SB 10.5.1-2
TEXT
çré-çuka uväca
nandas tv ätmaja utpanne
jätählädo mahä-manäù
ähüya viprän veda-jïän
snätaù çucir alaìkåtaù
väcayitvä svastyayanaà
jäta-karmätmajasya vai
kärayäm äsa vidhivat
pitå-devärcanaà tathä
TRANSLATION
Çukadeva Gosvämé said: Nanda
Mahäräja was naturally very magnanimous, and when Lord Çré
Kåñëa appeared as his son, he was overwhelmed by jubilation.
Therefore, after bathing and purifying himself and dressing himself properly,
he invited brähmaëas who knew how to recite Vedic mantras. After
having these qualified brähmaëas 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.
PURPORT
Çréla Viçvanätha Cakravarté
Öhäkura 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 Kåñëa appeared as the son of Devaké,
Devaké and Vasudeva did not enjoy the jäta-karma, the festival
of the birth ceremony. Instead, this ceremony was enjoyed by Nanda Mahäräja,
as stated here (nandas tv ätmaja utpanne jätählädo
mahä-manäù). When Nanda Mahäräja met Vasudeva,
Vasudeva could not disclose, “Your son Kåñëa is actually
my son. You are His father in a different way, spiritually.” Because of
fear of Kaàsa, Vasudeva could not observe the festival for Kåñëa’s
birth, Nanda Mahäräja, however, took full advantage of this opportunity.
The jäta-karma ceremony can take place when
the umbilical cord, connecting the child and the placenta, is cut. However,
since Kåñëa was brought by Vasudeva to the house of Nanda
Mahäräja, where was the chance for this to happen? In this regard,
Viçvanätha Cakravarté Öhäkura desires to prove
with evidence from many çästras that Kåñëa
actually took birth as the son of Yaçodä before the birth of
Yogamäyä, 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. Kåñëa
appeared as Varähadeva from the nostril of Brahmä, and therefore
Brahmä is described as the father of Varähadeva. Also significant
are the words kärayäm äsa vidhivat. Being overwhelmed with
jubilation over the birth of his son, Nanda Mahäräja did not
see whether the cord was cut or not. Thus he performed the ceremony very
gorgeously. According to the opinion of some authorities, Kåñëa
was actually born as the son of Yaçodä. In any case, without
regard for material understandings, we can accept that Nanda Mahäräja’s
celebration for the ceremony of Kåñëa’s birth was proper.
This ceremony is therefore well known everywhere as Nandotsava.
SB 10.5.3
TEXT
dhenünäà niyute prädäd
viprebhyaù samalaìkåte
tilädrén sapta ratnaugha-
çätakaumbhämbarävåtän
TRANSLATION
Nanda Mahäräja gave two million cows,
completely decorated with cloth and jewels, in charity to the brähmaëas.
He also gave them seven hills of grain, covered with jewels and with cloth
decorated with golden embroidery.
SB 10.5.4
TEXT
kälena snäna-çaucäbhyäà
saàskärais tapasejyayä
çudhyanti dänaiù santuñöyä
dravyäëy ätmätma-vidyayä
TRANSLATION
O King, by the passing of time, land and other
material possessions are purified; by bathing, the body is purified; and
by being cleansed, unclean things are purified. By purificatory ceremonies,
birth is purified; by austerity, the senses are purified; and by worship
and charity offered to the brähmaëas, material possessions are
purified. By satisfaction, the mind is purified; and by self-realization,
or Kåñëa consciousness, the soul is purified.
PURPORT
These are çästric injunctions concerning
how one can purify everything according to Vedic civilization. Unless purified,
anything we use will infect us with contamination. In India five thousand
years ago, even in the villages such as that of Nanda Mahäräja,
people knew know to purify things, and thus they enjoyed even material
life without contamination.
SB 10.5.5
TEXT
saumaìgalya-giro vipräù
süta-mägadha-vandinaù
gäyakäç ca jagur nedur
bheryo dundubhayo muhuù
TRANSLATION
The brähmaëas recited auspicious Vedic
hymns, which purified the environment by their vibration. The experts in
reciting old histories like the Puräëas, the experts in reciting
the histories of royal families, and general reciters all chanted, while
singers sang and many kinds of musical instruments, like bherés
and dundubhis, played in accompaniment.
SB 10.5.6
TEXT
vrajaù sammåñöa-saàsikta-
dväräjira-gåhäntaraù
citra-dhvaja-patäkä-srak-
caila-pallava-toraëaiù
TRANSLATION
Vrajapura, the residence of Nanda Mahäräja,
was fully decorated with varieties of festoons and flags, and in different
places, gates were made with varieties of flower garlands, pieces of cloth,
and mango leaves. The courtyards, the gates near the roads, and everything
within the rooms of the houses were perfectly swept and washed with water.
SB 10.5.7
TEXT
gävo våñä vatsatarä
haridrä-taila-rüñitäù
vicitra-dhätu-barhasrag-
vastra-käïcana-mälinaù
TRANSLATION
The cows, the bulls and the calves were thoroughly
smeared with a mixture of turmeric and oil, mixed with varieties of minerals.
Their heads were bedecked with peacock feathers, and they were garlanded
and covered with cloth and golden ornaments.
PURPORT
The Supreme Personality of Godhead has instructed
in Bhagavad-gétä (18.44), kåñi-go-rakñya-väëijyaà
vaiçya-karma-svabhävajam: “Farming, cow protection and trade
are the qualities of work for the vaiçyas.” Nanda Mahäräja
belonged to the vaiçya community, the agriculturalist community.
How to protect the cows and how rich this community was are explained in
these verses. We can hardly imagine that cows, bulls and calves could be
cared for so nicely and decorated so well with cloths and valuable golden
ornaments. How happy they were. As described elsewhere in the Bhägavatam,
during Mahäräja Yudhiñöhira’s time the cows were
so happy that they used to muddy the pasturing ground with milk. This is
Indian civilization. Yet in the same place, India, Bhärata-varña,
how much people are suffering by giving up the Vedic way of life and not
understanding the teachings of Bhagavad-gétä.
SB 10.5.8
TEXT
mahärha-vasträbharaëa-
kaïcukoñëéña-bhüñitäù
gopäù samäyayü räjan
nänopäyana-päëayaù
TRANSLATION
O King Parékñit, the cowherd men
dressed very opulently with valuable ornaments and garments such as coats
and turbans. Decorated in this way and carrying various presentations in
their hands, they approached the house of Nanda Mahäräja.
PURPORT
When we consider the past condition of the agriculturalist
in the village, we can see how opulent he was, simply because of agricultural
produce and protection of cows. At the present, however, agriculture having
been neglected and cow protection given up, the agriculturalist is suffering
pitiably and is dressed in a niggardly torn cloth. This is the distinction
between the India of history and the India of the present day. By the atrocious
activities of ugra-karma, how we are killing the opportunity of human civilization!
SB 10.5.9
TEXT
gopyaç cäkarëya muditä
yaçodäyäù sutodbhavam
ätmänaà bhüñayäà
cakrur
vasträkalpäïjanädibhiù
TRANSLATION
The gopé wives of the cowherd men were
very pleased to hear that mother Yaçodä had given birth to
a son, and they began to decorate themselves very nicely with proper dresses,
ornaments, black ointment for the eyes, and so on.
SB 10.5.10
TEXT
nava-kuìkuma-kiïjalka-
mukha-paìkaja-bhütayaù
balibhis tvaritaà jagmuù
påthu-çroëyaç calat-kucäù
TRANSLATION
Their lotuslike faces extraordinarily beautiful,
being decorated with saffron and newly grown kuìkuma, the wives
of the cowherd men hurried to the house of mother Yaçodä with
presentations in their hands. Because of natural beauty, the wives had
full hips and full breasts, which moved as they hurried along.
PURPORT
The cowherd men and women in the villages lived
a very natural life, and the women developed a natural feminine beauty,
with full hips and breasts. Because women in modern civilization do not
live naturally, their hips and breasts do not develop this natural fullness.
Because of artificial living, women have lost their natural beauty, although
they claim to be independent and advanced in material civilization. This
description of the village women gives a clear example of the contrast
between natural life and the artificial life of a condemned society, such
as that of the Western countries, where topless, bottomless beauty may
be easily purchased in clubs and shops and for public advertisements. The
word balibhiù indicates that the women were carrying gold coins,
jeweled necklaces, nice cloths, newly grown grass, sandalwood pulp, flower
garlands and similar offerings on plates made of gold. Such offerings are
called bali. The words tvaritaà jagmuù indicate how happy
the village women were to understand that mother Yaçodä had
given birth to a wonderful child known as Kåñëa.
SB 10.5.11
TEXT
gopyaù sumåñöa-maëi-kuëòala-niñka-kaëöhyaç
citrämbaräù pathi çikhä-cyuta-mälya-varñäù
nandälayaà sa-valayä vrajatér
virejur
vyälola-kuëòala-payodhara-hära-çobhäù
TRANSLATION
In the ears of the gopés were brilliantly
polished jeweled earrings, and from their necks hung metal lockets. Their
hands were decorated with bangles, their dresses were of varied colors,
and from their hair, flowers fell onto the street like showers. Thus while
going to the house of Mahäräja Nanda, the gopés, their
earrings, breasts and garlands moving, were brilliantly beautiful.
PURPORT
The description of the gopés, who were
going to the house of Mahäräja Nanda to welcome Kåñëa,
is especially significant. The gopés were not ordinary women, but
expansions of Kåñëa’s pleasure potency, as described
in the Brahma-saàhitä (5.37,29):
änanda-cinmaya-rasa-pratibhävitäbhis
täbhir ya eva nija-rüpatayä kaläbhiù
goloka eva nivasaty akhilätma-bhüto
govindam ädi-puruñaà tam ahaà
bhajämi
(5.37)
cintämaëi-prakara-sadmasu kalpa-våkña-
lakñävåteñu surabhér
abhipälayantam
lakñmé-sahasra-çata-sambhrama-sevyamänaà
govindam ädi-puruñaà tam ahaà
bhajämi
(5.29)
Kåñëa is always worshiped by
the gopés wherever He goes. Therefore Kåñëa is
so vividly described in Çrémad-Bhägavatam. Çré
Caitanya Mahäprabhu has also described Kåñëa in
this way: ramyä käcid upäsanä vrajavadhü-vargeëa
yä kalpitä. All these gopés were going to offer Kåñëa
their presentations because the gopés are eternal associates of
the Lord. Now the gopés were more jubilant because of the news of
Kåñëa’s appearance in Våndävana.
SB 10.5.12
TEXT
tä äçiñaù prayuïjänäç
ciraà pähéti bälake
haridrä-cürëa-tailädbhiù
siïcantyo ’janam ujjaguù
TRANSLATION
Offering blessings to the newborn child, Kåñëa,
the wives and daughters of the cowherd men said, “May You become the King
of Vraja and long maintain all its inhabitants.” They sprinkled a mixture
of turmeric powder, oil and water upon the birthless Supreme Lord and offered
their prayers.
SB 10.5.13
TEXT
avädyanta viciträëi
väditräëi mahotsave
kåñëe viçveçvare
’nante
nandasya vrajam ägate
TRANSLATION
Now that the all-pervading, unlimited Lord Kåñëa,
the master of the cosmic manifestation, had arrived within the estate of
Mahäräja Nanda, various types of musical instruments resounded
to celebrate the great festival.
PURPORT
The Lord says in Bhagavad-gétä (4.7):
yadä yadä hi dharmasya
glänir bhavati bhärata
abhyutthänam adharmasya
tadätmänaà såjämy
aham
“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.” Whenever Kåñëa comes, once in a day of Brahmä, He comes to the house of Nanda Mahäräja in Våndävana. Kåñëa is the master of all creation (sarva-loka-maheçvaram [Bg. 5.29]). Therefore, not only in the neighborhood of Nanda Mahäräja’s estate, but all over the universe—and in all the other universes—musical sounds celebrated the auspicious arrival of the Lord.
SB 10.5.14
TEXT
gopäù parasparaà håñöä
dadhi-kñéra-ghåtämbubhiù
äsiïcanto vilimpanto
navanétaiç ca cikñipuù
TRANSLATION
In gladness, the cowherd men enjoyed the great
festival by splashing one another’s bodies with a mixture of curd, condensed
milk, butter and water. They threw butter on one another and smeared it
on one another’s bodies.
PURPORT
From this statement we can understand that five
thousand years ago not only was there enough milk, butter and curd to eat,
drink and cook with, but when there was a festival it would be thrown about
without restriction. There was no limit to how extensively milk, butter,
curd and other such products were used in human society. Everyone had an
ample stock of milk, and by using it in many varied milk preparations,
people would keep good health in natural ways and thus enjoy life in Kåñëa
consciousness.
SB 10.5.15-16
TEXT
nando mahä-manäs tebhyo
väso ’laìkära-go-dhanam
süta-mägadha-vandibhyo
ye ’nye vidyopajévinaù
tais taiù kämair adénätmä
yathocitam apüjayat
viñëor ärädhanärthäya
sva-putrasyodayäya ca
TRANSLATION
The great-minded Mahäräja Nanda gave
clothing, ornaments and cows in charity to the cowherd men in order to
please Lord Viñëu, and thus he improved the condition of his
own son in all respects. He distributed charity to the sütas, the
mägadhas, the vandés, and men of all other professions, according
to their educational qualifications, and satisfied everyone’s desires.
PURPORT
Although it has become fashionable to speak of
daridra-näräyaëa, the words viñëor ärädhanärthäya
do not mean that all the people satisfied by Nanda Mahäräja in
this great ceremony were Viñëus. They were not daridra, nor
were they Näräyaëa. Rather, they were devotees of Näräyaëa,
and by their educational qualifications they would satisfy Näräyaëa.
Therefore, satisfying them was an indirect way of satisfying Lord Viñëu.
Mad-bhakta-püjäbhyadhikä (SB 11.19.21). The Lord says, “Worshiping
My devotees is better than worshiping Me directly.” The varëäçrama
system is entirely meant for viñëu-ärädhana, worship
of Lord Viñëu. Varëäçramäcäravatä
puruñeëa paraù pumän/ viñëur ärädhyate
(Viñëu Puräëa 3.8.9). The ultimate goal of life is
to please Lord Viñëu, the Supreme Lord. The uncivilized man
or materialistic person, however, does not know this aim of life. Na te
viduù svärtha-gatià hi viñëum (SB 7.5.31).
One’s real self-interest lies in satisfying Lord Viñëu. Not
satisfying Lord Viñëu but instead attempting to become happy
through material adjustments (bahir-artha-mäninaù) is the wrong
way for happiness. Because Viñëu is the root of everything,
if Viñëu is pleased, everyone is pleased; in particular, one’s
children and family members become happy in all respects. Nanda Mahäräja
wanted to see his newborn child happy. That was his purpose. Therefore
he wanted to satisfy Lord Viñëu, and to satisfy Lord Viñëu
it was necessary to satisfy His devotees, such as the learned brähmaëas,
mägadhas and sütas. Thus, in a roundabout way, ultimately it
was Lord Viñëu who was to be satisfied.
SB 10.5.17
TEXT
rohiëé ca mahä-bhägä
nanda-gopäbhinanditä
vyacarad divya-väsa-srak-
kaëöhäbharaëa-bhüñitä
TRANSLATION
The most fortunate Rohiëé, the mother
of Baladeva, was honored by Nanda Mahäräja and Yaçodä,
and thus she also dressed gorgeously and decorated herself with a necklace,
a garland and other ornaments. She was busy wandering here and there to
receive the women who were guests at the festival.
PURPORT
Rohiëé, another wife of Vasudeva’s,
was also kept under the care of Nanda Mahäräja with her son Baladeva.
Because her husband was imprisoned by Kaàsa, she was not very happy,
but on the occasion of Kåñëa-janmäñöamé,
Nandotsava, when Nanda Mahäräja gave dresses and ornaments to
others, he also gave gorgeous garments and ornaments to Rohiëé
so that she could take part in the festival. Thus she also was busy receiving
the women who were guests. Because of her good fortune in being able to
raise Kåñëa and Balaräma together, she is described
as mahä-bhägä, greatly fortunate.
Sri Krishna Janmastami
pages
Advent of Srila A.C. Bhaktivedanta Swami
Prabhupada - Nandotsav 1896 AD.