Vasudeva entered Gokula where ,says Desika, 'svasutham agryam
asooyatha rohini,' which implies that he saw his son Balarama
also.There he placed Krishna near the sleeping Yasodha and took the
female child near her to Mathura. Knowing that the eighth child was
born, Kamsa came and took the infant by her legs to strike her on the
rock when she kicked herself free and rose up to the sky and warned
kamsa about the birth of Krishna. Her speech is described by Desika
thus: 'patu gabheeram udhaaram anaakulam hitham avistharam arthyam
aviplavam.' It was patu,sharp and
pungent,gabheeram,resonant,udhaaram, distinct, anaakulam, poised,
hitham, wellwishing, due to her karuna the goddess Durga as she was
to be known later, wanted to warn him not to court distruction. It
was also avistharam, brief,arthyam, meaningful and aviplavam
unmistakeable.
She said that she was aseshasuraasuramohinee, the deluder of
all devas and asuras, being the Maya of the Lord, the destroyer of
madhukaitabha, the maya that veils the real nature of the Lord ,
yavanikaa. Then she warned him that his destroyer is in the house of
Nanda, 'Vasathi nandagrhe vibudhadhvishaam dhamayithaa vasudeva
samudbhavah thava naasayitha.' In the Bhagavatha the Yogamaya does
not divulge the whereabouts of Krishna but Desika boldly makes her
give the address of Krishna perhaps to make it clear to Kamsa that
he cannot harm Krishna even if he finds Him.
Then the scene changes and in Gokula yasodha and others
regain consciousness from the swoon-like sleep induced by the maya of
the Lord and Yasodha found a male child next to her. Desika describes
the Lord as the one who is aagamabhooshana, ornament to the vedas,
who is enquired into by the sages even now without finding His real
nature, became the ornament of the gopas due to destiny of His own
making.
After Krishna came to Gokula there was no death of calves and
the cows were contented and gave plenty of milk as Andal
said, 'vaangakkudam niraikkum vallal perum pasukkal.' The people had
no fear from robbers and from disease and Desika says that the life
in Gokula resembled that in Krthayuga.
Nanda celebrated the birth of Krishna
elaborately. 'Adhichakaara vadhaanyamaneh sriyam vyadhitha
kalpathroranukalpathaam ajanayaccha sutha prasavotsave mahathi megha
vikatthana modhathaam.' That is, Nanda appropriated the glory of
chitamani, the wish-giving gem, by his generosity,which made the
kalpataru lose its importance and he outshined the raingiving clouds
by his shower of gifts. This made the people of Gokula,says Desika,
look down on the Indraloka. The news of the celebratiobns in Gokula
pacified the minds of Devaki and Vasudeva who were separated from
Krishna, the puraanapurusha, who had come to them through the penance
of earlier life.' putram praooyathapasaa purusham puranam kaalam
chiram vidhivasaath kila viprakarshou.'
The two boys, Balrama and Krishna grew up in Gokula like the
Moon in sukla paksha creating happiness not only to the inhabitants
but also to devas whe were eagerly waiting for thedestruction of
Kamsa and others.
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