Chapter Five
The Meeting of Nanda Mahārāja and Vasudeva
TEXTS 1–2
śrī-śuka uvāca
nandas tv ātmaja utpanne
jātāhlādo mahā-manāḥ
āhūya viprān veda-jñān
snātaḥ śucir alaṅkṛtaḥ
vācayitvā svastyayanaṁ
jāta-karmātmajasya vai
kārayām āsa vidhivat
pitṛ-devārcanaṁ tathā
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; nandaḥ—Mahārāja Nanda; tu—indeed; ātmaje—his son; utpanne—having been born; jāta—overwhelmed; āhlādaḥ—in great jubilation; mahā-manāḥ—who was great minded; āhūya—invited; viprān—the brāhmaṇas; veda-jñān—who were fully conversant in Vedic knowledge; snātaḥ—taking a full bath; śuciḥ—purifying himself; alaṅkṛtaḥ—being dressed very nicely with ornaments and fresh garments; vācayitvā—after causing to be recited; svasti-ayanam—Vedic mantras (by the brāhmaṇas); jāta-karma—the festival for the birth of the child; ātmajasya—of his own son; vai—indeed; kārayām āsa—caused to be performed; vidhi-vat—according to the Vedic regulations; pitṛ-deva-arcanam—the worship of the forefathers and the demigods; tathā—as well as.
TRANSLATION
Śukadeva Gosvāmī said: Nanda Mahārāja was naturally very magnanimous, and when Lord Śrī Kṛṣṇa appeared as his son, he was overwhelmed by jubilation. Therefore, after bathing and purifying himself and dressing himself properly, he invited brāhmaṇas who knew how to recite Vedic mantras. After having these qualified brāhmaṇas recite auspicious Vedic hymns, he arranged to have the Vedic birth ceremony celebrated for his newborn child according to the rules and regulations, and he also arranged for worship of the demigods and forefathers.
PURPORT
Śrīla Viśvanātha Cakravartī Ṭhākura has discussed the significance of the words nandas tu. The word tu, he says, is not used to fulfill the sentence, because without tu the sentence is complete. Therefore the word tu is used for a different purpose. Although Kṛṣṇa appeared as the son of Devakī, Devakī and Vasudeva did not enjoy the jāta-karma, the festival of the birth ceremony. Instead, this ceremony was enjoyed by Nanda Mahārāja, as stated here (nandas tv ātmaja utpanne jātāhlādo mahā-manāḥ). When Nanda Mahārāja met Vasudeva, Vasudeva could not disclose, “Your son Kṛṣṇa is actually my son. You are His father in a different way, spiritually.” Because of fear of Kaṁsa, Vasudeva could not observe the festival for Kṛṣṇa’s birth, Nanda Mahārāja, however, took full advantage of this opportunity.
The jāta-karma ceremony can take place when the umbilical cord, connecting the child and the placenta, is cut. However, since Kṛṣṇa was brought by Vasudeva to the house of Nanda Mahārāja, where was the chance for this to happen? In this regard, Viśvanātha Cakravartī Ṭhākura desires to prove with evidence from many śāstras that Kṛṣṇa actually took birth as the son of Yaśodā before the birth of Yogamāyā, who is therefore described as the Lord’s younger sister. Even though there may be doubts about the cutting of the umbilical cord, and even though it is possible that this was not done, when the Supreme Personality of Godhead appears, such events are regarded as factual. Kṛṣṇa appeared as Varāhadeva from the nostril of Brahmā, and therefore Brahmā is described as the father of Varāhadeva. Also significant are the words kārayām āsa vidhivat. Being overwhelmed with jubilation over the birth of his son, Nanda Mahārāja did not see whether the cord was cut or not. Thus he performed the ceremony very gorgeously. According to the opinion of some authorities, Kṛṣṇa was actually born as the son of Yaśodā. In any case, without regard for material understandings, we can accept that Nanda Mahārāja’s celebration for the ceremony of Kṛṣṇa’s birth was proper. This ceremony is therefore well known everywhere as Nandotsava.
TEXT 3
dhenūnāṁ niyute prādād
viprebhyaḥ samalaṅkṛte
tilādrīn sapta ratnaugha-
śātakaumbhāmbarāvṛtān
SYNONYMS
dhenūnām—of milk-giving cows; niyute—two million; prādāt—gave in charity; viprebhyaḥ—unto the brāhmaṇas; samalaṅkṛte—completely decorated; tila-adrīn—hills of grain; sapta—seven; ratna-ogha-śāta-kaumbha-ambara-āvṛtān—covered with jewels and cloth embroidered with gold.
TRANSLATION
Nanda Mahārāja gave two million cows, completely decorated with cloth and jewels, in charity to the brāhmaṇas. He also gave them seven hills of grain, covered with jewels and with cloth decorated with golden embroidery.
TEXT 4
kālena snāna-śaucābhyāṁ
saṁskārais tapasejyayā
śudhyanti dānaiḥ santuṣṭyā
dravyāṇy ātmātma-vidyayā
SYNONYMS
kālena—by due course of time (the land and other material things become purified); snāna-śaucābhyām—by bathing (the body becomes purified) and by cleansing (unclean things become purified); saṁskāraiḥ—by purificatory processes (birth becomes purified); tapasā—by austerity (the senses become purified); ijyayā—by worship (the brāhmaṇas become purified); śudhyanti—become purified; dānaiḥ—by charity (wealth becomes purified); santuṣṭyā—by satisfaction (the mind becomes purified); dravyāṇi—all material possessions, such as cows, land and gold; ātmā—the soul (becomes purified); ātma-vidyayā—by self-realization.
TRANSLATION
O King, by the passing of time, land and other material possessions are purified; by bathing, the body is purified; and by being cleansed, unclean things are purified. By purificatory ceremonies, birth is purified; by austerity, the senses are purified; and by worship and charity offered to the brāhmaṇas, material possessions are purified. By satisfaction, the mind is purified; and by self-realization, or Kṛṣṇa consciousness, the soul is purified.
PURPORT
These are śāstric injunctions concerning how one can purify everything according to Vedic civilization. Unless purified, anything we use will infect us with contamination. In India five thousand years ago, even in the villages such as that of Nanda Mahārāja, people knew know to purify things, and thus they enjoyed even material life without contamination.
TEXT 5
saumaṅgalya-giro viprāḥ
sūta-māgadha-vandinaḥ
gāyakāś ca jagur nedur
bheryo dundubhayo muhuḥ
SYNONYMS
saumaṅgalya-giraḥ—whose chanting of mantras and hymns purified the environment by their vibration; viprāḥ—the brāhmaṇas; sūta—experts in reciting all the histories; māgadha—experts in reciting the histories of special royal families; vandinaḥ—general professional reciters; gāyakāḥ—singers; ca—as well as; jaguḥ—chanted; neduḥ—vibrated; bheryaḥ—a kind of musical instrument; dundubhayaḥ—a kind of musical instrument; muhuḥ—constantly.
TRANSLATION
The brāhmaṇas recited auspicious Vedic hymns, which purified the environment by their vibration. The experts in reciting old histories like the Purāṇas, the experts in reciting the histories of royal families, and general reciters all chanted, while singers sang and many kinds of musical instruments, like bherīs and dundubhis, played in accompaniment.
TEXT 6
vrajaḥ sammṛṣṭa-saṁsikta-
dvārājira-gṛhāntaraḥ
citra-dhvaja-patākā-srak-
caila-pallava-toraṇaiḥ
SYNONYMS
vrajaḥ—the land occupied by Nanda Mahārāja; sammṛṣṭa—very nicely cleaned; saṁsikta—very nicely washed; dvāra—all the doors or entrances; ajira—courtyards; gṛha-antaraḥ—everything within the house; citra—variegated; dhvaja—of festoons; patākā—of flags; srak—of flower garlands; caila—of pieces of cloth; pallava—of the leaves of mango trees; toraṇaiḥ—(decorated) by gates in different places.
TRANSLATION
Vrajapura, the residence of Nanda Mahārāja, was fully decorated with varieties of festoons and flags, and in different places, gates were made with varieties of flower garlands, pieces of cloth, and mango leaves. The courtyards, the gates near the roads, and everything within the rooms of the houses were perfectly swept and washed with water.
TEXT 7
gāvo vṛṣā vatsatarā
haridrā-taila-rūṣitāḥ
vicitra-dhātu-barhasrag-
vastra-kāñcana-mālinaḥ
SYNONYMS
gāvaḥ—the cows; vṛṣāḥ—the bulls; vatsatarāḥ—the calves; haridrā—with a mixture of turmeric; taila—and oil; rūṣitāḥ—their entire bodies smeared; vicitra—decorated varieties of; dhātu—colored minerals; barha-srak—peacock-feather garlands; vastra—cloths; kāñcana—golden ornaments; mālinaḥ—being decorated with garlands.
TRANSLATION
The cows, the bulls and the calves were thoroughly smeared with a mixture of turmeric and oil, mixed with varieties of minerals. Their heads were bedecked with peacock feathers, and they were garlanded and covered with cloth and golden ornaments.
PURPORT
The Supreme Personality of Godhead has instructed in Bhagavad-gītā (18.44), kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma-svabhāvajam: “Farming, cow protection and trade are the qualities of work for the vaiśyas.” Nanda Mahārāja belonged to the vaiśya community, the agriculturalist community. How to protect the cows and how rich this community was are explained in these verses. We can hardly imagine that cows, bulls and calves could be cared for so nicely and decorated so well with cloths and valuable golden ornaments. How happy they were. As described elsewhere in the Bhāgavatam, during Mahārāja Yudhiṣṭhira’s time the cows were so happy that they used to muddy the pasturing ground with milk. This is Indian civilization. Yet in the same place, India, Bhārata-varṣa, how much people are suffering by giving up the Vedic way of life and not understanding the teachings of Bhagavad-gītā.
TEXT 8
mahārha-vastrābharaṇa-
kañcukoṣṇīṣa-bhūṣitāḥ
gopāḥ samāyayū rājan
nānopāyana-pāṇayaḥ
SYNONYMS
mahā-arha—extremely valuable; vastra-ābharaṇa—with garments and ornaments; kañcuka—by a particular type of garment used in Vṛndāvana; uṣṇīṣa—with turbans; bhūṣitāḥ—being nicely dressed; gopāḥ—all the cowherd men; samāyayuḥ—came there; rājan—O King (Mahārāja Parīkṣit); nānā—various; upāyana—presentations; pāṇayaḥ—holding in their hands.
TRANSLATION
O King Parīkṣit, the cowherd men dressed very opulently with valuable ornaments and garments such as coats and turbans. Decorated in this way and carrying various presentations in their hands, they approached the house of Nanda Mahārāja.
PURPORT
When we consider the past condition of the agriculturalist in the village, we can see how opulent he was, simply because of agricultural produce and protection of cows. At the present, however, agriculture having been neglected and cow protection given up, the agriculturalist is suffering pitiably and is dressed in a niggardly torn cloth. This is the distinction between the India of history and the India of the present day. By the atrocious activities of ugra-karma, how we are killing the opportunity of human civilization!
TEXT 9
gopyaś cākarṇya muditā
yaśodāyāḥ sutodbhavam
ātmānaṁ bhūṣayāṁ cakrur
vastrākalpāñjanādibhiḥ
SYNONYMS
gopyaḥ—the feminine community, the wives of the cowherd men; ca—also; ākarṇya—after hearing; muditāḥ—became very glad; yaśodāyāḥ—of mother Yaśodā; suta-udbhavam—the birth of a male child; ātmānam—personally; bhūṣayām cakruḥ—dressed very nicely to attend the festival; vastra-ākalpa-añjana-ādibhiḥ—with proper dress, ornaments, black ointment, and so on.
TRANSLATION
The gopī wives of the cowherd men were very pleased to hear that mother Yaśodā had given birth to a son, and they began to decorate themselves very nicely with proper dresses, ornaments, black ointment for the eyes, and so on.
TEXT 10
nava-kuṅkuma-kiñjalka-
mukha-paṅkaja-bhūtayaḥ
balibhis tvaritaṁ jagmuḥ
pṛthu-śroṇyaś calat-kucāḥ
SYNONYMS
nava-kuṅkuma-kiñjalka—with saffron and newly grown kuṅkuma flower; mukha-paṅkaja-bhūtayaḥ—exhibiting an extraordinary beauty in their lotuslike faces; balibhiḥ—with presentations in their hands; tvaritam—very quickly; jagmuḥ—went (to the house of mother Yaśodā); pṛthu-śroṇyaḥ—bearing full hips, fulfilling womanly beauty; calat-kucāḥ—their developed breasts were moving.
TRANSLATION
Their lotuslike faces extraordinarily beautiful, being decorated with saffron and newly grown kuṅkuma, the wives of the cowherd men hurried to the house of mother Yaśodā with presentations in their hands. Because of natural beauty, the wives had full hips and full breasts, which moved as they hurried along.
PURPORT
The cowherd men and women in the villages lived a very natural life, and the women developed a natural feminine beauty, with full hips and breasts. Because women in modern civilization do not live naturally, their hips and breasts do not develop this natural fullness. Because of artificial living, women have lost their natural beauty, although they claim to be independent and advanced in material civilization. This description of the village women gives a clear example of the contrast between natural life and the artificial life of a condemned society, such as that of the Western countries, where topless, bottomless beauty may be easily purchased in clubs and shops and for public advertisements. The word balibhiḥ indicates that the women were carrying gold coins, jeweled necklaces, nice cloths, newly grown grass, sandalwood pulp, flower garlands and similar offerings on plates made of gold. Such offerings are called bali. The words tvaritaṁ jagmuḥ indicate how happy the village women were to understand that mother Yaśodā had given birth to a wonderful child known as Kṛṣṇa.
TEXT 11
gopyaḥ sumṛṣṭa-maṇi-kuṇḍala-niṣka-kaṇṭhyaś
citrāmbarāḥ pathi śikhā-cyuta-mālya-varṣāḥ
nandālayaṁ sa-valayā vrajatīr virejur
vyālola-kuṇḍala-payodhara-hāra-śobhāḥ
SYNONYMS
gopyaḥ—the gopīs; su-mṛṣṭa—very dazzling; maṇi—made of jewels; kuṇḍala—wearing earrings; niṣka-kaṇṭhyaḥ—and having little keys and lockets hanging from their necks; citra-ambarāḥ—dressed with varieties of colored embroidery; pathi—on their way to Yaśodāmayī’s house; śikhā-cyuta—fell from their hair; mālya-varṣāḥ—a shower of flower garlands; nanda-ālayam—to the house of Mahārāja Nanda; sa-valayāḥ—with bangles on their hands; vrajatīḥ—while going (in that costume); virejuḥ—they looked very, very beautiful; vyālola—moving; kuṇḍala—with earrings; payodhara—with breasts; hāra—with flower garlands; śobhāḥ—who appeared so beautiful.
TRANSLATION
In the ears of the gopīs were brilliantly polished jeweled earrings, and from their necks hung metal lockets. Their hands were decorated with bangles, their dresses were of varied colors, and from their hair, flowers fell onto the street like showers. Thus while going to the house of Mahārāja Nanda, the gopīs, their earrings, breasts and garlands moving, were brilliantly beautiful.
PURPORT
The description of the gopīs, who were going to the house of Mahārāja Nanda to welcome Kṛṣṇa, is especially significant. The gopīs were not ordinary women, but expansions of Kṛṣṇa’s pleasure potency, as described in the Brahma-saṁhitā (5.37,29):
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(5.37)
cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(5.29)
Kṛṣṇa is always worshiped by the gopīs wherever He goes. Therefore Kṛṣṇa is so vividly described in Śrīmad-Bhāgavatam. Śrī Caitanya Mahāprabhu has also described Kṛṣṇa in this way: ramyā kācid upāsanā vrajavadhū-vargeṇa yā kalpitā. All these gopīs were going to offer Kṛṣṇa their presentations because the gopīs are eternal associates of the Lord. Now the gopīs were more jubilant because of the news of Kṛṣṇa’s appearance in Vṛndāvana.
TEXT 12
tā āśiṣaḥ prayuñjānāś
ciraṁ pāhīti bālake
haridrā-cūrṇa-tailādbhiḥ
siñcantyo ’janam ujjaguḥ
SYNONYMS
tāḥ—all the women, the wives and daughters of the cowherd men; āśiṣaḥ—blessings; prayuñjānāḥ—offering; ciram—for a long time; pāhi—may You become the King of Vraja and maintain all its inhabitants; iti—thus; bālake—unto the newborn child; haridrā-cūrṇa—powder of turmeric; taila-adbhiḥ—mixed with oil; siñcantyaḥ—sprinkling; ajanam—the Supreme Personality of Godhead, who is unborn; ujjaguḥ—offered prayers.
TRANSLATION
Offering blessings to the newborn child, Kṛṣṇa, the wives and daughters of the cowherd men said, “May You become the King of Vraja and long maintain all its inhabitants.” They sprinkled a mixture of turmeric powder, oil and water upon the birthless Supreme Lord and offered their prayers.
TEXT 13
avādyanta vicitrāṇi
vāditrāṇi mahotsave
kṛṣṇe viśveśvare ’nante
nandasya vrajam āgate
SYNONYMS
avādyanta—vibrated in celebration of Vasudeva’s son; vicitrāṇi—various; vāditrāṇi—musical instruments; mahā-utsave—in the great festival; kṛṣṇe—when Lord Kṛṣṇa; viśva-īśvare—the master of the entire cosmic manifestation; anante—unlimitedly; nandasya—of Mahārāja Nanda; vrajam—at the pasturing place; āgate—had so arrived.
TRANSLATION
Now that the all-pervading, unlimited Lord Kṛṣṇa, the master of the cosmic manifestation, had arrived within the estate of Mahārāja Nanda, various types of musical instruments resounded to celebrate the great festival.
PURPORT
The Lord says in Bhagavad-gītā (4.7):
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.” Whenever Kṛṣṇa comes, once in a day of Brahmā, He comes to the house of Nanda Mahārāja in Vṛndāvana. Kṛṣṇa is the master of all creation (sarva-loka-maheśvaram). Therefore, not only in the neighborhood of Nanda Mahārāja’s estate, but all over the universe—and in all the other universes—musical sounds celebrated the auspicious arrival of the Lord.
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