Astadasa Chandah verse 5

[Paramananda das]

Astadasa Chandah verse 5

O fickle mind ,please worship the prince of Vraja ,who with His own splendid glory beautified the transcendental abode of Vraja

who with the sweetnesss of the moon of his face delighted the eyes of His parents.Whose name giving cermony was performed by many brahmanas ,who of many different kinds of charity, who recieved gifts from all the cowherd people,whoes birth celebration was observed by many nicely decorated men and women,whoes birth celebration was a time when the people became pleased by throwing milk, yogurt, and tumeric mixed with water,whoes birth celebration was a time when the splendid courtyard became muddied with a great abundance of yogurt.Whoes birth celebration was a time when the women openly danced with great happiness ,whoes birth celebration was a time when

His father pleased all the splendid cowherd people,whoes birth celebration was a time when the great opulence of the goddess of fortune fully blossomed in the land of Vraja.Who was seen by the with he hard eyes of the expertly deceptive Putana, who has taken a vow to kill all demons who frighten the people of Vraja.Who slept near the dangerously poison breasts of Bakas younger sister Putana.Who sucked out Putanas life along with her breast milk.Who made Putanas gigantic body fall upon a grove of trees.Who cut the many future births of the Raksasi Putana,the enemy of children .Who was carefully protected by the expert gopis, whoes splendid ,auspisciously marked transcendental limps where lovingly annointed with cow dung and dust raised by the cows,and who is the fresh sandal paste that anoints all the Gopis hearts. Oh Nandanandana all glories to the very sweet devotional service honey that flows from the lotus flower of Your lotusfeet feet.When the smallest drop of that sweetness is present the happiness of impersonal liberation becomes like an oyster.

commentary by Paramananda das :

In his Krsna Stava Srila Sanatana Goswami has glorified Krsnas transcendental birth:

1) O Krsna, Who descended in the province of Mathura, O Lord Who gives the great gift of pure love for Yourself, O Perfromer of extraordinary pastimes, O great Treasure-house of various kinds of sweetness, O Lord Who is full of transcendental opulences, great mercy and majesty. All glories unto You.

2) O Krsna, O Deliverer of the Pandavas and Protector of King Pariksit, everyone should hear talks in relation with You, just as King Pariksit who enquired about Your pastimes.

3) O Krsna, you are situated within and without everything and You appropriately grant happiness and distress to the devotees and the impious. King Pariksit, full of doubts, and very eager to hear, enquired about You and Your pastimes.

4) O Krsna, the nectar of the topics in relation to you were spoken by Sukadeva Gosvami, and those topics became the very life-breath of King Pariksit, who had abandoned all other food and drink. O Lord, when the entire earth was afflicted by a great horde of demonic kings, the earth became distressed and bitterly lamented.

5) O Krsna, hearing the lament of Mother Earth, Lord Brahma and the other demigods approached the ocean of milk. Staying there in meditation, Lord Brahma heard Your words of instruction which delighted the pious devotees on the earth planet.

1) O Krsna, You are very fond of the city of Mathura, the capitol of King Surasena, and because You decided to descend in that place to the earth, You caused the wedding celebration of Devaki and Vasudeva.

2) O Krsna, agitated by a voice from the sky, Kamsa, who was holding the reigns of the chariot tried to wickedly (kill Devaki). Devaki's life was saved by the careful reasoned words of Vasudeva.

3) O Krsna, fulfilling his promise, the truthful Vasudeva brought each of His sons before Kamsa. O Lord, because of Your desire, Kamsa was able to hear the words spoken by Narada (from the sky). O Krsna, please protect me.

4) O Krsna, Kamsa then imprisoned Vasudeva and other relatives and bound them in chains. He killed the six sons of Devaki, thinking them to be his enemies.

1) O Krsna, you understood the sufferings of Your own family the Yadu dynasty, who were greatly harassed by the military strength of Kamsa. O My Lord, by the agency ofYour own Yogamaya potency, You personally became Devaki's seventh child.

2) O Krsna, by the agency of Your Yogamaya, You became the Son of Devaki and Your incarnation as Lord Balarama was transferred to the womb of Rohini. O dear friend of Lord Balarama, O Krsna, please protect me.

3) O Krsna, when You became the eighth child of Devaki, Your splendor made Your mother appear very glorious and the presence of Your transcendental potencies made Your father Vasudeva become jubilant. you caused great fear and despair for Kamsa.

4) O Krsna, O Absolute truth, O Lord of the universe, manifesting Your transcendental form, which is beyond the material nature, You received the prayers of Lord Brahma, Lord Siva, and the other demigods. You also continually remained within the mind of Kamsa.

5) O Krsna, O be-all-and-end-all for devotees, O only desired object of the devotees, by the appearance of Your transcendental form, all the desires of everyone become fulfilled. O Lord, you personally enter those who take shelter of Your Holy Name or Your spiritual form. O Lord, simply by taking birth here, You removed all the distresses of the earth.

6) O Krsna, You appeared on the earth exclusively to perform Your pastimes and remove the earth's burden. Your lotus feet are the ornament for the upper and middle planetary systems. The demigods thus encouraged Mother Devaki by offering prayers to You. O Krsna, all glories unto You.

1) O Krsna, appearing on the eighth day of the dark moon in the month of Bhadra, when the star Rohini had appeared in the sky, You spread auspiciousness over the earth's surface, and You pleased and pacified the minds and hearts of saintly devotees.

2) O Krsna, when You appeared in the middle of the night as the dear Son of Vasudeva, You delighted the minds of the great sages and You pleased and satisfied the demigods.

3) O Krsna, O transcendental jewel, O Son of Devaki, O dear younger brother of Balarama, O elder brother of Gada and Subhadra, please be merciful and protect me.

4) O amazing boy who displayed His transcendental form in the dark prison, O jewel in the maternity house of Devaki, please protect me.

1) O Krsna, You revealed Your transcendental form which is generally very difficult to see, Vasudeva offered reverential prayers glorifying You, the cause of all causes who has simultaneously entered and not entered everything. I offer respectful obeisances unto You.

2) O perfect Krsna, You are simultaneously the doer and the non-doer of everything, and by Your appearance You made the entire universe peaceful and happy. You mercifully granted liberation to the demons and You increased the pure love of Your devotees. (I offer respectful obeisances unto You.).

3) O Krsna, O Creator of time, O annihilator of the universe, O lamp of transcendental knowledge, O Lord free from any material attributes or contact, O bliss of the eyes ofDevaki, who fearfully offered prayers to You, all glories unto You.

4) O Krsna, Your splendor makes all the planets appear like a joke, and You rescue from death those who take shelter of Your lotus feet. Because material eyes are not appropriate instruments to see Your transcendental form, You covered that divine form which was formerly shown to Your mother.

1) O Lord Krsna, in three births You became the Son of Devaki and Vasudeva. When You were born in Your father's presence, You were pleased by His sincere worship, and You granted all benedictions to him.

2) O beautiful Krsna, O Supreme Spirit whose form resembles that of a a human child, and who performs pastimes in that eternal form, giving great transcendental bliss to Your mother and father, (all glories unto You).

3) O Krsna, You instructed (Vasudeva) how You could escape (the wrath of Kamsa) and You bewildered the guards standing at the prison gate and caused them all to fall asleep. It was by Your arrangement that Your potency Maya was born as the daughter of Yasoda.

4) O Krsna, Your potency unlocked all the doors and You were carried away by Your father. The hoods of the serpent Ananta Sesa became Your umbrella, and the Yamunariver gave You a clear path.

5) O Lord Krsna, O Great Auspiciousness of Vraja, You were placed on Yasoda's bed. And she, Nanda Mahraja and the other cowherd men, bewildered by sleep, did not notice. (All glories unto You).

1) O Lord Krsna, I offer respectful obeisances unto You. When Kamsa attempted to violently kill Durga-devi, she told him that You had already been born. Kamsa became amazed, and he released Your father, mother and relatives (from the prison).

2) O Krsna, Kamsa, his mind purified by constantly remembering You with fear, became enlightened, and he spoke transcendental knowledge to Your mother and father and thus pacified them.

3) O Lord Krsna, trapped in the verbal network of bad advice form his demonic ministers, Kamsa agreed to a very wicked plan. Kamsa transgressed the desires of the saintly devotees, and in this way it appeared that his life was soon to end.

1) O Krsna, entering the appropriate place (Vrajabhumi), You appear to have become initiated in the vow of givine the unprecedented gift of love for Your lotus feet. O Performer of pastimes, You grant pure love for Yourself to Your devotees. That love is like a great festival of spiritual happiness.

2) O Krsna, , O delightful Son of Maharaja Nanda, when the (time) for Your birth-ceremony arrived, Your father arranged for a great festival and gave many gifts in charity, thus making the opulent land of Gokula very auspicious.

3) O Lord Gopala, you were then decorated with ornaments and the gopis celebrated a great festival, lovingly and jubilantly showering their benedictions upon You and sprinkling You with the milk of the cows of Vraja.

4) O Krsna, O Delight of the people of Vraja, Nanda Maharaja then greatly honored the people of Vraja and he opulently gave many opulent giftrs to them as You drank the breast milk of Your mother Yasoda.

5) O Krsna, attaing You as his son, King Nanda considered that he had a great jewel as a son, and he became very anxious for Your protection. When he went to Mathura to pay taxes, he asked the cowherd men to protect his home (in his absence.)

6) O Krsna, please be merciful to me. Nanda Maharaja became delighted when he heard the auspicious questions of Vasudeva, who also became jubilant, hearing Nanda's transcendental reply

Srila Sanatana Goswami is the Sambanda Guru so he presents all of Krsnas lilas in relation to His transcendental birth in Mathura as well.

However Srila Rupa Goswami is the Abhideya Guru where the relationship with Krsna in Vraja is established so he jumbs over the Mathura lila of Krsnas birth ,because Vrajendra Nandana Krsna never leaves Vrindavana, and in Mathura is Krsnas expanded form of Vasudeva.

Lord Caitanya instructed Srila Rupa Goswami in Jagannatha Puri:

CC Antya 1.65: On the next day, when Śrī Caitanya Mahāprabhu went to see Śrīla Rūpa Gosvāmī, the omniscient Lord spoke as follows.

CC Antya 1.66: "Do not try to take Kṛṣṇa out of Vṛndāvana, for He does not go anywhere else at any time.

CC Antya 1.67: "'The Kṛṣṇa known as Yadu-kumāra is Vāsudeva Kṛṣṇa. He is different from the Kṛṣṇa who is the son of Nanda Mahārāja. Yadu-kumāra Kṛṣṇa manifests His pastimes in the cities of Mathurā and Dvārakā, but Kṛṣṇa the son of Nanda Mahārāja never at any time leaves Vṛndāvana.'"

CC Antya 1.68: After saying this, Caitanya Mahāprabhu went to perform His noontime duties, leaving Śrīla Rūpa Gosvāmī somewhat surprised.

kṛṣṇo 'nyo yadu-sambhūto

yaḥ pūrṇaḥ so 'sty ataḥ paraḥ

vṛndāvanaḿ parityajya

sa kvacin naiva gacchati

SYNONYMS

kṛṣṇaḥ — Lord Kṛṣṇa; anyaḥ — another (Lord Vāsudeva); yadu-sambhūtaḥ — born in the Yadu dynasty; yaḥ — who; pūrṇaḥ — the full Supreme Personality of Godhead, Kṛṣṇa; saḥ — He; asti — is; ataḥ — than Him (Vāsudeva); paraḥ — different; vṛndāvanam — the place Vṛndāvana; parityajya — giving up; saḥ — He; kvacit — at any time; na eva gacchati — does not go.

TRANSLATION

"'The Kṛṣṇa known as Yadu-kumāra is Vāsudeva Kṛṣṇa. He is different from the Kṛṣṇa who is the son of Nanda Mahārāja. Yadu-kumāra Kṛṣṇa manifests His pastimes in the cities of Mathurā and Dvārakā, but Kṛṣṇa the son of Nanda Mahārāja never at any time leaves Vṛndāvana.'"

PURPORT

This verse is included in the Laghu-bhāgavatāmṛta (1.5.461), by Śrīla Rūpa Gosvāmī.

Thus on the instruction of Satyabhama and later of Lord Caitanya he wrote 2 dramas Lalita Madhava and Vidadgha Madhava.

So in the Sri Astadasa Chandah he has also focused only on Krsnas Vraja lilas ..

In his Krsna Stava Srila Sanatana Goswami has glorified Krsnas transcendental birth:

1) O Krsna, Who descended in the province of Mathura, O Lord Who gives the great gift of pure love for Yourself, O Perfromer of extraordinary pastimes, O great Treasure-house of various kinds of sweetness, O Lord Who is full of transcendental opulences, great mercy and majesty. All glories unto You.

2) O Krsna, O Deliverer of the Pandavas and Protector of King Pariksit, everyone should hear talks in relation with You, just as King Pariksit who enquired about Your pastimes.

3) O Krsna, you are situated within and without everything and You appropriately grant happiness and distress to the devotees and the impious. King Pariksit, full of doubts, and very eager to hear, enquired about You and Your pastimes.

4) O Krsna, the nectar of the topics in relation to you were spoken by Sukadeva Gosvami, and those topics became the very life-breath of King Pariksit, who had abandoned all other food and drink. O Lord, when the entire earth was afflicted by a great horde of demonic kings, the earth became distressed and bitterly lamented.

5) O Krsna, hearing the lament of Mother Earth, Lord Brahma and the other demigods approached the ocean of milk. Staying there in meditation, Lord Brahma heard Your words of instruction which delighted the pious devotees on the earth planet.

1) O Krsna, You are very fond of the city of Mathura, the capitol of King Surasena, and because You decided to descend in that place to the earth, You caused the wedding celebration of Devaki and Vasudeva.

2) O Krsna, agitated by a voice from the sky, Kamsa, who was holding the reigns of the chariot tried to wickedly (kill Devaki). Devaki's life was saved by the careful reasoned words of Vasudeva.

3) O Krsna, fulfilling his promise, the truthful Vasudeva brought each of His sons before Kamsa. O Lord, because of Your desire, Kamsa was able to hear the words spoken by Narada (from the sky). O Krsna, please protect me.

4) O Krsna, Kamsa then imprisoned Vasudeva and other relatives and bound them in chains. He killed the six sons of Devaki, thinking them to be his enemies.

1) O Krsna, you understood the sufferings of Your own family the Yadu dynasty, who were greatly harassed by the military strength of Kamsa. O My Lord, by the agency ofYour own Yogamaya potency, You personally became Devaki's seventh child.

2) O Krsna, by the agency of Your Yogamaya, You became the Son of Devaki and Your incarnation as Lord Balarama was transferred to the womb of Rohini. O dear friend of Lord Balarama, O Krsna, please protect me.

3) O Krsna, when You became the eighth child of Devaki, Your splendor made Your mother appear very glorious and the presence of Your transcendental potencies made Your father Vasudeva become jubilant. you caused great fear and despair for Kamsa.

4) O Krsna, O Absolute truth, O Lord of the universe, manifesting Your transcendental form, which is beyond the material nature, You received the prayers of Lord Brahma, Lord Siva, and the other demigods. You also continually remained within the mind of Kamsa.

5) O Krsna, O be-all-and-end-all for devotees, O only desired object of the devotees, by the appearance of Your transcendental form, all the desires of everyone become fulfilled. O Lord, you personally enter those who take shelter of Your Holy Name or Your spiritual form. O Lord, simply by taking birth here, You removed all the distresses of the earth.

6) O Krsna, You appeared on the earth exclusively to perform Your pastimes and remove the earth's burden. Your lotus feet are the ornament for the upper and middle planetary systems. The demigods thus encouraged Mother Devaki by offering prayers to You. O Krsna, all glories unto You.

1) O Krsna, appearing on the eighth day of the dark moon in the month of Bhadra, when the star Rohini had appeared in the sky, You spread auspiciousness over the earth's surface, and You pleased and pacified the minds and hearts of saintly devotees.

2) O Krsna, when You appeared in the middle of the night as the dear Son of Vasudeva, You delighted the minds of the great sages and You pleased and satisfied the demigods.

3) O Krsna, O transcendental jewel, O Son of Devaki, O dear younger brother of Balarama, O elder brother of Gada and Subhadra, please be merciful and protect me.

4) O amazing boy who displayed His transcendental form in the dark prison, O jewel in the maternity house of Devaki, please protect me.

1) O Krsna, You revealed Your transcendental form which is generally very difficult to see, Vasudeva offered reverential prayers glorifying You, the cause of all causes who has simultaneously entered and not entered everything. I offer respectful obeisances unto You.

2) O perfect Krsna, You are simultaneously the doer and the non-doer of everything, and by Your appearance You made the entire universe peaceful and happy. You mercifully granted liberation to the demons and You increased the pure love of Your devotees. (I offer respectful obeisances unto You.).

3) O Krsna, O Creator of time, O annihilator of the universe, O lamp of transcendental knowledge, O Lord free from any material attributes or contact, O bliss of the eyes ofDevaki, who fearfully offered prayers to You, all glories unto You.

4) O Krsna, Your splendor makes all the planets appear like a joke, and You rescue from death those who take shelter of Your lotus feet. Because material eyes are not appropriate instruments to see Your transcendental form, You covered that divine form which was formerly shown to Your mother.

1) O Lord Krsna, in three births You became the Son of Devaki and Vasudeva. When You were born in Your father's presence, You were pleased by His sincere worship, and You granted all benedictions to him.

2) O beautiful Krsna, O Supreme Spirit whose form resembles that of a a human child, and who performs pastimes in that eternal form, giving great transcendental bliss to Your mother and father, (all glories unto You).

3) O Krsna, You instructed (Vasudeva) how You could escape (the wrath of Kamsa) and You bewildered the guards standing at the prison gate and caused them all to fall asleep. It was by Your arrangement that Your potency Maya was born as the daughter of Yasoda.

4) O Krsna, Your potency unlocked all the doors and You were carried away by Your father. The hoods of the serpent Ananta Sesa became Your umbrella, and the Yamunariver gave You a clear path.

5) O Lord Krsna, O Great Auspiciousness of Vraja, You were placed on Yasoda's bed. And she, Nanda Mahraja and the other cowherd men, bewildered by sleep, did not notice. (All glories unto You).

1) O Lord Krsna, I offer respectful obeisances unto You. When Kamsa attempted to violently kill Durga-devi, she told him that You had already been born. Kamsa became amazed, and he released Your father, mother and relatives (from the prison).

2) O Krsna, Kamsa, his mind purified by constantly remembering You with fear, became enlightened, and he spoke transcendental knowledge to Your mother and father and thus pacified them.

3) O Lord Krsna, trapped in the verbal network of bad advice form his demonic ministers, Kamsa agreed to a very wicked plan. Kamsa transgressed the desires of the saintly devotees, and in this way it appeared that his life was soon to end.

1) O Krsna, entering the appropriate place (Vrajabhumi), You appear to have become initiated in the vow of givine the unprecedented gift of love for Your lotus feet. O Performer of pastimes, You grant pure love for Yourself to Your devotees. That love is like a great festival of spiritual happiness.

2) O Krsna, , O delightful Son of Maharaja Nanda, when the (time) for Your birth-ceremony arrived, Your father arranged for a great festival and gave many gifts in charity, thus making the opulent land of Gokula very auspicious.

3) O Lord Gopala, you were then decorated with ornaments and the gopis celebrated a great festival, lovingly and jubilantly showering their benedictions upon You and sprinkling You with the milk of the cows of Vraja.

4) O Krsna, O Delight of the people of Vraja, Nanda Maharaja then greatly honored the people of Vraja and he opulently gave many opulent giftrs to them as You drank the breast milk of Your mother Yasoda.

5) O Krsna, attaing You as his son, King Nanda considered that he had a great jewel as a son, and he became very anxious for Your protection. When he went to Mathura to pay taxes, he asked the cowherd men to protect his home (in his absence.)

6) O Krsna, please be merciful to me. Nanda Maharaja became delighted when he heard the auspicious questions of Vasudeva, who also became jubilant, hearing Nanda's transcendental reply

Srila Sanatana Goswami is the Sambanda Guru so he presents all of Krsnas lilas in relation to His transcendental birth in Mathura as well.

However Srila Rupa Goswami is the Abhideya Guru where the relationship with Krsna in Vraja is established so he jumbs over the Mathura lila of Krsnas birth ,because Vrajendra Nandana Krsna never leaves Vrindavana, and in Mathura is Krsnas expanded form of Vasudeva.

Lord Caitanya instructed Srila Rupa Goswami in Jagannatha Puri:

CC Antya 1.65: On the next day, when Śrī Caitanya Mahāprabhu went to see Śrīla Rūpa Gosvāmī, the omniscient Lord spoke as follows.

CC Antya 1.66: "Do not try to take Kṛṣṇa out of Vṛndāvana, for He does not go anywhere else at any time.

CC Antya 1.67: "'The Kṛṣṇa known as Yadu-kumāra is Vāsudeva Kṛṣṇa. He is different from the Kṛṣṇa who is the son of Nanda Mahārāja. Yadu-kumāra Kṛṣṇa manifests His pastimes in the cities of Mathurā and Dvārakā, but Kṛṣṇa the son of Nanda Mahārāja never at any time leaves Vṛndāvana.'"

CC Antya 1.68: After saying this, Caitanya Mahāprabhu went to perform His noontime duties, leaving Śrīla Rūpa Gosvāmī somewhat surprised.

kṛṣṇo 'nyo yadu-sambhūto

yaḥ pūrṇaḥ so 'sty ataḥ paraḥ

vṛndāvanaḿ parityajya

sa kvacin naiva gacchati

SYNONYMS

kṛṣṇaḥ — Lord Kṛṣṇa; anyaḥ — another (Lord Vāsudeva); yadu-sambhūtaḥ — born in the Yadu dynasty; yaḥ — who; pūrṇaḥ — the full Supreme Personality of Godhead, Kṛṣṇa; saḥ — He; asti — is; ataḥ — than Him (Vāsudeva); paraḥ — different; vṛndāvanam — the place Vṛndāvana; parityajya — giving up; saḥ — He; kvacit — at any time; na eva gacchati — does not go.

TRANSLATION

"'The Kṛṣṇa known as Yadu-kumāra is Vāsudeva Kṛṣṇa. He is different from the Kṛṣṇa who is the son of Nanda Mahārāja. Yadu-kumāra Kṛṣṇa manifests His pastimes in the cities of Mathurā and Dvārakā, but Kṛṣṇa the son of Nanda Mahārāja never at any time leaves Vṛndāvana.'"

PURPORT

This verse is included in the Laghu-bhāgavatāmṛta (1.5.461), by Śrīla Rūpa Gosvāmī.

Thus on the instruction of Satyabhama and later of Lord Caitanya he wrote 2 dramas Lalita Madhava and Vidadgha Madhava.

So in the Sri Astadasa Chandah he has also focused only on Krsnas Vraja lilas ..

In his Ananda Vrindavana Campu Kavi Karnapura has also started with describing Krsna transcendental birth in Gokula. Actually Janmastami outside of Vraja became known when Krsna and Balarama entered Mathura and killed Kamsa and the last of his demons.That time Vasudeva Krsna father and the Mathura Basis asked Him how to celebrate Janmastami. devotees should kindly read the 5th Vilasa from Hari bhakti Vilasa:

The Origin of Shri Janmashtami

In the Bhavishya Purana, Uttara-khanda, Shri Yudhishthira says:

O infallible Lord, please describe to me the vow of Janmashtami in great detail. When did this vow begin? What piety does it grant? How is it performed?

Shri Krishna said: O Yudhishthira, after I had killed the demon Kamsa, Devaki embraced Me, placed Me on her lap, and wept.

When the wrestling was over she stood up in the grandstand. The Kukuras and Andhakas praised her.

Her affectionate kinsmen and their wives surrounded her. Vasudeva came, embraced me, said, "Son! Son!" and wept with a father's love.

His eyes filled with tears, he embraced Balarama and Me. In a choked voice he said:

Today my birth has born fruit. Today my life is lived well. Now I have met my sons, the two glories of the Yadu dynasty

O king, seeing My parents' happiness, everyone else became happy. Bowing before Me, everyone spoke these words:

Today we are happy. Today Krishna is born. Today the demon Kamsa has fallen in a wrestling match.

O Lord Krishna, please glance at the people in this festival. Please give Your mercy to them and to others also.

O Krishna, O Lord who removes all sufferings, please give to us the day when Devaki gave birth to You. We will celebrate a festival in Your honor. O Krishna, please be kind to Your sincere devotees.

Filled with wonder to hear the people speak these words, and the hairs of his body now erect in ecstasy, Vasudeva glanced at Balarama and said:

It should be so. Please tell the people.

O son of Pritha, then, on My father's order, I revealed the vow of Janmashtami to the people of Mathura.

The brahmanas, kshatriyas, vaishyas, shudras, and all others who are pious, from the age of eight years and older, should observe this vow of Janmashtami.

Shrila Sanatana Gosvami comments:

The same is true for observing ekadashi. In the scriptures it is said:

ashta-varshadhiko balah

"Children eight years and older should also observe ekadashi."

Srila Raghunath das Goswami has stated in his Vraja Vilasa:

To celebrate his son’s birth, the King of Gokula respectively gave in charity to the brahmanas palatable foods, nectar beverages, and transcendental cows decorated with many jewels. Day after day he satisfied the brahmanas with these valuable presentations, and he repeatedly begged for their blessings on his infant boy. I worship the king of Gokula, who is always absorbed in thoughts of his son.

May the queen of Vraja, whose breasts continually trickle milk out of maternal love for her son, who is prepared to give her life many millions of times to protect him from even a single drop of perspiration, and who is so attached to Him that if she cannot for a moment see Him she cries like a cow frightened for her new born calf, protect us.

I humbly urge devotees to not only read Srimad Bhagavatam 10th Canto in the month of Kartika but also Ananda Vrindavana Campu.And Srila Prabhupadas Krsna book.

The next pastime Srila Rupa Goswami is focusing on is Krsna killing Putana thus we are up to chapter 6 in the Krsna book

and the first 6 chapters of the Srimad Bhagavatam that Srila Prabhupada all nicely commented on:

Bhaktivedanta VedaBase: Śrīmad Bhāgavatam

SB 10.1: The Advent of Lord Kṛṣṇa: Introduction

SB 10.2: Prayers by the Demigods for Lord Kṛṣṇa in the Womb

SB 10.3: The Birth of Lord Kṛṣṇa

SB 10.4: The Atrocities of King Kaḿsa

SB 10.5: The Meeting of Nanda Mahārāja and Vasudeva

SB 10.6: The Killing of the Demon Pūtanā

In the 10 canto chapter 5 Vasudeva had warned Nanda Maharaja that Kamsa would send demons and that there would be distrubance in Gokula.

The first vers of chapter 6 of 10 Canto Srila Prabhupada has given a nice purport:

śrī-śuka uvāca

nandaḥ pathi vacaḥ śaurer

na mṛṣeti vicintayan

hariḿ jagāma śaraṇam

utpātāgama-śańkitaḥ

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.

PURPORT

Whenever there is danger, the pure devotee thinks of the protection and shelter of the Supreme Personality of Godhead. This is also advised in Bhagavad-gītā (9.33): anityam asukhaḿ lokam imaḿ prāpya bhajasva mām. In this material world there is danger at every step (padaḿ padaḿ yad vipadām). Therefore a devotee has no other course than to take shelter of the Lord at every step.

In Treta Yuga King Ambarish Maharaja who was the king of Mathura was challenged by Durvasa Muni whoes asrama you can find on the opposite side of Yamuna from Mathura.

This is explained in the 9th Canto of Srimad Bhagavatam, this asrama is still there and Durvasa Muni was also present during Krsnas pastimes in Dvarpara Yuga and the gopis met with him, this is explained in Gopal Tapani Upanisad.

Actually the place the Gopis crossed to Mathura is at Visrama Ghat (where they sometimes would sell youghurt and milk in Mathura).So from Gopal Tapani Upanisad we can understand that on occasions the Gopis graced Mathura with their lotusfeet even Srimati Radharani.Strictly speaking Mathura is also part of Vraja and surrounded by Vraja in all directions.The glories of Mathura is found in Srila Rupa Goswamis Mathura Mahatmya. Our beloved Gurudeva , Srila Bhaktivedanta Narayana Maharaja also has written a wonderful book:

Sri Vraja Mandal Parikrama I humbly urge the readers to carefully study. Vraja Mandal Parikrama is started at Visrama Ghat in Mathura the day after Sarat Purnima.Lord Caitanya also took bath at the 24 Ghats of Yamuna. At Visrama Ghat Lord Caitanya rested when visiting Mathura .

Srila Rupa Goswami then starts describing Putana who in her previous birth was known as Ratnamala:

In her previous life, Putana was the daughter of Bali Maharaja, and was named Ratnamala. At the time when her father was visited by Lord Vamanadeva, she also witnessed His arrival:

"Appearing as a brahmana, wearing a belt of straw, an upper garment of deerskin and matted locks of hair, Lord Vamanadeva entered the arena of the priests and their disciples, who stood from their seats and welcomed properly by offering obeisances."(S.B. 8.18.24-25)

As soon as Ratnamala had set eyes on the Lord, she desired that He might become her son, wishing to suckle Him out of maternal affection. The Supreme Lord, feeling obliged to her father, His pure devotee, and understanding her heart, granted her that wish. However, when Ratnamala saw how Lord Vamanadeva tricked her father, and tied him up like a criminal with the ropes of Varuna , she became angry and bitter. Looking at the Lord, she thought maliciously:

"If you become my son, then not only will I feed you; I will kill you!"

According to the original benediction that Lord Vamanadeva had offered, Ratnamala would have the opportunity to suckle Him as her child. However, because her sentiments had now swung so violently to the opposite extreme, by exercise of His unlimited intelligence, Lord Vamanadeva ingeniously supplied the solution, by smoothly incorporating the suitable reactions to both diverse desires in a single event.

In hernext life as Putana, Ratnamala uniquely murdered babies by suckling them with a poisoned breast. Her ultimate attempt at infanticide culminating in an encounter with Krsna, who simultaneously allowed her to suckle and attempt to destroy Him. Krsna then accepted not only her poisoned milk, but her very life airs too. As a result, she was purified of all material contamination in one stroke, and the Lord awarded her the position as His Goloka Vrndavana.

In her death Putana again manifested her true form, that of a gigantic Raksasi, 12 miles tall. When that immense body had crashed to the ground, and Krsna had been recovered, the gopas set about sawing it up and burning it. . Because the body had now been totally spiritualized by contact with Krsna, when burned it produced a very pleasing , The quantity of perfumed smoke was so great that it formed large clouds, which, upon bursting, showered Vraja Mandala with delightfully aromatic rain.

Bali Maharaja, is the grandson of Prahlada

When Lord Nrsimhah killed Hiranyakasipu, He guaranteed Prahalad Maharaja that He would never again personally kill any member of succeeding generations in Prahlada's dynasty. This promise also extended to cover family members in their next lives as well. An example of how Krsna went to special lengths to avoid breaking His promise to Prahlada, may be found in the life of Sahasika,one of the sons of Bali Maharaja, who is the grandson of Prahlada Maharaja. In his next life, Sahasika became the Dhenukasura demon in Krsna-lila. Instead of killing him directly, Krsna allowed Balarama to instead. (this reminds us also how Balarama killed Rukmi)

At this point, the question may be raised: if Krsna would not kill Dhenuka personally, then why did he kill Putana, Dhenuka's sister, Himself?

According to the scripture, we find that because Ratnamala (Putana) was female, she did not officially qualify as a member of her great grandfather's dynasty, and for this reason was eligible to be killed by Lord Krsna Himself.Futher more if it is seen Krsnas killing was braking His promise then actually He fully blessed Putana to become a nurse assistant in Goloka Vrindavana in all eternity, no other demon attained such a benediction.

In Garga Samhita we find this in its first Canto :

Putana-moksha The Liberation of Putana

Texts 1 and 2

sri-narada uvaca

saury-anamaya-pricchartham karam datum nripasya ca putrotsavam kathayitum nande sri-mathuram gate

kamsena preshita dushta putana ghata-karini pureshu grama-ghosheshu caranti gharghara-svana

While, to ask about Vasudeva's welfare, to pay his tax to the king, and to describe his son's birth-festival, Nanda was in Sri Mathura, the murderess Putana, sent by Kamsa, was traveling among cities, towns, and cowherd villages, making a menacing rumbling sound.

Text 3

atha gokulam asadya gopa-gopi-ganakulam rupam dadhara sa divyam vapuh shodasa-varshikam

Coming to Gokula, which was filled with many gopas and gopis, the demoness assumed the form of a sixteen-year old girl.

Text 4

na ke 'pi rurudhur gopah sundarim tam ca gopikah sacim vanim ramam rambham ratim ca kshipatim iva

No gopa or gopi stopped this beautiful girl, who seemed to eclipse the goddesses Saci, Sarasvati, Lakshmi, Rambha, and Rati.

Text 5

rohinyam ca yasodayam dharshitayam sphurat-kuca ankam adaya tam balam lalayanti punah punah

Ignoring Rohini and Yasoda, she took the infant on her lap, fondled Him again and again, and then exposed her breasts.

Text 6

dadau sisor maha-ghora kalakutavritam stanam pranaih sardham papau dugdham katum roshavrito harih

When the very horrible demoness gave her poison-covered breast to Him, infant Lord Hari became angry and drank her life- breath along with the bitter milk.

Text 7

munca munca vadantittham dhavanti pidita-stana nitva bahir gata tam vai gata-maya babhuva ha

Screaming "Leave me! Leave me!", and her breast filled with pain, she ran outside, bringing the infant with her and her magical illusion now gone.

Text 8

patan-netra sveta-gatra rudanti patita bhuvi nanada tena brahmandam sapta lokair bilaih saha

Screaming, her eyes bulging and limbs perspiring, she fell to the ground, making a sound that filled the universe with its seven planetary systems and empty regions of outer space.

Texts 9 and 10

cacala vasudha dvipais tad adbhutam ivabhavat shat-krosam sa dridhan dirghan vrikshan prishtha-tale gatan

curni-cakara vapusha vajraagena nripesvara vadantas te gopa-gana vikshya ghoram vapur mahat

A great wonder happened. The earth and all its continents moved. She became twelve mils long and her thunderbolt body broke many tall and trees and made them fall to the ground. O king of kings, when the gopas saw her horrible gigantic body, they said:

Texts 11 and 12

asya anguli-go balo na jivati kadacana tasya urasi sanandam kridantam su-smitam sisum

dugdham pitva jrimbhamanam tam drishtva jagrihuh striyah yasodaya ca rohinya nidhayorasi vismitah

"The child was crushed by her fingers. He could not have remained alive." Then, seeing the smiling infant yawn after drinking the demoness' milk, and then play on her breast, the astonished women, along with Yasoda and Rohinia, grabbed Him, and pulled Him down from the breast.

Text 13

sarvato balakam nitva raksham cakrur vidhanatah kalindi-punya-mrit-toyair go-puccha-bhramanadibhih

Then they took the child and acted to give Him protection by anointing Him with the Yamuna's sacred water and clay, by having a cow wave its tail before Him, and by doing other things also.

Text 14

go-mutra-go-rajobhis ca snapayitva tv idam jaguh

Bathing Him with cow dust and cow urine, they chanted:

Text 15

sri-gopya ucuh

sri-krishnas te sirah patu vaikunthah kantham eva hi svetadvipa-patih karnau nasikam yajna-rupa-dhrik

The gopis said: May Sri Krishna protect Your head. May Lord Vaikuntha protect Your neck. May the Lord of Svetadvipa protect Your ears. May Lord Yajna protect Your nose.

Text 16

nrisimho netra-yugmam ca jihvam dasarathatmajah adharav avatam te tu nara-narayanav rishi

May Lord Nrisimha protect Your two eyes. May Lord Rama protect Your tongue. May Lord Nara-Narayana Rishi protect Your lips.

Text 17

kapolau pantu te sakshat sanakadyah kala hareh bhalam te sveta-varaho narado bhru-late 'vatu

May the four Kumaras. who are Lord Hari's kala expansions, protect Your cheeks. May Lord Sveta Varaha protect Your forehead. May Lord Narada protect the two vines of Your eyebrows.

Text 18

cibukam kapilah patu dattatreya uro 'vatu skandhau dvav rishabhah patu karau matsyah prapatu te

May Lord Kapila protect Your chin. May Lord Dattatreya protect Your chest. May Lord Rishabha protect both Your shoulders. May Lord Matsya protect Your hands.

Text 19

dor-dandam satatam rakshet prithuh prithula-vikramah udaram kamathah patu nabhim dhanvantaris ca te

May powerful Lord Prithu always protect Your arms. May Lord Kurma protect Your abdomen. May Lord Dhanvantari protect Your navel.

Text 20

mohini guhya-desam ca katim te vamano 'vatu prishtham parasuramas ca tavoru badarayanah

May Srimati Mohini protect Your private parts. My Lord Vamana protect Your hips. May Lord Parasurama protect Your back. May Lord Vyasa protect Your thighs.

Text 21

balo janu-dvayam patu janghe buddhah prapatu te padau patu sa-gulphau ca kalkir dharma-patih prabhuh

May Lord Balarama protect Your knees. May Lord Buddha protect Your shins. May Lord Kalki, the master of religion, protect Your ankles and feet.

Text 22

sarva-raksha-karam divyam sri-krishna-kavacam param idam bhagavata dattam brahmane nabhi-pankaje

The Supreme Personality of Godhead gave this glorious and transcendental Sri Krishna-kavaca (armor of Lord Krishna), which gives all protection, to the demigod Brahma on the lotus flower of His navel.

Text 23

brahmana sambhave dattam sambhur durvasase dadau durvasah sri-yasomatyai pradac chri-nanda-mandire

Then Brahma gave it to Lord Siva. Lord Siva gave it to Durvasa Muni. Durvasa Muni gave it to Sri Yasoda in Sri Nanda's palace.

Text 24

anena raksham kritvasya gopibhih sri-yasomati payayitva stanam danam viprebhyah pradadau mahat

In this way Sri Yasoda and the gopis gave protection to (infant Krishna). Then Sri Yasoda gave Him her breast milk to drink, and then she gave great charity to the brahmanas.

Text 25

tada nandadayo gopa agata mathura-purat drishtva ghoram putanakhyam babhuvur bhaya-vihvalah

When, just returned from Mathura City, the gopas headed by Nanda saw horrible Putana, they were overcome with fear.

Text 26

chitva kutharais tad-deham gopah sri-yamuna-tate anekas ca citah kritva dahayam asur eva tam

Cutting it up with axes, and making many pyres by Sri Yamuna's shore, the gopas burned her body.

Text 27

ela-lavanga-srikhanda- tagaraguru-gandhi-bhrit dhumo dagdhasya dehasya pavitrasya samutthitah

The smoke that rose from her now purified burning body was fragrant as ela, lavanga, srikhanda, tagra, and aguru.

Text 28

aho krishnam rite kam va vrajama saranam tv iha putanayai moksha-gatim dadau patita-pavanah

Of whom else but Krishna will we take shelter? The purifier of the fallen, He gave liberation to Putana.

Text 29

sri-bahulasva uvaca

keyam va rakshasi purvam putana bala-ghatini visha-stana dushta-bhava param moksham katham gata

Sri Bahulasva said: Who was this demoness in her previous birth? Why did evil Putana, who murdered children by giving them her poisoned breast, attain ultimate liberation?

Text 30

sri-narada uvaca

bali-yajne vamanasya drishtva rupam atah param bali-kanya ratnamala putra-sneham cakara ha

Seeing the form of Lord Vamana in Bali Maharaja's yajna, Bali's daughter Ratnamala felt for the Lord (a mother's) love for her son.

Text 31

etadriso yadi bhaved balas tam hi suci-smitam payayami stanam tena prasannam me manas tada

(She thought:) If I had a son like Him, then I would give that gloriously smiling son the milk from my breast to drink. In that way my heart would become happy.

Text 32

baleh parama-bhaktasya sutayai vamano harih manorathas tu te bhuyan manasy api varam dadau

"May your desire be fulfilled." In this way the Personality of Godhead, Lord Vamana, gave a blessing in his heart to the daughter of His great devotee Bali Maharaja.

Text 33

sabhavad dvaparante vai putana nama visruta sri-krishna-sparsa-sambhuta param prapta-manoratha

At the end of Dvapara-yuga she became known as Putana. Then, by Lord Krishna's touch, she attained her desire.

Text 34

yah putana-moksham imam srinoti krishnasya devasya parat parasya bhaktir bhavet prema-yutapi tasya tri-varga-suddhih kim u maithilendra

O king of Mithila, a person who hears of Putana's liberation will become purified of the three material desires and will attain pure love and devotion for Lord Krishna, the Supreme Personality of Godhead, who is greater than the greatest.

This chapter also describes the sacred Krsna Kavacha that mother Yasoda chanted to protect Krsna this Kavacha is alsodescribed in Srimad Bhagavatam 10.6.22 to 26 and perefect to chant for the protection of children:

SB 10.6.22-23: [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.

SB 10.6.24: 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.

SB 10.6.25-26: 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.

The killing of Putana is described by Srila Bhaktivinoda Thakura in his Caitanya siksamrta:

(1) Killing of Putana- Putana is a deceitful Guru, teaching enjoyment and salvation. So crafty sadhus who are fond of these represent Putana-tattva. For showing mercy to His pure devotees, child Krishna kills Putana to safeguard His new born feeling in their hearts. (Sri Caitanya Shikshamritam p. 242.)

Even if Krsna does not kill such a bogus Guru ,he will reveal his real nature in cause of time.....so one can reject such a bogus Guru.

Srila Sanatana Goswami has described this lila in his Krsna Stava.

This is Srila Bhaktisiddhanta Prabhupadas article about Putana Tattva

Putana

The following essay was printed in the January l932 edition of The Harmonist, or Sree Sajjanatoshani

The first act of New-born Infant Krishna recorded by the Bhagabatam is the slaying of the demoness Putana.

The demoness Putana was deputed by King Kansa to kill all the newborn babies of the realm of Brag where the Divine sage Nard that his would-be slayer had been recently born informed him. Meanwhile Sherrie Krishna had been born in Kansa's prison and had been conveyed by His father Versed to the house of His foster parents Nana and Yasoda in Braja during the night of His advent. The guards of the prison had failed to detect the movements of Vasudeb who had returned to his prison with the new-born daughter of Yosoda with whom he had exchanged His own Boy without the knowledge of Yadosa herself. Vasudeb had carried Krishna in his arms across the flooded Yamaha lashed into fury by the tempestuous water of that moon-less night. He had waded on foot the deep waters which had been turned into yawning whirlpools by the fury of the tempest. The iron chains, bolts and locks of the barred gates of the prison had opened of their own accord on the approach of Vasudeb carrying Krishna to the home of His foster parents. The daughter of Yasoda was thereupon duly reported to King Kansa as the new-born-dreaded eighth issue of Devaki. The King rushed into the prison-cell on receipt of the tidings for which he had been waiting through long years of sleepless nights.

He was at first willing to spare the life of the baby as the prophecy was to the effect that he would be killed by a male child, eighth issue of Vasudev and Devaki But he thought of being relieved of all possible doubts on the point by putting to death the new-born girl. As, however, King Kansa was on the point of dashing the baby on the block she escaped from the grip of the King and disclosing herself as the Deluding Energy of Godhead as she remained visible for a short time in mid-sky, assured the King of the certainty of the birth of his future slayer but dissuading him form the fruitless attempt of avoiding his fate by the cruel murder of innocent infants. Saying this Mahamaya disappeared from the view of the astounded King. Kansa was subsequently informed by the sage Narada that his future slayer must have been born among the denizens of Brag and that he was mindful of his safety he should lose no time in taking drastic measures for nipping the danger in the bud. This advice was relished by the blood-thirsty coward and he has accordingly deputed the demoness Putana to kill by an unsuspected process all the new-born infants of the surrounding country.

The demoness Putana accordingly made her appearance in Braja and presented herself in the home of Yasoda during the absence of Nanda who was then in Mathura to pay the tribute due from him to King Kansa. The demoness has assumed the form of a most beautiful matron with a most benignant aspect as she approached the couch where Infant Krishna had been put to sleep by Yasoda. Yasoda noticed the unknown female as she entered the house, but did not suspect any foul play. She accordingly watched the new-comer without any anxiety as she made her way to the couch of the Baby, took Him up in her arms and offered her breast to the Infant to give Him to suck. But the nipples of Putana's breast has been tipped with the deadliest poison.

The infant Krishna was aware of the intention of the demoness and took hold of the breast of the monster with His supple Arms. The grip of the Infant was so terribly severe that it was enough to drive the demoness to despair of her life as she was convulsed by the mortal agony of the pressure of Krishna's little Hands. The Infant then applied His lips to the breast of Putana and sucked away her life in an instant. The terrible monster bellowing with pain was compelled to disclose her own huge, loathsome demoniac form as she fell lifeless on the ground covering with her hideous carcass a long distance with Infant Krishna still clinging to her poisoned nipples.

Accordingly the first act of the milkmaids, who with Yasoda rushed to the spot, was to snatch the Infant Krishna from the breast of the terrible demoness. Then they all marveled how the Baby could escape unhurt from the clutches of the demoness. They attributed the safety of the Infant to the mercy of the gods who are especially kind to the helpless. The affrighted milkmaids invoked the help of all the gods and goddesses for their continued protection of the Infant.

Meanwhile, Putana was saved by her service to Krishna for having offered Him the suck of her poisoned breast. The author of the Bhagabatam is careful to mention that the good fortune of the demoness equaled that of Yasoda in as much as her breast had been sucked by Krishna. Putana, therefore, attained to the eternal status of the foster-mothers of the Supreme Lord in the Realm of the Absolute.

The above narrative of the Bhagabatam embodies a most important moral for the seekers of the Absolute. Butbefore offering the interpretations of the texts favored by the former Acharyas I would like to draw the attention of the reader to certain possible misconceptions regarding the nature of the interpretations about to be offered.

The transcendental meaning of the words cannot be conveyed to the senses of the conditioned soul so long as he does not agree to follow the method of submissive listening to the transcendental sound appearing on the lips of the pure devotee. There is a definite line of succession of the bonafide teachers of the truth. The bonafide teacher should be available sooner or later to the real seeker of the Truth. The bonafide Acarya is not recognizable by the hypocrites and atheists who do not really want to serve Godhead. So long therefore, as the bonafide teacher does not manifest his appearance to the pure cognitive essence of the seeker of the Absolute Truth it is necessary for the candidate for spiritual enlightenment to concentrate on self-examination to be able to avoid harboring any lurking traces of insincerity. The words of the sadhu are also available, by his causeless mercy, for bearing the efforts of such candidates, for finding out their own insincerity.

It is by overlooking or deliberately neglecting to undergo this preliminary training for obtaining access to the transcendental meaning of all words that the literal interpretationists who follow the ordinary lexicographical meaning of the words of the scriptures fail to understand the necessity of never deviating from the interpretations offered by the self-realized souls to whom the transcendental meaning of the words is available. Those empiricists who, while following the lexicographical and syntactical method of the literal interpretationists, do not scruple to read their own meanings into the texts under the impression that the scriptures and the products of the human brain liable to every form of error and, therefore, fit to be corrected by the equally erring caprices of other hypothetical thinkers on the ground of allegations of error that cannot be proved, are disposed to think that the interpretations offered by the Acharyas are not scrupulously faithful to the texts and offer allegorical explanations for supporting their own sectarian views.

These possible misunderstandings are stated to invite the attention of the reader to their bearing on the following interpretation of the narrative of Putana based on the exposition of the former Acaryas heard from the lips of the bonafide teacher of the Absolute. The interpretation is not offered as a literal lexicographical explanation nor as an allegory concocted in the light of empiric knowledge of the past history of the race and may accordingly be accepted as such. Shree Krishna manifests His Eternal birth in the pure cognitive essence of the serving soul who is located above all mundane limitations. King Kansa is the typical aggressive empiricist. He is ever on the look-out for the Appearance of the Truth for the purpose of suppressing Him before He has time to grow up. This is no exaggeration of the real connotation of the consistent empiric position. The materialist has a natural repugnance for the transcendental. He is disposed to think that faith in the incomprehensible is the parent of dogmatism and hypocrisy under the guise of religion. He is also equally under the delusion that there is and can be no really dividing line between the material and the spiritual. He is strengthened in his delusion by the interpretation of the scriptures by persons whoa re like-minded with himself. This included all the lexicographical interpreters. The lexicographical interpretation is upheld by Kansa as the real scientific explanation of the Scriptures and one that is perfectly in keeping with his dread of an aversion of the transcendental. These lexicographical interpreters are employed by Kansa in purring down the first suspected appearance of any genuine faith in the transcendental. King Kansa knows very well that if the faith in the transcendental is once allowed to grow it is sure to upset all his empiric prospects. There is historical ground for such misgivings.

Accordingly if the empiric domination is to be preserved intact it would be necessary not to lose a moment to put down the transcendental heresy the instant it threatens to make its appearance in right earnest. King Kansa acting on this transitional fear is never slow to take the scientific precaution of debuting empiric teachers of the scriptures backed by the resources of Dictionary and Grammar and all empiric subtleties to put down, by the show of spacious arguments based on hypothetical principles, the true interpretation of the eternal religion revealed by the scriptures. Kansa is strongly persuaded that the faith in the transcendental can be effectively put down by empiricism if prompt and decisive measures are adopted at the very outset. He attributes the failures of atheism in the past to the neglect of the adoption of such measures before the theistic fallacy has time to spread among the fanatical masses.

But Kansa is found to count without his host. When Krishna is born He is found to be able to upset all sinister designs against those who are apprised by Himself of His Advent. The apparently causeless faith displayed by persons irrespective of age, sex and condition may confound all rabid empiricists who are on principle averse to the Absolute Truth Whose Appearance is utterly incompatible with the domination of empiricism. But no adverse efforts of the empiricists, whose rule seems till then to be perfectly well-established over the minds of the deluded souls of this world, can dissuade any person from exclusively following the Truth when He actually manifests His birth in the pure cognitive essence of His soul.

Putana is the layer of all infants. The baby, when he or she comes out of the mother's womb, falls at once into the clutches of the pseudo-teachers of religion. These teacher are successful in forestalling the attempts of the good preceptor whose help is never sought by the atheists of this world at the baptisms of their children. This is ensured by the arrangements of all the established churches of the world. They have been successful only in supplying watchful Putanas for effecting the spiritual destruction of persons from the moment of their birth with the co-operation of their worldly parents. No human contrivance can prevent these Putanas from obtaining possession of the pulpits. This is due to the general prevalence of atheistic disposition in the people of this world. The church that has the best chance of survival in this damned world is that of atheism under the convenient guise of theism. The churches have always proved the staunchest upholders of the grossest forms of worldliness from which even the worst of non-ecclesiastical criminals are bound to recoil.

It is not from any deliberate opposition to the ordained clergy that these observations are made. The original purpose of the established churches of the world may not be always objectionable. But no stable religious arrangement for instructing the masses has yet been successful. The supreme Lord Shree Krishna Chaitanya in pursuance of the teaching of the scriptures enjoins all absence of conventionalism for the teachers of the eternal religion. It does not follow that the mechanical adoption of the unconventional life by any person will make him a fit teacher of religion. Regulation is necessary for controlling the inherent worldliness of conditioned souls. But no mechanical regulation has any value even for such a purpose. The bonafide teacher of the religion is neither any product nor the favorer of any mechanical system. In his hands no system has likewise the chance of degenerating is not a lifeless arrangement. The mere pursuit of fixed doctrines and fixed liturgies cannot hold a person to the true spirit of doctrine or liturgy.

The idea of an organized church in an intelligible form, indeed, marks the close of the living spiritual movement. The great ecclesiastical establishments are the dykes and the dams to retain the current that cannot be held by any such contrivances. They, indeed, indicate a desire on the part of the masses to exploit a spiritual movement for their own purpose. They also unmistakably indicate the end of the absolute and unconventional guidance of the bonafide spiritual teacher. The people of this world understand preventive systems, they can have no idea of the unprevented positive eternal life. Neither can there be any earthly contrivance for the permanent preservation of the life eternal on this mundane plane on the popular scale.

Those are, therefore, greatly mistaken who are disposed to look forward to the amelioration of the worldly state in any worldly sense from the worldly success of any really spiritual movement. It is these worldly expectants who become the patrons of the mischievous race of the pseudo-teachers of religion. the Putanas, whose congenial function is to stifle the theistic disposition at the very moment of its suspected appearance. But the real theistic disposition can never be stifled even by the efforts of those Putanas. The Putanas have power only over the atheists. It is a thankless but salutary task which they perform for the benefit of their willing victims.

But as soon as the theistic disposition proper makes its appearance in the pure cognitive essence of the awakened soul the Putanas are decisively silences at the very earliest stage of their encounter with new-born Krishna. The would-be slayer is herself slain. This is the reward of the negative services that the Putanas unwittingly render to the cause of theism by strangling all hypocritical demonstrations against their own hypocrisy But Putana does not at all like to receive her reward in the only form which involves the total destruction of her wrong personality. King Kansa also does not like to lose the service of the most trusted of his agents. The effective silencing of the whole race of the pseudo-teachers of religion is the very first clear indication of the Appearance of the Absolute on the mundane plane. The bonafide teacher of the Absolute heralds the Advent of Krishna by his uncompromising campaign against the pseudo-teachers of religion.