Chapter 3 - Description of the Birth of Śrīkṛṣṇa

[Sanskrit text for this chapter is available]

Śrī Śuka continued:

1. Now came the most auspicious time full of all blessings when the constellation Rohiṇī presided over by god Brahmā, the son of Viṣṇu, was at the ascendant and all constellations of stars (like Aśvinī and others), planets and stars assumed peaceful aspects.

2. All the directions became clear and propitious (despite the continuation of the rainy season in the month of Śrāvaṇa) the sky became illumined with innumerable clusters of stars shining unobscured; the earth with its towns, villages, settlements of cowherds and mines revelled in auspicious festivities.

3. The waters of the rivers became crystal clear; the lakes were blooming with lotuses; the rows of forest trees laden with bunches of flowers were resounded with swarms of the sweetly humming bees and cooing of birds.

4. A pure, cool breeze wafting sweet fragrance blew delighting in its touch; the sacred fires maintained in the houses of the twice-borns (automatically) burst into flames.

5. With the exception of demons like Kaṃsa, the minds of all the creatures and those of gods became filled with delight. When the birthless (Lord Viṣṇu) was about to incarnate, kettle-drums were being sounded in the celestial region.

6. At that time Kinnaras and Gandharvas burst forth singing, Siddhas and Cāraṇas sang prayers; ladies of the Vidyādhara clan danced along with celestial damsels.

7. Overwhelmed with joy the gods and sages showered (heaps of) flowers; following the roaring of the seas, clouds gave forth a low rumbling sound.

8. At midnight when the darkness tormenting the people was thickening, Lord Viṣṇu, the Indweller of the hearts of all, manifested himself in his own complete divine form, like the full moon rising in the East, through Devakī who was like unto a goddess.

9-10. Vasudeva saw that wonderful child of lotus-like eyes, endowed with four arms, bearing a coṇch and wielding aloft a mace and a discus (and a lotus); having (on his chest) the Śrīvatsa mark (of curl of golden hair), with the Kaustubha gem (hanging from his neck but) beautified by his neck; clad in yellow silken garments, possessing the charming complexion of rain-bearing cloud; his profuse locks of hair bathed in the lustre of his crown and ear-rings studded with invaluable vaidūrya-gems (lapis lazuli); resplendent with his exquisite and valuable zone, armlets, bracelets and other ornaments.

11. With eyes blooming wide open with amazement, Vasudeva beheld Lord Hari (born as) his son. With his mind confused with rapture on that happy and auspicious occasion of Kṛṣṇa’s incarnation, he (Vasudeva) was overcome with (lit. bathed in) delight, and gave ten thousand cows as gift to Brāhmaṇas.

12. Now realizing the child who illuminated the lying- in-chamber with his splendour, was Lord Viṣṇu, the Supreme Person, Vasudeva of pure heart, who, due to his awareness of Viṣṇu’s prowess completely lost his fear, began to praise him with folded palms, and body bent low in humility, Oh scion of Bharata.

(Having first embraced the Lord as his son)

Vasudeva said:

13. How blessed I am that I have seen you directly—you the Supreme Person, transcendental to and distinct from Prakṛti, absolute wisdom and supreme bliss incarnate, and (as inner controller) the witness of all minds and intellects.

14. (As a matter of fact you never entered the womb of Devakī for) you are factually of such absolute nature as is described above. Having evolved this universe consisting of three guṇas through your creative potency called Māyā, at the beginning of creation, you have not really entered into it (for the Lord is infinite and the universe is limited); you are, however, presumed to have entered it (as a Puruṣa and the omnipresent Inner Controller).

15. Just as these unmodified elementary principles (such as mahat, Ahaṃkāra) are in existence at the beginning of the creation, and are severally incapable of creation though endowed with different properties and powers, they give rise to the universe after combining with their evolutes.

16. Having come together (synthesizing) with their (sixteen) evolutes, they create the universe and appear to have entered into it; but due to their existence prior to the creation (as its cause), their (later) entry is an impossibility. (Similarly, the Lord existed before Devakī and his appearance to have entered her womb is not a reality).

17.^[1] In this way, even though your revered self exists along with the objects which are cognisable through senses (the true nature of which is) inferrable through perception of senseobjects you are not perceived along with those objects, directly (as the senses can perceive only their specific objects and God is not such an object); (for you, being unconditioned and all-pervading, the distinction of being inside or outside is inapplicable to you. You are everything and the indwelling Soul of all, the self-abiding real essence. (Hence your entry in the womb of Devakī is not a reality).

18.^[2] He who presumes real independent existence—as distinct from the Soul—in the case of objects perceived by him (or by the Soul) is an ignorant person. For when these objects (i.e. the world) are subjected to investigation, they are (found to be) of verbal nature and essentially unreal. He who acknowledges the unreality as a distinct reality is (certainly) a dullard.

19. Oh all-pervading Lord! They say that the creation, preservation and destruction of the universe proceeds from you who are above all guṇas, (and hence) desireless (and performing no acts), and subject to no modification. As you are both Brahman and the Supreme Ruler, there is no contradiction in transcendence to modifications and the creation etc. of the universe. For though the activity is carried out by guṇas, it is ascribed to you as guṇas (ultimately depend on you only).

20. You who are of such a nature (as described above) verily assume, through your Māyā potency, pure white complexion (Brahmā-form) full of the principle of rajas for the creation of these worlds, and a dark complexion (Rudra-form) through tamas for the destruction of the universe.

21. Oh all-pervading Lord, the supreme Ruler of all! (how gracious of you it is that though Your avatāra is an impossibility in the real sense of the term), You have incarnated yourself in my house (despite its being a prison-cell), with a desire to protect this world. You will annihilate the hordes led by millions of Asura chiefs passing under the name of Kṣatriyas.

22. Oh Lord of gods! Hearing (the prediction) of Your birth in our house, this villainous fellow (Kaṃsa) has (coldbloodedly) killed your elder brothers. Learning your incarnation directly through the reports of his servants, he will just now rush here with uplifted weapons.”

Śrī Śuka said:

23. Now, seeing that this son of hers bore the characteristics of the supreme person (Lord Viṣṇu), Devakī who was (erstwhile) afraid of Kaṃsa, (now) smiled happily and began to pray him:

Devakī said:

24. (How can there be any danger to you) who are verily the Lord Viṣṇu himself, the Illuminator of the aggregate of intelligence, senses and other psycho-physical organisms: and who are that indescribable Reality whom the Vedas declare as the unmanifest primordial cause, the Supreme Brahman, pure consciousness transcending all guṇas and modifications, absolute existence attributeless, and devoid of activity.

25. When at the end of the period of two parārdhas (which terminates the life-time of Brahmā), by the velocity of time, the universe dissolves and all the gross elements (Mahābhūtas) are absorbed into their primordial subtle form (viz. ahaṃkāra which in its turn is absorbed into the principle called mahat) and the principle mahat is merged in the unmanifest (pradhāna which is absorbed in you), You alone remain behind (remaining cognisant that the Pradhāna lying merged in You is to be re-awakened) and hence you are designated as the Residue (Śeṣa) or the complete whole (aśeṣa).

26. The wise say that this mighty time as described above which begins with a nimeṣa (twinkling of the eye) and extends (through cycle of years) to the end of dviparārdha (Brahmā’s life) and which controls the cyclic course of the universe, is your own sportful activity, Oh Director of the Prakṛti! I seek your protection—You who are the Supreme Ruler and the abode of security.

27. A mortal, being apprehensive of the serpent (in the form) of death, and running about all the world (for security against death), failed to find a place free from fear. Today having attained to your lotus-like feet through an unexpected stroke of good luck (and through your grace), he reposes in peace and security. It is (now) Death that runs away from him.

28. Of such nature as You are, protect us (your devotees) who are afraid of the terrible son of Ugrasena; for you are the rescuer of your devotees (servants) from fear. Let not this divine form of yours which is worthy of being the object of meditation, be manifest to the gross physical eyes of human beings.

29. Let not that wicked Kaṃsa know of your birth from me, Oh Maḍhusūdana (slayer of the demon Madhu). Being naturally timid, I am terribly afraid of Kaṃsa, for your sake.

30. Oh soul of the universe! May you withdraw this Superhuman form with four arms furnished with the superb splendour of conch, discus, mace and lotus.

31. That your Lordship, the Supreme Person who contains within yourself all this universe in extenso at the end of the cosmic night (during Pralaya), should get himself accommodated in my womb is certainly a wonderful imitation of the human (ways of the) world.”

The Lord said:

32. “Oh chaste lady! In your previous birth in the age of Svāyambhuva Manu, you were Pṛśni and this sinless Vasudeva your husband, was then a Prajāpati named Sutapas.

33. When both of you were directed by god Brahmā to create progeny, you subdued all your senses and performed a very austere penance.

34. Enduring in due course, all the inclemencies of the seasons such as rains, storms, solar rays, snow-fall and heat, you completely washed off the impurities of the mind by breathcontrol.

35. Subsisting on withered leaves and merely on air and actuated with the desire to obtain your cherished objects from me, you were determined to propitiate Me with a serene mind.

36. Thus rolled by twelve thousand divine years, while both of you, with your heart fixed on Me, were performing a very difficult and austere penance.

37-38. Being continuously contemplated upon in the heart with faith, devotion and asceticism, I was highly pleased with you and manifested myself before you in this very form with a desire to fulfil your cherished objects, Oh sinless one, When I, the foremost bestower of boons, told you to ask Me for a boon, the boon for having a son like Me was sought by you.

39. Though both of you had not tasted the conjugal and other pleasures of ordinary sensual objects and were childless, you did not seek for Emancipation (from the world) as you were deluded by My divine Māyā.

40. When I disappeared from your view and you, having secured the boon of getting a son like Me and thus accomplishing your cherished desire, you indulged in enjoying sensual pleasures.

41. Finding that nobody else in this world is comparable to Me in goodness of nature, generosity and other virtues in this world, I Myself was born as your son and became known as Pṛśni-garbha.

42. And again of you both (as Aditi and Kaśyapa) I was born of Aditi from Kaśyapa and was famous as Upendra and also as Vāmana due to shortness of stature.

43. Now even in this third incarnation, I am verily born with that very form again of you both (who are former Aditi and Kaśyapa). In this way, my word has been kept, Oh pious lady.

44. I have revealed this form of Mine to you in order to remind you of my previous births (from you); otherwise the knowledge about my real being is not possible through the semblance of human form. (Now as desired by you, I shall assume the form of a human baby).

45. Thinking of Me constantly as your son as well as contemplating upon Me as Supreme Brahman and loving me affectionately, both of you will attain to the highest state in relation to Me.

[Vṛndāvana edition adds:]

45(A). If you are still afraid of Kaṃsa, quickly take me to Gokula and bring (as substitute) My Māyā who has been born from (the womb of) Yaśodā.”

Śrī Śuka said:

46. Having spoken thus, Hari became silent. With his Māyā power, the Lord immediately became an ordinary human babe, while the parents were simply looking on (with wonder).

47. Thereupon, when Vasudeva, the son of Śūra desired to go out of the lying-in-chamber taking his son with him (and was about to start) as directed by the Lord, Yoga-Māyā, though (herself) birthless, was born of Nanda’s wife.

48-49. By Yoga-Māyā the gate-keepers were deprived of all their consciousness and functioning of their senses and even the citizens were steeped in deep sleep; all the gates (of the palace prison) which were closed by huge doors secured with iron chains and bolts automatically flung open at the approach of Vasudeva carrying Kṛṣṇa (on his head) like darkness dispersing at the appearance of the Sun. The rain cloud showered with a gentle rumbling and the serpent Śeṣa (closely) followed him, warding off the rain-water with his hoods spread over his head (like an umbrella).

50. While Indra, the god of rains, continuously poured showers of rain (and even though) the river Yamunā (the presiding deity of which was Yamunā, the younger sister of Yama—the god of death) covered with foam created by waves set up by the velocity of the swiftly-moving deep flood and was full of hundreds of fearful whirlpools, afforded passage (to Vasudeva and Kṛṣṇa) as the Sea did to the Lord of Lakṣmī (Lord Śrī Rāma) formerly.

51. Arriving at Nanda’s Vraja, Vasudeva found that all the cowherds were deeply buried in sleep. Placing his son on the bed of Yaśodā, taking up her daughter (in exchange), Vasudeva returned home (his palace-prison).

52. Placing the daughter on the bed of Devakī, Vasudeva put the iron fetters on his feet and remained confined as before.

53. And Yaśodā, Nanda’s wife was vaguely conscious of having delivered a child, but she was so exhausted and had her memory (so much) clouded under delusion, that she did not discern the sex of the baby.

Footnotes and references:

[1]:

(1) Bhāgavata Candrikā: Though you abide in all creatures like gods, men—the products of guṇas—you are not affected by their limitations. You are above modifications, essentially of unlimited knowledge and blissful nature. You are un-enveloped i.e. of unlimited knowledge. Being all-pervading and the cause of all the distinction of being ‘in’ and ‘out’ is not applicable to you. As you are the independent Inner Controller, antaryāmin, the limitations of the body do not affect you.

(2) Siddhāntapradīpa emphasizes that the direct vision of God is due to His grace and He is beyond the ken of senses.

(3) VT.: As you are always loving to your devotees, you have come to us as a son which is the highest reward (of our devotion).

[2]:

Padaratnāvalī: In the absence of the support of Vedic texts, it is untenable to admit the conclusion of the ignorant that you are identical with the body or the senses simply because of Your presence in them. For the Supreme Man (Lord Viṣṇu) has accepted (or revealed) the super-human faultless Vedic texts which dispel all doubts.