Balarama, Subhadra, and Jagannath

[JRdd 0]

I was thinking of making a black curly wig for Lady Subhadra. It seems like I have seena picture of a Deity like this somewhere. Does anyone know anything about this?

 

Also, I have some maha turban pieces from Lord Jagannath at New Jagannath Puri, in Berkeley. They are those jari pieces trimmed with peacock feathers that are curled like a 6. See below about getting in touch.

 

JR

 

[This message has been edited by JRdd (edited 08-19-2001).]

[Gauracandra 1]

Here is a question I have: When is Lady Subhadra's appearance day? I have a thought but just want it confirmed.

 

Gauracandra

[JRdd 0]

Hmm, never thought of that.

 

In light of all the viruses and alerts going on, I am deleting my email address from here. If anyone wants some of that maha please put your email address here and you can delete it right after I email confirming I got it. Then you can give me your real address. I will check here regularly so your address shouldn't remain here too long. I still have some maha jewellery left.

 

JR

[Gauracandra 1]

Maybe I'm totally nuts, but doesn't Lady Subhadra's birthday have to be the same day that Krsna is born? Thus making Janmashtami the appearance day of Lady Subhadra as well? Curious minds want to know

 

Gauracandra

[JRdd 0]

I do remember now someone pointing that out before. Yes it is Subhadra's birthday too, isn't it?

 

A friend just told me today that she seemed to also remember seeing Subhadra with hair. Long black braids, but on some occasion maybe. I am going to email Krtakarma who has served Jagannath for many years gone by, at New Jagannath Puri, and I'll report back here if I get any information on this.

 

JR

[JRdd 0]

This is a picture of my Jagannath Deities. I am putting a link in case the image doesn't show up here.

 

http://www.geocities.com/theopenheart/JagMarch.html

 

 

Isn't Subhadra pretty? A friend made Them on his lathe so they are round and not flat in back. (I have since made Her a crown.)

 

Any other pictures of Jagannath to put here or link to?

[Jahnava Nitai Das 2]

I hate to be a negative voice, but traditionally Jagannatha, Baladeva and Subhadra do not wear hair (wigs). This is a particular form of the Lord where such features don't manifest. On certain special festivals the Lord wears hand kavacas (armour), but there is no tradition for putting hair. As much as possible we should follow the tradition as preserved in Puri.

 

Many ISKCON temples have started putting hair on Subhadra, copying the system followed for some Radha-Krishna deities. But they are different forms and it is not appropriate.

 

[JRdd 0]

Thanks, I don't take that as negative at all. How could the truth be negative? I was just wondering if there was an occasion when She wore hair, but now it seems like concoction.

 

I am surprised though at the different costumes Jagannath does wear. Even a Nrsimhadev costume. I am told the hands They wore in Los Angeles this past Rathayatra are extremely beautiful and lifelike, and gold, or golden.

 

I want to hear more interesting sublime things about Lord Jagannath.

 

JR

 

[This message has been edited by JRdd (edited 08-19-2001).]

[Jahnava Nitai Das 2]

I will speak to our ashram's Jagannatha pujari (who are from Orissa) and see what more information I can get on this topic.

[Gauracandra 1]

Very nice deities

[gauraprema 0]

DEar Mataji,

 

Hare Krishna,

 

Can you please send me some maha prasadama of Lord Jagganath?

My e-mail address is kesava@rocketmail.com

 

Thank you so much,

 

Your servant

Sudevi dasi

[Jagat 1]

In Jagannath Puri, Subhadra's birthday is celebrated on Janmastami. According to the Niladri-mahodayam, Mahamaya was conceived in the womb of Yashoda and took her birth in the family of Nanda. Vasudeva then exchanged Krishna and Durga as Krishna ordered him to do. Mahamaya’s birth is celebrated in the Jagannath temple along with Krishna’s birth. Subhadra Devi represents Durga and hence is given special prayers and worshiped during the Durga Janmotsava.

 

However, technically speaking, the Subhadra who marries Arjuna is NOT the same as the Durga born on this day. The name of that deity is Ekanamsa. Historically speaking, however, Subhadra in Puri probably IS Ekanamsa -- even though Ekanamsa is described in Harivamsa as being black, while Subhadra has a golden color. There are very old temple carvings showing figures of Krishna and Balaram with Ekanamsa standing between them. There are old Smriti texts that describe the way these deities are to be carved and what they are to hold in their hands, etc. There is no tradition of such worship of the Subhadra who became Arjuna's wife. (By the way, Subhadra is the daughter of Vasudeva and Rohini.)

 

In the Jagannath temple, Subhadra is worshiped with the same mantra (Bhuvanesvari mantra) as Bimala Devi, so the identity of Subhadra with Durga is pretty clear. Many Shakta scriptures give Subhadra as one of the names of Durga.

 

If anyone wants more details, just ask. I have it all at my fingertips!

 

Bhakti Promode Puri Maharaj writes:

 

<blockquote>Lord Balaram is the master of all the living entities within the creation. He is the alter-ego of Lord Jagannath. If he is content by the jiva’s service, he will induce the all-auspicious Lady Subhadra, the personification of pure devotional service, to cast a benevolent glance on him and give the opportunity to serve Lord Jagannath.</blockquote>

 

Here is some more stuff from Mandala Media's upcoming book on Jagannath Puri. Please excuse the writing; it still needs quite a bit of polishing --

 

<hr>

<h3>Subhadra</h3>

 

Sanatan Goswami calls Jagannath subhadrä-lälana-vyagra, “One eager to shower Subhadra with affection.” Subhadra’s form is described in the Skanda-purana:

 

<center>tayor madhya-sthitAM lakSmIM subhadrAM bhadra-rupiNIm

sarva-devAraNIM pApa-sAgarottAra-kAriNIm

vikacAmbhoja-vadanIM varAbjAbhaya-kAriNIm

kunkumAruNa-dehAM tAM sAkSAl-lakSmIm ivAparAm</center>

 

<blockquote>He saw Subhadra, a manifestation of Lakshmi Devi and the embodiment of all auspiciousness, standing between Krishna and Balaram. She is the source of all the demigods; she takes everyone across the ocean of sin. Her face is like a blooming lotus. She holds a lotus in one hand and with the other gives the boon of fearlessness. Her body is the color of saffron; indeed, she is like another manifestation of Lakshmi Devi. (Utkala-khanda, 19.45-46)</blockquote>

 

According to Harivamsa (25.1), Subhadra Devi is the only daughter of Vasudeva and Rohini. She is thus the younger sister of Balaram. In Krishna lila, she was married to Arjuna and had a famous son, Abhimanyu. The story of her marriage to Arjuna can be found in the Mahabharata (Adi Parva 218-220).

 

In fact, however, Subhadra is Lord Jagannath's personified energy. There is no distinction between Krishna and Balaram. As the original supreme person, Krishna is primarily the possessor of the energy of consciousness (samvit shakti); Balaram is His first expansion and the possessor of the energy of existence (sandhini sakti), i.e., creation. Subhadra, who stands between them, is the personification of all auspiciousness (hladini sakti). This is the meaning of her name. She is thus a manifestation of Lakshmi Devi, the Lord’s internal potency, who by her blessings bestows auspiciousness on all beings. She is the personification of pure devotional service. One thus proceeds through Balaram, the manifestation of the spiritual master, to the practice of pure devotional service, Subhadra, through which one can attain Krishna himself.

 

Thus, although the Puranas tell us that Subhadra is Jagannath’s sister, she is truly His Shakti.

 

The following text from the Utkala-khanda supports this understanding (19.11-17):

 

<blockquote>Subhadra is Lakshmi, the form of all consciousness, in another body. During Krishna’s incarnation, she is born in the womb of Rohini. She took a form like that of Balaram because of having meditated on him. She cannot stand to be separated for even a moment from the blue source of all incarnations, Jagannath. O Brahmins! There is no difference between Krishna and Balaram. It is thus generally said that the two of them were born in the same womb. The Puranas say that Subhadra is Balaram’s sister. Lakshmi Devi always appears both in male and female forms. As a male, she is Lord Vishnu; as a female, she is Lakshmi Devi. She is present within the gods, animals and humans as the indwelling Supersoul. Who else but the lotus-eyed Balaram, in his form as Ananta, can hold the fourteen worlds on his hoods? Subhadra is His sister and His energy; she gives Him His opulence. Sudarshan is the Lord’s discus, who remains always in his hand. (Utkala-khanda 19.11-17)</blockquote>

 

The following statement is found in the fourth chapter of the Niladri-mahodaya,

 

<center>bhaktAnAm avanAyaiva

tathA bhadrApi bhadradA

adho-lambita-hastAbjA

kunkumAbhA zubhAnanA</center>

 

<blockquote>The two arms of the beautiful, red-colored Subhadra hang down by her sides. The very embodiment of auspiciousness, she has come to save all the devotees and bestow auspiciousness on them.</blockquote>

 

<h3>Bhaktivinoda Thakur’s siddhanta</h3>

 

In an article named “The Temple of Jagannath at Puri,” which appeared in the newspaper Tajpore on Sept. 17, 1872, Srila Bhaktivinoda Thakur gave the following explanation of Jagannath, Balaram, Subhadra and Sudarshan, the four deities that stand on the Ratnavedi:

 

<blockquote>In the middle room [of the temple], there is an elevated seat on which stand four different forms, viz., Jagannath, Balaram, Subhadra and Sudarshan. According to the Vedanta, God is one without a second, but He has infinite energies and attributes which are not fully known to man. But then man perceives only three energies in God, because he has no other corresponding sides to understand the other powers. From one of the energies proceeds matter in all its different forms and properties and this energy is styled the Maya Shakti of God. From the second energy proceeds all spiritual creation, in all its relations and phases. This power is entitled the Jiva Shakti of God. The third energy perceivable by man is the energy of Will, which is called Chit Shakti. God moving in creation is what is meant by this infinite energy.

 

Jagannath is the emblem of God having no other form than the eyes and the hands. They mean to show that God sees and knows and creates. Balaram is Jiva Shakti of God; Subhadra is the Maya Shakti and Sudarshan is the energy of will. We cannot form any idea of God separated. We form all ideas of these energies and hence it is that the worship of Jagannath depends upon the collection of these four forms on the same platform. Here we see God analysed in the shape of forms for the sake of those who want to conceive of Him. It is the same thing to see Jagannath as to study the Vedanta in all its branches. The temple and its institution appear to me to be a book for those who can read it. To the foolish, the institution is certainly useless, except of reminding the Deity who created the world.</blockquote>

 

Another interpretation of the three deities is that Jagannath is the Supreme Personality of Godhead Himself; Balaram is the manifestation of the spiritual master, the Lord’s personal expansion; Subhadra is Krishna’s svarupa shakti, the incarnation of devotion itself. Everywhere in the Vaishnava world, the Lord’s three manifestations as the Supreme Lord himself, the spiritual master and the devotee are accepted. Kaviraj Goswami writes at the beginning of the Chaitanya Charitamrita that one makes an auspicious beginning by remembering these three manifestations of the Divine.

 

<center>guru vaiSNava bhagavAn tinera smaraNa

tinera smaraNe haya vighna-vinAzana

anAyAse haya nija vAnchita pUraNa</center>

 

<blockquote>I meditate on the guru, the Vaishnavas and the Lord. By remembering them, all obstacles are destroyed and one quickly attains the fulfillment of all desires. (CC 1.1.20-21)</blockquote>

 

In Jagannath Puri, one most often hears that the trinity of Jagannath, Balaram and Subhadra represent Vishnu, Shiva and Durga. This is reflected by many of the rituals in the Jagannath temple – for example, Subhadra is worshiped with the same Bhuvaneshwari-mantra that is used for Bimala Devi. This is not unacceptable to Vaishnava siddhänta since Sada Shiva is an expansion of Balaram in His work of creation.

 

<hr>

 

I don't know of anything about Subhadra and hair, but there is a story about Jagannath and hair (again taken from the upcoming Mandala Media publication):

 

<blockquote>For the first twenty-five days of the month of Karttik, Lord Jagannath is dressed as Damodar and Subhadra as Radharani. Many dancing gopis made of sola (spongewood) and jari (gold thread) are placed on the altar in front of their Lordships.

 

The following legend is told about how the Radha Damodar Vesh first started. Once a Taluccha Mahapatra temple priest had an affair with a lady friend. It was his duty to bring Lord Jagannath’s prasadi flowers to the king, and one day the king found a woman's long black hair in these flowers. He became furious and went to the temple with the intention of punishing the priest for engaging in impure activities while serving the Deities.

 

In the meantime, however, the Talucchon Mahapatra was desparately looking for a way to save himself. He had an idea: he put a wig on Lord Jagannath in the hope that he could explain the black hair away. The king was no fool and saw what was going on. He pulled at the wig, hoping to rip it off and prove that it was fake. But miraculously, Lord Jagannath began to bleed from his head. The astonished king thought that the priest’s love affair must be very pure for the Lord Himself to intervene and so he forgave him. In celebration of the Lord’s own love for Radharani, this king inaugurated the Radha Damodar Vesh.</blockquote>

 

I have seen no evidence that wigs are used in any of Jagannath's puja at the present time. A curious story, though.

 

<hr>

 

Just a word about the book on Jagannath Puri, which as you can see is chock-full of nectar: It is based on several sources. I have translated about 20 articles by Bhakti Promode Puri Maharaj describing various aspects of Jagannath Puri. Puri Maharaj also asked his disciples to translate a book about Jagannath Puri called Sri Kshetra. I was asked to fulfill this desire on behalf of Puri Maharaj's disciples. Since Sri Kshetra is over 50 years old, I had to supplement this material with a lot of other research. The finished product, which is still a few months away, will be a real delight, I assure you. Anyone familiar with Mandala Media's publications knows the fine quality of the books. This edition will have many beautiful photographs, maps and drawings.

 

Though many sources are cited, any statements on siddhanta are taken from authoritative Gaudiya Math sources.

 

Your servant,

 

Jagadananda Das.

[JRdd 0]

Thanks for all the nectar, Jagat prabhu. I guess you will let us know when the book is out!

 

JR

[atma 0]

Sorry, I don't have time to put the Sanskrit.

 

S.Bhagavatam Canto 10. Ch.1. Text 56:

Each year thereafter, in due course of time, Devaki, the mother of God and all the demigods, gave birth to a child. Thus she bore eight sons, one after another, and a daughter named Subhadra.

 

S.Bhagavatam Canto10, Ch.4. Text9

 

Translation

 

The child, Yogamaya-devi, the younger sister of Lord Visnu, slipped upward from Kamsa's hands and appeared in the sky as Devi, the goddes Durga, with eight arms, completely equipped with weapons.

 

PURPORT

 

Kamsa tried to dash the child downward against a piece of stone, but since she was Yogamaya, the younger sister of Lord Visnu, she slipped upward and assumed the form of goddess Durga. The word anuja meaning "the younger sister" is significant. When Visnu, or Krsna, took birth from Devaki, He must have simultaneously taken birth from Yasoda also. Otherwise how could Yogamaya have been anuja, the Lord's younger sister?

 

Atma: Jagat prabhu, do you know that story that Yasoda Mayi had twins? One boy and one girl, and when Vasudeva brought baby Krsna to Nanda Maharaja's palace the 2 boys merged?

I read it somewhere but I can't remember exactly and from what Srila Prabhupada said in the above it seems to be true.

 

Prabhupada's letters:

 

SPL to Madhusudana, 29th July, 1968.

Subhadra is yogamaya. The spiritual energy is called yogamaya. And she has 16 different expansions. Out of these 16 expansions Subhadra is one.......

 

SPL to Hamsadutta, 9th February, 1969.

Regarding your question about Subhadra and Durga, they are not at all the same. Durga's other name is Bhadra, not Subhadra, and Durga's activities are within the material world. Subhadra does not work as Durga. Subhadra is the internal energy and Durga is the external energy. As energy they have a relationship as much as we are energies of Krsna.......

[atma 0]

SPL to Upendra, 5th July, 1969.

 

Regarding your questions, 'Is Subhadra, Lord Krsna's sister, the same Durga or maya?', the answer is that originally Krsna's energy is one: that is spiritual energy. But according to different functions maya is represented differently. In the material world the energy is called Bhadra and in the spiritual world the same maya is called Subhadra. The only distinction is su and without su. Su means auspicious.......

[Jagat 1]

Thanks for posting that information, Prabhu. I hadn’t checked Folio, I admit. As you can see, the relationship between Subhadra and other forms of Shakti – Lakshmi and Durga -- is interesting.

 

<center>citrAM nAma kumArIM ca rohiNI-tanayA nava |

citrA subhadreti punar vikhyAtA kurunandana ||</center>

 

<blockquote>According to the Harivamsa, (critical edition 25.3, Gita Press 1.35.6) Rohini had eight sons and then she had a daughter, whose name was Chitra. This daughter was also known as Subhadra.</blockquote>

 

The Gita Press edition adds this note, without giving any source material, that Chitra died in childbirth. On dying, she lamented that she had taken birth in the Yadu family, but had been unable to witness Lord Krishna’s pastimes. Her wish to see Krishna’s lila was fulfilled and she took birth again as Rohini’s daughter, Subhadra.

 

That seems pretty clear that Subhadra is Rohini’s daughter. I checked the Bhagavata reference and saw that it does not come from the Bhagavata but from Vishwanath’s commentary. I don’t have other commentaries, so I don’t know if Jiva or Sanatan say the same thing. I have a friend who can check this and will ask him to do so.

 

Rohini's eight sons were: Rama, Sarana, Satha, Durda, Damana, Svabhra, Pindaraka, and Ushinara.

 

 

 

[Jagat 1]

<font color=#669999>Here is the relevant portion of Gopala Champu, (Purva Champu, chapter 3). It's a little rough. I need to give this a thorough edit as well. I just revised the rather poorly translated paragraph 68.</font>

<hr>

 

[63] Eager to have the recital continue, Snigdhakantha asked, What happened next?

 

[64] Madhukantha said, After a year had gone by in the completion of this observance and their longings increased greatly, the Lord of the gods, Narayan, appeared to Nanda and Yashoda in a dream and spoke to them as follows, “You are my devotees, greatly attached to me. Why then are you wasting away in despondence? The delicate child, as beautiful as the blue atasi flower, who appeared to you in a dream, will surely appear as your son, for you sense his presence always. This child follows you in every age, and when you take birth on the earth then he also takes his birth in order to promote devotional service to himself. In this way he gives the direct fruits of your devotion to you, whose portions appear in the heavens in the form of Drona and Dhara, according to my direction. Such fruits are unavailable even to Lord Brahma, as is proved by his own statement: 'The greatest fortune is to take even the most insignificant birth in Vrindavan.' Very shortly, this pleasing desire of yours will reach fruition.”

 

<hr><font color=#669999>The verse from Brahma-stava is 10.14.34. For more information about Drona and Dhara, see BhP x.8.48-62, x.9.20-1 and the corresponding Vaishnava-toshani commentary. According to the BhP, Brahman awarded the boon of having Krishna as an adopted child to Drona and Dhara. Sanatan objects to the inference that mere demigods could become Nanda and Yashoda. The substance of his argument is that it was not possible for Brahman to award something to which he himself was not privy, thus Droïa and Dhara’s penance could not possibly have resulted in their becoming the parents of Krishna. He concludes thus that Drona and Dhara are “portions” of Nanda and Yashoda who first appeared as demigods and then later “re-entered” the bodies of Krishna’s parents in Vrindavan. Their participation in Krishna’s lila is also limited. Cf. also Laghu Bhagavatamrita 1.488: vrajezAder aMzabUhtA ye droNAdyA avAtaran | kRSNas tAn eva vaikuNThe prAhinod iti sAmpratam || See also KrishnaS 146-51.<hr></font>

 

[65] After the magnanimous Lord Narayan had spoken these words to Nanda and Yashoda, he disappeared. The couple then awoke and experienced the greatest delight as they recalled their vision. After discussing what they had seen, they told the good news to their friends and relatives, as if they had attained an ocean of nectar.

 

[66] Snigdhakantha thought, Thus then, every one of my questions has received an answer. It was appropriate of Lord Narayan to state, “He will appear to you alone.” This is almost exactly what Garga intended when he said, “Previously this son of yours was at some time the son of Vasudeva” [bhP 10.8.14] and the entire creation knows that this sage’s words are never incorrect.

 

<hr><font color=#669999>Having established that Krishna is legitimately the son of Nanda, Garga can then say that he had been, at some other time, in another incarnation, born as the son of Vasudeva.</font><hr>

 

[67] One’s relation with God is based on love alone, as he himself has stated, “I am obtainable only by devotion” (BhP 11.14.11). The particular reason for this special mechanism of devotion is explained in the Bhagavad Gita (4.11): “I return a devotee's love for me in the very same way that they approach me, however they do so.” Therefore, the great authorities state that the particular type of love for Krishna defined as parental affection causes him to take shape as the child of the devotee who possesses such affection.

 

[68] In this connection, it must be said about Vasudeva that he sees God in his majesty. On this account, his parental affection takes on a diluted as well as artless quality. On the other hand, the parental affection felt by the king of Vraja is well known to be constantly awake as well as entirely pure. Shukadeva also deemed that the very reason Vasudeva and Devaki conceived of Krishna as their son was the mind itself. For instance, Shukadeva stated, “Krishna, along with all his parts and portions, entered the mind of Anakadundubhi [Vasudeva]” (x.2.16) and “with his mind he held within himself the soul of all things, just like the heavens hold the moon” (x.2.18). On the other hand, for Nanda and Yashoda, holding Krishna within their minds was the only possible consequence of their natural devotion. As such, it is especially fitting that now that their devotion and attachment had reached the highest level of intensity, Krishna should appear as their son. Thus Garga’s verse (quoted above) must be explained as meaning, “O Nanda and Yashoda, this boy is your son and your son only, but he has on occasion, for some special reasons, taken birth as, i.e. appeared to be, the son of Vasudeva.”

 

[69] Aloud, Snigdhakantha asked, And what happened then?

 

[70] Madhukantha continued, When the eagerness of all the older residents of the settlement to see their king and queen have a son had become an unbearable pain, they held an emotional meeting where they anxiously discussed when Yashoda was ever going to give birth.

 

[71] While they were gathered together, an ascetic woman suddenly appeared with a Brahmin who had just returned from the house of his spiritual master. When the Vrajavasis observed the signs of great power in her, they made no mistake in etiquette, but rose up and gave her the proper respect due a visitor of her stature. After doing so, they asked, “Who are you? You appear to be Yogamaya, the internal potency of the supreme God himself. And who is this young man, who appears to be Narada in a fresh new form?”

 

[72] The ascetic woman smiled and answered, “My name is Paurnamasi. I am an ascetic woman who wears saffron cloth. I have never married and am able to divine the future. And this young man is named Madhumangala. He is a graduate and is indeed graced with Narada Muni’s nature. Because of our mystical powers, we always remain of the same age that you now see us being.”

 

[73] The assembled residents asked, “How have you come to so favor us unfortunate souls with your presence?”

 

[74] She answered, “Because we know of your great glory.”

 

[75] They asked, “Whatever do you mean?”

 

[76] She replied, “He who is the root of your lives, Sriman Nanda, is about to have as his son the one who gives joy to the entire world.”

 

[77] All the Vrajavasis shivered in excitement and tears came to their eyes as they asked, “This Brihad Vana where we live is becoming a holy place. Therefore we will have a nice cottage constructed for you by the Krishna, where you will be able to find repose.”

 

[78] Paurnamasi answered, “I see this invitiation to be an inspired statement like a new Veda, and like the revealed scriptures no one will ever be able to make it otherwise. You have said, “by the Krishna” intending the Yamuna River, which is also known by that name, but I have understood as “by Krishna," for indeed that will be the boy’s name. When that most powerful child takes his birth, the world will be freed of demons, but there will also be an ever-freshness in his qualities. The possession of the great virtues of learning, etc., will be insignificant in relation to him. Possession of great amounts of material prosperity will be meaningless in his devotion. All contradictions will be reconciled when he is born. Therefore we are resolved to stay here for your pleasure.”

 

[79] The Vrajavasis were delighted to hear this and they praised her and went with her down to the Yamuna, whose waters had a hue more beautiful than that of a blue lotus flower. They there completed a house of leaves in which they bade her take up residence.

 

[80] On that very day, in the flawless light of late evening, Rohini secretly arrived in her beloved Vraja on the back of a mare.

[Her husband] Vasudeva had sent her there in great distress, for his mind had been withered by the passionate anger of Kamsa. When his greatly devoted wife arrived in Vraja, all the members of King Nanda’s retinue were as joyful as they would have been at the appearance of a flock of birds considered to be an auspicious augury. Enchanted with the bliss of meeting, Yashoda and Rohini embraced like the confluence of the Ganges and Yamuna, giving joy not only to each other but to the rest of the Vrajavasis.

 

[81] King Nanda's wife observed that Rohini was three months pregnant, having so become in the month of Jyaishtha. She was very pleased to know that Rohini was in a condition that she desired so much herself.

 

[82] Then, on the first day of the dark fortnight of the month of Magh, on a night that spread joy to everyone, while Yashoda was serving her husband, she became drowsy. In that state, she had a beautiful vision that appeared to be a dream.

 

[83] The very same boy-child she had previously seen before in her dreams was covering himself with a divine girl child who completely enveloped him. He entered her heart from the heart of King Nanda and remained there like a picture. Then the boy established himself in the lotus of her heart while the little girl went into her womb. The King of Vraja, who had felt for some time that this constant experiencing of visions of the beautiful boy was a bad sign, now rid himself of this distressing misconception and began to feel exactly as she did.

 

<hr><font color=#669999>More shortly.<font color=#dedfdf>

 

[This message has been edited by Jagat (edited 08-23-2001).]

[Jagat 1]

<font color=#669999>Looks like this is a little late for Janmasthami. Better late than never.</font><hr>

 

[84] Once again, Snigdhakantha thought to himsel: All this is true, and that is why Shukadeva, who has the virtue of always telling the truth, repeatedly expressed the opinion that Krishna was Nanda and Yashoda’s very own son. That which I previously concluded after proper reasoning has here been confirmed. Then he asked aloud, What happened next?

 

[85] Madhukantha went on: From that day onward, all the prosperous, respectable ladies of the community noticed that the head-woman of the cowherd clan was beginning to show the signs of being pregnant and this made them all very joyful. Thus,

 

[v22] Yashoda’s paler face, the swollen tips of her breasts,

her somewhat raised belly, all these

became the subject of village rumours

that Yashoda was with child.

 

Similarly,

[v23] By taking up residence within the queen of Vraja,

Krishna appeared within the world as well;

he was just like a flame in a glass bowl

lighting up everything, within and without.

 

On the other hand,

[v24] Though the wife of the King of Vraja

was in full control of her appetites,

and indifferent to the variety of flavors --

she was mature and grave; and yet,

she began to feel desires for

a little of this and a little of that.

 

For example,

[v25] Yashoda began to experience cravings:

after Krishna had entered into her,

other longings followed --

for ghee-filled, sugar-sweetened, camphor-scented rice pudding -

all garnished with a tulasi leaf.

 

[86] Then Yogamaya ordained that Rohini’s embryo of seven months should be miscarried and the seven-month embryo of Devaki placed within her.

 

<hr><font color=#669999>I am a bit confused here. The embryo transferred to Rohini’s womb is that of Balaram, but is Devaki not already pregnant with Krishna, or at least Yogamaya? If Yashoda and Devaki are to give birth on the same day...</font><hr>

 

Then after that, in the fourteenth month of her pregnancy, at a time when the opulences of all the seasons were present, prior to the month of Shravan but during the lunar asterism of Shravan, like a red cow of plenty that gives all happiness, Rohini gave birth to a beautiful white son. Because of effulgent white beauty, she was like the paurnamasi tithi bringing forth the full moon; because of the dazzling prowess innate in the child, she was like a lioness gives birth to a cub; because of the streams of pure fragrance emanating from the child, she was like a young lotus plant bringing forth a brilliant white flower; and because of the auspicious sounds that he made, she was like

perfect erudition producing unlimited fame. Furthermore,

 

[v26] Balaram’s face was a white-rayed moon,

his eyes a chain of lightning bolts,

his hair like a fresh cloud,

his body like an autumn cloud.

As effulgent as the sun was this child

to whom Rohini gave birth,

and all that was as it should be,

for he was a child from the spiritual world.

 

[87] The astrologers divined: “Though he will be of immense stature, this boy will always have a fair complexion. His younger brother will be great, but he too will destroy the sons of Danu. He will be a herder of cattle, but will slaughter the ass-shaped demon Dhenuka. Possessed of long arms, he will also destroy the Pralamba demon. Though he will be named Rama, he will tear apart Dvivida, a servant with whom Rama, the son of Dasaratha, was pleased.”

 

[88] Being completely aware of the secret birth, certain Brahmins under Vasudeva’s direction clandestinely assiduously performed Balaram’s birth rituals. Nevertheless, there seems to remain one cause of distress [89] for, from his very birth until the appearance of his younger brother, Balaram appeared to be dull and unconscious. There was only one technique to counteract this and that was to place him on Yashoda’s lap, for he knew his younger brother was there. Everyone observed that when sitting there, he became completely cheerful.

 

[90] After a few more days had passed, eight months after Krishna’s conception, it became clear that Balaram’s younger brother was about to be born. The occasion is described by poets even today:

 

[v27] In the twenty-eighth cycle of four ages

at the beginning of the age of Kali,

in the period of the Vaivasvata Manu,

in the eighth day of the dark fortnight of Bhadra,

on the day of moon’s son, Brihaspati,

at the rising of the moon

at the junction called Harshana,

and in the Rohini constellation,

the supreme and completely perfect Moon,

in his own pleasure giving joy to the wife of Nanda,

rose, quickly destroying all darkness.

 

So too,

[v28] At that time, the presiding gods of the ages

took all the wealth that they each possessed

as gifts to worship him,

and hastened to celebrate the night

of Krishna’s birth.

 

In this way

[v29] Even though it was not the Satya Yuga, meditation flourished,

and though not the Treta Yuga, so did the cult of sacrifice

and though not the Kali Yuga, so did the singing of Hari’s names,

though not spring, jasmine and other flowers bloomed,

mangoes ripened without the heat of summer,

beautiful white clouds appeared and rice ripened without the autumn,

kunda flowers bloomed though it was not the season of the dews,

lotus petals opened though it was not daytime.

Though not ordained by the astrology scriptures,

all the planets were in the most auspicious locations,

and even without the influence of any spiritual masters,

the supreme God was visible to everyone.

Without the pangs of childbirth, Yashoda gave birth.

 

[91] These things will be expounded again later. And next,

 

[v30] In the middle of the sky stretched the glory of the numerous stars,

on the horizon, above the ocean floated its friends, the rumbling clouds;

thus the beauty of autumn, desired for in the midst of the rainy season,

was greeted as a welcome guest on that day.

 

Furthermore,

[v31-2] On that day, the spring’s madhavi flowers blossomed alongside the jati,

the ketaki bloomed by the rainy season’s ketaka,

and the night lilies flowered beside the day lotuses --

this will give you some idea of what was going on.

But the great authorities conclude that none of this is so wonderful,

for what was truly amazing was that the treasure of the universe

had also taken birth on that day.

 

[92] As proof of this child’s wonderful nature, we can quote the thoughts of the people who came to see him on that day:

 

[93] “Whatever we compare his bodily features to, they stand to them as a king to its subjects –

his face is like a supreme sovereign among brightly smiling blue lotus flowers,

his eyes are to the inner petals of a blue lotus flower decorated by the presence of tiny bees as a king;

his nose is like the most beautiful of sesame flowers pinned to a blue-colored cloud;

his lips rule over a congregation of China roses, bandhuka and bimba flowers, red clay and vermilion;

his ears are like the most beautiful black saplings growing from a ground of collyrium;

his two arms are like the great branches of a tamal tree tipped with fresh twigs;

and his chest marked with Srivatsa and Sri, the daughter of the ocean, is like the emperor of the clouds embraced by a bolt of motionless lightning and a conchshell that curves to the right.

 

[94] Furthermore, Krishna defeats all the nine treasures of the god Kuvera:

with his face he is the victor over the maha-padma, great lotus,

he is victorious over the padma lotus with his eyes,

over the dolphin (makara) with his ears,

over the kunda flower with his smile,

over the conch (çaìkha) with his neck,

over the tortoise (kacchapa) with the upper surfaces of his feet,

over the sapphire (nila) by his bodily lustre,

and finally by the combination of all these over the kharva treasure.

 

In brief, he exceeds even Mukunda (Narayan). The accumulation of all these treasures is not impossible here in Vrindavan, even though they are normally very difficult to attain, for they took this opportunity to manifest with his birth.

 

<hr><font color=#669999>The nine treasures of Kuvera are listed in this verse from the Härävali: padmo ‘striyäà mahäpadmaù çaìkho makara-kacchapau/ mukunda-kunda-nilaç ca kharvaç ca nidhayo nava// The kharva is enigmatic, usually being translated as a “very large number, 10,000,000,000.”</font><hr>

 

[95] There was something else very special about his birth:

 

<hr><font color=#669999>To be continued...</font><small><font color=f7f7f7>

 

[This message has been edited by Jagat (edited 08-24-2001).]

[Jagat 1]

<font color=#669999>Still a couple of paragraphs need work here, but I am going away for the weekend. It gets a bit technical. To really understand it, you have to carefully read the Krishna Sandarbha as well.</font><hr>

 

[95] There was something else very special about Krishna's birth:

 

[v33] Maya, having then and there taken the form of a little girl,

because she always renders service to Krishna

purely for the sake of receiving his mercy,

took birth from the womb of mother Yashoda,

after first making him who transcends all things,

her elder brother.

 

[96] Snigdhakantha thought, This statement is supported by scriptural evidence: “Vishnu’s younger sister was seen carrying weapons in her eight great arms” (BhP 10.4.9). In various other verses like “The great-minded Nanda was overjoyed at the birth of his son...” (10.5.1), in which the word Atmaja is used explicitly indicate that Krishna is the physical son of Nanda. Even so, I will bring this out in to the open and ask these questions so that everyone’s doubts can be cleared up.

 

[97] So thinking, he asked aloud, Noble sir, tell me why then is this person known as the son of Vasudeva and Devaki?

 

[98] Madhukantha, hearing such words from his brother became silent for a moment and though to himself as follows, The sage of the gods, Narada, very forcefully ordered us, “If you should ever at any time find yourselves travelling to Vraja to give a performance, then you must conceal Lord Krishna’s superlative powers because that land is so full of love for Krishna.” Therefore, at this time I shall only speak of the conclusions made by Garga, the most famous of sages. These people already know these things and so it will not be a surprise to them.

 

[99] Aloud he said, I am about to reveal some of the truths about this prince of Vraja, for which offense I hope that he at least will forgive me. The fact is that this Krishna has one particular achievement that stands out above all the rest. He resides in the hearts of those whose every activity is dominated by love for him. The loving behavior of those who are thus characterized by affection for him, even if it should be performed out of his sight, has the effect of printing him in the hearts of such people. But he only manifests himself externally in his true form because he is controlled by the need to bring to realization the images of him that his affectionate devotees have, and for no other reason. The seed of his birth as a son is affection for him in the parental mode and it is not as though it were for another reason, as it would be for other persons. And though he takes birth in some place as a son, the images accumulated out of the affection arising out of other, different relations with him also cause him to appear accordingly in other appropriate forms.

 

[100] Since this is the way things are, Krishna becomes incarnate in every age amongst the king and other residents of Vraja up to and including the servants, because they are uniquely characterized by love of the parental and other varieties, all of which are fully awakened and pure [in them]. He tries to repay the debt which arises from the accumulation of love which they have for him, and then concluding that the accumulation of interest is impossible to repay, comes and stays with them like a son (or some other relation) as though he were a slave indentured to a usurer. No others would have such an opportunity for even a moment.

 

[101] This idea was expressed by Lord Brahma thus: “Oh Lord, it puzzles me to think what you will give to these residents of Vraja as a reward...” (10.14.35). It was also indicated by Narayan when he said to Nanda and his wife, “That delicate child who is as beautiful as the blue atasi flower...” (above, n64). Furthermore, Garga Muni also said (BhP 10.8.19), “Therefore, Nanda, in his qualities this son of yours will be equal to Narayan, and so be very careful and protect him with your wealth, influence and your powers.” On the basis of this statement, we conjecture the following: the King of Vraja whose entire sense of personal purpose in life is entirely wrapped around having a son like this one, worships the great Lord Narayan for that purpose. It is revealed in scripture that this Narayan has a personal potency named Yogamaya who is capable of performing even miraculous feats. Given by Narayan, she has been adopted by Krishna. And although she is hardly noticed by Nanda’s son because his mind is distracted by the affections of his friends and relatives, nevertheless, she follows him constantly and unbeknownst to either him or anyone else, aids him in his amusements. Moreover, just as Yogamaya acts in this way, so too do Narayan’s other potencies follow her example. Even though this is the case, Garga said [to Nanda], “Protect this boy to whom your Lord has given his own energies with your own wealth and other powers.”

 

As a result, Garga’s words (10.8.15), “This son of yours has many different names and forms”, are an overstatement. Whatever wishes, momentary or permanent, that Krishna may have due to his fixation on the flavours of the love that his loving devotees have for him, are immediately fulfilled forthwith. Therefore, this form of King Nanda’s son always remains with two arms and appears, apparently indiscriminately, either nearby or far away, both singly and sometimes in numerous manifestations according to the form of their mood, and then disappears, for he approves whatever will give pleasure each affectionate devotee according to his or her individual nature.

 

[102] So, we can conclude that the four-armed form that appears within Vasudeva and Devaki as the object of their meditation is the very same form that materializes externally for them, according to the principle that one can deduce the cause from the result. And by this very same principle, we can conclude that the king and queen of Vraja had visions of Krishna in his two-armed form.

 

Now let us consider the words of the great ascetic Garga, who said, “This son of yours was born to Vasudeva at some time previously” (10.8.14). When Devaki became afraid of what cruel Kamsa might do, she desired that Krishna manifest a two-armed form and conceal the four-armed form in which he had first appeared to her. So Krishna, in the two-armed form that had previously been present in Yashoda along with Maya, came there and materialized beside Devaki, assimilating the four-armed form. While remaining present within Yashoda’s womb in the form of a little baby girl, in another formless form, Maya acted as Krishna’s conveyor, carrying him bodily through the air just like the winds move the petals of a blue lotus without being seen. And, when she boldly seized Krishna, she also enchanted Mother Yashoda and put her in a drowsy state.

 

[103] Next, in her form within Yashoda’s womb, she gave her mother the illusion that she had given birth, and then appeared outside Yashoda as a baby girl lying down on the birth cot. In other words, she did what she had done when transferring Sankarshan from Devaki’s womb into that of Rohini.

 

[104] Snigdhakantha then thought the following: Madhukantha has spoken the truth here, for the Lord said to Maya (10.2.9), “So I shall appear with my fractional portion” and Brahma similarly said to the gods (10.1.25), “Vishnu’s Maya has also been ordered by the Lord to take birth with his portion for a particular purpose.” By the words “with my fractional portion,” the Lord was also referring to his four-armed form. By the words “for a particular purpose” and “to take birth his portion,” Brahma meant that Yogamaya would accompany Krishna’s two-armed form in order to bewilder his parents and others. This is the same way in which this has all been explained elsewhere by the expert knowers of the Srimad Bhagavatam, particularly in their commentaries on 10.38.32, where it said “Balaram and Keshava descended for the sake of the universe along with their own portions.” “Their own portions” is said to mean “in different forms.”

 

<hr><font color=#669999>The “expert knower of the Srimad Bhagavatam” is a reference to Sridhara Swami, who in his commentary on BhP 10.38.32 glosses the word sväàçena as svävirbhäva-bhedena. In other words, aàçena is to be taken as an instrumental of accompaniment. Thus Krishna is shown not to be a portion of Narayan, but vice-versa. Cf. also KrishnaS, 90-91.</font><hr>

 

[105] Moreover, this manifestation of Yogamaya we have described, which established Krishna’s relation to the king of Vraja, is perfectly in accordance with siddhanta. The manifestation of all of the Lord’s potencies follows the desires of those who are dear to him; it is not a haphazard occurrence.

 

[106] All the Vrajavasis said in wonder, All this is no doubt true, but please tell us what happened after that.

 

<hr><font color=#669999>True to character, the residents of Vraja are only marginally interested in theological discourses. </font><hr>

 

[107] Madhukantha said, Afterwards, when all around everyone was in a Maya-induced slumber, Vasudeva, followed the instructions of Krishna, who had displayed the potency suitable to four-armed Narayan form. Out of fear of the demons, he took the two-armed child who in truth belongs to this place Vraja, and brought him here where he exchanged him for the little girl who had been born to Yashoda. Krishna never revealed the form of a newborn child to Vasudeva and Devaki in Mathura, but rather always left Vasudeva in doubt that he had been born as his son by revealing a four-armed form and speaking to him and giving him instructions. On the other hand, here in Vraja, Krishna appeared as a newborn child with two arms, who had no capacity to speak. We can thus conclude that he truly identified himself as the child born to Nanda and Yashoda. Vasudeva himself had no awareness of what had happened.

 

[108] Snigdhakantha said, Perhaps Vasudeva was not aware of what had truly happened. Even so, he did place Krishna here, exchanging him for the girl born to Yashoda and taking her away with him. How could he have any feeling of relation with the child he had deposited here in Vraja when in fact there had been no real exchange? For even in the Agamas and other scriptures, the names given to Krishna such as Nandanandana, Nandatmaja, Nandaja, Nandatanaya, Vallavinandana and so on, are all indications that Krishna came to fulfill Nanda and Yashoda’s desires by being born to them.

 

<hr><font color=#669999>Whether or not Vasudeva knows of all the things that have transpired in this account, it is difficult for him to think of Krishna as truly being his son, since he has no real relationship with him. This is why all the scriptures more commonly refer to Krishna in Vrindavan by the many names that indicate his relationship to Nanda Maharaj and Mother Yashoda. </font><hr>

 

[109] Again he spoke with a laugh, saying, Krishna’s name Nandanandana is a palindrome; it can be read backwards or forwards and remain the same. This leads one to conclude that our king possesses that capability which was earlier explained and has here led to his just obtainment of Krishna.

 

<hr><font color=#669999>A Sanskrit palindrome is read syllable by syllable – na-nda-na-nda-na.</font><hr>

 

[110] Then Snigdhakantha said, laughing aloud, Please describe how Vasudeva came to Vraja with the son of our king.

 

[atma 0]

Please Jagat prabhu, when you come back continue with the nectar!

[atma 0]

Jagat prabhu, we're still waiting for the nectar.

[JRdd 0]

Personally I'd settle for some of that saffron pudding we've been teased with. Seems like the only way I'm gonna get any satisfaction in my life.

[JRdd 0]

I just remembered I asked Krtakarma who used to serve Lord Jagannath in Berkeley about the hair on Subhadra and he had heard of this too, but said it was a concoction as far as he knew.

I do remember Subhadra having what was called braids, though, and they were these swiggles on either side of Her face, trailing down past her neck/waist, sometimes made of buckram, and covered with jari, sequins, rhinestones, and beads. They look so beautiful on Her.

[Jagat 1]

[110] Then Snigdhakantha said, laughing aloud, Please describe how Vasudeva came to Vraja with the son of our king.

 

[111] Madhukantha continued,

 

[v34]

The shackles loosened from Vasudeva’s feet,

all the people fell asleep,

the bars that held the doors were torn apart,

the snake god Sesha became an umbrella over his head,

and the Yamuna like an irrigation channel in an open field,

and Gokula was free from any obstacle

right up to the home of the cowherd king,

and the son of Shura turned into Krishna’s carrier.

So tell me, what is all that and to whom?

 

[112] Snigdhakantha answered, All that is nothing but manifestation of the king of the cowherds’ good fortune.

 

[113] At this point in the recital,

 

[v35]

When the two brothers, whose conversation

was like the spreading of a great magical net,

made all these pastimes of Hari seem to pass before their very eyes,

the people of Vraja felt, moment by moment,

the emotional symptoms of steamy tears, immobility, and fainting.

How is it possible for us to describe them all?

 

[114] Then Snigdhakantha again asked his brother to continue. [115] Madhukantha responded, his moist eyes communicating his great pleasure:

 

[116] Then, Vasudeva placed the child beside Yashoda as carefully as if he were placing a jewel. Then he left, taking with him Maya, who retracted the bewilderment which had caused everyone to nod off for no reason. After he had gone, the wife of the king of Vraja saw the child who had been born to her, before her very eyes. This is stated in the Vishnu Purana (5.3.22) “Awakening, Yashoda saw that a son the color of a blue lotus had been born to her. This made her extremely joyful.”

 

[117] Now we shall describe the same scene:

 

[v36]

Seeing the boy, his wondrous body like a divine sapphire,

his moon-face more beautiful than the moon,

his eyes like transcendental lotuses,

his hands and feet more lovely

than the new twigs and shoots of the heavenly trees,

moving his hand and feet slightly,

astounding the universe with his soft and sweet crying,

the queen of the cowherds thought that this her child

was the most wonderful thing in all creation.

 

[v37]

The beloved wife of the King of Vraja sat,

contemplating Krishna and thinking,

“This child is the empire of all things darkly radiant,

the treasure-house of all precious objects,

the good fortune of all that is lovely,

the ultimate perfection in every part of his body.”

The new baby started to cry,

seemingly to answer, “Om, om -- Quite so, quite so!”

 

[v38]

As she gazed at her son who had just been born,

Yashoda could not even call for her friends to come,

let alone do anything else.

Her eyes and throat were choked with tears

and her body stunned into stillness,

driving her to distraction, for she was anxious to caress him.

 

Furthermore,

 

[v39]

Once Maya had left,

the people of Vraja again regained consciousness.

And when was that?

When the Supreme Person took birth amongst them.

 

[v40]

Even though they did not see him right away,

he brightened their minds

just like the cool-rayed moon

makes night lilies bloom from afar.

 

[v41]

For the child did not just appear

on the bed of his mother,

he also appeared like a reflection

in the pure minds of all the affectionate gopis.

 

[v42]

When he thus appeared to them,

even though some distance away,

they came to him quickly

like peacocks at the coming of a cloud.

 

[v43]

As Rohini and the other women of Vraja

surrounded the little boy,

it appeared as if the full moon was rising

surrounded by chakori birds.

 

[v44]

Yashoda was looking at her child

with smiling eyes, despite her stupor

and they, looking for a way to counteract it,

began to look at the child from every side.

 

[v45]

But even as the women looked on the black child

with their minds as well as their eyes

they were increasingly puzzled by him -

and that is fitting, for when something so rare

is finally attained through the workings of fate,

it refuses at first to freely grant comprehension of itself.

 

Their confusion was shown in the following way:

 

[v46]

“Is this a garland of fresh blue lotuses?

or is it a great sapphire, the jewel of Indra?

Or is this unequalled object lapis lazuli,

this thing which cannot be known?

We see the body of what is just a little boy,

and yet it arrests all the activities of our senses

and is the cynosure of our eyes.”

 

[118] Furthermore, as they considered the newly born infant, they felt that his body had been constructed out of the essence of branches of a tamal tree mixed with musk, that he had then been massaged with the unguents of a loveliness from which all other beauty derives, soaped by the glow of his own body, washed by the nectarean glow emanating from his own face, anointed with sandalwood ground into pulp with the camphor of his mother’s gaze, and decorated by his own form covered with natural auspiciousness.

 

Then the women bustled forward and looked more closely at the boy. They now saw his soft body to be like the paste made of musk essence extracted from a deer with a body of tamal leaves, that the locks of hair over his moonlike face were like darkness itself ground into powder by his own hand. The child was looking at them, clenching his hands as if to capture everyone’s mind, while moving his hands and feet like waves of aguru in the Yamuna River.

 

[119] Thus looking at him,

 

[v47]

All the women murmured in delight;

they remembered no other duty.

Only one of them, who remained clearheaded

quickly took him in her trembling hands and gazed at him.

 

[120] She quickly confirmed the child’s sex and told them all it was a boy. Their reaction was as follows –

 

[v48] “Oh, let me hold him to my head,

I would like to touch him with my eyes forever.

Let me embrace him tightly to my breast,

I would like to hold him within my heart.”

Overcoming all these competing desires,

the anxiety of these beautiful-eyed women to look at him

brought their sense of sight alone into play.

 

Meanwhile,

 

[v49]

Oh, though her son was in Yashoda’s eyes continuously,

intoxicating her with joy, she found no satisfaction.

The great pleasure she felt was made manifest

in the rainfall of nectar that fell, both from her breasts and from her eyes.

 

[121] Then, someone raised the question of how to carry out the first bathing rites and so on should be carried out, the women’s attention was fixed on what had to be done.

 

[v50]

On Rohini’s orders, a certain older Brahmin woman,

superior because her husband was alive and she had sons,

went off in great joy to tell Nanda what had taken place.

She rushed out of the house, her face beaming,

her white hair and clothes streaming behind her,

like a white effulgence.

She was the incarnation of all their smiles.

 

[122] When the account had been completed up to this point, all the members of the assembly were overwhelmed by the same ecstatic symptoms they had heard being described. The tow brothers stood silently before them with their hands folded for a moment. Then Madhukantha spoke,

 

[v51] Oh King of Vraja, this son of yours

is the treasure of this assembly.

He brings every kind of joy to all people

from the moment of his birth.

 

[123] Then the king called the two brothers to his side. When they had come he placed his lotus-like hand on their heads and covered them with his own ornaments. He also made their accompanists the objects of his great generosity. Then he said, “Come to eat at my house today.” To everyone else he said, “You must all come again like this every morning.”

 

[124] Krishna, the prince of Vraja, then took permission from his father to go out to watch over the cows, reminding his mother to send a lunch to be eaten in the woods, and gave leave to the two sons of the bard to accompany him. When he had left the assembly, all the others returned to their respective homes.

 

Here ends the third chapter of Gopala-purva-campu, “Krishna’s glorious birth, which fulfilled the desires of the residents of Vraja." <font color=#f7f7f7><small>

 

[This message has been edited by Jagat (edited 09-01-2001).]

[talasiga 0]

<u>Subhadra</u>

 

Originally posted by atma:

S.Bhagavatam Canto 10. Ch.1. Text 56:

Each year thereafter, in due course of time, Devaki, the mother of God and all the demigods, gave birth to a child. Thus she bore eight sons, one after another, and a daughter named Subhadra.

A.C Bhaktivedanta Swami,

"Abhimanyu was the son of Subhadra, Krishna'a younger sister."

 

.

.

.

 

 

------------------

talasiga@hotmail.com