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.