Harivamsa

5 - ndavrajagamanam - Nanda Relocating to Vraja

vaiśaṁpāyana uvāca

prāgeva vasudevastu vraje śuśrāva rohiṇīm |

prajātāṁ putramevāgre candrātkāntatarānanam ||2-5-1

vaiśaṁpāyana said:

vasudeva heard that, rohiṇī, who was (living) in vraja, had earlier delivered a son with a face more beautiful than moon.

sa nandagopaṁ tvaritaḥ provāca śubhayā girā |

gachcānayā sahaiva tvaṁ vrajameva yaśodayā ||2-5-2

Immediately, he went to nandagopa and spoke these good words: Go to varja along with yaśodā.

tatra tau dārakau gatvā jātakarmādibhirguṇaiḥ |

yojayitvā vraje tāta saṁvardhaya yathāsukham ||2-5-3

There, perform the birth ceremonies and other rituals for the boys. Bring them up comfortably in the vraja.

rauhiṇeyaṁ ca putraṁ me parirakṣa śiśuṁ vraje |

ahaṁ vācyo bhaviṣyāmi pitṛpakṣeṣu putriṇām ||2-5-4

Take care of my son rohiṇeya, the child, in the vraja. I will become a topic of discussion for those having children. (They will blame me for not doing the duties of a father.)

yo'hamekasya putrasya na paśyāmi shishormukham |

hriyate hi balātprajṣā prājṣasyāpi tato mama ||2-5-5

I am unable to see the face of the child, who is my only son. Fear forcibly takes away the intelligence from me even though I am intelligent.

asmāddhi me bhayaṁ kaṁsānnirghṛṇādvai shishorvadhe |

I am afraid that merciless kaṁsa might kill the child.

tadyathā rauhiṇeyaṁ tvam nandagopaṁ mamātmajam ||2-5-6

gopāyasi yathā tāta tattvānveṣī tathā kuru |

vighnā hi bahavo loke bālānuttrāsayanti hi ||2-5-7

nandgopa, thinking about the situation properly, do whatever that is required to guard my son, rauhiṇeya. There are many dangers for the children in this world.

sa ca putro mama jyāyānkanīyāṁścha tavāpyayam |

ubhāvapi samaṁ nāmnā nirīkṣasva yathāsukham ||2-5-8

My son is elder and your son is younger. Just as their names mean the same, look after both comfortably and equally.

vardhamānāvubhāvetau samānavayasau yathā |

śobhetāṁ govraje tasminnandagopa tathā kuru||2-5-9

Both are of the same age. nandagopa, do the needful to ensure that these boys will grow up comfortably in vraja.

bālye kelikilaḥ sarvo bālye muhyati mānavaḥ |

bālye chaṇḍatamaḥ sarvastatra yatnaparo bhava ||2-5-10

In childhood, all are fond of playing as they like. Man roams in childhood. All are most impetous (chaṇḍatama) in childhood. Hence you should be careful.

na ca vṛndāvane kāryo gavāṁ ghoṣaḥ kathaṁchana |

bhetavyaṁ tatra vasataḥ keśinaḥ pāpadarśinaḥ ||2-5-11

Never consider that any arrangement made for the cows at vṛndāvana as safe. There you should be afraid of the sinful keshi.

sarīsṛpebhyaḥ kīṭebhyaḥ śakunibhyastathaiva ca |

goṣṭheṣu gobhyo vatsebhyo rakṣyau te dvāvimau śiśū ||2-5-12

You should protect these two children from snakes, insects, birds, cows and calves in the grazing fields.

nandagopa gatā rātriḥ śīghrayāno vrajāśugaḥ |

ime tvāṁ vyāharantīva pakṣiṇaḥ savyadakṣiṇam ||2-5-13

nandagopa, the night is over. Proceed quickly to vraja. The birds around are signaling you to depart.

rahasyaṁ vasudevena so'nujṣāto mahātmanā |

yānaṁ yaśodayā sārdhamāruroha mudānvitaḥ ||2-5-14

After the great soul vasudeva spoke these words in secrecy, nandagopa along with his wife yaśodā happily ascended the cart.

kumāraskandhavāhyāyāṁ śibikāyāṁ samāhitaḥ |

saṁveśayāmāsa śiśuṁ śayanīyaṁ mahāmatiḥ ||2-5-15

He boarded the cart carefully, carrying the boy on his shoulder. He, having great intelligence made the child lie in the bed.

jagāma ca viviktena śītalānilasarpiṇā |

bahūdakena mārgeṇa yamunātīragāminā ||2-5-16

They proceeded along the lonely path by the side of yamunā. As they went, cool breezes blew gently.

sa dadarsha śubhe deshe govardhanasamīpage |

yamunātīrasaṁbaddhaśītamārutasevitam ||2-5-17

On the banks of Yamuna, near govardhana hill, he saw a comfortable place, where cool winds were blowing gently.

virutaśvāpadai ramyaṁ latāvallīmahādrumam |

gobhistṛṇavilagnābhiḥ syandantībhiralaṅkṛtam ||2-4-18

The place was beautiful with many animals, creepers, and big trees. Many cows with their udders full of milk were grazing there.

samapracāraṁ ca gavāṁ samatīrthajalāśayam |

vṛṣāṇāṁ skandhaghātaiścha viṣāṇodghṛṣṭapādapam ||2-4-19

Many cows were grazing comfortably. There were water reservoirs around. Many trees were found to be debarked due to bulls rubbing their shoulders and horns against them.

bhāsāmiṣādānusṛtaiḥ śyenaiścāmiṣagṛdhnubhiḥ |

sṛgālamṛgasiṁhaiścha vasāmedāśibhirvṛtam ||2-4-20

Many flesh-eating animals such as vultures followed by flesh seeking kites lived in that forest. Lions, who eat vasā, medā and meat, followed by foxes lived there.

śārdūlaśabdābhirutaṁ nānāpakṣisamākulam |

svāduvṛkṣaphalaṁ ramyaṁ paryāptatṛṇavīrudham ||2-5-21

The forest resounded with tigers roaring. There were many varieties of birds. The trees were full of tasty fruits. Green grass, creepers and bushes were in plenty.

govrajaṁ gorutaṁ ramyaṁ gopanārībhirāvṛtam |

hambhāravaiścha vatsānāṁ sarvataḥ kṛtaniḥsvanam ||2-5-22

The beautiful place was filled with the sounds made by cows and calves. gopa women were staying in that place. The mooing of calves made the place wonderful.

śakaṭāvartavipulaṁ kaṇṭakīvāṭasaṅkulam |

paryanteṣvāvṛtaṁ vanyairbṛhadbhiḥ patitairdrumaiḥ ||2-5-23

There were many bullock carts on the vast land. There were bushes and thorny trees. The boundaries were covered with forests having many huge trees that had fallen down.

vatsānāṁ ropitaḥ kīlairdāmabhiścha vibhūṣitam |

karīṣākīrṇavasudhaṁ kaṭacchannakuṭīmaṭḥam ||2-5-24

The place had many pegs and ropes used for tying the calves. There were stacks of dry cow dung. There were many huts covered with mats.

kṣemyapracārabahulaṁ hṛṣṭapuṣṭajanāvṛtam |

dāmanīpāśabahulaṁ gargarodgāraniḥsvanam ||2-5-25

There were many open spaces where healthy and strong people were walking. There were a lot of ropes in the place. Sound of churning the buttermilk was heard from many places.

takrāniḥsrāvamalinaṁ dadhimaṇḍārdramṛttikam |

manthānavalayodgārairgopīnāṁ janitasvanam ||2-5-26

There was spillage of buttermilk around and the earth was wet with curd. The air was full of sounds created by bangles of gopies engaged in churning.

kākapakṣadharairbālairgopālakrīḍanākulam|

sārgaladvāragovāṭaṁ madhye gosthānasamkulam ||2-5-27

Gopa boys wearing hair knots were playing all around. The cowsheds with wooden doors accommodated many cows.

sarpiṣā pacyamānena surabhīkṛtamārutam |

nīlapītāṁbarābhiścha taruṇībhiralaṅkṛtam ||2-5-28

The air had a sweet aroma of melting butter. The place appeared beautiful with young women dressed in blue and yellow cloth.

vanyapuṣpāvataṁsābhirgopakanyābhirāvṛtam |

śirobhirdhṛtakumbhabhirbaddhairagrastanāmbaraiḥ ||2-5-29

There were many gopa damsels wearing wild flowers. They were carrying pots on their heads. Their breasts were covered with fine cloth.

yamunātīramārgeṇa jalahārībhirāvṛtam |

sa tatra praviśanhṛṣṭo govrajaṁ gopanāditam ||2-5-30

There were many people taking water on the path along the banks of yamuna. Entering this place filled with sounds of gopa-s, he (nandagopa) became extremely happy.

pratyudgato gopavṛddhaiḥ strībhirvṛddhābhireva ca |

niveśaṁ rochayāmāsa parivarte sukhāśraye ||2-5-31

The elderly men and women greeted them. Finding the comfortable place suitable, he made up his mind to reside there.

sā yatra rohiṇī devī vasudevasukhāvahā |

tatra taṁ bālasūryābhaṁ kṛṣṇaṁ gūḍhaṁ nyaveshayat ||2-5-32

nanda went to the house of rohiṇī, who gave happiness to vasudeva. He kept the child kṛṣṇa, shining like the morning sun, there in secrecy.

iti śrīmahābhārate khileṣu harivaṁśe vihṣṇuparvaṇi govrajagamanaṁ nāma paṣchamo'dhyāyah

Thus this is the fifth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, nandavrajagamana

nīlakaṇṭha commentary

athāsminpaṣchame'adhyāye vasudevopadeśataḥ |

sakuṭumbasya nandasya vraje gamanamīryate ||

· 2-5-1 prāgeva prasavātpūrvameva vraje preṣitāmiti śeṣaḥ

· 2-5-2 nandagopaṁ saputrastrīkaṁ mathurāṁ prati karaṁ pradātumāgatamityarthād bhāgavatāccha gamyate |

· 2-5-3 guṇairjātakarmādisaṁskārairlipyādyabhyāsaiścha |

· 2-5-5 prajṣā daivādīnamidamiti dhīḥ hrīyate bhayādineti śeṣaḥ |

· 2-5-7 tattvāneṣī yathāvadālochayan | bāladrohiṇāṁ svarūpamiti śeṣaḥ |

· 2-5-8 nāmnā nāmārthena nirīkṣasva yathā kṛṣṇastava chittaṁ karṣati snehātiśayādvaśīkaroti tathā saṁkarṣaṇ'opi tvāṁ ramayatvityarthaḥ |

· 2-5-10 kelikilaḥ svechcāvihārī |

· 2-5-11 ghoṣo gopagrāmaḥ |

· 2-5-15 śibikāyān āndolikāyāṁ śibikāyāṁ sukharūpāyāmiti prāṣchaḥ | mṛdutūlikāyāmiti tasyārthaḥ kaśipūśabdasādṛśyāt |

· 2-5-16 bahūdakatvāt śītalo'nilaḥ sarpatyasmin tena śītalānilasarpiṇā |

· 2-5-17 sa dadarsha govrajamiti paṣchadaśagatenānvayaḥ |

· 2-5-18 viśiṣṭaṁ rutaṁ yeṣāṁ taiḥ śvāpadairvirutaśvāpadaiḥ latā bhuvi prasarpantyaḥ kūṣmāṇḍyādayo vallayaḥ ārohaṇasāpekṣā drākṣādayaḥ tatsahitā mahānto drumā yasmin | syandatībhi prasravaṁtībhiḥ|

· 2-5-19 samāni tīrthāni jalāvataraṇamārgā yeṣu tādṛśā jalāśayā yatra |

· 2-5-20 bhāsāḥ gṛdhrāḥ tadanuśṛtaiḥ śyenaiḥ | āmiṣādā vanabiḍālādayastadanuśṛtaistato'dhikabalaiḥ sṛgālādibhiścha | vṛtaṁ mṛgaścitravyāghraḥ |

· 2-5-22 hambhāravair gośabdaiḥ |

· 2-5-23 vāṭo vṛttistānaṁ kaṇṭakaparidhiḥ "vāṭo mārgavṛttistāne" iti medinī |

· 2-5-24 karīṣaṁ śuṣkagomayacūrṇam |

· 2-5-25 kṣemyā labdalakṣṇārhāḥ bhaṭāstatpracāreṇa bahulaṁ samṛddhimat | dāmani stūṇadvyākrāntaprāntā stūlarajjuḥ yasyāṁ dāmānyāsajyante | gargaro manthanakumbhaḥ | "gargaro mīnabhede syānmanthanyāmiti gargarīti" visvaḥ |

· 2-5-26 takretyantaṁ gorasādikyamuktaṁ |nisstravo rechanapraṇālikā taddeshe śaivālena malinaṁ maṇḍaṁ uparyāgataḥ sāraḥ |

· 2-5-27 gopāḥ krīḍayantyasminniti krīḍāstānaṁ ākhāḍā iti bhāṣāprasiddhaṁ |

· 2-5-29 agrastanāṁbaraiḥ kāṣcholī iti bhāṣāprasiddhaiḥ kaṣchukairuparakṣitāḥ |

· 2-5-31 parivarte śakatādiprakāre sukhakare āśrayastāne |

iti śrīharivaṁśe viṣṇuparvaṇī ṭīkāyāṁ paṣchamo'dhyāya ||

Ananda Vrindavan Champu

Chapter Two

The Appearance of Lord Krsna

Now we will discuss the truth about the transcendental birthplace of Bhagavan and the appearance of Lord Sri Krsna. Once upon a time, Bhumi, the predominating deity of the earth, felt overburdened by differ­ent demons posing as members of the royal order. Feeling aggrieved upon seeing her miserable condition, the lotus-born Brahma appealed to Ksirodakasayi Visnu, the maintainer of the universe, saying, "Please de­liver Goddess Bhumi who is feeling greatly distressed by these demoniac kings. Only You can remove this terrible influence from the earth."

The time for an appearance of the Lord coincided with two internal desires of the Supreme Personality of Godhead. First the Lord desired to descend on earth to increase the fortune of Yasoda and Nanda. Also at that time Krsna wanted to relish the sweet mellow of srngara rasa (paramour love) while enacting His worldly pastimes. For these two reasons the Lord appeared within the material creation on Bhuloka, (earth planet), along with His parents, friends, and other eternal associates.

Another distinction of Lord Krsna's earthly pastimes is that when the eternally liberated gopis such as Srimati Radharani, Candravali, and others appeared, the Srutis personified also appeared in the homes of other gopis, because they had previously cultivated the desire to serve Sri Krsna as Vraja gopis. The Dandakaranya sages, upon seeing the svakiya bhava (the sweet conjugal relationship) of Lord Ramacandra and Sitadevi, desired to have the same relationship with their Lord Madana Gopala. Upon attaining perfection in their sadhana they achieved the fortunate position of appearing as gopis in Vrndavana. Yogamaya, Lord Krsna's pastime potency who possesses unlimited abilities, appeared invisibly in Gokula to arrange this, and perform other difficult tasks on behalf of the Lord.

Sri Nanda, Yasoda, and others appeared in Brhadvana (Mahavana)' before the Lord. The gopas, gopis, and other eternally liberated associ­ates appeared after the Lord. Then those who had attained perfection by sadhana, namely the sruti-caris and muni-caris, took birth in Vrndavana.

Learning of Krsna's imminent appearance, the earth personified, feel­ing like a wife happily greeting her husband after a long separation, im­mersed in unlimited joy. At the time of Krsna's birth the general mass of people tasted the inner bliss that devotees forever relish. Auspicious sipns abounded everywhere. As Visnu's conchshell Pancajanya opens in a clock­wise fashion, similarly, auspicious sacrificial fires glowed in all directions. Pure gentle breezes brought a refreshing coolness like devotees who satisfy and sanctify everyone with their calm, sweet, and affectionate be­havior.

The whole atmosphere became as completely purified as the heart of a devotee. The devotees once again found peace and prosperity in wor­shiping the lotus feet of Lord Hari. Fruits filled the jubilant trees. But the envious demons exhibited various inauspicious signs of degradation such as rapidly aging bodies and symptoms of imminent death. The desire vines of the celestial denizens seemed to be hanging in the air as if eager to produce fruits. At that time all the directions became felt as pure and joyful as the mind of a devotee who has received the mercy of Lord Hari. Just as gems, mantras, or medicines can a remove a poisonous disease from the body of a man, the advent of the Lord relieved the world from the contamination of material existence and the sinful effect of the de­mons. Happiness gradually replaced the distress in everyone's hearts.

The bodies of all creatures manifested extraordinary beauty and youth­ful vitality. Men felt extremely joyful and displayed virtuous qualities. Throughout the world people behaved cordially and interacted amicably. Happiness twinkled in everyone's eye. At the end of Dvapara-yuga, which completely destroys faults and doubts, an auspicious, favorable, obstacle-free time appeared on the eighth day of the waning moon in Bhadra month. Just at that sweet moment the Rohini Naksatra, along with the good quali­ties of the moon and an auspicious conjunction of stars called Ayusman, appeared in the sky to give shelter to gentle persons.

As the living entity comes out from the womb of his mother and the moon appears on the lap of the eastern direction, Yogesvara Sri Krsna, the personification of complete bliss, appeared amidst great festivities. As the moon appears in the lap of the eastern direction, which is like a beautiful bride, Krsna manifested the wonderful pastime of His appear­ance out of His love and compassion for the conditioned souls.

Due to austerities performed in previous lives, Vasudeva and Devaki received the opportunity to momentarily relish parental affection for Lord Sn Krsna when He appeared before them in His form as Vasudeva. There­after in fear of Kamsa, Vasudeva brought Vasudeva Krsna to Gokula. There the Supreme Lord appeared as Govinda before Nanda and Yasoda, His eternal parents who have been smothering Him with the sweetest rorm of parental love since time immemorial. The four symbols of Visnu (sankha, cakra, gada, padma) adorned His hands and feet. The flute, flower garland, and kaustubha mani, although present within Him, had not yet manifested.

In fear of cruel Kamsa, Vasudeva decided to transfer all his wives except Devaki to Gokula. He sent Rohini to the house of Vrajaraja Nanda. By the sweet will of the Lord, Yogamaya arranged for the seventh child of Devaki (Balarama) to enter the womb of Rohini. As a result, Balarama appeared in the home of Vrajaraja Nanda before the birth of Krsna.

Lord Hari, who is bliss personified, appeared in the home of Nanda Maharaja, the king of Vrndavana for three reasons: to engage the self-satisfied sages in devotional service, to please the devotees by performing sweet transcendental pastimes, and to relieve the earth's burden caused by the demons. At the time of His majestic birth Krsna employed Hi inconceivable powers to appear in a body of eternity, bliss and knowledge. Everyone in the maternity room swelled with joy upon seeing the Lord's exquisite transcendental form that looked like a creeper of beauty.

Mother Yasoda resembled a lake of spiritual ecstasy in which a brilliant blue lotus of personified bliss had appeared. Neither the wind nor the bees relished the fragrance of that blue lotus. That unborn lotus was never touched by the waves of the modes of nature. Even Lord Brahma could not see it, what to speak of ordinary men.

After Yasoda and her family members fell asleep in the maternity room, Hari cried beautifully like a newborn baby. His crying sounded like the maha-vakya omkara announcing the auspicious arrival of His pastimes. Omkara is a transcendental vibration that had previously emanated from the mouth of Lord Brahma. When the ladies of Vrndavana heard the sweet sound of Krsna's crying, they woke up and ran to see the Lord. With the mellow of their matchless overflowing affection they anointed His body.

The natural fragrance of Krsna's body smelled just like musk. After the ladies bathed Krsna in sweet ambrosia. He looked cleansed and beauti­ful. Then they smeared His body with fragrant sandalwood pulp. The pre­siding deity of the house sent a campaka flower resembling the flame of a lamp into the maternity room to worship that ornament of the three worlds. With the strength of His little arms, delicate as the tender leaves of a tree, Krsna made all the lamps in the maternity room look like a garland of lotus flower buds.

The ladies of Vrndavana saw baby Krsna like a blossoming flower made of the best of blue sapphires, or like a newly unfurled leaf of a tamala tree. Krsna looked like a fresh rain cloud decorated with the musk tilaka of the goddess of fortune of the three worlds. The ointment of the great­est auspiciousness lined His eyes. His presence filled the maternity room with good fortune. Although a mere baby, Krsna had a head full of curly hair. To hide the unique signs on His hands (goad, fish, conch etc.) Ae Lord folded His delicate petal-like fingers into His lotus palm. At that time Krsna laid on His back with His eyes closed.

Mother Yasoda awoke amidst the joyous chattering of the elderly gopis—Leaning over the bed she admired her gorgeous son. But upon noticing her own reflection on Krsna's body, she imagined it another woman. Thinking that a witch had assumed her form to kidnap Krsna, Yasoda became bewildered and yelled, "Get out of here! You go away!" Spontaneously she cried out to Nrsimhadeva to protect her precious son. Beholding Krsna's tender face, Yasoda showered tears of affection that looked like an offering of a pearl necklace.

Yasoda saw Krsna's body as a mound of dark blue musk, softer than the butter churned from the milk ocean. Overflowing with nectar, His charm­ing body appeared like the foam of milk, but being dark blue in color it seemed the foam was full of musk juice. Admiring the supremely delicate form of her son, Yasoda worried about His safety and feared the touch of her body might hurt his tender body.

As she leaned over the bed Yasoda bathed Krsna with the milk dripping from her breasts. The elderly gopis instructed Yasoda how to caress the baby in her lap, and affectionately push the nipple of her breast into Krsna's mouth to feed Him. Due to Yasoda's intense love, personified bliss flowed from her breasts as steady streams of milk. When milk sometimes spilled out of Krsna's bimba fruit red lips onto His cheeks, Mother Yasoda would wipe His face with the edge of her cloth. After feeding her son, Yasoda gazed affectionately at Him in wonder.

She saw her child's body as made of dazzling blue sapphires. His mouth resembled a red bimba fruit and His hands and feet looked like exquisite rubies. Krsna's nails shone like precious gems. In this way, Yasoda thought her child was completely made of jewels. Then she perceived that His naturally reddish lips looked like bandhuka flowers. His hands and feet resembled Java flowers, His nails looked like mallika flowers. Yasoda then thought, "Krsna's whole body seems to be made of blue lotus flowers. He does not appear to be mine." After thus deliberating within herself Yasoda became stunned in amazement.

The beautiful, soft curly hairs on the right side of Krsna's chest resembled the tender stems of a lotus. Seeing the mark of Srivatsa on His chest, Yasoda thought it was breast milk that had previously spilled out of His mouth. She tried unsuccessfully to remove these 'milk stains' with the edge of her cloth. Struck with wonder, Yasoda thought this must be the sign of a great personality. Observing the sign of Laksmi (a small golden line) on the left side of Krsna's chest, Yasoda thought a small yellow bird had made a nest amidst the leaves of a tamala tree. Could this be a streak of lightning resting on a rain cloud, or could it be the golden streaks mark­ing a black gold-testing stone? Krsna's delicate, leaf-like hands and feet, glowing pink like the rising sun, looked like clusters of lotus flowers floating in the Yamuna.

Sometimes Yasoda saw the curly, dark blue locks of baby Krsna as a swarm of bumblebees surrounding His face. Intoxicated from drinking too much honey nectar, the bees just hovered in the sky. His thick, beau­tiful blue hair appeared like the dark night. The two lotus eyes of Krsna looked like a pair of blue lotus buds. His cheeks resembled two huge bubbles floating in a lake of liquefied blue sapphires. Krsna's attractive ears looked like a pair of fresh unfurled leaves growing on a blue creeper.

The tip of Krsna's dark nose appeared like the sprout of a tree, and His nostrils looked like bubbles in the Yamuna River, the daughter of the sun god. His lips resembled a pair of Ted Java flower buds. Krsna's chin rivaled a pair of ripe, red jambu fruits. Seeing the extraordinary beauty of her son fulfilled the purpose of her eyes and submerged Yasoda in an ocean of bliss. The elderly Vrajavasi ladies addressed Vrajaraja Nanda, "0 most fortunate one, you fathered a son!" Previously Nanda Maharaja had felt I deeply aggrieved over his long-standing inability to obtain a son. His heart was like a small lake that had completely dried up during a long hot summer. But when Nanda Maharaja heard of his son's birth he felt as if the dry lake of his heart had been blessed with a sudden downpour of nectar. The gentle sound of Krsna's voice removed all his grief and lamentation. Now he bathed in the rains of bliss, swam in the ocean of nectar, and felt embraced by the joyful stream of the celestial Ganges.

Eager to see his son, Nanda's body thrilled with astonishment and waves of ecstasy as he stood outside the maternity room. Because he had accumulated heaps of pious activities, it appeared that the King of Vrndavana was now shaking hands with the personification of pious deeds. Anxiously standing in the background, Yogamaya induced Nanda Maharaja to enter the maternity room. He rushed in to see his son, the personified seed of condensed bliss. It seemed that all the auspiciousness of the three worlds now resided within Krsna, the original cause of everything. Nanda saw his son as a perfectly charming person. The kajala around Krsna's eyes looked like lines on a black creeper of beauty. As the very embodiment of Nanda's good fortune, Sri Krsna bloomed like a beautiful flower in a garden of desire trees.

The aparajita flower is compared to the body of the Queen of Vrndavana. Her son is like the representative of the Upanisads that are compared to the fruit of the desire creepers. By seeing his glorious son Nanda felt that he had attained happiness, perfection, and the fulfillment of all his de­sires. Meeting that embodiment of bliss overwhelmed Nanda with im­measurable satisfaction. He stood motionless, stunned; his hair stood erect and tears flowed from his eyes. He appeared like a person carved in stone or a figure drawn in a painting. For some time Nanda Maharaja remained in this semi-conscious state like a sleeping man about to awaken.

Upananda, Sunanda, and other relatives felt extremely joyful while ob-erving the best of brahmanas perform the rites of purification for Krsna's birth To insure his son's welfare Nanda Maharaja donated newborn calves to each and every brahmana, thus turning their homes into abodes of surabhi cows. These cows had gold and silver plated horns and hooves, and jeweled necklaces adorning their necks. In addition, Vrajapati Nanda filled the courtyards of their homes with hills of gold, jewels, and sesame seeds. While Nanda distributed charity, the kamadhenus, touch- stones, and desire-trees lost their power to produce valuable items. Even the jewel-producing oceans lost their stock of jewels, and the goddess of for­tune, the abode of lotuses, had but one lotus in her hand. The auspicious news of Krsna's wonderful appearance spread in all directions by word of mouth. Delight danced in the hearts of Nanda, his brothers Upananda and Sunanda, and all the other gopas.

The gopas brought many varieties of delicious dairy products such as milk, yogurt, butter, wet cheese, and hard cheese in jewel-studded pots. The pots were tied to the ends of bamboo poles with jute straps and car­ried on their shoulders. Bedecked with many precious jeweled ornaments, the gopas appeared very handsome. They dressed in beautiful yellow cloth defeating the brilliance of lightning, and held staffs topped with gold and jewels in their lotus hands. As a great ocean spreads its waves in all direc­tions, the birth of Krsna filled the Vrajavasis with unbounded bliss. The gopas and gopis enjoyed a grand festival by happily eating and by splash­ing each other's bodies with a mixture of yogurt, butter, milk, and con­densed milk.

The society girls visiting Nanda Maharaja's house experienced more happiness than they had ever felt since their birth. Their minds saturated with joy and satisfaction. Hearing the delightful description of Krsna's birth carried away the chariots of their minds and made them abandon all other duties. They became possessed with the desire to see Krsna.

Sparkling rubies hung from the necklaces adorning the society girls. Their diamond-studded armlets shown more beautifully than drops of crystal clear water. Their jewel inlaid golden bangles boasted unparalleled el­egance. For this unique festival they took out some highly ornamental waist-belts from their jewel boxes and tied them around their hips. The jingling of the waist-bells resting on their broad hips enhanced the beauty of these society girls. They attracted the minds of everyone with wit bulky golden anklets, loosened hair braids, and graceful gait, which seemed like the gliding of swans. Their minds entered a state of enchantment as they gazed upon the captivating beauty of Krsna's transcendental body. To worship Krsna they brought golden trays full of auspicious articles such as fruits, flowers, yogurt, durva grass, uncooked rice, and jewel bedecked lamps. They covered the offering plates with splen­did yellow silk cloth and held them in their soft lotus hands. Their jeweled ankle-bells vibrated pleasantly as they walked.

Beholding the astounding beauty of the delicate baby, the society girls considered the purpose of their eyes fulfilled. They perceived Krsna's perfect birth to be like the appearance of the leaves of an important herbal medicine. Krsna resembled a blue lotus floating in the lake of His parent's affection. After bestowing their blessings for Krsna's prosperity, they worshiped Krsna with fresh flowers and a constant shower of loving glances. With great enthusiasm the society girls glorified Vrajesvari Yasoda since she had attained the essence of all good fortune by having Krsna as her son. Leaving the maternity room, the society girls entered the assembly hall of Nanda Maharaja's palace. Their faces looked exceedingly beautiful as they sung melodious songs, which resembled the soft sweet humming\of bees moving amidst a cluster of lotus flowers. All the guests bathed in a nectar shower produced by these soothing sounds. Overwhelmed with love, they filled their lotus palms with fragrant oil, turmeric paste, and fresh butter and started smearing each other's faces and bodies. They looked very attractive with their smiling faces and glittering white teeth.

Their red lips seemed more beautiful than red bandhuka flowers. This incredible display of elegance smashed the pride of the goddess of for­tune of the three worlds. Carried away with joy over Krsna's birth, they fearlessly threw cheese balls, butter, and yogurt at each other. One could mistake the white balls of cheese for hailstones, solidified moonlight, or white mud from the floor of the milk ocean. Then they showered each other with buttermilk, aromatic oils, and water mixed with turmeric.

Cymbals, damru drums, bherries, and big drums vibrated auspicious sounds in specific melodies. A celestial concert of precise poetical meters, proper rhythms, and metrical compositions suddenly manifested there. The musical ensemble inspired the society girls to sing and dance in mirth and merriment. Though not good singers, by the will of the Lord they sang with great virtuoso. Then- wonderful songs filled Nanda Maharaja's heart with joy. The combined vibrations of brahmanas' chanting Vedic hymns, the recitation of Puranic lore, and the panegyrists' prayers trans­formed the ethers into sabda brahman.

The joy of Krsna's birth celebration taxed the drains of Nanda's capital city as they swelled to the brim with milk, yogurt, and other auspicious liquids. Soon rivers of this nectar flooded the streets of the town and permeated the entire atmosphere with a sweet fragrance. Disguising them­selves as birds, the demigods descended to Vrajapura to happily drink the ^ flood of nectar. The Vrajavasis decorated their cows with gold and jeweled ornaments. Then in great excitement they smeared them with oil, fresh butter and tumeric paste. Beholding Krsna in their hearts, these fortunate cows looked like the essence of the earth's auspiciousness. The whole world resounded with their jubilant bellowing. Absorbed in the ecstasy of Krsna's birth, they forgot about eating and drinking.

The festival drowned the gopis in an ocean of joy. After offering oil, vermilion, garlands, and utensils in charity to all the assembled gopis, Rohini, the wife of Vasudeva, asked them to bless Krsna. Upon comple­tion of the sacrifice, Upananda and the other relatives felt constant hap­piness while taking their baths. Keeping the King of Vrndavana in the front, Nanda's relatives offered opulent cloth, jeweled ornaments, tambula, garlands, and sandalwood pulp to the guests. Then they humbly requested all in attendance to bless that wonderfully auspicious boy who had just appeared in Vrndavana.

Gopal Champu

Chapter Four - Birth Celebration

[1] Just as on the previous day skillful Madhukaṇṭha had glorified Kṛṣṇa, the next day Snigdhakaṇṭha, taking his turn, glorified Kṛṣṇa in the shining assembly of Nanda.

[2] Madhukaṇṭha eagerly requested, “Just as you relished the topics about Kṛṣṇa that I spoke yesterday, today I will relish with my ears what you speak. Though a jīva becomes the enjoyer, my senses desire to be the enjoyer.” ||1||

[3] Snigdhakaṇṭha said, “The joyful old woman then approached Nanda and others who were in the cow pens in order to milk the cows. Stopping her quick gait, the overjoyed woman saw before her Nanda and others. She wanted to speak and the short distance seemed a long way. Holding fruit and flowers in her hands, she informed them of the birth of a son. Whatever little she managed to say, she repeated and they all respected her.” ||2||

[4] Madhukaṇṭha said, “What did she say?”

[5] Snigdhakaṇṭha spoke with a smile: “She said ‘Our king has given birth to a son. Will you not come and see him?’”

[6] Madhukaṇṭha said with a smile, “Then what happened?”

[7] Snigdhakaṇṭha said, “Like peacocks in a fresh shower, the cowherds began shouting in excitement on hearing the sweet news. Nanda’s hairs stood on end. He appeared like a tree with fresh buds. He displayed the greatest bliss but not by words.

[8] Madhukaṇṭha said, “Then what happened?”

[9] Snigdhakaṇṭha said:

Filled with eager smiles and great reverence, they all offered the old woman respects. Coming quickly forward she said, “May you and your son have auspiciousness.” She offered him an auspicious coconut and dūrvā sprouts anointed with sandalwood, turmeric and kuṁkuma. Nanda looked at Upananda and then spoke in joy: “Take all these cows gathered for milking and give them all, not excluding even one, to her husband.”

[10] They all said in great joy, “Give her whatever suitable item she desires.”

Did a son’s birth take place or did joy take birth like a son? Nanda was unable to distinguish the two. ||3||

[11] Bathing and dressing properly, Nanda made a vow to give cows in charity as he had previously stated. Though his offerings were plentiful, they seemed meager. Surrounded by Upananda and others, wearing the finest clothing, he desired to go to the house. On Rohiṇī’s order, from the gate of the town, two musicians began sounding drums. The sounds announced, “Nanda has become blissful! Nanda has become blissful!”

In the evening, one could hear the rumbling of instruments from the heavens, proclaiming, “Victory! Victory!” But one could not detect the cause. Hearing those sounds the villagers came and in bliss began to discuss loudly. ||4||

[12] Though he became stunned out of joy, he was pulled by his eagerness. Though he was eager, he began to tremble intensely. Since he served Nārāyaṇa, Nārāyaṇa supported him with his hands. Gaining some self-control, Nanda approached his house.

When the cowherds arrived at Nanda’s house, many friends were standing around together. As many streams enter the Gaṅgā, many people converged into a huge crowd. ||5||

Thousands of women holding auspicious items came and blissfully worshiped Yaśodā on the occasion of a new son. ||6||

Nanda joined the noisy crowd like the full moon amidst the constellations. In this way he was adorned with the anudātta, udātta and svarita accents of Vedic chanting. ||7||

Since brāhmaṇas were also eager to come, Nanda called them first individually with respect. ||8||

The auspicious, skillful, excellent brāhmaṇas sat in the assembly gracefully and, chanting mantras for giving blessings, placed auspicious items on the child’s head. Surrounded by the brāhmaṇas, Nanda was overcome with happiness. ||9||

While bathing, decorating and hearing the auspicious praise, Nanda thought,“I praise this birth of a son and nothing else.” That day, everyone, just by hearing about bathing but not taking bath themselves, achieved the infinite results of that act. ||10||

[13] When the elders said that the birth ceremony should be performed, Nanda prepared to do it.

Nanda worshiped the wives of his elder brothers, who became happy on seeing the happiness of a mother with a son. ||11||

Nanda then performed the nāndīmukha-śrāddha ceremony in which the forefathers personally recited auspicious prayers. ||12||

[14] Nanda then entered the inner chambers with boys endowed with Vedic knowledge and placed an auspicious pot on an altar in front of the delivery room. Rohiṇī, having the most sublime desires, understood that Nanda had come. Screening off the bed of Yaśodā, who gives fame to three families, she brought the covered child to the entrance. The wives of Nanda’s brothers asked in a joking mood for some priceless items for decorating themselves and Nanda promised these to them. Then they showed him the newborn child.

[15] He saw that child, nourished by persons without lamentation, the chief of blue lotuses, whose splendor no one could surpass. He was the playground of rare, soft, spotless beauty. All his limbs were superior to an image of flawless blue cintāmaṇi crafted by astonishing Viśvakarma with the greatest endeavor. His soft, curled hair was the color of new śaivāla plants growing in the still waters of the Yamunā, spread with ointment made of powdered vaidūrya gems. His eyes were purer than the central petals of the blue lotus held in the hand of Lakṣmī. His hands, feet and lips defeated the buds growing on a desire tree of Vaikuṇṭha. The child was attractive with cloth the hue of haritāla or saffron, defeating the color of gold. Bathing the child with milk in the form of his tears, Nanda remained stunned for some moments in astonishment.

Many emotions arose within Nanda. Then Nanda endowed with profound nature became completely stunned. ||13||

[16] After some time he recovered and Upananda’s wife, desiring to increase his bliss, placed the child in his lap.

When he held the child in his lap and Yaśodā from the other room heard the words, “The son is in the lap of Nanda” she shed tears, her hairs stood on end and she became stunned. ||14||

[17] The brāhmaṇas with the nameŚarmā performed the birth ceremony for bestowing intelligence to the child. Chanting the mantra staring bhūs tvayi, they fed the child ghee using the little finger decorated with a gold ring. They then gave blessing for long life by chanting agnir āyuṣmān in the child’s right ear. Chanting the mantra starting with divaspati they touched the child. They consecrated the earth with the mantras starting with oṁ hṛdam annaṁ prāṇāya prāṇāya in the four directions and the center. They had the child lie down in the bed with the mantra starting aśmā bhava. They purified the mother with the mantra starting with iḍāsi. They sprinkled water on the breasts of the mother while chanting the Ṛg Veda mantras starting with imaṁ stanam and yas te stanam. They turned the child on his back while chanting the mantra āpo deveṣu near his head and fixing a water pot there.

[18] After these auspicious acts were completed, the time to cut the umbilical cord arrived. A nurse who lost control out of bliss became steady and with hairs standing on end said several times ,“This is amazing.” In all lakes (navels) we see the lotus stalks, but not the flowers. Here however we see no stalk (umbilical cord) but only a lotus.

O lord of Vraja! Look at the auspicious marks of this dark complexioned child. His auspiciousness surpasses the marks described in the sāmudraka (bodily characteristics) scriptures. On his feet are the remarkable signs of conch, wheel, thunderbolt and lotus, and on his hands are other auspicious signs. The composition of his body is most amazing. ||15||

[19] When all were overcome with astonishment the brāhmaṇa boys said with a clever smile, “All people who give blessings! Since you who have spotless dharma, how can the impurity of cutting an umbilical cord told by the sages come upon you?” (Therefore there is no umbilical cord to cut.)

[20] Hearing this Nanda’s hairs stood on end and his moon-like face blossomed. He went outside to the sacrificial area with the young brāhmaṇa boys and remained there giving bliss to all. When his servants brought auspicious items he began giving charity profusely to the qualified brāhmaṇas.

As he was going to give charity he sent out messengers to announce the news of giving to the brāhmaṇas. However he could not find sufficient messengers to announce invitations. ||16||

He gave ten-thousand cows, then a hundred-thousand, then a million and two million. He gave two million cows with gold plated horns. But his heart was not satisfied. He gave seven piles of sesame each ten droṇas in volume. The brāhmaṇas estimated that his gifts of gems and gold were even greater than the amount of sesame he gave. Because his gifts were without limit, the eyes of all people filled with astonishment. Unlimited brāhmaṇas came without introduction but they were all recognized by their spiritual effulgence. ||17-21||

[21] All the brāhmaṇas knowledgeable of the Vedas and their particular fields, the skillful singers, bards, panegyrists and musicians joined for a festival. When each produced their special sound, all the different sounds seemed to merge into one beautiful sound, to the amazement of the universe. The unconscious land of Vraja seemed to awaken with joy, what to speak of its inhabitants. It became completely filled with people as if inundated with water. The flags seemed to dance. Though the cows, bulls and calves had natural affection, that affection seemed to be oozing out in the form of turmeric mixed with oil applied to their bodies. Joy seemed to be displayed externally in the form of flower garlands, peacock feathers, gold necklaces and mineral paints. If the animals had this appearance, what to speak of the cowherds? Today they also became famous for they are known as protectors of the earth (go). Endowed with rasa and bhāva and decorated with ornaments they were equal to great poetic works which have rasa, bhāva and literary ornaments. Holding many jeweled gifts in their hands with joy, they showed their strength of prema. How can one then describe the chief cowherd woman Yaśodā, overcome with bliss at the birth of her child, whose heart was colored with all good qualities and who was the embodiment of all life of Gokula’s people and the mother of Kṛṣṇa, who was the life of all beings?

[22] Many women had previously given up their ornaments, grieving because Yaśodā had no son. When they heard news of the new-born son, they became transformed with happiness. Putting on the ornaments as if dancing, they went to the house. Desiring to show auspiciousness and being transformed with affection, they held boxes of huge jewels in their hands in great bliss and spread splendor everywhere.

This effulgence of this group of gopīs’ faces defeats a pile of kuṁkuma. Yaśodā’s joy manifested completely on the occasion of her son’s birth. ||22||

[23] They sang as follows:

In the night Yaśodā gave birth to a beautiful son The women came to her house for this reason. In going there, they dressed themselves quickly. The path became filled with fallen garlands. Their swaying earrings lit up their cheeks. They were not aware that their cloth had fallen from their shoulders. Their effulgence was such that it seemed they were wearing necklaces of lightning. The bells on their clothing jingled. One could not overtake the other. The women laughed among themselves. ||23||

The devatās of music played instruments which sang, “Vraja became visible and Kṛṣṇa joined.” When such joy appeared, Upananda and others, generally sober, began to sport, dance and sing. ||24-25||

The women came and gave the child blessings. Sprinkling everyone with milk, they began to sing. ||26||

O prince of Vraja, O young child! Please protect us in Vṛndāvana for a long time.

You are the object of our desires. Give us auspiciousness.

We desire to see your smiling face at all times. We desire to see you crawl in the yard.

Please go about, holding the tail of a calf.

You will please us by playing with the calves.

The fortunate person will see you playing with the cows while you kill the demons with your strength and give special results to your devotees. ||27||

Absorbed in singing at the great festival, the women sprinkled oil mixed with turmeric and went outside. ||28||

Sprinkling each other with milk and yogurt, becoming all white, the chief cowherds began dancing like waves in the Milk Ocean. ||29||

[24] The women sang while watching the men dance:

O friends! Look at the king of cowherds. He is sporting because of the birth of a son.

Filled with piles of yogurt, the place appears like the Milk Ocean.

Nanda has a belt of Vasuki around his waist and is joyful in the company of his friends.

He gives valuable gifts which astonish all.

The moon rose after the churning of the Milk Ocean but Kṛṣṇa has arisen before the churning of the Milk Ocean. ||30||

O friends! Look at the king of cowherds. He is sporting because of the birth of a son.

Filled with piles of yogurt, the place appears like the Milk Ocean. Nanda has a belt of Vasuki around his waist and is joyful in the company of his friends. He gives valuable gifts which astonish all. The moon rose after the churning of the Milk Ocean but Kṛṣṇa has arisen before the churning of the Milk Ocean. ||30||

[25] They composed the following verse:

This was not a stream of yogurt which was thrown but the movement of a cloud. It was not clumps of butter thrown about but water drops falling from a cloud. It was not turmeric discoloring the water but a flash of lightning. In great joy the festival became a monsoon shower. ||31||

Kṛṣṇa’s uncles on the mother’s side approached his maternal grandfather for protection but Nanda’s brothers attacked them as if to steal their kingdom. The brothers then pulled the maternal uncles into the yogurt to punish them. ||32||

[26] Generous Nanda collecting abundant treasures, called many people who lived by their qualities, and not considering fit or unfit, distributed carefully to them piles of jewels, as much as they could carry. ||33||

The custom is that the receiver requests and then the donor gives. In the case of Nanda however this was reversed and he gave without the request being made. ||34||

When Nanda gave charity without anyone requesting, the desire trees and cintāmaṇi stone looked like misers. ||35||

While giving, Nanda thought, “May Nārāyaṇa be pleased and give blessings to my child.” ||36||

[27] When the festival was over, all desired to bathe. They went to the Yamunā.

[28] Everyone without shyness played in the water with Nanda. Rubbing fragrant oils on their bodies, taking bath, they then dressed in splendid clothing and smeared sandalwood with camphor on their bodies. In a grass hut, Paurṇamāsī was sitting with a satisfied heart since her desires had borne fruit. Offering her respects and having her hear the bards’ songs, they returned to the king’s house.

[29Finishing the joyful bath, Nanda, like a moon generating bliss, filled the ocean in the form of his friends.

[30] After charity was completed, all the guests whom Rohiṇī had respectfully invited ate food cooked in ghee and, loaded with the treasures from the festival, returned to their houses. Filled with bliss and recalling the day’s events, they stayed awake in the night, dancing and singing.

How can one describe Rohiṇī’s joy when Kṛṣṇa was born? Though she was separated from her husband Vasudeva, she decorated herself nicely on the occasion. How astonishing! See her pure beauty. Nanda considered it his great fortune that she came to his house. ||37||

[31] From the day that Kṛṣṇa took birth, the ocean of Vraja daily increased in wealth and astonishment. And the place became the residence of many excellent women who took birth from cowherds.

[32] Madhukaṇṭha began to think: Ah! The Bhāgavatam conversation explains this:

tata ārabhya nandasya vrajaḥ sarva-samṛddhimān |

harer nivāsātma-guṇai ramā-krīḍam abhūn nṛpa ||

O Mahārāja Parīkṣit, the home of Nanda Mahārāja is eternally the abode of the Supreme Personality of Godhead and His transcendental qualities and is therefore always naturally endowed with the opulence of all wealth. Yet beginning from Lord Kṛṣṇa’s appearance there, it became the place for the pastimes of the goddess of fortune. SB 10.5.18

[33] Thinking, Snigdhakaṇṭha then spoke: “Nanda has such a wealth of qualities. Who can describe his unlimited charity, his unlimited wealth, his unlimited arrangement for festivals, his unlimited number of servants, his unlimited protection of all people and his unlimited attention?” ||38||

[34] Concluding the topic he said, “O king of the cowherds! You have given birth to a child who has astonished all the cowherds by his wealth of qualities.” ||39||

[35] After all had come to pass, as on the previous day, everyone returned to their houses and Nanda returned to the cow pens.

Chapter Five - Killing Pūtanā

[1] The next day in the splendid assembly, auspicious Madhukaṇṭha, making everybody anxious with the sound of his voice, began to speak, “O Snigdhakaṇṭha, please listen.”

[2] In the faultless evening, a messenger in disguise sent by Vasudeva, who is the form of all devatās, arrived at the lotus feet of Nanda. Recognizing him as the best among Vasudeva’s old servants, Nanda asked how he was. Offering respects the messenger spoke, “How can there be unrestricted peace when cruel Kaṁsa has Rākṣasas eat everyone? This you can infer by seeing my torn, worn clothing. It was not possible to depart and cross using a boat during the day. I have crossed the Yamunā by swimming. With damp clothing I have arrived here in the evening.”

[3] Nanda laughing loudly said, “Please tell any other particular event.”

[4] The messenger said, “No other message is necessary. Now it is likely we will all die. Our life is in such danger that my master is without assistance. All have become subservient to Kaṁsa.”

[5] Nanda said, “What has happened to him at present?”

[6] The messenger said, “What has happened? Because of that, he has sent me, trying to act for his benefit.”

[7] Nanda said, “What is that?”

[8] The messenger said, “In the middle of the night a daughter was born to Vasudeva from Devakī in the prison house.”

[9] Nanda said, “Then what happened?”

[10] The messenger said, “She tried to hide the child but the guards heard the child cry. They went to inform evil, angry Kaṁsa residing in the inner palace. Depraved Kaṁsa, from the day after the marriage of Devakī, fearing the message of the devatās, had remained alert with agitation. Just by hearing a syllable of the guards’ words he became completely agitated and, with hair flying everywhere, cruel Kaṁsa took his sword and went to the prison.”

[11] Nanda in fear said, “Then what happened?”

[12] The messenger said, “Going quickly to the bed in the prison, without mercy, like a head-strong person, with no shame, merciless Kaṁsa took the girl from the lap of wailing Devakī and angrily threw the child against the stone in front of Devakī. For that evil deed Kaṁsa has gained the criticism and disrespect of all people.”

[13] With tearful eyes Nanda said, “Ah! How can you let us hear such unpleasant news? Let that be, but do not speak such unwelcome topics in my house. Yaśodā, the friend of Devakī, will become completely grief-stricken and Rohiṇī, Vasudeva’s wife in separation, will faint.”

[14] The messenger said, “O lord! Please hear with steady heart what was most astonishing.”

[15] Nanda said, “O long-lived messenger! Please keep speaking.”

[16] The messenger said, “Though the child was thrown from sinful Kaṁsa’s hand, she did not fall on the stone, but rather, putting her feet on his head and rising upwards quickly in the sky, she revealed an extraordinary celestial form.”

[17] Nanda said, “What was that form?”

[18] The messenger said, “She had a dark complexion and eight arms, holding the cakra and other weapons. She rode on lion in the sky and was praised profusely by the devatās. With raised heads everyone gazed at her.” ||1||

[19] Nanda said in astonishment, “What did she say?”

[20] The messenger said, “O Nanda! It was not otherwise. Please hear more auspicious news. She spoke with pride and pleasure:

“O sinful Kaṁsa! Why have you tried to kill me? Your attempt is futile. Your previous enemy has been born already somewhere else. This enemy will come from there and kill you. You should not try to kill any more young children.” ||2||

[21] Nanda said with astonishment and a smile, “Certainly, because of Vasudeva’s bhakti, the child became Bhadra-kālī and spoke auspicious words. Today, finally, someone has disrespected him words.”

[22] The messenger said, “O respectable king! Please hear another astonishing fact! Thinking that his enemies the devatās had announced that the eighth child of his sister would be a danger, Kaṁsa, an enemy disguised as a brother, called Devakī and Vasudeva from the prison and, holding their feet while begging pardon, repenting that he had killed her six previous sons, he freed them from their chains.”

[23] Nanda said, “Then what happened?”

[24] The messenger said, “Devakī, because of her gentle nature did not become angry with the killer of her children. Vasudeva considered as follows, ‘Previously he dried us up and pulverized us and now he soaks us in ghee and pulverizes us. Though he is by nature crooked, because of the strength of his good character, he is now gentle.’ Taking permission from evil Kaṁsa, Vasudeva returned to his house with his wife, but he did not trust Kaṁsa, because Kaṁsa, coming from a different lineage, always afflicted those under his care: he afflicted his mother just as a grind stone scrapes another stone.” ||3||

[25] Nanda said, with a smile, “What did the uncivilized brute do from that morning on?”

[26] The messenger said, “He did what was natural to him. The evil fellow performed further wicked acts.”

[27] Nanda said, “Please tell us.”

[28] The messenger said, “The black spot on this dynasty, Kaṁsa called his demon friends and told them what happened in the night. These associates, like demonic Rāhu, breakers of laws like ghosts, held a clamorous meeting which sounded like tigers roaring. The sound, conquering Mahendra Mountain, afflicted the attendants of Viṣṇu, the devatās, the worshippers of the devatās, the cows and the brāhmaṇas. This afflicted Viṣṇu himself. He cruelly afflicted children ten days old or less. He accomplished this with the help of his evil friends. By their advice he gave charity.”

[29] Nanda on hearing those angry words spoke with anger and fear: “What peaceful instructions has Vasudeva given me?”

[30] The messenger said, “Vasudeva explained ‘Nanda will soon go to this Rākṣasa disguised as Kaṁsa and pay taxes. Nanda will meet me then. I am very eager to know about his son. We will meet by auspicious events. Balarāma who is not-different from him should also be maintained.’”

[31] After hearing this and having worries, Nanda fed the messenger, and meeting with his elder and younger brothers, reviewed in private what the messenger had said.

[32] Upananda said, “What Vasudeva has said is correct. By paying the tax we can keep the serpent’s mouth closed.”

[33] Taking his brothers words to heart, Nanda informed the messenger who approached in the morning: “Dear messenger! Go to him and inform him of the auspicious news of a son and other news which will give joy to his heart. On the instructions of my brothers I will gather the taxes and distribute gifts everywhere. Tell him we will come in five days.”

[34] When the messenger left, Nanda arranged for Yaśodā’s bath and daily celebrated huge festivals. Bringing respectable people along with priests to see her, Nanda looked at the new child.

Just by the nectar of seeing Kṛṣṇa on that most auspicious day, a sacrifice was performed. Just by the fragrance of hearing about him, they became capable of manifesting perspiration, hairs standing on end and tears, as if they had attained the tender child after many births and were carrying the dearest object. ||4||

He invited the chief people to see the child and they all came. As well, many who were uninvited came to see the child. Will not the lotus-pond, spread with lotuses, automatically attract the bees? ||5||

Though the cowherds repeatedly saw the child in the lap of Upananda’s aged wife in front of Yaśodā, in a huge house having many doors and spread with cloth made of deers’ hair, they could not be fully satisfied, since they had to move aside to allow others who were behind to come forward. ||6||

A sacrificial priest spoke to Upananda’s wife, telling her it was not necessary to rise on seeing him or other elders. As he said this, he began to tremble in bliss. With tears in his eyes he sprinkled white rice and offered svasti prayers. ||7||

Children gathered in front of Kṛṣṇa, and asked questions as children will. Seeing the child, they said to other children with joyful hearts, “His beauty is clearly visible, but cannot be understood by any amount of words.” Out of bliss, others could not answer because of choked throats or because they had not heard those words. ||8||

People gave so much cloth and ornaments that the child would have enough to wear monthly until his kaiśora age. Nanda gave gifts equal to an infinite storehouse. ||9||

Those who saw the child took away his beauty to their houses. That beauty was both natural and produced. The natural beauty was his eyes and other features. The produced beauty was that created by his clothing and ornaments. ||10||

When people saw that pleasing child and went home, they continually kept seeing him in their minds for several days. ||11||

[35] After making arrangements for his elder brothers to protect the child when he went to Mathurā, Nanda began to think as he travelled to Mathurā: “Though my mind usually gives equal regard to friend and enemy, I have become very attracted to this boy such that I do not desire a long life. I am going to an evil person, and do not know what will happen. Looking at this child repeatedly to drive away my agitation, let me go to Mathurā.”

[36] Before going to Mathurā Nanda looked at the face of his child on his lap repeatedly and experienced bliss. He kissed the child’s forehead and cheeks and embraced his body, but could not be fully satisfied, yet this sustained him on his way to Mathurā. ||12||

The nurse said, “O dark child! Your father is asking permission to go and see the king. Please give him permission.” With his astonishing child-like nature, Kṛṣṇa smiled. Seeing this, Nanda departed with a steady heart. ||13||

While remembering the sweet smile of his son and trying to hide his love, he talked to the cowherds joyfully. He seemed like a yogī immersed in the bliss of Brahman. ||14||

[37] Arriving at Mathurā, Nanda offered the taxes to the officials and left his carts to please Kaṁsa, who accepted them through his officials from a distance. Nanda did not go to Vasudeva’s house, so that Kaṁsa could not understand his attachment to Vasudeva.

[38] Snigdhakaṇṭha said, “Kaṁsa was inimical to the good and had criminal hatred towards newborn children. He was greedy for others’ wealth. How could he act nicely towards Nanda - who was endowed with Vedic culture; who had just astonished the universe with the birth ceremony of his son; and who was famous for having unlimited wealth?”

[39] Madhukaṇṭha said, “It was previously said, ‘Who could not be bound by the good qualities of the moon-like king of Vraja, rightly famous for those qualities?’”

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

[41] Madhukaṇṭha said: Then Nanda made a plan to meet Vasudeva in a secret place, and Vasudeva then came to meet Nanda along with a special servant.

[42] When Vasudeva arrived, Nanda, spreading effulgence everywhere, rose up in respect and went towards Vasudeva. With attachment he embraced Vasudeva and Vasudeva embraced him. But they did not bow to each other, since Vasudeva was elder, being of kṣatriya birth, and Nanda was elder in years. Not only that, but they had great affection for each other and thus did not bother with formalities.

[43] This is made clear by Śukadeva:

When Nanda Mahārāja heard that Vasudeva had come, he was overwhelmed with love and affection, being as pleased as if his body had regained its life. Seeing Vasudeva suddenly present, he got up and embraced him with both arms. SB 10.5.21

In this example, to show Nanda’s attachment to him, Nanda is represented as the body and Vasudeva as the life air. The life air can move in some other body, but the body cannot exist without the life air. But Vasudeva, coming to Nanda’s encampment out of love, was worshiped like a guest by Nanda, and, satisfied by his behavior, spoke with attachment about the two new children.

diṣṭyā bhrātaḥ pravayasa idānīm aprajasya te |

prajāśāyā nivṛttasya prajā yat samapadyata ||”

“My dear brother Nanda Mahārāja, at an advanced age you had no son at all and were hopeless of having one. Therefore, that you now have a son is a sign of great fortune.” SB 10.5.23

[44] Like the Milk Ocean with full affection which did not increase or decrease and with a deep voice, Nanda lamented the destruction of Vasudeva’s family by Kaṁsa. Fortifying his will with the acceptance of karma, he produced happiness in himself and Vasudeva by his sweet and truthful words.

[45] Understanding that Nanda had completed his duties, Vasudeva allowed him to return home, since he understood that troubles would be occurring in the future. In fact, Nanda had already left for home in his heart, but now he brought his body back to Vraja.