S'rî
S'uka said: 'With His parents arriving at the idea that He
would be the Supreme Personality said He to Himself: 'This
should not be so', and thus expanded He the personal illusory
potency [of His yogamâyâ] which
bewilders the people.
S'rî
S'uka said: 'With His parents arriving at the idea that He
would be the Supreme Personality said He to Himself 'This
should not be so' and thus expanded He the personal illusory
potency [of His yogamâyâ] which
bewilders the people. (Vedabase)
Text
2
Approaching
them together with His elder brother, the Greatest of the
Veritable [the Sâtvatas], said He, to gratify
them, with humility bowing down to His parents respectfully:
'Dear father and mother!
Approaching
them together with His elder brother, the Greatest of the
Veritable [the Sâtvatas], said He, to gratify
them, with humility bowing down to His parents respectfully:
'Dear father and mother!
(Vedabase)
Text
3
There
has, o father [and mother] who because of us were
always in anxiety, indeed for the two of you never been
anything of the toddler-age, the boyhood and youth of your two
sons [see
*].
There
has, o father who because of us were always in anxiety,
indeed for the two of you never been anything of the
toddler-age, the boyhood and youth of your two sons [see
*]. (Vedabase)
Text
4
As
ordained by fate could We, deprived of residing in your
presence, not experience the pampered happiness of children
living at home with their parents.
As
ordained by fate could we, deprived of residing in your
presence, not experience the pampered happiness of children
staying in the home of their
parents.
(Vedabase)
Text
5
To the parents
from whom one is born and by whom one is maintained, is a
mortal person never, not for a lifespan of hundred years, able
to repay the debt, for they are the source of the body that is
there for all goals of life [purushârthas,
compare 10.32:
22].
To
the parents from whom one is born and by whom one is
maintained, is a mortal person never, not for a lifespan of
hundred years, able to repay the debt, as they are the
source of the body that is there for all goals of life
[purushârthas, compare 10.32:
22].
(Vedabase)
Text
6
A
son who, of them capable, with his resources and wealth does
not provide for their sustenance, will after death be made to
eat his own flesh [see also 5.26].
A
son who, of them capable with his resources and wealth, does
not provide for their sustenance, will after death be made
to eat his own flesh indeed [see also
5.26].
(Vedabase)
Text
7
Being
capable of but not maintaining one's mother and father, the
elderly, one's chaste wife, one's very young child, the
spiritual master and the learned one seeking shelter, is one
dead even though one breathes [see B.G.
11: 33].
Being
capable of but not maintaining one's mother and father, the
elderly, one's chaste wife, one's very young child, the
spiritual master and the learned one seeking shelter, is one
dead as one breathes [see B.G. 11: 33].
(Vedabase)
Text
8
Therefore
were the two of Us, because of Kamsa who was always disturbing,
with a mind motivated for counteraction unable to honor you and
have We spent these days [of youth] without having been
of any use to you.
Therefore
were the two of Us, because of Kamsa who was always
disturbing, with a mind for nothing unable to honor you and
have we uselessly spent these days [of youth].
(Vedabase)
Text
9
Please forgive
Us the fact that, o father and mother, under the control of
others from Our part not being at your service, the hardhearted
one [Kamsa] caused such a great pain.'
Please
forgive us the fact that, o father and mother, under the
control of others from our part not being at your service,
the hardhearted one [Kamsa] caused such great
pain.'
(Vedabase)
Text
10
S'rî
S'uka said: 'Thus bewildered by the deluding power of Him, the
Lord and Soul of the Universe appearing as a human being,
raised they Them upon their laps to experience the joy of
closing Them in their arms.
S'rî
S'uka said: 'Thus bewildered by the deluding power of Him,
the Lord and Soul of the Universe appearing as a human
being, raised they Them upon their laps to experience the
joy of embracing them.
(Vedabase)
Text
11
Bound by the
rope of affection crying a river couldn't they say a thing, o
King, being overwhelmed with their throats full of
tears.
Bound
by the rope of affection crying a river couldn't they say a
thing, o King, being overwhelmed with their throats full of
tears.
(Vedabase)
Text
12
The Supreme
Lord, the son of Devakî, thus consoled His parents and
made His maternal grandfather Ugrasena, King over the
Yadus.
The
Supreme Lord, the son of Devakî, thus consoled His
parents and made His maternal grandfather Ugrasena, King
over the Yadus.
(Vedabase)
Text
13
He
then told him: 'With Us, o great King, as your subjects please
take command, since one because of the curse of Yayâti
[see 9.18:
42]
being born as a Yadu should not sit on the
throne.
He
then told him: 'With Us, o great King, as your subjects
please take command, as because of the curse of Yayâti
[see 9.18: 42] one from Yadu should not sit on the
throne. (Vedabase)
Text
14
When
I am present attending to you as a servant, will the demigods
and all belonging to them bow down to offer you tribute; and
what then of other rulers of
men?'
When
I am present attending to you as a servant, will the
demigods and all belonging to them bow down to offer you
tribute; and what then to say of other rulers of
men?'
(Vedabase)
Text
15-16
All His close
relatives and other relations, the
Yadus,
Vrishnis, Andhakas, Madhus, Dâs'ârhas, Kukuras and
other clans, who
disturbed in fear of Kamsa had fled in all directions, were
honored and consoled, for living in foreign regions had made
them weary. He, the Maker of the Universe, arranged for their
homes and gratified them with valuable gifts.
All
His close relatives and other relations, the Yadus,
Vrishnis, Andhakas, Madhus, Dâs'ârhas, Kukuras
and other clans, who disturbed in fear of Kamsa had fled in
all directions, were honored and consoled, for living in
foreign regions had made them weary. He, the Maker of the
Universe, arranged for their homes and gratified them with
valuable gifts.
(Vedabase)
Text
17-18
Protected
by the arms of Krishna and Sankarshana enjoyed they in their
homes perfectly the fulfillment of their desires as because of
Krishna and Râma the fever [of a material life]
had ceased, now that they day by day saw the loving, always
cheerful, beautiful lotuslike face of Mukunda with the
merciful, smiling glances.
Protected
by the arms of Krishna and Sankarshana enjoyed they in their
homes perfectly the fulfillment of their desires as because
of Krishna and Râma the fever [of a material
life] had ceased, now that they day by day saw the
loving, always cheerful, beautiful lotuslike face of Mukunda
with the merciful, smiling
glances.
(Vedabase)
Text
19
Even the eldest
were youthful and full of strength and vitality, there [in
Mathurâ] drinking in with their eyes repeatedly the
nectar of Mukunda's lotus face.
Even
the eldest were youthful and full of strength and vitality,
there [in Mathurâ] drinking in with their eyes
repeatedly the nectar of Mukunda's
lotusface.
(Vedabase)
Text
20
Next,
o great King, were the Supreme Lord, the son of Devakî,
and Sankarshana approached by Nanda and this is what They,
embracing him, said:
Next,
o great King, were the Supreme Lord, the son of
Devakî, and Sankarshana approached by Nanda and this
is what They, embracing him,
said:
(Vedabase)
Text
21
'O father, by
the great affection and the fondling of the two of you, have
you cared for Us in a great way, truely is for parents the love
for their children greater even than the love they have for
themselves.
'O
father, by the great affection and the fondling by the two
of you, were we greatly maintained, indeed is for parents
the love for their children greater even than the love they
have for themselves.
(Vedabase)
.
Text
22
Those persons
are father and mother who nourish as their own children the
sons who were abandoned by their own family not capable of
maintaining and protecting them.
He
is father and she is mother who nourish as their own
children the sons who were abandoned by their family that
was incapable of maintaining and protecting
them. (Vedabase)
Text
23
Please, all of
you, go to Vraja dear father, We [represented by ...]
will visit you and your kin aching of love, after We've made
our friends here happy.'
Please,
all of you, go to Vraja, dear father, We will come [with
the appearance of...] to see you and your kin aching of
love, after making our friends here happy.
(Vedabase)
Text
24
Acyuta thus
appeasing Nanda and the folk of Vraja, then respectfully
honored them with clothing, jewelry and pots and
such.
Acyuta
thus appeasing Nanda and the folk of Vraja, then
respectfully honored them with clothing, jewelry and pots
and such.' (Vedabase)
Text
25
Thus addressed
by the two of Them embraced Nanda Them, engulfed by affection,
with tears filling his eyes and went he with the gopas
to Vraja.
Thus
addressed by the two of Them embraced Nanda Them, engulfed
by affection, with tears filling his eyes and went he with
the gopas to Vraja. (Vedabase)
Text
26
Then
had the son of S'ûrasena [Vasudeva], o King, by a
priest and brahmins for his sons the second-birth initiation
properly performed.
Then
had the son of S'ûrasena [Vasudeva], o King,
by a priest and brahmins for his sons the
second-birth-initiation properly
performed. (Vedabase)
Text
27
He
donated to them in worship, for remuneration fully decorated
cows with golden chains and ornaments complete with calves and
garlands of flowers of flax.
He
donated to them in worship, to their full ornate, for
remuneration cows with golden chains and ornaments complete
with calves and garlands of flowers of
flax.
(Vedabase)
Text
28
He,
magnanimous, gave them in charity the cows that were stolen
away by Kamsa, the same cows he previously had donated within
his mind on the day that Krishna and Râma were born
[see 3.10:
11-12].
He,
magnanimous, gave them in charity the cows that were stolen
away by Kamsa, which he had donated in his mind on the day
that Krishna and Râma were born [see
3.10-11-12]. (Vedabase)
Text
29
After by
initiation having attained the twice-born status, took They,
sincere in Their vows from Garga, the preceptor of the Yadus,
the vow of celibacy [to be a student, see also
gâyatrî
and brahmacârya].
After
by initiation having attained the twice-born status, took
They, sincere in Their vows from Garga, the preceptor of the
Yadus, the vow of celibacy [to be a student, see also
gâyatrî and
brahmâcârya]. (Vedabase)
Text
30-31
As the Lords of
the Universe of all being the origin and in knowledge being
omniscient did They, by their humanlike activities concealing
the impeccable knowledge that was achieved from no other
source, then desire to live at the school of the guru native to
Kâsî [Benares] named Sândîpani
who dwelt in the city of Avantî
[Ujjain].
As
the Lords of the Universe of all being the origin and in
knowledge being omniscient did They, by their humanlike
activities concealing the impeccable knowledge that was
achieved from no other source, then desire to live at the
school of the guru native to Kâsî
[Benares] named Sândîpani who dwelt in
the city of Avantî
[Ujjain]. (Vedabase)
Text
32
The spiritual
teacher who in that circumstance was allowed to receive Them in
self-restraint, was by Them, who approached him for his service
as if he was the Lord, that way with Their devotion used to set
an irreproachable example for others.
The
spiritual teacher to that circumstance getting Them in
self-restraint, was by Them, who approaching for service
respected him as if he were the Lord, indeed with Their
devotion used to set an irreproachable example for
others. (Vedabase)
Text
33
That best one
of the twiceborn, satisfied as he was with Their pure love and
submissive acts, taught as Their guru Them all the Vedas with
their corollary literatures and philosophical treatises,
[**]
Their
highest one of the twiceborn satisfied with their pure love
and submissive acts taught as their guru Them all the Veda's
with their corollary literatures and philosophical
treatises, [**]
(Vedabase)
Text
34
the Dhanur-veda
[military science, archery] along with all its secrets
[the mantras], the dharma [codes of human conduct,
the laws] and the nyâya [the methods of
logic] as also ânvîkshikîm
[the knowledge
of philosophical debate or tarka] and the six
aspects of râja-nîtim [political
science, see ***].
the
Dhanur-veda [military science, archery] along with
all its secrets [the mantras], the dharma [codes
of human conduct, the laws] and the nyâya [the
methods of logic] as also ânvîkshikîm
[the knowledge of philosophical debate or tarka] and
the six aspects of râja-nîtim [political
science, see ***].(Vedabase)
Text
35-36
As
the best of all first class persons and of all knowledge being
the promulgators did They, o ruler of man, fixed in
concentration fully assimilate with simply having it heard
once, the complete of the sixty-four arts in as many days and
nights [*4]
and offered They being satisfied their preceptor, o King,
compensation
[gurudakshinâ].
=As
the best of all first class persons and of all knowledge the
promulgators did They, o ruler of man, fixed in
concentration fully assimilate, simply having it related
once, in as many days and nights the complete of the
sixty-four arts [*4] and offered They satisfied
their preceptor, o King, compensation
[gurudakshinâ].
(Vedabase)
Text
37
The twiceborn
man, in due consideration of that amazing greatness of Their
superhuman intelligence, o King, after consulting with his
wife, arrived at the wish to see his child back that had
perished in the ocean at Prabhâsa [see also
1.15:
49,
3.1:
20,
3.3:
25].
The
twiceborn man, in due consideration of that amazing
greatness of Their superhuman intelligence, o King, after
consulting with his wife, arrived at the wish for his child
that had perished in the ocean at Prabhâsa [see
also 1.15: 49, 3.1: 20, 3.3:
25].
(Vedabase)
Text
38
Saying 'So be
it' mounted the two great charioteers of unlimited prowess then
a chariot and walked they, reaching there, up to the shore to
sit down for a moment, upon which the ocean in recognition
brought Them offerings of tribute [compare
9.3:
13].
Saying
'So be it' mounted the two great charioteers of unlimited
prowess then a chariot and walked they, reaching there, up
to the shore to sit down for a moment, upon which the ocean
in recognition brought Them offerings of tribute
[compare 9.10: 13].
(Vedabase)
Text
39
To him said the
Supreme Lord: 'At once present Us the son of Our guru, a young
boy whom by you with a mighty wave has been seized
here.'
To
him said the Supreme Lord: 'At once present Us the son of
our guru, a young boy, whom by you with a mighty wave has
been seized here.' (Vedabase)
Text
40
The
person of the ocean said: 'It was not I who took him away, o
Lord, it was a powerful Daitya named Pañcajana, o
Krishna, a demon who roams in the water assuming the form of a
conch.
The
person of the ocean said: 'It was not I who took him away, o
Lord, it was a powerful daitya named Pañcajana, o
Krishna, a demon who roams in the water assuming the form of
a conch. (41) By him living here has he indeed been
taken away'. (Vedabase)
Text
41
By
him living here has he indeed been taken away'. Hearing that
hurried the Master into the water and killed He him, but the
boy He couldn't find in his belly.
Hearing
that hurried the Master into the water and killed He him,
but the boy He couldn't find in his
belly. (Vedabase)
Text
42-44
Taking
the conchshell, that had grown as a part of the demon, returned
He to the chariot and left He for the beloved city of
Yamarâja [the Lord of death] known as
Samyamanî [*5].
On His way being accompanied by Him who has the Plow for His
Weapon [Balarâma], blew Janârdana loudly on
the conchshell [see also B.G.
1: 15]
of which the sound was heard by Yamarâja, the restrainer
of the ones born. Overflowing with devotion performed he
elaborate worship for Them and said he humbly, bowing down to
Krishna who dwells in each his heart: 'What can I do for the
two of You, o Vishnu, who appeared as human
beings?'
Taking
the conchshell, that had grown as a part of the demon,
returned He to the chariot and left He for the beloved city
of Yamarâja [the Lord of death] known as
Samyamani [*5]. On His way being accompanied by Him
who has the Plow for His Weapon [Balarâma],
blew Janârdana loudly on the conchshell [see also
B.G. 1: 15] whose sound was heard by Yamarâja, the
restrainer of the ones born. Overflowing with devotion
performed he elaborate worship for Them and said he humbly,
bowing down to Krishna who dwells in each his heart: 'What
can I do for the two of You, o Vishnu, who appeared as human
beings?
(Vedabase)
Text
45
The
Supreme Lord said: 'Please bring the son of My guru taken from
here to suffer the bondage of his karma o great King, it is My
command that should be given priority.'
The
Supreme Lord said: 'Please bring the son of My guru taken
from here to suffer the bondage of his karma, o great King;
it is My command that should be given
priority'. (Vedabase)
Text
46
'Let
it be so' he said and brought forth the preceptor's son. The
Best of the Yadus then gave him back to Their guru whom They so
said: 'Please make another wish'.
'Let
it be so' he said and brought forth the preceptor's son. The
Best of the Yadus then gave him back to Their guru whom They
so said: 'Please make a another
wish'. (Vedabase)
Text
47
The
honorable guru said: 'I am completely fulfilled, my Boys, by
the remuneration for the guru of the two of you; what else
would there for the spiritual master of Persons like You be
left to desire?
The
honorable guru said: 'I am completely fulfilled, my Boys, by
the remuneration for the guru of the two of You; what else
would there for the spiritual master of Persons like You be
left to desire? (Vedabase)
Text
48
Please
go to Your home, o heroes, may Your fame purify and may the
words of Your delight [the mantras, the vedic hymns] be
ever fresh ['never
die away' or 'never be forgotten']
in
this life and in the next!' [see
also:
10.13:
2]
Please
go to Your home, o heroes, may Your fame purify and may the
words of Your delight [the mantras, the vedic hymns]
be ever fresh ['never die away' or 'never be
forgotten'] in this life and in the next!' [see
also: 10.13: 2]
(Vedabase)
Text
49
Thus
by Their guru permitted to leave, reached They on Their chariot
fast as the wind and thundering like a cloud Their
city.
Thus
by Their guru permitted to leave, reached They on their
chariot fast as the wind and thundering like a cloud their
city.
(Vedabase)
Text
50
The
citizens seeing Râma and Janârdana, not having seen
Them for many days, all rejoiced like people who having lost
their wealth had regained it.'
The
citizens seeing Râma and Janârdana, not having
seen them for many days, all rejoiced like ones who having
lost their wealth had regained
it.
(Vedabase)
*
S'rîla Vis'vanâtha Cakravartî points out:
'The kaumâra stage lasts until the age of five,
pauganda up to age ten and kais'ora to age fifteen.
From then on, one is known as yauvana.' According to
this statement, the kais'ora period ends at the age of
fifteen. Krishna was only eleven years old when He killed
Kamsa, according to Uddhava's words:
ekâdas'a-samâs tatra gûdhârcih
sa-balo 'vasat. 'Like a covered flame, Lord Krishna
remained there incognito with Balarâma for eleven years'
(Bhâg. 3.2:
26)
... The three years and four months that Lord Krishna stayed in
Mahâvana were the equivalent of five years for an
ordinary child, and thus in that period He completed His
kaumâra stage of childhood. The period from then to
the age of six years and eight months, during which He lived in
Vrindâvana, constitutes His pauganda stage. And
the period from the age of six years and eight months through
His tenth year, during which time He lived in Nandîs'vara
[Nandagrâma], constitutes His kais'ora
stage. Then, at the age of ten years and seven months, on
the eleventh lunar day of the dark fortnight of the month of
Caitra, He went to Mathurâ, and on the fourteenth day
thereafter He killed Kamsa. Thus He completed His
kais'ora period at age ten, and He eternally remains at
that age. In other words, we should understand that from this
point on the Lord remains forever a kis'ora.'
**:
These are the so-called angas and Upanishads. The six
angas are: s'iks'a (phonetics), chanda,
(prosody), vyâkarana (grammar), jyotisha
(astronomy), kalpa (content and rules for the rituals)
and nirukta (etymology).
***:
The six aspects of political science are: (1) sandhi,
making peace; (2) vigraha, war; (3) yâna,
marching or expedition; (4) âsana, sitting tight
or encampment; (5) dvaidha, dividing one's forces or
separating one's allies; and (6) sams'aya, depending on
allies or seeking the protection of a more powerful
ruler.
*4:
The Lords learned: (1) gîtam, singing; (2)
vâdyam, playing on musical instruments; (3)
nrityam, dancing; (4) nâthyam, drama; (5)
âlekhyam, painting; (6)
vis'eshaka-cchedyam, painting the face and body
with colored unguents and cosmetics; (7)
tandula-kusuma-bali-vikârâh, preparing
auspicious designs on the floor with rice and flowers; (8)
pushpâstaranam, making a bed of flowers; (9)
das'ana-vasanânga-râgâh, coloring
one's teeth, clothes and limbs; (10)
mani-bhûmikâ-karma, inlaying a floor with
jewels; (11) s'ayyâ-racanam, covering a bed; (12)
udaka-vâdyam, ringing waterpots; (13)
udaka-ghâtah, splashing with water; (14)
citra-yogâh, mixing colors; (15)
mâlya-grathana-vikalpâh, preparing wreaths;
(16) s'ekharâpîda-yojanam, setting a helmet
on the head; (17) nepathya-yogâh, putting on
apparel in a dressing room; (18)
karna-patra-bhangâh, decorating the earlobe; (19)
sugandha-yuktih, applying aromatics; (20)
bhûshana-yojanam, decorating with jewelry; (21)
aindrajâlam, jugglery; (22)
kaucumâra-yogah, the art of disguise; (23)
hasta-lâghavam, sleight of hand; (24)
citra-s'âkâpûpa-bhakshya-
vikâra-kriyah, preparing varieties of salad, bread,
cake and other delicious food; (25)
pânaka-rasa-râgâsava-yojanam, preparing
palatable drinks and tinging draughts with red color; (26)
sûcî-vâya-karma, needlework and
weaving; (27) sûtra-krîdâ, making
puppets dance by manipulating thin threads; (28)
vînâ-damarukavâdyâni, playing on
a lute and a small X-shaped drum; (29) prahelikâ,
making and solving riddles; (29a) pratimâlâ,
capping verses, or reciting poems verse for verse as a trial of
memory or skill; (30) durvacaka-yogâh, uttering
statements difficult for others to answer; (31)
pustaka-vâcanam, reciting books; and (32)
nâthikâkhyâyikâ-dars'anam,
enacting short plays and writing anecdotes.(33)
kâvya-samasyâ-pûranam, solving
enigmatic verses; (34)
paththikâ-vetra-bâna-vikalpâh, making
a bow from a strip of cloth and a stick; (35)
tarku-karma, spinning with a spindle; (36)
takshanam, carpentry; (37)
vâstu-vidyâ, architecture; (38)
raupya-ratna- parîkshâ, testing silver and
jewels; (39) dhâtu-vâdah, metallurgy; (40)
mani- raga-jñânam, tinging jewels with
various colors; (41) âkara-jñânam,
mineralogy; (42) vrikshâyur-veda-yogâh,
herbal medicine; (43) mesha-kukkutha-
lâvaka-yuddha-vidhih, the art of training and
engaging rams, cocks and quails in fighting; (44)
s'uka-s'ârikâ-pralâpanam, knowledge of
how to train male and female parrots to speak and to answer the
questions of human beings; (45) utsâdanam, healing
a person with ointments; (46) kes'a-mârjana-
kaus'alam, hairdressing; (47)
akshara-mushthikâ-kathanam, telling what is
written in a book without seeing it, and telling what is hidden
in another's fist; (48)
mlecchita-kutarka-vikalpâh, fabricating barbarous
or foreign sophistry; (49)
des'a-bhâshâ-jñânam, knowledge
of provincial dialects; (50)
pushpa-s'akathikâ-nirmiti-jñânam,
knowledge of how to build toy carts with flowers; (51)
yantra-mâtrikâ, composing magic squares,
arrangements of numbers adding up to the same total in all
directions; (52) dhârana-mâtrikâ, the
use of amulets; (53) samvâcyam, conversation; (54)
mânasî-kâvya-kriyâ, composing
verses mentally; (55) kriyâ-vikalpâh,
designing a literary work or a medical remedy; (56)
chalitaka-yogâh, building shrines; (57)
abhidhâna-kosha-cchando-jñânam,
lexicography and the knowledge of poetic meters; (58)
vastra-gopanam, disguising one kind of cloth to look
like another; (59) dyûta-vis'esham, knowledge of
various forms of gambling; (so)
âkarsha-krîda, playing dice; (61)
bâlaka-krîdanakam, playing with children's
toys; (62) vainâyikî vidyâ, enforcing
discipline by mystic power; (63) vaijayikî
vidyâ, gaining victory; and (64)
vaitâlikî vidyâ, awakening one's
master with music at dawn. [see also Krishna
book ch. 45]
*5
Samyama means self-control, restraint, holding together,
the integration of concentration
[dhâranâ], meditation
[dhyâna], and absorption
[samâdhi] in
yoga.