श्रीशुक उवाच ।
एकदा गृहदासीषु यशोदा नन्दगेहिनी ।
कर्मान्तरनियुक्तासु निर्ममन्थ स्वयं दधि ॥ १॥
यानि यानीह गीतानि तद्बालचरितानि च ।
दधिनिर्मन्थने काले स्मरन्ती तान्यगायत ॥ २॥
क्षौमं वासः पृथुकटितटे बिभ्रती सूत्रनद्धं
पुत्रस्नेहस्नुतकुचयुगं जातकम्पं च सुभ्रूः ।
रज्ज्वाकर्षश्रमभुजचलत्कङ्कणौ कुण्डले च
स्विन्नं वक्त्रं कबरविगलन्मालती निर्ममन्थ ॥ ३॥
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Śrī Śuka resumed : One day, when the maid-servants of the house were engaged in other work (connected with the annual worship of Indra), Yaśodā, Nanda's wife, personally churned the curds (and boiled the milk for her Son). (1)
Nay, recalling at the time of churning the curds whatever infantile sports of her Son were sung there (in Vraja), she celebrated them in song. (2)
Wearing round her wide loins a silk garment (similar to a petticoat) fastened with a string, and bearing (on her bosom) a pair of shaking breasts overflowing (with milk) from affection for her son, a face covered with sweat, a pair of ear-rings (hangirig from the lobes of her ears) and a pair of bangles moving about her fore-arms fatigued with pulling the string, the handsome lady churned the curds with full strength, jasmine blossoms dropping from her braid (all the time). (3) (1-3)
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तां स्तन्यकाम आसाद्य मथ्नन्तीं जननीं हरिः ।
गृहीत्वा दधिमन्थानं न्यषेधत्प्रीतिमावहन् ॥ ४॥
तमङ्कमारूढमपाययत्स्तनं
स्नेहस्नुतं सस्मितमीक्षती मुखम् ।
अतृप्तमुत्सृज्य जवेन सा यया-
वुत्सिच्यमाने पयसि त्वधिश्रिते ॥ ५॥
सञ्जातकोपः स्फुरितारुणाधरं
सन्दश्य दद्भिर्दधिमन्थभाजनम् ।
भित्त्वा मृषाश्रुर्दृषदश्मना रहो
जघास हैयङ्गवमन्तरं गतः ॥ ६॥
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Coming up to His mother (engaged in) churning the curds, and holding the churning-stick, Śrī Hari, full of longing for a suck, stopped her, bringing joy to her (by His loving and lovable gestures). (4)
She suckled Śrī Kṛṣṇa—who had (now) climbed up to her lap—at her breast overflowing (with milk) from affection, looking into His smiling countenance. When, however, the milk kept on the oven (for boiling) began to overflow, she went out in haste (to remove the boiling milk from the hearth in order to save it from being spilt), leaving Him unsated. (5)
Biting hard His quivering ruddy lip—His indignation having been aroused (by the mother's wilful neglect)—and having broken the pot for churning the curds by means of a (flat) piece of stone (used for grinding condiments etc., with) on a slab, with counterfeit tears (in His eyes), He went to the interior of the house and clandestinely ate fresh butter (stored there). (6) (4-6)
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उत्तार्य गोपी सुशृतं पयः पुनः
प्रविश्य सन्दृश्य च दध्यमत्रकम् ।
भग्नं विलोक्य स्वसुतस्य कर्म त-
ज्जहास तं चापि न तत्र पश्यती ॥ ७॥
उलूखलाङ्घ्रेरुपरि व्यवस्थितं
मर्काय कामं ददतं शिचि स्थितम् ।
हैयङ्गवं चौर्यविशङ्कितेक्षणं
निरीक्ष्य पश्चात्सुतमागमच्छनैः ॥ ८॥
तामात्तयष्टिं प्रसमीक्ष्य सत्वर-
स्ततोऽवरुध्यापससार भीतवत् ।
गोप्यन्वधावन्न यमाप योगिनां
क्षमं प्रवेष्टुं तपसेरितं मनः ॥ ९॥
अन्वञ्चमाना जननी बृहच्चल-
च्छ्रोणीभराक्रान्तगतिः सुमध्यमा ।
जवेन विस्रंसितकेशबन्धन-
च्युतप्रसूनानुगतिः परामृशत् ॥ १०॥
कृतागसं तं प्ररुदन्तमक्षिणी
कषन्तमञ्जन्मषिणी स्वपाणिना ।
उद्वीक्षमाणं भयविह्वलेक्षणं
हस्ते गृहीत्वा भिषयन्त्यवागुरत् ॥ ११॥
त्यक्त्वा यष्टिं सुतं भीतं विज्ञायार्भकवत्सला ।
इयेष किल तं बद्धुं दाम्नातद्वीर्यकोविदा ॥ १२॥
न चान्तर्न बहिर्यस्य न पूर्वं नापि चापरम् ।
पूर्वापरं बहिश्चान्तर्जगतो यो जगच्च यः ॥ १३॥
तं मत्वाऽऽत्मजमव्यक्तं मर्त्यलिङ्गमधोक्षजम् ।
गोपिकोलूखले दाम्ना बबन्ध प्राकृतं यथा ॥ १४॥
तद्दाम बध्यमानस्य स्वार्भकस्य कृतागसः ।
द्व्यङ्गुलोनमभूत्तेन सन्दधेऽन्यच्च गोपिका ॥ १५॥
यदासीत्तदपि न्यूनं तेनान्यदपि सन्दधे ।
तदपि द्व्यङ्गुलं न्यूनं यद्यदादत्त बन्धनम् ॥ १६॥
एवं स्वगेहदामानि यशोदा सन्दधत्यपि ।
गोपीनां सुस्मयन्तीनां स्मयन्ती विस्मिताभवत् ॥ १७॥
स्वमातुः स्विन्नगात्राया विस्रस्तकबरस्रजः ।
दृष्ट्वा परिश्रमं कृष्णः कृपयाऽऽसीत्स्वबन्धने ॥ १८॥
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Having taken down the milk, which was fully boiled (now), the cowherd lady entered again to find the pot of curds broken; and knowing that to be the work of her Son, whom she did not behold even there, she laughed (heartily). (7)
(Then) observing her Son firmly standing on the (overturned) base of a wooden mortar and freely giving fresh butter kept on a swing to a monkey with eyes full of fear due to His theft (having been detected), she gently went up to Him from behind. (8)
Clearly perceiving her with a rod held in her hand (in order to threaten her son), Śrī Kṛṣṇa got down in haste from the mortar and ran away like one afraid. Yaśoda (too) ran after Him whom (even) the mind of Yogis, attuned through concentration and (hence) capable of penetrating into His reality, could not reach ! (9)
Pursuing her Son, the handsome mother, whose progress was retarded by the weight of her bulky moving hips and who was followed (at it were) by the flowers dropping from her loosened braid, (eventually) caught hold of Him. (10)
Holding by the hand her Son—who had committed an offence (by His mother) and was (accordingly) weeping aloud and rubbing with His own hands His eyes, with their collyrium spreading (on all sides), (nay), who was looking up with eyes agitated from fear—she threatened to strike him (merely) with a view to frightening Him. (11)
Perceiving her son to be frightened and (therefore) casting off her rod, Yaśodā, who was (exceedingly) fond of her child and was ignorant of His glory, sought to bind Him with a string, so the tradition goes. (12)
In relation to the Lord there is neither inside nor outside, neither before nor behind; (at the same time) He exists before as well as after, inside as well as outside, the universe; nay, He is the universe itself. (13)
Regarding that unmanifest Lord—who is above sense-perception, though (now) disguised in a human semblance—as her own son, the cowherd lady proceeded to tie Him to a wooden mortar with a string even as one would bind a human child. (14)
While her infant Son, who had committed an offence (in her eyes), was being bound, the string fell short by about an inch; and the cowherdess (Yaśodā) joined another string to it. (15)
When that (composite string) too fell short, she joined (yet) another to it. (In this way) every (new) string she took up (for being joined to those already united), also fell short (when united) by nearly an inch. (16)
Even though putting together all the strings of her house as aforesaid, Yaśodā smiled in the midst of other cowherdesses smiling (at her frustration), and felt amazed (at her inability to bind Śrī Kṛṣṇa). (17)
Perceiving the over-exertion of His mother, whose body was bathed in perspiration, the wreaths tied round her braid fallen down, Śrī Kṛṣṇa allowed Himself to be bound by Himself out of (sheer) compassion. (18) (7-18)
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एवं सन्दर्शिता ह्यङ्ग हरिणा भृत्यवश्यता ।
स्ववशेनापि कृष्णेन यस्येदं सेश्वरं वशे ॥ १९॥
नेमं विरिञ्चो न भवो न श्रीरप्यङ्ग संश्रया ।
प्रसादं लेभिरे गोपी यत्तत्प्राप विमुक्तिदात् ॥ २०॥
नायं सुखापो भगवान् देहिनां गोपिकासुतः ।
ज्ञानिनां चात्मभूतानां यथा भक्तिमतामिह ॥ २१॥
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Thus indeed was demonstrated by Śrī Kṛṣṇa His amenability to the control of His devotees even though He is (absolute) Master of Himself and although this universe alongwith its rulers (Brahmā and others) is subject to His control, O dear Parikṣit ! (19)
Neither Brahmā (the creator) nor Lord Śiva (the Source of the universe) nor Goddess Śrī, who has Her abode on His (very) person (bosom), received such aforesaid grace from Him, the Bestower of release, as Yaśodā did. (20)
The said Lord Śrī Kṛṣṇa (the Son of Yaśodā) is not so easily accessible in this world to those identified with their body (viz., ascetics and others) or even to men of wisdom (who are not so identified) and have become one with Him, as for those possessed of devotion (to Him). (21) (19-21)
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कृष्णस्तु गृहकृत्येषु व्यग्रायां मातरि प्रभुः ।
अद्राक्षीदर्जुनौ पूर्वं गुह्यकौ धनदात्मजौ ॥ २२॥
पुरा नारदशापेन वृक्षतां प्रापितौ मदात् ।
नलकूबरमणिग्रीवाविति ख्यातौ श्रियान्वितौ ॥ २३॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
दशमस्कन्धे पूर्वार्धे गोपीप्रसादो नाम नवमोऽध्यायः ॥ ९॥
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While His mother was engrossed in (her) household duties, Lord Śrī Kṛṣṇa now noticed a pair of Arjuna trees, that had been in their previous life two Yakṣas, sons of Kubera (lit., the bestower of riches) and full of splendour, (severally) known as Nalakūbara and Maṇigriva and reduced to the state of trees due to the curse uttered by Nārada on account of their arrogance. (22-23)
Thus ends the ninth discourse entitled "Grace (showered) on the cowherd lady (Yaśodā)," in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (22-23)
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