Harivamsa

garbhakāle tvasaṁpūrṇe aṣṭame māsi te striyau |

devakī ca yaśodā ca suṣuvāte samaṁ tadā ||2-4-11

Before the completion of the normal period of pregnancy, the women, devakī and yaśodā delivered in the eighth month at the same time.

yāmeva rajanīṁ kṛṣṇo jajṣe vṛṣṇikulodvahaḥ |

tāmeva rajanīṁ kanyāṁ yaśodāpi vyajāyata ||2-4-12

A girl was born to yaśodā at the same time of the same night when kṛṣṇa, who elevates the (fame of) vṛṣṇi race was born.

nandagopasya bhāryaikā vasudevasya cāparā |

tulyakālaṁ ca garbhiṇyau yaśodā devakī tathā ||2-4-13

One (yaśodā) was the wife of nandagopa and the other (devakī) was the wife of vasudeva. Both yaśodā and devakī became pregnant almost at the same time.

devakyajanayadviṣṇuṁ yaśodā tāṁ tu dārikām |

muhūrte'bhijiti prāpte sārdharātre vibhūṣite || 2-4-14

In the midnight, at the auspicious time of abhijit, devakī, gave birth to viṣṇu and yaśodā gave birth to a girl.

sāgarāḥ samakaṁpanta chelushcha dharaṇīdharāḥ |

jajvaluścāgnayaḥ śāntā jāyamāne janārdane ||2-4-15

When janārdana (kṛṣṇa) was born, oceans swelled (with joy ), mountains (dharaṇīdhara - śeṣa - nīlakaṇṭha) swayed and the fires burned calmly.

śivāśchapravavurvātāḥ praśāntamabhavadrajaḥ |

jyotīṁṣyativyakāśanta jāyamāne janārdane ||2-4-16

When janārdana was born, auspicious breezes blew gently, dust settled and the planets and stars shone brightly.

abhijinnāma nakṣatraṁ jayantī nāma śarvarī |

muhūrto vijayo nāma yatra jāto janārdanaḥ |

When janārdhana was born, the auspicious star was abhijit. (due to the confluence with star rohiṇi in the eighth day) the night was jayantī and the moment was vijaya.

avyaktaḥ śāśvataḥ sūkṣmo harirnārāyaṇaḥ prabhuḥ ||2-4-17

jāyamāno hi bhagavānnayanairmohayanprabhuḥ |

Lord hari, nārāyaṇa is beyond perception (avyaktaḥ), eternal (śāśvataḥ), and subtle (sūkṣmaḥ). The lord, as he was born, enchanted all with his eyes.

anāhatā dundubhayo devānāṁ prāṇadandivi ||2-4-18

ākāśātpuṣpavṛṣṭiṁ ca vavarṣa tridaśeśvaraḥ |

Without being played, the drums of deva-s began to sound in heaven. The lord of deva-s showered flowers from the sky.

gīrbhirmaṅgalayuktābhiḥ stuvanto madhusūdanam ||2-4-19

maharṣayaḥ sagandharvā upatasthuḥ sahāpsarāḥ |

The sages along with gandharva-s and apsarā-s arrived and praised the slayer of madhu (madhusūdana) with auspicious hymns.

jāyamāne hṛṣīkeśe prahṛṣṭamabhavajjagat ||2-4-20

indrashcha tridaśaiḥ sārdhaṁ tuṣṭāva madhusūdanam |

When hṛṣīkeśa (kṛṣṇa) was born, the entire world was overjoyed. īndra, along with deva-s praised the slayer of madhu (madhusūdana ).

Note: According to mahābharāta (CE)

05068009a harṣāt saukhyāt sukhaiśvaryāddhṛṣīkeśatvamaśnute

He is called hṛṣīkeśa, from hṛṣīka meaning 'eternal happiness' and īśa meaning 'the six divine attributes', the union signifying one having joy, happiness, and divinity (udyoga parva - Kisari Mohan Ganguli translation).

hṛṣīkeśa is one of the thousand names of viṣṇu (viṣṇusahasranāma).

vasudevashcha taṁ rātrau jātaṁ putramadhokṣajam ||2-4-21

śrīvatsalakṣaṇaṁ dṛṣṭvā yutaṁ divyaishcha lakṣaṇaiḥ |

vasudeva saw his son, adhokṣaja (kṛṣṇa), who was born that night. He saw the divine signs and marks such as śrīvatsa.

Note: According to mahābhārata (CE):

05068010a adho na kṣīyate jātu yasmāttasmādadhokṣajaḥ

He is called adhokṣaja, because he never falleth down or suffereth any deterioration (udyoga parva - Kisari Mohan Ganguli translation).

12330017a pṛthivīnabhasī chobhe vishrute viśvalaukike

12330017c tayoḥ saṁdhāraṇārthaṁ hi māmadhokṣajamaṣjasā

The Earth and the Firmament are known to extend in all directions. And because I uphold them both, therefore am I called by the name of adhokṣaja (śānti parva - Kisari Mohan Ganguli translation).

adhokṣaja is one of the thousand names of viṣṇu (viṣnusahasranāma)

uvāca vasudevastu rūpaṁ saṁhara vai prabho ||2-4-22

bhīto'ham deva kaṁsasya tasmādevaṁ bravīmyaham |

mama putrā hatāstena tava jyeṣṭhāmbujekṣaṇa ||2-4-23

vasudeva said: Lord, please withdraw your form. I am terrified of kaṁsa. Hence I am saying this. O lord with lotus eyes! My sons, your elder brothers, were killed by kaṁsa.

vaiśampāyana uvāca

vasudevavacaḥ śrutvā rūpaṁ cāharadachyutaḥ |

anujṣāpya pitṛtvena nanda gopagṛhaṁ naya ||2-4-24

vaiśampāyana said:

Hearing the words of vasudeva, achyuta (viṣṇu) concealed his form. He persuaded his father to take him to the house of nandagopa.

Note: According to mahābhārata (CE):

12330016a nirvāṇaṁ paramaṁ saukhyaṁ dharmo'sau para ucyate

12330016c tasmānna chyutapūrvo'ham achyutastena karmaṇā

The cessation of separate conscious existence by identification with Supreme brahman is the highest attribute or condition for a living agent to attain. And since I have never swerved from that attribute or condition, I am, therefore, called by the name of achyuta (śānti parva - Kisari Mohan Ganguli translation).

achyuta is one of the thousand names of viṣṇu (viṣṇusahasranāma).

vasudevastu saṁgṛhya dārakaṁ kṣiprameva ca |

yaśodāyā gṛhaṁ rātrau vivesha sutavatsalaḥ ||2-4-25

vasudeva, fond of his son, quickly carried the boy to the house of yaśodā in the night.

yaśodāyāstvavijṣātastatra nikṣipya dārakam |

pragṛhya dārikāṁ caiva devakīśayane'nyasat ||2-4-26

Unknown to yaśodā, he kept the boy with her and carried the girl to devakī's bed.

parivarte kṛte tābhyāṁ garbhābhyāṁ bhayaviklavaḥ |

vasudevaḥ kṛtārtho vai nirjagāma niveśanāt ||2-4-27

Thus the two new-born babies were exchanged. vasudeva was terrified but satisfied. He went out of the house.

Gopal Champu

[23] Madhukaṇṭha said:

It is not surprising that Parjanya surpassed the normal vaiśya by his conduct and wealth. He was well regarded for protecting his own land, and flooded everyone with a wealth of milk since he was generous. He became the most prominent and was like a cloud showering rain. He was like Dhruva for his fame, joy and wisdom, like Pṛthu in glory, like Bhīṣma to enemies, like Śiva to friends, like Brahmā in respectability and like Viṣṇu in power. All people imitated his qualities and were controlled by his qualities. Thousand of cowherd with all wealth from his maternal grandfather’s line took shelter of him. He also had many relatives. Ugrasena and other leaders of the Yadus recognized that he excelled in all qualities and bestowed to him all of the beautiful land of Goloka. Because he had the best qualities he was called varīyasī. He produced bliss in the world by bearing five sons such as Upananda.

[24] The panegyrists glorify him as follows:

A rain cloud is one thing but Parjanya (meaning cloud) is a cloud of joy because he gave joy to the world by bestowing five sons starting with Upananda. ||12||

Since we see that the rain cloud showers water on the earth for the livelihood of farmers, it is not surprising that the cloud has become personified as Parjanya full of generosity. ||13||

They compared him as follows:

Just as the para-brahman of the Vedānta-sūtras is called priya, āmoda, pramoda, ānanda and brahman, Parjanya took the forms of five sons. ||14||

A metaphor is given:

Giving the sons the names Upananda, Abhinanda, Nanda, Sannanda and Nandana, he brought bliss (ānanda= nanda) under control. ||15||

[25] Though he had all wealth, his sons were the best wealth, just as clothing is the best among all ornaments. Among them the middle son, Nanda, was the wealth just as among aiśvarya, vīrya, yaśa, śrī, jṣāna and vairāgya, the ones in the middle, yaśa and śrī are most prominent.

[26] Some compare Nanda to Arjuna (middle son of Pāṇḍu), but I do not compare Nanda, with his qualities manifested from childhood, to Arjuna just because of being born in the middle. Not only was Nanda born as the middle son among such generous brothers but he was also the sole object of affection (middle object) for all people. The intense affection that his mother and father had for him increased the happiness of the other brothers. There was no envy.

[27] It is not surprising that Nanda had such wonderful qualities, because he showed great bhakti to Kṛṣṇa. Bhāgavatam says:

The devatās constantly dwell with all good qualities in that person who has pure bhakti for the Lord. There are no good qualities in the non-devotee who chases after temporary material objects with desire for material pleasure. SB 5.18.12

[28] Hearing these words from Madhukaṇṭha, Upananda spoke to Abhinanda, “Do you know that what he is saying shows that he knows others’ hearts?”

[29] Considering those words, Abhinanda then spoke with astonishment to Madhukaṇṭha, “Then what happened?”

[30] Then Madhukaṇṭha spoke:

Then one of the chief cowherds named Sumukha gave his daughter to Nanda. That daughter controlled all relatives by her good qualities and bestowed abundant qualities to those who heard about her. Those who saw her increased their good qualities. Those who had devotion to her must necessarily have obtained all good qualities. All became happy at the affection of the couple, what to speak of relatives becoming happy.

[31] Parjanya gave bliss to all beings. He was without lamentation and possessed more wealth than others. He experienced great bliss and was unattached to maintaining a household. He decided that he would spend his whole life in worshiping the lotus feet of Govinda. He wanted to give the responsibility of continuing the family line to Upananda, the eldest and best son. Finally in the assembly attended by kings like Vasudeva and Garga, he handed over responsibilities.

[32] Upananda, accepting the order of his father, thought himself successful, but in that assembly with great souls like Vasudeva, Upananda called his younger brother Nanda and embraced him with affection. By tilaka he gave Nanda sovereignty over Gokula.

[33] Seeing the action of Upananda, Nanda became reserved. When the people became astonished, Parjanya’s eyes because eager. Upananda said, “I cannot take responsibility without first considering as follows. Everyone is dependent on affection. Affection is dependent on good qualities. Good qualities are dependent on fitness. The fitness of Nanda is not that he should rule over people like me, but, with independence, he should rule over everyone.”

[34] “The antaryāmī Nārāyaṇa accepts him. Look! All eyes in the assembly like bees are attracted to the lotus face of Nanda. From the beginning, this has been arranged by the favor of Nārāyaṇa. Let him rule in my name (I will be his assistant, Upananda). He is our king.”

Sounds of “Very good! Very good!” were heard clearly in the sky with showers of flowers. In the assembly there were cries of “Victory! Victory!” made by people with wide eyes. ||16||

[35] Snigdhakaṇṭha said, “O Madhukaṇṭha, you have made the whole universe eager with your sweet voice. The three sons between Upananda and Nandana are in the middle. Which one is the middle son and who is the fittest? Please explain this with an example.”

[36] Madhukaṇṭha said, “Your joy is fitting. Please complete the following riddle which gives joy.”

[37] Snigdhakaṇṭha said,“I agree.”

[38] Madhukaṇṭha said, “‘Taking my son, he makes that son his own and attains great wealth.’ He knows what that person did, but does not give up friendship with him. Who is he? Please say.” ||17||

[39] Asnigdhakaṇṭha quickly said with bliss and eagerness, “It is Nanda.”

[40] Madhukaṇṭha said, “Yes, you know. Please hear this. People by their meager qualities desire happiness and worship of themselves. He who, with abundant qualities, desires to worship others and desires their happiness is Nanda Mahārāja, since he endured suffering of separation from his son, in order to please Vasudeva. His heart never destroys friendship in the slightest.” ||18||

[41] Hearing the nectar of the moon-like words of Madhukaṇṭha, the audience seated inside and outside became like an ocean with their bodies as waves and offered piles of jewels of affection to him. The assembly distributed their hearts with no distinctions visible.

[42] Snigdhakaṇṭha said, “Then what happened?”

[43] Madhukaṇṭha continued:

Then fortunate Parjanya entered Vṛndāvana to worship Govinda’s lotus feet. When his son desired to know the essence of all scriptures in brief, he taught him as follows.

What is the cause of fear?

Karma is the cause.

What is the shelter?

Bhakti to the Lord is the shelter

What is the most cherished object in this world?

The devotees of the Lord are most cherished.

What is happiness?

Kṛṣṇa prema is happiness. ||19||

[44] When excellent Parjanya went to Vṛndāvana with his excellent wife, Upananda acted in Nanda’s assembly as an advisor like Bhīsmadeva acted for Vicitravīrya, according to his name Upananda (assistant of Nanda). Nanda, taking his advice as orders, always protected the citizens as a good king.

[45] Nanda’s mode of protection was astonishing.

He followed all the rules of his forefathers. There were no obstacles to artha, dharma and kāma. His wealth was not restricted and thus he prospered greatly. ||20||

[46] The country, filled with the inhabitants of Vraja and endowed with a good king, prospered beyond all limits, but a longing arose. Nanda, king of dynasty, the life of all people, has not given birth to a son. Seeing that their hope was destroyed after a long time, the people became depressed, what to speak of his elder brothers. Nanda’s wife had previously had become filled with doubt concerning a child, but later this became intense.

[47] Snigdhakaṇṭha said, “Why did the brothers not perform a sacrifice for obtaining a child? Why did the couple become full of doubt? Since they were devotees of the Lord how could they have that desire? And why would it become so intense later one?”

[48] Madhukaṇṭha said, “The priests performed sacrifice but there was no result.”

[49] Snigdhakaṇṭha said, “Why was that. And why did the couple have doubt and desire?”

[50] Madhukaṇṭha said:

Though the couple had all wealth, in private they spoke as follows. Nanda said, “Dear wife! When the grief-stricken relatives perform sacrifice for bestowing on us a child, who is their shelter? At the time of saṅkalpa my mind desires a son more wonderful than all others. How can this remarkable son be attained by pious acts? The son I desire cannot be attained by karma. He is the cause of karma and the cause of the universe. If they perform sacrifice for another type of child, I have no interest. If it is impossible to gain such a son by following scriptures, my desire for attaining a son will diminish. How can an imaginary flower be sweet next to a parijāta flower? What form can be sweeter than the form of Nārāyaṇa who is the supreme shelter of the Vedas and who is merciful to me?”

[51] Snigdhakaṇṭha began to think. It is not improper to say that Kṛṣṇa is sweeter than Nārāyaṇa for Bhāgavatam says:

yan martya-līlaupayikaṁ sva-yoga- māyā-balaṁ darśayatā gṛhītam |

vismāpanaṁ svasya ca saubhagarddheḥ paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam ||

The Lord appeared in the mortal world by his internal potency, yoga-māyā. He came in his eternal form, which is just suitable for his pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord himself in his form as the Lord of Vaikuṇṭha. Thus his transcendental body is the ornament of all ornaments. SB 3.2.12

[52] Snigdhakaṇṭha then asked aloud, “Then what happened?”

[53] Madhukaṇṭha said: His wife then spoke, “Please tell me about his form?”

[54] Nanda said, “I see an attractive child with dark complexion and long eyes, playing on your lap, while your breasts flow with milk. Is this a dream, or am I awake. I cannot say. Dear wife! Tell me the truth. Is this child within your womb?” ||21||

[55] Yaśodā said, “Dear husband! I have this mentality, which surpasses intelligence, but out of shyness I cannot tell you. Becoming detached from this impossible desire, we should control our minds.”

[56] He said, “Even if I control my mind from having impossible desires, I still see in my mind the form of Nārāyaṇa, from whom all the universes arise,who is the great assistor and the protector. That Nārāyaṇa who previously has fulfilled our desires can do that again and make the form previously not seen or described visible to us.”

[57] She said, “O lord! I think that we must perform service to him.”

[58] He said, “Yes, but which type of service should we do?”

[59] She said, “We should perform penance on Dvādaśī day.”

[60] In bliss, he said, “You speak correctly. We have a sprout of a desire. From today let us perform this vow.”

[61] As they spoke in this way, the devatās sounded drums, whose sound spread everywhere.

[62] When his inner mind of previous times was thus revealed by Madhukaṇṭha, Nanda’s heart melted and he gave the young boy his own attractive ornaments. Yaśodā gave him the central jewel from her necklace.

[63] In anticipation Snigdhakaṇṭha said, “Then what happened?”

[64] Madhukaṇṭha said:

After they had completed the one-year vow and increased the desire in their minds, Nārāyaṇa appeared to both of them in a dream. “When you have such intense devotion to me, why are you lamenting so much? That boy, blue like an atasī flower, that you have repeatedly experienced, will appear as your son. Following you, he will be born as your son to spread his bhakti in every kalpa. The forms of Droṇa and Dharā I arranged in Svarga are you expansions. Brahmā said:

tad bhūri-bhāgyam iha janma kim apy aṭavyāṁ yad gokule ’pi katamāṅghri-rajo-’bhiṣekam

yaj-jīvitaṁ tu nikhilaṁ bhagavān mukundas tv adyāpi yat-pada-rajaḥ śruti-mṛgyam eva

My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of whose lotus feet is still being searched for in the Vedic mantras. SB 10.14.34

Brahmā was unable to meet the Lord directly but you have taken birth to meet him. Kṛṣṇa takes birth to be your son. Very soon your sweet desire will be fulfilled.”

[65] After the Lord spoke these most beneficial words and disappeared, Nanda and Yaśodā awoke and became immersed in an ocean of nectar. Speaking to each other and revealing it to others, they became filled with astonishment.

[66] Snigdhakaṇṭha thought to himself:

What he has said has answered my question. The Lord has spoken correctly that Kṛṣṇa would be their son. That was also the intention of Garga who speaks an ocean of truth.

prāg ayaṁ vasudevasya kvacij jātas tavātmajaḥ

vāsudeva iti śrīmān abhijṣāḥ sampracakṣate

For many reasons, this beautiful son of yours sometimes appeared previously as the son of Vasudeva. Therefore, those who are learned sometimes call this child Vāsudeva. SB 10.8.14

[67] The relationship with the Lord must be a relationship of pure prema, for it is said: I am to be attained only by devotion. (SB 11.14.21) The specific reason is given: according to how they surrender to me, I respond to them. (BG 4.11) Thus the prema known as vātsalya expressed by those regarding Kṛṣṇa as their son is proved.

[68] Because of his reverential view, Vasudeva had weaker prema. Nanda’s vātsalya however was pure and increasing at every moment. The sages explain that the cause of this was their thinking of Kṛṣṇa as their son.

bhagavān api viśvātmā bhaktānām abhayaṅkaraḥ

āviveśāṁśa-bhāgena mana ānakadundubheḥ

Thus the Supreme Personality of Godhead, who is the Supersoul of all living entities and who vanquishes all the fear of his devotees, entered the mind of Vasudeva in full opulence. SB 10.2.16

tato jagan-maṅgalam acyutāṁśaṁ samāhitaṁ śūra-sutena devī

dadhāra sarvātmakam ātma-bhūtaṁ kāṣṭhā yathānanda-karaṁ manastaḥ

Thereafter, accompanied by plenary expansions, the fully opulent Supreme Personality of Godhead, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devakī. Devakī, having thus been initiated by Vasudeva, became beautiful by carrying Lord Kṛṣṇa, the original consciousness for everyone, the cause of all causes, within the core of her heart, just as the east becomes beautiful by carrying the rising moon. SB 10.2.18

It was possible to hold the Lord in their minds because of their very natures–which could not be attained by any external actions. Because of that, it was natural that thinking of Kṛṣṇa as their son arose through such strong bhakti and extraordinary attachment. Therefore Kṛṣṇa made his appearance as the son of Nanda and Vasudeva because of specific causes.

[69] Snigdhakaṇṭha then said aloud, “Then what happened?”

[70] Madhukaṇṭha said: When the longing became intense, one day all long-standing inhabitants of Vraja assembled and skillfully presented a proposal.

[71] Just then, an austere woman arrived with a brāhmaṇa boy who had graduated from school. Seeing his great qualities everyone rose to their feet, welcomed him and inquired, “You seem to be Yogamāyā personified. Who are you? And the boy seems to be the youthful body of Nārada? Who is he?”

[72] She said with a smile, “I am named Paurṇamāsī. I am middle-aged and wear red cloth. Since childhood I have performed austerities. I can see the future. This boy is Madhumaṅgala, a brāhmaṇa boy. He has a nature equal to Nārada’s. We remain eternally at the age that you see us because of our special knowledge.”

[73] They said, “We are fallen. Why do you show us such mercy?”

[74] She said, “You will have extraordinary fortune.”

[75] They said, “What is that?”

[76] She said, “Nanda, your life and soul, will have a son who gives bliss to the universe.”

[77] With tears and hairs standing on end they said, “Mahāvana is our special holy place. Since you have given us such relief we will build you a cottage near the Yamunā River.”

[78] She said, “Your invitation is like the Vedas. Though newly produced it is unerring in truth. By mentioning the word kṛsṇā (Yamunā River) you have indicated Kṛṣṇa who will appear in the future. When Kṛṣṇa, possessing great powers, takes birth the earth will no longer be considered generous. By his qualities, everything will be youthful. What is praised as having good qualities will be praised as having no material qualities in relation to Kṛṣṇa. Possessing wealth will become possessing nothing except bhakti to Kṛṣṇa. Though everything will become opposite, all people will accept this. Therefore by your mercy we are eager to reside here.”

[79] Everyone offered her respects and then took her to the restless Yamunā River, abundant with blue lotuses, build her a hut and had her live there.

[80] On that day, in the faultless evening, Vasudeva, disturbed by uncontrollable Kaṁsa’s anger, sent Rohiṇī, favorable to Vraja, to Vraja. Riding on a horse, she arrived secretly. She was very faithful to her husband. Just on seeing her, Nanda’s assembly became joyful. Auspicious omens such as flocks of birds flying in the sky became visible. Yaśodā and Rohiṇī, like the Yamunā and Gaṅgā Rivers, became overcome with bliss on meeting and showered bliss on each other and everyone else.

[81] Understanding that, starting with Jyeṣṭha month, Rohiṇī was pregnant for three months, Yaśodā, identifying with her, became most joyful.

[82] Then on the night of the first day of the waning phase of Māgha month, which would bring all happiness, Yaśodā was serving Nanda. In a fatigued state, she saw some worshipable object as if in a dream.

[83] She saw a child whose limbs were covered by a celestial maiden, being transferred from Nanda’s heart to her heart. The boy entered into the lotus of her heart and the girl entered her womb. Nanda for a long time also experienced that the child had entered her heart but could not explain it. His grief disappeared and he experienced an indescribable love.

[84] Snigdhakaṇṭha thought to himself, “It is true. The sages say that these two are the children of Nanda and Yaśodā. Considering this thoroughly, I also have come to this conclusion.” He said aloud, “Then what happened?”

[85] Madhukaṇṭha said: Understanding the symptoms in her womb, the excellent women of the assembly brought auspicious items and made Yaśodā, protector of Gokula, happy.

When she became pregnant, her face became somewhat pale, the tips of her breasts began to swell, and her belly became enlarged. ||22||

Just as a lamp in a crystal case shines within and without the case, Kṛṣṇa shone within Yaśodā’s womb and illuminated the whole universe. ||23||

Though Yaśodā was very grave by nature, her self-control became disturbed by greed. She began asking for some items. ||24||

Because Kṛṣṇa had entered within, she became desired to eat rice fragrant with camphor and soaked in ghee and sugar, decorated with tulasī leaves. ||25||

[86] Yogamāyā then destroyed the seven-month embryo in Rohiṇī’s womb and transferred the seventh month embryo from Devakī’s womb. After the fourteenth month of pregnancy,[2] at a most auspicious time, before Śrāvana month, during Śravana constellation, Rohiṇī, in great joy gave birth to a most beautiful son endowed with all qualities. He was like the full moon endowed with shining whiteness. She was a she-elephant giving birth to an elephant calf endowed with evident prowess. She was a lotus giving birth to a white lotus endowed with pure streams of fragrance. The son was a mass of good qualities–like perfect knowledge, which gives auspiciousness to all hearers.

Rohiṇī gave birth to Balarāma, whose face was like the moon, whose eyes were like lightning, whose hair was like a rain cloud, whose complexion was like a white autumn cloud and whose effulgence was like the sun. These are appropriate comparisons since he was a spiritual child. ||26||

[87] His body was white. He had a younger brother, and will be a killer of demons. He will be the protector of cows and the killer Dhenuka. He had long arms and will be the killer of Pralambha. He is called Rāma but will be the killer of Dvivida, who associated with Rāma. The astrologers praised him in this way.

[88] The birth and name ceremony were performed secretly on the advice of Vasudeva by expert brāhmaṇas whose name ended in Śarma. There was some sadness however.

[89] After the birth of Balarāma, until the birth of his younger brother, there was dullness. There was one remedy however. When Balarāma sat on the lap of Yaśodā’s who held Kṛṣṇa in her heart, they saw that Balarāma became very happy.

[90] Some days later, in the eighth month, it was clear that the birth would take place. The wise even now explain it as follows:

During the twenty-eighth yuga cycle of Vaivasvata-manvantara, at the beginning of Kali-yuga, on the eighth lunar day of the waning moon in Bhādra month, on Wednesday, when the moon rose in faultless Rohiṇī constellation during harṣa-yoga, the perfect Lord, the moon of Kṛṣṇa, appeared in order to increase the affection of Yaśodā, Nanda’s wife, destroying the darkness of the waning moon. ||27||

The devatās presiding over the yugas, carrying gifts arrived to serve the time of his birth. ||28||

Though meditation appears in Satya-yuga, sacrifice appears in Treta-yuga, deity worship appears in Dvāpara-yuga and chanting appears in Kali-yuga, though the jasmine blooms in spring, though the mango appears in summer, the waters become clear only in autumn, though the harvest appears in winter, though the kunda flower appears in the cold season, though the lotus blooms during the day, though the planets give auspiciousness according to arrangements of the astrological scriptures, and though the Lord appears only the power of guru, by the influence of Kṛṣṇa, all these occurred at this time. Yaśodā give birth without being aware of the birth. ||29||

[91 This will be explained later. Moreover, in the sky the constellations showed their best aspects. The ocean, the friend of the clouds, roared. As one longs for the autumn season during the monsoon period, on that day the splendor of the autumn also appeared. ||30||

Moreover, the jasmine blossomed with the spring creeper flowers. The ketakī flower of summer blossomed with the ketakī flowers of spring. The lotuses blossomed with the night blooming lilies. This is only a slight indication of the events that occurred when Kṛṣṇa was born. ||31||

The authorities do not consider this so remarkable because Kṛṣṇa, the ocean of surprises, was born. ||32||

[92] Those that would see his face developed great effulgence.

[93] His face was like the king of blue lotuses. His eyes were like the lords of central lotus petals surrounded by tiny bees. His nose was like a sesame flower, a bolt tinged like a blue cloud. His lips were red like the hibiscus, more attractive than the bimba fruit or the bandhūka flower. His ears were black like the śyāma creeper. His forearms were the foremost branches of the tamāla tree endowed with new buds. His chest marked with the Śrīvatsa and the line of Lakṣmī was like the chief of clouds with stationary lightning turning to the right.

[94] His face surpasses the mahāpadma, his nose surpasses the makara, his smile surpasses the kunda flower, his throat surpasses the conch, his feet surpass the turtle’s back, his complexion surpasses a sapphire, and all his limbs surpass the Kharva-nidhi. What more can be said? He surpasses Nārāyaṇa. It is not surprising that all the nine treasures[3] were present at once, since they took birth in Vraja to be with Kṛṣṇa.

[95] There was something special about his birth. Taking an infant’s body, in order to act favorable to him and show compassion, māyā took birth from Yaśodā as his younger sister, putting Kṛṣṇa, who surpasses all, first. ||33||

[96] What Snigdhakaṇṭha was thinking is here proved. Bhāgavatam says:

The child, Yogamāyā, the younger sister of Lord Viṣṇu, slipped upward from Kaṁsa’s hands and appeared in the sky as Devī, the goddess Durgā, with eight arms, completely equipped with weapons. SB 10.4.9

Nanda Mahārāja was naturally very magnanimous, and when Lord Śrī Kṛṣṇa appeared as his son (ātmāja), he was overwhelmed by jubilation. Therefore, after bathing and purifying himself and dressing himself properly, he invited brāhmaṇas who knew how to recite Vedic mantras. SB 10.5.1

By using the word ātmaja or son, it is shown that Kṛṣṇa was Nanda’s son. I ask about this after considering the case clearly, since many people have doubts.

[97] He spoke aloud, “Oh! This is most astonishing. How can we understand that he was also the son of Vasudeva and Devakī?”

[98] When his brother said this, Madhukaṇṭha thought to himself, restraining his speech, “Nārada has told us both about this with great bliss. ‘If you two go to beautiful Vraja full of great prema and you speak, you should hide the great powers of Kṛṣṇa.’ Considering the words of famous Garga, I will speak. This has been heard already by Nanda and others. Therefore it will not be astonishing to them.”

[99] He spoke aloud:

If I reveal the secret about Kṛṣṇa in the assembly, Nārada will tolerate that I have disobeyed his order. The inhabitants have a special perfection for there is nothing except Kṛṣṇa in their hearts. He alone is present in their affectionate hearts. Though he is reflected in their hearts, he cannot be readily seen. He only reveals himself when there is full love. Affection as parents is the cause of his appearance as their son. Though he may appear as a son by other emotions the main cause of his appearance is his affection. By prema he makes his appearance.

[100] Since this is so, he appears in every kalpa during the life of Brahmā to any persons among the inhabitants of Vraja from the king to the salaried man, who have extraordinary, pure love as parents. Honoring the debt of their accumulated prema, wanting to clear up the debt but thinking he can never do so, he appears as their son. But others never have such an opportunity for even a second.

[101] Thus Brahmā has said:

My mind becomes bewildered just trying to think of what reward other than you could be found anywhere. You are the embodiment of all benedictions, which you bestow upon these residents of the cowherd community of Vṛndāvana. You have already arranged to give yourself to Pūtanā and her family members in exchange for her disguising herself as a devotee. So what is left for you to give these devotees of Vṛndāvana, whose homes, wealth, friends, dear relations, bodies, children and very lives and hearts are all dedicated only to you? SB 10.14.35

Nārāyāṇa also stated the same previously in verse 64. Garga has said:

tasmān nandātmajo ’yaṁ te nārāyaṇa-samo guṇaiḥ |

śriyā kīrtyānubhāvena gopāyasva samāhitaḥ ||

In conclusion, therefore, O Nanda Mahārāja, this child of yours is as good as Nārāyaṇa. In his transcendental qualities, opulence, name, fame and influence, he is exactly like Nārāyaṇa. You should all raise this child very carefully and cautiously. SB 10.8.19

According to this we will infer as follows. Yogamāyā of the Lord, worshiped by Nanda who had no other interest than Kṛṣṇa, is revealed in the scriptures. She is the Lord’s svarūpa-śakti, having the ability to do the impossible. The Lord gave Yogamāyā and she arranged Kṛṣṇa as your son. Though she does not pay attention when Kṛṣṇa in Vraja is agitated by his devotees’ affection, Kṛṣṇa has her invisibly assist in the pastimes at all times, acting favorably to him. As Yogamāyā cooperates with Kṛṣṇa so māyā in the material world cooperates with him. O Nanda! Though Kṛṣṇa has attained cooperative Yogamāyā for his pastimes, you should protect Kṛṣṇa, to whom your worshipable Nārāyaṇa has given power, by all your powers. This is what Garga has clearly said:

For this son of yours there are many forms and names according to his transcendental qualities and activities. These are known to me, but people in general do not understand them. SB 10.8.15

He has many forms because, becoming absorbed in the various moods of worship of his devotees, Kṛṣṇa, always existing, takes forms according to the desire of his devotee and appears and disappears one or many times, close or distant from them.

[102] The four-armed form which appeared internally to Vasudeva and Devakī later appeared externally. The cause of the fruit can be inferred from the fruit. Following this logic, Kṛṣṇa appeared always in a two-armed form to Nanda and Yaśodā.

Garga said:

For many reasons, this beautiful son of yours sometimes appeared previously as the son of Vasudeva. Therefore, those who are learned sometimes call this child Vāsudeva. SB 10.8.14

Taking the words of austere Garga, I will now explain the meaning. When Devakī desired that Kṛṣṇa cover his four-armed form out of fear of cruel Kaṁsa, and Kṛṣṇa appeared in a two-armed form, at that time Kṛṣṇa had already appeared with two arms within Yaśodā along with Yogamāyā. That two-armed form came to Devakī and merged the four-armed form into itself. Yogamāyā remained in Yaśodā’s womb and in a formless feature became Kṛṣṇa’s carrier. Just as a wind moves a blue lotus, that formless Yogamāyā took Yaśodā’s son to Mathurā while no one could see (where he appeared and subsumed the four-armed form). Yogamāyā by boldly taking Kṛṣṇa to Mathurā made Yaśodā completely bewildered.

[103] At the time of birth, Yogamāyā, situated in Yaśodā’s womb, made Yaśodā faint from bearing the child. Yogamāyā then appeared externally on the bed and slept there. That same Yogamāyā had previously taken Balarāma from Devakī’s womb and placed him in Rohiṇī’s womb, invisible to all.

[104] What Snigdhakaṇṭha thought internally was true. That is explained. The Lord speaks to Māyā:

O all-auspicious Yogamāyā, I shall then appear with my full six opulences (aṁśa-bhāgena) as the son of Devakī, and you will appear as the daughter of mother Yaśodā, the queen of Mahārāja Nanda. SB 10.2.9

Brahmā speaks to the devatās:

The potency of the Lord, known as viṣṇu-māyā, who is as good as the Supreme Personality of Godhead, will also appear with Lord Kṛṣṇa. This potency, acting in different capacities, captivates all the worlds, both material and spiritual. At the request of her master, she will appear with her different potencies in order to execute the work of the Lord (kāryārthe). SB 10.1.25

The word aṁśa-bhāgena means the four-armed form. Kāryārthe means that she will execute the work of the Lord by bewildering Yaśodā and others by appearing in this world with his expanded form, which would merge with his two-armed form. In other places in the Bhāgavatam also, the wise give this explanation:

They were the primeval Supreme Personalities, the masters and original causes of the universes, who had for the welfare of the earth now descended as Keśava and Balarāma along with their expansions (svāṁśena). SB 10.38.32

Svāṁśena means “with different forms.”

[105] Yogamāyā’s revelations about Kṛṣṇa related to Yaśodā have been explained. They reach the conclusion through scriptural proof. The manifestations of Kṛṣṇa’s energies follow the desires of his dear devotees rather than acting independently.

[106] Filled with amazement everyone said, “Everything may be as you explained, but what happened next?”

[107] Madhukaṇṭha said, “According to the instructions of the four-armed form revealed by Yogamāyā, Vasudeva took the two-armed child out of fear of the demons, while all were sleeping, to Nanda’s house and placed the child with Yaśodā’s female child. According to Kṛṣṇa’s instructions, Vasudeva did not reveal that the Lord with four arms had appeared in his house. There was some doubt about the child who took birth as a boy. No one should know that a son with two arms had been born. Therefore he brought the female child back as a replacement. Vasudeva also did not investigate this incident further.”

[108] Snigdhakaṇṭha said, “There is no harm if he did not investigate further. But he exchanged the boy for the girl and took her away. But how could Nanda call that boy his own child? The scriptures also say that Kṛṣṇa is the son of Nanda, indicating that he was actually Nanda’s son.”

[109] Then while smiling he spoke, “The name indicates that he is Nanda’s son because of the opposite sequence of events. Therefore the previous explanation of Nanda’s son should be accepted.”

[110] Smiling, he again spoke, “Please describe how Vasudeva took Nanda’s son.”

[111] Madhukaṇṭha said, “The shackles fell from his feet. Everyone was fast asleep. The locked doors opened. Ananta was his umbrella. Yamunā River became agitated. The path to Nanda’s house was free of obstacles. Who made all these arrangements for Vasudeva?” ||34||

[112] Snigdhakaṇṭha said, “This was all the good fortune of Nanda.”

[113] The assembly heard the topics being described in detail.

When the magical net of topics concerning Kṛṣṇa described by Madhukaṇṭha and Snigdhakaṇṭha were as if actually seen by the listeners, how can the extent of their sāttvika-bhāvas such as tears, being stunned, and fainting be described? ||35||

[115] Madhukaṇṭha again spoke:

When Vasudeva, taking the fixed jewel of Kṛṣṇa, went to Nanda’s house and māyā spread her illusion thickly everywhere, Yaśodā saw the son who had been brought as her own. Viṣṇu Purāṇa says:

dadṛśe ca prabuddhā sā yaśodā jātam ātmajam |

nīlotpala-dala-śyāmaṁ tato ’tyarthaṁ mudaṁ yayau ||

Waking up Yaśodā saw the new-born child dark like a blue lotus and became joyful. Viṣṇu Purāṇa 5.5.22

[117] The body of the child was more resplendent that a shining sapphire. The moon of his face conquered the moon. His eyes were like most astonishing lotuses. His hands were more splendorous than the new leaves on the branches of a heavenly desire-tree. Moving his hands and feet slightly he cried out sweetly, bewildering the whole universe. When she saw this beautiful child, Yaśodā became stunned like a painted picture. ||36||

He was a kingdom of shining darkness, an expansive ocean of beauty. He was the good fortune for all perception of beauty. He was the Bharata Muni of all attractive pastimes. When Yaśodā thought of her child in this way, the child agreed by his crying which seemed to say, “Yes! Yes!” ||37||

Though Yaśodā saw her newly born son, she was unable to call her friends, what to speak of move around. Her eyes and throat were covered in tears and her body was stunned. Her body was agitated because of her desire to care for the child. ||38||

When Yogamāyā left Vraja for Mathurā (when Vasudeva took her) Vraja became free of illusion. When did it happen? It happened when the Supreme Lord appeared in Vraja. ||39||

As the moon makes lotuses situated far away blossom, the child made the minds of people far away blossom with joy. ||40||

Not only did the child appear on the bed of his mother, but appeared in another form in the pure hearts of persons having affection. ||41||

When the child appeared in the hearts of women situated at a distance, they quickly came like catakī birds attracted to a cloud appearing in the sky. ||42||

As cakora birds look at the moon from all sides, Rohiṇī and other women gathered around to look at the child. ||43||

Considering that Yaśodā, who gazed at her child with smiling eyes in a stunned state, to be a suitable mother, the women then gazed at the child. ||44||

Looking at the dark child with eyes and mind, they began to wonder about him. This was appropriate, for such a person could be attained by chance very rarely. But at first the child did not allow the mind to perceive him properly. ||45||

Is that a fresh garland of blue lotuses? Is it a huge sapphire? Is it a vaidūrya gem, which can never be known? When we look at this child all the senses stop functioning and the eyes see only that object. ||46||

[118] The child is made of a cloud the color of a tamāla leaf fragrant with musk. The child is decorated with beauty that melts the mind. He is anointed with the effulgence of his body. He is bathed by the nectar flowing from his face. He is perfumed with the auspicious beauty of sandalwood pulp and camphor of his mother’s glance. He is ornamented with the natural qualities of his body. Speculating about the child in this way, the women gathered together and again looked at the child, who was as tender as musk pulp from a musk deer, the color of a tamāla leaf, with curled locks of hair, with a face like the moon, waving his hands to destroy darkness. He attracted their minds by making fists with his hands. He moved his hands and feet like small currents in the Yamunā.

[119] Overcome with joy, the women murmured and were not aware of what they were doing. But one woman with a firm heart held the child’s quivering hands and gazed at him. ||47||

[120] Recognizing him as a male by his characteristics, they cherished each limb.

“Ah! I will hold his head. I will touch his eyes. I will offer myself to his heart and will reside there.” Each of the various women had their own desires which made them look at the child. ||48||

With strong desire to see the child, his mother constantly gazed at him, but could not be fully satisfied. Streams of nectar fell from her breasts and from her eyes. ||49||

[121] Then the women made careful preparations for giving the child a bath:

On Rohiṇī’s order one old brāhmaṇa woman came to inform Nanda with great joy. White with her white cloth, white hair, and brilliant face, she quickly went out throwing a smile to all the houses. ||50||

[122] When the story had progressed this far and the listeners had experienced abundant affection, Madhukaṇṭha and Snigdhakaṇṭha stood with folded hands. Madhukaṇṭha then spoke.

O Nanda! Your son gives extraordinary auspiciousness to the assembly of Vraja and gives the greatest bliss to all the people of the universe. ||51||

[123] Nanda called the two boys towards him. When both came forward, he offered lotuses to their heads and decorated them with his ornaments, as well as satisfying their group with many gifts. He said, “Today, please go to the guest rooms for taking your meal.” Nanda said to all the others, “Everyday in the morning gather in this way.”

[124] After hearing his glories, Kṛṣṇa then took permission to see the cows. He asked for the lunch that his mother had sent, and asking the two young boys to join him, he left. Others departed for their residences.

[1] Devamiḍa, a kṣatriya, had a wife of ābhīra descent (brāhmaṇa and vaiśya). Her child was Parjanya. Parjanya had five sons including Nanda.

[2] By this arrangement, Balarāma was born slightly before Kṛṣṇa.

[3] The nine treasures of Kuvera are mahāpadma, padma, makara, kūrma, nanda, nīla, mukunda, śaṅkha and kharva.