Chapter Twenty-three 2 страница

From the beginning of childhood Balarā ma and Kṛ ṣ ṇ a were together. They were the white rays and blackness of the moon. [23] tad evam eva sarva eva parva vidhā ya nija-nija-nū tana-tanū jā n gaṇ aka-gaṇ ita-guṇ a-gaṇ e’hani snehaṁ teṣ ā ṁ teneha sahehamā nā ḥ sa-maṅ galaṁ saṅ gamayā mā suḥ | On all the festive days whose qualities could not be counted, the two met with other young boys. [24] atha yukti-matyā sad-ukti-sammatyā ś rī mad-bhā gavata-kathana-vyutkrameṇ ā py upakramyate, yataḥ, sarvaiḥ kavibhir anukrama ś ā li procyate kṛ ṣ ṇ a-lī lā dyam | ś uka-mukha-vacasi prema pramada-maye tad vinā tu citrā ya ||16|| [gī ti] Telling the story in the proper order, the story will be in a different order from what is narrated in Bhā gavatam, for skilful poets put the pastimes in proper order for taste, though Ś ukadeva spoke from intoxication of prema without following the proper order. [25] tad evaṁ dina-ś ata-pū raṇ am adū ratā m anujasyā grajasya tu tasmā d apy adū ratā ṁ labdham | samyaṅ mā tuḥ paricitir abhū d yatra kiñ cit pituś ca prā ptaḥ so’yaṁ svasadana-janaḥ kiṁ na vetthaṁ matiś ca | tasmin bā lye valayati tayoḥ kā pi ś obhā sudhā bdhi prakhyā goṣ ṭ haṁ bhū vanam api sā vī cibhiḥ siñ cati sma ||17|| [mandā krā ntā ] The younger brother had passed a little less than a hundred days and Balarā ma 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. [26] tatra tam eva vā saraṁ nā makaraṇ ā vasaraṁ smaraṇ vasudevaḥ tat pū rva-divase tapo-dhā mā naṁ garga-nā mā nam ā tmanaḥ parama-hitaṁ kula-purohitaṁ manasi sammatya rahasi saṅ gatya nija-tanaya-vinimaya-mayaṁ vṛ ttaṁ vitatya nivedayā mā sa | sa ca sahā sam ā ha sma, " tad etad aparam apy ahaṁ nā nā -vṛ ttaṁ jā nā my eva | sampraty atra mat-kṛ tyaṁ tv ā jñ ā pyatā m |” 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 uvā ca—" tatas tatra-bhavatā nanda-vraja-bhū vaṁ vrā jaṁ vrā jaṁ mithaḥ saṁ yutau navyau nija-yajamā na-sutau dvijā ti-jā ti-samucita-prakā reṇ a saṁ skā reṇ a puraskartavyau, kintū panayanopayamane yathā tasyā ṁ na syā tā ṁ, tathā prayatanī yam|" Vasudeva said “Go to Vraja quickly and perform the saṁ skā ras of the second born for the two boys living together, without the thread ceremony or the marriage ceremony. [28] munir uvā ca—" yuktam uktam, yataḥ sva-pakṣ a evā smā bhir apekṣ aṇ ī yaḥ |" The sage said “That is proper. I will do as you say. ” [29] Tad evaṁ sthite manau ca prasthite tasminn eva ś atatama dine prā tar eva tarṇ akā nā ṁ koṭ ibhir nṛ tya-paripā ṭ ī bhir ā ṭ ī kamā nā bhir vicitraṁ sthā naṁ go-gopā nā ṁ vana-prasthā nā n nirjanā vasthā naṁ gosthā nam anusaṁ skā rā laṅ kā ra-sambhā lanā rtham eka-sevaka-mā tra-kṛ tā nuvrajanatayā kṛ ta-vrajanaḥ sa-kṛ patayā tā n paś yann ā sī t | tatraiva ca sarvato’py atirikte vivikte bā lyata eva kṛ ta-sevaṁ nija-devaṁ sarva-sal-lakṣ aṇ a-nandita-nikhilā yā ṁ ś rī mal-lakṣ mī -nā rā yaṇ ā khya-ś ā lagrā ma-ś ilā yā m aṣ ṭ ā kṣ areṇ opatiṣ ṭ hamā naś cirā d virā jate sma | kṛ ta-samā pane ca sabhā jane sarva-sarvajñ a-gurur muni-pariṣ adā m ururvā ṇ ī -vā sita-sā mā ś rī -garga-nā mā vā raṁ vā raṁ niṣ krama-dvā raṁ vilokamā nena gopa-loka-pradhā nena tasmā d akasmā t tarṇ akā nā m utkarṇ atā -nirvarṇ anayā kasyacid ā gamanaṁ vitarkayatā turṇ am abhyarṇ ata eva niravarṇ i | tadā ca— 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 servant with him to see the beauty of the ceremony. In that pure place, using the eight syllable mantra, he performed worship of a ś ā lagrā ma called Lakś mī -nā rā yaṇ a whom he had worshipped 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 Sā ma Veda, arrived. Seeing the calves prick up their ears, Nanda understood that someone had come. unmī lad-vidhu-varṇ am ardha-palitaṁ vaktrā dir upā nvitaṁ kiñ cit sthū lam akharvam ā yā ta-bhū jaṁ viṣ vak-prasā dā karam | ś ubhra-ś rī -vasana-dvayaṁ ś ruti-karā laṅ kā ra-dī vyat-prabhaṁ putra-prema-vilakṣ itā khilam ṛ ṣ iḥ ś rī -nandam atraikṣ ata ||18|| [ś ā rdula] 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. [30] asya ca muner anena cirā d vī psayā bhī psitam ā gamanam ā sī t, yataḥ pratī kṣ ya eva sarvatrā yaṁ pratī kṣ yatā ṁ vā kathaṁ na labheta? Nanda had desired that Garga come to Vraja for a long time since the sage was worthy of worship everywhere. Why should he not be seen? [31] tad evaṁ, " pratī tatayā pratī taḥ so’yam" iti taṁ vrajapatir api nipī tā mṛ tavat parama-prī taḥ ś ī ghram ā sana-pradeś am atī taḥ samatirikta-bhakti-parī taḥ kṛ tā ñ jalitayā tivinī taḥ sā kṣ ā d adhokṣ aja-dhī taḥ praṇ anā ma | brahma-varcasena carcitam enam ā narcā -ś eṣ eṇ a devā rcana-dravya-ś eṣ eṇ a, provā ca ca— " alam iha kuś alaṁ pṛ ṣ ṭ vā kuś alaṁ kuś alaṁ bhaved yasmā t | kintu svaka-kuś alā rthaṁ kuś alaṁ tatra ca vipṛ cchyate sadbhiḥ ||19|| [udgī ti] 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 worshipped Garga shining like Brahman with many articles which remained after worshipping the Lord. He spoke: It is not necessary to ask about health, since when you come all is auspicious. But the wise ask expert questions from you filled with auspiciousness for their welfare. svā gata-pṛ cchā dhā rṣ ṭ yaṁ bhavati mahiṣ ṭ he sadeti gī r-yuktā | tad api surā rcā m anu sā yadvan nirmī yate tadvat ||20|| [ā ryā ] 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. kevala-vacasā toṣ o vaibhava-sattve na yujyate nunam | kintv idam apū rṇ a-viṣ ayaṁ pū rṇ e kiñ cin na mā ty eva ||21|| [ā ryā ] One should not satisfy a person by words alone though he has all wealth. Those who are incomplete in anyway should be made complete. na sataḥ svā rthā pekṣ ā kintu sadā sā parā rthaiva | tasmā d viharati tasmin para-para-vijñ ā panaṁ sukhadam ||22|| [upagī ti] The devotee does not desire his own benefit but work for others’ benefit. Since you have come for others’ benefit, it is proper to tell you about the activities to be done. jyotiḥ -ś ā straṁ bhavatā kṛ tam atha vede’pi niṣ ṇ ā tam | tat tat para-sukha-mā trā pekṣ aṁ tad idaṁ nivedyaṁ me ||23|| [upagī ti] You know astrology and the Vedas. These are for the benefit of others. I ask you about this. bā lo yo mama jā tas tasmā d adhikaś ca vā sudevo yaḥ | nija-dṛ k-sudhayā taṁ taṁ ś ī kitum ā stā ṁ bhavā n karuṇ aḥ ||" 24|| [upagī ti] Be merciful and shower these two boys, one born from me and another from Vasudeva, with the nectar of your knowledge. [32] tad etad ā ś rutya gargaḥ sa-gadgadaṁ jagā da— " yan-manā bhikṣ ur ā yā tas tad dā tā ditsati svayam | tadā bhā gyaṁ kiyad varṇ yaṁ bhikṣ or dā tuś ca kauś alam? ||" 25|| [anuṣ ṭ ubh] 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? [33] tad evam ā tmane ś lā ghamā ne muni-rā je ś rī -vrajarā jaḥ sva-niyojyasya karṇ e varṇ itavā n, " evam evaṁ kuru, " iti, pravartayā mā sa ca muninā kaṁ sa-durvṛ tta-vivartita-vasudeva-vṛ tta-saṁ vā dam | 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 Kaṁ sa. [34] sampravadamā nayoś ca tayoḥ so’pi tat-prayojanaṁ parā mṛ ś ya ś uddhā ntaṁ praviś ya nija-nijotsaṅ ga-saṅ gatī kṛ ta-bā le ambā le puro vidhā ya gandha-puṣ pā di-lasita-cā mī kara-bhā jana-karaḥ parama-kiṅ karaḥ sahasā rahasā sasā da | 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. vī kṣ yā tha mā tror urasi prasañ jitā v atyarbhakau dū rata eva tā v ṛ ṣ iḥ | javā d udasthā n maṇ i-mantravat prabhoḥ prabhā va evā dṛ taye na vistṛ tiḥ ||26|| [upajā ti 12] 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. tataś ca, mā tṛ -yugma-lalitā ṅ ga-lā litau vī kṣ ya kṛ ṣ ṇ a-dhavalau sa bā lakau | nirnimeṣ a-daś ayā dṛ ś or jalaṁ roddhum aiṣ ṭ a nitarā ṁ na tā pasaḥ ||27|| [rathoddhatā ] 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. [35] atha saṅ kocaṁ vidhā ya sannidhā ya mā tṛ bhyā m ā tmanā tmajā bhyā ṁ ca maunenaivā nā mi muni-varaḥ | so’yam uccakair ā ś ī ś iṣ ac ca, yathā, " pitroḥ pratisvaṁ kulayos tadī yayoḥ sambandhi-bandhu-prakare jagaty api | ā nanda-dā tā bhava nanda-nandana, tvaṁ tadvad apy ā nakadundubheḥ suta! ||28|| [indravaṁ ś ā ] 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! [36] tataś ca, tad-eka-sarge garge vrajeś vara-yā canataḥ svā sanam ā gate purataḥ kiñ cid dū rataḥ: sitā sitaikaika-puṣ pa viṣ ṇ ukrā ntā dvaya-prabhe | te rohiṇ ī -yaś odā khye tanayā bhyā ṁ virejatuḥ ||29|| [anuṣ ṭ ubh] Garga who had pronounced blessings sat on his seat by the request of Nanda. In front and somewhat distant were the two boys who were like viś ṇ ukrā nta creepers with white and black flowers. [37] tato muner ā deś atas te’py upaviviś ituś ca | ś rī -garge ca tayor ā veś ita-dhī ndriya-varge, vraja-kṣ iti-patiḥ kṣ aṇ aṁ pratī kṣ ya sā ñ jali-girā bhilaṣ itaṁ vyañ jitavā n— " yogya eva para-yogyatā karas tā dṛ ś atvam api veda-vedajam | tvaṁ tu veda-viduṣ ā ṁ varas tataḥ saṁ skuru dvija-janus tanū amū ||" 30|| [rathoddhatā ] 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 saṁ skā ras for the two boys born of the twice-born. ” [38] garga uvā ca—" bhavanto yadu-bī jyatve’pi vaiś yatatī jya-mā tṛ -vaṁ ś ā nvayitayā tad-guru-padavyā gatair eva karma kā rayitavyā ḥ na tu mayā |" Garga said “Though you are born in a kṣ atriya dynasty your mother’s side comes from respectable vaiś yas. Brā hmaṇ as who have become gurus for vaiś yas should do your saṁ skā ras. I should not do them. ” [39] vrajarā ja uvā ca—" bhaved evaṁ, kintu kvacid utsarge’py apavā da-vargaṁ bā dhate’dhikā ri-viś eṣ a-ś leṣ am ā sā dya, yathaivā hiṁ sā -nivṛ tta-karmaṇ i baddha-ś raddhaṁ prati yajñ e’pi paś u-hiṁ sā ṁ | tasmā d bhavatā ṁ brā hmaṇ a-bhā vā d utsarga-siddhā gurutā ś raddhā -viś eṣ avatā m asmā kaṁ kule kathaṁ laghutā m ā pnotu? tatrā pi bhavataḥ sarva-pramā ṇ ataḥ samadhikatā samadhigatā, tasmā d anyathā mā sma manyathā ḥ | etad upari nija-purohitā nā m api hitam apihita-mahasā kariṣ yā maḥ |" 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 brā hmaṇ a 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] gargaḥ punar atigopanā ya sa-vicā ram uvā ca—" tatrā pi khalaḥ sa khalu devakī -toka-hantā durmantā devyā ḥ ś aṁ sanena nṛ ś aṁ saḥ kaṁ saḥ punar ā gatā ś aṅ kaḥ syā t | yasmā d yā dava-gurutayā puru-prasiddhaḥ so’yam anya-vargajam amuṁ samaskuruta, tasmā d eva vasudeva-kṛ topā sanayā nū nam anayā devyā svena vinimitaḥ sa bā las tatra vartate, gī rvā ṇ a-vā ṇ ī nā m amṛ ṣ ā bhā vā d iti | tadā niḥ ṣ amam idam atiduḥ ṣ amaṁ syā t |" After considering, Garga spoke something which should be kept secret. “What you say is true. The killer of Devakī ’s sons, evil Kaṁ sa, will be worried by the words of Durgā. She said ‘A famous guru of the Yadu dynasty will perform the saṁ skā ra 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] atha vrajarā jas tu manā g vimanā yamā na ivā sī t | punar, anena svasti-vā canā dike kṛ te sarvaṁ ś astaṁ bhaved iti vibhā vya provā ca—" yasmā t tava saṅ ga eva sa-maṅ galas tasmā t, alakṣ ito’smin rahasi mā makair api go-vraje | kuru dvijā ti-saṁ skā raṁ svasti-vā cana-pū rvakam || [BhP 10. 8. 10] iti | 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 said “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. ” [42] garga uvā ca—" bhavatu, bhavad-icchayā yadṛ cchayā maṅ galaṁ saṅ gamayiṣ yate | tataḥ samaya-sammatatvā d ā pā tatas tu nā ma-karaṇ am eva karavā ṇ i" iti svasti-vā canā dy ā carya provā ca tatrā grajam uddiś ya, yathā: " ī ryeta praṇ ayā di-sad-guṇ a-gaṇ air etaṁ tathā bandhutā mukhyaṁ lokam aś eṣ am eṣ a ramayan rā mo, balitvā d balaḥ | kiṁ cā yaṁ bhavad-ā di-ś ū ra-tanayā dī nā ṁ yadū nā ṁ gaṇ aṁ saṅ krakṣ yaty ubhayatra bhā va-tulayā svaṁ tena saṅ karṣ aṇ aḥ ||" 31| [ś ā rdula] 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 said “Since he will be praised by friends for having the best qualities and will give pleasure to unlimited people he will be called Rā ma. 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 Saṅ karṣ aṇ a. ” [43] athā nujam uddiś ya, " ś uklo raktaḥ pī ta ity ā di-varṇ ā s tat-tad-bhā vā d asya tat-tad-yugeṣ u | tat-tan-mū la-ś yā mataikā tmya-yogā j janmany asmin kṛ ṣ ṇ a-nā mā yam asti ||32|| [ś ā linī ] 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 Ś yā ma, the root of the forms, he is called Kṛ ṣ ṇ a in this birth. " yuṣ matto janmataḥ pū rvaṁ vasudevā t tavā tmajaḥ | jā to yasmā t tato vā sudeva ity api gī yate ||33|| [anuṣ ṭ ubh] Because your son was born from Vasudeva in a previous birth he will be called Vā sudeva. " nā mā ni yā ni guṇ a-karma-nibandhanā ni rū pā ṇ i ca pratidiś aṁ nikhila-stutā ni | sā kalyato nahi vayaṁ yadi tā ni vidmo, jā nanti tarhi na pare tv iti paunaruktyam ||" 34|| [vasantatilakā ] 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. sā nandaṁ nanda-rā jena tadā munir agadyata: | " lagnaṁ hṛ di na lagnaṁ naḥ, sarvajñ as tad bhavā n gatiḥ ||" 35|| [anuṣ ṭ ubh] In bliss Nanda said to the sage, “All this does not stay in my mind. You, being omniscient, are my shelter. ” punaś ca— " ī kṣ atā ṁ bhagavann asmai bhavā n, " iti niveditaḥ | gargas tasmai rā dhyati sma prahasan mahasā nvitaḥ ||36|| [anuṣ ṭ ubh] 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. [44] " tad etad asmā kaṁ khamā ṇ ikyanā mni jyotirgranthe prā g eva nirupitamasti | uccasthā ḥ ś aś ibhaumacā ndriś anayo lagnaṁ vṛ ṣ o lā bhago jī vaḥ siṁ hatulā liṣ u kramavaś ā t puṣ oś anorā havaḥ | naiś ī thaḥ samayo’ṣ ṭ amī budhadinaṁ brahmarkṣ amatra kṣ aṇ e ś rī kṛ ṣ ṇ ā bhidhamambujekṣ aṇ amabhū d ā viḥ paraṁ brahma tat || iti | These indications have been described in the astrological text called Kha-mā nikya (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 Rā hu is in Scorpio. It is the eighth lunar day of the dark moon. The birth took place at midnight on Wednesday, during Rohiṇ ī constellation. At this time lotus-eyed Kṛ ṣ ṇ a param brahma was born. " vṛ ṣ akanyā tulā mī narā jeṣ u sphuṭ amuccagā ḥ | somasaumyaś anikṣ auṇ ī sutā stajjanmani sthitā ḥ ||37|| [anuṣ ṭ ubh] The moon was in Taurus, Mercury was in Virgo, Saturn was in Libra and Mars was in Capricorn. yasmā d vibhā vasau varṣ e janma tvajjanmanaḥ ś iś oḥ | viś vam eva vasu ś rī mad bhavitā muṣ ya tuṣ yataḥ ||38|| [anuṣ ṭ ubh] Since your son was born in the year called Vibhā vasu, the universe and Vasu will be pleased with him. rohiṇ yā ṁ janmanā rohiṇ yayutā nā masau patiḥ | vṛ ṣ alagnaṁ ca tatrā sī d vṛ ṣ akoṭ ī ś itā tataḥ ||39|| [anuṣ ṭ ubh] Since he was born in Rohiṇ ī constellation, he will be the lord of thousands of cows. Since his ascendant is Taurus he will be lord of millions of bulls. ā yatiś cā sya bhavitā sadaivā yatimaty ataḥ | ā yatyā ṁ munayo’py asmin kuryur manasa ā yatim ||40|| [anuṣ ṭ ubh] Since his planets are dignified, he will have great majesty. The sages will concentrate their minds on him because of his power. eṣ a vakṣ yati ś ā strā ṇ i ś astrā ṇ y apy ā tmatejasā; aniṣ ṭ ahṛ d amitrā ṇ ā ṁ mitrā ṇ ā ṁ ca vrajā dhipa ||41|| [anuṣ ṭ ubh] He will speak all scriptures by his power and destroy the demons while protecting the devotees. bhavatorbhavitā bhavyam asmā d iti vṛ thā kathā | bhā vatkā nā ṁ ca tad bhavyaṁ bhavasya ca bhavasya ca ||42|| [anuṣ ṭ ubh] 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 Ś iva. asyā ś caryā caryā vahati bahunā ṁ kutuhalaṁ bahulam | sasurā n asurā n dunvan bhavati surā ṇ ā ṁ purā py asā v avitā ||43|| [udgī ti] His amazing actions will produce great bliss for many people. He will protect the devatā s while afflicting the demons, proud of their previous powers. sahajapremṇ ā ṁ bhavatā m amunā kiṁ tā raṇ aṁ citram? tā n api kṛ trima-hā rdā n sarvā n nistā rayed eṣ aḥ ||44|| [ā ryā ] It is not surprising that he will deliver you, since you have prema. But he will also liberate all people with false sentiments. " tasmā n nandā tmajas te yad api hari-samaḥ sarva-sā dguṇ ya-vṛ ttyā sarvatremaṁ tathā pi sva-mahima-vibhava-khyā tibhiḥ pā laya tvam | vaś yaṁ kurvan sva-devaṁ harim amum api taṁ svā ṅ gajaṁ nirmimī ṣ e tad vī ra tvā ṁ vinā na svayam ayam ayate svairatā ṁ svā vanā ya ||" 45|| [ś ā rdulavikrī ḍ itam] O Nanda! Your son with all good qualities is equal to Nā rā yaṇ a. Be careful to protect this child with all your power, wealth and fame. Because you have controlled Nā rā yaṇ a you have such a son. O king! He will not be able to protect himself unless you help him. [45] " tad evaṁ bhavadbhiḥ sva-devena tulya-guṇ iny asmiṁ s tan-nā mā ny eva kā maṁ gaṇ anī yā nī ti saṅ kṣ epeṇ ā rtha-nikṣ epaḥ |" You will give him many names since he has qualities equal to Nā rā yaṇ a. I have thus in brief given the meaning of his chart. [46] tad evam ā karṇ ya joṣ aṁ juṣ amā ṇ e tu vraja-rā je, muniḥ punar uvā ca—" vraja-rā ja, bhavad-icchayā vayam evā gamya cā gamya cā nayor dvijā ti-saṁ skā rā n kariṣ yā maḥ, kintu karṇ a-vedha-cuḍ ā -karaṇ e na sambhavataḥ | paś ya cā bhyarṇ ataḥ sukṣ matayā karṇ a-cchidram asti, keś a-lavasyā pi lavaḥ sphuṭ aṁ na sambhavatī ti, tataś cā nna-prā ś ana-mā traṁ bhavadbhir ā caryam | sā vitra-samā vartana-vivā ha-vṛ ttaṁ tu na svayam udyama-pā traṁ kā ryaṁ, kintu samaya-jñ air asamaya-jñ air asmā bhir eva" iti | Hearing this Nanda was happy. Garga again spoke. “By your desire I have come and will perform the saṁ skā ras 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] tataś ca kṣ aṇ aṁ munitā m eva vyavasyan munis tau paś yan vaś ya-manā babhū va | tataś ca, yadyapi pitroḥ snehā nvaya-maya-bā lyaika-tā nau tau |

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