SB 10.5.2 · Srimad-Bhagavatam

Devanagari

श्रीशुक उवाच नन्दस्त्वात्मज उत्पन्ने जाताह्लादो महामना: । आहूय विप्रान् वेदज्ञान्‍स्‍नात: शुचिरलङ्कृत: ॥ १ ॥ वाचयित्वा स्वस्त्ययनं जातकर्मात्मजस्य वै । कारयामास विधिवत् पितृदेवार्चनं तथा ॥ २ ॥

Verse text

śrī-śuka uvāca nandas tv ātmaja utpanne jātāhlādo mahā-manāḥ āhūya viprān veda-jṣān snātaḥ śucir alaṅkṛtaḥ vācayitvā svastyayanaṁ jāta-karmātmajasya vai kārayām āsa vidhivat pitṛ-devārcanaṁ tathā

Synonyms

śrī — śukaḥ uvāca — Śrī Śukadeva Gosvāmī said ; nandaḥ — Mahārāja Nanda ; tu — indeed ; ātmaje — his son ; utpanne — having been born ; jāta — overwhelmed ; āhlādaḥ — in great jubilation ; mahā — manāḥ — who was great minded ; āhūya — invited ; viprān — the brāhmaṇas ; veda — jṣān — who were fully conversant in Vedic knowledge ; snātaḥ — taking a full bath ; śuciḥ — purifying himself ; alaṅkṛtaḥ — being dressed very nicely with ornaments and fresh garments ; vācayitvā — after causing to be recited ; svasti — ayanam — Vedic mantras (by the brāhmaṇas ) ; jāta — karma — the festival for the birth of the child ; ātmajasya — of his own son ; vai — indeed ; kārayām āsa — caused to be performed ; vidhi — vat — according to the Vedic regulations ; pitṛ — deva — arcanam — the worship of the forefathers and the demigods ; tathā — as well as .

Translation

Śukadeva Gosvāmī said: Nanda Mahārāja was naturally very magnanimous, and when Lord Śrī Kṛṣṇa appeared as his son, he was overwhelmed by jubilation. Therefore, after bathing and purifying himself and dressing himself properly, he invited brāhmaṇas who knew how to recite Vedic mantras. After having these qualified brāhmaṇas 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.

Translation (Visvanatha Cakravarti Thakura)

Śukadeva Gosvāmī said: Nanda Mahārāja was naturally very magnanimous, and when Lord Śrī Kṛṣṇa appeared as his son, he was overwhelmed by jubilation. Therefore, after bathing and purifying himself and dressing himself properly, he invited brāhmaṇas who knew how to recite Vedic mantras. After having these qualified brāhmaṇas 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. KB 10.5.1-2 Although Kṛṣṇa was the real son of Vasudeva and Devakī, because of Kaṁsa’s atrocious activities Vasudeva could not enjoy the birth ceremony of his son. But Nanda Mahārāja, the foster father, celebrated the birth ceremony of Kṛṣṇa very joyfully. The next day, it was declared that a male child had been born to Yaśodā. According to Vedic custom, Nanda Mahārāja called for learned astrologers and brāhmaṇas to perform the birth ceremony. After the birth of a child, the astrologers calculate the moment of the birth and make a horoscope of the child’s future life. Another ceremony takes place after the birth of the child: the family members take baths, cleanse themselves and decorate themselves with ornaments and nice garments; then they come before the child and the astrologer to hear of the future life of the child. Nanda Mahārāja and other members of the family dressed and sat down in front of the birthplace. All the brāhmaṇas who were assembled there on this occasion chanted auspicious mantras, according to the rituals, while the astrologers performed the birth ceremony. All the demigods are also worshiped on this occasion, as well as the forefathers of the family.

Purport

Śrīla Viśvanātha Cakravartī Ṭhākura 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 Kṛṣṇa appeared as the son of Devakī, Devakī and Vasudeva did not enjoy the jāta-karma, the festival of the birth ceremony. Instead, this ceremony was enjoyed by Nanda Mahārāja, as stated here ( nandas tv ātmaja utpanne jātāhlādo mahā-manāḥ ). When Nanda Mahārāja met Vasudeva, Vasudeva could not disclose, “Your son Kṛṣṇa is actually my son. You are His father in a different way, spiritually.” Because of fear of Kaṁsa, Vasudeva could not observe the festival for Kṛṣṇa’s birth. Nanda Mahārāja, however, took full advantage of this opportunity. The jāta-karma ceremony can take place when the umbilical cord, connecting the child and the placenta, is cut. However, since Kṛṣṇa was brought by Vasudeva to the house of Nanda Mahārāja, where was the chance for this to happen? In this regard, Viśvanātha Cakravartī Ṭhākura desires to prove with evidence from many śāstras that Kṛṣṇa actually took birth as the son of Yaśodā before the birth of Yoga-māyā, 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. Kṛṣṇa appeared as Varāhadeva from the nostril of Brahmā, and therefore Brahmā is described as the father of Varāhadeva. Also significant are the words kārayām āsa vidhivat. Being overwhelmed with jubilation over the birth of his son, Nanda Mahārāja did not see whether the cord was cut or not. Thus he performed the ceremony very gorgeously. According to the opinion of some authorities, Kṛṣṇa was actually born as the son of Yaśodā. In any case, without regard for material understandings, we can accept that Nanda Mahārāja’s celebration for the ceremony of Kṛṣṇa’s birth was proper. This ceremony is therefore well known everywhere as Nandotsava.

Purport (Jiva Goswami)

This verse illustrates how Nanda’s name really means “he who gives joy to the universe.” The word tu (but) indicates that the fortune of Nanda with his pure parental affection was superior to that of Vasudeva with conceptions of Kṛṣṇa’s powers. This description continues till verse 19. Parīkṣit also praises him in two verses. nandaḥ kim akarod Brahman śreya evaṁ mahodayam yaśodā ca mahā-bhāgā papau yasyāḥ stanaṁ hariḥ O learned brāhmaṇa, mother Yaśodā’s breast milk was sucked by the Supreme Lord. What past auspicious activities did she and Nanda Mahārāja perform to achieve such perfection in ecstatic love? pitarau nānvavindetāṁ kṛṣṇodārārbhakehitam gāyanty adyāpi kavayo yal loka-śamalāpaham Although Kṛṣṇa was so pleased with Vasudeva and Devakī that he descended as their son, they could not enjoy Kṛṣṇa’s magnanimous childhood pastimes, which are so great that simply chanting about them vanquishes the contamination of the material world. Nanda Mahārāja and Yaśodā, however, enjoyed these pastimes fully, and therefore their position is always better than that of Vasudeva and Devakī. SB 10.8.46-47 The word ātmaja with utpanne can only mean “born as his son.” The words must be connected sensibly as with the word nīlotpala (blue lotus). Other meanings cannot be given. It was said: bhagavān api viśvātmā bhaktānām abhayaṅkaraḥ āviveśāṁśa-bhāgena mana ānakadundubheḥ Thus the Supreme Lord, who is the Supersoul of all living entities and who vanquishes all the fear of his devotees, entered the mind of Vasudeva in full opulence. SB 10.2.16 tato jagan-maṅgalam acyutāṁśaṁ samāhitaṁ śūra-sutena devī dadhāra sarvātmakam ātma-bhūtaṁ kāṣṭhā yathānanda-karaṁ manastaḥ Thereafter, accompanied by plenary expansions, the fully opulent Supreme Lord, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devakī. Devakī, became beautiful by carrying Kṛṣṇa, joy to all beings, appearing on his own, just as the east becomes beautiful by carrying the rising moon. SB 10.2.18 In this manner he appeared in Nanda and Yaśodā as well. For the Lord to appear as the highest goal complete absorption in the Lord is necessary, with intense prema, as the following quotations illustrate. yasya deve parā bhaktir yathā deve tathā gurau tasyaite kathitā hy arthāḥ prakāśānte mahātmanaḥ The meaning of scripture is revealed to the person who has devotion to guru as much as he has devotion to the Lord. Śvetāśvatara Upaniṣad 6.23 bhaktir evainam nayati bhaktir evainaṁ darśayati Bhakti brings one to the Lord and shows the Lord. Brahma-sūtra 3.3.58 commentary of Madhva, Māthara śruti bhaktyāham ekayā grāhyaḥ: only by bhakti with full faith can the devotees obtain me. SB 11.14.21 This is shown in Nārada’s previous life and the histories of Dhruva and Prahlāda. According to tat-kratu-nyāya, what one thinks one becomes. Similarly Gītā says ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: as all surrender unto me, I reward them accordingly. (BG 4.11) Thus a particular manifestation of the Lord will depend upon a particular type of worship. Nanda and Yaśodā’s particular type of bhakti will be described in Brahmā’s praises later. Nanda is described as mahāmanā, “one whose mind was in Kṛṣṇa to an extreme degree.” Or it can mean “one whose mind fully capable of meditating on Kṛṣṇa.” It is said: yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ harāv abhaktasya kuto mahad-guṇā mano-rathenāsati dhāvato bahiḥ The devatās constantly dwell with all good qualities in that person who has pure bhakti for the Lord. There are no good qualities in the non-devotee who chases after temporary material objects with desire for material pleasure. SB 5.18.12 According to this statement, Nanda’s absorption in Kṛṣṇa was his main quality, and all other qualities like generosity were included in it. The description also represents the nature of Yaśodā: nandaḥ kim akarod brahman śreya evaṁ mahodayam yaśodā ca mahā-bhāgā papau yasyāḥ stanaṁ hariḥ O learned brāhmaṇa, mother Yaśodā’s breast milk was sucked by the Supreme Lord. What past auspicious activities did she and Nanda Mahārāja perform to achieve such perfection in ecstatic love? SB 10.8.46 Though both Nanda and Yaśodā and Vasudeva and Devakī gave birth to Kṛṣṇa, one can judge the nature of the cause by the results (phalena phala-kāraṇam anumīyate). Vasudeva and Devakī saw the four-armed Lord and Nanda and Yaśodā saw the two-armed Lord. The words “being born” describe an external appearance. The Lord is never born like a material person. This aspect was the same in both couples. But there is a difference in his appearing as their son. He appeared to Nanda and Yaśodā in the form of their son, but he did not appear in this manner to Vasudeva and Devakī. That was suitable because Nanda and Yaśodā’s love was pure parental affection and was very strong. That is indicated by the word tu in the present verse. Later also it will be shown. However Vasudeva and Devakī were covered by knowledge of the Lord’s greatness. This is revealed in their previous statement: vidito ’si bhavān sākṣāt puruṣaḥ prakṛteḥ paraḥ kevalānubhavānanda- svarūpaḥ sarva-buddhi-dṛk I know you directly as the Supreme Person beyond material existence, as the impersonal Brahman, as Paramātmā and Bhagavān. SB 10.3.13 Without that parental affection the Lord cannot be called a son. Varāha came from Brahmā’s nostril but is not called his son. Kṛṣṇa came out of Uttarā’s womb after protecting Parīkṣit, but is not called her son. Similarly Vasudeva and Devakī did not regard the four armed form as their son. However Kṛṣṇa appeared with all his expansions as the son of Nanda. This conception is shown in Nanda’s actions, as he called the brāhmaṇas to perform ceremonies. Garga also states that Kṛṣṇa is principally Nanda’s son when he says prāg ayaṁ vasudevasya kvacij jātas tavātmajaḥ: previously he was sometimes the son of Vasudeva.” (SB 10.8.14) Brahmā also praises Kṛṣṇa saying paśupāṅgajāya: I offer respects to Kṛṣṇa born from the body of the cowherd Nanda. (SB 10.14.1) Śukadeva describes Kṛṣṇa as gopikā-sutaḥ: son of Yaśodā. (SB 10.9.21) Also it is said: sakala-loka-maṅgalo nanda-gopa-tanayo devatā Kṛṣṇa, the son of Nanda, is auspiciousness for the whole world. Gautamīya-tantra The verse says ātmaja utpanne: when the son was born. It does not say when Nanda thought of him as a son. Therefore the birth of māyā from Yaśodā was for deceiving Vasudeva, produced by Kṛṣṇa’s potency. Māyā stayed in Yaśodā’s womb and Kṛṣṇa stayed in her heart. Thus, because Yaśodā was the mother of both children, māyā is called Kṛṣṇa’s younger sister (SB 10.4.9). When Devakī desired that he cover his four-armed form, the two-armed form residing in Yaśodā’s heart then covered that four-armed form and appeared in front of her. Though Garga says “Previously he was the son of Vasudeva” he resolves the issue by then saying, “Your son has been born with many forms and names previously.” (SB 10.8.15) (He was the son of Vasudeva in previous yugas.) Thus Garga’s words, as well as Nanda and Yaśodā’s recognition of Kṛṣṇa as their son and the statements of scripture, establish that Kṛṣṇa is principally the son of Nanda and Yaśodā. Nanda and Yaśodā accepted that māyā was created by Kṛṣṇa for deception, while Vasudeva and Devakī accepted māyā as Yaśodā’s real child and therefore embraced her when Kaṁsa tried to snatch her away. Fixed in this truth the couple thought, “We will broadcast it with a festival.” With the birth of a son, Nanda became joyful (jāta-hlādaḥ). Not only was a son born, but joy was born. Joy was born on the pretext of the son. It appeared spontaneously with the appearance of the son. This indicates the deep nature of their bliss. This became the cause of a great festival. He called the vipras—those who can excellently (vi) fulfill (prāṇti) all desires. They were knowledgeable of the birth rites and rules of the Vedas. Śruti says yāvatīr vai devatāḥ sarvās tā vedavidi bṛahmaṇe vasanti: all the devatās reside in the brāhmaṇa having knowledge of the Vedas. He purified himself with ācamana and Vaiṣṇava tilaka. He had the brāhmaṇas chant mantras like bhūyas tvapi and perform the ceremony for giving intelligence to his son. Karma-phalam prayoktari: the result of action goes to the performer. Vai indicates completion of the action. They performed the ceremonies according to the rules (vidhinā). Another version has vidhivat. Then they performed worship of the Pitṛs. Nanda did not perform the nāndīmukha-śraddha personally (which is the custom) since he was stunned with bliss. Tathā can mean “and.” They had to perform those rites because he was repeatedly stunned.

Purport (Sanatana Goswami)

This verse illustrates how Nanda’s name really means “he who gives joy to the universe.” The word tu (but) indicates that the fortune of Nanda with his pure parental affection was superior to that of Vasudeva who had awareness of Kṛṣṇa’s powers. This description of Nanda’s glory continues till verse 19. This was actually his son. The son was the cause of his affection. The phrase ātmāja is repeated in the second verse to confirm this. Though, Vāsudeva, being affection to the lord, who was his son, was anxious to protect him, and thus brought back māyā in exchange for his son, he is lesser in stature than Nanda in terms of pure bhakti, since he saw Kṛṣṇa as the supreme Lord. Or giving up his nature as son of Vasudeva, the Lord identified himself as the son of Nanda. Thus he is called ātmaja. Some devotees explain as follows. The one Lord was born in Vasudeva’s house and also was born along with māyā in Nanda’s house. Because this fact is most confidential it is not revealed. In placing his son in exchange for the girl, the two became one. Thus Brahmā says paśupāṅgajāya: I offer respects to the son of the cowherd. (SB 10.14.1) kṛṣṇo ‘nyo yadu-sambhūto yaḥ pūrṇaṁ so’ sty ataḥ paraḥ Vṛndāvanaṁ parijyajya sa kvacin naiva gacchati Kṛṣṇa born in the Yadu dynasty, who is complete, is different from this Kṛṣṇa. He never gives up Vṛndānana to go elsewhere. Rudra-yamala By nature Nanda was generous (mahāmanāḥ). When the son was born he became blissful. This became the cause of a great festival. He called the vipras—those who can excellently (vi) fulfill (prāṇti) all desires. They were knowledgeable of the birth rites and rules of the Vedas. Śruti says yāvatīr vai devatāḥ sarvās tā vedavidi bṛahmaṇe vasanti: all the devatās reside in the brāhmaṇa having knowledge of the Vedas. He purified himself with ācamana and Vaiṣṇava tilaka. He had the brāhmaṇas chant mantras like bhūyas tvapi and perform the ceremony for giving intelligence to his son. Karma-phalam prayoktari: the result of action goes to the performer. Vai indicates completion of the action. They performed the ceremonies according to the rules (vidhinā). Another version has vidhivat. Then they performed worship of the Pitṛs. Nanda did not perform the nāndīmukha-śraddha personally (which was the custom) since he was stunned with bliss. Tathā can mean “and.” They had to perform those rites because he was repeatedly stunned.