Śrīmad-Bhāgavatam 10.26.23
Blended reading (Sanskrit + English inline)
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samādiśya
—
advising
Sam (fully) + ā + √diś — to instruct thoroughly. Garga did not preach; he instructed in confidence. Gauḻīya guru-paramparā preserves this mode — the deepest tattva passed in private, between two.
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manye
—
I consider
First-person of √man — to think. Nanda holds the conclusion privately. His vātsalya does not let him address Kṛṣṇa as Nārāyaṇa aloud; he simply 'considers' it. This is precisely the Gauḻīya teaching on rasa-protection: aiśvarya known but not vocalized.
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nārāyaṇasya
—
of the Supreme Personality of Godhead, Nārāyaṇa
Genitive of Nārāyaṇa — He who lies on the waters (nāra) of the causal ocean, the resting-place (ayana) of all. The Bhāgavatam's most theologically loaded name for Bhagavān in His aiśvarya mood.
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aṁśam
—
an empowered expansion
Aṁśa — portion, partial expansion. Garga's word, repeated by Nanda. Gauḻīya theology refines: Kṛṣṇa is not Nārāyaṇa's aṁśa but His source — Nanda's formulation is correct from within Vraja-bhāva, where the Vraja child must be 'less' for vātsalya to survive.
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akliṣṭa-kāriṇam
—
who keeps us free from misery
A (not) + kliṣṭa (afflicted) + kāriṇam (causer). Same idea as v.19's sarva-durgāṇi tariṣyatha. Nanda's domestic experience — no kleśa in this house — has become his theological evidence.
"I consider him to be invested with Narayana ‘s power (Narayanasya amsa), who can remove our suffering."
Since I am his father, from that time I considered him to be like Nārāyaṇa. I speculate that he is empowered by Nārāyaṇa.
Since I am his father, from that time I considered him to be like Nārāyaṇa. Iti can indicate that the words of Garga not mentioned were now considered. Nanda became absorbed in Garga’s statements. Or though he changed the words gopayasva to tat-karmasu, the meaning was finally the same. His words were the same as Garga’s words (samādiśya). By producing faith he hoped to eliminate their astonishment. Garga spoke and went home. This was concluded long ago, and thus Nanda did not have to worry about the problem now. Śukadeva has also mentioned the same conclusion. Nanda shows his profound nature and deliberation to instill faith in the cowherds. Though Kṛṣṇa was actually superior to Nārāyaṇa he is said to be similar or to be his aṁśa. To increase affection, his real position of power is hidden. Or I consider him some part of Nārāyaṇa or some special, great person with similar qualities. Or though he is my son, I think of him as a part of Nārāyaṇa, to respect the words of Garga. Not only out of respect to Garga do I think like this but I also experience it. Kṛṣṇa performs astonishing activities without suffering (akliṣṭakāriṇam).
After the elder leaves, the father sits alone with the words for a long time. He does not need them every day; he carries them like an amulet sewn into the lining of his vest. Nanda's silent conviction is the Vraja way of holding theology: not on the tongue, but folded near the chest.
My note
Source: vedabase.io