mahāśano mahā-pāpmā viddhy enam iha vairiṇam

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Translation

Yaśodā, her breast flowing with milk out of affection, called Kṛṣṇa and Balarāma, who were playing with the other boys although it was very late.

 

Her heart overcome with indescribable affection (sā), she called out many times (ativelam) to Kṛṣṇa who was playing with the boys (bālaiḥ saha). Or she called to Kṛṣṇa, her son and Balarāma, his elder brother, because it was getting late (ativelam). Or seeing him with Balarāma (sāgrajam), she called out.

 

Text 15

kṛṣṇa kṛṣṇāravindākṣa tāta ehi stanaṁ piba

alaṁ vihāraiḥ kṣut-kṣāntaḥ krīḍā-śrānto ’si putraka

Translation

Mother Yaśodā said: My dear son Kṛṣṇa, lotus-eyed Kṛṣṇa, come here and drink the milk of my breast. My dear darling, you must be very tired because of hunger and the fatigue of playing so long. There is no need to play any longer.

Commentary

She repeatedly called him so he could hear from far away and also to reveal her obstinacy. She called with affection “O lotus eyed boy!” to make him come quickly. Though she was actually afraid for their safety she said they must be tired and hungry since she was worried about telling anything inauspicious to them (like danger from demons). She thought that Balarāma would bring Kṛṣṇa by force since he followed her orders. Thus she called Balarāma.

 

Text 16

he rāmāgaccha tātāśu sānujaḥ kula-nandana

prātar eva kṛtāhāras tad bhavān bhoktum arhati

Translation

My dear Baladeva, best of our family, please come immediately with your younger brother, Kṛṣṇa. You both ate in the morning, and now you ought to eat something more.

Commentary

She addressed Balarāma as the son of the dynasty, so that Kṛṣṇa would come quickly out of envy. It can also be an address to Kṛṣna. Another version has krīḍā-śrānto si putraka: O son! You are tired from playing. Putraka (little son) indicates a show of mercy out of affection.

 

Text 17

pratīkṣate tvāṁ dāśārha bhokṣyamāṇo vrajādhipaḥ

ehy āvayoḥ priyaṁ dhehi sva-gṛhān yāta bālakāḥ

Translation

The King of Vraja, is now waiting to eat. O my dear son Balarāma, he is waiting for you. Therefore, come back to please us. All the boys playing with you and Kṛṣṇa should now go to their homes.

Commentary

O descendent of Dāśārha! Nanda, thinking highly of you as the son of his friend, will not eat without you. Make Rohiṇī and myself happy, or make Nanda and myself happy. Seeing Balarāma absorbed in playing out of prema for Kṛṣṇa, who was attached to playing, she ordered the other boys to go home. She did not mention the individual homes of the other boys (sva-sva-gṛheṣu) because she spoke quickly. Seeing the other boys did not go home because of their affection for Kṛṣṇa, she falsely called him for a special reason.

 

Text 18

dhūli-dhūsaritāṅgas tvaṁ putra majjanam āvaha

janmarkṣaṁ te ’dya bhavati viprebhyo dehi gāḥ śuciḥ

Translation

Mother Yaśodā further told Kṛṣṇa: because of playing all day, your body has become covered with dust and sand. Therefore, come back and cleanse yourself. Today the moon is conjoined with the auspicious star of your birth. Therefore, be pure and give cows in charity to the brāhmaṇas.

 

Seeing that the other boys could give up playing because of affection for Kṛṣṇa, she explained a special purpose in going home. You have to bathe completely (majjanam āvaha). This should be done with water purified by mantras chanted by brāhmaṇas, because today the moon is in Rohiṇī constellation. Instead of bhavati, sometimes bhavataḥ (your) is seen. You are constantly growing. The goal is explained. You have to be pure by bathing in order to give gifts to the brāhmaṇas.

 

Text 19

paśya paśya vayasyāṁs te mātṛ-mṛṣṭān svalaṅkṛtān

tvaṁ ca snātaḥ kṛtāhāro viharasva svalaṅkṛtaḥ

Translation

Just see how all your playmates have been cleansed and decorated with beautiful ornaments by their mothers. You should take your bath, eat your meal, wear ornaments, and then play.

Commentary

She repeats the word paśya as an expression of scolding, anger or lamentation arising from prema. See your friends who have been cleansed by their mothers by bathing etc. and then nicely ornamented.

 

Text 20

itthaṁ yaśodā tam aśeṣa-śekharaṁ

matvā sutaṁ sneha-nibaddha-dhīr nṛpa

haste gṛhītvā saha-rāmam acyutaṁ

nītvā sva-vāṭaṁ kṛtavaty athodayam

Translation

O King! Because of intense affection, mother Yaśodā considered Kṛṣṇa, who was at the peak of all crown jewels, to be her son. Thus she took Kṛṣṇa by the hand, along with Balarāma, so they could not escape and brought them home, where she performed her duties by fully bathing them, dressing them and feeding them.

Commentary

This verse summarizes her actions. Approaching slowly while uttering affectionate words, thinking of him as her son though he was the head ornament of unlimited avatāras, her intelligence controlled intensely by affection, she took him by the hand though he was playing. She brought him back to her house (svabāṭam) in a way that he could not escape (acyutam) and performed auspicious acts (udayam) such as bathing, feeding and ornamenting him. Or she performed the festive rites suitable to his birth star, for which he was eager, as she had mentioned previously. She did this immediately (atha) or completely. Śukadeva addresses Parīkṣit with “O King!” Nrpa means the protector of the people. He addresses Parīkṣit with affection, on seeing Parīkṣit’s manifestation of affection for Kṛṣṇa.

 

Text 21

śrī-śuka uvāca

gopa-vṛddhā mahotpātān anubhūya bṛhadvane

nandādayaḥ samāgamya vraja-kāryam amantrayan

Translation

Śrī Śukadeva Gosvāmī continued: having seen the great disturbances in Mahāvana, all the elderly persons among the cowherd men, headed by Nanda Mahārāja assembled and began to consider what to do for Kṛṣṇa’s safety.

Commentary

svābhāvikena tat premnā gopa-puṅgavāḥ

 

hary-eka-maṅgalāhāryam vrajakāryam amantrayan

 

The men of Vraja, inspired by their natural prema, the best of the cowherds consulted about moving Vraja for Kṛṣṇa’s welfare.

 

They met together in an assembly after the breaking of the arjuna trees and a sacrifice to Indra and discussed what should be done for the welfare of Kṛṣṇa, the life of Vraja (vraja-kāryam).

 

Text 22

tatropananda-nāmāha gopo jñāna-vayo-’dhikaḥ

deśa-kālārtha-tattva-jñaḥ priya-kṛd rāma-kṛṣṇayoḥ

Translation

At this meeting of all the inhabitants of Gokula, a cowherd man named Upananda, who was the most mature in age and knowledge and was very experienced according to time, circumstances and country, made this suggestion for the benefit of Balarāma and Kṛṣṇa.

Commentary

Among them (tatra) Upananda had knowledge of purpose (artha), place and time, taking them individually and all together and had special knowledge of what was best, average and inferior. He was called most knowledgeable (jñānādhikaḥ). Because he was older and acted according to his name (upa-nanda — subordinate to Nanda) he was Nanda’s advisor and elder brother. This means he was qualified to speak. By his natural prema, he did what was beneficial for Balarāma and Kṛṣṇa (priya-kṛt). He feared for the safety of Kṛṣṇa and Balarāma, as mentioned in the previous verse (mahotpātān anubhūya). Though actually the name Upananda should be given to the younger brother, their father had named them in the opposite way at his discretion. His father named him Upananda because he gave joy to those close by. Later he named the younger child Nanda as part of the pair. By chance those names happened to describe their position in relation to each other. (Nanda was the main brother, and Upananda was his assistant.) Since Nanda was endowed with all characteristics, Upananda, the elder, a t wise brother, voluntarily gave Nanda leadership of Gokula.

 

Text 23

utthātavyam ito ’smābhir gokulasya hitaiṣibhiḥ

āyānty atra mahotpātā bālānāṁ nāśa-hetavaḥ

Translation

Thinking of the welfare of the people of Gokula we should leave this place. Great disturbances, which are dangerous for the children, have occurred here.

 

We should go elsewhere. Why? We think of the benefit of all the people of Gokula. By giving benefit to Kṛṣṇa everyone benefited. Though the real goal was Kṛṣṇa, as explained later, Upananda mentioned danger to all the boys since they would go quickly if all the cowherds became frightened. Or if Kṛṣṇa was in danger, it followed that all the boys were in danger. Another version has prajānām instead of bālānām. The meaning is the same. Another version has vrajānām. If there was danger to Kṛṣṇa, the life of all beings in Vraja, everyone in Vraja would be destroyed.

 

Text 24

muktaḥ kathañcid rākṣasyā bāla-ghnyā bālako hy asau

harer anugrahān nūnam anaś copari nāpatat

Translation

The child Kṛṣṇa was somehow or other rescued from the hands of the Rākṣasī Pūtanā, who was determined to kill him. Then, again by the mercy of the Supreme Lord, the handcart missed falling upon the child.

 

The great dangers are described. By themselves they could not prevent these disasters. This is described in three verses. Since Kṛṣṇa was an infant (bālakaḥ) he could not by himself free himself.

 

We did not directly see the cause. By some inconceivable fortune he was saved. He is our very life (asau). The word hi that the elders (gopa-vṛddhāḥ verse 21) had experienced this. That meeting was suitable for the elders. The youngsters were not present.

 

Or asau indicates that Upananda brought him to the assembly so all could directly see him. Or Kṛṣṇa came there by himself out of curiosity. Nūnam indicates certainty. By the mercy of the Lord who removes all miseries and disasters (hareḥ) from him, he was saved from the cart. He escaped from the Rākṣaṣī, who could do nothing against the protection mantras of Yaśodā and others, while in the house of us devotees. That is our good fortune. When the cart fell on him while he was sleeping under it far off in a lonely place, the cart broke. By the mercy of the Lord, that miracle happened.

 

Text 25

cakra-vātena nīto ’yaṁ daityena vipadaṁ viyat

śilāyāṁ patitas tatra paritrātaḥ sureśvaraiḥ

Translation

Then again, the demon Tṛṇāvarta, in the form of a whirlwind, took the child away into the dangerous sky but the demon fell down onto a slab of stone. In that case also, by the mercy of the Lord’s associates, the child was saved.

 

Ayam indicates that the event happened soon after, or concerning the same person. Or it indicates affection, by showing the inauspicious act of Tṛnāvarta. He was taken by the demon into the sky, full of danger, since it was high, without any support (vi — padam — without a base). Or he took him in the sky which was dangerous (vipadam) because if he fell he would be killed. Though it is not suitable to speak of the Lord in this manner, it was done to invoke a sense of fear. Or it is stated out of anxiety arising from great affection according to aniṣṭāśaṅkīnī bandhu-hṛdayāni bhavanti: a relative or intimate friend is always fearful of some injury to his beloved. (Abhijñāna-śakuntalā-nāṭaka) This should be understood in later statements like na mriyeta (verse 26). Though he fell, he fell on stone. Above and below there was danger. He was saved by the best devatās (sureśvaraiḥ). Or thinking of the great power of the Lord to protect in all circumstances, out of respect the Supreme Lord is indicated by using the plural (sureśvaraiḥ).

 

Text 26

yan na mriyeta drumayor antaraṁ prāpya bālakaḥ

asāv anyatamo vāpi tad apy acyuta-rakṣaṇam

Translation

The child and others did not die on going between the trees. This was also protection by the Lord.

 

Though it was improper to speak of death, he does so to have everyone recollect the inauspiciousness of the event in order to increase everyone’s affection for Kṛṣṇa. He was protected by the Lord who spreads everywhere without fail (acyuta). It would be impossible for anyone else to protect the boys who were scattered all over from the falling of the tall trees.

 

Text 27

yāvad autpātiko ’riṣṭo vrajaṁ nābhibhaved itaḥ

tāvad bālān upādāya yāsyāmo ’nyatra sānugāḥ

Translation

Taking the children, we should go elsewhere with our followers so that misfortune arising from calamities does not afflict the people of Vraja.

Commentary

He has been protected many times by the Lord. What worship we must have performed so that the Lord does this for us! According the scriptures concerning proper conduct (nīti-śāstra), which are sponsored by the Lord, we should immediately leave this dangerous place. So that misfortune arising from disturbances (autpātikaḥ) does not afflict the people of Vraja (meaning Kṛṣṇa), we should go elsewhere, taking the children (meaning Kṛṣṇa).

 

Text 28

vanaṁ vṛndāvanaṁ nāma paśavyaṁ nava-kānanam

gopa-gopī-gavāṁ sevyaṁ puṇyādri-tṛṇa-vīrudham

Translation

The forest called Vṛndāvana has new groves, is suitable for the cows, is suitable of the cowherds and their wives and cows, and is full of pure mountains, grass and shrubs.

 

Nīti-śāstra says nāsamīkṣya paraṁ sthānam pūrvam āyatanaṁ tyajet: one should not give up one’s previous place of residence without finding a better place. In response to such an objection, Upananda describes the new place. The verb asti (exists) should be added.

 

This is the forest of Vṛndā, who attained the mercy of the Lord and is most chaste and faithful. Thus it was free of dangers and endowed with all good qualities. It is further described. It is suitable for the cows because of nourishing grass and does not have causes for sickness. This means it was superior to Mahāvana. There are new groves (nava) which have sprung up now spontaneously for Kṛṣṇa’s playing. Or there are nine (nava) forests — six such as Tālavana and three without the darkness of muñja grass. ??? It has mountains like Govardhana, grass like darbha and kuяsa, and bushes like viṣnuparṇa, which are excellent for generating puṇya. Or the place has pure mountains, whereas other places do not. Because the mountains are pure, pure trees are included in it and are not mentioned separately.

 

Or the forests are ever fresh with leaves and buds. Or the groves within Vṛndā’s forest have mainly trees with fruits and flowers. And the mountains and grass are extraordinary in being pure.

 

Kṛṣṇa speaks to Balarāma in Hari-vaṁśa about Vṛndāvana:

 

śruyate hi vanaṁ ramyaṁ paryāpta-tṛṇa-samṣtaram

 

nāmnā vṛndavanaṁ nāma svādu-vṛkṣa-phalodakam

 

ajhilli-kaṇtaka-vanaṁ sarvair guna-guṇair yūtam

 

kadamba-pādapa-prāyaṁ yamunā-tīra-saṁstutam

 

snigdha-śītānila-vanaṁ sarvartu-nilayaṁ śubham

 

gopīnāṁ sukha-sañcāram cāru-citra-vanāntaram

 

tatra govardhano nāma nātidūre girir mahān

 

bhrājate dīrgha-śikharo nandanasyeva mandaraḥ

 

madhye cāsya mahā-śākho nyagrodho yojanoccritaḥ

 

bhāṇḍīro nāma śuśubhe nīla-megha ivāmbare

 

tatra govardhanaṁ caiva bhāṇḍīraṁ ca vanaspatim

 

kālindīm ca nadīm ramyāṁ drakṣyāvaś ca yataḥ sukham

 

Hear about the pleasant forest named Vṛndāvana covered with plentiful grass, endowed with tasty fruit and water. The forest is without thorns or crickets and endowed with the best qualities. It is filled with kadamba trees and resides on the bank of the Yamunā. It has cool, pleasant breezes, and manifests all the seasons. It has beautiful secondary groves which give joy to the gopīs. Not far away (not at the very edge and not in the middle, somewhat to the side) the huge mountain Govardhana, the son of Mandara Mountain, with its high peak shines. A banyan tree named Bhāṇḍīra, like a dark cloud in the sky, with huge branches, towers a yojana in height in the middle of the forest. Govardhana and Bhāṇdīra are the kings of the forest. The Yamunā flows there, giving happiness.

 

Thus the forest is useful for the cowherds, for bhakti. Or out of attachment they can always enjoy there. There are no violent animals. Those animals which are normally enemies are friends. This is mentioned in SB 10.13.60. Cows are mentioned twice (paśavyam and go-sevyam) to indicate easily available grass and water near Govardhana, which nourish the cows. Or among the animals (paśu) the cows are the chief. For their benefit especially there is grass and water.

 

Text 29

tat tatrādyaiva yāsyāmaḥ śakaṭān yuṅkta mā ciram

godhanāny agrato yāntu bhavatāṁ yadi rocate

Translation

Therefore, we should go today. There is no need to delay. If you agree to my proposal, prepare all the bullock carts and putting the cows in front of us, let us go.

Commentary

Therefore (tat) we should go today. The place is not far away. He emphasizes his point with a negative: do not delay. Otherwise more disturbances will occur. He speaks because he is worried about their attachment to the old place and change of mind. Do this if it is agreeable to you. This indicates his humility.

 

Text 30

tac chrutvaika-dhiyo gopāḥ sādhu sādhv iti vādinaḥ

vrajān svān svān samāyujya yayū rūḍha-paricchadāḥ

Translation

Upon hearing this advice from Upananda, the cowherd men unanimously agreed. “This is good,” they said. Bringing together all their cows, they placed their possessions on the carts, and departed.

Commentary

All their minds were fixed on one point, Kṛṣṇa. Thus no one opposed and everyone agreed. Bringing all the cows together, they put all their possessions on the carts.

Texts 31–32

vṛddhān bālān striyo rājan sarvopakaraṇāni ca

anaḥsv āropya gopālā yattā ātta-śarāsanāḥ

godhanāni puraskṛtya śṛṅgāṇy āpūrya sarvataḥ

tūrya-ghoṣeṇa mahatā yayuḥ saha-purohitāḥ

Translation

O King Parīkṣit! Keeping all the old men, women, children and household paraphernalia on the bullock carts and keeping all the cows in front, the cowherd men, picking up their bows and arrows with great care and sounding horns, proceeded with the priests, with loud sounding instrumental music.

 

Having described loading the carts, Śukadeva describes their journey in two verses. They had bows in their hands out of fear of Kaṁsa. They went with priests or priests also went once, not concerned about their houses, since this was a most pure place. By calling out to Parīkṣit, he points out that a king could not suddenly move like this.

 

Text 33

gopyo rūḍha-rathā nūtna- kuca-kuṅkuma-kāntayaḥ

kṛṣṇa-līlā jaguḥ prītyā niṣka-kaṇṭhyaḥ suvāsasaḥ

;

Translation

The cowherd women, riding on the bullock carts, were dressed very nicely with excellent garments, and their breasts were decorated with fresh kuṅkuma powder. As they rode, they began to chant with great pleasure the pastimes of Kṛṣṇa.

 

The gopīs are described in two verses. They mounted a type of cart (rathā). Or in order to sing loudly and display beauty they rode in a special vehicle which was higher and broader than a cart. They were especially beautiful because of the kuṅkuma on their young breasts. Thus these women were not old. Or all the women who rode on the carts were ever young. They sang about the pastimes of Kṛṣṇa who attracts all hearts. The niṣkās (gold pendants) were the chief ornament, so only they are mentioned.

 

Text 34

tathā yaśodā-rohiṇyāv ekaṁ śakaṭam āsthite

rejatuḥ kṛṣṇa-rāmābhyāṁ tat-kathā-śravaṇotsuke

Translation

Yaśodā and Rohiṇī on one bullock cart with Kṛṣṇa and Balarāma, eager to hear Nanda speak, looked splendid.

 

Tathā is an ornament of speech or indicates “among all that was described Yaśodā and Rohinī also were decorated with niṣkās etc.” They were on the cart with Kṛṣṇa and Balarāma because they wanted to hear stories from Kṛṣṇa and Balarāma. Out of affection neither of the two boys could give up the other. Or the mothers in eagerness to hear the two boys speak did not distinguish between them. Or they were eager to hear the two speak to each other. Kṛṣṇa is mentioned first in reference to Yaśodā and Balarāma to Rohiṇī. Or they wear to hear Kṛṣṇa speak with great sweetness.

 

Text 35

vṛndāvanaṁ sampraviśya sarva-kāla-sukhāvaham

tatra cakrur vrajāvāsaṁ śakaṭair ardha-candravat

Translation

Entering Vṛndāvana, where it is always pleasing to live in all seasons, they made a temporary place to inhabit by placing their bullock carts around them in the shape of a half moon.

 

They happily entered Vṛndāvana after crossing the Yamunā. It was the beginning of summer. During the height of summer they played in the forest there happily. The playing in Vṛndāvana during the summer was described previously. Because at that time the river would be easy to cross, it is not mentioned. The crossing was at a high place beyond Kāliya-hrada. The forest carried completely the happiness of all seasons. Since there was no extremes of hot and cold, there was no need of houses.

 

They made a place for the cows to stay (vrajāvasam). Or they made a place for all the people of Vraja to live. Because they rested on the bank of the Yamunā and the bank was straight, they made a half circle on the bank for staying. Or because the river curved, they settled along the bank in that shape. Or it took that shape to place all the goods behind and the cows in front with broad areas for doors so the cows could leave easily.

 

samāvaṣitaḥ sarvo vrajo vṛndāvane tataḥ

 

śakaṭī-vāta-paryantaś candrārdhākara-saṁsthitiḥ

 

All of the people of Vraja then went to live in Vṛndāvana. They lived in a semi-circle made of an enclosure of carts. Viṣṇu Purāṇa 5.6.31

 

Niveśaṁ vipulaṁ cakre gavāṁ caiva hitāya ca

 

Śakaṭāvartta-paryantaṁ candrāṛdhākāra-saṁsthitam

 

They made a wide area for the cows’ benefit, surrounded by carts, in a half-moon shape. Hari-vaṁśa

 

On that day they used carts. Later they made places for themselves and the cows by surrounding the place with thorny branches and creepers.

 

kaṇṭakībhiḥ pravṛddhābhis taṭhā kaṇṭakibhir drumaiḥ

 

nikhātoccritaśākhābhir abhiguptam samantataḥ

 

The fence was covered completely with thorny creepers, thorny trees, long branches fixed in the earth. Hari-vaṁśa

 

Madhye yojana-vistāraṁ tāvad dviguṇam āyatam

 

In the middle it was a yojana wide, and twice as long. Viṣṇu Purāṇa

 

Vrajasyottaratas tasya kroṣa-mātre nirāmaye

 

Kalīya-hrada was north of Vraja by a full kroṣa.

 

Thus Vraja was south of Kāliya-hrada by a krosa and was one yojana in length. This was Nanda’s main residence, beside Nandīśvara hill. Though the Yamunā was far away, for people living there at that time it was easy to go there. It seemed quite close. Later this will be explained.

 

Sometimes the cows lived at Nandīśvara and sometimes before that place, since the grass was abundant there. The cowherds went to various places to milk the cows. This is understood by logic, local knowledge and practicality. Vraja means to go here and there at various times.

 

Text 36

vṛndāvanaṁ govardhanaṁ yamunā-pulināni ca

vīkṣyāsīd uttamā prītī rāma-mādhavayor nṛpa

Translation