Text 26: Thereafter, His father, being afraid of Kaṁsa, brought Him to the cow pastures of Mahārāja Nanda, and there He lived for eleven years like a covered flame with His elder brother, Baladeva.
Text 27: In His childhood, the Almighty Lord was surrounded by cowherd boys and calves, and thus He traveled on the shore of the Yamunā river, through gardens densely covered with trees and filled with vibrations of chirping birds.
Text 28: When the Lord displayed His activities just suitable for childhood, He was visible only to the residents of Vṛndāvana. Sometimes He would cry and sometimes laugh, just like a child, and while so doing He would appear like a lion cub.
Text 29: While herding the very beautiful bulls, the Lord, who was the reservoir of all opulence and fortune, used to blow His flute, and thus He enlivened His faithful followers, the cowherd boys.
Text 30: The great wizards who were able to assume any form were engaged by the King of Bhoja, Kaṁsa, to kill Kṛṣṇa, but in the course of His pastimes the Lord killed them as easily as a child breaks dolls.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Fearing Kaṃsa, due to his father as the cause, he went from here to Nanda's cowshed and stayed there for 11 years (samaḥ saṃvatsarān), with his glory concealed and power hidden. [26] Playing, surrounded by cowherd boys, in a place filled with chirping birds (dvija) and trees. [27] As if crying, as if laughing, charming, and with a gaze like that of a young lion cub. [28] That same one, having reached more advanced age, while herding the cows - What kind of cow herd? The abode of Lakṣmī's splendor and wealth, with white cows and bulls, in that multicolored herd of cows, his flute making sounds delighted [them]. [29] He destroyed the deceitful ones as if they were toy lions made of grass etc. [30]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Then from Mathurā city. Gūḍhārciḥ means: Just as fire with hidden power burns fuel wherever it is found, similarly the Lord, with his power concealed in cowherd pastimes, burned the demons he encountered. For 11 years (ekādaśa samāḥ), because his childhood and early youth were completed there, as stated by the Lord himself to Vasudeva and Devakī: "Childhood, early youth and adolescence of your two sons occurred somewhere." [26] Kūjadbhiḥ means making indistinct sounds. "Dvija refers to Brahmins, Kṣatriyas, Vaiśyas and birds" according to Medinī. [27] Yathāyogam means: As if crying, as if laughing, like in early childhood, charming and beautiful. 'Mugdha means beautiful or foolish' according to Viśva. By the maxim "Crying is the weapon of children," even without a reason for crying, when desiring an object that should not be given, [he cries] as if crying, and on obtaining it, as if laughing. When a terrifying demon arrives, just as even a lion cub is not afraid due to its fierce nature, but rather displays its own prowess, similarly Kṛṣṇa also - this is the meaning. [28] To show childhood pastimes, cows alone are wealth (godhana), as a karmadhāraya compound with different case endings. Or, a collection of cows is godhana. "Dhana means substance, secondary state, one's own, and collection." "Also for wealthy and cattle" according to etymology. It is well-known in the Mahābhārata that Lakṣmī resides in cow dung, and from the mantra "Lakṣmī dwells in cow dung." Since cow dung is in the cow's body, that is necessarily Lakṣmī's abode. Or because it produces milk, ghee etc., it is the cause of wealth, so it is her abode. What Tīrtha said about "where there are hump-backed ones strung through the nose with white silver threads" is not good, as binding to each hump is not seen anywhere. [29] Kāmarūpiṇaḥ means taking desired forms at will. The reason for this is māyinaḥ. Sent by King Kaṃsa of Bhoja. [30]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Though this endless childhood pastime of herding calves should be described before, it is narrated out of sequence as if due to separation anxiety. The word iva here indicates the instability of crying etc. which is natural in childhood. "As if crying, as if laughing, like ordinary young girls" - this applies everywhere. Mugdha means beautiful, as stated in the dictionary "Mugdha means beautiful or foolish." [26] He who herded calves in childhood, having reached more advanced age in early youth. [27-28] That very [milk] became poisoned. [29]
Śrīmad Vīrarāghava Vyākhyā
Fearing Kaṃsa greatly, due to his father Vasudeva as the instrumental cause, he went from here to Nanda's cowshed and stayed there for 11 years (ekādaśa samāḥ saṃvatsarān), with glory concealed, powers unmanifest, along with Balarāma. [26] What was he doing while staying there? He answers with parita iti. Herding calves along with other cowherd boys, in a forest on the banks of the Yamunā filled with trees (aṅghripā) covered with chirping birds, he who is the all-pervading inner controller. [27] Displaying behavior worthy of being seen by young girls from Vindhya, himself as if laughing, as if crying, charming and beautiful, with a gaze like that of a young lion cub - these two verses have one connected meaning. [28-29] Prayuktān means sent by King Kaṃsa of Bhoja. Māyinaḥ means deceitful. Kāmarūpiṇaḥ means taking forms at will. He easily destroyed them - Śakaṭa, Dhenuka, Ariṣṭa and others - like a child [destroying] toys. Krīḍanakān means implements created for play. [30]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Then from Mathurā city, with glory concealed, his greatness unmanifested. [26] Kūjataḥ means making indistinct sounds. Dvijāḥ means birds. Trees (aṅghripā) filled with them - that is the meaning. [27] The feminine ending in kaumārā is to show the uniqueness of the activities. Like the gaze of a young lion cub. [28] Lakṣmyā niketaṃ means abode. Where white cows and bulls are tied through the nose with ropes - that is the meaning. Grazing grass is understood. [29] * Prayuktān means sent. Māyinaḥ means those who take other forms by illusion. Tāṃstān is used to show different types. Krīḍanakān means implements for play. [30]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Ekādaśa is said because full adolescence was attained by that time, as stated "In a short time, O king" etc. and "Though their limbs were very delicate, they were adolescents, not yet having reached youth" etc. From "Childhood, early youth and adolescence occurred for your two sons somewhere" etc. Gūḍhārciḥ means: Just as hidden fire burns fuel wherever it is found, similarly with his power concealed in cowherd pastimes, he burned the hosts of demons he encountered - this is the meaning. Up to 11 years his glory was concealed, after that up to 15 years it was manifest - this explanation with ellipsis is incoherent, because various powers were manifested from time to time within those 11 years. It is said thus because full adolescence was attained by that time. [26-27]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Sent by his father as the instrumental cause, he went from here and stayed for 11 years (ekādaśa samāḥ saṃvatsarān). Because his childhood, early youth and adolescent pastimes were completed in that time. Gūḍhārciḥ means his true nature was unperceived by ordinary people like Kaṃsa. Or it means his lordly power was concealed by an abundance of sweetness. [26] Where trees (aṅghripā) were filled with chirping birds (dvija). [27] Rudanniva - "Crying is the weapon of children" - just as children show crying even without signs of crying, similarly when stubbornly asking for objects that should not be given etc. from mothers, he cries as if crying, and on obtaining them, laughs. Moreover, when terrifying demons etc. arrive, just as even a young lion cub is not afraid due to its fierce nature, but rather displays its own prowess with its gaze, his gaze was like that. He agitates his extremely affectionate parents etc. [28] That same one, becoming slightly older, having completed herding calves, delighted the cowherds while herding cows which are the abode of Lakṣmī's white, blue, green, yellow, gray and golden splendor, where there were white cows and bulls. [29] He destroyed the deceitful ones sent [by Kaṃsa] who could take any form at will, as if they were toy lions etc. made of leaves. [30]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Sent by his father as the instrumental cause, he went from here. [26] Filled with chirping birds (dvija) like peacocks etc., trees (aṅghripā) where. [27] Mugdha means an inexpert human child. Like that among gods, and like a young lion cub among demons - one whose gaze is like that. This connects with vyāharat in the previous verse. [28] Arīramat means he delighted. [29] * Māyinaḥ means deceitful ones. Vyanudad means he killed. [30]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Then, after birth in Mathurā, sent by his father Vasudeva who greatly feared Kaṃsa, he went from here to Nanda's cowshed. There, concealing his power, he stayed for 11 years (ekādaśa samāḥ) along with Balarāma, who was his only companion. These ten indeed are the prāṇas, and two each are the sense objects. There are three causes for his birth; two causes for going to Gokula. This is implied by "even though unborn." This does not enter among the purposes, as it is described independently as separate. This is like the space realm. Therefore he stayed for 11 years (ekādaśasamāḥ) to please Rudra. To please Vāyu by taking a similar form, he concealed his power but remained strong for those years (samāḥ varṣāḥ). [26]
Since he was situated separately in this way, without the previously mentioned purpose, he played in the form of the supreme Vāsudeva, as stated in eight verses. As the śruti says "The seven are in the head, speech is the eighth." Of these, he describes the ears in two verses - this pair is the mouth, as it relates to the shoulders. This pair is the ears, as it relates to the context. Surrounded by cowherd boys and calves, he grazed the calves. Through this activity alone he sported (vyāharat) as the prāṇas and Vāyu, meaning he played with the boys. To show there was no obstruction, it says "in the forest by the Yamunā." To show there was no mental disturbance, it says "filled with chirping birds (dvija) and trees (aṅghripā)." This indicates that devotees of the Lord, situated in Veda-like trees, sing of the Lord while taking shelter of devotion. [27]
After describing play in the forest, it describes play in the village during evening etc. with "displaying behavior of early childhood (kaumārīṃ)." This relates to activities up to five years old. All five types of pastimes are performed with five colors for the five types of Vraja residents. There are three types of men and two types of women, as there are no sāttvika women. Thus he displayed behavior worthy of being seen by all of them - this connects with vyāharat. For he is capable of doing everything. By saying "displaying" it indicates he himself did not actually do so. First "as if crying" - the tāmasas are satisfied by that, and it is to please Rudra. "Laughing" is for the rājasas. With charming behavior for the tāmasas, childlike behavior for the rājasas, and lion-like glances for the sāttvikas. Here also, first he remembers previous devotees, so he is "as if crying." Laughing charmingly, with a gaze like that of a young lion cub. [28]
It describes his early boyhood pastimes with "sa eva." In the remaining six verses, those particular pastimes are indicated here in order, though the sequence is not intended to be strict. "Sa eva" refers to the one previously mentioned. "Godhana" means a herd of cows. The reason for grazing is that it is "the abode of Lakṣmī, extremely beautiful, where there are white cows and bulls." The predominance of dharma is described, so grazing the cows is said to be the performance of dharma itself. With the intention of saying he quickly made others who follow dharma connected with the fruit, it says - he delighted (arīramat) the cowherd followers who lived by following him, by playing the flute and making them drink the nectar of Brahman, in the bliss of the supreme Brahman. [29]
He easily removed obstacles there through his play, as stated in "prayuktān." Sent by King Kaṃsa of Bhoja, demons taking various forms, who had come to delude, he easily removed through his play. "Tāṃstān" refers to the well-known ones. To show there was no exertion, it says "like a child [destroying] toys." Cloth dolls or wooden playthings. These two describe the activities of one year. [30]
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Thus it is said here. They explain the meaning of the description by ten collectively and two individually - "These" and so on. prāṇātmakā (life-like) means indriyātmakā (sense-like). viṣayātmakā (object-like) means that after creation, due to the entry of mātrās (elements) as qualities of bhūtas (elements), and the perception of mātrās by the senses, the bhūtas also become objects. This is how I have explained it in Prasthānaratnākara. The two verses are summarized in "janana" and so on. hetutraya (three causes) means desire for happiness from bhvādi, and two prayers. hetudvaya (two causes) means fear of the father and prayer to Brahman. Thus, when connected, there may be doubt that even residing in Vraja is for the pleasure of Brahman, so to remove that doubt they say: "This" and so on. Fulfillment of prayers. Then, if asked what is the purpose, they say: "This and antarikṣa" and so on. antarikṣa (sky) is understood to be ruled by Rudra as per the śruti "they conquered the sky for you"; similarly, Vraja is also ruled by Rudra due to his being Paśupati. What is the indicator of this very intention here? To this they say: "For this very reason" and so on. They justify the equivalence - "Of vāyu" and so on. Just as the effect is hidden in vāyu (air), so it is here - this justifies the equivalence of vāyu, abode and antarikṣa. sabalatva means accompanied by Bala, for the pleasure of Rudra, as Bala is Saṅkarṣaṇa who has Rudra as his deity. Thus, the eleven-year stay, killing of Pūtanā etc. are Saṅkarṣaṇa's pastimes done with Bala, and cow-herding etc. The pastimes in the 6th chapter of Phalaprakaraṇa are for Rudra's pleasure. Those done alone except killing are not for that purpose. Thus, the birthplace and the smell of the earth are two objects, and the smell is the saṃskāra (impression) of mātrā (element) alone. || 26 ||
In "parīta". "Separately" means unattached like air. The aforementioned purpose should be understood as happiness for the earth etc. To establish that the pastime performer is like the head, they give the reason in eight statements - "Seven" and so on. By the presence of seven golaka (orbs) and speech, eight in total, there, by that similarity Vāsudeva is like that. Here, by stating Vāsudeva as head-like, Saṅkarṣaṇa is indicated as the middle part. As the form "From neck to Rudra, Īśāna" is stated in Nṛsiṃhasahasranāma, it is not appropriate to state it elsewhere. If so, how is the description of rasa (taste) appropriate here? To this they say: "Mouth" and so on. The meaning of skandha (shoulder) is indeed the creation of all including the elements, all-pervading, and that is not possible without strength, and strength is the property of prāṇa (life-force), and prāṇa is made of water, and those are dominated by rasa, and the mouth perceives that, so the description of rasa is appropriate here. Then how is it ear-like? To this they say: "Ear" and so on. The subject matter here is the eligibility of the hearer, the hearer is dominated by the ear, so it is like that. Thus, both are consistent in different forms. Here, the herding of calves should be understood as air-like activity in terms of moving substances. Leadership is of substance and sound, as the action characteristic of air will be stated later. It is life-force activity due to being favorable for cooing and grasping. The plural "of life-forces" is to extend the same to the upcoming activities. Thus, as only vihāra (wandering) is intended by the Lord, even calf-herding is the Lord's activity in this very form. How is playing with boys rasa-like? To this they say: "Near Yamunā". Thus, due to the proximity of water which is rasa-dominated, it is rasa-like. To support it being ear-like, they say: "The Lord's" and so on. "In Vedakalpa trees" means in those of various forms by the separation of power there, as the seed of praṇava is present here like in the small space of the all-pervading Vaikuṇṭha which is of the nature of syllables. Thus, it is ear-like due to the grasping of cooing. || 27 ||
In "kaumarī". "First" means in the first year. "Previous devotees" means devotees from before that time. Even in this world, in childhood, as only grasping of tastes like milk is predominant, it is described as rasa-like. || 28 ||
In "sa eva". As form is described here, in the next, the obstructing fire should be understood. In the life-force view, the eye which perceives that should be understood here. For this very reason, the wealth of cows is specified here as the abode of Śrī. In the next, the obstructors are specified as desire-formed. As the discrimination of that is the function of the eye. || 29 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Then, immediately after his appearance, sent by his father Vasudeva who was especially afraid of Kaṃsa and was the instrumental cause, he went from here to Nanda's cowshed. There in the cowshed, with his power concealed and unmanifested, along with Balarāma, he stayed for 11 years (ekādaśa samāḥ saṃvatsarān). [26] In response to "What did he do while staying in Vraja?", it describes the Vraja pastimes with "parīta" etc. The all-powerful Lord of all, surrounded by cowherd boys, displaying behavior of early childhood worthy of being seen by the Vraja residents, as if crying, as if laughing, charming and beautiful, with a gaze like that of a young lion cub, in the forest by the Yamunā, grazing calves, he sported (vyaharat) - these two connect. It shows the beauty of the play area with "kūjad" etc. Filled with birds (dvija) making various sounds, pervaded by trees (aṅghripā) - this is the meaning. Because crying etc. is actually impossible, the word "iva" (as if) is used. [27] [28] It describes his early boyhood pastimes with "sa eva" etc. That same Kṛṣṇa, having reached a more advanced age, while grazing the herd of cows, delighted (arīramat) [them]. It states the reason for this with "anugān" - meaning his followers. It indicates the method with "raṇadveṇu" - whose flute (veṇu) was making sound (raṇan). The meaning is by playing the flute. It describes the exceptional beauty of the herd of cows - "the abode of Lakṣmī's beauty and wealth" - meaning the shelter. It states the reason for this - where there were white (sitāḥ) cows and bulls in that multicolored herd of cows. [29] It says he easily removed obstacles to his pastimes through his play with "prayuktān" etc. Sent by King Kaṃsa of Bhoja, demons like Pūtanā etc., he easily destroyed through his play without effort. It gives an example for this with "bāla" - just as a child destroys toy tigers etc. made of clay for play, like that is the meaning. To show their destruction was extremely difficult, it says "kāmarūpiṇa" - meaning taking forms at will. It states the reason for this with "māyina". [30]
Hindī Anuvāda
At that time, out of fear of Kaṃsa, father Vasudeva had taken him to Nanda Bābā's Vraja. There, he remained hidden with Balarāma for eleven years in such a way that his influence was not revealed to anyone outside of Vraja. || 26 ||
In the gardens by the Yamunā, where flocks of chirping birds dwell on lush green trees, Lord Śrīkṛṣṇa (Lord Krishna) frolicked with the group of cowherd boys while grazing the calves. || 27 ||
To attract the attention of the Vraja residents, he would show them many childhood līlās (divine plays). Sometimes he would appear to cry, sometimes laugh, and sometimes gaze with enchanted eyes like a lion cub. || 28 ||
Then, as he grew a little older, he began to graze white bulls and cows of various colors, embodiments of beauty, delighting his cowherd companions by playing the vaṃśī (flute). || 29 ||
At this time, when Kaṃsa sent many illusory demons who could assume any form at will to kill him, the Lord slew them in mere play - just as a child breaks and destroys toys. || 30 ||
SB 3.2.26-30
