Sri Krishna's Birth In Vraja

What Our Gurus Have Said About Sri Krsna's Birth In Vraja

by Sriman Anantacarya Das

Janmastami is approaching. This article provides a compilation of what our Gurus have said about Lord Krsna’s birth actually taking place in Vrndavana. We include point blank statements made by Srila Prabhupada in his Srimad Bhagavatam. For example:
(1) ”When Visnu, or Krsna, took birth from Devaki, He must have simultaneously taken birth from Yasoda also”.
A.C. Bhaktivedanta Svami Prabhupada, Srimad Bhagavatam 10.4.9; purport.

(2)” Srila Visvanatha Cakravarti Thakura discusses that Krsna appeared simultaneously as the son of Devaki and as the son of Yasoda……This is explained by Visvanatha Cakravarti on the authority of Hari-vamsa”.
A.C. Bhaktivedanta Svami Prabhupada, Srimad Bhagavatam 10.3.47; purport.

The above mentioned scriptural proof from the Hari-vamsa is this one:
“In the eighth month of pregnancy, which is considered asampurna, incomplete, both Yasoda and Devaki gave birth at the same time.”
[HV 2.4.11]
In His 10th Canto purports, Srila Prabhupada has more to say on this matter:
“The jata-karma ceremony can take place when the umbilical cord, connecting the child and the placenta, is cut. However, since Krsna was brought by Vasudeva to the house of Nanda Maharaja, where was the chance for this to happen? In this regard, Visvanatha Cakravarti Thakura desires to prove with evidence from many sastras that Krsna actually took birth as the son of Yasoda, before the birth of Yogamaya, who is therefore described as the Lord’s younger sister.”
A. C. Bhaktivedanta Svami Prabhupada. Srimad Bhagavatam 10.5.1-2 Purport. (Extracts).
Srila Gour Govinda Maharaja has given us some excellent details about these dual appearances of The Lord. Here are extracts from an elucidating lecture which was given in Bhuvaneswar on 08/18/95:
Exactly at the same time when Yasodamata gave birth to Krsna in Vrndavan, Devaki also gave birth to a child in the prison house of Kamsa. That is described in the tenth canto of the Bhagavatam.

On one hand, the son of Nanda and Yasoda is Svayam Bhagavan, the original Supreme Personality of Godhead – “ete camas-kalah pumsah krsnas tu bhagavan svayam”. On the other hand, manifesting from the womb of Devaki came the four-handed form Vasudev, who is a prabhava-prakasa expansion of Krishna.

[In other words, the Adi Purusa complete original Supreme Personality Krsna took birth from Mother Yasoda, while Lord Narayana(Visnu) simultaneously manifested from the womb of Mother Devaki].

Srila Gour Govinda’s explanation is confirmed solidly by the similar remarks of Srila Bhaktivedanta Narayana Gosvami Maharaja:
At the time of His birth, Vrajendranandana Krsna had no long hair, no decorations, and no ornaments. He appeared as a simple baby, weeping, “Kya, kya, kya!” All the Vrajavasis understood that He was born from the womb of Mother Yasoda. He is certainly the son of Yasoda. He is partly the son of Vasudeva and Devaki, but fully the son of Yasoda. This [Mathura] birth is only a ‘saying’. Actually, He is the son of Mother Yasoda. She is really His mother.
[Extracts from three lectures by Srila BV Narayana Gosvami Maharaja: 28 may 01; 9 Jul 02; 16 Jan 07].
The preceding statements describe to us the Vraja birth of Krsna. Conversely, the following statements display to us how Krsna manifested in Mathura as an opulent four-armed Narayana:
Lord Hari appeared in Mathura in a four handed form. He had a crown on His head and had four hands. He was holding a sankha, cakra, gada and padma – a conchshell, disk, club and lotus. Kanaka-kundala-karna….on His two ears there were golden earrings and bright effulgence was coming out of His body. Seeing this wonderful child, Devaki paid obeisances with folded hands and offered prayers. Vasudeva, like Devaki, also offered prayers to Lord Narayana. Then Narayana told him, “Immediately take Me to Vraja-Gokul and put Me on the lap of Yasodamata.”
[Srila Gour Govinda Svami, Ibid.]

Having spoken thus to His father and mother, the Lord turned Himself into an ordinary child in their presence and remained silent.
[Krsna Book, Chapter 3].

After Krsna appeared from the womb of Devaki in His four-armed form of Visnu, Vasudeva brought Him to Gokula. However, the Supreme Personality of Godhead, the reservoir of all relationships, Lord Krsna, simultaneously had taken birth in Gokula. In this way, He appeared at both places, in Mathura and Gokula, at the same time. When Vasudeva put down the opulent form of Krsna (vaibhava-prakasa), who had appeared in the four-armed form, that vaibhava-prakasa merged into the supreme original form of Krsna, the son of Yasoda.
[From a lecture by Srila Bhaktivedanta Narayana Gosvami Maharaja , 16 Aug 2008].
However, this dual birth is not the whole story, because, as you know, there was a third child:
Exactly at the same time when Vasudeva was leaving the prison of Kamsa, Yasodamata gave birth to yet a second child, a daughter. So, Yasodamata gave birth to one son and one daughter.

Vasudeva Maharaja arrived in Vrndavana, put down the prakasa expansion, and then picked up the daughter. While he was doing those things, he did not see Yasoda’s son, Krsna. How could such a thing happen? Well, by Her own potency, Yogamaya kept the son of Nanda hidden, and Vasudeva could not see Him. Vasudeva only saw the daughter.

The son of Vasudeva and Devaki is a four-handed plenary portion of Krsna. So when Vasudeva put Him on the lap of Yasoda, that plenary portion entered into the child, Syamasundara Krsna, who already was lying there. However, by the activity of yoga-maya, Vasudeva could not understand any of these things.

So, Mother Yasoda’s second child was a daughter, who was born only a few minutes after Krsna. However, this second child of Mother Yasoda was none other than Yogamaya, the internal illusory potency.

Now, the external illusory potency, Mahamaya, is a portion of Yogamaya. When Vasudeva picked up the girl, he picked up this visible portion, Mahamaya. He then carried Her away and handed her over to Kamsa. In this way, it was declared that the eighth child was a daughter….. not a son. Kamsa was cheated.

At the same time, the original, full Yogamaya, stayed hidden in Vrajabhumi.
[Srila Gour Govinda Maharaja, Ibid.]

In the Srimad-Bhagavatam, Krsna’s actual birth in Vrndavana has been omitted. This omission of Krsna’s factual birth in Vraja has been explained by Srila BV Narayana Gosvami Maharaja:
In the Srimad-Bhagavatam, Srila Sukadeva Gosvami has hidden the fact that Krsna is actually the son of Yasoda and Nanda Maharaja. Sukadeva never said directly that Krsna is Vrajendra-nandana. He only said it indirectly.

What he said directly was that Krsna is Yadu-pati, Yadu-natha, and Yadu-nandana. Indeed, Sukadeva externally declared that Krsna took birth in Kamsa’s jail, from the womb of Devaki, and was sent from there to Gokula.

Of course, Sukadeva Gosvami certainly knows that Krsna is the son of Nanda and Yasoda. So why did he conceal it? The reason is that the general people do not have enough intelligence to understand the deep truths of Krsna’s activities, and, therefore, Sukadeva concealed something from us.

The reason behind Sukadeva’s reticence is the most profound and confidential thing: If Krsna were really understood to be Nanda-nandana and Yasoda-nandana, then all the girls of Vraja who were the wives of His elder cousin-brothers(all the Vraja-ramani gopis), would be like mothers. Similarly, the wives of His younger cousin-brothers would be like daughters. The wives of His contemporary cousin-brothers would be like sisters . That is to say, if Krsna were recognized by the common people as the son of Yasoda, then the girls of Vrndavana would be considered like sisters, daughters, and mothers. How, then, could they play in the rasa-lila and other pastimes? In Vedic culture it is not allowed that relatives can dance, sing, and embrace like intimate beloveds. No lady in Vedic culture is allowed to have a paramour relation with her brother, father, grandfather, or any other relative. Such a thing is heinous.

In other words, if Krsna were recognized as Nanda-nandana, then He would be seen as related to all the gopis, and He could not embrace them or dance alone with them during the night on the bank of the Yamuna. It would be absurd. So Srila Sukadeva Gosvami hid this fact from the general people. That is to say, he hid it from those persons who are not like Sri Narada Rsi and not like Sri Sukadeva Gosvami himself.
[Extracts from a lecture by Srila BV Narayana Gosvami Maharaja, 13 February 2003.]

In summary, Krsna’s gopi companions in the madhurya rasa are expansions of Srimati Radharani’s mental attitudes. As expansions of Her transcendental form and personal disposition, they are agents in the reciprocal loving exchanges which take place in Krsna’s pastimes. These exchanges have nothing to do with worldly relationships.

Nevertheless, such a noumenon is situated well beyond the comprehension of the general populace. Therefore, in order to avoid inevitable and serious misunderstandings, Krsna’s Vrndavana birth was not mentioned by Srila Sukadeva Gosvami.

Sri Guru Vaisnava dasanudasa,

Anantacarya dasa

[Home Page] vs.gif - 6443 Bytes

Contemporary Disciples Page