krida-parav aticalau sva-sutau niseddhum
grhyani kartum api yatra na taj-jananyau
sekata apatur alam manaso ’navastham
srngi—with the cows; agni—fire; damstri—monkeys and dogs; asi—swords; jala—water; dvija—birds; kantakebhyah—and thorns; krida-parau ati-calau—the babies, being too restless, engaged in play; sva-sutau—their own two sons; niseddhum—just to stop Them; grhyani—household duties; kartum api—by executing; yatra—when; na—not; tat-jananyau—Their mothers (Rohini and Yasoda); sekate—able; apatuh—obtained; alam—indeed; manasah—of the mind; anavastham—equilibrium.
When mother Yasoda and Rohini were unable to protect the babies from calamities threatened by horned cows, by fire, by animals with claws and teeth such as monkeys, dogs and cats, and by thorns, swords and other weapons on the ground, they were always in anxiety, and their household engagements were disturbed. At that time, they were fully equipoised in the transcendental ecstasy known as the distress of material affection, for this was aroused within their minds.
All these pastimes of Krsna, and the great enjoyment exhibited by the mothers, are transcendental; nothing about them is material. They are described in the Brahma-samhita as ananda-cinmaya-rasa. In the spiritual world there is anxiety, there is crying, and there are other feelings similar to those of the material world, but because the reality of these feelings is in the transcendental world, of which this world is only an imitation, mother Yasoda and Rohini enjoyed them transcendentally.
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