Śrīmad Bhāgavatam |Canto 10 Chapter 6
The Killing of the Demon Pūtanā
nandaḥ pathi vacaḥ śaurer
na mṛṣeti vicintayan
hariṁ jagāma śaraṇam
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; nandaḥ — Nanda Mahārāja; pathi — on his way back home; vacaḥ — the words; śaureḥ — of Vasudeva; na — not; mṛṣā — without purpose or cause; iti — thus; vicintayan — while thinking about inauspiciousness for his little son, Kṛṣṇa; harim — unto the Supreme Lord, the controller; jagāma — took; śaraṇam — shelter; utpāta — of disturbances; āgama — with the expectation; śaṅkitaḥ — thus being afraid.
Śukadeva Gosvāmī continued: My dear King, while Nanda Mahārāja was on the way home, he considered that what Vasudeva had said could not be false or useless. There must have been some danger of disturbances in Gokula. As Nanda Mahārāja thought about the danger for his beautiful son, Kṛṣṇa, he was afraid, and he took shelter at the lotus feet of the supreme controller.
kaṁsena prahitā ghorā
śiśūṁś cacāra nighnantī
kaṁsena — by King Kaṁsa; prahitā — engaged previously; ghorā — very fierce; pūtanā — by the name Pūtanā; bāla-ghātinī — a Rākṣasī who killed; śiśūn — small babies; cacāra — wandered; nighnantī — killing; pura-grāma-vraja-ādiṣu — in towns, cities and villages here and there.
While Nanda Mahārāja was returning to Gokula, the same fierce Pūtanā whom Kaṁsa had previously engaged to kill babies was wandering about in the towns, cities and villages, doing her nefarious duty.
na yatra śravaṇādīni
kurvanti sātvatāṁ bhartur
yātudhānyaś ca tatra hi
na — not; yatra — wherever; śravaṇa-ādīni — the activities of bhakti-yoga, beginning with hearing and chanting; rakṣaḥ-ghnāni — the sound vibration to kill all danger and bad elements; sva-karmasu — if one is engaged in his own occupational duty; kurvanti — such things are done; sātvatām bhartuḥ — of the protector of the devotees; yātudhānyaḥ — disturbing elements, bad elements; ca — also; tatra hi — there must be.
My dear King, wherever people in any position perform their occupational duties of devotional service by chanting and hearing [śravaṇaṁ kīrtanaṁ viṣṇoḥ], there cannot be any danger from bad elements. Therefore there was no need for anxiety about Gokula while the Supreme Personality of Godhead was personally present.
sā khe-cary ekadotpatya
sā — that (Pūtanā); khe-carī — who traveled in outer space; ekadā — once upon a time; utpatya — was flying; pūtanā — the demon Pūtanā; nanda-gokulam — at the place of Nanda Mahārāja, Gokula; yoṣitvā — converting into a very beautiful woman; māyayā — by mystic power; ātmānam — herself; prāviśat — entered; kāma-cāriṇī — one who could move according to her own desire.
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.
mano harantīṁ vanitāṁ vrajaukasām
gopyaḥ śriyaṁ draṣṭum ivāgatāṁ patim
tām — her; keśa-bandha-vyatiṣakta-mallikām — whose arrangement of hair was decorated with a garland of mallikā flowers; bṛhat — very, very big; nitamba-stana — by her hips and firm breasts; kṛcchra-madhyamām — whose slim waist was overburdened; su-vāsasam — nicely painted or very attractively dressed; kalpita-karṇa-bhūṣaṇa — of the earrings arranged on her ears; tviṣā — by the brilliance; ullasat — very attractive; kuntala-maṇḍita-ānanām — whose beautiful face was surrounded by black hair; valgu-smita-apāṅga-visarga-vīkṣitaiḥ — by her casting her smiling glance on everyone very attractively; manaḥ harantīm — everyone’s attention was attracted (by her); vanitām — an especially attractive woman; vraja-okasām — of the inhabitants of Gokula; amaṁsata — thought; ambhoja — holding a lotus flower; kareṇa — with her hand; rūpiṇīm — very beautiful; gopyaḥ — the gopī inhabitants of Gokula; śriyam — the goddess of fortune; draṣṭum — to see; iva — as if; āgatām — had come; patim — her husband.
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.
bāla-grahas tatra vicinvatī śiśūn
yadṛcchayā nanda-gṛhe ’sad-antakam
dadarśa talpe ’gnim ivāhitaṁ bhasi
bāla-grahaḥ — the witch, whose business was to kill small babies; tatra — standing there; vicinvatī — thinking of, searching for; śiśūn — children; yadṛcchayā — independently; nanda-gṛhe — in the house of Nanda Mahārāja; asat-antakam — who could kill all demons; bālam — the child; praticchanna — covered; nija-uru-tejasam — whose unlimited power; dadarśa — she saw; talpe — (lying) on the bed; agnim — fire; iva — just like; āhitam — covered; bhasi — within ashes.
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.
vibudhya tāṁ bālaka-mārikā-grahaṁ
carācarātmā sa nimīlitekṣaṇaḥ
anantam āropayad aṅkam antakaṁ
yathoragaṁ suptam abuddhi-rajju-dhīḥ
vibudhya — understanding; tām — her (Pūtanā); bālaka-mārikā-graham — a witch very expert in killing small babies; cara-acara-ātmā — Kṛṣṇa, the all-pervading Supersoul; saḥ — He; nimīlita-īkṣaṇaḥ — closed His eyes; anantam — the Unlimited; āropayat — she placed; aṅkam — on her lap; antakam — for her own annihilation; yathā — as; uragam — a snake; suptam — while sleeping; abuddhi — a person who has no intelligence; rajju-dhīḥ — one who thinks a snake to be a rope.
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.
tāṁ tīkṣṇa-cittām ativāma-ceṣṭitāṁ
vara-striyaṁ tat-prabhayā ca dharṣite
nirīkṣyamāṇe jananī hy atiṣṭhatām
tām — that (Pūtanā Rākṣasī); tīkṣṇa-cittām — having a very fierce heart for killing the child; ati-vāma-ceṣṭitām — although she was trying to treat the child better than a mother; vīkṣya antarā — seeing her within the room; koṣa-paricchada-asi-vat — like a sharp sword within a soft sheath; vara-striyam — the very beautiful woman; tat-prabhayā — by her influence; ca — also; dharṣite — being overwhelmed; nirīkṣyamāṇe — were seeing; jananī — the two mothers; hi — indeed; atiṣṭhatām — they remained silent, without prohibiting.
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.
tasmin stanaṁ durjara-vīryam ulbaṇaṁ
ghorāṅkam ādāya śiśor dadāv atha
gāḍhaṁ karābhyāṁ bhagavān prapīḍya tat-
prāṇaiḥ samaṁ roṣa-samanvito ’pibat
tasmin — in that very spot; stanam — the breast; durjara-vīryam — a very powerful weapon mixed with poison; ulbaṇam — which was fierce; ghorā — the most ferocious Pūtanā; aṅkam — on her lap; ādāya — placing; śiśoḥ — in the mouth of the child; dadau — pushed; atha — thereupon; gāḍham — very hard; karābhyām — with both hands; bhagavān — the Supreme Personality of Godhead; prapīḍya — giving her great pain; tat-prāṇaiḥ — her life; samam — along with; roṣa-samanvitaḥ — being very angry at her; apibat — sucked the breast.
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.
sā muñca muñcālam iti prabhāṣiṇī
vivṛtya netre caraṇau bhujau muhuḥ
prasvinna-gātrā kṣipatī ruroda ha
sā — she (Pūtanā Rākṣasī); muñca — give up; muñca — give up; alam — suck my breast no longer; iti — thus; prabhāṣiṇī — crying; niṣpīḍyamānā — being pressed severely; akhila-jīva-marmaṇi — in every center of her vitality; vivṛtya — opening wide; netre — her two eyes; caraṇau — two legs; bhujau — two hands; muhuḥ — again and again; prasvinna-gātrā — with her body perspiring; kṣipatī — throwing; ruroda — cried severely; ha — indeed.
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.
sādrir mahī dyauś ca cacāla sa-grahā
rasā diśaś ca pratinedire janāḥ
petuḥ kṣitau vajra-nipāta-śaṅkayā
tasyāḥ — of the great Rākṣasī Pūtanā; svanena — by the vibration of the sound; ati — very; gabhīra — deep; raṁhasā — forceful; sa-adriḥ — with the mountains; mahī — the surface of the world; dyauḥ ca — and outer space; cacāla — trembled; sa-grahā — with the stars; rasā — below the planet earth; diśaḥ ca — and all directions; pratinedire — vibrated; janāḥ — people in general; petuḥ — fell down; kṣitau — on the surface of the world; vajra-nipāta-śaṅkayā — by suspecting that thunderbolts were falling.
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.
niśā-carītthaṁ vyathita-stanā vyasur
vyādāya keśāṁś caraṇau bhujāv api
prasārya goṣṭhe nija-rūpam āsthitā
vajrāhato vṛtra ivāpatan nṛpa
niśā-carī — the Rākṣasī; ittham — in this way; vyathita-stanā — being severely aggrieved because of pressure on her breast; vyasuḥ — lost her life; vyādāya — opening her mouth wide; keśān — bunch of hairs; caraṇau — her two legs; bhujau — her two hands; api — also; prasārya — expanding; goṣṭhe — in the pasturing ground; nija-rūpam āsthitā — remained in her original demoniac form; vajra-āhataḥ — killed by the thunderbolt of Indra; vṛtraḥ — Vṛtrāsura; iva — as if; apatat — fell down; nṛpa — O King.
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.
patamāno ’pi tad-dehas
cūrṇayām āsa rājendra
mahad āsīt tad adbhutam
patamānaḥ api — even while falling down; tat-dehaḥ — her gigantic body; tri-gavyūti-antara — within a limit of twelve miles; drumān — all kinds of trees; cūrṇayām āsa — smashed; rājendra — O King Parīkṣit; mahat āsīt — was quite gigantic; tat — that body; adbhutam — and very, very wonderful.
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.
santatrasuḥ sma tad vīkṣya
gopā gopyaḥ kalevaram
pūrvaṁ tu tan-niḥsvanita-
īṣā-mātra — like the front of a plow; ugra — fierce; daṁṣṭra — the teeth; āsyam — having a mouth in which; giri-kandara — like mountain caves; nāsikam — the nostrils of whom; gaṇḍa-śaila — like big slabs of stone; stanam — the breasts of whom; raudram — very fierce; prakīrṇa — scattered; aruṇa-mūrdha-jam — whose hair was the color of copper; andha-kūpa — like blind wells; gabhīra — deep; akṣam — eye sockets; pulina-āroha-bhīṣaṇam — whose thighs were fearful like the banks of a river; baddha-setu-bhuja-uru-aṅghri — whose arms, thighs and feet were strongly built bridges; śūnya-toya-hrada-udaram — whose abdomen was like a lake without water; santatrasuḥ sma — became frightened; tat — that; vīkṣya — seeing; gopāḥ — the cowherd men; gopyaḥ — and the cowherd women; kalevaram — such a gigantic body; pūrvam tu — before that; tat-niḥsvanita — because of her loud vibration; bhinna — were shocked; hṛt — whose hearts; karṇa — ears; mastakāḥ — and heads.
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.
bālaṁ ca tasyā urasi
gopyas tūrṇaṁ samabhyetya
bālam ca — the child also; tasyāḥ — of that (Rākṣasī Pūtanā); urasi — on the upper portion of the breast; krīḍantam — engaged in playing; akutobhayam — without fear; gopyaḥ — all the cowherd women; tūrṇam — immediately; samabhyetya — coming near; jagṛhuḥ — picked up; jāta-sambhramāḥ — with the same affection and respect they always maintained.
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.
samaṁ bālasya sarvataḥ
rakṣāṁ vidadhire samyag
yaśodā-rohiṇībhyām — with mother Yaśodā and mother Rohiṇī, who principally took charge of the child; tāḥ — the other gopīs; samam — equally as important as Yaśodā and Rohiṇī; bālasya — of the child; sarvataḥ — from all dangers; rakṣām — protection; vidadhire — executed; samyak — completely; go-puccha-bhramaṇa-ādibhiḥ — by waving around the switch of a cow.
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.
rakṣāṁ cakruś ca śakṛtā
go-mūtreṇa — with the urine of the cows; snāpayitvā — after thoroughly washing; punaḥ — again; go-rajasā — with the dust floating because of the movements of the cows; arbhakam — unto the child; rakṣām — protection; cakruḥ — executed; ca — also; śakṛtā — with the cow dung; dvādaśa-aṅgeṣu — in twelve places (dvādaśa-tilaka); nāmabhīḥ — by imprinting the holy names of the Lord.
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.
aṅgeṣu karayoḥ pṛthak
nyasyātmany atha bālasya
gopyaḥ — the gopīs; saṁspṛṣṭa-salilāḥ — touching a cup of water and drinking; aṅgeṣu — on their bodies; karayoḥ — on their two hands; pṛthak — separately; nyasya — after placing the letters of the mantra; ātmani — on their own; atha — then; bālasya — of the child; bīja-nyāsam — the process of mantra-nyāsa; akurvata — executed.
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.
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
avyāt — may protect; ajaḥ — Lord Aja; aṅghri — legs; maṇimān — Lord Maṇimān; tava — Your; jānu — knees; atha — thereafter; urū — thighs; yajñaḥ — Lord Yajña; acyutaḥ — Lord Acyuta; kaṭi-taṭam — the upper part of the waist; jaṭharam — abdomen; hayāsyaḥ — Lord Hayagrīva; hṛt — the heart; keśavaḥ — Lord Keśava; tvat — Your; uraḥ — chest; īśaḥ — the supreme controller, Lord Īśa; inaḥ — Sūrya, the sun-god; tu — but; kaṇṭham — neck; viṣṇuḥ — Lord Viṣṇu; bhujam — arms; mukham — the mouth; urukramaḥ — Lord Urukrama; īśvaraḥ — Lord Īśvara; kam — head; cakrī — the carrier of the disc; agrataḥ — in front; saha-gadaḥ — the carrier of the club; hariḥ — Lord Hari; astu — may He remain; paścāt — on the back; tvat-pārśvayoḥ — on both sides; dhanuḥ-asī — the carrier of the bow and the sword; madhu-hā — the killer of the demon Madhu; ajanaḥ — Lord Viṣṇu; ca — and; koṇeṣu — in the corners; śaṅkhaḥ — the carrier of the conchshell; urugāyaḥ — who is well worshiped; upari — above; upendraḥ — Lord Upendra; tārkṣyaḥ — Garuḍa; kṣitau — on the surface; haladharaḥ — Lord Haladhara; puruṣaḥ — the Supreme Person; samantāt — on all sides.
[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.
prāṇān nārāyaṇo ’vatu
mano yogeśvaro ’vatu
indriyāṇi — all the senses; hṛṣīkeśaḥ — Lord Hṛṣīkeśa, the proprietor of all the senses; prāṇān — all kinds of life air; nārāyaṇaḥ — Lord Nārāyaṇa; avatu — may He give protection; śvetadvīpa-patiḥ — the master of Śvetadvīpa, Viṣṇu; cittam — the core of the heart; manaḥ — the mind; yogeśvaraḥ — Lord Yogeśvara; avatu — may He give protection.
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.
pṛśnigarbhas tu te buddhim
ātmānaṁ bhagavān paraḥ
krīḍantaṁ pātu govindaḥ
śayānaṁ pātu mādhavaḥ
vrajantam avyād vaikuṇṭha
āsīnaṁ tvāṁ śriyaḥ patiḥ
bhuñjānaṁ yajñabhuk pātu
pṛśnigarbhaḥ — Lord Pṛśnigarbha; tu — indeed; te — Your; buddhim — intelligence; ātmānam — Your soul; bhagavān — the Supreme Personality of Godhead; paraḥ — transcendental; krīḍantam — while playing; pātu — may He protect; govindaḥ — Lord Govinda; śayānam — while sleeping; pātu — may He protect; mādhavaḥ — Lord Mādhava; vrajantam — while walking; avyāt — may He protect; vaikuṇṭhaḥ — Lord Vaikuṇṭha; āsīnam — while sitting down; tvām — unto You; śriyaḥ patiḥ — Nārāyaṇa, the husband of the goddess of fortune (may protect); bhuñjānam — while enjoying life; yajñabhuk — Yajñabhuk; pātu — may He protect; sarva-graha-bhayam-karaḥ — who is fearful to all evil planets.
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.
ḍākinyo yātudhānyaś ca
kuṣmāṇḍā ye ’rbhaka-grahāḥ
koṭarā revatī jyeṣṭhā
unmādā ye hy apasmārā
vṛddhā bāla-grahāś ca ye
sarve naśyantu te viṣṇor
ḍākinyaḥ yātudhānyaḥ ca kuṣmāṇḍāḥ — witches and devils, enemies of children; ye — those who are; arbhaka-grahāḥ — like evil stars for children; bhūta — evil spirits; preta — evil hobgoblins; piśācāḥ — similar bad spirits; ca — also; yakṣa — the living entities known as Yakṣas; rakṣaḥ — those known as Rākṣasas; vināyakāḥ — those by the name Vināyaka; koṭarā — by the name Koṭarā; revatī — by the name Revatī; jyeṣṭhā — by the name Jyeṣṭhā; pūtanā — by the name Pūtanā; mātṛkā-ādayaḥ — and evil women like Mātṛkā; unmādāḥ — those who cause madness; ye — which others; hi — indeed; apasmārāḥ — causing loss of memory; deha-prāṇa-indriya — to the body, life air and senses; druhaḥ — give trouble; svapna-dṛṣṭāḥ — the evil spirits that cause bad dreams; mahā-utpātāḥ — those causing great disturbances; vṛddhāḥ — the most experienced; bāla-grahāḥ ca — and those attacking children; ye — who; sarve — all of them; naśyantu — let be vanquished; te — those; viṣṇoḥ — of Lord Viṣṇu; nāma-grahaṇa — by the chanting of the name; bhīravaḥ — become afraid.
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.
pāyayitvā stanaṁ mātā
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — in this way; praṇaya-baddhābhiḥ — who were bound with maternal affection; gopībhiḥ — by the elderly gopīs, headed by mother Yaśodā; kṛta-rakṣaṇam — all measures were taken to protect the child; pāyayitvā — and after that, feeding the child; stanam — the nipple; mātā — mother Yaśodā; sannyaveśayat — made to lie down on the bed; ātmajam — her son.
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.
tāvan nandādayo gopā
mathurāyā vrajaṁ gatāḥ
tāvat — in the meantime; nanda-ādayaḥ — headed by Nanda Mahārāja; gopāḥ — all the cowherd men; mathurāyāḥ — from Mathurā; vrajam — to Vṛndāvana; gatāḥ — came back; vilokya — when they saw; pūtanā-deham — the gigantic body of Pūtanā lying dead; babhūvuḥ — became; ati — very much; vismitāḥ — struck with wonder.
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.
nūnaṁ batarṣiḥ sañjāto
yogeśo vā samāsa saḥ
sa eva dṛṣṭo hy utpāto
nūnam — certainly; bata — O my friends; ṛṣiḥ — a great saintly person; sañjātaḥ — has become; yoga-īśaḥ — a master of mystic power; vā — or; samāsa — has become; saḥ — he (Vasudeva); saḥ — that; eva — indeed; dṛṣṭaḥ — has been seen (by us); hi — because; utpātaḥ — kind of disturbance; yat — that which; āha — predicted; ānakadundubhiḥ — Ānakadundubhi (another name of Vasudeva).
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?
chittvā tat te vrajaukasaḥ
kalevaram — the gigantic body of Pūtanā; paraśubhiḥ — with the aid of axes; chittvā — after cutting to pieces; tat — that (body); te — all of those; vraja-okasaḥ — inhabitants of Vraja; dūre — far, far away; kṣiptvā — after throwing; avayavaśaḥ — different parts of the body, piece by piece; nyadahan — burned to ashes; kāṣṭha-veṣṭitam — covered by wood.
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.
dahyamānasya — while being burnt to ashes; dehasya — of the body of Pūtanā; dhūmaḥ — the smoke; ca — and; aguru-saurabhaḥ — turned into saintly scented smoke of the aguru herb; utthitaḥ — emanating from her body; kṛṣṇa-nirbhukta — because of Kṛṣṇa’s having sucked her breast; sapadi — immediately; āhata-pāpmanaḥ — her material body became spiritualized or relieved of all material conditions.
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.
stanaṁ dattvāpa sad-gatim
kiṁ punaḥ śraddhayā bhaktyā
yacchan priyatamaṁ kiṁ nu
raktās tan-mātaro yathā
pūtanā — Pūtanā, the professional Rākṣasī; loka-bāla-ghnī — who used to kill human children; rākṣasī — the she-demon; rudhira-aśanā — simply hankering for blood; jighāṁsayā — with the desire to kill Kṛṣṇa (being envious of Kṛṣṇa and having been instructed by Kaṁsa); api — still; haraye — unto the Supreme Personality of Godhead; stanam — her breast; dattvā — after offering; āpa — obtained; sat-gatim — the most elevated position of spiritual existence; kim — what to speak of; punaḥ — again; śraddhayā — with faith; bhaktyā — by devotion; kṛṣṇāya — unto Lord Kṛṣṇa; paramātmane — who is the Supreme Person; yacchan — offering; priya-tamam — the dearmost; kim — something; nu — indeed; raktāḥ — those who have an affinity; tat-mātaraḥ — Kṛṣṇa’s affectionate mothers (offering the beloved child their breasts); yathā — exactly like.
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?
aṅgaṁ yasyāḥ samākramya
bhagavān api tat-stanam
yātudhāny api sā svargam
kim u gāvo ’numātaraḥ
padbhyām — by the two lotus feet; bhakta-hṛdi-sthābhyām — which are always thought of by pure devotees, in whose heart the Lord is therefore situated constantly; vandyābhyām — which are always to be praised; loka-vanditaiḥ — by Lord Brahmā and Lord Śiva, who are praised by all the inhabitants of the three worlds; aṅgam — the body; yasyāḥ — of whom (Pūtanā); samākramya — embracing; bhagavān — the Supreme Personality of Godhead; api — also; tat-stanam — that breast; yātudhānī api — although she was a witch (whose only business was to kill small children and who had tried to kill Kṛṣṇa also); sā — she; svargam — the transcendental abode; avāpa — achieved; jananī-gatim — the position of a mother; kṛṣṇa-bhukta-stana-kṣīrāḥ — therefore, because their breasts were sucked by Kṛṣṇa, who drank the milk flowing from their bodies; kim u — what to speak of; gāvaḥ — the cows; anumātaraḥ — exactly like mothers (who allowed their nipples to be sucked by Kṛṣṇa).
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?
payāṁsi yāsām apibat
tāsām avirataṁ kṛṣṇe
na punaḥ kalpate rājan
payāṁsi — milk (coming from the body); yāsām — of all of whom; apibat — Lord Kṛṣṇa drank; putra-sneha-snutāni — that milk coming from the bodies of the gopīs, not artificially but because of maternal affection; alam — sufficiently; bhagavān — the Supreme Personality of Godhead; devakī-putraḥ — who appeared as the son of Devakī; kaivalya-ādi — like liberation or merging into the Brahman effulgence; akhila-pradaḥ — the bestower of all similar blessings; tāsām — of all of them (of all the gopīs); aviratam — constantly; kṛṣṇe — unto Lord Kṛṣṇa; kurvatīnām — making; suta-īkṣaṇam — as a mother looks upon her child; na — never; punaḥ — again; kalpate — can be imagined; rājan — O King Parīkṣit; saṁsāraḥ — the material bondage of birth and death; ajñāna-sambhavaḥ — which is to be accepted by foolish persons ignorantly trying to become happy.
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.
kim idaṁ kuta eveti
vadanto vrajam āyayuḥ
kaṭa-dhūmasya — of the smoke emanating from the fire burning the different parts of Pūtanā’s body; saurabhyam — the fragrance; avaghrāya — when they smelled through their nostrils; vraja-okasaḥ — the inhabitants of Vrajabhūmi in distant places; kim idam — what is this fragrance; kutaḥ — where does it come from; eva — indeed; iti — in this way; vadantaḥ — speaking; vrajam — the place of Nanda Mahārāja, Vrajabhūmi; āyayuḥ — reached.
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.
te tatra varṇitaṁ gopaiḥ
śrutvā tan-nidhanaṁ svasti
śiśoś cāsan suvismitāḥ
te — all those persons who arrived; tatra — there (in the vicinity of Nanda Mahārāja’s estate); varṇitam — described; gopaiḥ — by the cowherd men; pūtanā-āgamana-ādikam — everything about how Pūtanā the witch had come there and played havoc; śrutvā — after hearing; tat-nidhanam — and about how Pūtanā had died; svasti — all auspiciousness; śiśoḥ — for the baby; ca — and; āsan — offered; su-vismitāḥ — being struck with great wonder because of what had happened.
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.
nandaḥ sva-putram ādāya
mūrdhny upāghrāya paramāṁ
mudaṁ lebhe kurūdvaha
nandaḥ — Mahārāja Nanda; sva-putram ādāya — taking his son Kṛṣṇa on his lap; pretya-āgatam — as if Kṛṣṇa had returned from death (no one could even imagine that from such danger a child could be saved); udāra-dhīḥ — because he was always liberal and simple; mūrdhni — on the head of Kṛṣṇa; upāghrāya — formally smelling; paramām — highest; mudam — peace; lebhe — achieved; kuru-udvaha — O Mahārāja Parīkṣit.
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.
ya etat pūtanā-mokṣaṁ
śṛṇuyāc chraddhayā martyo
govinde labhate ratim
yaḥ — anyone who; etat — this; pūtanā-mokṣam — salvation of Pūtanā; kṛṣṇasya — of Kṛṣṇa; ārbhakam — the childhood pastimes; adbhutam — wonderful; śṛṇuyāt — should hear; śraddhayā — with faith and devotion; martyaḥ — any person within this material world; govinde — for the Supreme Person, Govinda, Ādi-puruṣa; labhate — gains; ratim — attachment.
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.