atha kathārambhaḥ 3 страница

[88] asya jā takarmā dikaṁ ca marmagair eva ś armā ntanā mabhir guptam eva paryā ptam akā ri ā naka-dundubhi-mantraṇ ā -paratantratayā | kintu tatraikaṁ duḥ kham ivā sit |

The birth and name ceremony were performed secretly on the advice of Vasudeva by expert brā hmaṇ as whose name ended in Ś arma. There was some sadness however.

[89] yataḥ sa tu janmata evā nuja-janma yā vat jaḍ a evā dṛ ś yata | tatra pratī kā raś caika evā sī t yathā ntardhṛ ta-nijā varajaṁ vrajeś vary-aṅ kam eva kevalaṁ valamā naḥ samullasitaval lakṣ yate |

After the birth of Balarā ma, until the birth of his younger brother, there was dullness. There was one remedy however. When Balarā ma sat on the lap of Yaś odā ’s who held Kṛ ṣ ṇ a in her heart, they saw that Balarā ma became very happy.

[90] tad evaṁ dina-katipaye labdha-vyatyaye garbha-sandarbhā t spaṣ ṭ am aṣ ṭ a-mā si tad-avarajanma-janmanaḥ samā rambhaḥ sambhavati sma | yathā cā dhunā pi varṇ ayanti --

Some days later, in the eighth month, it was clear that the birth would take place. The wise even now explain it as follows:

aṣ ṭ ā viṁ ś a-catur-yuge kali-ś iraḥ saṁ mardya vaivasvate

bhā drā ntar-bahulā ṣ ṭ amī m anu vidhoḥ putre vidhor udgame |

yoge harṣ aṇ a-nā mni ś uddha-vidhibhe purṇ aḥ paraḥ ś rī -vidhur

nandan nanda-vadhū -mude svayam udaid ahnā ya dhunvaṁ s tamaḥ ||27||

During the twenty-eighth yuga cycle of Vaivasvata-manvantara, at the beginning of Kali-yuga, on the eighth lunar day of the waning moon in Bhā dra month, on Wednesday, when the moon rose in faultless Rohiṇ ī constellation during harṣ a-yoga, the perfect Lord, the moon of Kṛ ṣ ṇ a, appeared in order to increase the affection of Yaś odā, Nanda’s wife, destroying the darkness of the waning moon.

yathā ca –

tadā yugā di devā s te sva-sva-smapad-upā yanam |

ā dā ya kṛ ṣ ṇ a-janmarkṣ a-niś ā m ā ś u siṣ evire ||28||

The devatā s presiding over the yugas, carrying gifts, arrived to serve the time of his birth.

yathā hi –

vibabhū va vinā satyaṁ dhyā naṁ tretā ṁ vinā makhaḥ |

vinā dvā param abhyarcā harer nā ma kaliṁ vinā ||

vinā madhuṁ saptalā di vinoṣ ṇ aṁ pā kimā mratā |

vinā ś arad-ambu-ś rī ḥ ś ā lis tasyā ḥ paraṁ vinā ||

ś iś ireṇ a vinā mā ghyaṁ vinā hnā mbuja-vistṛ tiḥ |

vinā jyotiṣ a-ś ā streṇ a grahā ṇ ā ṁ ś ubhadā sthitiḥ ||

vinā guru-prabhā veṇ a sarvatra sphuraṇ aṁ hareḥ |

vinā sū ti-pratī tyā ca prasū to’sau yaś odayā ||29||

Though mediation appears in Satya-yuga, sacrifice appears in Treta-yuga, deity worship appears in Dvā para-yuga and chanting appears in Kali-yuga, though the jasmine blooms in spring, though the mango appears in summer, the waters become clear only in autumn, though the harvest appears in winter, though the kunda flower appears in the cold season, though the lotus blooms during the day, though the planets give auspiciousness according to arrangements of the astrological scriptures, and though the Lord appears only the power of guru, by the influence of Kṛ ṣ ṇ a, all these occurred at this time. Yaś odā give birth without being aware of the birth.

[91] tad idam agre vyaktī kariṣ yate | kiṁ ca –

madhye tā rā vā ra-sā raṁ nabhas tat-

prā nte sindhū rdhvaṁ dhvanan-megha-bandhu |

itthaṁ varṣ ā dhā matarṣ ā ś arac-chrī s

tasyā ṁ tithyā ṁ tathyam ā tithyam ā pa ||30||

This will be explained later. Moreover, in the sky the constellations showed their best aspects. The ocean, the friend of the clouds, roared. As one longs for the autumn season during the monsoon period, on that day the splendor of the autumn also appeared.

kiṁ ca –

jā tibhiḥ saha mā dhavyaḥ ketakyaḥ ketakaiḥ samam |

kumū dyā ny ambujaiḥ sā rdhaṁ sphuṭ anti smeti dig yadā ||31||

tadā tad api nā ś caryam ā cā ryaiḥ paricī yate |

sarvā ś carya-nidhiḥ so’pi janma-caryā ṁ yato gataḥ ||32||

Moreover, the jasmine blossomed with the spring creeper flowers. The ketakī flower of summer blossomed with the ketakī flowers of spring. The lotuses blossomed with the night blooming lilies. This is only a slight indication of the events that occurred when Kṛ ṣ ṇ a was born. The authorities do not consider this so remarkable because Kṛ ṣ ṇ a, the ocean of surprises, was born.

[92] tathā hi etad-uttaraṁ bhā vi-tad-vilokā nā ṁ lokā nā ṁ bhā vitā nam –

Those who would see his face developed great effulgence.

[93] mukham asya lasita-smitā sita-kamalā nā m adhipam iva vilokyate,

netra-yugalaṁ sū kṣ ma-bhramara-citra-kairavā ntaḥ -patrā ṇ ā m,

ghrā ṇ aṁ nī la-nī rada-cchavi-ladha-kī la-tila-prasū nā nā m,

oṣ ṭ hā dharaṁ sindū ra-girijani-javā -bandhū ka-bimba-goṣ ṭ hī nā m,

karṇ a-dvandvam añ jana-bhū mija-ś yā malatā -potā nā m,

kara-prā ntatā -kā nta-bhuja-yugalaṁ sa-nava-pallava-nava-tā la-ś ā khā nā m,

ś rī vatsa-sindhu-vatsā khya-lekhā -sahita-vatsaṁ dhṛ ta-dakṣ iṇ ā varta-dyuti-viś eṣ a-kṛ ta-sthira-vidyud-ā ś leṣ a-megha-khaṇ ḍ ā nā m iti |

His face was like the king of blue lotuses. His eyes were like the lords of central lotus petals surrounded by tiny bees. His nose was like a sesame flower, a bolt tinged like a blue cloud. His lips were red like the hibiscus, more attractive than the bimba fruit or the bandhū ka flower. His ears were black like the ś yā ma creeper. His forearms were the foremost branches of the tamā la tree endowed with new buds. His chest marked with the Ś rī vatsa and the line of Lakṣ mī was like the chief of clouds with stationary lightning turning to the right.

[94] kiṁ ca mukhena mahā padmaṁ vijetā,

nayanā bhyā ṁ padmam,

nā sikayā makaram,

smitena kundam,

kaṇ ṭ hena ś aṅ kham,

caraṇ ayoḥ pṛ ṣ ṭ ā bhyā ṁ kacchapam,

rucā nī lam,

sarvair eva ca sarveṣ ā ṁ kharvam |

kiṁ bahunā, svena mukundam apī ti yugapad atra tat-tad-avasara-prasavā dī nā ṁ tathā durlabha-sannidhī nā ṁ nidhī nā m api sannipatanaṁ nā sambhā vyam |

His face surpasses the mahā padma, his nose surpasses the makara, his smile surpasses the kunda flower, his throat surpasses the conch, his feet surpass the turtle’s back, his complexion surpasses a sapphire, and all his limbs surpass the Kharva-nidhi. What more can be said? He surpasses Nā rā yaṇ a. It is not surprising that all the nine treasures[9] were present at once, since they took birth in Vraja to be with Kṛ ṣ ṇ a.

[95] atha tasya janmani ko’pi viś eṣ aḥ, yathā –

tadā tatra mā yā milad-bā lya-kā yā

tadī yā nukū lyaṁ kṛ pā -mā tra-mū lyam |

sadā kurvatī taṁ samastā n atī taṁ

vidhā yā grajā taṁ svayaṁ prā pa jā tam ||33||

There was something special about his birth. Taking an infant’s body, in order to act favorable to him and show compassion, mā yā took birth from Yaś odā as his younger sister, putting Kṛ ṣ ṇ a, who surpasses all, first.

[96] atha snigdhakaṇ ṭ hena bhā vitaṁ sa-pramā ṇ aḥ khalv idam – adṛ ś yatā nujā viṣ ṇ oḥ sā yudhā ṣ ṭ a-mahā bhujā [BhP 10. 4. 9] iti ś rī -bhā gavatā d, tac ca nandas tv ā tmaja utpanne jā tā hlā do mahā -manā ḥ [BhP 10. 5. 1] ity ā diṣ v ā tmaja-padaiḥ sthā panā -vyapadeś ataḥ sadeś a-rū pam eva nirū pyate | kintu tad idam apracchannaṁ vivicya pṛ cchā maḥ yatheha sandehaḥ sarveṣ ā ṁ ś ā myati |

What Snigdhakaṇ ṭ ha was thinking is here proved. Bhā gavatam says:

The child, Yogamā yā, the younger sister of Lord Viṣ ṇ u, slipped upward from Kaṁ sa’s hands and appeared in the sky as Devī, the goddess Durgā, with eight arms, completely equipped with weapons.

Nanda Mahā rā ja was naturally very magnanimous, and when Lord Ś rī Kṛ ṣ ṇ a appeared as his son, he was overwhelmed by jubilation. Therefore, after bathing and purifying himself and dressing himself properly, he invited brā hmaṇ as who knew how to recite Vedic mantras.

By using the word ā tmaja or son, it is shown that Kṛ ṣ ṇ a was Nanda’s son. I ask about this after considering the case clearly, since many people have doubts.

[97] spaṣ ṭ am apy ā caṣ ṭ a – aho ā rya tarhi kathaṁ vasudeva-devakī -putratayā so’yam avadhā ryate?

He spoke aloud “Oh! This is most astonishing. How can we understand that he was also the son of Vasudeva and Devakī? ”

[98] tad ī dṛ g-vacasi sati snigdhakaṇ ṭ he vacasi kiñ cit-kuṇ ṭ hena madhukaṇ ṭ hena manasi bhā vitam – ś rī matā devarṣ iṇ edam ā vā ṁ praty atiharṣ eṇ ā diṣ ṭ aṁ – yadi kadā cic chrī mati mahā -premavati vraje kṛ ta-vrajanayoḥ kathā -yogo bhavatoḥ sambhā vyate, tadā ś rī -kṛ ṣ ṇ a-devasya sarvato varṣ yam aiś varyaṁ gopanī yam ity ato munivarga-prasiddha-garga-siddhā ntam evā lambya saṁ vadiṣ yā vahe | sa cā mī bhiḥ ś ruta eveti nā ś caryā ya paryavasiṣ yatī ti |

When his brother said this, Madhukaṇ ṭ ha thought to himself, restraining his speech.

“Nā rada has told us two about this with great bliss. ‘If you two go to beautiful Vraja full of great prema and you speak, you should hide the great powers of Kṛ ṣ ṇ a. ’ Considering the words of famous Garga, I will speak. This has been heard already by Nanda and others. Therefore it will not be astonishing to them. ”

[99] prakaṭ aṁ covā ca – atra khalv idam asya ś rī -vraja-rā ja-tanū jasya rahasyam udbhā vayato mama samatikramaḥ svayam amunaiva bā ḍ haṁ soḍ havyaḥ | tathā hi asmin sarvato labdhā tirekakā saṁ siddhiḥ khalv ekā vartate | yad atikrā nta-sarveha-sneha-maya-hṛ daya eva sadā vartamā naḥ snighdatā -digdha-janā nā ṁ bhā va-mudrayā parokṣ aṁ kṛ tayā pi svahṛ di pratibimbatatayā mudrito bhavati | asya svarū peṇ ā virbhā vaś ca sneha-maya-sphū rti-pū rti-vaś ī bhā vata eva sarvathā, na tv anyathā | putratayā virbhā ve ca bī jaṁ pitṛ -bhā va-maya-sneha eva nā nyeṣ ā m ivā nyat | jā te ca kutracit putratayā virbhā ve tat-tat-sambandha-maya-sneha-kṛ ta-caya-sphū rtir eva tathā tathā bhā venā virbhā ve nibandhanaṁ bhavati |

He spoke aloud:

If I reveal the secret about Kṛ ṣ ṇ a in the assembly, Nā rada will tolerate that I have disobeyed his order. The inhabitants have a special perfection for there is nothing except Kṛ ṣ ṇ a in their hearts. He alone is present in their affectionate hearts. Though he is reflected in their hearts, he cannot be readily seen. He only reveals himself when there is full love. Affection as parents is the cause of his appearance as their son. Though he may appear as a son by other emotions the main cause of his appearance is his affection. By prema he makes his appearance.

[100] tad evaṁ sthite sarvataḥ samudbuddha-ś uddha-pitrā di-bhā va-vicitrā ṇ ā ṁ vraja-nṛ pati-prabhṛ tī nā ṁ bhṛ ti-bhuk-paryantā nā ṁ vraja-janā nā ṁ yeṣ ā m adhimadhyaṁ prati-dviparā rdhaṁ pratikalpam ā virbhavati, vṛ ddhi-jī vikā nā m iva teṣ ā m eva prema-sañ caya-paryudañ cana-prapañ cam añ caṁ s tad-vṛ ddher aparicchedyatā buddhyā pratidā tum adhyavasā yaṁ muñ can sadā putrā ditayā sa eṣ a virā jate, nā nye tu tatra kila tilam apy avakā ś a-kā laṁ labhante |

Since this is so, he appears in every kalpa during the life of Brahmā to any persons among the inhabitants of Vraja from the king to the salaried man, who have extraordinary, pure love as parents. Honoring the debt of their accumulated prema, wanting to clear up the debt but thinking he can never do so, he appears as their son. But others never have such an opportunity for even a second.

[101] etad evoktaṁ brahmaṇ ā eṣ ā ṁ ghoṣ a-nivā sinā m uta bhavā n kiṁ deva rā teti naḥ [BhP 10. 14. 35] ity ā dinā | etad eva ca ś rī -nā rā yaṇ a-devena samā diṣ ṭ aṁ – yo’sā v atasī -kusuma-suṣ amaḥ sukumā raḥ kumā raḥ ity ā dinā |

Thus Brahmā has said:

My mind becomes bewildered just trying to think of what reward other than you could be found anywhere. You are the embodiment of all benedictions, which you bestow upon these residents of the cowherd community of Vṛ ndā vana. You have already arranged to give yourself to Pū tanā and her family members in exchange for her disguising herself as a devotee. So what is left for you to give these devotees of Vṛ ndā vana, whose homes, wealth, friends, dear relations, bodies, children and very lives and hearts are all dedicated only to you?

Nā rā yā ṇ a also stated the same previously in verse 64.

tataś ca--

tasmā n nandā tmajo 'yaṁ te nā rā yaṇ a-samo guṇ aiḥ |

ś riyā kī rtyā nubhā vena gopā yasva samā hitaḥ || [BhP 10. 8. 19]

iti garga-vacanā nusā reṇ edam utprekṣ yā mahe – etad-rū pa-svaputra-mā tra-paryā pta-sarva-svā rthena ś rī mad-vraja-mahendreṇ a mahī yamā nasya yasya mahā bhagavato yā yogamā yā khyā durghaṭ a-ghañ anī svarū pa-ś aktiḥ ś ā streṇ a vaktī kriyate | tena kila dattā sā tvat-putre ś rī -kṛ ṣ ṇ a eva paryavasyati sma | sā ceha svajana-sneha-nikṣ ipta-cittasya yadyapy asya tat-putrasya prā yo’vadhā naṁ na prā pnoti | tathā pi tasmā d anyasmā c ca parokṣ am anukṣ aṇ am anugatiṁ lī lā -sahā yakaṁ ca prapañ cati | yathā ca yogamā yā tathā tad-anugatā mā yā dayo’pī ti | yadyapy evaṁ tathā pi tvat-prabhu-pratta-ś aktim enaṁ tvam eva nija-ś rī -prabhṛ ti-ś aktibhir gopā yasveti gargo vyañ jitavā n | tad evaṁ sati bahū ni santi nā mā ni rū pā ṇ i ca sutasya te [BhP 10. 8. 15] ity api tad-uktir udriktī syā t |yataḥ sva-snigdha-jana-bhajana-rasā veś itā veś atayā sadā virā jamā nasya ś rī mad-vraja-rā jā tmajasya khalv asya sva-snigdha-jana-bhā va-svabhā va-viś eṣ a-vinodam anumodamā nasya tad-bhā va-rū pā nurū paṁ rū paṁ yadṛ cchā vaś ā d ekadhā nekadhā ca samī pator’samī pato’py ā virbhavati tirobhavati ca |

Garga has said:

In conclusion, therefore, O Nanda Mahā rā ja, this child of yours is as good as Nā rā yaṇ a. In his transcendental qualities, opulence, name, fame and influence, he is exactly like Nā rā yaṇ a. You should all raise this child very carefully and cautiously.

According to this we will infer as follows. Yogamā yā of the Lord, worshipped by Nanda who had no other interest than Kṛ ṣ ṇ a, is revealed in the scriptures. She is the Lord’s svarū pa-ś akti, having the ability to do the impossible. The Lord gave Yogamā yā and she arranged Kṛ ṣ ṇ a as your son. Though she does not pay attention when Kṛ ṣ ṇ a in Vraja is agitated by his devotees’ affection, Kṛ ṣ ṇ a has her invisibly assist in the pastimes at all times, acting favorably to him. As Yogamā yā cooperates with Kṛ ṣ ṇ a so mā yā in the material world cooperates with him. O Nanda! Though Kṛ ṣ ṇ a has attained cooperative Yogamā yā for his pastimes, you should protect Kṛ ṣ ṇ a, to whom your worshipable Nā rā yaṇ a has given power, by all your powers. This is what Garga has clearly said:

For this son of yours there are many forms and names according to his transcendental qualities and activities. These are known to me, but people in general do not understand them.

He has many forms because, becoming absorbed in the various moods of worship of his devotees, Kṛ ṣ ṇ a, always existing, takes forms according to the desire of his devotee and appears and disappears one or many times, close or distant from them.

[102] tataḥ ś rī -vasudeva-devakyor antar yac caturbhujam asya rū paṁ sphurati, tad eva hi bahir ā virbhavati sma | phalena phala-kā raṇ am anumī yate iti nyā yena | tenaiva ca nyā yena ś rī -vrajeś varyos tu paraṁ dvibhuja-mū rtitayā sphū rtir ā sī t |

The four armed form which appeared internally to Vasudeva and Devakī later appeared externally. The cause of the fruit can be inferred from the fruit. Following this logic, Kṛ ṣ ṇ a appeared always in a two-armed form to Nanda and Yaś odā.

tataḥ prā g ayaṁ vasudevasya kvacij jā tas tavā tmajaḥ [BhP 10. 8. 14] iti dhṛ ta-tapo-vargasya gargasya vacanam anusṛ tya parā mṛ ś yate | yadā nṛ ś aṁ sa-kaṁ sa-bhiyā svā virbhū ta-caturbhuja-rū pā cchā dana-pū rvaka-dvibhuja-rū pā virbhā vanā ya ś rī -devakī cchā jā tā, tadā tasya yad apū rvaṁ dvibhuja-rū paṁ pū rvaṁ mā yayā saha ś rī -yaś odā yā ḥ svā ntaram ā yā taṁ, tad eva tatra sannidhā nam avā pya caturbhujaṁ rū pam antarbhā vya svayam ā virbabhū va | yatra sā kā ratayā mā tṛ -garbha-sthitā pi mā yā nirā kā ratayā tū rdhva-gatyā tanvā tad-vā hanatā m ā gatā | gandavā ha-ś reṇ ī nī la-kamala-dalam iva tatra sarvā lakṣ itatayā tat prā pitavatī | yā khalu pū rvaṁ tad-ā karṣ eṇ a dharṣ eṇ a paraṁ mā taram api mohena mlā pitavatī |

Garga said:

For many reasons, this beautiful son of yours sometimes appeared previously as the son of Vasudeva. Therefore, those who are learned sometimes call this child Vā sudeva.

Taking the words of austere Garga, I will now explain the meaning. When Devakī desired that Kṛ ṣ ṇ a cover his four-armed form out of fear of cruel Kaṁ sa, and Kṛ ṣ ṇ a appeared in a two-armed form, at that time Kṛ ṣ ṇ a had already appeared with two arms within Yaś odā along with Yogamā yā. That two-armed form came to Devakī and merged the four-armed form into itself. Yogamā yā remained in Yaś odā ’s womb and in a formless feature became Kṛ ṣ ṇ a’s carrier. Just as a wind moves a blue lotus, that formless Yogamā yā took Yaś odā ’s son to Mathurā while no one could see (where he appeared and subsumed the four-armed form). Yogamā yā by boldly taking Kṛ ṣ ṇ a to Mathurā made Yaś odā completely bewildered.

[103] atha punas tena garbhasthenā kā reṇ a mā tuḥ prasū ti-bhramaṁ ca samprathayya bahir ā tmanaṁ saṁ valayya prasū ti-ś ayyā m evā dhiś ayya sthitavatī | yā khalu ś rī -devakī taḥ ś rī -rohiṇ yā ṁ saṅ karṣ aṇ a-saṅ kramaṇ e’pi tathā prakramate sma iti |

At the time of birth, Yogamā yā, situated in Yaś odā ’s womb, made Yaś odā faint from bearing the child. Yogamā yā then appeared externally on the bed and slept there. That same Yogamā yā had previously taken Balarā ma from Devakī ’s womb and placed him in Rohiṇ ī ’s womb, invisible to all.

[104] atra ca snigdhakaṇ ṭ henā ntaś cintitam – satyam evā ha sma nū naṁ aṁ ś abhā gena athā ham [BhP 10. 2. 9] iti hi mā yā ṁ prati ś rī -bhagavad-vā kyam ā diṣ ṭ ā prabhuṇ ā ṁ ś ena kā ryā rthe sambhaviṣ yati [BhP 10. 1. 25] iti ca devā n prati brahma-vacanam | atra aṁ ś abhā gena caturbhuja-rū peṇ ā kā ra-bhedeneti bhagavad-abhiprā yaḥ | kā ryā rthe tat-tan-mohanā ya aṁ ś ena sambhaviṣ yati ś rī -kṛ ṣ ṇ asya dvibhuja-rū peṇ ā kā ra-bhedena saha miliṣ yati seti brahmaṇ o’bhiprā yaḥ | tad evam eva hi vyā khyā tam anyatra ś rī -bhā gavata-tattvavidbhiḥ avatī rṇ au jagaty-arthe svā ṁ ś ena bala-keś avau [BhP 10. 38. 32] ity atra svā ṁ ś ena mū rti-bhedeneti |

What Snigdhakaṇ ṭ ha thought internally was true. That is explained. The Lord speaks to mā yā:

O all-auspicious Yogamā yā, I shall then appear with my full six opulences as the son of Devakī, and you will appear as the daughter of mother Yaś odā, the queen of Mahā rā ja Nanda.

Brahmā speaks to the devatā s:

The potency of the Lord, known as viṣ ṇ u-mā yā, who is as good as the Supreme Personality of Godhead, will also appear with Lord Kṛ ṣ ṇ a. This potency, acting in different capacities, captivates all the worlds, both material and spiritual. At the request of her master, she will appear with her different potencies in order to execute the work of the Lord.

The word aṁ ś a-bhā gena means the four-armed form. Karyā rthe means that she will execute the work of the Lord by bewildering Yaś odā and others by appearing in this world with his expanded form, which would merge with his two-armed form. In other places in the Bhā gavatam also, the wise give this explanation:

They were the primeval Supreme Personalities, the masters and original causes of the universes, who had for the welfare of the earth now descended as Keś ava and Balarā ma along with their expansions.

Svā ṁ ś ena means “with different forms. ”

[105] api ca ś rī -vrajeś vara-sambandha-nibandhanā yā kṛ ṣ ṇ e yogamā yā bhivyaktir uktā sā siddhā ntato’pi siddhatā m ā sī dati | bhagavataḥ khalu priyajanecchā m evā nugacchati sarva-ś akti-vyaktir na tu yadṛ cchā m iti |

Yogamā yā ’s revelations about Kṛ ṣ ṇ a related to Yaś odā have been explained. They reach the conclusion through scriptural proof. The manifestations of Kṛ ṣ ṇ a’s energies follow the desires of his dear devotees rather than acting independently.

[106] atha sarve sā ś caryam ū cuḥ – bhavatu nā ma tat tat | kintu tataḥ kim anantaraṁ jā tam?

Filled with amazement everyone said “Everything may be as you explained, but what happened next? ”

[107] madhukaṇ ṭ ha uvā ca – anantaraṁ tu caturbhujatā virbhā vā nurū pyataḥ pravyakta-yogamā yasya tasya prā g-upadeś ataḥ ś rī -vasudevaḥ sarvatra mā yika-ś ā yikā yā ṁ jā tā yā ṁ pū rva-deva-bhiyā dvibhujam atrakī yaṁ bā lakam atrā nī ya tayā bā likayā vimilitavā n | so’yaṁ tu teneś varatā -pratyā yakena caturbhuja-rū peṇ opadeś ena ca na tatra jā takatā ṁ vyañ jitavā n iti putratā ṁ sandehitavā n | atra tu dvibhuja-rū peṇ a vacanā di-ś akter vyakter abhā vena ca tā m eva vyajya putratā m eva nidehitavā n | ś rī mā n ā nakadundubhis tu tad idaṁ sarvaṁ nā nusadadhau iti |

Madhukaṇ ṭ ha said:

According to the instructions of the four-armed form revealed by Yogamā yā, Vasudeva took the two-armed child out of fear of the demons while all were sleeping to Nanda’s house and placed the child with Yaś odā ’s female child. According to Kṛ ṣ ṇ a’s instructions, Vasudeva did not reveal that the Lord with four arms had appeared in his house. There was some doubt about the child who took birth was a boy. No one should know that a son with two arms had been born. Therefore he brought the female child back as a replacement. Vasudeva also did not investigate this incident further.

[108] snigdhakaṇ ṭ ha uvā ca – nā nusandadhā tu nā ma | tathā pi yā ṁ tanayā m atrakī yā m apamā ya svayam apaninā ya tasyā ḥ pratidā nasyā pi sad-bhā vā bhā vā t katham iva nyaste’py asminn ā tmī yatā ṁ pratyapadyata? ā gamā dā v api yasya nandanandana-nandā tmaja-nandaja-nandatanaya-ballavī nandanā di-nā mā ni tat-tad-abhī ṣ ṭ a-pradatayā nirdiṣ ṭ ā nī ti |

Snigdhakaṇ ṭ ha said “There is no harm if he did not investigate further. But he exchanged the boy for the girl and took her away. But how could Nanda called that boy his own child? The scriptures also say that Kṛ ṣ ṇ a is the son of Nanda, indicating that he was actually Nanda’s son. ”

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