The Meeting of Nanda Maharaja and Vasudeva
As described in this chapter, Nanda Maharaja very gorgeously performed the birth ceremony for his newborn child. Then he went to Kamsa to pay taxes due and met his intimate friend Vasudeva.
There was great jubilation all over Vrndavana due to Krsna's birth. Everyone was overwhelmed with joy. Therefore the King of Vraja, Maharaja Nanda, wanted to perform the birth ceremony for his child, and this he did. During this great festival, Nanda Maharaja gave in charity to all present whatever they desired. After the festival, Nanda Maharaja put the cowherd men in charge of protecting Gokula, and then he went to Mathura to pay official taxes to Kamsa. In Mathura, Nanda Maharaja met Vasudeva. Nanda Maharaja and Vasudeva were brothers, and Vasudeva praised Nanda Maharaja's good fortune because he knew that Krsna had accepted Nanda Maharaja as His father. When Vasudeva inquired from Nanda Maharaja about the welfare of the child, Nanda Maharaja informed him all about Vrndavana, and Vasudeva was very much satisfied by this, although he expressed his grief because Devaki's many children had been killed by Kamsa. Nanda Maharaja consoled Vasudeva by saying that everything happens according to destiny and that one who knows this is not aggrieved. Expecting many disturbances in Gokula, Vasudeva then advised Nanda Maharaja not to wait in Mathura, but to return to Vrndavana as soon as possible. Thus Nanda Maharaja took leave of Vasudeva and returned to Vrndavana with the other cowherd men on their bullock carts.
nandas tv atmaja utpanne
ahuya vipran veda-jnan
snatah sucir alankrtah
karayam asa vidhivat
sri-sukah uvaca--Sri Sukadeva Gosvami said; nandah--Maharaja Nanda; tu--indeed; atmaje--his son; utpanne--having been born; jata--overwhelmed; ahladah--in great jubilation; maha-manah--who was great minded; ahuya--invited; vipran--the brahmanas; veda-jnan--who were fully conversant in Vedic knowledge; snatah--taking a full bath; sucih--purifying himself; alankrtah--being dressed very nicely with ornaments and fresh garments; vacayitva--after causing to be recited; svasti-ayanam--Vedic mantras (by the brahmanas); jata-karma--the festival for the birth of the child; atmajasya--of his own son; vai--indeed; karayam asa--caused to be performed; vidhi-vat--according to the Vedic regulations; pitr-deva-arcanam--the worship of the forefathers and the demigods; tatha--as well as.
Sukadeva Gosvami said: Nanda Maharaja was naturally very magnanimous, and when Lord Sri Krsna appeared as his son, he was overwhelmed by jubilation. Therefore, after bathing and purifying himself and dressing himself properly, he invited brahmanas who knew how to recite Vedic mantras. After having these qualified brahmanas 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.
Srila Visvanatha Cakravarti Thakura 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 Krsna appeared as the son of Devaki, Devaki and Vasudeva did not enjoy the jata-karma, the festival of the birth ceremony. Instead, this ceremony was enjoyed by Nanda Maharaja, as stated here (nandas tv atmaja utpanne jatahlado maha-manah). When Nanda Maharaja met Vasudeva, Vasudeva could not disclose, "Your son Krsna is actually my son. You are His father in a different way, spiritually." Because of fear of Kamsa, Vasudeva could not observe the festival for Krsna's birth, Nanda Maharaja, however, took full advantage of this opportunity.
The jata-karma ceremony can take place when the umbilical cord, connecting the child and the placenta, is cut. However, since Krsna was brought by Vasudeva to the house of Nanda Maharaja, where was the chance for this to happen? In this regard, Visvanatha Cakravarti Thakura desires to prove with evidence from many sastras that Krsna actually took birth as the son of Yasoda before the birth of Yogamaya, 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. Krsna appeared as Varahadeva from the nostril of Brahma, and therefore Brahma is described as the father of Varahadeva. Also significant are the words karayam asa vidhivat. Being overwhelmed with jubilation over the birth of his son, Nanda Maharaja did not see whether the cord was cut or not. Thus he performed the ceremony very gorgeously. According to the opinion of some authorities, Krsna was actually born as the son of Yasoda. In any case, without regard for material understandings, we can accept that Nanda Maharaja's celebration for the ceremony of Krsna's birth was proper. This ceremony is therefore well known everywhere as Nandotsava.
dhenunam niyute pradad
tiladrin sapta ratnaugha-
dhenunam--of milk-giving cows; niyute--two million; pradat--gave in charity; viprebhyah--unto the brahmanas; samalankrte--completely decorated; tila-adrin--hills of grain; sapta--seven; ratna-ogha-sata-kaumbha-ambara-avrtan--covered with jewels and cloth embroidered with gold.
Nanda Maharaja gave two million cows, completely decorated with cloth and jewels, in charity to the brahmanas. He also gave them seven hills of grain, covered with jewels and with cloth decorated with golden embroidery.
sudhyanti danaih santustya
kalena--by due course of time (the land and other material things become purified); snana-saucabhyam--by bathing (the body becomes purified) and by cleansing (unclean things become purified); samskaraih--by purificatory processes (birth becomes purified); tapasa--by austerity (the senses become purified); ijyaya--by worship (the brahmanas become purified); sudhyanti--become purified; danaih--by charity (wealth becomes purified); santustya--by satisfaction (the mind becomes purified); dravyani--all material possessions, such as cows, land and gold; atma--the soul (becomes purified); atma-vidyaya--by self-realization.
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 brahmanas, material possessions are purified. By satisfaction, the mind is purified; and by self-realization, or Krsna consciousness, the soul is purified.
These are sastric 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 Maharaja, people knew know to purify things, and thus they enjoyed even material life without contamination.
gayakas ca jagur nedur
bheryo dundubhayo muhuh
saumangalya-girah--whose chanting of mantras and hymns purified the environment by their vibration; viprah--the brahmanas; suta--experts in reciting all the histories; magadha--experts in reciting the histories of special royal families; vandinah--general professional reciters; gayakah--singers; ca--as well as; jaguh--chanted; neduh--vibrated; bheryah--a kind of musical instrument; dundubhayah--a kind of musical instrument; muhuh--constantly.
The brahmanas recited auspicious Vedic hymns, which purified the environment by their vibration. The experts in reciting old histories like the Puranas, the experts in reciting the histories of royal families, and general reciters all chanted, while singers sang and many kinds of musical instruments, like bheris and dundubhis, played in accompaniment.
vrajah--the land occupied by Nanda Maharaja; sammrsta--very nicely cleaned; samsikta--very nicely washed; dvara--all the doors or entrances; ajira--courtyards; grha-antarah--everything within the house; citra--variegated; dhvaja--of festoons; pataka--of flags; srak--of flower garlands; caila--of pieces of cloth; pallava--of the leaves of mango trees; toranaih--(decorated) by gates in different places.
Vrajapura, the residence of Nanda Maharaja, 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.
gavo vrsa vatsatara
gavah--the cows; vrsah--the bulls; vatsatarah--the calves; haridra--with a mixture of turmeric; taila--and oil; rusitah--their entire bodies smeared; vicitra--decorated varieties of; dhatu--colored minerals; barha-srak--peacock-feather garlands; vastra--cloths; kancana--golden ornaments; malinah--being decorated with garlands.
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.
The Supreme Personality of Godhead has instructed in Bhagavad-gita (18.44), krsi-go-raksya-vanijyam vaisya-karma-svabhavajam: "Farming, cow protection and trade are the qualities of work for the vaisyas." Nanda Maharaja belonged to the vaisya 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 Bhagavatam, during Maharaja Yudhisthira'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, Bharata-varsa, how much people are suffering by giving up the Vedic way of life and not understanding the teachings of Bhagavad-gita.
gopah samayayu rajan
maha-arha--extremely valuable; vastra-abharana--with garments and ornaments; kancuka--by a particular type of garment used in Vrndavana; usnisa--with turbans; bhusitah--being nicely dressed; gopah--all the cowherd men; samayayuh--came there; rajan--O King (Maharaja Pariksit); nana--various; upayana--presentations; panayah--holding in their hands.
O King Pariksit, 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 Maharaja.
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!
gopyas cakarnya mudita
atmanam bhusayam cakrur
gopyah--the feminine community, the wives of the cowherd men; ca--also; akarnya--after hearing; muditah--became very glad; yasodayah--of mother Yasoda; suta-udbhavam--the birth of a male child; atmanam--personally; bhusayam cakruh--dressed very nicely to attend the festival; vastra-akalpa-anjana-adibhih--with proper dress, ornaments, black ointment, and so on.
The gopi wives of the cowherd men were very pleased to hear that mother Yasoda 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.
balibhis tvaritam jagmuh
nava-kunkuma-kinjalka--with saffron and newly grown kunkuma flower; mukha-pankaja-bhutayah--exhibiting an extraordinary beauty in their lotuslike faces; balibhih--with presentations in their hands; tvaritam--very quickly; jagmuh--went (to the house of mother Yasoda); prthu-sronyah--bearing full hips, fulfilling womanly beauty; calat-kucah--their developed breasts were moving.
Their lotuslike faces extraordinarily beautiful, being decorated with saffron and newly grown kunkuma, the wives of the cowherd men hurried to the house of mother Yasoda with presentations in their hands. Because of natural beauty, the wives had full hips and full breasts, which moved as they hurried along.
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 balibhih 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 tvaritam jagmuh indicate how happy the village women were to understand that mother Yasoda had given birth to a wonderful child known as Krsna.
citrambarah pathi sikha-cyuta-malya-varsah
nandalayam sa-valaya vrajatir virejur
gopyah--the gopis; su-mrsta--very dazzling; mani--made of jewels; kundala--wearing earrings; niska-kanthyah--and having little keys and lockets hanging from their necks; citra-ambarah--dressed with varieties of colored embroidery; pathi--on their way to Yasodamayi's house; sikha-cyuta--fell from their hair; malya-varsah--a shower of flower garlands; nanda-alayam--to the house of Maharaja Nanda; sa-valayah--with bangles on their hands; vrajatih--while going (in that costume); virejuh--they looked very, very beautiful; vyalola--moving; kundala--with earrings; payodhara--with breasts; hara--with flower garlands; sobhah--who appeared so beautiful.
In the ears of the gopis 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 Maharaja Nanda, the gopis, their earrings, breasts and garlands moving, were brilliantly beautiful.
The description of the gopis, who were going to the house of Maharaja Nanda to welcome Krsna, is especially significant. The gopis were not ordinary women, but expansions of Krsna's pleasure potency, as described in the Brahma-samhita (5.37,29):
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
laksavrtesu surabhir abhipalayantam
govindam adi-purusam tam aham bhajami
Krsna is always worshiped by the gopis wherever He goes. Therefore Krsna is so vividly described in Srimad-Bhagavatam. Sri Caitanya Mahaprabhu has also described Krsna in this way: ramya kacid upasana vrajavadhu-vargena ya kalpita. All these gopis were going to offer Krsna their presentations because the gopis are eternal associates of the Lord. Now the gopis were more jubilant because of the news of Krsna's appearance in Vrndavana.
ta asisah prayunjanas
ciram pahiti balake
sincantyo 'janam ujjaguh
tah--all the women, the wives and daughters of the cowherd men; asisah--blessings; prayunjanah--offering; ciram--for a long time; pahi--may You become the King of Vraja and maintain all its inhabitants; iti--thus; balake--unto the newborn child; haridra-curna--powder of turmeric; taila-adbhih--mixed with oil; sincantyah--sprinkling; ajanam--the Supreme Personality of Godhead, who is unborn; ujjaguh--offered prayers.
Offering blessings to the newborn child, Krsna, 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.
krsne visvesvare 'nante
nandasya vrajam agate
avadyanta--vibrated in celebration of Vasudeva's son; vicitrani--various; vaditrani--musical instruments; maha-utsave--in the great festival; krsne--when Lord Krsna; visva-isvare--the master of the entire cosmic manifestation; anante--unlimitedly; nandasya--of Maharaja Nanda; vrajam--at the pasturing place; agate--had so arrived.
Now that the all-pervading, unlimited Lord Krsna, the master of the cosmic manifestation, had arrived within the estate of Maharaja Nanda, various types of musical instruments resounded to celebrate the great festival.
The Lord says in Bhagavad-gita (4.7):
yada yada hi dharmasya
glanir bhavati bharata
tadatmanam srjamy 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 Krsna comes, once in a day of Brahma, He comes to the house of Nanda Maharaja in Vrndavana. Krsna is the master of all creation (sarva-loka-mahesvaram). Therefore, not only in the neighborhood of Nanda Maharaja's estate, but all over the universe--and in all the other universes--musical sounds celebrated the auspicious arrival of the Lord.
gopah parasparam hrsta
navanitais ca ciksipuh
gopah--the cowherd men; parasparam--on one another; hrstah--being so pleased; dadhi--with curd; ksira--with condensed milk; ghrta-ambubhih--with water mixed with butter; asincantah--sprinkling; vilimpantah--smearing; navanitaih ca--and with butter; ciksipuh--they threw on one another.
In gladness, the cowherd men enjoyed the great festival by splashing one another's bodies with a mixture of curd, condensed milk, butter and water. They threw butter on one another and smeared it on one another's bodies.
From this statement we can understand that five thousand years ago not only was there enough milk, butter and curd to eat, drink and cook with, but when there was a festival it would be thrown about without restriction. There was no limit to how extensively milk, butter, curd and other such products were used in human society. Everyone had an ample stock of milk, and by using it in many varied milk preparations, people would keep good health in natural ways and thus enjoy life in Krsna consciousness.
nando maha-manas tebhyo
ye 'nye vidyopajivinah
tais taih kamair adinatma
nandah--Maharaja Nanda; maha-manah--who among the cowherd men was the greatest of all upright persons; tebhyah--unto the cowherd men; vasah--clothing; alankara--ornaments; go-dhanam--and cows; suta-magadha-vandibhyah--unto the sutas (the professional reciters of the old histories), the magadhas (the professional reciters of the histories of royal dynasties) and the vandis (general singers of prayers); ye anye--as well as others; vidya-upajivinah--who were continuing their livelihood on the basis of educational qualifications; taih taih--with whatever; kamaih--improvements of desire; adina-atma--Maharaja Nanda, who was so magnanimous; yatha-ucitam--as was suitable; apujayat--worshiped them or satisfied them; visnoh aradhana-arthaya--for the purpose of satisfying Lord Visnu; sva-putrasya--of his own child; udayaya--for the improvement in all respects; ca--and.
The great-minded Maharaja Nanda gave clothing, ornaments and cows in charity to the cowherd men in order to please Lord Visnu, and thus he improved the condition of his own son in all respects. He distributed charity to the sutas, the magadhas, the vandis, and men of all other professions, according to their educational qualifications, and satisfied everyone's desires.
Although it has become fashionable to speak of daridra-narayana, the words visnor aradhanarthaya do not mean that all the people satisfied by Nanda Maharaja in this great ceremony were Visnus. They were not daridra, nor were they Narayana. Rather, they were devotees of Narayana, and by their educational qualifications they would satisfy Narayana. Therefore, satisfying them was an indirect way of satisfying Lord Visnu. Mad-bhakta-pujabhyadhika (Bhag. 11.19.21). The Lord says, "Worshiping My devotees is better than worshiping Me directly." The varnasrama system is entirely meant for visnu-aradhana, worship of Lord Visnu. Varnasramacaravata purusena parah puman. visnur aradhyate (Visnu Purana 3.8.9). The ultimate goal of life is to please Lord Visnu, the Supreme Lord. The uncivilized man or materialistic person, however, does not know this aim of life. Na te viduh svartha-gatim hi visnum (Bhag. 7.5.31). One's real self-interest lies in satisfying Lord Visnu. Not satisfying Lord Visnu but instead attempting to become happy through material adjustments (bahir-artha-maninah) is the wrong way for happiness. Because Visnu is the root of everything, if Visnu is pleased, everyone is pleased; in particular, one's children and family members become happy in all respects. Nanda Maharaja wanted to see his newborn child happy. That was his purpose. Therefore he wanted to satisfy Lord Visnu, and to satisfy Lord Visnu it was necessary to satisfy His devotees, such as the learned brahmanas, magadhas and sutas. Thus, in a roundabout way, ultimately it was Lord Visnu who was to be satisfied.
rohini ca maha-bhaga
rohini--Rohini, the mother of Baladeva; ca--also; maha-bhaga--the most fortunate mother of Baladeva (greatly fortunate because of having the opportunity to raise Krsna and Balarama together); nanda-gopa-abhinandita--being honored by Maharaja Nanda and mother Yasoda; vyacarat--was busy wandering here and there; divya--beautiful; vasa--with a dress; srak--with a garland; kantha-abharana--and with an ornament covering the neck; bhusita--decorated.
The most fortunate Rohini, the mother of Baladeva, was honored by Nanda Maharaja and Yasoda, and thus she also dressed gorgeously and decorated herself with a necklace, a garland and other ornaments. She was busy wandering here and there to receive the women who were guests at the festival.
Rohini, another wife of Vasudeva's, was also kept under the care of Nanda Maharaja with her son Baladeva. Because her husband was imprisoned by Kamsa, she was not very happy, but on the occasion of Krsna-janmastami, Nandotsava, when Nanda Maharaja gave dresses and ornaments to others, he also gave gorgeous garments and ornaments to Rohini so that she could take part in the festival. Thus she also was busy receiving the women who were guests. Because of her good fortune in being able to raise Krsna and Balarama together, she is described as maha-bhaga, greatly fortunate.
tata arabhya nandasya
ramakridam abhun nrpa
tatah arabhya--beginning from that time; nandasya--of Maharaja Nanda; vrajah--Vrajabhumi, the land for protecting and breeding cows; sarva-samrddhiman--became opulent with all kinds of riches; hareh nivasa--of the residence of the Supreme Personality of Godhead; atma-gunaih--by the transcendental qualities; rama-akridam--the place of pastimes for the goddess of fortune; abhut--became; nrpa--O King (Maharaja Pariksit).
O Maharaja Pariksit, the home of Nanda Maharaja is eternally the abode of the Supreme Personality of Godhead and His transcendental qualities and is therefore always naturally endowed with the opulence of all wealth. Yet beginning from Lord Krsna's appearance there, it became the place for the pastimes of the goddess of fortune.
As stated in the Brahma-samhita (5.29), laksmi-sahasra-sata-sambhrama-sevyamanam govindam adi-purusam tam aham bhajami. The abode of Krsna is always served by hundreds and thousands of goddesses of fortune. Wherever Krsna goes, the goddess of fortune naturally resides with Him. The chief of the goddesses of fortune is Srimati Radharani. Therefore, Krsna's appearance in the land of Vraja indicated that the chief goddess of fortune, Radharani, would also appear there very soon. Nanda Maharaja's abode was already opulent, and since Krsna had appeared, it would be opulent in all respects.
nirupya mathuram gatah
nandah kamsasya varsikyam
karam datum kurudvaha
gopan--the cowherd men; gokula-raksayam--in giving protection to the state of Gokula; nirupya--after appointing; mathuram--to Mathura; gatah--went; nandah--Nanda Maharaja; kamsasya--of Kamsa; varsikyam--yearly taxes; karam--the share of profit; datum--to pay; kuru-udvaha--O Maharaja Pariksit, best protector of the Kuru dynasty.
Sukadeva Gosvami continued: Thereafter, my dear King Pariksit, O best protector of the Kuru dynasty, Nanda Maharaja appointed the local cowherd men to protect Gokula and then went to Mathura to pay the yearly taxes to King Kamsa.
Because the killing of babies was going on and had already become known, Nanda Maharaja was very much afraid for his newborn child. Thus he appointed the local cowherd men to protect his home and child. He wanted to go immediately to Mathura to pay the taxes due and also to offer some presentation for the sake of his newborn son. For the protection of the child, he had worshiped various demigods and forefathers and given charity to everyone's satisfaction. Similarly, Nanda Maharaja wanted not only to pay Kamsa the yearly taxes but also to offer some presentation so that Kamsa too would be satisfied. His only concern was how to protect his transcendental child, Krsna.
bhrataram nandam agatam
jnatva datta-karam rajne
vasudevah--Vasudeva; upasrutya--when he heard; bhrataram--that his dear friend and brother; nandam--Nanda Maharaja; agatam--had come to Mathura; jnatva--when he learned; datta-karam--and had already paid the taxes; rajne--unto the King; yayau--he went; tat-avamocanam--to the residential quarters of Nanda Maharaja.
When Vasudeva heard that Nanda Maharaja, his very dear friend and brother, had come to Mathura and already paid the taxes to Kamsa, he went to Nanda Maharaja's residence.
Vasudeva and Nanda Maharaja were so intimately connected that they lived like brothers. Furthermore, it is learned from the notes of Sripada Madhvacarya that Vasudeva and Nanda Maharaja were stepbrothers. Vasudeva's father, Surasena, married a vaisya girl, and from her Nanda Maharaja was born. Later, Nanda Maharaja himself married a vaisya girl, Yasoda. Therefore his family is celebrated as a vaisya family, and Krsna, identifying Himself as their son, took charge of vaisya activities (krsi-go-raksya-vanijyam). Balarama represents plowing the land for agriculture and therefore always carries in His hand a plow, whereas Krsna tends cows and therefore carries a flute in His hand. Thus the two brothers represent krsi-raksya and go-raksya.
tam drstva sahasotthaya
dehah pranam ivagatam
pritah priyatamam dorbhyam
tam--him (Vasudeva); drstva--seeing; sahasa--suddenly; utthaya--getting up; dehah--the same body; pranam--life; iva--as if; agatam--had returned; pritah--so pleased; priya-tamam--his dear friend and brother; dorbhyam--by his two arms; sasvaje--embraced; prema-vihvalah--overwhelmed with love and affection.
When Nanda Maharaja heard that Vasudeva had come, he was overwhelmed with love and affection, being as pleased as if his body had regained its life. Seeing Vasudeva suddenly present, he got up and embraced him with both arms.
Nanda Maharaja was older than Vasudeva. Therefore Nanda Maharaja embraced him, and Vasudeva offered him namaskara.
pujitah sukham asinah
idam aha visampate
pujitah--Vasudeva having been so dearly welcomed; sukham asinah--having been given a place to sit comfortably; prstva--asking; anamayam--all-auspicious inquiries; adrtah--being honored and respectfully received; prasakta-dhih--because of his being very much attached; sva-atmajayoh--to his own two sons, Krsna and Balarama; idam--the following; aha--inquired; visam-pate--O Maharaja Pariksit.
O Maharaja Pariksit, having thus been received and welcomed by Nanda Maharaja with honor, Vasudeva sat down very peacefully and inquired about his own two sons because of intense love for them.
distya bhratah pravayasa
idanim aprajasya te
praja yat samapadyata
distya--it is by great fortune; bhratah--O my dear brother; pravayasah--of you whose age is now quite advanced; idanim--at the present moment; aprajasya--of one who did not have a son before; te--of you; praja-asayah nivrttasya--of one who was almost hopeless of getting a son at this age; praja--a son; yat--whatever; samapadyata--has been gotten by chance.
My dear brother Nanda Maharaja, at an advanced age you had no son at all and were hopeless of having one. Therefore, that you now have a son is a sign of great fortune.
At an advanced age one generally cannot beget a male child. If by chance one does beget a child at this age, the child is generally female. Thus Vasudeva indirectly asked Nanda Maharaja whether he had actually begotten a male child or a female child. Vasudeva knew that Yasoda had given birth to a female child, whom he had stolen and replaced with a male child. This was a great mystery, and Vasudeva wanted to determine whether this mystery was already known to Nanda Maharaja. On inquiring, however, he was confident that the mystery of Krsna's birth and His being placed in the care of Yasoda was still hidden. There was no danger, since Kamsa at least could not learn what had already happened.
distya samsara-cakre 'smin
upalabdho bhavan adya
distya--it is also by great fortune; samsara-cakre asmin--in this world of birth and death; vartamanah--although I was existing; punah-bhavah--my meeting with you is just like another birth; upalabdhah--being obtained by me; bhavan--you; adya--today; durlabham--although it was never to happen; priya-darsanam--to see you again, my very dear friend and brother.
It is also by good fortune that I am seeing you. Having obtained this opportunity, I feel as if I have taken birth again. Even though one is present in this world, to meet with intimate friends and dear relatives in this material world is extremely difficult.
Vasudeva had been imprisoned by Kamsa, and therefore, although present in Mathura, he was unable to see Nanda Maharaja for many years. Therefore when they met again, Vasudeva considered this meeting to be another birth.
plavanam srotaso yatha
na--not; ekatra--in one place; priya-samvasah--living together with dear friends and relatives; suhrdam--of friends; citra-karmanam--of all of us who have had varieties of reactions to our past karma; oghena--by the force; vyuhyamananam--carried away; plavanam--of sticks and other objects floating in the water; srotasah--of the waves; yatha--as.
Many planks and sticks, unable to stay together, are carried away by the force of a river's waves. Similarly, although we are intimately related with friends and family members, we are unable to stay together because of our varied past deeds and the waves of time.
Vasudeva was lamenting because he and Nanda Maharaja could not live together. Yet how could they live together? Vasudeva warns that all of us, even if intimately related, are carried away by the waves of time according to the results of past karma.
kaccit pasavyam nirujam
brhad vanam tad adhuna
yatrasse tvam suhrd-vrtah
kaccit--whether; pasavyam--protection of the cows; nirujam--without difficulties or disease; bhuri--sufficient; ambu--water; trna--grass; virudham--plants; brhat vanam--the great forest; tat--all these arrangements are there; adhuna--now; yatra--where; asse--are living; tvam--you; suhrt-vrtah--surrounded by friends.
My dear friend Nanda Maharaja, in the place where you are living with your friends, is the forest favorable for the animals, the cows? I hope there is no disease or inconvenience. The place must be full of water, grass and other plants.
For human happiness, one must care for the animals, especially the cows. Vasudeva therefore inquired whether there was a good arrangement for the animals where Nanda Maharaja lived. For the proper pursuit of human happiness, there must be arrangements for the protection of cows. This means that there must be forests and adequate pasturing grounds full of grass and water. If the animals are happy, there will be an ample supply of milk, from which human beings will benefit by deriving many milk products with which to live happily. As enjoined in Bhagavad-gita (18.44), krsi-go-raksya-vanijyam vaisya-karma-svabhavajam. Without giving proper facilities to the animals, how can human society be happy? That people are raising cattle to send to the slaughterhouse is a great sin. By this demoniac enterprise, people are ruining their chance for a truly human life. Because they are not giving any importance to the instructions of Krsna, the advancement of their so-called civilization resembles the crazy efforts of men in a lunatic asylum.
bhratar mama sutah kaccin
matra saha bhavad-vraje
tatam bhavantam manvano
bhratah--my dear brother; mama--my; sutah--son (Baladeva, born of Rohini); kaccit--whether; matra saha--with His mother, Rohini; bhavat-vraje--in your house; tatam--as father; bhavantam--unto you; manvanah--thinking; bhavadbhyam--by you and your wife, Yasoda; upalalitah--properly being raised.
My son Baladeva, being raised by you and your wife, Yasodadevi, considers you His father and mother. Is he living very peacefully in your home with His real mother, Rohini?
pumsas tri-vargo vihitah
suhrdo hy anubhavitah
na tesu klisyamanesu
tri-vargo 'rthaya kalpate
pumsah--of a person; tri-vargah--the three aims of life (religion, economic development and sense gratification); vihitah--enjoined according to Vedic ritualistic ceremonies; suhrdah--toward relatives and friends; hi--indeed; anubhavitah--when they are properly in line; na--not; tesu--in them; klisyamanesu--if they are actually in any difficulty; tri-vargah--these three aims of life; arthaya--for any purpose; kalpate--does become so.
When one's friends and relatives are properly situated, one's religion, economic development and sense gratification, as described in the Vedic literatures, are beneficial. Otherwise, if one's friends and relatives are in distress, these three cannot offer any happiness.
Vasudeva regretfully informed Nanda Maharaja that although he had his wife and children, he could not properly discharge his duty of maintaining them and was therefore unhappy.
aho te devaki-putrah
kamsena bahavo hatah
kanya sapi divam gata
sri-nandah uvaca--Nanda Maharaja said; aho--alas; te--your; devaki-putrah--all the sons of your wife Devaki; kamsena--by King Kamsa; bahavah--many; hatah--have been killed; eka--one; avasista--remaining child; avaraja--the youngest of all; kanya--a daughter also; sa api--she also; divam gata--gone to the heavenly planets.
Nanda Maharaja said: Alas, King Kamsa killed so many of your children, born of Devaki. And your one daughter, the youngest child of all, entered the heavenly planets.
When Vasudeva understood from Nanda Maharaja that the mystery of Krsna's birth and His having been exchanged with Yasoda's daughter was yet undisclosed, he was happy that things were going on nicely. By saying that Vasudeva's daughter, his youngest child, had gone to the heavenly planets, Nanda Maharaja indicated that he did not know that this daughter was born of Yasoda and that Vasudeva had exchanged her with Krsna. Thus the doubts of Vasudeva were dispelled.
nunam hy adrsta-nistho 'yam
adrstam atmanas tattvam
yo veda na sa muhyati
nunam--certainly; hi--indeed; adrsta--unseen; nisthah ayam--something ends there; adrsta--the unseen destiny; paramah--ultimate; janah--every living entity within this material world; adrstam--that destiny; atmanah--of oneself; tattvam--ultimate truth; yah--anyone who; veda--knows; na--not; sah--he; muhyati--becomes bewildered.
Every man is certainly controlled by destiny, which determines the results of one's fruitive activities. In other words, one has a son or daughter because of unseen destiny, and when the son or daughter is no longer present, this also is due to unseen destiny. Destiny is the ultimate controller of everyone. One who knows this is never bewildered.
Nanda Maharaja consoled his younger brother Vasudeva by saying that destiny is ultimately responsible for everything. Vasudeva should not be unhappy that his many children had been killed by Kamsa or that the last child, the daughter, had gone to the heavenly planets.
karo vai varsiko datto
rajne drsta vayam ca vah
neha stheyam bahu-titham
santy utpatas ca gokule
sri-vasudevah uvaca--Sri Vasudeva replied; karah--the taxes; vai--indeed; varsikah--yearly; dattah--have already been paid by you; rajne--to the King; drstah--have been seen; vayam ca--both of us; vah--of you; na--not; iha--in this place; stheyam--should be staying; bahu-titham--for many days; santi--may be; utpatah ca--many disturbances; gokule--in your home, Gokula.
Vasudeva said to Nanda Maharaja: Now, my dear brother, since you have paid the annual taxes to Kamsa and have also seen me, do not stay in this place for many days. It is better to return to Gokula, since I know that there may be some disturbances there.
iti nandadayo gopah
proktas te saurina yayuh
tam anujnapya gokulam
sri-sukah uvaca--Sri Sukadeva Gosvami said; iti--thus; nanda-adayah--Nanda Maharaja and his companions; gopah--the cowherd men; proktah--being advised; te--they; saurina--by Vasudeva; yayuh--started from that place; anobhih--by the bullock carts; anadut-yuktaih--yoked with oxen; tam anujnapya--taking permission from Vasudeva; gokulam--for Gokula.
Sukadeva Gosvami said: After Vasudeva advised Nanda Maharaja in this way, Nanda Maharaja and his associates, the cowherd men, took permission from Vasudeva, yoked their bulls to the bullock carts, and started riding for Gokula.
Thus end the Bhaktivedanta purports to the Tenth Canto, Fifth Chapter, of the Srimad-Bhagavatam, entitled "The Meeting of Nanda Maharaja and Vasudeva."