"True is the saying that time is hard to overcome. Or how could even old men be led away by the words of a boy? You leaders of the assembly know best what are the relative merits of all. Do not endorse the words of a boy that Krishna deserves to get the first welcome-offering of respect Here are great Rishis, fixed on Brahmâ, great in asceticism, wisdom and religious practices, adored even by the Lokapâlas, their impurities all completely removed by divine perception. Overstepping them all, how could this cowherd (_Gopâla_) boy, the disgrace (_pansana_) of his family (_Kûla_), deserve to be worshipped, as if the crow (_Kâka_) deserves to get the sacrificial oblation (_purodâsa_)? (Śridhara explains this Śloka and the following ones as a veiled adoration of Sri Krishna. _Gopâla_ is the protector of Vedas, of the Earth and of others. The word _go_ means the Vedas and the Earth, besides "cow." _Kula pânsana_ = Kulapa+ansana. _Kulapas_ are sinners. He who destroys (_Ansa_) them is _Kula pânsana_. _Kâka_ may be read as compounded with another word in the Śloka, in the form of _akâka_. _Kâka_ is ka + aka. _Ka_ is happiness, _aka_ is misery. He who has neither happiness nor misery is _akâka_ _i.e._, one who has got all his desires. One who has got all his desires does not only deserve to get the _purodâsa_ offering of the Devas but all other offerings. I do not think it necessary to reproduce the double interpretation by Śridhara of the other Ślokas, which is continued in the same strain.) He has gone away from his Varna, Âsrama and Kula. He is outside all injunctions and duties. He follows his own will. He is void of attributes (_Gunas_). How can he deserve to be worshipped? King Yayâti cursed his line and it is not honored by good people. His clansmen are addicted to unnecessary drinking. How can he deserve to be worshipped? They left the the lands where the Rishis dwell, and made their fort on the Sea; moreover they oppress their subjects like robbers."