Nandotsava
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The Nandotsav - Birth ceremony of Lord Sri Krishna
Taken from Srimad Bhagavatam 10th Canto, 5th Chapter,
translated by H.D.G. Srila A.C. Bhaktivedanta Swami Prabhupada.
There was great jubilation all over Våndävana due to Kåñëa’s birth. Everyone was overwhelmed with joy. Therefore the King of Vraja, Mahäräja Nanda, wanted to perform the birth ceremony for his child, and this he did. During this great festival, Nanda Mahäräja gave in charity to all present whatever they desired. After the festival, Nanda Mahäräja put the cowherd men in charge of protecting Gokula, and then he went to Mathurä to pay official taxes to Kaàsa. In Mathurä, Nanda Mahäräja met Vasudeva. Nanda Mahäräja and Vasudeva were brothers, and Vasudeva praised Nanda Mahäräja’s good fortune because he knew that Kåñëa had accepted Nanda Mahäräja as His father. When Vasudeva inquired from Nanda Mahäräja about the welfare of the child, Nanda Mahäräja informed him all about Våndävana, and Vasudeva was very much satisfied by this, although he expressed his grief because Devaké’s many children had been killed by Kaàsa. Nanda Mahäräja consoled Vasudeva by saying that everything happens according to destiny and that one who knows this is not aggrieved. Expecting many disturbances in Gokula, Vasudeva then advised Nanda Mahäräja not to wait in Mathurä, but to return to Våndävana as soon as possible. Thus Nanda Mahäräja took leave of Vasudeva and returned to Våndävana with the other cowherd men on their bullock carts.
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.
Note:: Special thanks to Jaya Tirtha Caran prabhu from NZ for allowing us to use some of the content from his site to compile these pages - http://www.hknet.org.nz
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