकुपितो यात्युपक्रोश्य तोकान् ॥ २९॥
हस्ताग्राह्ये रचयति विधिं पीठकोलूखलाद्यैः
छिद्रं ह्यन्तर्निहितवयुनः शिक्यभाण्डेषु तद्वित् ।
ध्वान्तागारे धृतमणिगणं स्वाङ्गमर्थप्रदीपं
काले गोप्यो यर्हि गृहकृत्येषु सुव्यग्रचित्ताः ॥ ३०॥
एवं धार्ष्ट्यान्युशति कुरुते मेहनादीनि वास्तौ
स्तेयोपायैर्विरचितकृतिः सुप्रतीको यथाऽऽस्ते ।
इत्थं स्त्रीभिः सभयनयनश्रीमुखालोकिनीभिः
व्याख्यातार्था प्रहसितमुखी न ह्युपालब्धुमैच्छत् ॥ ३१॥
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After a short time, O royal sage, Balarāma and Śrī Kṛṣṇa began to move about with ease in Gokula on Their feet without rubbing Their knees (against the ground). (26)
Then, in course of time, Lord Śrī Kṛṣṇa, accompanied by Balarāma, began to sport with the boys of Vraja of His own age, bringing delight to the women of Vraja (thereby). (27)
Gazing on the charming boyish pranks of Śrī Kṛṣṇa, the cowherd women (of Vraja) called (at His residence) in a body and actually spoke as follows to His mother, who was all ears:—(28)
Occasionally untethering the calves before time (when we are unwary, and thus allowing them to suck the whole milk of their mothers) and with his visibility excited by scolding, your darling swallows our tasteful curds and milk stolen through thieving devices contrived by Him. He (not only quaffs them himself, but) deals them out in order to feed monkeys; and, if a monkey drinks no more, he smashes the (very) jar (containing curds and milk). (Nay,) enraged with the people of the house on getting no material (to eat), he departs setting the infants (of the house) a crying (by pinching them). (29)
Where the milk etc., is kept (in swings etc.) hanging beyond the reach of his hands, he contrives plans (to get at it) with the help of wooden seats and mortars etc., (placed one upon another). Possessed of insight into the contents (of the pots) and expert in (the art of) making holes, he strikes holes into the pots placed in swings (where the aforesaid expedients fail). In a dark room he uses his own person, wearing hosts of gems, as a lamp to reveal things and he does all this at a time when the cowherd women have their mind fully engrossed in their household duties. (30)
He commits nuisance in our tidy houses and does other such mischievous acts. And having accomplished his work through pilfering devices, he sits (by your side) as a very innocent boy." Yaśodā, to whom the matter was thus reported at length by the (cowherd) women—who watched the charming countenance (of Śrī Kṛṣṇa) gazing with terrified eyes—did not feel inclined (even) to rebuke her son and stood with a laughing face. (31) (26-31)
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एकदा क्रीडमानास्ते रामाद्या गोपदारकाः ।
कृष्णो मृदं भक्षितवानिति मात्रे न्यवेदयन् ॥ ३२॥
सा गृहीत्वा करे कृष्णमुपालभ्य हितैषिणी ।
यशोदा भयसम्भ्रान्तप्रेक्षणाक्षमभाषत ॥ ३३॥
कस्मान्मृदमदान्तात्मन् भवान् भक्षितवान् रहः ।
वदन्ति तावका ह्येते कुमारास्तेऽग्रजोऽप्ययम् ॥ ३४॥
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One day, while at play, the cowherd boys headed by Balarāma complained to Yaśodā (the mother of Śrī Kṛṣṇa), that Kṛṣṇa had eaten earth. (32)
Taking Śrī Kṛṣṇa by the hand and chiding him, the said Yaśodā, who sought his welfare and found that His eyes cast a bewildered look, spoke to Him (as follows):—(33)
"Why did you eat earth surreptitiously, O unruly child ? Indeed these boys, your playmates, as well as this elder brother of yours say so." (34) (32-34)
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श्रीकृष्ण उवाच ।
नाहं भक्षितवानम्ब सर्वे मिथ्याभिशंसिनः ।
यदि सत्यगिरस्तर्हि समक्षं पश्य मे मुखम् ॥ ३५॥
यद्येवं तर्हि व्यादेहीत्युक्तः स भगवान् हरिः ।
व्यादत्ताव्याहतैश्वर्यः क्रीडामनुजबालकः ॥ ३६॥
सा तत्र ददृशे विश्वं जगत्स्थास्नु च खं दिशः ।
साद्रिद्वीपाब्धिभूगोलं स वाय्वग्नीन्दुतारकम् ॥ ३७॥
ज्योतिश्चक्रं जलं तेजो नभस्वान् वियदेव च ।
वैकारिकाणीन्द्रियाणि मनो मात्रा गुणास्त्रयः ॥ ३८॥
एतद्विचित्रं सह जीवकाल-
स्वभावकर्माशयलिङ्गभेदम् ।
सूनोस्तनौ वीक्ष्य विदारितास्ये
व्रजं सहात्मानमवाप शङ्काम् ॥ ३९॥
किं स्वप्न एतदुत देवमाया
किं वा मदीयो बत बुद्धिमोहः ।
अथो अमुष्यैव ममार्भकस्य
यः कश्चनौत्पत्तिक आत्मयोगः ॥ ४०॥
अथो यथावन्न वितर्कगोचरं
चेतो मनःकर्मवचोभिरञ्जसा ।
यदाश्रयं येन यतः प्रतीयते
सुदुर्विभाव्यं प्रणतास्मि तत्पदम् ॥ ४१॥
अहं ममासौ पतिरेष मे सुतो
व्रजेश्वरस्याखिलवित्तपा सती ।
गोप्यश्च गोपाः सह गोधनाश्च मे
यन्माययेत्थं कुमतिः स मे गतिः ॥ ४२॥
इत्थं विदिततत्त्वायां गोपिकायां स ईश्वरः ।
वैष्णवीं व्यतनोन्मायां पुत्रस्नेहमयीं विभुः ॥ ४३॥
सद्योनष्टस्मृतिर्गोपी साऽऽरोप्यारोहमात्मजम् ।
प्रवृद्धस्नेहकलिलहृदयाऽऽसीद्यथा पुरा ॥ ४४॥
त्रय्या चोपनिषद्भिश्च साङ्ख्ययोगैश्च सात्वतैः ।
उपगीयमानमाहात्म्यं हरिं सामन्यतात्मजम् ॥ ४५॥
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Śrī Kṛṣṇa replied : I never ate earth, O mother ! They are all liars. If (it is urged) they are truthful, then examine my mouth with your own eyes (in order to verify their veracity). (35)
"If so, then open your mouth!" Thus urged, the aforesaid Lord Śrī Hari, whose lordship is (ever) unobstructed and who had in sport assumed the form of a human child, opened His mouth. (36)
There (inside the Lord's mouth) she beheld the (whole) universe consisting of the moving and the stationary, the atmosphere, the (four) quarters, the terrestrial globe with its mountains, principal divisions and oceans, and including the wind (causing the motion of the planets), the fire of lightning, the moon as well as the stars, heaven, water, fire, the air as well as the sky, the deities presiding over the Indriyas (who are modifications of the Sāttvika Ahaṅkāra), the mind, the Indriyas (modifications of the Rājasika Ego), the objects of senses (modifications of the Tāmasika Ego), and the three Guṇas. (37-38)
Synchronously observing in the (infantile) body of her Son, (nay,) in His wide open mouth, this wonderful universe—consisting of a variety of organisms (moving as well as immobile) owing their diversity to the Jīva, Kāla (the factor disturbing the equilibrium of the Guṇas), Nature (the cause of the modification of the three Guṇas), Karma (the cause of birth), the tendency to action (the seed of Karma)—as well as Vraja including herself (and her Son), Yaśodā was seized with dismay. (39)
(She thought within herself,) "Is this a dream or illusion set up by the Lord, or alas! is it delusion of my mind or some inborn characteristic divine glory of this very infant of mine?" (40)
Therefore, I bow down to that (ultimate) Goal (viz., Brahma), which is most difficult to comprehend, (nay,) which cannot be easily and correctly guessed through the intellect, mind, actions and words, which is the ground of this universe, and by means of which (as presiding over the senses) and because of which it is perceived. (41)
He (that Lord alone) is my refuge, by whose Māyā has been generated (in me) this perverse (egotistic) notion that I am (Yaśodā,) the chaste wife of Nanda (the lord of Vraja), the (sole) mistress of his entire fortune, and he, my husband, that this child (Śrī Kṛṣṇa) is my son and that the cowherds and cowherdesses (of Vraja) as well as the cattle-wealth (and so on) are mine." (42)
On the cowherdess (Yaśodā) who had thus realized the truth, that almighty Lord (Śrī Kṛṣṇa) cast His divine charm in the form of maternal affection (for Him). (43)
Placing Śrī Kṛṣṇa (her Son) in her lap, the aforesaid cowherd lady, whose revelation had instantly disappeared, stood with her heart full of intense affection (even) as before. (44)
(Once again) she regarded Śrī Hari—whose glory is being celebrated by the three Vedas (treating of the rituals) as well as by the Upaniṣads, nay, (even) by the Sāṅkhya and Yoga systems (of philosophy) and (even so) by the Vaiṣṇava scriptures (such as the Pāñcarātra of Devarṣi Nārada)—as her own son. (45) (35-45)
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राजोवाच ।
नन्दः किमकरोद्ब्रह्मन् श्रेय एवं महोदयम् ।
यशोदा च महाभागा पपौ यस्याः स्तनं हरिः ॥ ४६॥
पितरौ नान्वविन्देतां कृष्णोदारार्भकेहितम् ।
गायन्त्यद्यापि कवयो यल्लोकशमलापहम् ॥ ४७॥
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The king (Parikṣit) said: What meritorious act did Nanda perform so as to deserve such great fortune and what did the highly blessed Yaśodā do, whose breast Śrī Hari (Himself) sucked, while His parents (Vasudeva and Devaki) did not (even) get to behold the charming infantile sports of Lord Śrī Kṛṣṇa, which sages glorify even to this day and which (when sung) are capable of wiping out the sins of the (whole) world? (46-47) (46-47)
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श्रीशुक उवाच ।
द्रोणो वसूनां प्रवरो धरया सह भार्यया ।
करिष्यमाण आदेशान् ब्रह्मणस्तमुवाच ह ॥ ४८॥
जातयोर्नौ महादेवे भुवि विश्वेश्वरे हरौ ।
भक्तिः स्यात्परमा लोके ययाञ्जो दुर्गतिं तरेत् ॥ ४९॥
अस्त्वित्युक्तः स भगवान् व्रजे द्रोणो महायशाः ।
जज्ञे नन्द इति ख्यातो यशोदा सा धराभवत् ॥ ५०॥
ततो भक्तिर्भगवति पुत्रीभूते जनार्दने ।
दम्पत्योर्नितरामासीद्गोपगोपीषु भारत ॥ ५१॥
कृष्णो ब्रह्मण आदेशं सत्यं कर्तुं व्रजे विभुः ।
सह रामो वसंश्चक्रे तेषां प्रीतिं स्वलीलया ॥ ५२॥
इति श्रीमद्भाग्वते महापुराणे पारमहंस्यां संहितायां
दशमस्कन्धे पूर्वार्धे विश्वरूपदर्शने अष्टमोऽध्यायः ॥ ८॥
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Śrī Śuka continued : Intent upon carrying out the behests of Brahmā (for being incarnated in Vraja as a cowherd and a cowherdess), Droṇa the foremost of the Vasus, alongwith his wife, Dharā, spoke to him as follows:—(48)
"When we are born on earth, let the highest (type of) devotion appear in us towards Śrī Hari, the supreme Deity, the Ruler of the universe, through which one is sure to escape from evil destiny in this world." (49)
Replied to in the words "Let it be so !" he was reborn in Vraja and became known as the worshipful and illustrious Nanda; while the aforesaid Dharā became Yaśodā. (50)
As a result of that boon, devotion to Lord Viṣṇu (sought for by all men)—who became their Son—appeared in the couple in a special degree among the cowherds and cowherdesses (of Vraja), O scion of Bharata ! (51)
Dwelling in Vraja alongwith Balarāma in order to fulfil the boon of Brahmā, Śrī Kṛṣṇa (the almighty Lord) brought delight to them (all) by His (infantile) pastimes. (52)
Thus ends the eighth discourse, bearing on a Vision of the Cosmic form (of the Lord), in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa-Sarhhitā. (48-8)
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