Gopalacampu 1.5

Now begins the fifth chapter:

Ascertaining the Slaying of Pūtanā

[1] Then, on the following day, as the assembly shone in that manner, the auspicious Madhukaṇṭha, who aroused longing in everyone by the sound of his voice, spoke: "O Snigdhakaṇṭha, listen:

[2] Now, at that very blameless twilight, a messenger, keeping himself disguised, arrived from the presence of glorious Vasudeva—the embodiment of all gods—at the abode extending to the lotus-like footstool of the glorious king of Vraja. Recognized by the illustrious king as a precious long-standing servant of his, greeted with inquiries after well-being, and offering his respects, he said: 'While that utterly cruel Kaṃsa is alive to devour everything like a demon, what unchecked well-being can there be? And that can be inferred from my appearance alone. Since our crossing by boat is impossible, and no setting out can happen when the sun is up, I swam across with my arms alone, crossed the Yamunā, and have arrived at twilight with wet clothes.'"

[3] But the king of Vraja smiled wryly and said: "If there is anything specific, tell me."

[4] The messenger said: "What is the use of elaborate talk? At present, not living at all would be an elixir for us, whereby we would not see our lord subjected to such a man."

[5] The king of Vraja said: "Has any particular event happened concerning him just now?"

[6] The messenger said: "Indeed! That is why I, devoted to his feet, have been dispatched by him."

[7] The king of Vraja said: "What was that?"

[8] The messenger said: "In the middle of the night just ended, a daughter was born to the glorious Queen Devakī right in that prison of my glorious master."

[9] The king of Vraja said: "And then, what happened?"

[10] The messenger said: "Then, though carefully hidden, that newborn infant's crying, even though unseen by their eyes, was noticed by the guards, and reported to the wicked, evil-minded ruler sleeping inside the inner apartments with remorse. And he, ever since the day of Queen Devakī's marriage, has remained constantly anxious and awake, deeply terrified of the voice from the celestial denizens. Then, merely upon hearing the words spoken to him, his whole mind became frantic; with disheveled hair, terrible, bearing a sword, his steps stumbling, that evil-minded lord of the Bhojas rushed to the lying-in chamber."

[11] The king of Vraja spoke with fear: "And then, what happened?"

[12] The messenger said: "And then, like a relentless seizing planet, pitiless, suddenly rushing violently to the lying-in bed, that shameless man snatched the child from the lap of the queen who had given birth and was filled with grief; and with his mind distracted, right there he instantly dashed her against a stone, so that he himself was cast back in every way."

[13] Then the king of Vraja said tearfully: "Ah! Why has such an unspeakable tale, smeared with wicked letters, been related to us? Be that as it may, this misfortune must not be mentioned in my residence even today. For glorious Rohiṇī, Queen Devakī’s friend who is sorrowful over her distress and separated from her, will faint!"

[14] The messenger said: "My lord, listen without agitation to the marvelous thing that followed."

[15] The king of Vraja said, as if with joy: "O long-lived one, tell the truth!"

[16] The messenger said: "Though hurled from the hand of that unjust lord of the Bhojas, that maiden did not strike the stone; on the contrary, placing her foot upon his head and flying upward in the sky, she smilingly displayed another, divine form."

[17] The king of Vraja said: "Of what kind?"

[18] The messenger said:
"'With her dark flanks encircled by eight hands, / equipped with weapons such as the discus, riding a lion and a bird, / her spreading glory praised by the gods and others, / she was seen all around by all whose faces were turned upward.' ||1|| Thus she was."

[19] The king of Vraja said with amazement: "What are you saying?"

[20] The messenger said: "My lord, there is nothing contrary here; grasp this further auspicious point. She spoke clearly, as if piercingly:

'O wicked Kaṃsa! Why did you vainly slay me? / Your previous enemy has been born in some place. / Since he will surely bring about your death, / do not desire anywhere to strike any other infant!'" ||2

[21] The king of Vraja said with an astonished smile: "Surely Bhadrakālī was adopted as a daughter through the channel of glorious Vasudeva's devotion! She spoke this well, since until today he, unstable though he is, was never deterred even by anyone's words!"

[22] The messenger said: "O noble king, consider this wonder further! Instructed by the goddess, that enemy masquerading as a brother thought that even the celestial voice that had marked out the eighth pregnancy of his sister as disastrous was contrived by the gods who hated him. Calling the two of them from prison again and again, as if deeply remorseful and desiring to expiate the sin of killing their six sons, he went as far as grasping their feet and released them from their shackles."

[23] The king of Vraja said: "And then, what happened?"

The messenger said: "And then my glorious mistress, solely due to the fault of her own simplicity, turned away from anger toward him even though he had murdered her sons. My glorious master, however, reflected: 'Previously he ground dry grain, but now he is grinding us with ghee.' Thus, although he perceived the extremes of his crookedness, on account of the strength of his own noble character he maintained only simplicity in this matter. Permitted by that evil-minded one, a hero only against his own father, the son of Śūra returned to his home with his lawful wife, yet he found neither trust nor comfort. For:
Kaṃsa, begotten of another caste, constantly torments those who take refuge in him; / and he greatly torments his mother, as a stone pestle torments the stone slab."

The king of Vraja said with a smile: "After that, beginning the next morning, what deed did that boorish fellow commit?"

The messenger said: "A deed born of his own nature. For in the morning that wicked man engaged in another villainous act."

The king of Vraja said: "Alas, tell me, what was that?"

The messenger said: "In the morning, having disgraced his own family, that leader of the wicked summoned his dear demons and made them hear the event of the night. And those breaker of bounds, like comets [gathering around] the Rāhu-like one, assembled and held a council that rumbled like the roar of a pack of tigers. In short, from a conclusion of roars about conquering Mahendra and the others, this alone became their purpose: through the persecution of the all-pervading Viṣṇu's followers—gods, animals, brāhmaṇas, cows, and the like—his own persecution was celebrated; and similarly, in keeping with that, merciless crushing of infants younger and older than ten days was resolved upon. Relying entirely on that wicked power, he was thoroughly engaged therein; and by that means, he then bestowed much."

Having understood these angry words, the king of Vraja, enraged and then terrified, said: "Did my glorious brother give me any instruction that causes no distress?"

The messenger said: "Indeed! Namely: 'Quickly going to this demon in the disguise of a king, tribute must be presented, and you must meet with me.' Moreover, he sent this message: 'Near the time of the birth of your son, we are exceedingly eager to be united by his auspicious ceremonies; and the livelihood of that special child, who is indistinguishable from your own son, must be provided for.'"

Then, having grasped and considered this, after providing him with food and other hospitalities, he summoned his elder and younger brothers and, in their presence, had him eagerly repeat that matter once again.

Then Upananda said: "Rightly did Ānakadundubhi advise. At present, sealing the mouth of that royal serpent only with tax/a hand is truly proper."

Then the master of Vraja took that message to heart, and when morning had almost arrived, he instructed the messenger: "Gentle sir, proceed ahead in haste, and proclaim from your own auspicious mouth the full auspicious details concerning that child, as well as the other tidings of rising joy he desires. But we, by our brother's order, having collected the tax for the king and gathered presents from all around, will surely arrive in five days."
When the messenger had thus departed, on the next day, when the mother who had given birth completed her purificatory bath, when that day filled with all auspiciousness arrived, and an immense festival was celebrated, the cowherd king looked upon the newborn infant, repeatedly brought into the inner apartment with due decorum before a host of virtuous, venerable people together with the family priest. For:
On that most sacred day, by the nectar of the first sight of the child of Vraja's king, / a sacrifice was established so that merely from the fragrance of hearing of him those people became able; / though their bodies were extremely delicate from prosperity possessed since birth, they themselves bore gifts of love / that grew heavy, and they experienced endless perspiration, horripilation, and tears.
By the glorious cowherd king only the foremost inhabitants of Vraja were invited / to behold his newborn son, yet everyone came there; / when an expanse of lotuses is pervaded by the fame of its unfolding mass of blossoms, / does it summon the swarms of bees on its own?

Although they did not attain satiety by gazing again and again / upon the marvelous infant on the lap of elderly Upananda's wife in front of Yaśodā and the others, / within the spacious house hung with woolen cloths all around the door, / yet they did not stay long, to make room for the people behind them; for good conduct consists in observing limits.

"It is my command to the wife of Upananda who has the infant shining on her lap, / that you should not constantly stand up out of respect upon seeing people like me!" / Having said this, the chief priest, trembling with an abundance of joy, / with unbroken grains of rice in his hands and tears in his eyes, uttered the auspicious Vedic verses.

Those who were coming from their homes and met them coming toward them, asking about the child's excellence, / were answered by some whose hearts were overjoyed at seeing that child: / "That beauty can be comprehended by sight, but not by a series of another's words"; / but out of joy their throats were choked in reply, and by others it could not even be heard.
Whatever adorned garments were to be worn month by month / by his son until youth, / all that was given to him after such calculation / by his father as an inexhaustible treasury.

The people who were to behold Nanda's son approached the house, finding beauty / that was both artificial and natural; / wherein the former was the marvelous variety of garments and ornaments, / and the unprecedented was the wonderful beauty of his eyes and limbs.

Even when these subjects of Vraja had returned to their own homes, / having beheld Nanda's son who charms the mind, / alas, they still felt for several days / that he was present before their very eyes. ||11

[35] Then, intending to embark on his journey as a traveler to Mathurā, the king of the glorious Gokula clan appointed his elder brother and others as his representatives in various duties. As he departed, he thought within himself: "Alas, although my mind bears an equal bond of affection in kinship toward friend and foe alike, it is forcibly and vehemently drawn toward that newborn child, by whom even my drinking of life's hope desires no limit. Now I am journeying near that wicked man [Kaṃsa], and I cannot foresee what will happen. Therefore, to dispel my agitation, I shall go to the abode of the Yadus only after gazing and gazing upon that child."

[36] Then, at the time of departure:
Placing the child in his lap, he looked again and again upon his face; / he could not have enough of the fragrance from his forehead, and repeatedly kissed his cheeks. / The lord of Vraja embraced his body most ardently, yet reached no satiety then— / a satiety which he took as provisions for the journey upon setting out for Mathurā. ||12

"My dear child Śyāma, this father of yours, wishing to go to the king's city, / begs your permission; therefore grant it!"—thus prompted by the nurse, / through the power of his wondrous, matchless infant mood, a smile was borne by him; / and with an elevated mind, the glorious lord of the cowherds departed. ||13

Constantly remembering that face anointed with a sweet smile, / openly concealing the abode of love, / while the cowherds engaged in manifold chattering with joy, / Nanda became almost like one who delights only in the self. ||14

[37] Then, having reached Mathurā, he immediately handed over the tax to the tax collectors, and through them propitiated the king from afar so that he granted permission. He then only approached the unyoking of the train of carts, and did not go to the abode of glorious Vasudeva, so as to manifest to Kaṃsa his lack of partisan attachment to him.

[38] Snigdhakaṇṭha said: "Even though [Kaṃsa] was distinguished by hatred toward the virtuous, had incurred the sin of malice against newborn children, and was bound by an obstinate resolve to search for wealth through greed for others' riches, how was it that he acted straightforwardly toward this [Nanda], who was attached to the teachings of the Vedas, and who had astonished the entire world by the marvelous sight of his son and the festival of his son's birth, possessing an expanse of wealth that was famous throughout the world?"

[39] Madhukaṇṭha said: "It was already stated before that because of his uprightness, which brings all-fitting renown, who indeed would not be bound by the virtues of the glorious moon of the lords of Vraja, as if by cords?"

[40] Snigdhakaṇṭha said: "And then, what next?"

[41] Madhukaṇṭha said: "Then, while the protector of Vraja was formulating a plan for meeting that brother in private, the eminent son of Śūra [Vasudeva], having calculated the opportune moment, personally arrived, accompanied only by a few particular servants.

[42] Then the glorious sovereign of Vraja, whose place had been reached by him, being suddenly filled with majesty, rose up in greeting. Committed to propriety and advancing toward him, full of affection, he embraced his younger brother, and was embraced by him. Neither bowed to the other, for seniority belonged to one by birth, and to the other by caste. And not only this served as the reason, but also their mutual excess of affection, because of which nothing else could be kept in mind.

[43] And this very point was clarified with an analogy by the glorious Bādarāyaṇi: 'Like a body unto the life-breath that has arrived' [BhP 10.5.21]. Here, the excessive attachment shown was indeed that of our master, the lord of the cowherd station, who occupied the position of the body; for the life-breath may indeed move to another body, but the body cannot exist at all without it. And that crest-jewel of the clever [Vasudeva], having arrived at his encampment out of his own deep affection, was honored by him like a guest and won over by his conduct. With his mind now fixed on his own two newborn sons, he said this:

"By good fortune, brother, though advanced in age, now childless, / and having turned away from hope for offspring, offspring has been born to you!" || [BhP 10.5.23]

[44] But this lord of Vraja, whose body was composed of an abundance of affection free from any decrease or increase caused by external conditions, and whose voice was deep like an ocean of milk, grieved for the lineages of that universally praised man that had been destroyed by Kaṃsa. Fortifying patience with the relish of the doctrine of karma, he brought satisfaction filled with the nectar of truthful, pleasant words, bringing well-being both to himself and to him.

[45] Then the glorious Ānakadundubhi, recognizing that [Nanda] had accomplished his business and contemplating an impending calamity, permitted him to return to his own home. And the king of Vraja had indeed already departed in mind with his heart; now he directed his body toward home.

[46] Now let the events of Vraja be pursued. Just as was arranged in the previous counsel of the demons, the female bird-demon [Pūtanā]—slaying infants of up to ten days old from country to country like a falcon slaying herons, obedient to Kaṃsa, the daughter of Virocana's son [Bali]—came in this night near the region of Vraja. She indeed was one who bore a terrifying form: her head was bare with unkempt masses of matted hair; her frightful mouth was covered with enormous fangs that had bitten millions of infants; the patience of the inhabitants of the universe was shattered by the fearsome serpents of the hairs on the path situated within her eye-sockets; the steadfastness of living beings was restrained as the surrounding regions were scorched by the irresistible power of the fierce flames of poison under the guise of milk emitted from the pair of breasts hanging from her chest between her two wings; in short, she whose limbs were an adversary to every living being was making children into crushed rice flakes, as it were.

[47] Then, out of fear of the archers skilled in the divine arrows who guarded the king of Vraja, she abandoned her dreadful natural form and, like an illusionist, assumed an enchanting alternate guise. Thinking, 'Surely this goddess of fortune, descending upon the earth and seeking her own particular shelter, will take refuge in none other than the newly born son of the king of Vraja, who is endowed with every auspicious mark,' the guards, whose hearts were captivated, did not bar her new form, nor did the female guards take heed, failing to recognize Pūtanā's intention. She, a partisan siding with Kaṃsa, was unable to abide near the hearing and chanting of the Lord of the Sātvatas; killing the infants of those averse to him, she was regarded solely as his ally. Even so, in order to accomplish a special wonder, Yogamāyā, arriving in union, brought about her coming to glorious Vraja; because of this, fixing her eyes nowhere else and transcending everything, she looked upon that very child residing in the mansion of glorious Nanda. Just as a moth might perceive in the darkness a cluster of coals resembling sparks resting in a brazier, she, owing to the illusion wrought by Yogamāyā presenting him as an ordinary boy, did not properly perceive him, just as one might mistake a blazing ember for a cluster of bright guñjā berries.

[48] But this glorious son of Nanda, praised from his very birth for being full of the treasures of all knowledge and other virtues, served by Yogamāyā that was full of his father's auspicious contemplation, was absorbed in the bliss of childhood pastimes subservient to the affection of his own people. Therefore, ignoring [his powers] therein, he remained distinct from any peerless manifestation of them; yet, finding an opportunity now and then, she [Yogamāyā] resolved upon her service and appeared there. Then, sensing her inner distorted form, he closed his eyes, which delighted in what is naturally auspicious.

[49] Thereupon, suddenly imagining that he could be overpowered and becoming devoid of fear, she took him onto her lap without hesitation, like a female snake creeping toward a mongoose under the impression that it was a mouse.

[50] Snigdhakaṇṭha said: "O elder brother, why did his two mothers not prevent this unknown woman, nor question her?"

[51] Madhukaṇṭha said: "The cause named Yogamāyā was already mentioned earlier, and another method was also employed by her in this matter. Namely, bearing a form comparable to a water-pot made of imitation gold containing a she-serpent with limbs hidden inside, and shedding streaming rivers of tears all around while carrying ceaseless currents of breast-milk, she bewitched them through a body that simulated maternal affection.

[52] Moreover, she spoke this with a faltering voice: 'Ah, Yaśodā, you too are cruel due to your stubbornness, and Rohiṇī all the more so, with her heart set on her own son, hostile [to this one]; for, having laid such a delicate boy right on the floor of the bed without any worry, you both stand by without paying much attention, rather than [holding him] to your heart. Even mere vital breaths are to be protected at the heart, what to say of this son who is dearer than life? Therefore fie on you human women, harsher-minded even than demonesses! But I, the presiding goddess of fortune, having heard of the son born of you endowed with marks unmatched in the world, came that very instant and made my gaze joyful like the spring makes the mādhavī creeper. And my two breasts, which bestow all good fortune, constantly drip nectar; drinking which, he will undoubtedly attain a perfected body. Therefore, I shall become his nurse, the bestower of all happiness!'

[53] Snigdhakaṇṭha said: "What happened after she took him?"

[54] Madhukaṇṭha said: "So, under this pretext, that poisonous woman took him, and without delay placed the lotus of his face directly upon her nipple."

[55] Snigdhakaṇṭha said with fear: "Then? Then?"

[56] Madhukaṇṭha said with a smile: "Then, seeing her extreme wickedness in the presence of his own mother, by the mass of fiery wrath arisen [within him] that drank her life-breaths, drying up the defect of her breast-milk, and by the natural effect of his own touch manifesting the joy of a semblance of maternal feeling, infusing her breast-milk with nectar like imbuing her body with exquisite fragrance, he sucked her breast.

Kṛṣṇa's drinking of Pūtanā's breast-milk shines forth in this way,
just like the drawing up of the Karmanāśā's waters by the current of the Gaṅgā. ||1.5.15||"

[57] But that demoness-bird, crying loudly 'Release me! Release me!', exhibiting pain that shattered her core and giving up her life-breaths, by force of habit threw him upon her chest, flew outside of Vraja with a flap of her wings, and died. Where she [fell], she was thought to be a thunderbolt, and there she returned to her natural form.

When that female bird suddenly flew up,
holding to her chest that clinging boy,
the life-breaths of the two mothers flew up just as swiftly,
as though from their burst heart-lotuses. ||1.5.16

If, when that child was carried away by Pūtanā,
the life-breaths of the two mothers had not swooned,
would they then have been able
to endure that dreadful family [of terrors]? Surely not. ||1.5.17

Suspecting the directions to be shattered by her screeching, the world to be shaken by the wind of her wings, the earth to collapse from her falling upon it, and the mountain ranges to be dislodged by the scattering of her corpse-like form, the host of gods arrived, and having determined their unusual nature, they marveled for some time over the condition of Bakī. ||1.5.18

[58] And then, recognizing Pūtanā,
seeing him clinging to her chest,
smiling, holding her large nipple,
the gods, whose minds knew the array of his powers,
laughed aloud on every side. ||1.5.19

And they said:
"That she, possessing a body like a mountain, met destruction here / upon reaching this child of exceedingly small form— / this is indeed not very wondrous; see it directly: / he is the moon whose limbs are nectar; she is Pūtanā whose limbs are poison. ||20
And likewise:
"Poison is adverse to another, but to poison, nectar is poison; / let this very truth be seen in the clash between Pūtanā and Kṛṣṇa." ||21

Or rather:
"Bestowing prosperity upon the blue lotus through the ripening of ever-new rasa,
Constantly causing grief to the terrestrial and aquatic lotuses,
Eternally a vessel of delight for the bands of night-stalkers,
Pūtanā, a semblance of night, met her dissolution before Hari."

However, by the dexterous manners of his own pastimes, he seemed to indicate this:
"For a suckling babe, the breast alone is sustenance;
You yourself placed it in my mouth.
And if she dies when it is sucked by me,
What then is my fault? Tell me yourself!"

Snigdhakaṇṭha said: "Alas, what boundary remained for the fortitude of the queen of Vraja and the other distressed ladies? Or what reassurance did their attendants offer?"

Madhukaṇṭha said: "Then, indeed, when a great uproar arose in Vraja, the old, middle-aged, and young women rushed out one over the other, leaving the queen of Vraja and Rohiṇī behind in the house; thereupon some women, guided by providence and dispelling their fear upon seeing Pūtanā fallen like an army on a vast mountain, walked near, climbed onto her fallen arm thrown down by fate, immediately seized the child Gopāla who, out of childish nature, was playing as if fearless of anything, and, with speed born of agitation, ran home leaving everything behind.

And then, having arrived at the inner palace in a celebration along with an innumerable crowd of people who, having seen him, were immersed in bliss, followed close behind, and were leaping in great commotion, the women, seeing the two mothers motionless, became completely bewildered as to what should be done.

Then, after a few moments had passed in that state and every other course of effort proved futile, a certain clever woman placed the boy himself upon the laps of those two faint-hearted mothers. When the boy was placed there, their life-breaths were saved by him as if by nectar, yet as they beheld the boy, they fell into another faint. Thereupon, through the repeated infusion of consciousness by such means, they returned to their senses, just like parched ground scorched by summer heat revived by frequent showers of water.

Then, looking at the child, they became exceedingly agitated before him, with streams of tears acting as if prisons confining their sight and speech. Then, through that tender boy, who was turned toward their breasts by the other women, they gradually regained their composure. And then:
Embraced, his face kissed at every glance, the crown of his head sniffed, bathed with ocular tears,
Placed on the ground before friends, and having evil spirits warded off by [the mother] herself,
Verily, verily, and not otherwise, he was thus clearly examined and distinguished by both mothers;
Yet even so, the crusher of Bakī was not seen by them with their fears removed.

Then the queen of Vraja said with amazement: 'Alas! Look after that second child!' Having said this, and understanding that she herself was about to run, the venerable Rohiṇī restrained her, and entering another chamber with many women, saw him safe and sound, arranged for his protection through her companions, and joined and consoled the wife of the great lord of Vraja, who was longing for his arrival.

As for the slayer of Pūtanā:
Having performed his bath with cow urine and other substances,
The mothers lovingly executed a protective mantra rite for him;
Having heard of their profound knowledge of scripture therein,
Even all learned scholars are exceedingly astonished.

Then the venerable queen of Vraja, having witnessed such a great portent, spoke tearfully with choked emotion to all the older women:
'We two had no such intense desire
That a son should be born; but he was born from your desire.
Ah, he has been returned to us by you,
Just as [he was given] to you by us.'

Saying this, while making the boy bow around their feet, she shed tears.

And they, abandoning composure and reverently taking the boy, said:
'Whatever collection of religious merits belongs to us,
Or whatever has arisen in the lineage of our parents,
Ah, by that, O Yaśodā, may this son of yours
Remain in boundless auspicious bliss!'

Saying this with tears, they performed the waving of protection over him.
Gathered to console her, they remained right there, gladdened. And there, the two mothers and the other women recounted to one another the evil deed done by Pūtanā, each as she had seen it. For:
The two mothers related how she came, what she spoke,
And what she did, being overwhelmed by her;
The other women recounted with choked emotion how they themselves went
And in what manner they beheld [him].

Now the glorious king of Vraja and the others, catching sight of something from afar, began talking amongst themselves with varied conjectures. Thus: "Its exceedingly terrible form is indistinguishable from the multitude of crows and other carrion birds flying up [from it] in boundless numbers; reduced to ashes by the scorching sun, it is as if mocked by its long series of rude, massive joints; it has been pointed out as a region suddenly decorated with dense, scattered patches of forest; appearing to touch the earth due to its vast distance, this is suspected to be a mass of rainclouds—surely this is some calamity indicated by the glorious Vasudeva!"—so they thought. Then they conjectured: "Having acquired wings and causing a catastrophe, this is an immense mountain of some kind that flew up and fell!"
From the mouths of the crowd approaching them—whose sounds of dispute arose out of fear, laughter, and curiosity among the folk produced by various notions about the direct sight of a demon's form, and who in an instant concluded that Vraja had been destroyed upon not noticing the giant palm trees now crushed by the demon—they learned the cause of the cessation of their diverse anxieties and understood the pain [she had caused]. Their hearts wholly terrified by the hideous monstrosity becoming visible as they drew near, they perceived the corpse of Pūtanā fallen outside Vraja.