SRIMAD BHAGAVATAM: CANTO 10

(1) S'rî S'uka said: 'Nanda on his way [home] thought that the words of the son of S'ûra [Vasudeva] were not without a purpose and thus took he, apprehensive of difficulties ahead, shelter of the Lord. (2) As arranged by Kamsa [see 10.4: 43] was there a ghastly murderess who roamed the cities, towns and villages to kill babies. (3) [Now,] wherever one does one's duty and knows to listen and that all [in bhakti], can't there, by the Protector of the Devotees, be no question of cries for murder of ogres and bad elements. (4) That one called Pûtanâ, who could travel by air, once flew to the village of Nanda, converted herself by mystic power into a beautiful woman and entered there just moving about as she desired. (5-6) With her hair arrangement with mallikâ [jasmine] flowers, her very big breasts and hips which outweighed her slim waist, with her fine apparel and the earrings she wore, the brilliance and great attraction of her face surrounded by her black hair and with her appealing glancing at everyone, she attracted with her beauty the attention of everyone in Gokula; to the gopîs it seemed that she, so ravishing with a lotus in her hand, was the goddess of beauty who had come to see her Husband. (7) The baby murderess in the house of Nanda unchecked looking for children saw there lying the Child Putting an End to all Untruth whose unlimited power was covered, just like fire hidden within ashes. (8) Understanding that she was there to kill babies closed He, the Unlimited Soul of the Animate and Inanimate, His eyes the moment she, unaware like someone who takes a sleeping snake for a rope, placed Him, her own death, on her lap. (9) Evil minded trying it like a mother was she like a sharp sword in a nice scabbard, the way she was seen in the room by the two mothers who under the influence of her beauty being impressed stood nailed to the ground. (10) The horror of her placing Him on her lap pushed right there her breast, as a weapon poisoned, in His mouth, but in response squeezed the Supreme Lord her painfully hard with both His hands and sucked He vehemently both the poison and the life out of her. (11) Stressed in all her being she loudly wailing cried 'Help, help me; enough!' and spread her eyes wide open, sweating profusely while she struggling tossed about her legs and arms. (12) The sound of her made the earth with its mountains and outer space with all its stars above and worlds below in all directions tremble with people falling flat to the ground to the vibrations afraid to be hit by lightening. (13) Thus tormented at her breasts squirming, gave she up her life with her mouth wide open and her arms, legs and hair all spread out. Next she expanded to her original demoniac form falling down in the pasturing grounds o King, like Vritrâsura being killed by the bolt of Indra [see 6.12]. (14) Her body in the process of falling down smashed all trees twelve miles around, o King, as it most wonderfully was gigantic.

(15-17) The gopas and gopîs, who in their hearts, ears and heads were already shocked by the loud screaming, were terrified to see that massive body of which the mouth had teeth as high as a plow, the nostrils were like mountain caves, the breasts were as boulders, the wild hair scattered looked like copper, the deep eye sockets were like blind wells, the thighs were like river banks with the limbs as bridges and the abdomen was as a dried up lake. (18) And on top of it was there the child, fearlessly playing, which quickly was picked up by the gopîs who all thrown in excitement came near. (19) Together with Yas'odâ and Rohinî waved they a cow's tail around the child in order to assure it a full protection against all dangers. (20) With cow's urine was the child thoroughly washed and again covered with dust thrown up by cows. Next applied they for the child's protection as well the Holy Name in twelve places with cow-dung [*]. (21) The gopîs took a sip of water [âcamana] and after placing the letters of the [following **] mantra on their own bodies and two hands, they then proceeded so with the child: (22-23) 'May Aja protect Your legs, may Manimân protect Your knees, may Yajña protect Your thighs, may Acyuta protect You above the waist, may Hayagrîva protect Your abdomen, may Kes'ava protect Your heart, may Îs'a protect Your chest, may Sûrya protect Your neck, may Vishnu protect Your arms, may Urukrama protect Your mouth and may Îs'vara protect Your head. May Cakrî protect You from the front; may the Supreme Personality of Gadâdharî, the carrier of the club, protect You from the back; and may the killer of Madhu and Ajana, the carrier of the bow and the sword protect Your two sides. May Lord Urugâya, the carrier of the conchshell, protect You from all corners; may Upendra protect You from above; may [the One riding] Garuda protect You on the ground; and may the Supreme Person of Haladhara, protect You on all sides. (24) May Your senses be protected by Hrishîkes'a, Your life-air by Nârâyana, may the Master of S'vetadvîpa protect the core of Your heart and may Your mind be guarded by Yoges'vara. (25-26) May Pris'nigarbha protect Your intelligence, may Your soul be protected by Bhagavân, may Govinda protect You when You play and may Mâdhava protect You in Your sleep. May the Lord of Vaikunthha protect You when You walk, the Husband of the Goddess of Fortune protect You when You sit down and may Lord Yajñabhuk, the fear of all evil planets, protect You enjoying life. (27-29) The demoniac women, devils and haters of children that are like bad stars; the evil spirits, hobgoblins, ghosts and spooks, the ogres, monsters and witches like Kotharâ, Revatî, Jyeshthhâ, Mâtrikâ and Pûtanâ who drive people mad, are the ones who bewilder the memory and give trouble to one's body, life-air and vitality. May those nightmare-beings causing so much difficulties attacking the most wise and the children all be vanquished, scared off by the chanting of the names of Vishnu'.

(30) S'ri S'uka said: 'This way were by the elderly gopîs, thus bound by their maternal affection, all measures taken to ward off the evil. Next gave mom Him the nipple and put she her son in bed. (31) In the meantime had the gopas headed by Nanda returned from Mathurâ and when they in Vraja saw Pûtanâ's body were they all struck with great wonder [and said]: (32) 'It must be so, o friends, that Ânakadundubhi has grown into a great master of yoga or something, this indeed we can see now because this is the kind of situation he predicted!' (33) The mass of the body was with the help of axes by all the inhabitants of Vraja cut in pieces and, taken away a long distance, thrown down, covered with wood and burned to ashes. (34) And as they burned the body proved the smoke emanating to be as serenely fragrant as aguru incense because, being sucked by Krishna, it had instantly been freed from all contaminations [see also 1.2: 17]. (35-36) If Pûtanâ, that child murderess and she-devil hankering for blood, despite of her lust to destroy, after offering her breast to the Lord, could attain the supreme destination, then what to speak of those with faith and devotion who have an affinity alike indeed those affectionate mothers to whom Krishna, the Supreme Personality, is the dearmost? (37-38) With His lotus feet, which the devotees always have in their hearts and which are held in devotion by those praised everywhere [like Brahmâ and S'iva], trod the Supreme Lord her body and her breast and went she, even though she was a murderess, taking the position of a mother, to heaven; what would that mean to the motherly cows from the teats of whom Krishna enjoyed the milk? (39-40) From all women from whose love for the child the milk was flowing that He, the Supreme Lord, the bestower of Oneness, Giver of Liberation and son of Devakî, drank to His satisfaction; from all those who constantly made Krishna their maternal concern, may one never think, o King, that they would return to the material ocean where one lusts in ignorance [see also B.G. 4: 9].

(41) Smelling the fragrance of the smoke emanating wondered all the inhabitants of Vrajabhûmi: 'Where is it coming from?' and thus speaking with one another reached they the cow-village. (42) Getting there were they greatly surprised to hear what the gopas all had to say about the havoc Pûtanâ had created, how she had died and what all for the good of the baby was done. (43) Nanda taking his son on his lap as if He had returned from death, simple and straight smelled His head and achieved the highest peace o best of the Kurus. (44) Any mortal who with faith and devotion should hear of this wonderful Krishna childhood pastime of the salvation of Pûtanâ will grow fond of Govinda ['the Protector of the Cows'].'

S'rî S'uka said: 'Nanda on his way [home] thought that the words of the son of S'ûra [Vasudeva] were not without a purpose and thus took he, apprehensive of difficulties ahead, shelter of the Lord.

S'rî S'uka said: 'Nanda on his way [home] thought that the words of the son of S'ûra [Vasudeva] were not without a purpose and so he took shelter of the Lord apprehensive of difficulties ahead. (Vedabase)

Text 2

As arranged by Kamsa [see 10.4: 43] was there a ghastly murderess who roamed the cities, towns and villages to kill babies.

As arranged by Kamsa [see 10.4: 43] was there a ghastly murderess that roamed the cities, towns and villages killing small babies. (Vedabase)

Text 3

[Now,] wherever one does one's duty and knows to listen and that all [in bhakti], can't there, by the Protector of the Devotees, be no question of cries for murder of ogres and bad elements.

[Now,] Wherever one does one's duty and has the listening and all [of bhakti] can't there, by the Protector of the Devotees, be no question of cries for murder of ogres and bad elements. (Vedabase)

Text 4

That one called Pûtanâ, who could travel by air, once flew to the village of Nanda, converted herself by mystic power into a beautiful woman and entered there just moving about as she desired.

That one called Pûtanâ, who could travel by air, once flew to the village of Nanda, converted herself by mystic power into a beautiful woman and entered there just moving about as she desired. (Vedabase)

Text 5-6

With her hair arrangement with mallikâ [jasmine] flowers, her very big breasts and hips which outweighed her slim waist, with her fine apparel and the earrings she wore, the brilliance and great attraction of her face surrounded by her black hair and with her appealing glancing at everyone, she attracted with her beauty the attention of everyone in Gokula; to the gopîs it seemed that she, so ravishing with a lotus in her hand, was the goddess of beauty who had come to see her Husband.

With her hair arrangement with mallikâ [jasmine] flowers, her very big breasts and hips that outweighed her slim waist, with her fine apparel and the earrings she wore, the brilliance and great attraction of her face surrounded by her black hair and with her appealing glancing at everyone, she attracted with her beauty the attention of everyone in Gokula; to the gopîs it seemed that she, so ravishing with a lotus in her hand, was the goddess of beauty who had come to see her Husband. (Vedabase)

Text 7

The baby murderess in the house of Nanda unchecked looking for children saw there lying the Child Putting an End to all Untruth whose unlimited power was covered, just like fire hidden within ashes.

The baby-murderess there in the house of Nanda unchecked looking for children saw lying the Child Putting an End to all Untruth whose unlimited power was covered, just like fire hidden within ashes. (Vedabase)

Text 8

Understanding that she was there to kill babies closed He, the Unlimited Soul of the Animate and Inanimate, His eyes the moment she, unaware like someone who takes a sleeping snake for a rope, placed Him, her own death, on her lap.

Understanding she was out for killing babies closed He as the Unlimited Soul of the Animate and Inanimate His eyes as she, unaware like one who holds a sleeping snake for a rope, placed Him, her own death, on her lap. (Vedabase)

Text 9

Evil minded trying it like a mother was she like a sharp sword in a nice scabbard, the way she was seen in the room by the two mothers who under the influence of her beauty being impressed stood nailed to the ground.

Acidminded trying like a mother was she like a sharp sword in a nice scabbard the way she was seen in the room by the two mothers who impressed under the influence of her beauty stood nailed to the ground. (Vedabase)

Text 10

The horror of her placing Him on her lap pushed right there her breast, as a weapon poisoned, in His mouth, but in response squeezed the Supreme Lord her painfully hard with both His hands and sucked He vehemently both the poison and the life out of her.

She horrible placing Him on her lap pushed right there her breast, as a weapon poisoned, in His mouth, but in response squeezed the Supreme Lord her painfully hard with both His hands and sucked He, vehemently, both the poison and the life out of her. (Vedabase)

Text 11

Stressed in all her being she loudly wailing cried 'Help, help me; enough!' and spread her eyes wide open, sweating profusely while she struggling tossed about her legs and arms.

Stressed in all her being, loudly wailing she cried out 'Help, help me; enough!' and spread wide open her eyes, sweating profusely and persistently tossing her legs and arms. (Vedabase)

Text 12

The sound of her made the earth with its mountains and outer space with all its stars above and worlds below in all directions tremble with people falling flat to the ground to the vibrations afraid to be hit by lightening.

The sound of her made the earth with its mountains and outer space with all its stars above and worlds below in all directions tremble with people falling flat to the ground to the vibrations afraid to be hit by lightening. (Vedabase)

Text 13

Thus tormented at her breasts squirming, gave she up her life with her mouth wide open and her arms, legs and hair all spread out. Next she expanded to her original demoniac form falling down in the pasturing grounds o King, like Vritrâsura being killed by the bolt of Indra [see 6.12].

Thus squirming, tormented at her breasts, gave she with her mouth wide open and her arms, legs and hair all spread out, her life up; she then expanded to her original demoniac form falling down in the pasturing grounds o King, like Vritrâsura being killed by the bolt of Indra [see 6.12]. (Vedabase)

Text 14

Her body in the process of falling down smashed all trees twelve miles around, o King, as it most wonderfully was gigantic.

Her body in the process of falling down smashed all trees twelve miles around, o King, as it most wonderfully was gigantic. (Vedabase)

Text 15-17

The gopas and gopîs, who in their hearts, ears and heads were already shocked by the loud screaming, were terrified to see that massive body of which the mouth had teeth as high as a plow, the nostrils were like mountain caves, the breasts were as boulders, the wild hair scattered looked like copper, the deep eye sockets were like blind wells, the thighs were like river banks with the limbs as bridges and the abdomen was as a dried up lake.

The gopas and gopîs who in their hearts, ears and heads were already shocked by the loud yell were terrified to see that massive body of which the mouth had teeth as high as a plow, the nostrils were like mountain caves, the breasts were as boulders, the wild hair scattered looked like copper, the deep eye sockets were like blind wells, the thighs were like river banks with the limbs as bridges and the abdomen was as a dried up lake. (Vedabase)

Text 18

And on top of it was there the child, fearlessly playing, which quickly was picked up by the gopîs who all thrown in excitement came near.

On top of it was there also the child, fearlessly playing, which quickly by the gopîs, all thrown in excitement coming near, was picked up. (Vedabase)

Text 19

Together with Yas'odâ and Rohinî waved they a cow's tail around the child in order to assure it a full protection against all dangers.

Together with Yas'odâ and Rohinî performed they, in order to assure the child full protection against all dangers, the waving around of a cows tail. (Vedabase)

Text 20

With cow's urine was the child thoroughly washed and again covered with dust thrown up by cows. Next applied they for the child's protection as well the Holy Name in twelve places with cow-dung [*].

With cow urine was the child thoroughly washed and again covered with dust thrown up by cows, after which they for the child's protection as well applied the Holy Name in twelve places with cow-dung [*]. (Vedabase)

Text 21

The gopîs took a sip of water [âcamana] and after placing the letters of the [following **] mantra on their own bodies and two hands, they then proceeded so with the child:

The gopîs took a sip of water [âcamana] and after placing the letters of the [following **] mantra on their own bodies and two hands, they then proceeded so with the child: (Vedabase)

Text 22-23

'May Aja protect Your legs, may Manimân protect Your knees, may Yajña protect Your thighs, may Acyuta protect You above the waist, may Hayagrîva protect Your abdomen, may Kes'ava protect Your heart, may Îs'a protect Your chest, may Sûrya protect Your neck, may Vishnu protect Your arms, may Urukrama protect Your mouth and may Îs'vara protect Your head. May Cakrî protect You from the front; may the Supreme Personality of Gadâdharî, the carrier of the club, protect You from the back; and may the killer of Madhu and Ajana, the carrier of the bow and the sword protect Your two sides. May Lord Urugâya, the carrier of the conchshell, protect You from all corners; may Upendra protect You from above; may [the One riding] Garuda protect You on the ground; and may the Supreme Person of Haladhara, protect You on all sides.

'May Aja protect Your legs, may Manimân protect Your knees, may Yajña protect Your thighs, may Acyuta protect You above the waist, may Hayagrîva protect Your abdomen, may Kes'ava protect Your heart, may Îs'a protect Your chest, may Sûrya protect Your neck, may Vishnu protect Your arms, may Urukrama protect Your mouth and may Îs'vara protect Your head. May Cakrî protect You from the front; may the Supreme Personality of Gadâdharî, the carrier of the club, protect You from the back; and may the killer of Madhu and Ajana, the carrier of the bow and the sword protect Your two sides. May Lord Urugâya, the carrier of the conchshell, protect You from all corners; may Upendra protect You from above; may [the One riding] Garuda protect You on the ground; and may the Supreme Person of Haladhara, protect You on all sides. (Vedabase)

Text 24

May Your senses be protected by Hrishîkes'a, Your life-air by Nârâyana, may the Master of S'vetadvîpa protect the core of Your heart and may Your mind be guarded by Yoges'vara.

May Your senses be protected by Hrisîkes'a, Your life-air by Nârâyana, may the Master of S'vetadvîpa protect the core of Your heart and may Your mind be guarded by Yoges'vara. (Vedabase)

Text 25-26

May Pris'nigarbha protect Your intelligence, may Your soul be protected by Bhagavân, may Govinda protect You when You play and may Mâdhava protect You in Your sleep. May the Lord of Vaikunthha protect You when You walk, the Husband of the Goddess of Fortune, protect You when You sit down and may Lord Yajñabhuk, the fear of all evil planets, protect You enjoying life.

May Pris'nigarbha protect Your intelligence, may Your soul be protected by Bhagavân, may Govinda protect You when You play and may Mâdhava protect You in Your sleep. May the Lord of Vaikunthha protect You when You walk, the Husband of the Goddess of Fortune protect You when You sit down and may Lord Yajñabhuk, the fear of all evil planets, protect You enjoying life. (Vedabase)

Text 27-29

The demoniac women, devils and haters of children that are like bad stars; the evil spirits, hobgoblins, ghosts and spooks, the ogres, monsters and witches like Kotharâ, Revatî, Jyeshthhâ, Mâtrikâ and Pûtanâ who drive people mad, are the ones who bewilder the memory and give trouble to one's body, life-air and vitality. May those nightmare-beings causing so much difficulties attacking the most wise and the children all be vanquished, scared off by the chanting of the names of Vishnu'.

The demoniac women, devils and haters of children that are like bad stars; the evil spirits, hobgoblins, ghosts and spooks, the ogres, monsters and witches like Kotarâ, Revatî, Mâtrikâ and Pûtanâ who drive people mad, are the ones who bewilder the memory and give trouble to one's body, life-air and vitality. May those nightmare-beings causing so much difficulties attacking the most wise and the children all be vanquished, scared off by the chanting of the names of Vishnu'. (Vedabase)

Text 30

S'ri S'uka said: 'This way were by the elderly gopîs, thus bound by their maternal affection, all measures taken to ward off the evil. Next gave mom Him the nipple and put she her son in bed.

S'rî S'uka said: 'This way were by the elderly gopîs bound by maternal affection all measures taken to ward off the evil. Next gave mom Him the nipple and put she her son in bed. (Vedabase)

Text 31

In the meantime had the gopas headed by Nanda returned from Mathurâ and when they in Vraja saw Pûtanâ's body were they all struck with great wonder [and said]:

In the meantime came the gopas headed by Nanda back from Mathurâ and when they in Vraja saw Pûtanâ's body were they all struck with great wonder [and said]: (Vedabase)

Text 32

'It must be so, o friends, that Ânakadundubhi has grown into a great master of yoga or something, this indeed we can see now because this is the kind of situation he predicted!

'It must be so, o friends, that Ânakadundubhi has grown into a great master of yoga or something, this indeed we can see now because this is the kind of situation he predicted!' (Vedabase)

Text 33

The mass of the body was with the help of axes by all the inhabitants of Vraja cut in pieces and, taken away a long distance, thrown down, covered with wood and burned to ashes.

The mass of the body was with the help of axes by all the inhabitants of Vraja cut in pieces and, taken away a long distance, thrown down, covered with wood and burned to ashes. (Vedabase)

Text 34

And as they burned the body proved the smoke emanating to be as serenely fragrant as aguru incense because, being sucked by Krishna, it had instantly been freed from all contaminations [see also 1.2: 17].

While the body was being burnt proved the smoke emanating to be as serenely fragrant as aguru incense because, being sucked by Krishna, it had instantly been freed from all contaminations [see also 1.2: 17]. (Vedabase)

Text 35-36

If Pûtanâ, that child murderess and she-devil hankering for blood, despite of her lust to destroy, after offering her breast to the Lord, could attain the supreme destination, then what to speak of those with faith and devotion who have an affinity alike indeed those affectionate mothers to whom Krishna, the Supreme Personality, is the dearmost?

If Pûtanâ, that child murderess and she-devil hankering for blood, despite of her lust to destroy, after offering her breast to the Lord, could attain the supreme destination, then what to speak of those with faith and devotion who have an affinity like indeed His affectionate mother(s) to whom Krishna, the Supreme Personality, is the dearmost? (Vedabase)

Text 37-38

With His lotus feet, which the devotees always have in their hearts and which are held in devotion by those praised everywhere [like Brahmâ and S'iva], trod the Supreme Lord her body and her breast and went she, even though she was a murderess, taking the position of a mother, to heaven; what would that mean to the motherly cows from the teats of whom Krishna enjoyed the milk?

With His lotus feet, which the devotees always have in their hearts and which are held in devotion by those praised everywhere [like Brahmâ and S'iva], trod the Supreme Lord her body and her breast and went she, albeit a murderess, taking the position of a mother, to heaven; what would that mean to the motherly cows of whose teats Krishna enjoyed the milk? (Vedabase)

Text 39-40

From all women from whose love for the child the milk was flowing that He, the Supreme Lord, the bestower of Oneness, Giver of Liberation and son of Devakî, drank to His satisfaction; from all those who constantly made Krishna their maternal concern, may one never think, o King, that they would return to the material ocean where one lusts in ignorance [see also B.G. 4: 9].

From all in love of child that the milk was flowing that He, the Supreme Lord, the bestower of Oneness, Giver of Liberation and son of Devakî, drank to His satisfaction; from all those who constantly made Krishna their maternal concern, may one never think, o King, that they would turn back to the material ocean where one lusts in ignorance [see also B.G. 4.9]. (Vedabase)

Text 41

Smelling the fragrance of the smoke emanating wondered all the inhabitants of Vrajabhûmi: 'Where is it coming from?' and thus speaking with one another reached they the cow-village.

Smelling the fragrance of the smoke emanating wondered all the inhabitants of Vrajabhûmi: 'From where is this coming?' and thus speaking with one another reached they the cow-village. (Vedab a se)

Text 42

Getting there were they greatly surprised to hear what the gopas all had to say about the havoc Pûtanâ had created, how she had died and what all for the good of the baby was done.

Getting there were they greatly surprised to hear what the gopas all had to say about the havoc Pûtanâ had created and how she had died and what all for the good of the baby was done. (Vedabase)

Text 43

Nanda taking his son on his lap as if He had returned from death, simple and straight smelled His head and achieved the highest peace o best of the Kurus.

Nanda taking his son on his lap as if He had returned from death, simple and straight smelled His head and achieved the highest peace o best of the Kurus. (Ved a base)

Text 44

Any mortal who with faith and devotion should hear of this wonderful Krishna childhood pastime of the salvation of Pûtanâ will grow fond of Govinda ['the Protector of the Cows'].'

Any mortal who with faith and devotion should hear of this wonderful Krishna childhood pastime of the salvation of Pûtanâ will grow fond of Govinda ['the Protector of the Cows']. (Vedabase)

* Waving a cow's tail around a child is an occult rite in which the tail of a cow is regarded the seat of Lakshmî, the goddess of fortune. This is also true for the urine, dust, the milk and dung of the cows that with their products are held sacred. The urine has antiseptic qualities, the dung serves as fuel and the milk brings all health and wealth.

** With the mantra [anga-nyâsa and kara-nyâsa] one asigns the first letter or seed-letter of the names of the Lord mentioned in the next verse, followed by anusvâra and the word namah.