Entrusted (CC and other books)

Expressions researched:
" entrusted" |" entrusting" |" entrusts" |"entrust"

CC Adi-lila

Bilvamaṅgala is mentioned as the founder of the Dvārakādhīśa temple there. He entrusted the service of his Deity to Hari Brahmacārī, a disciple of Vallabha Bhaṭṭa.

CC Adi 1.57, Purport:

This verse is from the Kṛṣṇa-karṇāmṛta, which was written by a great Vaiṣṇava sannyāsī named Bilvamaṅgala Ṭhākura, who is also known as Līlāśuka. He intensely desired to enter into the eternal pastimes of the Lord, and he lived at Vṛndāvana for seven hundred years in the vicinity of Brahma-kuṇḍa, a still-existing bathing tank in Vṛndāvana. The history of Bilvamaṅgala Ṭhākura is given in a book called Śrī-vallabha-digvijaya. He appeared in the eighth century of the Śaka Era in the province of Draviḍa and was the chief disciple of Viṣṇu Svāmī. In a list of temples and monasteries kept in Śaṅkarācārya's monastery in Dvārakā, Bilvamaṅgala is mentioned as the founder of the Dvārakādhīśa temple there. He entrusted the service of his Deity to Hari Brahmacārī, a disciple of Vallabha Bhaṭṭa.

The Lord's concern is how to elevate and protect all those who have taken shelter at His feet. The same responsibility is also entrusted to the spiritual master.

CC Adi 1.62, Purport:

The Lord, being full and free from problems, can wholeheartedly care for His devotees. His concern is how to elevate and protect all those who have taken shelter at His feet. The same responsibility is also entrusted to the spiritual master. The bona fide spiritual master's concern is how the devotees who have surrendered to him as a representative of the Lord may make progress in devotional service. The Supreme Personality of Godhead is always mindful of the devotees who fully engage in cultivating knowledge of Him, having taken shelter at His lotus feet.

Through His different potent agents, the Lord protects and sustains everything, but He Himself personally protects and sustains only His devotees, just as a king personally sustains and protects his own children, while entrusting the protection and sustenance of the state to various administrative agents.

CC Adi 2.10, Purport:

The potencies of the syllables bha, ga and va apply in terms of many different meanings. Through His different potent agents, the Lord protects and sustains everything, but He Himself personally protects and sustains only His devotees, just as a king personally sustains and protects his own children, while entrusting the protection and sustenance of the state to various administrative agents. The Lord is the leader of His devotees, as we learn from the Bhagavad-gītā, which mentions that the Personality of Godhead personally instructs His loving devotees how to make certain progress on the path of devotion and thus surely approach the kingdom of God. The Lord is also the recipient of all the adoration offered by His devotees, for whom He is the objective and the goal. For His devotees the Lord creates a favorable condition for developing a sense of transcendental love of Godhead. Sometimes He does this by taking away a devotee's material attachments by force and baffling all his material protective agents, for thus the devotee must completely depend on the Lord's protection. In this way the Lord proves Himself the leader of His devotees.

Śrīpāda Śaṅkarācārya established four monasteries in India, in the four directions (north, south, east and west), and he entrusted them to four sannyāsīs who were his disciples.

CC Adi 3.34, Purport:

Śrīpāda Śaṅkarācārya established four monasteries in India, in the four directions (north, south, east and west), and he entrusted them to four sannyāsīs who were his disciples. Now there are hundreds of branch monasteries under these four principal monasteries, and although there is an official symmetry among them, there are many differences in their dealings. The four different sects of these monasteries are known as Ānandavāra, Bhogavāra, Kīṭavāra and Bhūmivāra, and in course of time they have developed different ideas and different slogans.

When Rūpa Gosvāmī left home, he wrote a note for Sanātana Gosvāmī informing him of some money that he had entrusted to a local grocer. Sanātana Gosvāmī took advantage of this money to bribe the jail keeper and get free from detention.

CC Adi 10.84, Purport:

In the Madhya-līlā, Chapter Nineteen, the device adopted by Sanātana Gosvāmī to get free from government service is described. He served a notice of sickness to the Nawab, the Muslim governor, but actually he was studying Śrīmad-Bhāgavatam with brāhmaṇas at home. The Nawab received information of this through a royal physician, and he immediately went to see Sanātana Gosvāmī to discover his intentions. The Nawab requested Sanātana to accompany him on an expedition to Orissa, but when Sanātana Gosvāmī refused, the Nawab ordered that he be imprisoned. When Rūpa Gosvāmī left home, he wrote a note for Sanātana Gosvāmī informing him of some money that he had entrusted to a local grocer. Sanātana Gosvāmī took advantage of this money to bribe the jail keeper and get free from detention.

CC Adi 10.92, Translation:

When Raghunātha dāsa Gosvāmī approached Śrī Caitanya Mahāprabhu at Jagannātha Purī, the Lord entrusted him to the care of Svarūpa Dāmodara, His secretary. Thus they both engaged in the confidential service of the Lord.

He jamidāras (zamindars), or landholders (maṇḍalerās), levied taxes on the land, but keeping law and order and punishing criminals was the duty entrusted to the Kazi.

CC Adi 17.124, Purport:

The phaujadarā, or city magistrate, was called the kājī (Kazi). The jamidāras (zamindars), or landholders (maṇḍalerās), levied taxes on the land, but keeping law and order and punishing criminals was the duty entrusted to the Kazi. Both the Kazi and the landholders were under the control of the governor of Bengal, which at that time was known as Subā-bāṅgālā. The districts of Nadia, Islāmpura and Bāgoyāna were all under the zamindar named Hari Hoḍa or his descendant known as Hoḍa Kṛṣṇadāsa. It is said that Chand Kazi was the spiritual master of Nawab Hussain Shah. According to one opinion his name was Maulānā Sirājuddina, and according to another his name was Habibara Rahamāna. Descendants of Chand Kazi are still living in the vicinity of Māyāpur. People still go to see the tomb of Chand Kazi, which is underneath a campaka tree and is known as Chand Kazi's samādhi.

CC Madhya-lila

The disciples of the Gosvāmīs were entrusted with the sevā-pūjā (Deity worship) of these temples. It was not that the disciples were family members of the original Gosvāmīs.

CC Madhya 4.104, Translation and Purport:

These two were then initiated by Mādhavendra Purī, and he entrusted them with the daily service of the Lord. This service was performed continuously, and the worship of the Deity became very gorgeous. Thus Mādhavendra Purī was very pleased.

The six Gosvāmīs and their followers started many temples, including the temples of Govinda, Gopīnātha, Madana-mohana, Rādhā-Dāmodara, Śyāmasundara, Rādhā-ramaṇa and Gokulānanda. The disciples of the Gosvāmīs were entrusted with the sevā-pūjā (Deity worship) of these temples. It was not that the disciples were family members of the original Gosvāmīs. All the Gosvāmīs were in the renounced order of life, and Jīva Gosvāmī in particular was a lifelong brahmacārī. At present, sevāitas assume the title of gosvāmī on the basis of their being engaged as sevāitas of the Deity. The sevāitas who have inherited their positions now assume proprietorship of the temples, and some of them are selling the Deities' property as if it were their own. However, the temples did not originally belong to these sevāitas.

Śrī Caitanya Mahāprabhu gradually arrived at Kamalapura, and on the banks of the Bhārgī River He came to the temple of Lord Śiva, where He entrusted His sannyāsa staff to Nityānanda Prabhu.

CC Madhya 5 Summary:

After hearing this narration, Śrī Caitanya Mahāprabhu visited the temple of Gopāla in great ecstasy of love of God. From Kaṭaka He went to Bhuvaneśvara and saw the temple of Lord Śiva. In this way, He gradually arrived at Kamalapura, and on the banks of the Bhārgī River He came to the temple of Lord Śiva, where He entrusted His sannyāsa staff to Nityānanda Prabhu. However, Nityānanda Prabhu broke the staff into three pieces and threw it into the Bhārgī River at a place known as Āṭhāranālā. Being angry at not getting His staff back, Śrī Caitanya Mahāprabhu left the company of Nityānanda Prabhu and went alone to see the Jagannātha temple.

All the temples of Vṛndāvana were certainly started by the six Gosvāmīs. Later the worship in the temples was entrusted to some householder disciples of the Gosvāmīs, and since then the hereditary title of gosvāmī has been used.

CC Madhya 9.289, Purport:

There were six great Gosvāmīs of Vṛndāvana—Śrīla Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa and Dāsa Raghunātha—and none of them inherited the title of gosvāmī. All the Gosvāmīs of Vṛndāvana were bona fide spiritual masters situated on the highest platform of devotional service, and for that reason they were called gosvāmīs. All the temples of Vṛndāvana were certainly started by the six Gosvāmīs. Later the worship in the temples was entrusted to some householder disciples of the Gosvāmīs, and since then the hereditary title of gosvāmī has been used. However, only one who is a bona fide spiritual master expanding the cult of Śrī Caitanya Mahāprabhu, the Kṛṣṇa consciousness movement, and who is in full control of his senses can be addressed as a gosvāmī. Unfortunately, the hereditary process is going on; therefore at the present moment, in most cases the title is being misused due to ignorance of the word's etymology.

The Lord requested Nityānanda Prabhu to stay there and broadcast the message of Kṛṣṇa consciousness. The Lord also entrusted a similar preaching responsibility to Rūpa Gosvāmī and Sanātana Gosvāmī.

CC Madhya 16.64, Purport:

The mission of Śrī Caitanya Mahāprabhu is to spread the only medicine effective in this fallen Age of Kali—the chanting of the Hare Kṛṣṇa mahā-mantra. Following the orders of His mother, Śrī Caitanya Mahāprabhu was residing at Jagannātha Purī, and the devotees were coming to see Him. However, the Lord felt that this message must be spread very elaborately in Bengal, and in His absence there was not a second person capable of doing it. Consequently the Lord requested Nityānanda Prabhu to stay there and broadcast the message of Kṛṣṇa consciousness. The Lord also entrusted a similar preaching responsibility to Rūpa Gosvāmī and Sanātana Gosvāmī. Nityānanda Prabhu was requested not to come every year to Jagannātha Purī, although seeing Lord Jagannātha greatly benefits everyone. Does this mean that the Lord was refusing Nityānanda Prabhu a fortunate opportunity? No. One who is a faithful servant of Śrī Caitanya Mahāprabhu must execute His order, even if one has to sacrifice going to Jagannātha Purī to see Lord Jagannātha there. In other words, it is a greater fortune to carry out Śrī Caitanya Mahāprabhu's order than to satisfy one's senses by seeing Lord Jagannātha.

CC Antya-lila

CC Antya 4.88, Translation:

“One who is entrusted with another's property does not distribute it or use it for his own purposes. Therefore, tell him not to do such an unlawful thing.”

Śrī Caitanya Mahāprabhu entrusted Raghunātha dāsa Gosvāmī to Svarūpa Dāmodara Gosvāmī. Therefore another name for Raghunātha dāsa Gosvāmī is Svarūpera Raghu, or the Raghunātha of Svarūpa Dāmodara.

CC Antya 6 Summary:

Śrī Caitanya Mahāprabhu entrusted Raghunātha dāsa Gosvāmī to Svarūpa Dāmodara Gosvāmī. Therefore another name for Raghunātha dāsa Gosvāmī is Svarūpera Raghu, or the Raghunātha of Svarūpa Dāmodara. For five days Raghunātha dāsa Gosvāmī took prasādam at the temple, but later he would stand at the Siṁha-dvāra gate and eat only whatever he could gather by alms. Later he lived by taking alms from various chatras, or food distributing centers. When Raghunātha's father received news of this, he sent some men and money, but Raghunātha dāsa Gosvāmī refused to accept the money. Understanding that Raghunātha dāsa Gosvāmī was living by begging from the chatras, Śrī Caitanya Mahāprabhu presented him with His own guñjā-mālā and a stone from Govardhana Hill. Thereafter, Raghunātha dāsa Gosvāmī used to eat rejected food that he had collected and washed. This renounced life greatly pleased both Svarūpa Dāmodara Gosvāmī and Śrī Caitanya Mahāprabhu. One day Śrī Caitanya Mahāprabhu took by force some of the same food, thus blessing Raghunātha dāsa Gosvāmī for his renunciation.

CC Antya 6.202, Translation:

"My dear Svarūpa," He said, "I entrust this Raghunātha dāsa to you. Please accept him as your son or servant."

CC Antya 6.204, Translation:

Saying this, Śrī Caitanya Mahāprabhu grasped the hand of Raghunātha dāsa and entrusted him to the hands of Svarūpa Dāmodara Gosvāmī.

CC Antya 6.241, Translation:

Śrī Caitanya Mahāprabhu again entrusted him to Svarūpa Dāmodara. Thus Raghunātha dāsa rendered very confidential service with Svarūpa Dāmodara Gosvāmī.

CC Antya 10.108, Translation:

Each devotee would bring a certain type of prasādam. He would entrust it to Govinda and request him, "Please arrange that the Lord will surely eat this prasādam."

CC Antya 10.114, Translation:

“Many respectable devotees, headed by Advaita Ācārya, make a great endeavor to entrust me with varieties of food for You.

CC Antya 18.83, Translation:

"All the gopīs entrusted their silken garments and ornaments to the care of their friends and then put on fine white cloth. Lord Kṛṣṇa, taking His beloved gopīs with Him, bathed and performed very nice pastimes in the water of the Yamunā."

CC Antya 20.113, Translation:

That chapter also tells how the Lord entrusted Raghunātha dāsa Gosvāmī to the care of Svarūpa Dāmodara Gosvāmī and gave Raghunātha dāsa the gift of a stone from Govardhana Hill and a garland of small conchshells.

Teachings of Lord Caitanya

It appears that Rūpa Gosvāmī got permission to join Lord Caitanya, but Sanātana Gosvāmī did not. Therefore Sanātana Gosvāmī entrusted the responsibilities of his government service to his immediate assistants, and he remained home to study Śrīmad-Bhāgavatam.

Teachings of Lord Caitanya, Chapter 2:

At this time Rūpa Gosvāmī received information that Lord Caitanya Mahāprabhu was preparing to proceed to Vṛndāvana from Jagannātha Purī. Rūpa Gosvāmī sent two messengers to get actual information of the Lord's itinerary, and he made his own plans to go to Mathurā to meet the Lord. It appears that Rūpa Gosvāmī got permission to join Lord Caitanya, but Sanātana Gosvāmī did not. Therefore Sanātana Gosvāmī entrusted the responsibilities of his government service to his immediate assistants, and he remained home to study Śrīmad-Bhāgavatam. In fact, he even engaged some ten or twenty learned brāhmaṇas and began an intensive study of Śrīmad-Bhāgavatam in their company. While he was thus engaged, he submitted sick-leave reports to his employer, the Nawab. However, the ruler was so anxious for Sanātana Gosvāmī's advice in government matters that he suddenly appeared at his house. When the Nawab entered the house where Sanātana Gosvāmī and the brāhmaṇas were assembled, they all stood up to receive him respectfully, and they offered him a place to sit.

On hearing this, Sanātana Gosvāmī replied that he was unable to continue work and that it would be very kind of the Nawab to appoint someone else to execute the work that was entrusted to him.

Teachings of Lord Caitanya, Chapter 2:

On hearing this, Sanātana Gosvāmī replied that he was unable to continue work and that it would be very kind of the Nawab to appoint someone else to execute the work that was entrusted to him. Upon hearing this, the Nawab became very angry and said, "Your elder brother lives like a hunter, and if you also retire from the administration, everything will be finished." It was said that the Nawab used to treat Sanātana Gosvāmī like a younger brother. Since the Nawab was principally engaged in conquering different parts of the country and also in hunting, he depended largely on Sanātana Gosvāmī for government administration. Thus he pleaded with him: "If you also retire from government service, how will the administration carry on?"

Nectar of Devotion

The specific services entrusted to the anugas are varied.

Nectar of Devotion 36:

Those who are constantly engaged in the personal service of the Lord are called anugas, or followers. Examples of such followers are Sucandra, Maṇḍana, Stamba and Sutamba. They are all inhabitants of the city of Dvārakā, and they are dressed and ornamented like the other associates. The specific services entrusted to the anugas are varied. Maṇḍana always bears the umbrella over the head of Lord Kṛṣṇa. Sucandra is engaged in fanning with the white cāmara bunch of hair, and Sutamba is engaged in supplying betel nuts. All of them are great devotees, and they are always busy in the transcendental loving service of the Lord.

Subala once said to Kṛṣṇa: "You can understand the thoughts of others; therefore I am whispering within Your ear that all of these five gopīs, who are most beautiful, have been attracted by Your dress. And I believe that Cupid has entrusted them with the responsibility of conquering You."

Nectar of Devotion 42:

At this age Kṛṣṇa took pleasure in whispering into the ears of His friends, and the subject of His talks was the beauty of the gopīs, who were just tarrying before them. Subala once addressed Kṛṣṇa thus: "My dear Kṛṣṇa, You are very cunning. You can understand the thoughts of others; therefore I am whispering within Your ear that all of these five gopīs, who are most beautiful, have been attracted by Your dress. And I believe that Cupid has entrusted them with the responsibility of conquering You." In other words, the beauty of the gopīs was capable of conquering Kṛṣṇa, although Kṛṣṇa is the conqueror of all universes.

Krsna, The Supreme Personality of Godhead

Darkness is entrusted to Lord Śiva because he annihilates the cosmos.

Krsna Book 3:

“You are called śuklam. Śuklam, or "whiteness," is the symbolic representation of the Absolute Truth because it is unaffected by the material qualities. Lord Brahmā is called rakta, or red, because Brahmā represents the quality of passion for creation. Darkness is entrusted to Lord Śiva because he annihilates the cosmos. The creation, annihilation and maintenance of this cosmic manifestation are conducted by Your potencies, yet You are always unaffected by those qualities. As confirmed in the Vedas, harir hi nirguṇaḥ sākṣāt: "The Supreme Personality of Godhead is always free from all material qualities." It is also said that the qualities of passion and ignorance are nonexistent in the person of the Supreme Lord.

Vasudeva also inquired about Balarāma and His mother, Rohiṇī, who were entrusted to the care of Nanda Mahārāja.

Krsna Book 5:

The purport of this expression by Vasudeva is this: although he had eight sons born in the womb of Devakī, unfortunately they were all gone. He could not even keep his one son Kṛṣṇa with him. Vasudeva was feeling His separation, but he could not express the real fact. "Please tell me about the welfare of Vṛndāvana," he said. "You have many animals—are they happy? Are they getting sufficient grass and water? Please also let me know whether the place where you are now living is undisturbed and peaceful." This inquiry was made by Vasudeva because he was very anxious about Kṛṣṇa's safety. He knew that Kaṁsa and his followers were trying to kill Kṛṣṇa by sending various kinds of demons. They had already resolved that all children born within ten days of the birthday of Kṛṣṇa should be killed. Because Vasudeva was so anxious about Kṛṣṇa, he inquired about the safety of His residence. He also inquired about Balarāma and His mother, Rohiṇī, who were entrusted to the care of Nanda Mahārāja. Vasudeva also reminded Nanda Mahārāja that Balarāma did not know His real father. "He knows you as His father. And now you have another child, Kṛṣṇa, and I think you are taking very nice care of both of Them."

All the men and women who were assembled for the holy function crowded around and began to suggest how the cart might have collapsed. No one could ascertain the cause, but some small children who were entrusted to play with baby Kṛṣṇa informed the crowd that it was due to Kṛṣṇa's striking His feet against the wheel.

Krsna Book 7:

On this occasion, mother Yaśodā arranged to distribute a large quantity of grain, and first-class cows decorated with golden ornaments were made ready to be given in charity to the learned, respectable brāhmaṇas. Yaśodā took her bath and dressed herself nicely, and taking child Kṛṣṇa, duly dressed and bathed, on her lap, she sat down to hear the Vedic hymns chanted by the brāhmaṇas. While mother Yaśodā was listening to the chanting of the Vedic hymns, the child appeared to be falling asleep, and therefore she very silently laid Him down on the bed. Being engaged in receiving all the friends, relatives and residents of Vṛndāvana on that holy occasion, she forgot to feed the child milk. He was crying, being hungry, but mother Yaśodā could not hear Him cry because of the various noises. The child, however, became angry because He was hungry and His mother was not paying attention to Him. So He lifted His legs and began to kick His lotus feet just like an ordinary child. Baby Kṛṣṇa had been placed underneath a hand-driven cart, and while He was kicking His legs, He accidentally touched the wheel of the cart, and it collapsed. Various kinds of utensils and dishes made of brass and other metals had been piled up in the handcart, and they all fell down with a great noise. The wheel of the cart separated from the axle, and the spokes of the wheel were all broken and scattered hither and thither. Mother Yaśodā and all the gopīs, as well as Mahārāja Nanda and the cowherd men, were astonished as to how the cart could have collapsed by itself. All the men and women who were assembled for the holy function crowded around and began to suggest how the cart might have collapsed. No one could ascertain the cause, but some small children who were entrusted to play with baby Kṛṣṇa informed the crowd that it was due to Kṛṣṇa's striking His feet against the wheel. They assured the crowd that they had seen how it happened with their own eyes, and they strongly asserted the point. Some were listening to the statement of the small children, but others said, "How can you believe the statements of these children?" The cowherd men and women could not understand that the all-powerful Personality of Godhead was lying there as a baby and that He could do anything. Both the possible and impossible were in His power.

Thinking the brothers too powerful, Śaṅkhacūḍa left the company of the gopīs and ran in fear for his life. But Kṛṣṇa would not let him go. He entrusted the gopīs to the care of Balarāma and followed Śaṅkhacūḍa wherever he fled.

Krsna Book 34:

Being forcibly taken away by Śaṅkhacūḍa, the damsels of Vraja called out the names of Kṛṣṇa and Balarāma for protection. The two brothers immediately began to follow them, taking up big logs of śāla wood in Their hands. “Don’t be afraid, don’t be afraid,” They called to the gopīs. "We are coming at once to chastise this demon." Very quickly They reached Śaṅkhacūḍa. Thinking the brothers too powerful, Śaṅkhacūḍa left the company of the gopīs and ran in fear for his life. But Kṛṣṇa would not let him go. He entrusted the gopīs to the care of Balarāma and followed Śaṅkhacūḍa wherever he fled. Kṛṣṇa wanted to take the valuable jewel resembling a conchshell from the head of the demon. After following him a very short distance, Kṛṣṇa caught him, struck his head with His fist and killed him. He then took the valuable jewel and returned. In the presence of all the damsels of Vraja, He presented the valuable jewel to His elder brother, Balarāma.

There are thirty-three million demigods, each entrusted with a particular department of universal management.

Krsna Book 50:

When the demigod Indra saw that Kṛṣṇa was constructing a particular city of His own choice, he sent the celebrated pārijāta tree of the heavenly planets to be planted in the new city, and he also sent a parliamentary house, Sudharmā. The specific quality of this assembly house was that anyone participating in a meeting within it would overcome the influence of invalidity due to old age. The demigod Varuṇa presented a horse, which was all white except for black ears and which could run at the speed of the mind. Kuvera, the treasurer of the demigods, presented the art of attaining the eight perfectional stages of material opulence. In this way, all the demigods began to present their respective gifts according to their different capacities. There are thirty-three million demigods, each entrusted with a particular department of universal management. All the demigods took the opportunity of the Supreme Personality of Godhead's constructing a city of His own choice to present their respective gifts, making the city of Dvārakā unique within the universe. This proves that while there are undoubtedly innumerable demigods, none of them is independent of Kṛṣṇa.

Kṛṣṇa said to Rukminī: "Although My foster father possessed many hundreds of thousands of cows, I was not the proprietor of even one of them. I was simply entrusted with taking care of them and tending them, but I was not the proprietor."

Krsna Book 60:

"My dear beautiful princess, you may also know that I am always penniless. Just after My birth, I was carried penniless to the house of Nanda Mahārāja, and I was raised just like a cowherd boy. Although My foster father possessed many hundreds of thousands of cows, I was not the proprietor of even one of them. I was simply entrusted with taking care of them and tending them, but I was not the proprietor. Here also I am not the proprietor of anything, but am always penniless. There is no cause to lament for such a penniless condition; I possessed nothing in the past, so why should I lament that I do not possess anything at present?"

Devakī and Rohiṇī said to mother Yaśodā, "When Kṛṣṇa and Balarāma were born, before They even saw Their real father and mother, They were entrusted to your care, and you raised Them as your own children, fostering Them as birds take care of their offspring in the nest."

Krsna Book 82:

After this, Kṛṣṇa's mother, Devakī, and Balarāma's mother, Rohiṇī, both embraced mother Yaśodā. They said, “Dear Queen Yaśodādevī, you and Nanda Mahārāja have been great friends to us, and when we remember you we are immediately overwhelmed by the thought of your friendly activities. We are so indebted to you that even if we were to return your benediction by giving you the opulence of the King of heaven, it would not be enough to repay you for your friendly behavior. We shall never forget your kindly behavior toward us. When Kṛṣṇa and Balarāma were born, before They even saw Their real father and mother, They were entrusted to your care, and you raised Them as your own children, fostering Them as birds take care of their offspring in the nest. You have nicely fed, nourished and loved Them and have performed many auspicious religious ceremonies for Their benefit.