Sri Krishna Janmabhoomi
Vraj Mandal Parikarma – by Rajshekhar Das Brahmacari
The Puranas say after Lord Krishna’s disappearance from the world, Vajranabha Maharaja,
His great grandson, was appointed the king of Mathura by Yudisthira Maharaja, just prior to the Pandavas retiring from their royal duties at Hastinapura and going to the Himalayas for meditation. Vajranabha Maharaja was the son of the great hero Aniruddha, who was the son of Pradyumna,who was the son of Lord Krishna and Princess Rukmini, thus making Vajranabha the only direct relative of Krishna left on the planet. As soon as Vajranabha Maharaja was enthroned at Mathura, many of Lord Krishna’s great devotees, who were all feeling the pangs of the Lord’s separation, requested Vajranabha to establish temples and holy tirthas at all the places throughout Vraja Mandala where Lord Krishna had performed His transcendental pastimes. Vajranabha readily agreed and being guided by scriptures like the Adi-Varaha Purana, he identified and named every forest, grove, garden, lake, kunda, hill, rock, and village, connected to Krishna’s pastimes within
the entire area of Vraja Mandala. It is said that Vajranabha installed at least sixteen very important deities at various places around Vraja Mandala. The first deities were established in the forest of Vrindavana and included; Madana-mohana, Govindaji, Gopinatha, and Sakshi-Gopala. Other deities installed at various places around Vraja included; Keshavadeva in Mathura, Harideva next to Manasi-ganga at Govardhana, Shrinathaji (Gopala) at Aniyora Village on top of Govardhana Hill, and the deity
of Krishna’s elder brother Lord Balarama (also known as Dauji or Baladeva) at Mahavana. Vajranabha also established four Shiva-lingas known as the dig-palas, or protectors of the holy Dhama including; Bhuteshwara at Mathura, Gopishwara in Vrindavana, Cakreshwara at Govardhana Hill, and Kameshwara at Kamyavana. Vajranabha also established four deities of Krishna’s sister Yogamaya Devi, which are known as the four devis of Vraja and included; Yogamaya Devi presently at the Yoga-pitha in Vrindavana, Vrinda Devi presently at Kamyavana, Manasi Devi at Govardhana, and Patala Devi in Mathura. Due to the turmoil that unfolded over the next five thousand years, with the ever-changing socio-political scenario, almost all of the holy places and deities established by Vajranabha were either hidden, abandoned, looted, or just forgotten.
Yadupura, the city of the Yadus, was ruled by Maharaja Surasena, the father of Vasudeva
(Krishna’s father), and is presently known as Batesara. The ancient name of this place was SaukriVateshwara, and was the place from where the boar incarnation of Vishnu, Lord Varahadeva appeared, and which is also considered to be His eternal residence on the southern petal of the lotus of Vraja. Sonitpura is presently called Sohna and is a well-known beauty-spot in Haryana State situated in the Aravali Hills famous for its hot-springs. According to some scholars this place was once called Yayavara and was the playground of Apsaras. Baharisad which is known as Barhada is located in Aligarh District of Uttar Pradesh State. The inner-core area of Vraja Mandala around which the Vraja Mandala Parikrama
actually travels is in fact only twenty-four kosas. In the Adi-varaha Pur ana, the following statement is found. “Mathura Mandala extends throughout twenty-four kosas and is decorated with twelve forests, dvadasa-vanas, where Mathuradevi, the bestower of all ccomplishments resides.” This verse refers to the inner-core ofMathura Mandala generally referred to as Vraja-Vrindavana, which contains the twelve sacred forests ofVrindavana around which the Vraja Mandala Parikrama actually circumambulates. This inner-core area of Vraja is also confirmed in the Skanda Purana where it says. “The tract of land called Mathura Mandala is spread over twelve yojanas.” Twelve yojanas is equal to twenty-four kosas or forty-eight miles and this inner-region is called Vraja-Vrindavana. This inner-region of Vraja Mandala is also referred to in the Puranas as being ‘Nanda’s Vraja’ and is the place where the majority of Krishna’s transcendental pastimes take place. From the descriptions found in the Puranas, Vraja Mandala is visualized as a thousandpetaled lotus flower with Mathura situated on the central whorl of that lotus. Of the twelve sacred forests or dwadasha-vanas that are circumambulated by the Vraja Mandala Parikrama, seven are situated on the western bank of the River Yamuna including; Madhuvana, Talavana, Kamudavana, Bahulavana, Kamyavana, Khadiravana, and Vrindavana, and five are situated on the eastern bank of the Yamuna including; Mahavana, Lohavana, Bilvavana, Bhandiravana and Bhadravana. The Vraja Mandala Parikrama travels a distance of around two hundred and seventy kilometers from start to finish which on foot takes one month to complete.
Shri Vraj Mandal Parikarma
Around 5,200 years ago, at the end of the last Dväpara-yuga, the
Supreme Lord Çré Kåñëacandra appeared as the son of Çré Vasudeva
and Devaké in the prison house of the brutal King Kaàsa. Seeing
the child’s divine and wondrous four-armed form, the colour of a
dark rain cloud, Vasudeva and Devaké began glorifying Him. In
His four hands He held a conch shell, a disc, a club and a lotus
flower; on His chest was the mark of Çrévatsa; and the Kaustubha
jewel hung round His neck. In response to Vasudeva and Devaké’s
prayers, the Supreme Lord assumed the form of a newborn baby
boy, and somehow urged Vasudeva to take Him in his arms and
carry Him to Nanda-bhavana, the home of Nanda Mahäräja, in
Gokula-Mahävana. So that Vasudeva could escape with the divine
baby, his hand cuffs and foot-shackles fell open, the guards fell into
a deep sleep, and the great iron doors of the prison swung open of
their own accord. Although the night was stormy and the Yamunä
was filled with roaring waves, the way cleared before Vasudeva and
he safely reached Gokula.
That night, in Nanda-bhavana, Yaçodä had given birth to
two-armed Çyämasundara, and a few moments later to a babygirl, Yogamäyä. Because of her heavy labour, Yaçodä had fallen
unconscious. When Vasudeva entered the house with his baby,
that two-armed Çyämasundara assimilated Vasudeva’s son within
Himself, but Vasudeva could not understand what had happened.
He picked up the baby girl in his arms and silently returned to
Kaàsa’s prison. The prison doors closed automatically behind him,
and his and Devaké’s shackles slipped back in place. When Kaàsa
received word that a child had been born to Vasudeva and Devaké,
he stormed into the prison, sword in hand, and snatched the baby
girl from the arms of his sister, Devaké. Swinging the baby by the
legs he tried to dash her against the surface of a stone, but she rose
into the sky and turned into the eight-armed goddess Durgä. After
rebuking Kaàsa she disappeared.
Çré Vajranäbha, Çré Kåñëa’s great-grandson13, established an
extensive temple at Çré Kåñëa’s birthplace. Over the centuries,
religious kings of India successively built temples at the samelocation. When Çré Caitanya Mahäprabhu arrived in Vraja there
was a grand temple here. Seeing Mahäprabhu’s sweet dancing born
from transcendental ecstatic love, and hearing His sweet kértana,
hundreds of thousands of people assembled here, and became
overwhelmed with ecstasy.
When Çré Caitanya Mahäprabhu came to this place, He
saved Subuddhi Räya, a king of Bengal, by stopping him from
committing suicide. He then made him into a great devotee of
the Lord. Subuddhi Räya had been ostracised from his caste by an
extremist Muslim ruler in Bengal. Though Subuddhi Räya wanted
to become a Hindu again, the dogma of the priestly castes decreed
that there was no path by which he could re-enter Hinduism before
his death. When Çré Caitanya Mahäprabhu, the ocean of mercy,
met Subuddhi Räya, He asked him to utter the holy name of Çré
Kåñëa just once in order to become completely purified. Subuddhi
Räya followed Mahäprabhu’s instruction, and performed harinämasaìkértana
and served the Vaiñëavas at this place for the rest of
his days.
Çréman Mahäprabhu arrived in Vraja during the rule of the
Mughal emperor Humäyüà. The Muslims later destroyed the
temple that was here at that time. In AD 1610, the king of Orchä,
Mahäräja Vérasinghdeva, constructed a grand temple for Ädikeçava
at the cost of thirty-three hundred thousand rupees, but in AD 1669
the intolerant and fanatic ruler Aurangzeb destroyed it, and built
a mosque in its place. The priests of Çré Ädikeçava hid the ancient
deity in Räjadhäna, a village seventeen miles from the present city
of Éöävä, in the district of Känpura. Today, this same deity resides in
a small temple in Räjadhäna, and a pratibhü-vigraha14 continues to
be worshipped in the Ädikeçava Temple in Mallapurä, behind the
present Janma-sthäna. This Ädikeçava deity is unique in that His
body is decorated with the symbols of the twenty-four incarnations
of Bhagavän. Vaiñëavas visit this temple because they consider this
the deity of Çré Ädikeçava. A magnificent temple has now been constructed at the birthplace
of Çré Kåñëa at Keçava-kaöara, with funds raised by Çré
Madana-mohana Mälavéya. He did this on the direction of the late
Çré Hanumän Prasäda Poddära of Gétä Press in Gorakhapur, and
with the contribution of Çré Òälmiyä and other wealthy persons.
The birthplace of Çré Kåñëa is within the Mallapurä area of
Mathurä. Cäëura and the other wrestlers (mallas) of Mahäräja
Kaàsa lived here. There is a wide pond near here named Poträkuëòa,
which was originally within the walls of Kaàsa’s gigantic
prison. Çré Vasudeva and Devaké would bathe here, and it is
said that Devaké’s clothes were washed here after the delivery of
her sons. The pond was formerly called Paviträ-kuëòa (paviträ
meaning “pure”), but in the course of time, it became known as
Poträ-kuëòa.
Harivamsa
vaiçaàpäyana uväca
kåte garbhavidhäne tu devaké devatopamä |
jagräha sapta tängarbhänyathävatsamudähåtän ||2-4-1
vaiçaàpäyana said:
After being conceived, goddess-like devaké, had seven conceptions, as pronounced (by viñëu to yogamäyä) before.
ñaògarbhännissåtänkaàsastäïjaghäna çilätale |
äpannaà saptamaà garbhaà sä ninäyätha rohiëém ||2-4-2
kaàsa killed those çaògarbhä-s (first six conceptions) by smashing them against rock. She (yogamäyä) transferred the seventh conception to rohiëé.
ardharätre sthitaà garbhaà pätayanté rajasvalä |
nidrayä sahasäviñöä papäta dharaëétale ||2-4-3
rohiëé, who was in her menstrual period, felt in the midnight that the conception in her (womb) was leaving her (womb). Possessed by Goddess nidrä, she fell on the floor.
sä svapnamiva taà dåñövä sve garbhe garbhamädadhat |
apaçyanté ca tam garbhaà muhürtaà vyathitäbhavat ||2-4-4
She saw the conception in her womb, as if in a dream. Thereafter it was invisible to her. Hence she became distressed for some time.
tämäha nidrä saàvignäà naishe tamasi rohiëém |
rohiëémiva somasya vasudevasya dhémataù ||2-4-5
Then nidrä spoke to plaintive rohiëé. In the dark of the night, she, the wife of intelligent vasudeva, appeared like rohiëi, the wife of soma (moon).
karñaëenäsya garbhasya svagarbhe cähitasya vai |
saàkarñaëo näma sutaù çubhe tava bhaviñyati ||2-4-6
O Auspicious one, the conception in your womb was transferred to you. Hence you will have a son named saàkarñaëa.
sä taà putramaväpyaivaà håñöä kiïchidaväìmukhä |
vivesha rohiëé veshma suprabhä rohiëé yathä ||2-4-7
rohiëé was joyous knowing that she has obtained that son. Her face bent down with modesty, she went inside the house, like shining rohiëé (star, wife of moon).
tasya garbhasya märgeëa garbhamädhatta devaké |
yadarthaà sapta te garbhäù kaàsena vinipätitäù ||2-4-8
After her (seventh) conception was aborted, devaké conceived (for the eighth time), for which, kaàsa had destroyed her seven conceptions.
taà tu garbhaà prayatnena rarakñustasya mantriëaù |
so’pyatra garbhavasatau vasatyätmecchayä hariù ||2-4-9
The ministers (of kaàsa) guarded that conception with careful efforts. But then, hari (viñëu) was residing in her womb at his self will.
yaçodäpi samädhatta garbhaà tadahareva tu |
viñëoù çarérajäà nidräà viñëunirdeçakäriëém ||2-4-10
The same day, yaçodä, conceived nidrä who carries out the instructions of viñëu and who manifested from viñëu’s body.
garbhakäle tvasaàpürëe añöame mäsi te striyau |
devaké ca yaçodä ca suñuväte samaà tadä ||2-4-11
Before the completion of the normal period of pregnancy, the women, devaké and yaçodä delivered in the eighth month at the same time.
yämeva rajanéà kåñëo jajïe våñëikulodvahaù |
tämeva rajanéà kanyäà yaçodäpi vyajäyata ||2-4-12
A girl was born to yaçodä at the same time of the same night when kåñëa, who elevates the (fame of) våñëi race was born.
nandagopasya bhäryaikä vasudevasya cäparä |
tulyakälaà ca garbhiëyau yaçodä devaké tathä ||2-4-13
One (yaçodä) was the wife of nandagopa and the other (devaké) was the wife of vasudeva. Both yaçodä and devaké became pregnant almost at the same time.
devakyajanayadviñëuà yaçodä täà tu därikäm |
muhürte’bhijiti präpte särdharätre vibhüñite || 2-4-14
In the midnight, at the auspicious time of abhijit, devaké, gave birth to viñëu and yaçodä gave birth to a girl.
sägaräù samakaàpanta chelushcha dharaëédharäù |
jajvaluçcägnayaù çäntä jäyamäne janärdane ||2-4-15
When janärdana (kåñëa) was born, oceans swelled (with joy ), mountains (dharaëédhara – çeña – nélakaëöha) swayed and the fires burned calmly.
çiväçchapravavurvätäù praçäntamabhavadrajaù |
jyotéàñyativyakäçanta jäyamäne janärdane ||2-4-16
When janärdana was born, auspicious breezes blew gently, dust settled and the planets and stars shone brightly.
abhijinnäma nakñatraà jayanté näma çarvaré |
muhürto vijayo näma yatra jäto janärdanaù |
When janärdhana was born, the auspicious star was abhijit. (due to the confluence with star rohiëi in the eighth day) the night was jayanté and the moment was vijaya.
avyaktaù çäçvataù sükñmo harirnäräyaëaù prabhuù ||2-4-17
jäyamäno hi bhagavännayanairmohayanprabhuù |
Lord hari, näräyaëa is beyond perception (avyaktaù), eternal (çäçvataù), and subtle (sükñmaù). The lord, as he was born, enchanted all with his eyes.
anähatä dundubhayo devänäà präëadandivi ||2-4-18
äkäçätpuñpavåñöià ca vavarña tridaçeçvaraù |
Without being played, the drums of deva-s began to sound in heaven. The lord of deva-s showered flowers from the sky.
gérbhirmaìgalayuktäbhiù stuvanto madhusüdanam ||2-4-19
maharñayaù sagandharvä upatasthuù sahäpsaräù |
The sages along with gandharva-s and apsarä-s arrived and praised the slayer of madhu (madhusüdana) with auspicious hymns.
jäyamäne håñékeçe prahåñöamabhavajjagat ||2-4-20
indrashcha tridaçaiù särdhaà tuñöäva madhusüdanam |
When håñékeça (kåñëa) was born, the entire world was overjoyed. éndra, along with deva-s praised the slayer of madhu (madhusüdana ).
Note: According to mahäbharäta (CE)
05068009a harñät saukhyät sukhaiçvaryäddhåñékeçatvamaçnute
He is called håñékeça, from håñéka meaning ‘eternal happiness’ and éça meaning ‘the six divine attributes’, the union signifying one having joy, happiness, and divinity (udyoga parva – Kisari Mohan Ganguli translation).
håñékeça is one of the thousand names of viñëu (viñëusahasranäma).
vasudevashcha taà rätrau jätaà putramadhokñajam ||2-4-21
çrévatsalakñaëaà dåñövä yutaà divyaishcha lakñaëaiù |
vasudeva saw his son, adhokñaja (kåñëa), who was born that night. He saw the divine signs and marks such as çrévatsa.
Note: According to mahäbhärata (CE):
05068010a adho na kñéyate jätu yasmättasmädadhokñajaù
He is called adhokñaja, because he never falleth down or suffereth any deterioration (udyoga parva – Kisari Mohan Ganguli translation).
12330017a påthivénabhasé chobhe vishrute viçvalaukike
12330017c tayoù saàdhäraëärthaà hi mämadhokñajamaïjasä
The Earth and the Firmament are known to extend in all directions. And because I uphold them both, therefore am I called by the name of adhokñaja (çänti parva – Kisari Mohan Ganguli translation).
adhokñaja is one of the thousand names of viñëu (viñnusahasranäma)
uväca vasudevastu rüpaà saàhara vai prabho ||2-4-22
bhéto’ham deva kaàsasya tasmädevaà bravémyaham |
mama puträ hatästena tava jyeñöhämbujekñaëa ||2-4-23
vasudeva said: Lord, please withdraw your form. I am terrified of kaàsa. Hence I am saying this. O lord with lotus eyes! My sons, your elder brothers, were killed by kaàsa.
vaiçampäyana uväca
vasudevavacaù çrutvä rüpaà cäharadachyutaù |
anujïäpya pitåtvena nanda gopagåhaà naya ||2-4-24
vaiçampäyana said:
Hearing the words of vasudeva, achyuta (viñëu) concealed his form. He persuaded his father to take him to the house of nandagopa.
Note: According to mahäbhärata (CE):
12330016a nirväëaà paramaà saukhyaà dharmo’sau para ucyate
12330016c tasmänna chyutapürvo’ham achyutastena karmaëä
The cessation of separate conscious existence by identification with Supreme brahman is the highest attribute or condition for a living agent to attain. And since I have never swerved from that attribute or condition, I am, therefore, called by the name of achyuta (çänti parva – Kisari Mohan Ganguli translation).
achyuta is one of the thousand names of viñëu (viñëusahasranäma).
vasudevastu saàgåhya därakaà kñiprameva ca |
yaçodäyä gåhaà rätrau vivesha sutavatsalaù ||2-4-25
vasudeva, fond of his son, quickly carried the boy to the house of yaçodä in the night.
yaçodäyästvavijïätastatra nikñipya därakam |
pragåhya därikäà caiva devakéçayane’nyasat ||2-4-26
Unknown to yaçodä, he kept the boy with her and carried the girl to devaké’s bed.
parivarte kåte täbhyäà garbhäbhyäà bhayaviklavaù |
vasudevaù kåtärtho vai nirjagäma niveçanät ||2-4-27
Thus the two new-born babies were exchanged. vasudeva was terrified but satisfied. He went out of the house.
ugrasenasutäyätha kamsäyänakadundubhiù |
nivedayämäsa tadä täà kanyäà varavarëiném ||2-4-28
Anakadundubhi (vasudeva) informed kaàsa, son of ugrasena about (the birth of) his beautiful daughter.
tacchrutvä tvaritaù kaàso rakñibhiù saha vegibhiù |
äjagäma gåhadväraà vasudevasya véryavän ||2-4-29
Hearing this, mighty kaàsa, along with guards, quickly reached the entrance of the house of vasudeva.
sa tatra tvaritaà dväri kià jätamiti cäbravét |
déyatäà çéghramityevaà vägbhiù samatarjayat ||2-4-30
At the entrance, immediately, he spoke the harsh words: “Who is born? Hand over the new-born to me quickly”.
tato hähäkåtäù sarvä devakébhavane striyaù |
uväca devaké dénä bäçpagadgadayä girä ||2-4-31
Then the women of devaké’s house wailed loudly. devaké, lamenting and weeping, spoke with faltering voice.
därikä tu prajäteti kaàsaà samabhiyäcaté |
çrémanto me hatäù sapta putragarbhästvayä vibho ||2-4-32
She begged kaàsa: This child is a girl. Lord! My seven boys were killed by you as soon as they were born.
därikeyaà hataivaiñä pashyasva yadi manyase |
dåñövä kaàsastu täà kanyämäkåñyata mudä yutaù ||2-4-33
This is a girl. She looks as though she is dead. If you please, kindly give her to me. Seeing the girl, kaàsa was attracted to her and he felt happy within.
hataivaiñä yadä kanyä jätetyuktvä våthämatiù |
The heartless (våthämati) kaàsa said: As she is born, this girl is dead.
sä garbhashayane kliñöä garbhämbuklinnamürdhajä ||2-4-34
kaàsasya purato nyastä påthivyäà påthivésamä |
sa chainäà gåhya puruñaù samävidhyävadhüya ca ||2-4-35
The child who was in a pathetic condition in the womb, her hair still wet with the water of the womb, was placed on the earth in front of kaàsa by devaké who is equal to earth (in patience). The man grabbed the child for throwing her.
udyacchanneva sahasä çiläyäà samapothayat |
sävadhütä çiläpåñöe’niñpiñöä divamutpatat ||2-4-36
He whirled her around and suddenly threw her against the rock forcefully. The girl, who was thrown against the rock, slipped away and without being hit, rose in the sky.
hitvä garbhatanuà sä tu sahasä muktamürdhajä |
jagäma kaàsamädiçya divyasraganulepanä ||2-4-37
Suddenly, she gave up the body of the new-born. With disheveled hair, adorned with celestial garlands and pastes, she addressed kaàsa.
häraçobhitasarväìgé mukuöojjvalabhüñitä |
kanyäiva säbhavannityaà divyä devairabhiñöutä ||2-4-38
All her limbs were shining with garlands. She was adorned with a dazzling crown. The goddess remained kanyä forever. She was praised by all devas.
nélapétämbaradharä gajakumbhopamastané |
rathavistérëajaghanä candravakträ caturbhujä ||2-4-39
She was dressed in blue and yellow. Her breasts were like elephant’s heads. Her thighs were as broad as a chariot. Her face was beautiful like the moon. She had four arms.
vidyudvispañöavarëäbhä bälärkasadåçekñaëä |
payodharastanavaté saàdhyeva sapayodharä ||2-4-40
Her complexion was bright like lightning. Her eyes were red like the morning sun. Her breasts were like rain clouds. She appeared like a cloudy twilight.
sä vai nishi tamograste babhau bhütagaëäkule |
nåtyaté hasaté caiva viparétena bhäsvaté ||2-4-41
In the night engulfed by darkness, she dazzled with her bhütagaëas. She danced, laughed and manifested with opposites.
vihäyasi gatä raudrä papau pänamanuttamam |
jahäsa ca mahähäsaà kaàsaà ca ruñitäbravét ||2-4-42
The terrible Goddess rose in the sky. She drank the best drink. She laughed aloud and admonished kaàsa.
kaàsa kaàsätmanäçäya yadahaà ghätitä tvayä |
sahasä ca samutkñipya çiläyämabhipothitä ||2-4-43
kaàsa, for your own destruction, you tried to kill me. You threw me all of a sudden against the rock.
tasmättaväntakäle’haà kåñyamäëasya çatruëä |
päöayitvä karairdehamuñëaà päsyämi çoëitam ||2-4-44
Hence, at the time of your death, when your body is dragged by your enemy, I will tear it apart with my hands and drink the warm blood.
evamuktvä vacho ghoraà sä yatheñöena vartmanä |
svaà sä devälayaà devé sagaëä vicacära ha ||2-4-45
Uttering these terrible words, the goddess along with her followers, roamed in her celestial abode as she pleased.
sä kanyä vavådhe tatra våñëésaìghasupüjitä |
putravatpälyamänä sä vasudeväjïayä tadä ||2-4-46
That girl grew up there, worshipped by the våñëés. As ordered by vasudeva, she was looked after like a son.
viddhi chainämathotpannämamçäddevéà prajäpateù |
ekänaàçäà yogakanyäà rakñärthaà keshavasya tu ||2-4-47
(janamejaya !) Understand that this Goddess is born from a portion of prajäpati (brahmä). Hence she is simultaneously ekänaàçä – one and without having any portion (division) (with brahma). The yogakanyä appeared for the protection of keshava.
täà vai sarve sumanasaù püjayanti sma yädaväù |
devavaddivyavapuñä kåñëaù saàrakñito yayä ||2-4-48
All yadava-s with good mind worshipped her since she protected kåñëa with her divine body.
tasyäà gatäyäà kaàsastu täà mene måtyumätmanaù |
vivikte devakéà caiva vréòitaù samabhäñata ||2-4-49
After she disappeared, kaàsa thought that she was indeed his death. He met devaké alone and spoke to her, ashamed.
kaàsa uväca
måtyoù svasuù kåto yatnastava garbhä mayä hatäù |
anya evänyatä devi mama måtyurupasthitaù ||2-4-50
kaàsa said:
Sister, in trying to avoid my death, I killed your children. devi, it now appears that my death is due from somewhere else.
nairäçyena kåto yatnaù svajane prahåtaà mayä |
daivaà puruñakäreëa na cätikräntavänaham ||2-4-51
I lost hope and hence I tried and killed my own people. I was unable to overcome fate with my efforts.
tyaja garbhakåtäà cintäà saàtäpaà putrajaà tyaja |
hetubhütastvahaà teñäà sati kälaviparyaye ||2-4-52
Do not worry about your children. Do not lament about your sons. They are dead because of Time and I am only an instrument.
käla eva nåëäà çatruù kälaçcha pariëämakaù |
kälo nayati sarvaà vai hetubhütastu madvidhaù ||2-4-53
Time is the only enemy of human beings. Time constantly changes their situation and finally consumes all. People like me are only instruments (of Time).
ägamiñyanti vai devi yathäbhägamupadraväù |
idaà tu kañöaà yajjantuù kartähamiti manyate ||2-4-54
According to our deeds, we face troubles and difficulties. It is unfortunate that beings consider themselves as the doers of everything.
mä kärñéù putrajäà cintäà viläpaà çokajaà tyaja |
evaàpräyo nåëäà yonirnästi kälasya saàsthitiù ||2-4-55
Leave all thoughts about your sons. Abandon all worries about them. That is how human life is. It is impossible to avoid the influence of Time.
eña te pädayormürdhnä putravattava devaki |
madgatastyajyatäà roño jänämyapakåtaà tvayi ||2-4-56
devaki, I am falling at your feet like a son. I have committed a grave offense. Please abandon your anger on me.
ityuktavantaà kaàsaà sä devaké väkyamabravét |
säçrupürëamukhä dénä bhartäramupavékñaté |
While kaàsa was speaking thus, the aggrieved devaké with weeping face, looked at her husband and said these words.
uttiñöhottiñöha vatseti kaàsaà mäteva jalpaté ||2-4-57
Like a mother, she spoke to kaàsa, “get up, my son”.
devakyuväca
mamägrato hatä garbhä ye tvayä kämarüpiëä |
käraëaà tvaà na vai putra kåtänto’pyatra käraëam ||2-4-58
devaké said:
In the killing (by you) of my sons delivered earlier, you are not the only reason, Time is also responsible.
garbhakartanametanme sahanéyaà tvayä kåtam |
pädayoù patatä mürdhnä svaà ca karma jugupsatä ||2-4-59
By falling down at my feet and condemning your actions, you have made me somehow bear the pain that I felt as a result of your killing my sons.
garbhe tu niyato måtyurbälye’pi na nivartate |
yuväpi måtyorvaçagaù sthaviro måta eva tu ||2-4-60
Death cannot be avoided by those in conception or in childhood. Youth is also affected by death. The old is simply dead.
kälabhütamidaà sarvaà hetubhütastu tadvidhaù |
ajäte darçanaà nästi yathä väyustathaiva ca ||2-4-61
Everything is affected by Time. People like you are only instruments . An unborn child is not seen just as air can not be seen.
jäto’pyajätatäà yäti vidhäträ yatra néyate |
tadgaccha putra mä te bhünmadgataà måtyukäraëam ||2-4-62
Those who are born, will cease to be seen after death. He will go wherever the creator leads him. Son, you may go now. Do not think of my worries due to the death (of my children).
måtyunä’pahåte pürvaà çeño hetuù pravartate |
vidhinä pürvadåñöena prajäsargeëa tattvataù ||2-4-63
mätäpitrostu käryeëa janmatastüpapadyate |
Death can happen due to fate, karma, time of creation, other reasons, contaminated food consumed by parents, inherited reasons etc.
vaiçaàpäyana uväca
nishamya devakéväkyaà sa kaàsaù svaà niveshanam ||2-4-64
pravivesha sa saàrabdho dahyamänena chetasä |
kåtye pratihate déno jagäma vimanä bhåçam ||2-4-65
vaiçaàpäyana said:
Hearing devaké’s words, kaàsa went to his house. He was depressed. His mind was burning. He was upset that his efforts were in vain.
iti çrémahäbhärate khileñu harivaàçe viñëuparvaëi çrékåñëajanmani caturtho’dhyäyaù
Thus this is the fourth chapter of viñëuparva of harivaàça, the sequel to çrémahäbhärata, viñëu’s incarnation.
nélakaëöha commentary
asmiàçcaturthe tvadhyäye devakyäà vasudevataù |
çrékåñëasyocyate tävajjanma lokaviòambhanam ||
· 2-4-1 kåte garbhavidäne garbhädhäne | samudähåtän yogamäyäyai viñëunä proktän ||
· 2-4-2 äpannaà devakyäà präptaà sä yogamäyä rohiëéà prati nétavaté atha devakyäù sapatamo garbhe galita iti loakapravädänantaram ||
· 2-4-3 rajasvalä rohiëé svodare sthitaà gharbhaà pätayanté papäta |
· 2-4-4 patitamapi garbhaà apaçyanté yogamäyayä tasyäntardhänaà nétatvät
· 2-4-5 athaitäà yoganidrä samäçväsayadityäha – tämiti | rohiëéà vaàçavR+ddhikarém |
·
· 2-4-6 karñaëeneti | püravaà devakyä sve garbhe Ahitasya garbhasya saàprati tvadudaraà präpitasya garbhasya karñaëena äkarñaëäddhetostava saàkarñaëo näma putro bhaviñyati ||
· 2-4-7 rohiëé somapatné yathä budhakroòä tadvat ||
· 2-4-8 märgeëa märgaëena saptamo garbho devakyäù kva gataù kadä patita iti märgamaëeçveva kaàso yeñu añöamaà nütanaà garbhaà devaké ädhatta |
· 2-4-9 atra käle |
· 2-4-14 devaké viñëum abhijiti muhürte’janayat | vibhüñite vibhoù viñëoù uñite proñite vrajaà prati praväse jäte sati särdharätre caturbhägäyäù rätreù särdhabhäge’vaçiñöe sati yaçodä täà kanyakämajanayadityarthaù | ardharätre jätasya viñëoryaçodäà prati Anayane ardhayämamätraà jätaà tadänayanasamakälameva yaçodä därikämasüta ata eva tasyäù janma navamyämiti präguktaà saàgacchate |
· 2-4-15 samakampanta udriktajalä babhüvustatra hetushceluriti | dharaëédharäù çeñädayaçcheluù bhagvato bhäreëeti bhävaù |
· 2-4-20 apsarä ityadantatvamärñam | suräìganä iti vä päöhaù |
· 2-4-21 vasudevashcha tuñöävetyanuñaìgaù |
· 2-4-22 tava jyeñöhäù sandhirärñaù |
· 2-4-23 rüpaà caturbhujaà Aharat tirohitaà kåtavän |
· 2-4-27 täbhyäà tayorityarthaù | niveçanätsütikägåhät |
· 2-4-32 tu prajätetyatra putrajäteti päöhe putravajjätä parivartiteti güòhobhisandhiù | putreti saàbodhanaà vä |
· 2-4-35 gåhya gåhétvä ävidhya brämayitvä avadhüya tuccékåtya |
· 2-4-36 utpatat udapatat aniñpiñöeti cchedaù
· 2-4-37 Adishya tiraskåtya jagäma khamiti çeñaù
· 2-4-41 nishi käle iti çeñaù | viparétena viçeñeëa paritaù prasarpaëena |
· 2-4-47 ekä cäsävataàçeti ekänamçä bhagavatä ekä sati avibhaktä ajïastu tenaikaù sannapi svävidyayä tato vibhakto bhavati iyaà tu na tatha yataù yogakanyä yogena kanyä bhütä chitkalaiveyamityarthaù | iti täà viddhi |
· 2-4-48 sumanasaù suräù | yädaväù yaduñu jätä |
· 2-4-50 måtyoù parihärärthamiti çeñaù |
· 2-4-51 nairäçyena kärkaçyena |
· 2-4-52 hetubhütaù çastrù vatkäläkhyasya Ishvarasya prayojyaù |
· 2-4-54 yathäbhägaà yathäkarmetyarthaù | tena éçvar’epi na doñaù | yathoktaà –
svakarmaiva naraà hanti na çastraripumåtyavaù |
na bhetavyaà na vä sabhyaà chorahatyävalambate || iti | evaà sati mayi doño näsaïjanéya iti bhävaù |
· 2-4-55 saàsthitiù khaëòanam |
· 2-4-57 vatseti saàbhodhanät kaàsädiyaà jyeñöheti gamyate |
· 2-4-59 sahanéyaà soòhavyaà kñantavyamityarthaù |
· 2-4-62 måtyordainyasya käraëaà bhadraà te tava hådi mä bhüdityarthaù |
· 2-4-63 vidhinä garbhädänädisaàskäreëa pürvadåñöena janmäntaréyeëa karmaëä | prajä såjatéti prajäsargaù kälastena tattvataù lokadåñöanimittena steyädinä |
· 2-4-64 käryeëa durannädisevanena janmataù jätiguëena ca upapadyate paradrohädikam etaiù käraëaiste’pi måtäù eteraiva käraëastvaà ca kärita iti nätra tava doña iti bhävaù |
iti harivaàçe viñëuparvaëi tékäyäà caturtho’dhyäyaù |
Appreciating Vrindavan
Anand Vrindavan Campu
Due to austerities performed in previous lives, Vasudeva and Devaki received the opportunity to momentarily relish parental affection for Lord SnKrsna when He appeared before them in His form as Vasudeva. There¬after in fear of Kamsa, Vasudeva brought VasudevaKrsna to Gokula. There the Supreme Lord appeared as Govinda before Nanda and Yasoda, His eternal parents who have been smothering Him with the sweetest rorm of parental love since time immemorial. The four symbols of Visnu(sankha, cakra, gada, padma) adorned His hands and feet. The flute, flower garland, and kaustubhamani, although present within Him, had not yet manifested.
In fear of cruel Kamsa, Vasudeva decided to transfer all his wives except Devaki to Gokula. He sent Rohini to the house of Vrajaraja Nanda. By the sweet will of the Lord, Yogamaya arranged for the seventh child of Devaki (Balarama) to enter the womb of Rohini. As a result, Balarama appeared in the home of Vrajaraja Nanda before the birth of Krsna.
Mathura Mahatmya
atha janma-sthana-mahatmyam. skande
japopavasa-nirato
mathurayaà ñaòanana
janma-sthanaà samasadya
sarva-papaiù pramucyate
atha – now; janma – birth; sthana – place; mahatmyam – glorification; skande – in the Skanda Puräna; japa – japa; upavasa – and fasting; nirataù – engaged;
mathurayam – in Mathurä; ñaòanana – O Karttikeya; janma-sthanam – birthplace; samasadya – attaining; sarva-papaiù – from all sins; pramucyate – freed.
The Glories of the Lord’s Birthplace
In the Skända Puräëa it is said:
O Kärttikeya, a person who fasts and chants japa at the Lord’s birthplace becomes free from all sins.
Text 208
atha karttike. padme
karttike janma-sadane
keçavasya ca ye naraù
sakåt praviñöaù çré-kåñnaà
te yanti param avyayam
atha – now; karttike – during Kärttika; padme – in the Padma Puräëa; karttike – in Kärttika; janma-sadane – at the birth-chamber; keçavasya – of Lord Keçava; ca – and; ye – who; naraù – pewrsons; sakåt – once; praviñöaù – entered; çré-kåñëam – Lord Kåñëa; te – they; yanti – attain; param avyayam – eternal abode.
The Glories of the Lord’s Birthplace During the Month of Kärttika
In the Padma Puräëa it is said:
They who once enter Lord Keçava’s birth-chamber during the month of Kärttika go to eternal Lord Kåñna.
Text 209
tatraiva prabodhanyam
ekaivaikadaçé kåñna-
janma-gehe kåta naraiù
tato ‘dhikaà prakartavyaà
loke kiïcin na vidyate
tatra – there; eva – indeed; prabodhanyam – on Prabodhini; eka – one; eva – indeed;
ekadaçé – ekädaçi; kåñëa-janma-gehe – Kåñëa’s birth-chamber; kåta – done; naraiù – by people; tataù – than that; adhikam – greater; prakartavyam – to be done; loke – in the world;kiïcit – something; na – not; vidyate – is.
The Glories of the Lord’s Birthplace During the Prabodhini Day Are Described in the Same Scripture:
In this world nothing is better than to observe Pabodhini in Lord Kåñna’s birth-chamber.
Text 210
ratrau jagaraëaà tatra
prétya kurvanti ye naraù
saàsara-moha-svapnante
sada jagrati jagrati
ratrau – at night; jagaraëam – staying awake; tatra – there; prétya – with happiness; kurvanti – do; ye – who; naraù – people; saàsara-moha-svapnante – at the end of the bewildering sleep of repeated birth and death; sada – always; jagrati jagrati – awaken.
They who happily remain awake during that night awaken from the bewildering sleep of repeated birth and death.
Text 211
anyatrapi priya viñnor
jagare syat prabodhiné
kià punar mathurayaà sa
tato vai janma-sadmani
anyatra – in another place; api – also; priya – dear; viñnor – to Kåñna; jagare – staying awake; syat – is; prabodhiné – Prabodhini; kim – how much?; punar – more; mathurayam – in Mathurä; sa – that; tataù – therefore; vai – indeed; janma-sadmani – birth-chamber.
Staying awake in any place during Prabodhini pleases Lord Viñëu, what to speak of staying awake in Lord Kåñëa’s birth chamber in Mathurä.
Vrindavan Days
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