The Killing of the Demon Tṛṇāvarta

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TRANSLATION

Once upon a time, Pūtanā Rākṣasī, who could move according to her desire and was wandering in outer space, converted herself by mystic power into a very beautiful woman and thus entered Gokula, the abode of Nanda Mahārāja.

COMMENTARY

To enact the pastime of killing Pūtanā, Kṛṣṇa’s līlā-śakti inspired Pūtanā to enter Gokula as if invited by death to be killed. With this intention the verse is spoken. One evening, Pūtanā entered Gokula by flying through the sky (utpatya). An alternate reading is upetya, (arriving). By mystic power Pūtanā took on the form of a beautiful woman (yoṣitvā).

All the Vrajavāsīs were so much enamored by Pūtanā’s beauty that they gave her access to all the houses in town. Though the Lord’s illusory energy has no desire, by the will of the Lord, Pūtanā displayed her illusions just like a magician to bewilder the eternal devotees of Vraja, and to unfold the transcendental pastimes of Kṛṣṇa.

|| 10.6.5-6 ||

tāṁ keśa-bandha-vyatiṣakta-mallikāṁ
bṛhan-nitamba-stana-kṛcchra-madhyamām

suvāsasaṁ kalpita-karṇa-bhūṣaṇa-

tviṣollasat-kuntala-maṇḍitānanām

valgu-smitāpāṅga-visarga-vīkṣitair

mano harantīṁ vanitāṁ vrajaukasām

amaṁsatāmbhoja-kareṇa rūpiṇīṁ

gopyaḥ śriyaṁ draṣṭum ivāgatāṁ patim

TRANSLATION

Her hips were full, her breasts were large and firm, seeming to overburden her slim waist, and she was dressed very nicely. Her hair, adorned with a garland of mallikā flowers, was scattered about her beautiful face. Her earrings were brilliant, and as she smiled very attractively, glancing upon everyone, her beauty drew the attention of all the inhabitants of Vraja, especially the men. When the gopīs saw her, they thought that the beautiful goddess of fortune, holding a lotus flower in her hand, had come to see her husband, Kṛṣṇa.

COMMENTARY

Seeing that beautiful woman holding a lotus flower in her hands, the gopīs concluded that she was Lakṣmī, the embodiment of all wealth and jewels. She must have come to see her husband Nārāyaṇa, the worshipable family Deity of Nanda Mahārāja. Pūtanā had full hips and large firm breasts which contrasted her thin waist. She was so extremely attractive (vanita) that the Vrajavāsīs let her enter the inner chambers of their houses without obstruction.

|| 10.6.7 ||

bāla-grahas tatra vicinvatī śiśūn yadṛcchayā nanda-gṛhe ’sad-antakam

bālaṁ praticchanna-nijoru-tejasaṁ dadarśa talpe ’gnim ivāhitaṁ bhasi

TRANSLATION

While searching for small children, Pūtanā, whose business was to kill them, entered the house of Nanda Mahārāja unobstructed, having been sent by the superior potency of the Lord. Without asking anyone’s permission, she entered Nanda Mahārāja’s room, where she saw the child sleeping in bed, His unlimited power covered like a powerful fire covered by ashes. She could understand that this child was not ordinary, but was meant to kill all demons.

COMMENTARY

Pūtanā, the killer of children (bāla graha, baby catcher) saw the child (śiśūn) who, though He Himself is the killer of the wicked (asad antakam), appeared easy to kill. At that time, Kṛṣṇa concealed His unlimited powers, just as a fire is sometimes covered by ashes.

|| 10.6.8 ||

vibudhya tāṁ bālaka-mārikā-grahaṁ carācarātmā sa nimīlitekṣaṇaḥ

anantam āropayad aṅkam antakaṁ yathoragaṁ suptam abuddhi-rajju-dhīḥ

TRANSLATION

Lord Śrī Kṛṣṇa, the all-pervading Supersoul, lying on the bed, understood that Pūtanā, a witch who was expert in killing small children, had come to kill Him. Therefore, as if afraid of her, Kṛṣṇa closed His eyes. Thus Pūtanā took upon her lap Him who was to be her own annihilation, just as an unintelligent person places a sleeping snake on his lap, thinking the snake to be a rope.

COMMENTARY

This verse shows an opportunity for the Lord’s power of omni-science to render service at the time of an approaching evil. Though Kṛṣṇa fully understood Pūtanā’s identity, He lay there with His eyes closed like a normal child.

Why did Kṛṣṇa close His eyes? To show His fearfulness as a small child; to avoid seeing such an inauspicious person; to avoid making the violence auspicious by the touch of His auspicious glance; to avoid the shame of killing a woman posing as a mother, and to avoid seeing the inauspiciousness of Pūtanā’s death.

Then Pūtanā placed Kṛṣṇa in her lap. Kṛṣṇa is called Ananta, which means without end, and Antakam because He brings about the end. This was an opportunity for Kṛṣṇa’s destructive energy to operate. Pūtanā held on her lap that person who is without limit in all space and time. Antakam and ananta are also contradictory words to express this wonderful mellow known as adbhuta rasa. As a foolish person picks up a sleeping snake, thinking it is a rope, similarly, Pūtanā foolishly held Kṛṣṇa, thinking Him an ordinary, helpless child.

|| 10.6.9 ||

tāṁ tīkṣṇa-cittām ativāma-ceṣṭitāṁ vīkṣyāntarā koṣa-paricchadāśivat

vara-striyaṁ tat-prabhayā ca dharṣite nirīkṣyamāṇe jananī hy atiṣṭhatām

TRANSLATION

Pūtanā Rākṣasī’s heart was fierce and cruel, but she looked like a very affectionate mother. Thus she resembled a sharp sword in a soft sheath. Although seeing her within the room, Yaśodā and Rohiṇī, overwhelmed by her beauty, did not stop her, but remained silent because she treated the child like a mother.

COMMENTARY

Why did Yaśodā and Rohiṇī not stop Pūtanā? This verse answers the question. Pūtanā acted like a very attentive mother. Externally she was gentle, but inwardly she was cruel. Pūtanā resembled a sharp sword concealed in a soft leather sheath.

tat prabhaya: Overwhelmed by Pūtanā’s influence, Yaśodā and Rohiṇī thought that perhaps Ambikā, Indrani or Lakṣmī of the celestial regions had come to feed Kṛṣṇa out of motherly love. Thus they passively watched her pick up the child.

|| 10.6.10 ||

tasmin stanaṁ durjara-vīryam ulbaṇaṁ
ghorāṅkam ādāya śiśor dadāv atha

gāḍhaṁ karābhyāṁ bhagavān prapīḍya tat-
prāṇaiḥ samaṁ roṣa-samanvito ’pibat

TRANSLATION

On that very spot, the fiercely dangerous Rākṣasī took Kṛṣṇa on her lap and pushed her breast into His mouth. The nipple of her breast was smeared with a dangerous, immediately effective poison, but the Supreme Personality of Godhead, Kṛṣṇa, becoming very angry at her, took hold of her breast, squeezed it very hard with both hands, and sucked out both the poison and her life.

COMMENTARY

In that place (tasmin) the fierce (ghora) woman Pūtanā offered her poisoned besmeared (durjaram vīryam) breast to the baby (śiśor). Kṛṣṇa held Pūtanā’s breast so tightly with His two hands that she could not pull Him away (gāḍhaṁ prapīḍya). Kṛṣṇa was filled with anger knowing that Pūtanā planned to kill all the children of Vraja by offering her breast to them. Therefore, Kṛṣṇa’s power of destruction, saṁhāra śakti, sucked out her impure life. Kṛṣṇa did not personally do this. Though we say a man cuts down the tree, actually it is the axe held by the man that cuts down the tree. Similarly, it is stated that Kṛṣṇa sucked out Pūtanā’s life airs, but actually His saṁhāra śakti performed the work.

|| 10.6.11 ||

sā muñca muñcālam iti prabhāṣiṇī niṣpīḍyamānākhila-jīva-marmaṇi

vivṛtya netre caraṇau bhujau muhuḥ prasvinna-gātrā kṣipatī ruroda ha

TRANSLATION

Unbearably pressed in every vital point, the demon Pūtanā began to cry, “Please leave me, leave me! Suck my breast no longer!” Perspiring, her eyes wide open and her arms and legs flailing, she cried very loudly again and again.

COMMENTARY

Being squeezed by baby Kṛṣṇa in all her sensitive points, Pūtanā began flailing her hands and legs.

|| 10.6.12 ||

tasyāḥ svanenātigabhīra-raṁhasā sādrir mahī dyauś ca cacāla sa-grahā

rasā diśaś ca pratinedire janāḥ petuḥ kṣitau vajra-nipāta-śaṅkayā

TRANSLATION

As Pūtanā screamed loudly and forcefully, the earth with its mountains, and outer space with its planets, trembled. The lower planets and all directions vibrated, and people fell down, fearing that thunderbolts were falling upon them.

COMMENTARY

Rasā means Rasātala and other lower planets.

|| 10.6.13 ||

iśā-carītthaṁ vyathita-stanā vyasur vyādāya keśāṁś caraṇau bhujāv api

prasārya goṣṭhe nija-rūpam āsthitā vajrāhato vṛtra ivāpatan nṛpa

TRANSLATION

In this way the demon Pūtanā, very much aggrieved because her breast was being attacked by Kṛṣṇa, lost her life. O King Parīkṣit, opening her mouth wide and spreading her arms, legs and hair, she fell down in the pasturing ground in her original form as a Rākṣasī, as Vṛtrāsura had fallen when killed by the thunderbolt of Indra.

COMMENTARY

Because of the pain of death, Pūtanā Rākṣasī could not maintain her disguise as a beautiful woman and reverted to her demoniac form.

|| 10.6.14 ||

atamāno ’pi tad-dehas tri-gavyūty-antara-drumān

cūrṇayām āsa rājendra mahad āsīt tad adbhutam

TRANSLATION

O King Parīkṣit, when the gigantic body of Pūtanā fell to the ground, it smashed all the trees within a limit of twelve miles. Appearing in a gigantic body, she was certainly extraordinary.

COMMENTARY

Due to intense pain, Pūtanā ran out of the house, fled the village and fell down to the ground on the outskirts of Vraja. The word “api” signifies that not only while living, but even while dying Pūtanā was killing other living entities. All the trees within an area of six krośas (twelve miles) were crushed by the falling body of the gigantic witch. It was remarkable that only the trees were crushed and none of the village houses. According Śrī Jīva Gosvāmi’s Vaiṣṇava-toṣaṇī-ṭīkā, these trees, which were laden with pleasurable fruits, were located in Kaṁsa’s personal garden.

|| 10.6.15-17 ||

īṣā-mātrogra-daṁṣṭrāsyaṁ giri-kandara-nāsikam

gaṇḍa-śaila-stanaṁ raudraṁ prakīrṇāruṇa-mūrdhajam

andha-kūpa-gabhīrākṣaṁ pulināroha-bhīṣaṇam

baddha-setu-bhujorv-aṅghri śūnya-toya-hradodaram

santatrasuḥ sma tad vīkṣya gopā gopyaḥ kalevaram

pūrvaṁ tu tan-niḥsvanita-bhinna-hṛt-karṇa-mastakāḥ

TRANSLATION

The Rākṣasī’s mouth was full of teeth, each resembling the front of a plow, her nostrils were deep like mountain caves, and her breasts resembled big slabs of stone fallen from a hill. Her scattered hair was the color of copper. The sockets of her eyes appeared like deep blind wells, her fearful thighs resembled the banks of a river, her arms, legs and feet seemed like big bridges, and her abdomen appeared like a dried-up lake. The hearts, ears and heads of the cowherd men and women were already shocked by the Rākṣasī’s screaming, and when they saw the fierce wonder of her body, they were even more frightened.

COMMENTARY

Seeing her hideous body, the cowherd men and women became frightened. Pūtanā’s teeth were as large as ploughshares. Her nostrils were as deep as mountain caves, and her waist was like the bank of a river. Pūtanā’s hands, feet and thighs were like bridges and her belly was like a dried up lake. All of this was terrible to see. The hearts, ears and heads of the Vrajavāsīs were already shattered by Pūtanā’s screaming, and upon seeing her ghastly form they became more frightened.

|| 10.6.18 ||

bālaṁ ca tasyā urasi krīḍantam akutobhayam

gopyas tūrṇaṁ samabhyetya jagṛhur jāta-sambhramāḥ

TRANSLATION

Without fear, the child Kṛṣṇa was playing on the upper portion of Pūtanā Rākṣasī’s breast, and when the gopīs saw the child’s wonderful activities, they immediately came forward with great jubilation and picked Him up.

COMMENTARY

Pūtanā’s chest was raised like a hill, suitable for playing. The gopīs entered the maternity ward, but they did not see Kṛṣṇa there. Yaśodā and Rohiṇī lay on the ground unconscious. Desiring to see Kṛṣṇa, the gopīs went outside the house and saw Him playing on Pūtanā.

|| 10.6.19 ||

yaśodā-rohiṇībhyāṁ tāḥ samaṁ bālasya sarvataḥ

rakṣāṁ vidadhire samyag go-puccha-bhramaṇādibhiḥ

TRANSLATION

Thereafter, mother Yaśodā and Rohiṇī, along with the other elderly gopīs, waved about the switch of a cow to give full protection to the child Śrī Kṛṣṇa.

COMMENTARY

This verse mentions that Yaśodā, Rohiṇī and the other gopīs performed rituals of protection. Yaśodā and Rohiṇī did not take a leading role, however, because they were extremely affected by anxiety for Kṛṣṇa’s safety. The elderly gopīs waved a cow’s tail around all of Kṛṣṇa’s limbs (sarvataḥ) to protect Him. They also offered other items such as mustard seeds, and touched Kṛṣṇa with the edge of the winnowing basket.

|| 10.6.20 ||

go-mūtreṇa snāpayitvā punar go-rajasārbhakam

rakṣāṁ cakruś ca śakṛtā dvādaśāṅgeṣu nāmabhiḥ

TRANSLATION

The child was thoroughly washed with cow urine and then smeared with the dust raised by the movements of the cows. Then different names of the Lord were applied with cow dung on twelve different parts of His body, beginning with the forehead, as done in applying tilaka. In this way, the child was given protection.

COMMENTARY

Using cow dung, they protected Kṛṣṇa by marking twelve places on His body while pronouncing twelve names of Viṣṇu starting with the name Keśava on the forehead, as done in applying tilaka.

|| 10.6.21 ||

gopyaḥ saṁspṛṣṭa-salilā aṅgeṣu karayoḥ pṛthak

nyasyātmany atha bālasya bīja-nyāsam akurvata

TRANSLATION

The gopīs first executed the process of ācamana, drinking a sip of water from the right hand. They purified their bodies and hands with the nyāsa-mantra and then applied the same mantra upon the body of the child.

COMMENTARY

The gopīs hastily started the rituals of protection without first doing ācamana because of great fear. After calming down, they did the rituals properly by first performing ācamana (saṁspṛṣṭa salilā). They then performed aṅga nyasa and kara nyasa on their own bodies and hands. Then they invoked bīja mantras on Kṛṣṇa’s limbs. The bīja consists of the first syllable of the name with an anusvara. Example: am namaḥ, “May Aja protect Your feet.” Mam namaḥ, “May Maniman protect Your knees.”

|| 10.6.22-23 ||

avyād ajo ’ṅghri maṇimāṁs tava jānv athorū

yajño ’cyutaḥ kaṭi-taṭaṁ jaṭharaṁ hayāsyaḥ

hṛt keśavas tvad-ura īśa inas tu kaṇṭhaṁ

viṣṇur bhujaṁ mukham urukrama īśvaraḥ kam

cakry agrataḥ saha-gado harir astu paścāt

tvat-pārśvayor dhanur-asī madhu-hājanaś ca

koṇeṣu śaṅkha urugāya upary upendras

tārkṣyaḥ kṣitau haladharaḥ puruṣaḥ samantāt

TRANSLATION

[Śukadeva Gosvāmī informed Mahārāja Parīkṣit that the gopīs, following the proper system, protected Kṛṣṇa, their child, with this mantra.] May Aja protect Your legs, may Maṇimān protect Your knees, Yajña Your thighs, Acyuta the upper part of Your waist, and Hayagrīva Your abdomen. May Keśava protect Your heart, Īśa Your chest, the sun-god Your neck, Viṣṇu Your arms, Urukrama Your face, and Īśvara Your head. May Cakrī protect You from the front; may Śrī Hari, Gadādharī, the carrier of the club, protect You from the back; and may the carrier of the bow, who is known as the enemy of Madhu, and Lord Ajana, the carrier of the sword, protect Your two sides. May Lord Urugāya, the carrier of the conchshell, protect You from all corners; may Upendra protect You from above; may Garuḍa protect You on the ground; and may Lord Haladhara, the Supreme Person, protect You on all sides.

COMMENTARY

They protected Kṛṣṇa’s limbs using a mantra. Aṅghri stands for the two feet. Manimān is a particular avatāra of the Lord. Jānu stands for both knees. Hrt refers to the lotus holding the living entity in the region of the heart. Uro means chest.

In verse twenty-three, the directions around Kṛṣṇa are protected. “May the holder of the cakra protect You in front. May Sahagada, the holder of the club, protect You behind. May Madhusudana, holding the bow, and Aja, holding a sword protect, Your sides. May Saṅkha Urugāya, holding the conch, protect You in the four corners (northeast, northwest, southeast, southwest). May Upendra protect You above and may Tārkṣya (Garuḍa) protect You below. May Haladhara protect You in all directions.”

|| 10.6.24 ||

indriyāṇi hṛṣīkeśaḥ prāṇān nārāyaṇo ’vatu

śvetadvīpa-patiś cittaṁ mano yogeśvaro ’vatu

TRANSLATION

May Hṛṣīkeśa protect Your senses, and Nārāyaṇa Your life air. May the master of Śvetadvīpa protect the core of Your heart, and may Lord Yogeśvara protect Your mind.

|| 10.6.25-26 ||

pṛśnigarbhas tu te buddhim ātmānaṁ bhagavān paraḥ

krīḍantaṁ pātu govindaḥ śayānaṁ pātu mādhavaḥ

vrajantam avyād vaikuṇṭha āsīnaṁ tvāṁ śriyaḥ patiḥ

bhuñjānaṁ yajñabhuk pātu sarva-graha-bhayaṅkaraḥ

TRANSLATION

May Lord Pṛśnigarbha protect Your intelligence, and the Supreme Personality of Godhead Your soul. While You are playing, may Govinda protect You, and while You are sleeping may Mādhava protect You. May Lord Vaikuṇṭha protect You while You are walking, and may Lord Nārāyaṇa, the husband of the goddess of fortune, protect You while You are sitting. Similarly, may Lord Yajñabhuk, the fearful enemy of all evil planets, always protect You while You enjoy life.

|| 10.6.27-29 ||

ḍākinyo yātudhānyaś ca kuṣmāṇḍā ye ’rbhaka-grahāḥ

bhūta-preta-piśācāś ca yakṣa-rakṣo-vināyakāḥ

koṭarā revatī jyeṣṭhā pūtanā mātṛkādayaḥ

unmādā ye hy apasmārā deha-prāṇendriya-druhaḥ

svapna-dṛṣṭā mahotpātā vṛddhā bāla-grahāś ca ye

sarve naśyantu te viṣṇor nāma-grahaṇa-bhīravaḥ

TRANSLATION

The evil witches known as Ḍākinīs, Yātudhānīs and Kuṣmāṇḍas are the greatest enemies of children, and the evil spirits like Bhūtas, Pretas, Piśācas, Yakṣas, Rākṣasas and Vināyakas, as well as witches like Koṭarā, Revatī, Jyeṣṭhā, Pūtanā and Mātṛkā, are always ready to give trouble to the body, the life air and the senses, causing loss of memory, madness and bad dreams. Like the most experienced evil stars, they all create great disturbances, especially for children, but one can vanquish them simply by uttering Lord Viṣṇu’s name, for when Lord Viṣṇu’s name resounds, all of them become afraid and go away.

|| 10.6.30 ||

śrī-śuka uvāca

iti praṇaya-baddhābhir gopībhiḥ kṛta-rakṣaṇam

pāyayitvā stanaṁ mātā sannyaveśayad ātmajam

TRANSLATION

Śrīla Śukadeva Gosvāmī continued: All the gopīs, headed by mother Yaśodā, were bound by maternal affection. After they thus chanted mantras to protect the child, mother Yaśodā gave the child the nipple of her breast to suck and then got Him to lie down on His bed.

COMMENTARY

Thus the gopīs, being bound by maternal affection, completed the rituals for protection. After offering her breast to Kṛṣṇa, and seeing Him happily sucking her milk, Yaśodā could understand that Kṛṣṇa was in good health. Then she lay Kṛṣṇa down to sleep.

|| 10.6.31 ||

tāvan nandādayo gopā mathurāyā vrajaṁ gatāḥ

vilokya pūtanā-dehaṁ babhūvur ativismitāḥ

TRANSLATION

Meanwhile, all the cowherd men, headed by Nanda Mahārāja, returned from Mathurā, and when they saw on the way the gigantic body of Pūtanā lying dead, they were struck with great wonder.

COMMENTARY

The cowherd men were astonished: “Perhaps a flying mountain fell from the sky by mistake and crushed all the huge trees. Perhaps we have come to the wrong place under the spell of some witch. Or perhaps this is just a magical illusion.” In this way many doubts arose in their minds.

|| 10.6.32 ||

nūnaṁ batarṣiḥ sañjāto yogeśo vā samāsa saḥ

sa eva dṛṣṭo hy utpāto yad āhānakadundubhiḥ

TRANSLATION

Nanda Mahārāja and the other gopas exclaimed: My dear friends, you must know that Ānakadundubhi, Vasudeva, has become a great saint or a master of mystic power. Otherwise how could he have foreseen this calamity and predicted it to us?

COMMENTARY

“Certainly (nūnam) Vasudeva is the ṛsi in our family; for being all knowing, he has predicted correctly. Through practice of aṣṭāṅga yoga (yogesa) Vasudeva has acquired the power to see the future. Thus his glories forever shine (samāsa).”

|| 10.6.33 ||

kalevaraṁ paraśubhiś chittvā tat te vrajaukasaḥ

dūre kṣiptvāvayavaśo nyadahan kāṣṭha-veṣṭitam

TRANSLATION

The inhabitants of Vraja cut the gigantic body of Pūtanā into pieces with the help of axes. Then they threw the pieces far away, covered them with wood and burned them to ashes.

COMMENTARY

On the order of Upananda and others, the lower class men (vrajaukasa) completely burned Pūtanā’s body out of fear that it would come to life again. The influence of poisonous creatures is extinguished when their bodies are burned up.

|| 10.6.34 ||

dahyamānasya dehasya dhūmaś cāguru-saurabhaḥ

utthitaḥ kṛṣṇa-nirbhukta-sapady āhata-pāpmanaḥ

TRANSLATION

Because of Kṛṣṇa’s having sucked the breast of the Rākṣasī Pūtanā, when Kṛṣṇa killed her she was immediately freed of all material contamination. Her sinful reactions automatically vanished, and therefore when her gigantic body was being burnt, the smoke emanating from her body was fragrant like aguru incense.

COMMENTARY

This verse describes how Pūtanā’s body became sanctified by the touch of Kṛṣṇa’s mouth. Her body became purified of all sins (āhata pāpma) the moment (sapadi) Kṛṣṇa began drinking from her breast (kṛṣṇa nirbhukta).

|| 10.6.35 ||

pūtanā loka-bāla-ghnī rākṣasī rudhirāśanā

jighāṁsayāpi haraye stanaṁ dattvāpa sad-gatim

TRANSLATION

Pūtanā was always hankering for the blood of human children, and with that desire she came to kill Kṛṣṇa; but because she offered her breast to the Lord, she attained the greatest achievement. What then is to be said of those who had natural devotion and affection for Kṛṣṇa as mothers and who offered Him their breasts to suck or offered something very dear, as a mother offers something to a child?

COMMENTARY

“If a person offers service with an attempt to kill the Lord and attains the goal of life, how much more will a person attain who offers with a neutral attitude. How much more will a person attain who offers with faith? How much more will a person attain who offers with pure bhakti? If a person worships an avatāra of the Lord, he will attain the supreme destination. But how much more will a person attain who worships Śrī Kṛṣṇa, the source of all avatāras (sarva-avatari)?”

|| 10.6.36 ||

kiṁ punaḥ śraddhayā bhaktyā kṛṣṇāya paramātmane

yacchan priyatamaṁ kiṁ nu raktās tan-mātaro yathā

TRANSLATION

“If one offers a poison breast to Kṛṣṇa and attains the supreme destination, how much more one will attain by offering a more poisonous object? If one offers a dear object certainly one will attain a higher destination. But if one offers a dearer object, then how much more he will attain. And if one offers the dear most object, he will certainly attain the highest destination.

COMMENTARY

If Pūtanā, a demoniac rākṣasī, could attain the highest destination, then what can be attained by a faithful human being? If one is devotee, how much more he will attain. And will not a pure devotee of the Lord (rakta) attain the highest award? Then what to speak of the elderly gopīs who had extreme affection for the Lord during the stealing of the calves by Lord Brahmā? Paying respects to mother Yaśodā from a distance, I have placed her in the highest position. Therefore, I will write no more because her love for Kṛṣṇa is beyond words.

|| 10.6.37-38 ||

padbhyāṁ bhakta-hṛdi-sthābhyāṁ vandyābhyāṁ loka-vanditaiḥ

aṅgaṁ yasyāḥ samākramya bhagavān api tat-stanam

yātudhāny api sā svargam avāpa jananī-gatim

kṛṣṇa-bhukta-stana-kṣīrāḥ kim u gāvo ’numātaraḥ

TRANSLATION

The Supreme Personality of Godhead, Kṛṣṇa, is always situated within the core of the heart of the pure devotee, and He is always offered prayers by such worshipable personalities as Lord Brahmā and Lord Śiva. Because Kṛṣṇa embraced Pūtanā’s body with great pleasure and sucked her breast, although she was a great witch, she attained the position of a mother in the transcendental world and thus achieved the highest perfection. What then is to be said of the cows whose nipples Kṛṣṇa sucked with great pleasure and who offered their milk very jubilantly with affection exactly like that of a mother?

COMMENTARY

These two verses describe the greatness of Pūtanā’s attainment through the mercy of the Lord. Even though Pūtanā was rakṣaṣī, her body was tread upon by Kṛṣṇa’s feet which are situated in the hearts of the devotees and worshiped by those worthy of worship (devatas). Pūtanā’s breast milk was drunk by Kṛṣṇa, and she attained the supreme abode as a mother of the Lord.

bhakta hrdi sthabhyam: Kṛṣṇa’s feet are situated only in the hearts of the devotees. But Pūtanā was neither a devotee nor a non-devotee. She was an enemy of Kṛṣṇa. vandabhyam loka vanditaih: Kṛṣṇa’s lotus feet are worshiped by worshipable personalities such as Brahmā and Śiva. But Pūtanā did not worship Kṛṣṇa’s feet, rather she did the opposite. At time of her death, Pūtanā tried to dislodge Kṛṣṇa’s feet from her chest. Unable to do so, she began to beat them with all her strength.

samakramya: completely; Kṛṣṇa stepped on Pūtanā forcefully with His feet, not just touching her.

svargam: heavenly planets; Where did Pūtanā go at the time of her death? She attained Vaikuṇṭha. This is explained in Bhagavatam (11.7.1), “Lord Brahmā, Lord Śiva and all other planetary rulers are praying to live in Vaikuṇṭha.” Lord Brahmā says in Śrīmad Bhāgavatam (10.14.35), “Pūtanā attained You along with her family members.” According to these two verses, the word svarga must mean svaḥ-vāsam, Your personal abode or Vaikuṇṭha. The word does not refer to the material heavenly planet called Svarga.

jananī-gatim: destiny of a mother; Which Vaikuṇṭha planet did Pūtanā attain? The verse explains that Pūtanā attained the same planet as mother Yaśodā, jananī-gatim. Therefore, Pūtanā attained Goloka, but her position was predominated by happiness and reverence. She did not attain the place predominated by service in prema. One cannot say that she attained the status of a mother. Verse 10.6.36 says that place is reserved for those who are anurāgi (raktas), with pure loving attachment for Kṛṣṇa. Here verse thirty-eight says that the cows and motherly gopīs who fed milk to Kṛṣṇa during the Brahma vimohana līlā attained a higher destination than Pūtanā.

How could Pūtanā, whose enmity was equal to Kaṁsa’s, though she imitated the dress and emotion of a gopī, attain the same status as Yaśodā? Therefore Uddhava says in the Śrīmad Bhāgavatam (3.2.23): lebhe gatiṁ dhātry-ucitāṁ, “Pūtanā attained a status like a nurse.” Thus in the present verse some interpret the word jananī (mother) to be dhātrī (nurse). But even then one should not say that Pūtanā was a direct nurse of Kṛṣṇa. Rather she attained a form like a nurse in a Goloka filled with sukhaiśvarya, reverential happiness.

|| 10.6.39-40 ||

payāṁsi yāsām apibat putra-sneha-snutāny alam

bhagavān devakī-putraḥ kaivalyādy-akhila-pradaḥ

tāsām avirataṁ kṛṣṇe kurvatīnāṁ sutekṣaṇam

na punaḥ kalpate rājan saṁsāro ’jñāna-sambhavaḥ

TRANSLATION

The Supreme Personality of Godhead, Kṛṣṇa, is the bestower of many benedictions, including liberation [kaivalya], or oneness with the Brahman effulgence. For that Personality of Godhead, the gopīs always felt maternal love, and Kṛṣṇa sucked their breasts with full satisfaction. Therefore, because of their relationship as mother and son, although the gopīs were engaged in various family activities, one should never think that they returned to this material world after leaving their bodies.

COMMENTARY

By saying that the elderly gopīs attained more than Pūtanā in going to Vaikuṇṭha, there is a contradiction to the statement that enmity and affection lead to the same goal. That statement taken literally would lead to criticism of the Lord for lack of discrimination. If it is true that the elderly gopīs attained more than Pūtanā who attained Vaikuṇṭha, then what did they attain? That should be explained. With this in mind the present verse is spoken.

“Though Kṛṣṇa is the bestower of all sorts of goals such as liberation, He drank Pūtanā’s breast milk with extremely rare awareness (alam). Lord Brahmā says in the Bhāgavatam 10.14.31: “Fortunate are the cows and gopīs whose sweet breast milk Kṛṣṇa drank in great bliss.” With this rare awareness Kṛṣṇa thinks, “Whatever they want I will give, and as well, whatever I want, they are willing to give.” Since whatever is desired is easily attained, Kṛṣṇa certainly will give to the cows and gopīs a suitable reward. Higher than Vaikuṇṭha or even Goloka, Kṛṣṇa will grant them Bhauma Vṛndāvana which is the most attractive of all. Though Kṛṣṇa appeared from Devakī’s womb, He did not drink her milk. But He regularly drank the milk of the gopīs.

Devakī putra: son of Devakī; Thus by mentioning Kṛṣṇa as Devakī putra in this verse it is implied that the gopīs were more attractive to Him. samsāro: birth death cycle; One should not think that Kṛṣṇa liberated the gopīs from saṁśara, for already they had no material bondage. There is no bondage for those engaged in the Lord’s service. The saṁśara ensnares those attached to house, husband and sons. Kṛṣṇa drank milk from the gopīs’ breasts and played in their houses. Kṛṣṇa’s father was their husband and Kṛṣṇa was their son. This attachment did not breed saṁśara. That is the intent of verse forty.

suteksana means the elderly gopīs looked on Kṛṣṇa as their son. For them saṁsāra did not occur (na punah kalpate). Saṁsāra is born of ignorance. A jñāni’s knowledge of Brahman puts an end to saṁsāra. However better than that is the sānta bhakta’s realization of Bhagavān as Brahman. Better yet is the dāsya bhakta who realizes Lord Kṛṣṇa as his master. By that the Lord becomes controlled. Superior to that is the sākhya bhakta who treats the Lord like a friend. Higher than that is the vātsalya bhakta who realizes the Lord as a son (mentioned in this verse). Here there is a gradation of release from saṁsāra according to the degree of surrender of the Lord to the devotee.

|| 10.6.41 ||

kaṭa-dhūmasya saurabhyam avaghrāya vrajaukasaḥ

kim idaṁ kuta eveti vadanto vrajam āyayuḥ

TRANSLATION

Upon smelling the fragrance of the smoke emanating from Pūtanā’s burning body, many inhabitants of Vrajabhūmi in distant places were astonished. “Where is this fragrance coming from?” they asked. Thus they went to the spot where Pūtanā’s body was being burnt.

COMMENTARY

After settling the philosophical issues, Śukadeva returns to the topic at hand.

kata: burning the dead body; kutah kim idam: “Where does this smell come from? Is this aguru incense coming down from Indrapuri through the earth and trying to enter Sutala? Or is it ascending from Bali’s abode on Sutala through the earth and up to Svarga? Or is it coming from Kuvera’s city in the north or from Varuṇa’s city in the west?” In this way, the cowherd men entertained many questions.

|| 10.6.42 ||

te tatra varṇitaṁ gopaiḥ pūtanāgamanādikam

śrutvā tan-nidhanaṁ svasti śiśoś cāsan suvismitāḥ

TRANSLATION

When the inhabitants of Vraja who had come from distant places heard the whole story of how Pūtanā had come and then been killed by Kṛṣṇa, they were certainly astonished, and they offered their blessings to the child for His wonderful deed of killing Pūtanā. Nanda Mahārāja, of course, was very much obliged to Vasudeva, who had foreseen the incident, and simply thanked him, thinking how wonderful Vasudeva was.

COMMENTARY

The returning cowherd men were very astonished. “Vasudeva has spoken correctly.” In discussing amongst themselves they said, “Who else but Nārāyaṇa could protect the baby?”

|| 10.6.43 ||

nandaḥ sva-putram ādāya pretyāgatam udāra-dhīḥ

mūrdhny upāghrāya paramāṁ mudaṁ lebhe kurūdvaha

TRANSLATION

O Mahārāja Parīkṣit, best of the Kurus, Nanda Mahārāja was very liberal and simple. He immediately took his son Kṛṣṇa on his lap as if Kṛṣṇa had returned from death, and by formally smelling his son’s head, Nanda Mahārāja undoubtedly enjoyed transcendental bliss.

COMMENTARY

Returning from his visit (pretyagataha) to Mathurā, Nanda began to lament: “So much misfortune has occurred in my absence. Why did I go to Mathurā?”

udāra dhi: indicates that Nanda began to criticize everyone’s intelligence: “How could the dull doorkeepers not prevent anyone from entering the house?”

|| 10.6.44 ||

ya etat pūtanā-mokṣaṁ kṛṣṇasyārbhakam adbhutam

śṛṇuyāc chraddhayā martyo govinde labhate ratim

TRANSLATION

Any person who hears with faith and devotion about how Kṛṣṇa, the Supreme Personality of Godhead, killed Pūtanā, and who thus invests his hearing in such childhood pastimes of Kṛṣṇa, certainly attains attachment for Govinda, the supreme, original person.

COMMENTARY

Anyone who faithfully hears the childhood pastimes of Kṛṣṇa (Kṛṣṇasya arbakam) and the liberation of Pūtanā, and accepts them as most astonishing, will obtain attraction for Govinda. An alternate reading for śṛṇuyāc (hears) is nisamya (hearing). Taking that reading, the meaning becomes, “Anyone who hears the childhood pastimes of Kṛṣṇa and the liberation of Pūtanā with faith will attain attraction to Govinda and everything related to Govinda.”

Thus ends the commentary on the Sixth Chapter of the Tenth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.

Chapter Seven

|| 10.7.1-2 ||

śrī-rājovāca

yena yenāvatāreṇa bhagavān harir īśvaraḥ

karoti karṇa-ramyāṇi mano-jñāni ca naḥ prabho

yac-chṛṇvato ’paity aratir vitṛṣṇā sattvaṁ ca śuddhyaty acireṇa puṁsaḥ

bhaktir harau tat-puruṣe ca sakhyaṁ tad eva hāraṁ vada manyase cet

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