The Meeting of Nanda Maharaja and Vasudeva

This chapter describes the festivities at Krsna’s birth, going to Mathura to pay tax and the conversation between Nanda and Vasudeva. Though Vasudeva’s son was born in Mathura , Vasudeva, though overjoyed, could not celebrate the birth with jata karma, out of fear of Kamsa. But (tu) when Nanda’s son was born, in great joy he celebrated the birth with svasti vacana and other auspicious ceremonies. The use of the word “tu” indicates the difference in the birth celebration, but also indicates that Krsna was born in Nanda’s house as well as in Mathura. The proof is in the Hari vamsa: “In the eighth month on the eight tithi, before the pregnancy was complete, both Devaki and Yasoda gave birth at the same time.” The word tu is not used merely to complete the meter. The meaning of the sentence is complete without the word “tu”, and the meter is also complete without tu. Nor should it be argued that “tu” is a meaningless purposeless word, with the word atmaja, meaning son, to be used in the same way as that used in describing Mayadevi as the daughter of Devaki, though she was actually the daughter of Yasoda.

It is natural to conclude that tu does have a function here, meaning that Krsna was born from Yasoda’s womb as the son of Nanda. The jata karma takes place only after cutting the umbilical cord. How could there be a child born with umbilical cord already cut (which would be the case if he were Vasudeva’s child)? Also it is not that Krsna’s being the son of Nanda is stated in one place only. Rather it is mentioned in many places. It should not be claimed that these statements do not represent the real meaning of the words. For instance in 4.9, Mayadevi is mentioned as the younger sister of Krsna., in other words, being born to Yasoda after Krsna. In 8.34 Garga,speaking to Nanda says that previously Nanda’s son was born in Vasudeva’s house.. In 14.1 Brahma says that Krsna was born from the limb of Nanda.. And in scriptures other than Bhagavatam, Krsna is addresseed as the son of a cowherd woman. For instance Gautamiya Tantra calls Krsna the son of Yasoda, Yasoda nandana. Krama Dipika calls Krsna “nanda gopa tanaya”, and in poetry he is called Nanda putra..

The opponents can argue that just as these are names expressing prema: nanda nandana, subala sakha, gopi kanta etc express Krsna’s dear submission to Nanda .There are also names such as vasudeva nandana, arjuna sakha, rukmini kanta, expressions mixed prema with aisvarya. These are mere usages to express different degrees of love. Otherwise varahadeva should be well known as the son of brahma, and Krsna as the son of Uttara. Thus people give Krsna names, not based on his being born of Yasoda, but to suit the mood of love of the devotee. Thus calling Krsna Yasoda nandana does not indicate that they believe he is their son.

One cannot say however that Nanda and Yasoda thinking of Krsna as their son out of love alone gives rise to the names, because such thinking cannot overpower the actual facts. It cannot be that causeless prema is caused simply by causal thinking (of things which are not true). If one thinks of the Lord as jiva, that does not make the Lord become a jiva. And speaking what appears to be false, as in the lila of Krsna denying eating earth, can give rise to the highest truth for the devotee—Krsna had millions of universes in his mouth. Krsna’s words, though apparently lies, actually become the highest truth. This is most praiseworthy, worshipable, and love-inspiring for the spiritualist.

Jata ahlada: along with the birth of the son there was birth of joy. This is sahokti ornament, a metaphor. Because of the birth of the child, joy also took birth.

Nanda had others perform the rites because he was unable to do so, due to the confusion arising from his joy.

Niyuta is twenty times one hundred thousand or two million. Tiladri or mountain of sesame is described in the Bhavisyaottara as follows: first class tiladri is ten drones, second class tiladri is five drones and third class tiladri is three dronas. 256 palas make one drona and 4 tolas make one pala. Thus in one drona there are 1024 tolas.

The traditional methods of purification of the new born child are here listed using device of dipika alankara (listing many things to make an idea clear). Articles are purified by time etc. Time purifies roads and ghatas, bath purifies the body, scrubbing purifies limbs touched by contaminating substances, samsakra purifies birth, austerity purifies the senses, sacrifice purifies brahmanas, charity purifies wealth, satisfaction purifies mind , and realization of the Lord purifies the soul.

Saumangalya girah: The brahmanas who had power to invoke auspiciousness, gave blessings. The sutas and others sang. A suta tells old histories, and magadha praises the family lineage. The vandi sings praises according to the situation.

The doors, yards and interiors of the houses of Vraja were first scrubbed and then sprinkled with sandalwood and flower-scented water. The doors were decorated with colorful flags and three types of gates: made from garlands, cloth and leaves.

Rusita means anointed with.

Gopyah refers chiefly to the sisters in law of Yasoda, as well as others.

The lotus faces of the gopis were splendid with new kumkuma powder. Balibhih (with gifts) indicates putting gold coins, jewel necklaces, expensive cloth, fruits such as coconut, rice, durba sandalwood and garlands on a gold tray, covering with that a gold tinged cloth, and holding it in the left hand. Though they had heavy hips, they moved quickly because of joy and enthusiasm.

Though the beauty of the gopis has been described already, because of their great devotion, and feeling unsatisfied with that description alone, Sukadeva gives further description. Sikha refers to their tied up hair. Vrajati means while going.

Entering the maternity ward they said “May you protect us.” This means that, being the king’s son, when he becomes king, he should protect them. Another reading is “Ciran jiva, live long life,” said out of parental affection as a blessing. Then going out side, they sprinkled each other with turmeric and oil mixed with water, and began singing in loud voices.

Instruments began playing in the three worlds—svarga, earth and hell, because Krsna, the Lord of the universe (visvesvara), had appeared. Because Krsna is unlimited, unlimited instruments began to sound.

14 In a joking mood they began energetically throwing (ciksipatuh) the milk yoghurt, ghee and water on each other . Cikispuh can mean they began to fall on the slippery earth, since ksip means moving the feet as well as the hands.

15–16. Mahamanah means very generous. Nanda Maharaja, who was very generous gave to all who came. Vidyopajivah refers to those who made a living by dancing, singing and play instruments, weapons and scripture etc. Tais tais kamaih means whatever was desired or asked. He gave suitably according to the level of their reputation and knowledge. The purpose of the charity was to worship Visnu in order to please Visnu, and for the auspiciousness of his son. “May Visnu be pleased by this charity, and by his pleasure, my son will be blessed.”

Rohini is addressed as most fortunate, maha bhago, because among all of Vasudeva’s wives, she alone attained the opportunity to see Krsna’s childhood pastimes. Nanda gopa means Nanda raja, for gopa also means king, according to the Amara Kosa dictionary. (go means earth as well as cow. Gopa means protector of the earth.) Abhinandita (greeted) means that Nanda praised her saying, “because of your coming here, my child was born.” Vyacarat indicates that she went around, giving proper respect to the gathered women. She was decorated with beautiful clothing and ornaments given by Nanda and Yasoda. Because of the bliss of celebrating Krsna’s birth, she forgot her sorrow of her husband’s condition in prison and separation from him.

It is impossible for even Kuvera to satisfy everyone’s desires. How then was it possible for Nanda Maharaja to accomplish this? This verse answers the question. Krsna’s eternal place of residence, Vraja, is always increasing in Krsna’s qualities by its very nature. This started from the birth of Krsna. (tata arabhya). It became the place of pastimes for all wealth. If all wealth began to play in Nanda’s house, how was it possible that anything was lacking to give in charity?

Many days after the birth of his son, thinking of his son as a great treasure, Nanda began to think, “ In all good fortune there are many impediments.” First satisfying the devas, pitrs and planets with worship, without delay he then departed for Mathura with gifts of gold coins, jewels and cloth to give to the evil king Kamsa as yearly tax to please him.

King Devamidha of the Yadu clan (Yadava) had two wives, one of ksatriya family, the other of vaisya family. Through the ksatriya wife he bore a son names Sura and through the vaisya wife he bore a son named Parjanya. Sura had a son named Vasudeva, a ksatriya, and Parjanya had a son named Nanda, a cowherd. Thus Vasudeva and Nanda were brothers or cousins, with the same grandfather (a Yadava) and different grandmother. Nanda was therefore a Yadava. In Skanda Purana Krsna says, “I have lifted Govardhana for the benefit of the Yadavas (Nanda and others).” And Krsna says to his brother, “Among all the Yadavas (both Mathura relatives and Vraja relatives), you are the most dear.” Tad avamocanam means the place where Nanda was residing. (avamoca-to loosen the clothes).

When Nanda saw Vasudeva, he embraced him (sasvaje), but did not pay obeisances, because he was elder to Vasudeva.

22 Vasudeva, being welcomed by Nanda, spoke.

For Vasudeva to say to Nanda that in old age he had son would be a lie, and to say that he actually had a daughter would not be believed by Nanda. Therefore Vasudeva used the word “praja” which can mean offspring (either male or female). Also being in doubt whether Nanda knew or not that Vasudeva had put his own son in Yasoda’s bed and taken away Nanda’s daughter, he used the word “praja.”

“Because I have today met you, by good fortunate, I have again taken birth in this world . Before this time, not meeting you, my life is like death.”

25``Anticipating the proposal, “If that is so, then now we can stay together,” he speaks this verse. “Dear friend, just as twigs and grass cannot stay together in the flow of the river, we also cannot stay together.”

Pasavyam means beneficial for the animals. Niirujam becomes nirujam to suit the poetic meter.

“Is my child (Balarama) happy? Does he think of you as his father?”

28 To express that fact that his household life is failure, Vasudeva speaks this verse. “For a jiva (pumsa) the three vargas are prescribed by scripture for the purpose of satisfying wife and children (suhrdah). In my case, by being separated from wife and child and causing them suffering, not raising my son, the three vargas are useless. Thus my household life has been a failure.”

“You have asked me questions about Vraja, but what answer can I give? Seeing your suffering , I am suffering even more.” With this in mind, Nanda responds to Vasudeva’s inquiries (describing the death of Vasudeva’s sons, including the last daughter.) Hearing the reply, Vasudeva was relieved and blissful, knowing that Nanda had not discovered that his child was placed in Yasoda’s bed.

“O brother, though the ocean of calamity is difficult to cross, you can cross on the boat of discrimination.” With this intention Nanda speaks the verse. “Man is ultimately under the control of destiny (adrsta nistha). Destiny gives happiness from children, but it also takes it away. Fate is supreme. It takes away children and also bestows them. There is no one equal to he who knows fate as the cause of happiness and distress. Therefore you should not be in confusion.”

31 After hearing this advice from Nanda, Vasudeva spoke what he had come to say (a warning ) : “Certainly (vai) you have paid the annual tax to the king. Do not stay here a long time (bahu titham). There are many disturbances in Gokula.”