Meanwhile Nanda, the rich herdsman, is celebrating the birth.  Pandits and astrologers are sent for, the child’s horoscope is cast and his destiny foretold.  He will be a second deity like Brahma himself.  He will destroy demons, relieve the land of Braj of all its cares, be called the lord of the cowgirls and be praised the whole world over.  Nanda promises to dedicate cows, loads the Brahmans with presents, and summons all the musicians and singers of the city.  Singing, dancing and music break forth, the courtyards throng with people, and the cowherds of Gokula come in with their wives.  On their heads are pitchers full of curd and as a magical means of ensuring prosperity, they proceed to throw it over the gathering.  Nanda presents them with cloth and betel and they depart elated at the news.

Some days later Nanda learns of Kansa’s order to seize all male children and, deeming it prudent to offer presents, he collects the cowherds in a body and goes to Mathura to pay tribute.  Kansa receives him and on his way back Vasudeva meets him at the river.  He dare not disclose his secret that Krishna is not Nanda’s son but his own.  At the same time he cannot suppress his anxiety as a father.  He contents himself by telling Nanda that demons and evil spirits are abroad seeking to destroy young children and urges him to return to Gokula as quickly as possible.

The Purana now concentrates on two main themes:  on Krishna’s infancy in Gokula, dilating on his baby pranks, his capacity for mischief, the love he arouses in the hearts of his foster-mother, Yasoda, and of all the married cowgirls and, secondly, on his supernatural powers and skill in ridding the country of troublesome demons.  These are at first shown as hostile to Krishna only, but as the story unfolds, his role gradually widens and we see him acting as the cowherds’ ally, protecting them from harm, attacking the forces of evil and thus fulfilling the supreme purpose for which he has been born.  From time to time the cowherds realize that Krishna is Vishnu and adore him as God.  Then amnesia intervenes.  They retain no recollection of the vision and see him simply as a youthful cowherd, charming in manner, whose skill in slaying demons arouses their love.  In this way Krishna lives among them—­in fact, God, but in the eyes of the people, a young boy.[15]

The first demon to threaten Krishna’s life is a huge ogress named Putana.  Her role is that of child-killer—­any child who is suckled in the night by Putana instantly dying.  Putana assumes the form of a sweet and charming girl, dabs her breasts with poison and while Nanda is still at Mathura, comes gaily to his house.  Entranced by her appearance, Yasoda allows her to hold the baby Krishna and then to suckle him.  Krishna, however, is impervious to the poison, and fastening his mouth to her breast, he begins to suck her life out with the milk.  Putana, feeling her life going, rushes wildly from the village, but to no avail.  Krishna continues sucking and the ogress dies.  When Yasoda and Rohini catch up with her, they find her huge carcass lying on the ground with Krishna still sucking her breast.  ’Taking him up quickly and kissing him, they pressed him to their bosoms and hurried home.’