Harivamsa

vaiśaṁpāyana said:

After some days, the foster mother of bhoja kaṁsa, known as pūtanā, came in the form of a bird.

pūtanā nāma śakunī ghorā prāṇabhayaṅkarī |

ājagāmārdharātre vai pakṣau krodhādvidhunvatī ||2-6-23

The bird named pūtana was terrible, terrifying the living beings. She arrived at midnight, flapping her wings with anger.

tato'rdharātrasamaye pūtanā pratyadṛśyata |

vyāghragaṁbhīranirghoṣaṁ vyāharantī punaḥ punaḥ ||2-6-24

Then pūtanā was seen at the midnight. She roared aloud again and again like a tiger.

nililye śakaṭasyākṣe prasravotpīḍavarṣiṇī |

dadau stanaṁ ca kṛṣṇāya tasminsupte jane nishi ||2-6-25

She stood on the axle of the cart with her breast full of milk. While people were sleeping in the night, she breast-fed kṛṣṇa.

tasyāḥ stanaṁ papau kṛṣṇaḥ prāṇaiḥ saha vinadya ca |

cinnastanī tu sahasā papāta śakunī bhuvi ||2-6-26

kṛṣṇa sucked her breast along with her life. She wailed aloud. With her breast cut off, suddenly the bird fell down on the ground.

tena shabdena vitrastāstato bubudhire bhayāt |

sa nandagopo gopā vai yaśodā ca suviklavā ||2-6-27

Hearing the sound, nandagopa. gopa-s and yaśodā got up. They were worried and terrified.

te tāmapaśyanpatitāṁ visaṣjṣāṁ vipayodharām |

pūtanāṁ patitāṁ bhūmau vrajeṇeva vidāritām ||2-6-28

They saw pūtanā, unconscious, without her breast, lying on the ground, as a mountain struck by thunderbolt.

idaṁ kiṁ tviti saṁtrastāḥ kasyedaṁ karma chetyapi |

nandagopaṁ puraskṛtya gopāste paryavārayan ||2-6-29

gopa-s led by nandagopa were frightened. They surrounded pūtanā and asked: what is this? Who did this?

nādhyagacchanta ca tadā hetuṁ tatra kadācana |

āścaryamāścaryamiti bruvanto'nuyayurgṛhān ||2-6-30

They could not understand how this could happen. Saying this is strange, this is strange, they returned to their houses.

gateṣu teṣu gopeṣu vismiteṣu yathāgṛham |

yaśodāṁ nandagopastu papraccha gatasaṁbhramaḥ ||2-6-31

As the gopa-s returned home wondering about the incident, nandagopa, who was .terrified asked yaśodā.

ko'yaṁ vidhirna jānāmi vismayo me mahānayam |

putrasya me bhayaṁ tīvraṁ bhīrutvaṁ samupāgatam ||2-6-32

What is this fate? I have not understood this. I am totally surprised. There is a terrible danger to my son. I am highly afraid.

yaśodā tvabravīdbhītā nārya jānāmi kiṁ tvidam |

dārakeṇa sahānena suptā shabdena bodhitā ||2-6-33

yaśodā said with fear: My lord, I do not know what is this. I was sleeping with the child. I woke up with the sound.

yaśodāyāmajānantyāṁ nandagopaḥ sabāndhavaḥ |

kaṁsādbhayaṁ cakārograṁ vismayaṁ ca jagāma ha ||2-6-34

When yaśodā expressed her ignorance about the incident, nandagopa, along with his relatives were surprised. They had great fear about kaṁsa.

iti śrīmahābhārate khileṣu harivāṁśe viṣṇuparvaṇi śiśucaryāyāṁ śakaṭabhaṅgapūtanāvadhe ṣaṣṭho'dhyāyaḥ

Thus this is the sixth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, elimination of śakaṭāsura and pūtanā.

Translators' note:

Protection of kṛṣṇa after killing pūtana as described in viṣṇu purāṇa and bhāgavata

In viṣṇu purāṇa, yaśodā waves cow tail over kṛṣṇa and nandagopa recites slokas for protection.

viṣṇu purāṇa, Book V, Chapter V, pages 320, 2006.

ādāya kṛṣṇaṁ santrastā yaśodāpi dvijottama |

gopucchabhrāmaṇenātha bāladoṣamapākarot || 5-5-12

gokarīṣamupādāya nandagopo'pi mastake |

kṛṣṇasya pradadau rakṣāṁ kurvaṁśchaitadudīrayan || 5-5-13

Yashoda snatching up Krishna, waved over him a cow-tail brush to guard him from harm, whilst Nanda placed dried cow-dung powdered upon his head;

he gave him also an amulet (3), saying at the same time,

nandagopa uvāca

rakṣatu tvāṁaśeśāṇāṁ bhūtānāṁ prabhavo hariḥ |

yasya nābhisamudbhūtapaṅkajādabhavajjagat || 5-5-14

nandagopa said:

May Hari, the lord of all beings without reserve, protect you; he from the lotus of whose navel the world has developed,

yena daṁṣṭrāgravidhṛtā dhārayatyavanirjagat |

varāharūpadhṛgdevassa tvāṁ rakṣatu keśavaḥ || 5-5-15

and on the tip of whose tusks the globe was upraised from the waters. May that Kesava who assumed the form of a boar, protect thee.

nakhaṅkuravinirbhinnavairivakṣastalo vibhuḥ |

nṛsiṁharūpi sarvatra rakṣatu tvāṁ janārdanaḥ || 5-5-16

May that Kesava who, as the man-lion, rent with his sharp nails the bosom of his foe, ever protect thee.

vāmano rakṣatu sadā bhavantaṁ yaḥ kṣaṇādabhūt |

trivikramaḥ kramākrāntatrailokyaḥ sphuradāyudhaḥ || 5-5-17

May that Kesava who appearing first as dwarf, suddenly traversed in all his might, with three paces, the three regions of the universe, constantly defend thee.

shiraste pātu govindaḥ kaṇṭhaṁ rakṣatu keśavaḥ |

guhyaṁ ca jaṭharaṁ viṣṇurjaṅghe pādau janārdanaḥ || 5-5-18

May Govinda guard thy head, Kesava thy neck, Vishnu thy belly, Janarddana thy legs and feet,

mukhaṁ bāhū prabāhū ca manaḥ sarvendriyāṇi ca |

rakṣatvavyāhataiśvaryastava nārāyaṇo'vyayaḥ || 5-5-19

the eternal and irresistible ṇarayana thy face, thine arms, thy mind, and faculties of sense.

śārṅgacakragadāpāṇeśśaṅkhanādahatā kṣayam |

gacchantu pretakūṣmāṇḍarākṣasā ye tavāhitāḥ || 5-5-20

May all ghosts, goblins, and spirits malignant and unfriendly, ever fly thee, appalled by the bow, the discus, the mace, and sword of Vishnu and the echo of his shell.

tvāṁ pātu dikṣu vaikuṇṭho vidikṣu madusūdanaḥ |

hṛṣīkeśo'mbare bhūmau rakṣatu tvāṁ mahīdhara || 5-5-21

May Vaikuntha guard thee in the cardinal points, and in the intermediate ones, Madhusudhana. May hṛśīkeśa defend thee in the sky and Mahidhara upon earth.

parāśara uvāca |

evaṁ kṛtasvastyayano nandagopena bālakaḥ |

śāyitaśśakaṭasyādho bālaparyaṅkikātale || 5-5-22

parāśara said :

Having pronounced this prayer to avert all evil, Nanda put the child to sleep in his bed underneath the wagon.

(3) The Raksha, the preserver, or preservative against charms is a piece of thread or silk, or some more costly material bound round the wrist or arm with an appropriate prayer such as that in the text. Besides its application to children, to avert the effects of evil eyes, or to protect them against Dains or witches, there is one day in the year, the Rakhi Purnima or full moon in the month of Sravan (July- August) when it is bound upon the wrists of adults by friendly or kindred Brahmans, with a short prayer or benediction. The Rakhi is also sent sometimes by persons of distinction, and especially by females, to members of a different family, or even race and nation to intimate a sort of brotherly or sisterly adoption. Tod’s Rajasthan, I.312. (Translation with notes by h.ḥ.Wilson, viṣṇu purāṇa, Book V, Chapter V, page 406, Punthi Pustak, 1979).

In bhāgavata, gopi-s recite ślokas for protection. (bhāgavata, daśama skanda, chapter 6, slokas 19 to 30, vol. 2, page 138, gita press, 1999)

yaśodārohiṇībhyāṁ tāḥ samaṁ bālasya sarvataḥ |

rakṣāṁ vidadhire ramyaggopucchabhramaṇādibhiḥ || 10-6-19

Afterwards the gopi-s, along with yaśodā and rohiṇi protected kṛṣṇa’s limbs in all ways such as waving the cow-tail etc.

gomūtreṇa snāpayitvā punargorajasārbhakam |

rakṣāṁ cakrushcha śakṛtā dvādaśāṅgeṣu nāmabhiḥ || 10-6-20

gopyaḥ saṁspṛṣṭasalilā aṅgeṣu karayoḥ pṛthak |

nyasyātmanyatha bālasya bījanyāsamakurvata || 10-6-21

avyādajo'ṅghri maṇimāṁstava jānvathorū|

yajṣochyutaḥ kaṭitaṭam jaṭharaṁ hayāsyaḥ |

hṛt keshavastvadura īśa inastu kaṇṭhaṁ |

viṣṇurbhujaṁ mukhamurukrama īśvaraḥ kam || 10-6-22

cakryagrataḥ sahagato harirastu paścāt

tvatpārśvayordhanurasī madhuhājanaścha |

koṇeṣu śaṅkha urugāya uparyupendra-

stārkṣyaḥ kṣitau haladharaḥ puruṣaḥ samantāt || 10-6-23

indriyāṇi hṛṣīkeśaḥ prāṇān nārāyaṇo'vatu |

śvetadvīpapatiśchittaṁ mano yogeśvaro'vatu || 10-6-24

pṛśnigarbhastu te buddhimātmānaṁ bhagavān paraḥ |

krīḍantaṁ pātu govindaḥ śayānaṁ pātu mādhavaḥ || 10-6-25

vrajantamavyād vaikuṇṭha āsīnaṁ tvāṁ śriyaḥ patiḥ |

bhuṣjānaṁ yajṣabhuk pātu sarvagrahabhayaṅkaraḥ || 10-6-26

ḍākinyo yāudhānyaścha kūṣmāṇḍā ye'rbhakagrahāḥ |

bhūtapretapiśācāścha yakṣarakṣovināyakāḥ || 10-6-27

koṭarā revatī jyeṣṭā pūtanā mātrukādayaḥ |

unmādā ye hyapasmārā dehaprāṇendriyadruhaḥ || 10-6-28

svapnadṛṣṭā mahotpātā vṛddhabālagrahāścha ye |

sarve nashyantu te viṣṇornāmagrahaṇabhīravaḥ || 10-6-29

śrīśuka uvāca |

iti praṇayabaddhābhirgopibhiḥ kṛtarakṣaṇam |

pāyayitvā stanaṁ mātā saṁnyaveśayadātmajam || 10-6-30

nīlakaṇṭha commentary

ṣaṣṭhe tvadhaitadhyāye kṛ+ṣṇenādhaḥ sthitānasaḥ |

bhaṣjanaṁ pūtanāyaścha śoṣaṇaṁ samudiryate ||

· 2-6-1 tatra asataḥ | aprakāśamānasya | ballavatvaṁ gopatvam ||

· 2-6-4 "pṛthurayo dakṣiṇāyā ayojyainaṁ devāso amṛtāso astuḥ | kṛ+ṣṇādudastādaryā 3 vihāyāśchikitsantī mānuṣāya kṣayāyaitena" iti mantroktamarthamupabṛṁhayati | śakaṭasyeti | mantrārthastu pṛthurmahān rathaḥ śakaṭaṁ dakṣiṇāyāḥ diśaḥ saṁbandhī mṛtyukaramityarthaḥ | ayoji yojitaḥ śatrubhirityarthāllabhyate tamenaṁ rathaṁ devāso devāḥ amṛtāso amṛtā āsamantāt astuḥ parivārya sthitavantaḥ | etasminnantare saḥ rathaḥ kṛṣṇāt kṛṣṇaṁ prāpya tatpreraṇena udastāt utthitaḥ vihāyāḥ ākāśāśritaḥ viśeṣeṇa hayate gacchatīti vā yantrotkṣiptagoLakavadākāśamārgeṇotthāya patitaḥ sannaṣṭa ityarthaḥ | tatashcha āryā īśvarī svāminī mātā tatratyaprajā vā | chikitsantī saṁśayavantī mānuṣāya mānuṣasya kṣayāya nāśāya etena patatā rathenāyaṁ bālakaḥ kathaṁ na nāśitaḥ ityatra kāraṇaviśeṣamapaśyantī saṁdihānaivātiṣṭhannatvīśvarakṛtyametadityavedīti bhāvaḥ | evameva sarveṣāmarthānāṁ pratyakṣaśrutimūlakatvamunneyaṁ vedopabṛṁhaṇatvādasya śāstrasya | putretyartha karmeti pāṭhe karmagṛddhinī snānaikachittā |

· 2-6-8 viparyastaṁ viparītasthitam

· 2-6-11 gamane prayojanamiti śeṣaḥ

· 2-6-13 bhinnāni bhāṇḍādīni yena taṁ bhāṇḍaṁ cakroparītavovyūhaḥ pātrākhyaḥ ghaṭī ghuro'grabhāgakalaśaḥ ghaṭa ghaṭanā ca bhinnāni tāni yasyeti | cakramaulinaṁ cakraṁ maulāvivopari yasya taṁ | vrīhyāditvādiniḥ |

· 2-6-18 loḍitam unmathitaṁ

· 2-6-20 sarve sarvātmanīśvare | "sarvaṁ samāpnoṣi tato'si sarvaḥ" iti nirvacanātsaṁjṣāśabdo'yamato nātra sarvanāmasamjṣā ||

· 2-6-22 śakunī pakṣiṇī bakānujātvāt veṣadhāriṇī manuṣyaveṣadhāriṇiti kaṁsasya dhātrīti vrajastaiḥ śrutā |

· 2-6-25 praśravotpīḍavarṣiṇī prashravena kṣīrādikyena yaḥ stanayorutpīḍaḥ pīḍā tena varṣiṇī

· 2-6-30 tatra pūtanāvadhe hetuṁ kāraṇaṁ nādyagacchanta nādhigatavantaḥ nandādayaḥ gopā bālarūpā devāstu jānantyevetyāha mantraḥ: "hetiḥ pakṣiṇī na dabhnātyasmānāṣtryāṁ padaṁ kṛṇute agnidāne shanno gobhyashcha puruṣebhyaścāstu mā no hiṁsīdiha devāḥ kapota" iti | hetirāyudhavadvadhakāriṇī pakṣiṇī pūtanārūpā asmān vrajastān na dabhnāti nābhibhavati pratyuta agnidhāne jāṭharāgnerdhāne nimitte śiśorjāṭharāgniṁ stanadānena tarpayituṁ āṣtrāyaṁ "āṣa gatidīptyādāneṣu āṣayati" paralokaṁ gamayati mṛtyunā grāhayati vā dehaṁ dīpayati vā āṣṭrā kṛṣṇatanustasāyāṁ padaṁ stānaṁ kṛṇute kṛṣṇaṁ pāyayituṁ svamṛtyurūpāṁ tāṁ tanuṁ spṛśati smetyarthaḥ ||

iti śrīharivaṁśe viṣṇuparvaṇi ṭīkāyāṁ ṣaṣṭodhyāyaḥ

Ananda Vrindavan Champu

Chapter Three

The Killing of Putana

The Supreme Brahman, taking the form of a human being, descended on earth and assumed the mood of a village boy. Although He appeared like an ordinary human to the common people, Sri Krsna, who is famous as the beautiful form of supreme transcendence, has a completely pure spiritual body. Manifesting along with His divine consort, He fully satis­fied the minds of everyone.

Once, Vrajaraja Nanda, having accepted the customs of ordinary people, followed the proper etiquette to protect his city, and went to Mathura with other senior men to pay taxes to King Kamsa for their yearly milk production. The Yadus and their faithful servants accompanied him.

In Mathura, King Kamsa had previously tried to kill the eighth child of Devaki, who appeared as the personification of Yogamaya. At that time Yogamaya severely rebuked Kamsa, who was known as Kalanemi in his previous life, saying, "You fool! What benefit will you get by killing me? The one who will kill you has already taken birth somewhere else." Re­membering his past enmity toward Lord Visnu, that cruel and wicked '!!i Kamsa then tactfully sent Putana raksasi to Vrndavana to kill baby Krsna. She was as foreboding as an evil planet. Capable of assuming any form, Putana came to Nanda's capital disguised as the most beautiful woman in the three worlds. The villagers became attracted and bewildered by see­ing such an exceptionally charming woman. In this way, Putana aston­ished the minds of everyone with her superbly enchanting form.

Seeing the extraordinary elegance of Putana, the Vrajavasis openly mocked the famous society girls of heaven, saying, "0 Urvasi! You are the best of the heavenly damsels, but in the presence of Putana you are no more than a beggar! 0 Alambuse! There is no use maintaining the high bamboos of your pride any longer, for it has now been crushed. 0 Rambhe! Very soon you will become the consort of a frog. 0 Ghitachi! Your fame, which can be compared to a line of melted butter, is now as valuable as a crematorium covered by water. 0 Menake! All my followers now laugh heartily at you. 0 Prambolche! A rushing current has novj washed away the treasure of your beauty. 0 Citralekhe! Your captivating form appears now like lines in a painting. 0 Tilottame! Your glorious fame has dwindled to nil." Everyone wondered about the identity of Putana. The Vrajavasis hought, "Is this lady the presiding demigoddess of Vrndavana? Is she the goddess of fortune of the three worlds? Is she a creeper of lightning appearing without a cloud? Is she a friend of the kumuda flowers blossoming under the moon?"

When Putana entered Yasoda's home, the Vrajavasis concluded that the goddess of the three worlds had favored that great soul, the King of Vrndavana by personally coming to render all kinds of service. Like a th'pf executing his nefarious plan, that shameless woman Putana, her heart f ill of cruelty and ignorance, courageously entered the house. Putana saw habv Krsna as a spark of a powerful fire capable of burning the sum total of all misfortune to ashes. That boy shone like the transcendental flame of a lamp competent of subduing all enemies produced by the dense dark­ness of night. He was just like another Agastya Rsi who could easily swal­low the deadly ocean of poison represented by material existence. Baby Krsna lay on a bed as white as the rays of the full moon, or the foam produced from churning the ocean of milk. The baby looked like a great emerald sprouting from a field of powdered camphor.

Putana played the part of the sweet deceiver who outwardly speaks pleas­ing words, but harbors cruelty within his vicious heart. She exactly re­sembled a well covered with grass in order to trap a wild elephant. Her attractive form rivaled the jeweled sheath of a deadly sword. Although assuming the form of a desire creeper, Putana posed as a poisonous plant.

Displaying motherly affection, Putana held the baby in her lap. Yasoda and Rohini wondered, "Is this woman Bhagavati Gauri? Or is she the presiding deity of the material elements? Is she the consort of Indra, the queen of Varuna, or the consort of Agnideva? Has she appeared here to display affection toward my son?" Thinking thus, they did not prevent Putana from offering her breast milk to the baby.

At that time Vrajesvari Yasoda thought, "Am I the mother or is this woman the mother of my child?" Fearlessly, Putana picked up baby Krsna and cuddled Him in her lap. The compassionate Lord, who is absolute knowledge personified, acted unaware of the situation. Accepting Putana as His mother, Krsna immediately climbed up on her lap. Yasoda and Rohini watched attentively as Putana expressed motherly affection to­ward Krsna by pressing her poison covered nipple into His mouth. His soft, copper-colored lips resembled drinking cups made of the petals of a cluster of bandhuka flowers. Expert at performing pastimes, Krsna skillfully sucked out both Putana's milk and her very life, which left her help-ess and stupefied. Feeling intense pain, Putana shrieked, "Please leave me, leave me!" as she forcefully tried to throw the baby off her breast. But Krsna held tightly with both hands and sucked her breast milk with the cup of His soft lips. Curiously, Krsna derived no satisfaction from drinking that milk. Then Putana assumed her raksasi form as a horrible demon. After accepting her poison milk, Krsna threw Putana's huge and hideous body out of town. If the body had fallen in the city it could have killed many residents.

To everyone's amazement Krsna sat peacefully in Putana's lap. The Vrajavasis froze in fright upon seeing the gigantic body of that witch. Her visit resembled the tax collector who intimidates the people when collect­ing money. As Vibhisana manifested his glories in the white land of Lanka similarly, Putana revealed a terrible body in Vrndavana. As clouds hover above mountaintops, the milk filled breasts of that demon looked like big clouds towering above her mountainous body.

As Bali Maharaja resides in Patala, the cavernous mouth of Putana chal­lenged the depth of Patalaloka. Her nostrils resembled the dangerous ravine of a mountain, her powerful set of teeth looked like a plowshare, and her arms resembled two palm trees. As soldiers precede the com­mander, her extended tongue formed a royal road leading to the dreadful kingdom of her body. Putana's abdomen appeared like a large lake con­taining varieties of aquatics. In the jungle the banyan and bahera trees grow very tall, similarly, her eyes looked like tala trees.

The ugly body of Putana extended for twelve miles. When the body of Putana fell to the ground, it smashed all the mango trees in King Kamsa's fruit orchard. The affection that Putana had shown toward Krsna left Yasodarani in a state of bewilderment. Not seeing her son, Yasoda cried like a cow lamenting over the death of her calf, and then fainted while sighing, "Alas! How painful, what happened to my son? Where is He?" With tender care the elderly gopis tried to revive Yasoda.

Although still stunned, Yasoda spoke, "Alas, how painful! Seeing that my son is more beautiful than a blue lotus, the heavenly damsels kid­napped Him in order to decorate their ears. Considering my son to be a priceless blue sapphire, the Nagapatnis took Him to adorn their fore­heads. Thinking Him to be a fragrant flower of the tamala tree, the Gandharvas abducted Him to decorate their braids with Him. Seeing my son as the personification of perfection (siddhi), have theyoginis snatched Him to help achieve some siddhis7 Mistaking my son for the moon has Siva put Him in his matted locks? Are the activities of this wicked lady the results of my bad karma, or is it just a freak play of destiny? Consider­ing me unworthy, has my son gone to another mother?"

While thus lamenting, Yasoda staggered a few steps and fell senseless. But the moment she heard that her son had returned, Vrajesvari Yasoda regained her consciousness. Upon waking, she said, "Please tell me, has someone kidnapped my son? Where can I find him?" As she stumbled forward, Yasoda's hair came undone and her dress got covered with dirt' In such a distressed condition, she resembled a lavali creeper blown about by a strong wind. Although the Vraja gopis tried to restrain her, Yasoda continued to wail and strike her breasts. She appeared like compassion personified as she passed through the town gate.

Meanwhile the gopas frantically ran in all directions crying, "Has a moun­tain peak, without being driven by a high wind, suddenly crashed down in Vrndavana? Is it the dead womb of the earth? Is it some melted flesh fallen from the sky? Is it a heap of bones collected from the ten direc­tions? Is it the body of a demon?"

Krsna's relatives saw all the townspeople running fearfully to the east. Out of compassion for His family and friends, Krsna crawled up on Putana's chest so that they could see Him playing there freely. Thinking thus, Krsna arranged for Putana to fall down outside of town. The gopas saw that child, who ever relishes blissful pastimes, as a small cloud sitting on a beautiful mountain peak. Upon seeing Krsna, the gopas cried out, "0 look! That woman came to kill the son of Nanda, but she died as a result of her grave offense. 0 how fortunate we are!" Then the gopas climbed up on Putana's body that seemed like the base of a mountain. Beholding that gentle yet fearless, beautiful boy with a sweet smile, the cowherd men picked Him up and handed Him from one to another.

Then the gopis told Yasoda, "0 pious one, here is your son, please em­brace Him." Thinking their words like those heard in a dream, Yasoda said, "Are you tricking me?" Like a person suffering under the spell of an evil planet, Yasoda could not believe them. However, she regained con­viction when Krsna was placed in her lap. Vrajesvari Yasoda appeared like a woman awaking from a deep sleep of lamentation, or a dead body coming back to life, or an unconscious person returning to his senses.

Yasoda swelled with joy upon seeing her son's face. Thereafter, Yasoda and Rohini, along with the other elderly gopis, waved about the switch of a cow, bathed the beautiful child with cow's urine, and performed other purifying acts to create auspiciousness. To further protect the child they chanted the holy names of the Lord.

Meanwhile, the Vrajavasis chopped up the gigantic body of Putana, took it away, and burned it. From a distance that burning body, spewing forth deep black smoke and many sparks, looked like a monsoon cloud illumi­nated by streaks of lightning. Because Krsna had touched Putana the smoke rising from her burning body filled every planet up to Vaikuntha with a sweet aroma. Everyone enjoyed that fragrance which smelled like incense of aguru and sandalwood. The rain falling through that fragrant smoke saturated the earth with a sweet smell.

Vrajaraja Nanda returned from Mathura amidst all this commotion. Observing the smoke and feeling apprehensive, the associates of Nanda said, “O King of Vrndavana, is this a blue veil blowing in the wind and reaching up to touch the feet of a celestial lady? Is it the tips of tall grasses, or the rays emanating from the jewels on the hoods of the huge serpents from Rasatala trying to pierce the coverings of the universe? Is it the running back and forth of the elephants that hold up the four directions'? Is it clouds falling on the ground and again rising up to pollute the entire sky? Is it the mood of the goddess earth during her monthly contamina­tion period ascending to heaven? Or has a dense cloud of darkness sud­denly spread throughout the universe?"

Moving closer to Putana, the elderly gopas wondered, "Where has all this aromatic smoke suddenly come from? Has the fragrance of the earth expressing its desire to conquer the sky, taken the form of smoke to spread throughout the world?"

Thus, the gopas argued amongst themselves about the amazing event. Feeling disturbed, Vrajaraja Nanda said, "What happened? What is wrong?" Within minutes the Vrajavasis assembled before Nanda Maha­raja and told him about Putana's demoniac deeds. Then to purify His son, Nanda Baba attentively observed all the proper Vedic rites, which included bathing Him with cow's urine and other auspicious substances. Gazing at his beloved child, Nanda relished unlimited paternal affection.

After the joyous sounds subsided, Vrajaraja Nanda picked up his son and affectionately smelled His head. He felt as if the seeds of bliss had sprouted within his heart. Overwhelmed with unlimited pleasure, his mind melted with ecstatic feelings and his eyes streamed tears of happiness.

Who can describe the mercy of the Lord? Even though Putana raksasi came disguised as a mother to kill Krsna with her poisonous breast milk, the compassionate Lord gave her the position of a mother in the spiritual world.

Gopal Champu

[46] Let the story of Vraja unfold. As they had previously discussed and decided, the demons called for the daughter of Bali, Pūtanā. As the hawk kills young ducks, she came to Vraja in the night to kill all children. She appeared like a mendicant with matted locks in disarray. She has sharp teeth for gathering and biting the babies and huge lips. Her eye sockets were like paths, with eyelashes like snake hoods and eyes like snakes. By all this, she made the universe unsteady in mind. On her chest were two breasts flowing with poison, whose fire was impossible to endure. Thus she caused fear in all beings. What more can be said? Fearful to all just by her sight, she could devour children like a pile of rice.

[47] Knowing the possible danger from archers knowledgeable of the Nārāyaṇa arrow in Nanda’s protection, Pūtanā assumed an attractive form, giving up her other extraordinary form. The people thought that the incarnation of the goddess of wealth had come to earth looking for shelter. Thinking she would take shelter of Nanda’s child full of all qualities and wealth, they did not recognize her intentions in that new form. Seeing her form, the bewildered guards could not prevent her from entering. The nurses protecting the child also could not understand her intentions. However, the two-sided demon, favorable to Kaṁsa, could not go to places where topics of Kṛṣṇa were being recited or heard. She was a demon who could kill children of people who were not inclined to Nārāyaṇa.

In order to create the pastime of Pūtanā coming to Vraja, Yogamāyā spread her illusion. By the influence of māyā, Pūtanā did not divert her gaze, but overcoming all people, stared only at the child in Nanda’s house. Like an ember covered by ashes, no one could see the powers within Kṛṣṇa, since Yogamāyā made him appear like an ordinary child, though he could at once manifest powers like a blazing fire.

[48] Yogamāyā, thinking of auspiciousness for Nanda, revealed Kṛṣṇa’s intelligence from birth but, absorbed in his pastimes in which relatives showed affection, he did not show that intelligence, disregarding Yogamāyā. But when the opportunity arose, Yogamāyā was able to determine her service and reveal it in relation to Kṛṣṇa. Thus, recognizing the demon, Kṛṣṇa closed his naturally beautiful eyes.

[49] As a snake puts a mongoose in its lap thinking it is a mouse, Pūtanā fearlessly put Kṛṣṇa on her lap thinking of easily killing him.

[50] Snigdhakaṇṭha said, “O elder brother! Why did the two mothers not prevent this unknown woman and not consider her identity?”

[51] Madhukaṇṭha said:

It was previously said that Yogamāyā was the cause. And Pūtanā used a tricky means to execute her task. When Pūtanā entered the village, she took a form like a pot ornamented with gold bells, hiding her nature as a snake. Her breasts were covered with tears and flowed with milk. In this way she bewildered the two women.

[52] With choked voice she said, “O Yaśodā! You have become very hard because of many duties. Therefore Rohiṇī, with steady affection for your son, has been of great benefit. Keeping the tender child on the bed you must carry out many duties and you do not pay full attention to the child. One keeps the life air in the heart, what to speak of keeping this child, dearer than the life air, in the heart. Your hearts are hard like those of demons! As Lakṣmī, by my extraordinary powers, I have heard about this son and come immediately. Just as the jasmine becomes joyful in spring, in the same way my eyes become joyful on seeing this child. My breasts, spreading auspiciousness everywhere, are flowing with nectar. If the child drinks this nectar he will attain a perfect body. I will become his nurse and give him happiness.”

[53] Snigdhakaṇṭha said, “What happened when she took the child?”

[54] Madhukaṇṭha said, “Taking the child by trickery, the poisonous Pūtanā put his lotus mouth on the tip of her breast.”

[55] With fear Snigdhakaṇṭha said, “Then what happened?”

[56] Madhukaṇṭha spoke with a laugh:

On seeing this evil she-demon in place of his mother, Kṛṣṇa purified her of her milk and the faults of her body by the power of his anger, which kills. Because of the slight resemblance of a motherly attitude in her, he adopted a sweet attitude, as if spreading perfume over her body, and then sucked her milk with anger.

Just as the Gaṅgā purifies the water from the Karmanāśa River, the milk from Pūtanā’s breast became purified by Kṛṣṇa drinking it. ||15||

[57] Yelling, “Let go of me!” in great pain, she freed herself from her life airs. She was able to pull Kṛṣṇa from her chest since she had been purified. Leaving Vraja like a flying bird, she gave up her body. Seeing this everyone thought, “Some terrible sound has arrived in Vraja.” Going to the place they saw that Pūtanā had assumed her natural form.

Taking the child who was holding onto her chest, she flew in the air. The life airs of the two mothers also quickly flew away from the lotus of their bursting hearts. ||16||

If the two mothers had not fainted when the child was taken by Pūtanā, how would they have been able to endure the situation? They could not, and would have died. ||17||

The devatās thought that her cries were a thunderbolt, that the wind from her flying was the final devastation, that her falling to earth was an earthquake, and that her dead corpse was a mountain range. Coming close, they understood the strange creature and remained near Pūtanā for some time. ||18||

[58] They understood it was Pūtanā.

The child was stuck to her chest, holding the tip of her breast. In their hearts they recognized Kṛṣṇa’s power and they laughed heartily. ||19||

The devatās said:

The huge she-demon who took a small form to take the child has been destroyed. It is not surprising. The poison of Pūtanā’s body must necessarily be destroyed by this child who is a moon with a body of nectar. ||20||

When poison contacts another object it also becomes poison. If nectar contacts poison it becomes poison. How amazing! When Kṛṣṇa with nectar limbs contacts poison, he remains nectar and Pūtanā remains poison. Neither has been transformed. ||21||

Pūtanā, like deceitful night, took on a huge form to oppose the boy possessing fresh rasas. Giving sorrow to the day lotuses and tree lotuses, giving bliss to the night creatures, who oppose the sun (Kṛṣṇa), she met her destruction. ||22||

[59] Kṛṣṇa indicated this by the cleverness of his actions:

“The breast is the life for the child. When you offer your breast to my mouth and I drink from your breast, if you die, what is my fault? Please tell me.” ||23||

[60] Snigdhakaṇṭha said, “Ah! How did Yaśodā and others maintain their self-control? How did their associates resolve the issue?”

[61Madhukaṇṭha said:

Making a deafening clamor, the elders and middle-aged women ran here and there, leaving Yaśodā and Rohiṇī. Some by good fortune saw Pūtanā, huge like a mountain, fall from the sky. Without fear, they approached and, climbing on her arms which had fallen to the ground by chance, took Kṛṣṇa who was playing fearlessly on her chest. Out of excitement they ran quickly to the house without looking back.

[62] The women came to the great inner chambers with many following behind. They had seen the event and with joy and unsteadiness came there leaping and jumping. They saw Yaśodā and Rohiṇī unconscious and became completely bewildered about what to do.

[63] After a few moments, when all methods failed to revive them, one old intelligent woman placed the child in their laps. When this happened, their life airs returned by the nectar of the child’s presence. Seeing the child, they again fainted in bliss. They then returned to consciousness, but wept as if moistening the dry summer earth.

[64] When they saw the child, tears fell from their eyes like iron needles, giving them the same pain they had experienced before. The tender child was brought so that he could drink their milk. Thus the two women gradually became steady.

They embraced the child, looked at him, kissed him, and smelled his head. They placed him on the ground and performed āratrika. Pūtanā truly existed and this child, your son, he still exists. They clearly established this. The two mothers without fear began to see Kṛṣṇa as the subduer of Pūtanā. ||24||

[65] Then Yaśodā said in astonishment, “Go and see Balarāma.” Saying this, understanding that she wanted to run to him, Rohiṇī prevented her, and with many women, went to another room and, seeing the child with auspicious marks, performed rites to protect him. She then brought the child to Yaśodā who desired to see him and satisfied her.

[66] The mothers then bathed Kṛṣṇa in cow urine and protected him with mantras, hearing which the learned sages became surprised. ||25||

[67] Seeing this great danger, Yaśodā spoke to the older women in a choked voice:

“We had no great desire for children but by your desire the child has appeared. You have given this child to us and we offer him to you.” ||26||

She touched the child to their feet and shed tears.

[68] The old women, losing control, quickly took the child and said:

“O Yaśodā! May whatever pious acts we have accrued from our paternal and maternal lines give auspiciousness and happiness to this child.” ||27||

With tears they worshiped the child by āratrika.

[69] All remained blissful to give comfort to Yaśodā. The two mothers and others then began describing the horrible acts of Pūtanā from what they had seen.

The two described how Pūtanā came, what she said and what she did. While doing so, their voices wavered and the syllables and words became unclear. Other women then described in choked voice how they came on the scene and what they saw. ||28||

[70] On returning to Vraja, Nanda and others saw from afar the corpse of Pūtanā. In loud voices they discussed amongst themselves as follows.

[71] “We cannot see the form clearly because of the many crows flying about. It has turned to ashes by the rays of the hot sun. It is funny because of many joints sticking out. It is decorating part of this huge thick forest. It appears like a cloud stuck to the earth from far off. We should think of Vasudeva’s warning about future disturbance in Vraja. Perhaps it is a mountain whose wings Indra cut off, which regained its wings and then fell here.”

[72] Speculating in many ways on seeing directly the body of the she-demon, they showed fear, humor and curiosity. After a few moments, some came close and described it. Doubts were resolved and reality dawned on them. That dreadful form which had appeared nearby spread fear in all hearts. They understood that the body of Pūtanā had fallen in Vraja.

Hearing that Pūtanā had taken his child and that the child killed her, Nanda fainted but immediately came to consciousness. He was like a person who, bitten by a snake, quickly applies special mantras to save himself. ||29||

[73] With amazement he heard, saw and experienced everything.

[74] First he heard. Pūtanā’s body fell down and spread out for six krośas. The body was two krośas wide and one krośa high.[1]

[75] She fell outside of Vraja. Her length could be covered in two praharas***[2]*** walking in one direction and her width could be covered by walking one prahara in the other direction. No living beings except the trees were harmed.

[76] He then saw the body. On the orders of Upananda and others, persons of lower birth quickly cut up the body which was spread out, with bones as hard as thunderbolts, using hard axes. They piled the pieces up in one place and carefully burned it.

[77] One cannot describe the strength of the people such as leather dealers and blacksmiths living outside the abode of Vraja. What to speak of the strength of those within Vraja?

[78] He experienced as follows:

One does not attain the sweetness of Kṛṣṇa even after many millions of yugas but Pūtanā, though wanting to kill him, on touching Kṛṣṇa’s body, became most fragrant. ||30||

The fragrant smoke from her body was like a messenger. When others entered the village on other days, they were attracted by the smoke. ||31||

Nanda quickly went to the village to see Kṛṣṇa. When he approached, his body was soaked in tears. He remained standing for some time, his arms held by his friends. ||32||

[79] Most sober Nanda regained control and, surrounded by a few friends, went to the raised platform in the large courtyard and sat on the throne. Then his wife came with many close friends, took the child held by Upananda’s wife in her own arms, and placed him in the lap of Nanda.

Thinking the child had perhaps been tormented in the night by some ghosts he looked at the child who was like the full moon. ||33||

Tasting the beauty of his form, drinking the pleasing nectar of his face, Nanda experienced an indescribable touch of happiness without compare. He experienced the fragrance of the head of his dark, tender son and astonished the whole universe with his bliss. ||34||

[80] Seeing his son’s happy face he said.

“If Nārāyaṇa has given this son by his mercy, he will accomplish everything and pardon my bad conduct.” ||35||

[81] While he was absorbed in saying, “He will accomplish everything” truthful Paurṇamāsī with matted hair entered from behind. Immediately everyone rose and offered respects with their minds. They worshiped her by offering a seat.

[82] After understanding through questions and answers about Pūtanā, the king gave necessary orders. As previously, he gave unprecedented charity for good karma, making her the chief object.

[83] Finishing the story of Pūtanā, Madhukaṇṭha, taking the permission of Nārada, made the following observation:

“O Nanda! You have given birth to a son who has liberated the she-demon Pūtanā who kills children.” ||36||

[84] He considered as follows in his heart:

“Previously she desired to drink children’s blood. Now she has become the nurse of Kṛṣṇa. Is this a low destination or a high destination? I am utterly confused in my heart.” ||37||

[85] Whatever the case may be, the day’s topic was finished and all suitably returned to their houses.

[1] One krośa is approximately two miles.

[2] A prahara is three hours.