All Works (Full)
SB 10.11.The Childhood Pastimes of Kṛṣṇa
Sri Garga Samhita
Chapter One Vṛndāvanāgamanodyoga-varṇaṇa Description of the Entrance in Vṛndāvana
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Harivamsa
8 - vṛkavarṇanam - Attack by wolves
vaiśaṁpāyana uvāca
evam tau bālyamuttīrṇau kṛṣṇasaṁkarṣaṇāvubhau |
tasminneva vrajasthāne saptavarshau babhūvatuḥ ||2-8-1
vaiśaṁpāyana said:
(O janamejaya,) In this way kṛṣṇa and saṁkarṣaṇa spent their childhood. They completed seven years in the same vraja.
nīlapītāmbaradharau pītaśvetānulepanau |
babhūvaturvatsapālau kākapakṣadharāvubhau ||2-8-2
They were dressed in blue (saṁkarṣaṇa) and yellow (kṛṣṇa) clothes. Their bodies were smeared with yellow and white (sandal) pastes. They became keepers of calves. Both had hair locks.
parṇavādyaṁ śrutisukhaṁ vādayantau varānanau |
śuśubhāte vanagatau triśīrṣāviva pannagau ||2-8-3
The boys with beautiful faces, blew whistles made of palm leaves, which were pleasant to hear. They dazzled in the forest, looking like three-headed snakes (while blowing whistles).
mayūrāṅgadakarṇau tu pallavāpīḍadhāriṇau |
vanamālākuloraskau drumapotāvivodgatau ||2-8-4
They wore peacock feathers on arms and ears. They wore crowns of leaves on their heads Their chests had garlands of forest flowers. Thus they looked like young trees.
aravindakṛtāpīḍau rajjuyajṣopavītinau |
sashikyatumbakarakau gopaveṇupravādakau ||2-8-5
Their heads were decorated with lotus flowers. They wore sacred threads made of ropes. They carried swings of ropes suspended from either ends of a pole, gourds and water vessels. They played flutes among the gopas.
kvachidvasantāvanyonyaṁ krīḍamānau kvachitkvachit |
parṇaśayyāsu saṁsuptau kvacinnidrāntarekṣaṇau ||2-8-6
They laughed looking at each other at some places. They played with each other at some other places. They slept on beds made of leaves. Sometimes they lied down closing their eyes.
evaṁ vatsānpālayantau shobhayantau mahāvanam |
chaṣcūryantau ramantau sma kiśorāviva chaṣchalau ||2-8-7
In this way they took care of the calves and dazzled in the great forest. They freely wandered about like two young restless horses.
atha dāmodaraḥ śrīmānsaṅkarṣaṇamuvāca ha |
ārya nāsminvane śakyaṁ gopālaiḥ saha krīḍitum ||2-8-8
One day, the handsome dāmodara (kṛṣṇa) told saṅkarṣaṇa: "Brother, It is not possible to play with gopa-s in this forest any more.
avagītamidam sarvamāvābhyāṁ bhuktakānanam |
prakṣīṇatṛṇakāṣṭham ca gopairmathitapādapam ||2-8-9
We are seeing all this again and again. This forest is consumed by us. There is no more grass and fire-wood and the trees are destroyed by gopas.
ghanībhūtāni yānyāsankānanāni vanāni ca |
tānyākāśanikāśāni dṛśyante'dya yathāsukham ||2-8-10
These woods and forests were dense They are thin now. Without leaves, open skies can be seen (through the forest) easily.
govāṭeṣvapi ye vṛkṣāḥ parivṛttārgaleṣu ca |
sarve goṣṭhāgniṣu gatāḥ kṣayamakṣayavarchasaḥ ||2-8-11
There were trees surrounding the cowshed with locked doors. All those inexhaustible trees have gone, being consumed for fire-wood in vraja.
saṁnikṛṣṭāni yānyāsankāṣṭhāni ca tṛṇāni ca |
tāni dūrāvakṛṣṭāsu mārgitavyāni bhūmiṣu ||2-8-12
Fire-wood and grass were available nearby earlier. We have to search for these on grounds located far way.
araṇyamidamalpodamalpakakṣaṁ nirāśrayam |
anveṣitavyaviśrāmaṁ dāruṇaṁ viraladrumam ||2-8-13
This forest has very little water and grass. It is devoid of any supports. The rest-places have to be searched for. The trees are rare. The situation is pathetic.
akarmanyeṣu vṛkṣeṣu sthitavipraṁ sthitadvijam |
saṁvāsasyāsya mahato janenotsāditadrumam ||2-8-14
The trees are no longer productive. The birds living on these trees have left. The large number of inhabitants have cut down many trees.
nirānandaṁ nirāsvādaṁ niṣprayojanamārutam |
nirvihaṅgamidaṁ śūnyaṁ nirvyaṣjanamivāśanam ||2-8-15
There is no happiness here. There is nothing to be enjoyed. The air is useless. The forest is empty without birds like food without condiment.
vikrīyamāṇaiḥ kāṣṭhaiścha śākaiścha vanasaṁbhavaiḥ |
uccinnasaṣchayatṛṇairghoṣo'yaṁ nagarāyate ||2-8-16
The fire-wood and leafy vegetables of this forest are sold (for a livelihood ). Without any grass, the vraja looks like a city.
śailānāṁ bhūṣaṇaṁ ghoṣo ghoṣāṇāṁ bhūṣaṇaṁ vanam |
vanānāṁ bhūṣaṇaṁ gāvastāścāsmākaṁ parā gatiḥ ||2-8-17
vraja-s are decoration of hills. Forests are decoration of vrajas. Cows are decoration of forests. Cows are our greatest assets.
tasmādanyadvanaṁ yāmaḥ pratyagrayavasendhanam |
icchantyanupabhuktāni gāvo bhoktuṁ tṛṇāni ca ||2-8-18
Therefore, we should go to another forest where grass and fire-wood are available in plenty. The cows like to eat new green grass which they have not eaten before.
tasmādvanaṁ navatṛṇaṁ gacchantu dhanino vrajāḥ |
na dvārabandhāvaraṇā na gṛhakṣetriṇastathā |
praśastā vai vrajā loke yathā vai cakracāriṇaḥ ||2-8-19
Therefore, the vraja, seeking prosperity, should go to a forest where new grass is available. The places, where doors are closed and covered and houses and fields are bound, are not good for residence. Like freely moving birds (such as haṁsa, sārasa etc. who are without a permanent residence), the vraja living in different places is famous in the world.
hakṛnmūtreṣu teṣveva jātakṣārarasāyanam |
na tṛṇaṁ bhuṣjate gāvo nāpi tatpayase hitam ||2-8-20
Due to cow-dung and urine, salt and chemicals have accumulated (in the earth). The cows are not eating such grass and that is not favourable for milk.
sthalīprāyāsu rathyāsu navāsu vanarājiṣu |
carāvaḥ sahitau gobhiḥ kṣipraṁ saṁvāhyatāṁ vrajaḥ ||2-8-21
All the paths in this forest have become plain. Let us all go with the cows to new forests. Let us quickly relocate the vraja there.
śrūyate hi vanaṁ ramyaṁ paryāptaṁ tṛṇasaṁstaram |
nāmnā vṛndāvanaṁ nāma svāduvṛkṣaphalodakam ||2-8-22
It is heard that there is a beautiful forest named vṛndāvanaṁ. That forest has adequate green grass. There are trees having tasty fruits and the water is tasty.
ajhillikaṇṭakavanaṁ sarvairvanaguṇairyutam |
kadambapādapaprāyaṁ yamunātīrasaṁśritam ||2-8-23
There are no thorny bushes in that forest. It has all that a forest should have. There are many kadamba trees in that forest on the banks of yamunā.
snigdhaśītānilavanaṁ sarvartunilayaṁ śubham |
gopīnāṁ sukhasaṣcāraṁ cārucitravanāntaram ||2-8-24
A cool breeze blows in that forest. All seasons are present there simultaneously. The gopi-s can roam freely there. Inside there are many beautiful and strange forests.
tatra govardhano nāma nātidūre girirmahān |
bhrājate dīrghaśikharo nandanasyeva mandaraḥ ||2-8-25
There is a great mountain named govardhana not very far from the forest. The mountain has many tall peaks. It looks splendid like mandara (mountain) in nandana (forest).
madhye cāsya mahāśākho nyagrodho yojanocchritaḥ |
bhāṇḍīro nāma shuśubhe nīlamegha ivāmbare ||2-8-26
In the middle of the forest, there is a banyan tree with huge branches having one yojana height. Called bhāṇḍīra, it dazzles like a blue cloud in the sky.
madhyena cāsya kālindī sīmantamiva kurvatī |
prayātā nandanasyeva nalinī saritāṁ varā ||2-8-27
The river kālindī runs through the middle as the partition on the forehead of a married woman, like the river nalinī which runs through nanadana.
tatra govardhanaṁ caiva bhāṇḍīraṁ ca vanaspatim |
kālindīṁ ca nadīṁ ramyāṁ drakṣyāvaścharataḥ sukham ||2-8-28
It will be a pleasure for us to walk around there and see govardhanam, bhāṇḍīram, trees and the beautiful river kālinḍi.
tatrāyaṁ kalpyatāṁ ghoṣastyajyatāṁ nirguṇaṁ vanam |
saṁtrāsayāvo bhadraṁ te kiṣchidutpādya kāraṇam ||2-8-29
Let us leave this useless forest and establish vraja there. Let us create some reason and generate fear. All will be well.
evaṁ kathayatastasya vāsudevasya dhimataḥ |
prādurbabhūvuḥ shatasho raktamāṁsavasāśanāḥ ||2-8-30
As the intelligent son of vasudeva (kṛṣṇa) was speaking, hundreds of wolves, fond of blood , meat and marrow , emerged .
ghorāścintayatastasya svatanūruhajāstadā |
viniṣpeturbhayakarāḥ sarvaśaḥ shatasho vṛkāḥ ||2-8-31
Hundreds of terrible wolves emerged from his body and spread everywhere, as he was thinking about them.
niṣpatanti sma bahavo vrajasyotsādanāya vai |
vṛkānniṣpatitāndṛṣṭvā goṣu vatseṣvatho nṛṣu ||2-8-32
gopīṣu ca yathākāmaṁ vraje trāso'bhavanmahān |
Seeing the many wolves which emerged to relocate the vraja (as kṛṣṇa desired), all the cows, calves, men and women, the entire vraja became extremely frightened.
te vṛkāḥ paṣchabaddhāścha daśabaddhāstatha pare ||2-8-33
triṁśadviṁśatibaddhāścha śatabaddhāstathā pare |
nishcherustasya gātrebhyaḥ śrīvatsakṛtalakṣaṇāḥ ||2-8-34
The wolves, manifested from kṛṣṇa's body in groups of five, ten, twenty, thirty and hundred had the (auspicious) mark of srīvatsa (mark of viṣṇu).
kṛṣṇasya kṛṣṇavadanā gopānāṁ bhayavardhanāḥ |
bhakṣayadbhiścha tairvatsāṁstrāsayadbhiścha govrajān ||2-8-35
The black faced wolves which emerged from kṛṣṇa's body terrified the gopas. They ate the calves and frightened the cows of vraja.
nishi bālānharadbhiścha vṛkairutsādyate vrajaḥ |
na vane shakyate gantuṁ na gāścha parirakṣitum ||2-8-36
In the night, they stole young boys. The wolves broke the life at vraja. It became impossible to go to the forest and to protect the cows.
na vanātkiṣchidāhartuṁ na ca vā tarituṁ nadīm |
trastā hyudvignamanaso'gatāstasminvane'vasan ||2-8-37
It became impossible to collect anything from the forest and to cross the river. All the inhabitants became overwhelmed by fear and anxiety.
evaṁ vṛkairudīrṇaistu vyāghratulyaparākramaiḥ |
vrajo niṣpandacheṣṭasya ekasthānacharaḥ kṛtaḥ ||2-8-38
In this way, the wolves, who were terrific like tigers, rendered the vraja without and movement and activities. They were forced to stay together at one place.
iti śrīmahabhārate khileṣu harivaṁśe viśṇuparvaṇi śiśucaryāyāṁ vṛkadarśane'ṣṭamo'dhyāyaḥ
Thus this is the eighth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, attack by wolves.
nīlakaṇṭha commentary
asminnathāṣṭame'dhyāye vanāntaramiyāsataḥ |
tanūrūhasamutpannā vṛkā kṛṣṇasya varṇyate ||
evaṁ tāvityadhyāyaḥ | "sudevo adya prapatedanāvṛtparāvataṁ paramāṁ gantavā u adhāśayīta nirṛterupasthe dhainaṁ vṛkā rabhasāso adyuḥ" ityasya mantrasyopabṛṁhaṇārthaḥ | mantrārthaḥ | purūravasaṁ pratyurvaśī vadati | sudevaḥ śobhanasvāmiko vrajaḥ ādyakṣaralopena vāsudevo vā adya prapatet adyaiva upadravasamakālaṁ gacchet anāvṛt nāsti āvṛt nirodhako yasya tādṛśo'pi parāvataṁ paramāt dūrāddūrataraṁ gantavai gantuṁ u niśchitaṁ prapatedityanvayaḥ | adya pakṣāntare yadi sudevo na prapatettarhi nirṛterupasthe shayita agha athavā evaṁ vrajaṁ vāsudevaparijanaṁ rabhasāso rabhasāḥ vegavantaḥ vṛ+kāḥ adyuḥ bhakṣayeyuḥ tasmādvāsudevo vā tatparigṛhīto vrajo vā vṛkebhyo vibheti atastvādṛśenāpi indriyavṛkebhyaḥ sutarāṁ bhetavyamiti bhāvaḥ | itaḥ spaṣṭārthaṁ mūlaṁ ||
2-8-3 paṇavo hi tumbīphalopeto vādyaviśeṣaḥ | ādyapadāttādṛśaṁ rudravīṇādikaṁ paṇavādyamata eva triśīrṣāviveti dṛṣṭāntaḥ saṁgacchate parṇavādyamityapi pāṭhaḥ ||
· 2-8-7 chaṣcūryantau atyantaṁ saṁcarantau kiśorāviva aśvapotāviva ||
· 2-8-9 avagītaṁ nāśitaṁ bhuktabhogaṁ kānanam ||
· 2-8-10 kānanāni udyānāni vanāni araṇyāni ākāśanikāśāni patrādinā śūnyāni ||
· 2-8-11 parito vṛttacakrākāraḥ paridhiḥ argalashva yeṣu teṣu parivṛttārgaleṣu ||
· 2-8-15 nirvyaṣjanaṁ śākarūpādihīnam ||
· 2-8-18 kartavyamāha | tasmāditi ||
· 2-8-19 nanu pitṛparyāgatā bhūmirnirdhanāpi sukhāvahetyukteḥ kathaṁ pūrvasthānaṁ tyājyamityāha | na dvāreti | cakreṇa samudāyena caranti te cakracāriṇo haṇsasārasādayaḥ aniketo ityarthaḥ ||
· 2-8-20 śakṛnmūtreṣu teṣveṣu tṛṇeṣu patiteṣu satsu ||
· 2-8-21 sthalīprāyāsu samabhūmitulyāsu nistṛṇātvityarthaḥ ||
· 2-8-24 snigdhavanaṁ śītānilaṁ cheti saṁbandhaḥ ||
· 2-8-28 charato mṛgādīniti śeṣaḥ ||
· 2-8-33 paṣchabaddhāḥ paṣcādisaṁkhyayā saṁhatā ||
· 2-8-37 agatāḥ asamcārāḥ
· 2-8-38 tadevāha | evamiti ||
iti harivamshe viṣṇuparvaṇi ṭīkāyāmaṣṭamo.dhyāyaḥ ||
9 - vrindāvanapraveśaḥ - Moving to Vrindavana
vaiśaṁpāyana uvāca
evaṁ vṛkāṁścha tāndṛṣṭvā vardhamānāndurāsadān |
sastrīpumānsa ghoṣo vai samasto'mantrayattadā ||2-9-1
vaiśaṁpāyana said:
(O janamejaya) Thus, seeing the invincible wolves increasing, all the women and men of vraja as a group, said:
sthāne neha na nah kāryaṁ vrajāmo'nyanmahadvanam |
yacchivaṁ ca sukhoṣyaṁ ca gavāṁ caiva sukhāvaham ||2-9-2
There is no reason to live here anymore. We should move the vraja to another big forest where we can live peacefully and comfortably along with the cows.
adyaiva kiṁ chireṇa sma vrajāmaḥ saha godhanaiḥ |
yāvadvṛkairvadhaṁ ghoraṁ na naḥ sarvo vrajo vrajet ||2-9-3
What is the use of delay? Let us move the vraja along with cows before all of us are killed terribly by these wolves.
eśāṁ dhūmrāruṇāṅgānāṁ daṁṣṭriṇāṁ nakhakarṣiṇām |
vṛkāṇāṁ kṛṣṇavaktrāṇāṁ bibhīmo nishi garjatām ||2-9-4
We are terribly frightened in the night by the howling of these wolves having black faces, grey and red limbs, sharp teeth and nails.
mama putro mama bhrātā mama vatso'tha gaurmama |
vṛkairvyāpāditā hyevaṁ krandanti sma gṛhe gṛhe ||2-9-5
At every house, people lamented crying: My son, my brother, my calf and my cow were attacked by wolves.
tāsāṁ ruditashabdena gavāṁ haṁbhāraveṇa ca |
vrajasyotthāpanaṁ cakrurghoṣavṛddhāḥ samāgatāḥ ||2-9-6
Concerned by the sound of their crying and the mooing of cows, the elders of vraja, decided to relocate the vraja.
teṣāṁ matamathājṣāya gantuṁ vṛndāvanaṁ prati |
vrajasya viniveśāya gavāṁ caiva hitāya ca ||2-9-7
Understanding their desire to go to vṛndāvana for establishing the vraja and for the benefit of cows,
vṝndāvananivāsāya tāṣjṣātvā kṛtaniśchayān |
nandagopo bṛhadvākyaṁ bṛhaspatirivādade ||2-9-8
and knowing that they have decided to live in vṛndāvana, nandagopa spoke these great words like bṛhaspati (the preceptor of deva-s):
adyaiva niśchayaprāptiryadi gantavyameva naḥ |
śīghramājṣāpyatāṁ ghoṣaḥ sajjībhavata mā ciram ||2-9-9
If you have determined to go, let us go today. Let the order be given quickly to ready the vraja without any delay.
tato'vaghuṣyata tadā ghoṣe tatprākṛtairjanaiḥ |
śīghraṁ gāvaḥ prakalpyantāṁ bhāṇḍām samabhiropyatām ||2-9-10
Then through ordinary men, it was announced in vraja: Get the cows ready quickly. Pack your things.
vatsayūthāni kālyantāṁ yujyantāṁ śakaṭāni ca |
vṛndāvanamitaḥ sthānānniveśāya ca gamyatām ||2-9-11
Get the calves ready. Assemble the carts. Let us begin the journey from here to live in vṛndāvana.
tacchrutvā nandagopasya vacanaṁ sādhu bhāṣitam |
udatiṣṭhadvrajaḥ sarvaḥ śīghraṁ gamanalālasaḥ ||2-9-12
Hearing the good words spoken by nandagopa, the entire vraja quickly readied itself to undertake the journey.
prayāhyuttiṣṭha gachcāmaḥ kiṁ śeṣe sādhu yojaya |
uttiṣṭhati vraje tasmingopakolāhalo hyabhūt ||2-9-13
When the vraja rose up to leave the place and go, there was commotion among the gopa-s: Get up, go, are you sleeping? go, make the carts ready.
uttiṣṭhamānaḥ shuśubhe śakaṭīśakaṭastu saḥ |
vyāghraghoṣamahāghoṣo ghoṣaḥ sāgaraghoṣavān ||2-9-14
When the carts and residents began moving, a huge commotion was heard. The loud noise was like the roar of tigers or the roar of waves in the ocean.
gopīnāṁ gargarībhiścha mūrdhni chottambhitairghaṭaiḥ |
niṣpapāta vrajātpaṅktistārāpaṅktirivāṁbarāt ||2-9-15
Gopi-s, carrying pots of milk and buttermilk on their heads, followed in rows. It appeared as if a series of stars from the sky have fallen down on earth.
nīlapītāruṇaistāsāṁ vastrairagrastanocchritaiaḥ |
śakracāpāyate paṅktirgopīnāṁ mārgagāminī ||2-9-16
Blue, yellow and red clothes covered their breasts. When they walked, the clothes appeared like the bow of indra (rainbow).
dāmanī dāmabhāraiścha kaiśchitkāyāvalambibhiḥ|
gopā mārgagatā bhānti sāvarohā iva drumāḥ ||2-9-17
On the way, gopa-s hanging ropes and bundles of churning sticks tied with ropes on their bodies looked like banyan trees with their roots hanging about.
sa vrajo vrajatā bhāti śakaṭaughena bhāsvatā |
potaiḥ pavanavikṣiptairniṣpatadbhirivārṇavaḥ ||2-9-18
The vraja dazzled with the caravan of moving carts. It appeared like an ocean with a number of ships moving with the force of wind.
kṣaṇena tadvrajasthānamīriṇaṁ samapadyata |
dravyāvayavanirdhūtaṁ kīrṇaṁ vāyasamaṇḍalaiḥ ||2-9-19
Within a short time, that place of vraja became vacant like a barren land. Soon the place became filled with crows due to scattered particles of food grains.
tataḥ krameṇa ghoṣaḥ sa prāpto vṛndāvanaṁ vanam |
niveśaṁ vipulaṁ cakre gavāṁ caiva hitāya ca ||2-9-20
Gradually, moving forward, the vraja reached the forest, vṛndāvanaṁ. The residences were built over a vast area, for the benefit of cows.
śakaṭāvartaparyantaṁ candrārdhākārasaṁsthitam |
madhye yojanavistīrṇaṁ tāvaddviguṇamāyatam ||2-9-21
The carts were parked around the boundary in the shape of half moon. In the middle, the breadth was one yojana and the length was two yojanas.
kaṇṭakībhiḥ pravṛddhābhistathā kaṇṭakitadrumaiḥ |
nikhātocchritaśākhāgrairabhiguptaṁ samantataḥ ||2-9-22
The place was concealed and protected by thorny bushes, tall branches of trees, other thorny plants and trees.
manthairāropyamāṇaiścha manthabandhānukarṣaṇaiḥ |
adbhiḥ prakṣālyamānābhirgargarībhiritastataḥ ||2-9-23
The churning sticks were mounted along with the ropes. The buttermilk pots were properly washed with water.
kīlairāropyamāṇaiścha dāmanīpāśapāśitaiḥ |
stambhanībhirdhṛtābhiścha śakaṭaiḥ parivartitaiḥ ||2-9-24
Pegs were driven into the ground. Churning ropes were tied on the pegs. Poles were erected and carts were tied to these poles.
niyogapāśairāsaktairgargarīstambhamūrdhasu |
cādanārthaṁ prakīrṇaiścha kaṭakaistṛṇasaṁkaṭaiḥ ||2-9-25
Buttermilk pots were hung on the poles with ropes. For cover, mats of grass were spread.
śākhāviṭaṅkairvṛkṣāṇāṁ kriyamāṇairitastataḥ |
śodhyamānairgavāṁ sthānaiḥ sthāpyamānairulūkhalaiḥ ||2-9-26
Nests were built here and there on the trees for birds. Places were cleared for building cowsheds. Mortars were installed.
prāṅmukhaiḥ sicyamānaiścha saṁdīpyadbhiścha pāvakaiḥ |
savatsacharmāstaraṇaiḥ paryaṅkaiścāvaropitaiḥ ||2-9-27
These were washed keeping them facing east. Fires were lit. Seats made from the skin of calves were unloaded (from the carts).
toyamuttārayantībhiḥ prekṣantībhiścha tadvanam |
śākhāścākarṣamāṇābhirgopībhiścha samantataḥ ||2-9-28
Some gopi-s were lowering water pots from their heads. Some were enjoying the beauty of the forest. Some were walking around pulling down the branches of trees.
yuvabhiḥ sthaviraishcaiva gopairvyagrakarairbhṛśam |
viśasadbhiḥ kuṭhāraiścha kāṣṭhānyapi tarūnapi ||2-9-29
The young and old gopa-s were busy with their hands. Some were cutting firewood and trees with axes.
tadvrajasthānamadhikaṁ shuśubhe kānanāvṝtam |
ramyaṁ vananivesham vai svādumūlaphalodakam ||2-9-30
Because of all this, that place of vraja, surrounded by forest appeared enchanting. That beautiful forest had tasty roots, fruits and fresh water.
tāstu kāmadughā gāvaḥ sarvapakṣirutaṁ vanam |
vṛndāvanamanuprāptā nandanopamakānanam ||2-9-31
The cows which gave plenty of milk entered vṛndāvana, which was full of sounds of all kinds of birds. The forest resembled nandana (forest).
pūrvameva tu kṛṣṇena gavām vai hitakāriṇā |
shivena manasā dṛṣṭaṁ tadvanaṁ vanacāriṇā ||2-9-32
kṛṣṇa, who travels in the forest and always thinks about the welfare of cows had visualized this forest before.
pashchime tu tato rūKṣe dharme māse nirāmaye |
varṣatīvāmṛtaṁ deve tṛṇaṁ tatra vyavardhata ||2-9-33
It was the last part of the hot summer month. Even then green grass was abundantly available since, indra (deva) had showered rains (amṛtaṁ).
na tatra vatsāḥ sīdanti na gāvo netare janāḥ |
yatra tiṣṭhati lokānāṁ bhavāya madhusūdanaḥ ||2-9-34
Where madhusūdana (kṛṣṇa), the benefactor of people is present, there the calves, cows and people can not face any difficulty.
tāścha gāvaḥ sa ghoṣastu sa ca saṅkarṣaṇo yuvā |
kṛṣṇena vihitaṁ vāsaṁ samadhyāsata nirvṛtāḥ ||2-9-35
Thus the cows, vraja and the young saṅkarṣaṇa began to live with delight in the place liked by kṛṣṇa.
iti śimahābhārate khileṣu harivaṁśe viṣṇuparvaṇi vrindāvanapraveśe navamo'dhyāyaḥ
Thus this is the nineth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, moving to vṛndāvana.
nīlakaṇṭha commentary
etasminnavame'dhyāye rāmakṛṣṇecchayā punaḥ | vṛndāvanapraveśaścha vrajasyādbhuta Iryate ||
· 2-9-1 evaṁ vṛkān ||
· 2-9- 2 sukhoṣyaṁ sukhāvāsam ||
· 2-9-4 eṣām ebhyaḥ sakāśāt ||
· 2-9-10 avaghuṣyata ghoṣo jataḥ | bhāṇḍaṁ śakaṭeṣviti śeṣaḥ ||
· 2-9-18 potaiḥ naukābhiḥ ||
· 2-9-19 īrṇam ūṣaraṁ śūnyamityarthaḥ ||
· 2-9-25 niyogapāśaiḥ manthanabhāṇḍasthūṇāyā manthanadaṇḍena saṁyojanārthaiḥ pāśaiḥ māṣjereti mahārāṣtraprasiddhaiḥ śikyairvā kaṭakairghaṭādhārakatṛṇaiḥ sahitābhiḥ tṛṇasaṁkaṭaiḥ tṛṇamayībhirāccādanībhi ||
· 2-9-26 śākhāsu viṭaṅkāḥ pakṣyupaveśanasthānāni taiḥ kriyamāṇaiḥ ||
· 2-9-33 dharme grīṣme tatrāpi pashchime āṣāḍhe ||
· 2-9-34 adhyāsata adhyāsitavantaḥ ||
iti śrīharivaṁśe viṣṇuparvaṇi tīkāyāṁ navamo'dhyāyaḥ ||
10 - prā vṛḍvarṇanam - Description of the Rainy Season
vaiśaṁpāyana uvāca
tau tu vṛndāvanaṁ prāptau vasudevasutāvubhau |
ceraturvatsayūthāni cārayantau surūpiṇau ||2-10-1
vaiśaṁpāyana said:
(O janamejaya), after arriving at vṛndāvana, the two handsome sons of vasudeva wandered in the forest tending to calves.
pūrṇastu gharmasamayastayostatra vane sukham |
krīḍatoḥ saha gopālairyamunāṁ cāvagāhatoḥ ||2-10-2
They completed the (remaining) summer time in the forest happily, playing with gopa-boys and bathing in the river yamunā.
tataḥ prāvṛḍanuprāptā manasaḥ kāmadīpinī |
pravavarṣurmahāmeghāḥ śakracāpāṅkitodarāḥ ||2-10-3
Then the rainy season lighting desires in the mind arrived. Great clouds adorned with rainbows (śakracāpa) on the belly, covered the sky and it started raining heavily.
babhūvādarśanaḥ sūryo bhūmiścādarśanā tṛṇaiḥ |
patatā meghavātena navatoyānukarṣiṇā ||2-10-4
saṁmārjitatalā bhūmiryauvanastheva lakṣyate ||2-10-5
It was difficult to see the sun. The earth covered with grass was not visible. The earth appeared as if it regained youth since its surface was swept by strong winds spraying fresh water.
na vavarṣāvasiktāni śakragopakulāni ca |
naṣṭadāvāgnidhūmāni vanāni pracakāśire ||2-10-6
The insects such as indragopakula drenched in the rain. The forest fires and the smokes were extinguished completely. The forest looked charming.
nṛtyavyāpārakālaścha mayūrāṇāṁ kalāpinām |
madaraktāḥ pravṛttāścha kekāḥ paṭuravāstathā ||2-10-7
It was the time for peacocks with large feathers to dance. The sounds of their joyful mingling could be heard everywhere.
navaprāvṛṣi kāntāṇāṁ ṣaṭpadāhāradāyinām |
yauvanasthakadambānāṁ navābhrairbhrājate vapuḥ ||2-10-8
In the new rains, the trunks of young kadamba trees looked beautiful with the new clouds, providing food for butterflies and bees.
hāsitaṁ kuṭajairvṛkṣaiḥ kadambairvāsitaṁ vanam |
nāśitaṁ jaladairuṣṇaṁ toṣitā vasudhā jalaiḥ |
The kuṭaja and kadamba trees enhanced the beauty of the forest with their flowers and fragrance. The clouds destroyed the heat of summer. The earth was happy with rain water.
saṁtaptā bhāskarakarairabhitaptā davāgnibhiḥ ||2-10-9
jalairbalāhakotsṛṣṭairucchvasantīva parvatāḥ |
The hills which were scorched by the sun rays and burned by blazing forest fires, breathed new life after being soaked with rain water.
mahāvātasamudbhūtaṁ mahāmeghagaṇārpitam |
mahī mahārāja puraistulyamāpadyate nabhaḥ ||2-10-10
Strong winds blew everywhere. Huge clouds showered heavy rains. The earth, taken over by the sky, appeared like the city of a king. (strong winds blew like flags and huge clouds appeared like huge palaces of a king's city - nīlakaṇṭha).
kvachitkadambahāsāḍhyaṁ śilīndhrābharaṇaṁ kvachit |
saṁpradīptamivābhāti phullanīpadrumaṁ vanam ||2-10-11
In some places, kadamba trees were in full bloom. In some other places, mushrooms flourished like ornaments. The forest appeared lit with nīpa flowers in full bloom.
aindreṇa payasā siktaṁ mārutena ca vistṛtam |
pārthivaṁ gandhamāghrāya lokaḥ kṣubhitamānasaḥ ||2-10-12
Drenched by indra's rain water, the fragrance of earth spread by winds, agitated the minds of people everywhere.
dṛptasāraṅganādena darduravyāhatena ca |
navaishcha śikhivikruṣṭairavakīrṇā vasundharā ||2-10-13
The entire earth was filled with the sound of humming bees, croaking frogs and singing peacocks.
bhramattūrṇamahāvartā varṣaprāptamahārayāḥ |
harantyastīrajānvṛkṣānvistāraṁ yāṁti nimnagāḥ ||2-10-14
Flowing forcefully with large whirlpools and abundant water obtained from the rains, the rivers increased their breadth uprooting trees from the banks.
santatāsāraniryatnāḥ klinnayatnottaracchadāḥ |
na tyajanti nagāgrāṇi śrāntā iva patatriṇaḥ ||2-10-15
The birds with their wings wet in the heavy rain, refused to leave the tree tops as though they were exhausted.
toyagambhīralambeṣu sravatsu ca nadatsu ca |
udareṣu navābhrāṇāṁ majjatīva divākaraḥ ||2-10-16
The sun was immersed in the bellies of the rain clouds, which were dense with water and rumbling with rain, in the sky.
mahīruhairutpatitaiḥ salilotpīḍasaṅkulā |
anviṣyamārgā vasudhā bhāti śādvalamālinī ||2-10-17
Covered with green grass and drenched in heavy rain, it became difficult to find paths which were indicated by the trees on both sides.
vajreṇevāvarugṇānāṁ nagānāṁ nagaśālinām |
srotobhiḥ parikṛttāni patanti śikharāṇyadhaḥ ||2-10-18
The peaks of hills having trees whose top branches were cut as though struck by vajra, crumbled on the ground due to strong currents of water.
patatā meghavarṣeṇa yathā nimnānusāriṇā |
palvalotkīrṇamuktena pūryante vanarājayaḥ ||2-10-19
The rain water from the clouds flowed through the land, according to the level. The low areas became full, flooding the forest.
hastocchritamukhā vanyā meghanādānusāriṇaḥ |
bhrāntātivṛṣṭyā mātaṅgā gāṁ gatā iva toyadāḥ ||2-10-20
In the heavy rain, following the thunder of the clouds, wild elephants raised their heads, holding their trunks up. It appeared as though the clouds have descended on earth.
prāvṛṭpravṛttiṁ saṁdṛśya dṛṣṭvā cāmbudharānghanān |
rauhiṇeyo mithaḥ kāle kṛṣṇaṁ vacanamabravīt ||2-10-21
Seeing that the rainy season has arrived and water bearing clouds have covered the sky, the son of rohiṇi (balarāma) spoke these appropriate words to kṛṣṇa.
pashya kṛṣṇa ghanānkṛṣṇānbalākojjvalabhūṣaṇān |
gagane tava gātrasya varṇachorānsamucchritān ||2-10-22
kṛṣṇa, look at the dark clouds which are shining with groups of birds, as though decorated with ornaments. Stealing the colour of your body, they have gone up in the sky.
tava nidrākaraḥ kālastava gātropamaṁ nabhaḥ |
tvamivājṣātavasatiṁ chandro vasati vārṣikīm ||2-10-23
This is the time for you to sleep. (It is known in purāṇā-s that viṣṇu sleeps during the four months of the rainy season -footnote on page 295, harivaṁśa - gītā press). The sky has the colour of your body. In the rainy season, the moon remains incognito, like you. (Refer rāma observing cāturmāsya vow during the rainy season).
etannīlāmbudaśyāmaṁ nīlotpaladalaprabham |
saṁprāpte durdine kāle durdinaṁ bhāti vai nabhaḥ ||2-10-24
When the rainy season arrives, the blue sky appears black due to the presence of black rain clouds and shines like a blue lotus flower, as if bad days have come.
pashya kṛṣṇa jalodagraiḥ kṛṣṇairudgrathitairghanaiḥ |
govardhano yathā ramyo bhāti govardhano giriḥ ||2-10-25
See kṛṣṇa, covered by the dark rain clouds, the govardhana hill which nourishes the cows, appears beautiful.
patitenāmbhasā hyete samantānmadadarpitāḥ |
bhrājante kṛṣṇasāraṅgāḥ kānaneṣu mudānvitāḥ ||2-10-26
Because of rain water, the black deer have become intoxicated. They appear happy as they roam in the forest.
etānyambuprahṛṣṭāni haritāni mṛdūni ca |
tṛṇāni śatapatrākṣa patrairgūhanti medinīm ||2-10-27
O lotus eyed one! Bathed by rain water, the new green grass is happily covering the earth fully with blades.
kṣarajjalānāṁ śailānāṁ vanānāṁ jaladāgame |
sasasyāṇāṁ ca sīmānāṁ na lakṣmīrvyatiricyate ||2-10-28
Because of the arrival of rain clouds, there is no shortage of wealth (lakshmi) for the hills, the source of rivers, the forests and the land with plants.
śīghravātasamudbhūtāḥ proṣitautsukyakāriṇaḥ |
dāmodaroddāmaravāḥ prāgalbhyaṁ yānti toydāḥ ||2-10-29
O dāmodara! The rain clouds, which induce people living in foreign lands to return home, forced by fast winds, roar loudly and show their pride.
hare haryaśvacāpena trivarṇena trivikrama |
vibāṇajyena rachitaṁ tavedaṁ madhyamaṁ padam ||2-10-30
O hari who took the form of trivikrama! Without arrows and string, the tricoloured rainbow decorates your third foot (sky).
nabhasyeṣa nabhaścakṣurna bhātyeva carannabhaḥ |
meghaiḥ śītātapakaro virashmiriva raśmivān ||2-10-31
The sun, the eye of sky, does not shine while moving in the sky (in the rainy season). The sun's heat producing rays are cooled by the clouds and it looks ray-less.
dyāvāpṛthivyoḥ saṁsargaḥ satataṁ vitataiḥ kṛtaḥ |
avyavaccinnadhāraughaiḥ samudraughasamairghanaiḥ ||2-10-32
The clouds shower incessant rain, spreading in the sky like a group of oceans. The clouds unite the sky with earth.
nīpārjunakadambānāṁ pṛthivyāṁ cātivṛṣṭibhiḥ |
gandhaiḥ kolāhalā vānti vātā madanadīpanāḥ ||2-10-33
Due to heavy rainfall on earth, the strong wind blows carrying the fragrance of the flowers of nīpa, arjuna and kadambā trees, stimulating the minds of people.
saṁpravṛttamahāvarṣaṁ lambamānamahāṁbudam |
bhātyagādhamaparyantaṁ sasāgaramivāmbaram ||2-10-34
It has started raining heavily. Big clouds have come closer to the earth. It looks as if the sky has merged with a deep and unlimited ocean.
dhārānirmalanārācaṁ vidyutkavacavarmiṇam |
śakracāpāyudhadharaṁ yuddhasajjamivāṁbaram ||2-10-35
It looks as if the sky is getting ready for a battle, with a sword of rain, shield of lightning and a weapon of rainbow.
śailānāṁ ca vanānāṁ ca drumāṇāṁ ca varānana |
praticchannāni bhāsante śikharāṇi ghanairghanaiḥ ||2-10-36
O Handsome! (kṛṣṇa)! The mountain peaks, the top of forests and the tree tops look enchanting, covered by dark clouds.
gajānīkairivākīrṇaṁ salilodgāribhirghanaiḥ |
varṇasārūpyatāṁ yāti gaganaṁ sāgarasya ca ||2-10-37
The sky covered with dark clouds resembling a herd of elephants spraying water with their trunks, appears having the same colour as the ocean.
samudroddhūtajanitā lolaśāḍvalakampinaḥ |
śītāḥ sapṛṣatoddāmāḥ karkaśā vānti mārutāḥ ||2-10-38
The cool wind coming from the waves of the ocean is blowing carrying small drops of water, shaking the grass and keepers.
niśāsu suptacandrāsu muktatoyāsu toyadaiḥ |
magnasūryasya nabhaso na vibhānti disho daśa ||2-10-39
Because of the water released by the rain clouds, the moon has disappeared in the night. The sun is drowned in the sky. The ten directions are not seen.
cetanaṁ puṣkaraṁ kośaiḥ kṣudhādhmātaiḥ samantataḥ |
na ghṛṇīnāṁ na ramyāṇām vivekaṁ yaṁti kṛṣṭayah |2-10-40
The entire sky is alive with the clouds agitated by winds. The farmers are unable to differentiate between day and night.
gharmadoṣaparityaktaṁ meghatoyavibhūṣitam |
pashya vṛndāvanaṁ kṛṣṇa vanaṁ chaitrarathaṁ yathā ||2-10-41
kṛṣṇa! See vṛndāvanaṁ, devoid of the bad effects of heat and decorated by the water showered by the clouds, beautiful as the chaitraratha forest.
evaṁ prāvṛḍguṇānsarvāṣchrīmānkṛṣnasya pūrvajaḥ |
kathayanneva balavānvrajameva jagāma ha ||2-10-42
Thus glorifying the rainy season in vṛndāvana, kṛṣṇa's mighty elder brother, returned to vraja.
anyonyaṁ ramamāṇau tu kṛṣṇasaṅkarṣaṇāvubhau |
tatkālajṣātibhiḥ sārddhaṁ ceratustadvanaṁ mahat ||2-10-43
Playing together, the two brothers, kṛṣṇa and saṅkarṣaṇa, along with friends of that time, enjoyed in that great forest.
iti śrīmahābhārate khileṣu harivāṁśe viṣṇuparvaṇi prāvṛḍvarṇane daśamo'dhyāyaḥ
Thus this is the tenth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, description of rainy season.
nīlakaṇṭha commentary
etasmindaśame'dhyāye prāvṛḍavarṇanamucyate |
śrīnivāsanivāsena ghoṣotkarṣattathā divaḥ ||
· 2-10-1 tāviti ||
· 2-10-8 kāntānāṁ kadambānāmiti sāmānādhikaraṇyam ||
· 2-10-9 hāsitam vikāśitam ||
· 2-10-10 ucchvāsantīva bāṣpamudgirantītyarthaḥ | mahī puraistulyaṁ vapurāpadyate tatra dṛṣṭānte mahāvātāḥ patākāḥ mahāmeghā mahāprasādāḥ ||
· 2-10-11 śilīndrāḥ chatrākāḥ ||
· 2-10-12 kṣubhitamānasaḥ kāmāturo'bhūt ||
· 2-10-13 dṛptasāraṅganādena mattabhramaradhvaninā dardurā bhekāḥ avakīrṇā vyāptā ||
· 2-10-15 saṁtato ya āsāro dhārāsaṁpātastena niryatnāḥ jaḍīkṛtāḥ nagāgrāṇi vṛkṣaśākhāgrāṇi ||
· 2-10-16 toyena gambhīrāṇi nibiḍāni lambāni vistṛtāni ca teṣudareṣu ||
· 2-10-17 mahīruhairmārgachihnabhūtairanveṣyo jalacchanno mārgoyasyāḥ sā ||
· 2-10-19 palvalebhya utkīrṇam utsiktaṁ yattoyaṁ tena varṣeṇa ||
2-10-20 hastaḥ śuṇḍā tayā saha ucchritam mukhaṁ yeṣāṁ te hastocchritamukhā ||
2-10-23 chandro nabhovasatiṁ vasati Aste vārṣikīṁ varṣābhavām ||
· 2-10-24 durdine meghacchanne'hni kāle pravṛḍakāle durdine meghairācchannam ||
· 2-10-25 govardhano nāmataḥ gavāṁ vardhayitā ||
· 2-10-26 kṛṣṇasāraṅgā bhramarāḥ ||
· 2-10-27 gūhantyāccādayanti ||
· 2-10-28 sīmānāṁ kṛṣṭabhūmināṁ trayāṇāmapi lakṣmirna vyatiricyate nādhikā bhavatyapi tu samānairvetyarthaḥ ||
· 2-10-29 proṣitānāṁ pravāsināṁ autsukyaṁ gṛhāgamane tatkāriṇaḥ ||
· 2-10-30 haryasvacāpena indradhanuṣā rachitaṁ miśritaṁ madhyamaṁ padamantarīkṣam ||
· 2-10-31 nabhasi śrāvaṇe nabhaścakṣuḥ sūryaḥ ||
2-10-32 saṁsargaḥ saṁbandhaḥ samudraughanibhaiḥ kṣubdhairityarthaḥ ||
· 2-10-33 nīpāḥ kadambaānāmavāntarajātayaḥ pṛthivyāṁ sṛṣṭairiti śeṣaḥ || kolāhalāḥ kalakalāḥ ||
· 2-10-35 yairvidyutkavacairmeghairvarmiṇaṁ varmavatpuṁstvamārṣam ||
· 2-10-36 ghanairnibhiḍairmeghaiḥ ||
· 2-10-37 gajā jalagajāsteṣāmanīkaiḥ ||
· 2-10-38 uddhūtam uddhūnanam kampinaḥ kaṁpahetavaḥ sapṛṣataḥ sabindavaḥ uddāmāḥ mahāntaḥ | sapṛṣatoddāmā iti sandhirārṣaḥ ||
· 2-10-39 supto adṛśyaḥ chandro yāsu ||
· 2-10-40 chetanamiti | kṣudhādhmātairvāyunā pūritaiḥ kośaiścharmakośasadṛśairmegharūpalakṣitaṁ puṣkaramambaraṁ chetanāmiva bhātīti luptopamā | sarvatashchaladbhirmeghairnabhopi calatīvetyarthaḥ | evamapi kṛṣṭayaḥ prajāḥ ramyāṇāṁ rātriṇāṁ ghṛṇināṁ divasānāṁ ca vivekam anyonyataḥ pṛthaktvaṁ na yāntīti na apitu yāntyeveti yojanā | meghotthāndhakārāvṛtāni dināni rātrikalpānyabhūvannityarthaḥ ||
· 2-10-43 tatkālajṣātibhiḥ na tu yādavavajjanmajṣātibhiḥ ||
iti śrīharivaṁśe viṣṇuparvaṇi ṭīkāyāṁ daśamodhyāyaḥ ||
11 - yamunāvarṇanam - Description of Yamuna
vaiśaṁpāyana uvāca
kadācittu tadā kṛṣṇo vinā saṅkarṣaṇena vai |
cacāra tadvanaṁ ramyaṁ kāmarūpī varānanaḥ ||2-11-1
vaiśampāyana said:
(O janamejaya!) One day, handsome kṛṣṇa, who can take any form that he desires, went for a walk in that beautiful forest, without saṅkarṣaṇa.
kākapakṣadharaḥ śrīmāṣchyāmaḥ padmadalekṣaṇaḥ |
śrīvatsenorasā yuktaḥ śaśāṅka iva lakṣmaṇā ||2-11-2
Wearing a hair lock on the backside of his head, with black complexion and beautiful eyes like petals of lotus flower, auspicious kṛṣṇa, with the srivatsa mark on his chest, appeared like moon adorned with marks of hares.
sāṅgadenāgrahastena paṅkajodbhinnavakṣasā |
sukumārābhitāmreṇa krāntavikrāntagāminā ||2-11-3
With bangles at the top of his arms, chest like a lotus flower in full bloom and charming legs with a red hue, his energetic walk was enchanting.
pīte prītikare nṝṇāṁ padmakiṣjalkasaprabhe |
sūkṣme vasāno vasane sasaṁdhya iva toyadaḥ ||2-11-4
He was wearing two yellow clothes, shining like the filaments of lotus flower, giving happiness to the onlookers. In these clothes, kṛṣṇa (having dark complexion) looked like a (dark) rain cloud in the evening sky (having golden yellow hue).
vatsavyāpārayuktābhyāṁ vyaghrābhyāṁ gaṇḍarajjubhiḥ |
bhujābhyāṁ sādhuvṛttābhyāṁ pūjitābhyāṁ divaukasaiḥ ||2-11-5
His two arms, engaged in tendering calves and tying bells with ropes around their necks, were worshipped by devas. kṛṣṇa looked attractive with his long and round arms.
sadṛśaṁ puṇḍarīkasya gandhena kamalasya ca |
rarāja cāsya tadbālye rucirauṣṭhapuṭaṁ mukham ||2-11-6
In childhood, kṛṣṇa's face with his beautiful lips shone similar to a lotus flower with its fragrance.
śikhābhistasya muktābhī rarāja mukhapaṅkajam |
vṛtam ṣaṭpadapaṅktībhiryathā syātpadmamaṇḍalam ||2-11-7
His lotus like face dazzled with loose hair locks, like a lotus flower surrounded by a swarm of bees.
tasyārjunakadambāḍhyā nīpakandalamālinī |
rarāja mālā shirasi nakṣatrāṇāṁ yatha divi ||2-11-8
His head was decorated with a garland of arjuna, kadamba and nīpa flowers and flower buds like the sky decorated with stars.
sa tayā mālayā vīraḥ shuśubhe kaṇṭhasaktayā |
meghamālāmbudaśyāmo nabhasya iva mūrtimān ||2-11-9
A similar garland dazzled on his neck, with which the dark kṛṣṇa dazzled like the sky of month of bhadra, adorned by garlands of rain clouds.
ekenāmalapatreṇa kaṇṭhasūtrāvalambinā |
rarāja barhipatrena mandamārutakampinā ||2-11-10
Around his neck, kṛṣṇa had a chain with a peacock feather. The peacock feather, swayed to and fro in the slow wind.
kvachidgāyaṅkvachitkrīḍaṁśchaṣcūryaṁścha kvachitkvachit |
parṇavādyaṁ shrutisukham vādayaṁścha kvachidvane ||2-11-11
Sometimes he sang. Sometimes he played. Sometimes he wandered here and there in the forest blowing a whistle made of palm leaves, the sound of which was pleasant to hear.
gopaveṇuṁ sumadhuraṁ kāmāttamapi vādayan |
prahlādanārtham ca gavāṁ kvachidvanagato yuvā ||2-11-12
Sometimes, young kṛṣṇa went to the forest and played flute used by gopa-s, joyfully in a sweet voice to make the cows happy.
gokule'mbudharaśyāmaścacāra dyutimānprabhuḥ |
reme ca tatra ramyāsu citrāsu vanarājiṣu ||2-11-13
Dark complexioned kṛṣṇa, dazzling like a rain cloud, roamed in gokula. He wandered joyfully in the beautiful forests.
mayūraravaghuṣṭasu madanoddīpanīṣu ca |
meghanādaprativyūhairnāditāsu samantataḥ ||2-11-14
The forest, filled with the sound of peacocks was activating everyone's mind. There was commotion due to the echo of the roar of clouds.
śāḍvalacchannamārgāsu śilīndhrābharaṇāsu ca |
kandalāmalapatrāsu sravantīṣu navaṁ jalam ||2-11-15
On the paths, covered with green grass and decorated with mushrooms fresh water was dripping from the tender leaves of plants.
kesarāṇāṁ navairgandhairmadaniḥśvasitopamaiḥ |
abhīkṣṇaṁ niḥśvasantīṣu kāminīṣviva nityaśaḥ ||2-11-16
The forest was taking deep breaths with the fresh fragrance of flowers every day like the breaths of desire of a young woman.
sevyamāno navairvātairdrumasaṅghātaniḥsṛtaiḥ |
tāsu kṛṣṇo mudaṁ lebhe saumyāsu vanarājiṣu ||2-11-17
kṛṣṇa enjoyed the fresh cool breeze emanating from the woods. The forest gave him immense pleasure.
sa kadācidvane tasmiṅgobhiḥ saha paribhraman |
dadarsha vipulodagraṁ śākhinaṁ śākhināṁ varam ||2-11-18
One day, while wandering in the forest with the cows, kṛṣṇa saw, among the trees, a giant tree which was extremely tall and huge.
sthitaṁ dharaṇyāṁ meghābhaṁ nibiḍaṁ dalasaṣchayaiḥ |
gaganārdhocchritākāraṁ parvatābhogadhāriṇam ||2-11-19
Standing on earth with the beauty of clouds, dense with leaves, with its trunk covering half the sky, the tree appeared like a huge mountain.
nīlacitrāṅgavarṇaiścha sevitaṁ bahubhiḥ khagaiḥ |
phalaiḥ pravālaiścha ghanaiḥ sendracāpaghanopamam ||2-11-20
There were many birds with blue bodies and colourful feathers in that tree. Dense with red fruits, the tree looked like a rainbow with clouds.
bhavanākāraviṭapaṁ latāpuṣpasumaṇḍitam |
viśālamūlāvanataṁ pavanāmbhodadhāriṇam ||2-11-21
The huge branches looked like houses. The tree was adorned with creepers and flowers. Its large roots spread far and wide. The tree was covered with wind and rain clouds.
ādhipatyamivānyeṣāṁ tasya deshasya śākhinām |
kurvāṇaṁ śubhakarmāṇaṁ nirāvarṣamanātapam ||2-11-22
It appeared as though this tree was ruling over all other trees in that area. It was beneficial to all giving protection from rain and sunshine.
nyagrodhaṁ parvatāgrābhaṁ bhāṇḍīraṁ nāma nāmataḥ |
dṛṣṭvā tatra matiṁ cakre nivāsāya tataḥ prabhuḥ ||2-11-23
The huge banyan tree, named bhāṇḍīra, appeared like a mountain. Seeing this beautiful tree, kṛṣṇa decided to stay there.
sa tatra vayasā tulyairvatsapālaiḥ sahānagha |
reme vai vāsaraṁ kṛṣṇaḥ purā svargagato yathā ||2-11-24
O sinless janamejaya! kṛṣṇa, enjoyed with other cow-tending boys of the same age under the tree, like he was enjoying in heaven before.
taṁ krīḍamānaṁ gopālāḥ kṛṣṇaṁ bhāṇḍīravāsinam |
ramayanti sma bahavo vanyaiḥ krīḍanakaistadā ||2-11-25
When kṛṣṇa played under the bhāṇḍīra tree, his cow-tending boys made him happy with many toys of the forest.
anye sma parigāyanti gopā muditamānasāḥ |
gopālāḥ kṛṣṇamevānye gāyanti sma ratipriyāḥ ||2-11-26
Some others with joyful minds sang. Some others who liked kṛṣṇa's plays sang about them.
teṣāṁ sa gāyatāmeva vādayāmāsa vīryavān |
parṇavādyāntare veṇuṁ tumbīvīṇāṁ ca tatra ha ||2-11-27
When the boys sang, kṛṣṇa played a whistle made of palm leaves. Sometimes he played flute, tumburu or vīṇā.
kadācichcārayanneva gāḥ sa govṛṣabhekṣaṇaḥ |
jagāma yamunātīraṁ latālaṅkṛtapādapam ||2-11-28
One day, while tending the cows, kṛṣṇa who had eyes as broad as those of cows and bulls went to the banks of yamunā, with trees covered with creepers and bushes.
taraṅgāpāṅgakuṭilaṁ vārisparśamukhānilām |
tāṁ ca padmotpalavatīṁ dadarsha yamunāṁ nadīm ||2-11-29
kṛṣṇa saw the river yamunā which appeared curved because of waves. A pleasant wind was blowing touching the surface of water.
sutīrthāṁ svādusalilāṁ hradinīṁ vegagāminīm |
toyavātodyatairvegairavanāmitapādapām ||2-11-30
Good pathways were leading to the river. The water was tasty. There were many ponds and the water flowed with force. The trees on the banks were bent due to the force of water and wind.
haṁsakāraṇḍavoghudṣṭām sārasaiścha vināditām |
anarghamithunaishcaiva sevitāṁ mithunecharaiḥ ||2-11-31
The atmosphere was filled with the sounds of swans, kāraṇḍava-s and cranes. Male and female cakravāka-s were enjoying coitus in the water.
jalajaiḥ prāṇibhiḥ kīrṇāṁ jalajairbhūṣitāṁ gunaiḥ |
jalajaiḥ kusumaiścitrāṁ jalajairharitodakām ||2-11-32
It was full of aquatic animals. It was adorned with all qualities of water. It was full of variety of water borne flowers. The water appeared greenish due to water plants.
prasṛtasrotacharaṇāṁ pulinaśroṇimaṇḍalām |
āvartanābhigambhīrāṁ padmaromābhiraṣjitām ||2-11-33
(The river is described as a beautiful woman - nīlakaṇṭha). The flowing river water was her feet. The river banks were her waist. The great whirlpools were her navel. She was decorated with body hair of lotus flowers.
taṭacchedodarāṁ kāntāṁ tritaraṅgavalīdharām |
phenaprahṛṣṭavadanāṁ prasannāṁ haṁsahāsinīm ||2-11-34
Her thin, beautiful waistline was near the banks where the flow was thin. The waves resembled the three lines. The froth was her smiling face. She was always pleased and swans were her laughter.
rucirotpalaraktoṣṭhīṁ natabhrūṁ jalajekṣanām |
hradadīrghalalāṭāntāṁ kāntāṁ śaivalamūrdhajām ||2-11-35
Beautiful red lotus flowers were her red lips. The undercurrents were her eyebrows. Blue lotus flowers were her eyes. The lake was her forehead. The moss resembled her hair.
cakravākastanataṭīṁ tīrapārśvāyatānanām |
dīrghasrotāyatabhujāmābhogaśravaṇāyatām ||2-11-36
A pair of cakravāka birds were her breasts. The river banks were her face. The lengthy currents were her long arms. The complete banks were her ears.
kāraṇḍavākuṇḍalinīṁ śrīmatpaṅkajalochanām |
taṭajābharaṇopetāṁ mīnanirmalamekhalām ||2-11-37
kāraṇḍava-s were her ear rings. Lotus flowers were her eyes. The trees on the banks were her ornaments. The shoal of fish was her girdle.
vāriplavaplavakṣaumāṁ sārasārāvanūpurām |
kāśacāmīkaraṁ vāso vasānāṁ haṁsalakṣaṇām ||2-11-38
The vast body of water was her shawl. The sound of cranes were the tinkling sound of her anklets. The crystal clear water was her garment. Swans were her auspicious marks.
bhīmanakrānuliptāṅgīṁ kūrmalakṣaṇabhūṣitām |
nipānaśvāpadāpīḍāṁ nṛbhiḥ pīnapayodharām ||2-11-39
Giant crocodiles were like smears on her body. Tortoises were auspicious marks decorating her hands and feet. Animals were drinking from her ponds. Men were drinking water from her breasts.
śvāpadocchiṣṭasalilāmāśramasthānasaṅkulām |
tāṁ samudrasya mahiṣīmīkṣamāṇaḥ samantataḥ ||2-11-40
The water was contaminated since wild animals drank from the river. There were many hermitages on the banks. kṛṣṇa wandered observing the beauty of the queen of ocean, yamunā.
cacāra ruciraṁ kṛṣṇo yamunāmupasobhayan |
tāṁ caransa nadīṁ śreṣṭhāṁ dadarsha hradamuttamam ||2-11-41
kṛṣṇa roamed enhancing the beauty of yamunā. Wandering along the banks of that great river, he saw a huge lake.
dīrghaṁ yojanavistāraṁ dustaraṁ tridaśairapi |
gambhīramakṣobhyajalaṁ niṣkampamiva sāgaram ||2-11-42
It was a huge lake with the breadth of one yojana. It was difficult even for the deva-s to cross it. The huge water body was calm and quiet like an ocean without any agitation.
toyajaiḥ śvāpadaistyaktaṁ śūnyam toyacharaiḥ khagaiḥ |
agādhenāmbhasā pūrṇaṁ meghapūrṇamivāmbaram ||2-11-43
Aquatics and animals avoided that lake. It was empty without any water birds. Very deep and full of water, it appeared like a sky full of clouds.
duḥkhopasarpyaṁ tīreṣu sasarpairvipulairbilaiḥ |
viṣāraṇibhavasyāgnerdhūmena pariveṣṭitam ||2-11-44
On the unapproachable banks, there were big holes where serpents lived. The entire lake was covered with the fire and smoke emanating from the poison of the serpents.
abhogyaṁ tatpaśūnāṁ hi apeyaṁ ca jalārthinām |
upabhogaiḥ parityaktaṁ suraistriṣavaṇārthibhiḥ ||2-11-45
The water was not good for use for animals. It was not good for drinking. Even the deva-s who bath thrice a day gave up using that water.
ākāśādapyasaṁcāryaṁ khagairākāśagocharaiḥ |
tṛṇeṣvapi patatsvapsu jvalantamiva tejasā ||2-11-46
It was impossible for the birds to fly in the sky over that lake. If a blade of dry grass fell on the water, it was immediately burned.
samantādyojanaṁ sāgraṁ devairapi durāsadam |
viṣānalena ghoreṇa jvālāprajvalitadrumam ||2-11-47
For a distance of a yojana all around the lake, it was difficult even for the deva-s to walk. The trees were burned by the fierce fire of poison.
vrajasyottaratastasya krośamātre nirāmaye |
taṁ dṛṣṭvā cintayāmāsa kṛṣṇO vai vipulaṁ hradam ||2-11-48
On the north side of vraja, an area of one krosha, being unaffected by the poison, was not having any problem. Seeing that vast lake, kṛṣṇa started thinking.
agādhaṁ dyotamānaṁ ca kasyāyaṁ mahato hradaḥ |
asminsa kāliyo nāma kālāṣjanachayopamaḥ ||2-11-49
Who does this deep, shining, great lake belong to? This lake is the residence of serpent kāliya, black like the shade of anjana stone.
uragādhipatiḥ sākṣāddhrade vasati dāruṇaḥ |
utsṛjya sāgarāvāsaṁ yo mayā viditaḥ purā ||2-11-50
bhayātpatagarājasya suparṇasyoragāśinaḥ |
The terrible king of serpents himself lives in this lake. Afraid of the king of birds, suparṇa (garuḍa), the serpent-eater, kāliya left his residence in the sea as known to me before.
teneyaṁ dūṣitā sarvā yamunā sāgaraṅgamā ||2-11-51
It is kāliya who has polluted the entire yamunā, which goes to the ocean.
bhayāttasyoragapaternāyaṁ desho niṣevyate |
tadidaṁ dāruṇākāramaraṇyaṁ rūḍhaśādvalam ||2-11-52
Afraid of the king of serpents, no one resides at this place. Hence this forest has taken a terrible shape, full of tall grass.
sāvarohadrumaṁ ghoraṁ kīrṇaṁ nānālatādrumaiḥ |
rakṣśitaṁ sarparājasya sachivairāptakāribhiḥ ||2-11-53
This terrible forest, thick with trees, plants, creepers and bushes is protected by kāliya and his trusted ministers.
vanaṁ nirviṣayākāram viṣānnamiva duḥspṛśam |
tairāptakāribhirnityaṁ sarvataḥ parirakṣitam ||2-1-54
Hence this forest, untouchable like poisoned food has become empty like sky. It is protected always and everywhere by those trusted beings.
śaivālanalinaiścāpi vṛkṣaiḥ kṣudralatākulaiḥ |
kartavyamārgau bhrājete hradasyāsya taṭāvubhau ||2-11-55
The banks are covered with moss, lotus and trees full of creepers. I have to make paths on both banks of the lake.
tadasya sarparājasya kartavyo nigraho mayā |
yatheyaṁ saridambhodā bhavecchivajalāśayā ||2-11-56
Thus it is my duty to destroy the king of serpents so that water of this river becomes useful.
vrajopabhogyā ca yathā nāge ca damite mayā |
sarvatra sukhasaṣcārā sarvatīrthasukhāśrayā ||2-11-57
If this serpent is conquered by me, this water will become useful for vraja. People will be able to roam in this area again. The river will become sacred and a source of happiness.
etadarthaṁ ca vāso'yaṁ vraje'smin gopajanma ca |
amīṣāmutpathasthānāṁ nigrahārthaṁ durātmanām ||2-11-58
For this reason, I took birth as a cow tending boy and started residing in the vraja. It is for destroying the wicked, who stay in the wrong path.
enaṁ kadambamāruhya tadeva śiśulīlayā |
vinipatya hrade ghore damayiṣyāmi kāliyam ||2-11-59
As a child's play, climbing on this kadamba tree and jumping into this terrible lake, I will conquer kāliya.
evaṁ kṛte bāhuvīryaṁ loke khyātiṁ gamiṣyati ||2-11-60
If I do this, the strength of my arms will become famous in the world.
iti śrīmahābhārate khileṣu harivaṁśe viṣṇuparvaṇi yamunāvarṇanaṁ nāma ekādaśo'dhyāyaḥ
Thus this is the eleventh chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, description of yamunā.
nīlakaṇṭha commentary
asminnekādaśe'dhyāye vanakrīḍā nirūpyate |
kāliyakṣveḍadagdhīyayamunādarśanaṁ hareḥ || 1 ||
· 2-11-1 kadāciditi |
· 2-11-2 śrīvatsena urasā dhṛteneti śeṣaḥ | tṛtīyāntānāṁ paṣchamastena rarājetyanenānvayaḥ ||
· 2-11-3 hastena paṅkajodbhinnaṁ vikasatkamalaṁ tattulyatejasā krāntaṁ vikrāntaṁ gamanaṁ yasya tādṛśena gāminā gamanasvabhāvena pādena ||
· 2-11-5 divaukasaḥ devaiḥ ||
· 2-11-6 bālye
"paugaṇḍaṁ daśamāvadhi"
ityukteḥ paugaṇḍe |
· 2-11-8 nīpāḥ kadambapuṣpāṇi kandalā navāṁkurāḥ taiḥ śobhānā nīpakandalamālinī
· 2-11-9 nabhasyo bhādrapadaḥ ||
· 2-11-10 amalaṁ divyaṁ patraṁ dalaṁ yasya tena bāhirṣeṇa mayūrapicchena shuśubhe ityanuṣaṅgaḥ ||
· 2-11-14 prati vyūhaiḥ pratidhvanibhiḥ ||
· 2-11-15 kandalāni navāṅkuritāni amalāni ca patrāṇi yāsu |
"kandalaṁ tu kapole syāduparāge navāṅkure"
iti viśvaḥ ||
· 2-11-16 kāminīśviveti sravantīnāmupamā ||
· 2-11-18 śākhinaṁ vaṭam ||
· 2-11-20 citrāṅgavarṇairmayūraiḥ ||
· 2-11-22 nirāvarṣaṁ varṣavāraṇam | anātapam ātapanivāraṇam ||
· 2-11-25 krīḍānakaiḥ krīḍāsādhanaiḥ ||
· 2-11-29 taraṅgā evāpāṅgāḥ kaṭākṣāstaiḥ kuṭilaṁ tīram ||
· 2-11-31 mithunecharaiścakravākādibhiḥ ||
· 2-11-32 jalajairbhinādyaiḥ jalajairguṇaiḥ śītalatvanirmalatvādyaiḥ jalajaiḥ padmaiḥ jalajaiḥ śaivālaiḥ ||
· 2-11-33 strīrūpeṇa varṇayati | prasṛteti | srotaḥ sabde sakāralopa ārṣaḥ ||
· 2-11-34 taṭacchedaḥ pravāhasya madhye kārśyam | tisraḥ taraṅgā eva valayaḥ tāsāṁ dharāṁ taraṅgatravalīdharām ||
· 2-11-36 ābhogaśravaṇāyatām ābhogastaṭasyobhayataḥ pūrṇatā saiva śravaṇe Ayate yasyāsthām ||
· 2-11-38 vāriṇi plavante vistāraṁ yānti śaivālāḥ kamalinīdalāni vā teṣāṁ yaḥ plavaḥ vipulatā saiva kṣaumaṁ atasīsūtramayaṁ vāso yasyāstām ||
· 2-11-39 nīpānaṁ paśūnāṁ pānasthalaṁ tatra ye śvāpadāsta evāpiḍo bhūṣā yasyāstām ||
· 2-11-44 viṣāraṇayaḥ sarpāḥ ||
· 2-11-46 ākāśādapi ākāśamārge'pi ||
· 2-11-54 nirviṣayākāram ākāśavannirālambanam ||
· 2-11-55 kartavyau na tu svataḥsiddhau mārgo yayostau ||
iti śrīmatpada nīlakaṇṭhakṛtau bhāratabhāvapradīpe harivaṁśārthaprakāśe viṣṇuparvaṇi ṭīkāyāmekādaśo'dhyāyaḥ
Ananda Vrindavan Champu
Lunch at Home
One day Krsna, Balarama, and the cowherd boys wandered into the f pst and started playing. Krsna looked as beautiful as a freshly formed rain cloud. They spent many hours in fun sports and games. Desiring to see Their beautiful forms and pastimes, Yasoda sent Rohini to bring Krsna and Balarama back home.
Rohini Devi, a reservoir of unlimited piety and qualities, ran out of the house to perform this task. Seeing the boys from a distance, she called out "Have you forgotten to come home due to Your absorption in playing? You are perspiring profusely and must be famished from so much playing. Now stop playing and come along with Your enchanting elder brother and friends. Take Your bath, dress properly, and satisify mother Yasoda by sitting down and eating sumptuously.
Krsna, however, ignored Rohini's request and kept enjoying with His friends. Feeling frustrated, mother Rohini returned home. Then Yasoda ran to call the boys. "Hey listen Baladeva! King Nanda is starving and will not eat until You return. Now hurry along."
Yasoda then addressed Krsna, "0 my darling son! Today, is Your birthday so You will be bathed with auspicious articles. You will receive the blessings of the brahmanas who are the veritable demigods of this world. Your father has bought opulent clothes for You. Now come home and take Your meal with Your father and all the assembled brahmanas."
Saying this, mother Yasoda, who walks as majestically as a royal elephant caught Krsna's lotus hand and said, "Come along, let us go home." Keeping Balarama in front, Yasoda led Krsna and the boys back home. Yasoda cannot tolerate that Krsna joyfully plays all day without stopping to eat. Like all mothers who dearly love their children, Yasoda stopped Then? Playing so They could eat Their meal. Yasoda ordered the maidservants to bring massage oils, bathing powder, clothes, ornaments, and garlands. Taking a soft damp cloth Yasoda cleansed Krsna by removing all the dust from His body, which resembled a fully blossomed blue lotus. Yasoda massaged Him with oil, bathed, and dressed Him.
After anointing His transcendental body with fragrant oil Yasoda brought Krsna before Nanda Maharaja. Nanda happily picked up his boys, who responded with sweet smiles, and then sat down to take his meal along with Krsna and Balarama. Yasoda’s servants also bathed and dressed all of Krsna's friends. After feeding everyone, Yasoda instructed Krsna's playmates before send) them home. She said, "From now on do not keep playing with my restless son when it is His time to eat. At that time you should stop and quickly return to your homes." Out of love for His friends Krsna walked with them for short way before bidding them farewell.
Bartering for Fruits
One day a fruit vendor, well versed in moral laws, stood outside Nanda's gate trying to sell fruits. Hearing her calling for customers, Krsna came out to see. The fruit vendor was enchanted by seeing the two pink land lotuses of Krsna's feet. In the cup of His small lotus hands Krsna brought some food grains to trade for fruits. By the time Krsna reached the fruit vendor, however, most of grains had already slipped out of His hands.
The melodious jingling of Krsna's golden ankle-bells captivated the ears of fruit vendor. She absorbed her eyes in the full experience of seeing Krsna, the personified stream of bliss who was more enchanting than a beautiful rain cloud. Absorbed in the bliss of Krsna's association, that pious woman filled her palms with fruits and gladly offered them to Krsna. At that moment the fruit remaining in her basket magically transformed into costly gems and jewels.
Moving to Vrndavana
One day, Krsna personally entered the hearts of the village leaders and inspired them. Upananda, Sananda, and other senior men convened a town meeting to discuss the future of Vrndavana. With warm hearts the people spoke to Vrajaraja Nanda, "0 King of Vraja! We cannot understand the extent of your opulence. We have never seen a more fortunate person than you.
"You are the greatest among men. Your son delivers everyone from distress and lamentation. Since the time of His appearance, many seemingly sad and painful things have happened here in Vrndavana. Just after His birth the raksasi Putana brought devastation to our village. Then the Sakatasura demon brought us severe distress. Then came that horrible hurricane wind demon Tmavarta who tortured everyone. And the falling arjuna trees almost destroyed us.
"We want to know the cause of all these bizarre events. Everyone exp rienced good fortune with Krsna's birth. And we personalty know that your family dynasty is also completely auspicious. So by the accumulation of your good deeds a plenary expansion of the Lord appeared as your very own son. We can onlv guess, therefore, that this place causes these difficulties and not vour illustrious son. Considering these facts, we conclude that ""the next year we should leave this place and move to the forest of Vrndavana. Vrndavana is full of good qualities and always pleasing hout all seasons of the year. It is replete with luxuriant grasses to please the cows. Not only that, but it is said that for one who attains Vrndavana the wealth of the three worlds seems as insignificant as a piece of straw. "The Goddess of Fortune eternally resides there personally serving all the residents. Govardhana Hill, which always increases the health of the cows, also stands there. 0 learned one! If you approve this proposal, then please satisfy us by taking us to Vrndavana."
Then the King, whose consciousness is totally pure, replied to the gopas, "You should understand that I am personally very attached to this Brhadvana (Mahavana). But if you find defects here, than for your sake I think we should give up this place and immediately move to Vrndavana." This suggestion filled everyone's heart with joy. In great excitement they ordered their families to prepare the bullock carts for the journey.
The groups of carts, fully loaded with village folk and their paraphernalia, looked very beautiful. Keeping the cows in front, they lined up the carts in preparation to leave. As mature bull elephants can have four tusks, the bullocks had different numbers of teeth depending on their ages. The youngest bullocks had four teeth, whereas the elder bullocks had up to nine. The bullocks had gold plated horns shining like the peaks of Mt. Sumeru. The rounded and nicely shaped jawbones of the bullocks looked attractive. As a music teacher dances with dexterous steps, the bullocks moved gracefully on their splendid hooves.
As there are four parts to a poem, similarly, these bullocks had four legs. Nanda Maharaja had 900,000 white cows in his herd. The restless natures of the bullocks indicated the depth of their intelligence. Though yoked to the carts, they were not tied through their noses. Attractive necklaces of sweet sounding bells hung from their necks.
Multicolored canopies topped the carts. These canopies had many designs and colors like green, brick red, yellow, white, red and pale yellow. Colorful curtains made of costly jute covered the sides. Flags fluttered above the golden domes atop the carts. The flags looked like wonderfully designed tongues extended to taste the rays of sun. The splendidly decorated carts mocked the flower airplanes of the demigods. Indeed, these bullock carts established a new standard of excellence among conveyances. Just as there is no fault in being attached to sadhus, the carts were faultless in constuction and beautiful to behold. As devotees become beautiful by engaging in Krsna's service, the cakras above the carts looked as beautiful as cakravdka birds floating in a lake. As the sons of Kuvera a attached to residing in his capital city of Alakapuri, similarly, the wood yokes were attached to the carts. The carts held many gorgeous pots mad of gold, silver, brass, bell metal, and copper.
Extending from Brhadvana (Mahavana) to Vrndavana, the long line of cows and bullocks looked like a separate branch of the Yamuna River From a distance it appeared that this long line of moving cows was stance ing still. The people thought, "Perhaps the Suradhuni Ganga has appeared here to speak privately with the Yamuna. Or maybe the unlimited waves from the milk ocean have come here to take the dust of Vrndavana? Or has Ananta Sesa renounced his service as Narayana's bed to come see Vrndavana? Could we be seeing the expanded hood of the kjng of the snakes? Or is it a necklace of pearls decorating mother earth?"
The long line of carts topped with glittering golden domes and multicolored flags flapping in the wind looked like a vast wall containing many tall golden doors surrounding a city palace. They looked like a small mountain range appearing as the offspring of Mt. Kailasa, Mt. Sumeru, and the Himalayas coming to play with the Yamuna. Taking compassion on this tiny mountain chain, Indra withheld his anger and refrained from cutting off their wings with his thunderbolt.
The furrows left in the earth by the wheels of the carts looked like the walls of a castle rising in the air but having no support. One time mother Bhumi took the form of a cow to beg Krsna to remove the distress she felt from the burden of demoniac kings. It seemed that mother earth had again appeared in her original form as a cloud of dust. Rising in the sky above the carts she seemed to be reaching for Brahmaloka. In this way people viewed the long line of bullock carts moving toward Vrndavana.
Many cowherd men simultaneously shouted orders to different people. All the words merged into a mass of indiscernible noise. Except with hand gestures, communication was impossible in the clamor. The combined vibrations of carts, people, drums, and the bellowing of cows silenced all other sounds. At last all those sounds merged quietly within the ethereal element. Learned men proclaim that sound is by-product of ether.
Boarding their cart, Yasoda and Rohini appeared like two valuable jewels. The cart itself looked like a mountain cave enacting a pastime o displaying its storehouse of costly jewels in the form of these two lovely ladies. Their sons Krsna and Balarama shone as the embodiments of benediction for the three worlds. With their all-auspicious sons sitting on their laps the two mothers achieved all perfection, and looked very beautiful a the same time. Yasoda and Rohini simultaneously glorified Krsna, from a distance it seemed they were quarreling.
Hundreds of armed sentinels stood guard around the carts. When the bullock procession left Mahavana it looked like the personified wealth of the capital had suddenly risen to touch the sky. It seemed that the goddess of the city personally lead the way to beautify the journey. All that was left of the capital was the land. At that time the advance party of Nanda Maharaja returned from Vrndavana to join the procession. Since such a vast party could not cross the Yamuna before sunset, they decided to camp on the banks of the river. The elderly cowherd men, even without receiving Vrajaraja Nanda's order, erected their tents and prepared for the night. Invisibly, the goddess of the city helped everyone quickly establish his habitat.
Please hear about that splendid city which arose on the bank of the Yamuna. A kaleidoscope of colorful tent canopies covered the ten directions. The cowherd men expertly erected walls made of cloth to surround that temporary city of tents. As in an ordinary city, they made four pathways bisecting the four directions. They also established footpaths and marketplaces to facilitate the residents.
While sitting under the evening sky chewing their cud, the numerous white cows looked like a collection of soothing moon rays or a small lake of milk. As more and more cows sat amongst them that lake expanded to appear like the ocean of milk. Sunanda, Upananda, and other respected relatives met and conversed with Nanda in his tent. Afterwards they went to their own tents.
Meanwhile they unloaded all the necessary items from the carts. After unyoking the bulls, the caretakers fed them and let them take rest. The servants busied themselves buying and selling different products while the kitchen helpers cleaned and prepared for cooking.
After spending twelve hours moving across the sky, the weary sun god happily met with his wife in the form of the westerly direction. Birds chirped excitedly and soared through the sky before securing themselves in their nests for the night. The peacocks flew up to perch in the treetops. Due to frolicking all day, the deer felt tired and walked lazily along the Yamuna.
Intoxicated honeybees trapped themselves in closing lotus flowers. As a woman conceals herself before running off for a lover's tryst, the presiding devis of the directions covered their faces with the blue veil of darkness. Night blooming red and white lotuses welcomed the evening with blissful smiles. Separated from their lovers, the cakravdka birds wailed piteously. As the day’s heat abated and evening approached, no one could clearly distinguish the forms of the men or the cows. Under the dim light of the twinkling stars the shadows of the cows appeared to be fat and short, while those of men looked long and tall. As the starlight increased, the shadows of the humans grew larger and larger. Just as a charitable man distributes his compassion to one and all, the many lamps in the campsite diffused their light in all directions. Posted sentries guarded all the roads The natural beauty of evening appeared like a goddess eager to serve Sri Krsna.
Satisfied by eating their fill and seeing their calves standing nearby the cows stood peacefully while the cowherd men milked them. The milkins of so many cows produced a tremendous sound that resembled the vibration created at the time of churning the ocean of milk. Krsna derived great pleasure from hearing that beautiful, sweet deep sound. While milking the cows the gopas loudly called their names, "Hee! Hee! Dhavali! Shavali" and the cows responded by mooing. The men affectionately fondled and caressed the cows as they gathered around them.
After taking their evening meal the Vrajavasis relaxed and happily wandered about the campsite. The sentries showed off their techniques for staying awake through the night. Seeing this, the Vrajavasis felt confident of their expertise, so they returned to their tents for a peaceful rest.
Three hours before sunrise the wives of the gopas woke up, bathed, dressed in clean cloth, and performed vastu-puja. Then they churned butter while singing many enchanting songs glorifying Krsna. The sound of the gopis' jeweled bangles and ankle-bells blended harmoniously with the deep, melodious sound emanating from the large churning pots. That auspicious vibration easily removed all misfortune from the universe. The directions amplified that sound by responding with their echoes. Considering it improper to spend any more time with their husbands, the demi-goddesses woke up at once. Then they listened with rapt attention to the sweet sound of the gopis churning butter.
As the sun rose everyone prepared to cross the Yamuna River, the daughter of the sun god. Following Vrajaraja Nanda's order, the gopas called the cows by making the sound "Hee! Hee!" Mooing in response, the cows entered the water. As they swam across the Yamuna, the cows exhaled strong breaths of air. The heavy, water-soaked tails of the cows hung motionless under the water. Keeping their heads and humps above the water, they flowed with the currents and finally reached the Yamuna s opposite shore.
The horn-less, light-bodied calves felt great happiness as they quickly swam across the river. Crossing from all directions in front of their mothers, the calves reached the opposite shore. The gopas carried the ne bom calves across the Yamuna by hanging them around their necks, an holding their soft legs with their left arms while using their right arms swim. The mothers of the calves followed behind crying anxiously.
The tall humps on the backs of the mature bulls made waves as they moved through the Yamuna. As if in an angry mood, the bulls turned their necks and butted these successive waves with their horns. A captivating scene manifested there. Despite the strong current, the bulls held their heads high and straight, breathed heavily, and quickly crossed the Yamuna. All the innumerable cows made it safely across the Yamuna. But they appeared exhausted from the journey, so they stood in rows on the Yamuna's sandy banks, which looked as white as transparent camphor dust. The groups of white cows beside the Yamuna looked as attractive as the river Jahnavi.
The boats plying on the water looked like the nagapatnis rising up from Patalaloka to playfully extend their jewel-bedecked hoods above the Yamuna. It seemed that from the day the Vrajavasis arrived in Vrndavana, Visvakarma, the architect of the demigods, had made all arrangements to make them happy. The beautiful clear sky looked like a stream of the Ganga meeting the Yamuna. Various aquatics sported within the Yamuna.
Many highly decorated golden boats, exhibiting the epitome of artistic craftsmanship, cruised along the Yamuna. The best among those boats had an ornamental cabin topped with beautiful flags gently flapping in the breeze. Krsna and Yasoda, Rohini, and their maidservants boarded that boat. Krsna enjoyed watching the rows of small waves in the Yamuna. The wonderful effulgence of Krsna's body enhanced the beauty of the Yamuna and made it look like a sparkling gem.
Leaving Yasoda's side, Krsna leaned over the edge of the boat. While supporting Himself with His left hand Krsna stretched His right hand under the water to touch the bottom of the boat. Anticipating some danger, the two mothers tried unsuccessfully to stop Krsna from His frivolous splay. With great concern, Nanda boarded the same boat, quickly picked up Krsna, and sat Him on his lap. Undisturbed, the boatman continued rowing steadily across the Yamuna.
The remaining men and their families boarded other boats and happily crossed the river Yamuna. After ferrying all the people, the boatman used boarding platforms to load all the bullock carts and cross the river again.
Vrajaraja Nanda satisfied the boatmen with valuable clothes and ornaments
The Killing of Vatsasura
Upon reaching Vrndavana the cowherd men formed a temporary settlement. Using their hundreds of bullock carts, they made a boundary wall in the shape of a half circle (chatikard) extending from Kaliya-daha on the bank of the Kalindi to Govardhana Hill, and North to the region of Nandisvara. At that time, Nanda Maharaja's capital of Nandisvara and all its good qualities had not yet manifested. As fire can merge within fire and water can merge within water, similarly, the transcendental qualities of Nanda's old capital of Mahavana entered into the temporary new capital city at Chatikara.
Since the wealth of these two cities was one in all respects, then how can I separately describe the wealth of Vrndavana? The varieties of exotic birds singing and flying about there increased the enchantment of Vrndavana. Deer and other animals roamed throughout the richly foliated forests. The banks of the Yamuna glistened attractively, and the gorgeous Govardhana Hill added a unique touch of majestic charm. Seeing the natural and abundant beauty of Vrndavana delighted the hearts of all Nanda's followers.
When Vrajaraja Nanda entered his private quarters, Upananda, Sunanda, and other respected leaders entered their homes, the cows relaxed in their goshallas, and the florists, pan sellers, and merchants went into their shops. The Vrajavasis could not conceive that everything had happened perfectly by the will of the Lord. Beginning with the Pulindas (aborigines), all the people in Vrndavana felt blissful just by performing their usual domestic duties. As the cows enjoyed the plentiful supply of fresh sweet grass, they soon forgot all about the pastures of Mahavana.
Without their knowledge, the Vrajavasis had inherited the storehouse of Kuvera's wealth and the eight jewels of mystic perfection. Concealing His unlimited opulence (aisvarya), Krsna continued to perform His amazing pastimes in the role of an innocent child. Sometimes due to unavoidable circumstances Krsna revealed His hidden opulences.
After living in Chatikara for some time, Krsna displayed His pastime of tending cows (go carana Hid). Although he had many gopas to care for hif nine lacs of cows, the King of Vrndavana had to yield to the repeated requests of his mischievous son. Under the influence of Yogamaya Nanda Maharaja decided to engage his beloved son Krsna in tending the cows. Nanda and Yasoda forever exist as the unparalleled examples of transcendental parental love. Hearing that her husband considered engaging her tender son in such demanding work, Yasoda protested, "How can you ask your son, who is still on His mother's breast, to accept such a painful engagement?"
Then that wonderfully splendid boy who displays a sweet variety of enchanting pastimes spoke to His mother, "Mother, do not interfere with My cherished desire to tend the cows. I will not listen to your words or consider your feelings regarding this." Impatient due to His childish nature, Krsna continued, "Mother please give Me permission. My friends and I will experience great fun tending the cows. Is there anyone in this world who would not enjoy such work?"
Hearing Krsna's words, mother Yasoda kept quiet and gave up her attempt to stop Him. Vrajaraja Nanda was surprised by his wife's sudden silence regarding this matter. Then he chose an auspicious day for Krsna to take out the cows. That day Balarama and all the cowherd boys met in the goshalla. After selecting some calves for Krsna, Nanda Maharaja handed Him a red stick for controlling them.
Seeing His mother and father following Him into the forest, Krsna asked them to return home. He said, "We are experienced in tending calves. Do not worry about us." His parents said, "Alright, but for today do not wander far with the calves and come home soon." After preventing Nanda and Yasoda from going any further, Krsna, Balarama, and the other boys showed their expertise in tending the calves.
Krsna's ecstasy grew day by day as He joyfully tended the calves. As Krsna wandered about, He covered Vrndavana with the syama blue color of His bodily effulgence, which shone more brilliantly than a cluster of blue lotus flowers. From all directions in the heavens the demigods watching Krsna's wonderful pastimes with the calves fell unconscious in boundless joy. Both the celestials and the Vrajavasis enjoyed the fun. The astonishing pastimes of Krsna and Balarama continually filled their parents with delight.
Everyday before sunrise the kind-hearted Yasoda, who knows' all moral laws and can purify everyone in the three worlds, tenderly woke up Krsna. After cleansing His mouth, she rubbed Krsna's with fragrant oil, bathed Him, anointed His eyes with kajala, smeared His body with sandalwood pulp, dressed Him, and decorated Him with valuable ornaments. Then she happily fed Krsna many tasty, nourishing foods.
Yasoda followed behind Krsna when He went out with the cows. Brimming with parental love, Yasoda said, "Krsna I will go with You to a particular place and then return home." After a short time, however, Krsna spoke some considerate words to prevent Yasoda from going any further. A splendid flower garland swung on Krsna's chest as He walked with His brother and friends. Everyday they took the calves to a place full of succn lent grass. After tasting the fresh green grass the calves would jump around in jubilation. Krsna passed His days absorbed in various childhood pastimes with His calves and friends.
Every morning Yasoda prepared delicious food for Krsna and sent it out to the forest. That food parcel contained enjoyable items that could be licked, chewed, drunk, and sucked. The preparations were also warm and appealing. Upon receiving it, Krsna, Haladhara, and cowherd boys sat down in a circle and ate the food while laughing and joking. After eating they continued tending the cows. The ankle-bells of Krsna filled the forest with captivating sounds, and the touch of His tender lotus feet stimulated the heart of Mother earth.
In the late afternoon Krsna returned from the pastures with the boys and calves. Yasoda, the wife of the crest-jewel of Vrndavana, eagerly waited to receive her beloved son. Looking toward the forest and listening attentively, she swelled with anticipation over His return. Engaging the household servants in other duties, mother Yasoda personally did the service of cleansing Krsna's face and limbs when He came home. After feeding Him some nourishing foods, she laid Krsna to rest on a jeweled inlaid bedstead.
Once upon a time a demoniac follower of Kamsa, a devout worshiper of Durga, disguised himself as a calf to mix with Krsna's calves. Just as an open well concealed by tall grass waits to trap an unsuspecting bull elephant, this demon pretended to be a friend, though actually he was a thief. Krsna, the crest-jewel of omniscience, immediately recognized the asura imposter and said to Balarama, "Hey Douji! Does this calf belong to Vrndavana? Or is it a man disguised as a calf?" The playmates of Krsna could not determine the calf's identity.
With His left hand, which resembled a gentle lotus flower, Krsna caught the demon by the hind legs, whirled Him overhead like a firebrand, and smashed him to death in the top of a kapittha tree. Assuming a huge, grotesque form, the demon immediately died. Krsna gave Brahman liberation to that demon, who was a former mystic yogi. Brahma, Siva, and the other demigods appreciated Krsna's effortless act of killing Vatsasura and came to congratulate Him. An expert such as Krsna can easily perform impossible tasks; therefore such deeds are not at all astonishing.
Krsna, the vanquisher of all demons, looked exceedingly attractive while engaging in His pastimes. The life of the lotus flowers gradually faded away with the diminishing rays of the sun. Seeing the sun slipping behind the dark curtain of the sky, Krsna called His calves and returned honie. Although the character and pastimes of Krsna defy comprehension, they perfectly suit His age and charming personality as the beautiful cowherd boy of Vrndavana.
When the boys and calves approached the edge of town, their respective
mothers happily greeted them. Nanda, Yasoda, and the Vrndavana gopis received Krsna, Balarama, and their own children with an outpouring of love and affection. But the boys resisted when their mothers tried to pick them up and carry them home. The cowherd boys excitedly told Yasoda how Krsna sent a big demon to the house of death without even fighting him. As usual upon arriving home, Krsna was massaged with oil, bathed anointed with sandal pulp, and dressed. Then Krsna ate His evening meal with His father and retired for a pleasurable rest.
The Killing of Bakasura
As Krsna enacated His human-like pastimes, He looked very attractive with a necklace hanging on His chest when He awoke just before sunrise. After taking breakfast Krsna met His playmates and prepared to leave for the day. Following the principles of vaisya dharma, Krsna and His powerful brother Balarama collected the calves and went out to the forest everyday. They brought the thirsty calves to a reservoir of clear, cool water, and left them on the banks to feed on the fresh sprouts and soft shoots of grass.
At that time Krsna, the beautiful, enchanting cowherd boy who performs wonderful pastimes and protects the whole creation, saw an unusual demon in the shape of a gigantic duck. Kamsa had sent this demon to kill Krsna. He was known as Bakasura, the demoniac brother of Putana, As a good tantric can see the future, Bakasura understood that Krsna fit the description of Kamsa's dreaded enemy.
Bakasura immediately opened his ferocious beak in an attempt to swallow the Lord. His lower beak lay on the ground and his upper beak pierced the heavenly planets. It seemed he intended to devour all the living entities on earth and in heaven. Krsna's friends felt great anxiety as they beheld that fearful monster.
The playmates of Krsna said, "0 brother, this creature cannot be a bird because he is about to swallow us all in his deadly mouth. Seeing its aggressive behavior, it must be a demon in the form of a huge duck, so we should quickly run from here. His body is taller than the peak of Mt. Kailasa. It will be very difficult for us to escape from his gaping mouth. To assure His dearest friends of His protection, Krsna glanced at them with a delicate smile that captivated their minds and satisfied their hearts. Krsna, the undaunted one who awards fearlessness to everyone in creation, smiled at the boys and moved near the demon. In a second that dreadful duck swallowed Krsna. Seeing this seemingly irreversible calamity, Balarama and the boys exclaimed, "Alas! Alas! What a disaster!"
The demigods observing from the sky fell unconscious. As a camel spits out fresh mango leaves immediately after chewing them, or a man experiences a fiery feeling in his sinuses if he takes water up his nose, similarly, that demon felt a burning sensation from swallowing Krsna and tried to spit Him out. The demon suffered immense distress as Krsna simultaneously constricted and expanded his throat with a violent force. While rapidly flapping his wings in an attempt to eject Krsna from his throat, the demon felt his life airs rushing out of his heart.
Krsna escaped from the mouth of the demon just as the moon slips out from the mouth of Rahu, or as the sun escapes from the grip of a dense monsoon cloud. Krsna appeared like a lion cub coming out from the mouth of a mountain cave, or a devotee attaining deliverance from the dark well of material existence. Surprisingly, Krsna's clothing and ornaments had not become the least bit sullied from passing through the saliva filled throat of that demon. Looking fresh and beautiful, Krsna whispered some loving words to awaken His friends who had fallen unconscious on the banks of the Yamuna.
Renewing his deadly attack, Bakasura tried to pinch Krsna in his beaks. Krsna grabbed the demon's beaks and split them in half just as easily as a child splits a blade of grass. Rivers of blood flowed in all directions. The two pieces of his dead body looked like twin mountain peaks lying on the ground.
The denizens of the higher planets happily showered flowers from Nanda-kanana (Indra's celestial gardens) upon Bakari (Krsna). Celebrating the victory, the Gandharva and Kinnara women danced and cried in jubilation. Their teardrops, which washed away their kajala and fell through the sky, appeared like celestial honeybees dancing amidst the flowers falling from heaven. Dundubhi drums resounded everywhere proclaiming the triumph. Astonished by this wonderful pastime of Krsna, Vaivasvata Manu and many other sages offered prayers.
Witnessing this transcendental feat, Krsna's playmates immersed in divine joy. The boys felt that they had regained their lives upon seeing Krsna, the lord of their hearts, walking confidently like a royal bull elephant. Being late afternoon, the cowherd boys collected their calves and returned to Vrndavana along with their charming friend. The soft artistically shaped palms of Krsna's beautiful hands resembled kadamba flowers.
The cowherd boys raced to their homes to tell their parents all about Krsna's remarkable pastimes. Though tired and breathing heavily, they tried their best to explain Krsna's exploits. Due to exhaustion their voices choked up, but their mispronounced words sounded very sweet and satisfying to their parents. The pleasure of hearing about Krsna's killing Bakasura quickly removed everyone's anxiety.
The young gopas said, "Mother, listen to the amazing adventure we had today. You will be surprised to hear how Krsna showed His incredible strength. With our own eyes we saw Him easily vanquish a formidable demon. Driven by false ego, Bakasura tried to kill us. His extremely sharp beaks felt as hot as fire. But just using His bare hands, which are softer and cooler than lotus flowers, Krsna broke that demon's beaks as easily as a child splits a blade of virana grass. By killing that demon Krsna finished all his devious acts."
The sweet talks of the cowherd boys filled their mothers' ears with nectar. At first mother Yasoda felt afraid upon hearing that the demon tried to swallow the boys. As she heard more about Her son's expertise in killing that awesome demon, Yasoda and the other mothers felt slightly relieved and smiled mildly. Yasoda thought to herself, "Alas! Even though I left Mahavan to escape the harassment of demons, they are still attacking my son. My son is very bold and restless. But what can I do and where can I go? By destiny I am confused and cannot understand the plan of Providence."
After bathing and feeding Krsna His evening meal, Yasoda, the abode of maternal affection, said, "From now on just stay home. Please do not go out to the forest. We have so many men to do this work, so now You can stop tending the calves. You need not take so much trouble for this."
Krsna replied, "But mother, actually all these stories about My heroic exploits are just lies. Do not worry about all these things." Overflowing with love, Yasoda laid Krsna down to rest on a valuable bedstead.
Krsna's eternal form is that of a fifteen year-old youth. However, His kumara and pauganda lilas (childhood and boyhood pastimes) also eternally remain within His body. According to His sweet will, Krsna manifests one particular pastime form or another. Krsna displays these different pastime periods to fulfill the desires of His devotees, who themselves are wish fulfilling creepers. Although the stages of His childhood, boyhood, and youthful pastimes differ in nature, they do not conflict with each other.
Krsna, the embodiment of transcendental bliss, maintains His eternal kaisora-rupa (form of youth) within Himself. His pastimes, therefore, do not undergo any transformation. In order to nourish His batya-lila (childhood pastimes) Krsna conceals His six opulences and His form of eternal youth by His own sweet will. This is the explanation of Krsna's pastimes.
Although Krsna showed His manifold opulences when He killed Putana, irnavarta, and other demons, He quickly hid these powers in order to Preserve the sweet mellow of vatsalya-rasa (parental love). Therefore the influence of Krsna's divine majestic powers (aisvarya) remain in the background so that He can relish the sweet flavor (madhurya) of His Vrndavana pastimes with His intimate loving servants. Within Krsna's transcendental body of eternity, knowledge, and bliss the various mellows of parental affection, friendship, and paramour love reach perfection. Why does Krsna perform these pastimes? To favor His devotees, who are fixed in the moods of vatsatya, sakhya, and madhurya bhavas, Krsna allows Himself to come | completely under their control. The various pastime periods of Krsna are eternal and beyond judgement and argumentation.
At this time Krsna accepted the flute as His dearest musical instrument. He astonished the people of Vrndavana with the incre4ible artistry and expertise of His flute playing. Commenting on this, the Vrajavasi housewives said, "0 dear Krsna, Your lips that previously tasted only Your mother's breast milk, now relish the soft notes of Your flute. Which guru has taught You to play so sweetly? 0 darling Krsna, if You play Your melodious flute again I will adorn Your face with tilaka." In response Krsna played exquisitely on His flute to please the hearts of all.
Krsna's magnificent dark body glistens like a tamala tree. With His bright yellow dhoti He looks like a wild elephant cub covered with saffron. A garland of fragrant wild flowers swings over Krsna ankles while He roams and sports from forest to forest just like as baby elephant. Every day Brahma, Siva, Indra and other demigods descend to Vrndavana to have darsana of Sri Krsna. One day before sunrise Krsna asked Yasoda, "You are the Queen of all the people. 0 auspicious one, today I want to take My meal in the forest. So please do not turn down My request?"
Nandarani shook her head from side to side while saying, "No, No, No!" Though not wanting to oppose His mother, Krsna, who removes all misfortune, took a vow to fulfill His cherished desire and said, "Mother, if you do not allow Me to go, then in the name of God I will go anyway."
Balarama, who is always happy to serve His brother, blew loudly on His buffalo hom and readied the cows for the journey. Hearing Balarama's buffalo hom, the cowherd boys left their homes and rushed to meet Krsna. Then Krsna, the supreme controller of the three worlds, asked Yasoda, ; s'Tlease make us happy by giving us a variety of foodstuffs?"
Bi Yielding to her son's request, Yasoda prepared many kinds of fresh ' 'items for the boys' forest picnic. She made superbly thick yogurt that appeared like a vast ocean of cream, and heaps of soft, delicate butter that looked like slices of the moon. The rubri appeared like foam on an ocean of kslra. The chunks of cheese challenged piles of snow. Even the eyes of the demigods bulged joyfully upon seeing the khoya. The attractive cakes looked like the orb of the full moon. The pieces of sugar candy looked as beautiful as a heap of hailstones.
Very pure, fragrant, and pleasing yogurt appeared there. The many types of flat rice mixed with milk and aromatic camphor bathed the tongue in nectar and satisfied the mind. The rich creamy sweet rice defeated the nectar of condensed moonshine. The meal also included fragrant lemon and mango pickles, pdpadam, namkeen, gujha, and other types of savories.
The unlimited quantity of foodstuffs competed with Yasoda's boundless motherly affection. The four types of eatables, which included items to chew, lick, suck, and drink, were expressions of Yasoda's love and devotion. No one had ever seen such a wide variety of appetizing foods. Being unfamiliar with the unique preparations, which were very rare and not available in the marketplace, no one could properly count them.
Krsna joyfully looked upon all those delectable foods and told His associates, "Just give up your pride and carry all these preparations for our forest picnic." The cowherd boys submissively agreed to bring everything. Then Krsna, whose superexcellent, enchanting beauty puts millions of Cupids into distress, continued, "0 friends, the hearts of mental speculators will never melt because they are hard and dry. And if you walk behind the calves the dry and hard foodstuffs that you are carrying will not melt."
Krsna divided the load of edibles equally among his friends. Seeing this, mother Yasoda brought even more food items to distribute. Each boy carried a stick balanced on his shoulder with pots of foodstuffs tied on the ends. After decorating Krsna with a garland of fresh forest flowers, Yasoda handed Him His celebrated flute. Due to Yasoda's deep affection for her beloved son, milk automatically dripped from her breasts and wet her blouse. Yasoda and the other mothers walked a short distance with the thousands of boys moving behind the thousands of calves. Just At that time an astrologer arrived announcing that a yajna must be performed to appease the stars and planets. Taking His mother's permission, Balarama stayed home to attend to the astrologer.
Krsna continued to walk along with the calves and cowherd boys. He carried a flute in His tender leaf-like left hand, an elegant stick in His "ght, and an enchanting buffalo hom tucked in His belt. A peacock feather crown rested upon His splendid curly locks. An attractive gunja mala hung trom His neck, a pair of earrings dangled from His ears, and sparkling "ngs adorned His fingers. As Krsna ran along with the cowherd boys a vaijayanti garland swung gracefully across His chest, graced with a splendid golden line. Actually Krsna did not like gem-studded armlets, jeweled bangles ,and the other valuable ornaments given by His mother. He preferred to wear the simple, natural decorations produced from Vraja's forest flowers, leaves, unguents, and mineral powders given by His beloved friends.
The gopa boys looked very attractive with the sticks of foodstuffs suspended over their shoulders, and buffalo horns, panpipes, and flutes tucked in their belts. They wore gunja berry ear ornaments and peacock feathers in their topknots. Wrapped in yellow cloth, their thin wastes looked very pleasant and handsome. They wore armlets, bangles, earrings, necklaces, waist-belts, ankle-bells, and jewels tied with black strings looking like creepers.
Krsna absorbed Himself in sporting with His friends and calves. For a long time, Mother Yasoda curiously watched the boys play and wander behind the calves. Driving the calves forward, Krsna walked behind. As peacocks dance jubilantly upon seeing a monsoon cloud\ and lake bound lotuses open to drink the sunrays, Mahadeva, Brahma, tndra and other self-satisfied demigods hid behind the clouds to view the breathtaking pastimes of Krsna. Lord Brahma was especially enthusiastic to witness the festival of Krsna's taking out the calves.
Whenever Krsna sped ahead to a distant place, the cowherd boys scurried behind shouting excitedly, "I will touch Him first!" "0 no you won't, I will touch Him first!" Upon reaching Krsna, they impelled Him to choose the winner. The cheeks and lips of the Lord bathed in the nectar of His broad smile as He responded to His friends, "It does not matter who got here first, because somehow you have come here and met Me."
While rambling through the forest one boy stole another's boy's lunch package and passed it to a third. And when the boy discovered his lunch bag stolen, he tried to retrieve it. But the thief would throw it to another. After stealing someone's lunch bag they quickly took some food from it and replaced it with their own. The boy who lost his food smiled upon getting it back. Some boys snatched each other's horns, flutes, or herding sticks. One boy stole a second boy's gunja mala, and then a third boy would steal the mala from the second, and then a fourth boy took from the third. Finally, after a short time and a few scuffles all the boys recovered their personal belongings. In this way Krsna's friends enjoyed the festival of stealing.
While the calves grazed in distant places to relish fresh green grasses, the gopas leaned their poles against the trees and rested in the shade with Krsna. Then for the pleasure of Krsna they invented various games. Seeing an intoxicated peacock dancing nearby, the boys mimicked its jerky neck movements. Contracting their bodies in funny poses, they attempted to imitate the ducks sitting in the marsh. Some boys played with frcgs, and when the frogs jumped in the water, the boys immediately dove in after them. When birds flew overhead, the boys ran after their shadows on the ground trying to follow their exact courses. They scared the monkeys by exactly imitating their facial expressions and pulling their tails. When the monkeys climbed the trees, the boys followed and Jumped with them. Some boys sang and danced with exaggerated steps while other boys laughed at their antics.
One boy pretended to be an emperor, and others adopted the roles of his subordinate kings and ministers. A cowherd boy constable caught a boy disguised as a thief while others angrily chided him. One posed as a judge and sentenced that thief. Two boys acting like lambs charged and butted heads while an audience of boys cheered the contest. One boy roared like a tiger to frighten the innocent cowherd boy lambs. Sneaking up from behind, one boy covered the eyes of a friend with his palms and said, "Guess who?"
As lion cubs frolic in a forest, and as intoxicated baby elephants play with their parents, the cowherd boys of Vraja, the personified forms of bliss, joyfully sported with the Supreme Lord appearing amongst them as a simple village boy. Krsna, who killed demons while tending the calves, who is inconceivable to peaceful, self-controlled persons, and who is always restless, looked like a dark cloud floating across a moonlit sky as He moved behind the cows. In this way Krsna and the cowherd boys spent their time absorbed in play and merriment.
Gopal Champu
Childhood pastimes & Moving to Vrindavan
[9] Hearing this all the people headed by Nanda, called them and again mingled with them happily and eagerly. Seating the two amongst them, they gazed at them.
[10] After these questions, Madhukaṇṭha again spoke as it was his turn.
[11] Five days after the remarkable events, Upananda went to his house and inquired from his wife, “Did you go to the house of Nanda today?”
[12] His wife replied, “What more can be said? Who can remain steady without going to his house, what to speak of persons like us who are related to him?”
[13] Upananda said, “If something special happened please tell me.”
[14] His wife said:
The person who has great prema also has great fear. Having eyes is full of worry, unlike having ears or other sense organs. ||1||
[15] Though protected by their fearful mothers who performed faultless garbhādhana saṁskāra, the two boys cause great disturbance since no one can be fully satisfied when they see the two boys play. For instance hear what happened today.
[16] Yaśodā was busy preparing Nanda’s meal along with her relatives. Rohiṇī was helping. The two boys went far away, fooling the nurses, considering the nurses to be an obstacle to their fun.
When the nurses focused on other work for a moment, the two boys hid in a place invisible to their roving glances. Then by playful deceit they ran to a far-off place. They then played noisily with their shouting friends. ||2||
[17] The nurses engaged to protect them realized after a few moments that they had been cheated and quickly went searching for them. Calling their names for a long time they finally gave up and informed Yaśodā and Rohiṇī what had happened.
[18] The two boys went far off to a place where the river was very deep. Hearing this, Yaśodā sent Rohiṇī to bring them back. “Ah! Perhaps some trees like the Yamala-arjuna trees impelled by evil persons or the course of the river will block their path. Please quickly go there while I cook without interruption.”
With troubled body and mind, Rohiṇī went there and called to Kṛṣṇa, breaker of the Arjuna trees, who was playing on the bank of the river. ||3||
[19] Kṛṣṇa, absorbed in play, and controlling the boys, did not heed her call, and had Balarāma also ignore her. Giving up she returned home and send his mother, for whom Kṛṣṇa had some fear.
[20] When she went there, she saw Kṛṣṇa playing with Balarāma and other boys. She called him while milk flowed from her breasts like rain. ||4||
[21] She did not approach immediately, fearing Kṛṣṇa would flee. Please taste the sweetness of her calling.
kṛṣṇa kṛṣṇāravindākṣa tāta ehi stanaṁ piba |
alaṁ vihāraiḥ kṣut-kṣāntaḥ krīḍā-śrānto ’si putraka
“My dear son Kṛṣṇa, lotus-eyed Kṛṣṇa, come here and drink the milk of my breast. My dear darling, you must be very tired because of hunger and the fatigue of playing so long. There is no need to play any more.” SB 10.11.15
[22] He did not come, since he was intent on winning in competition, but she was determined. She thought that Balarāma, an object of equal affection, would heed her words with respect, and shouted to him tenderly.
he rāmāgaccha tātāśu sānujaḥ kulanandana |
prātar eva kṛtāhāraḥ tad bhavān bhoktum arhati ||
pratīkṣate tvāṁ dāśārha bhokṣyamāṇo vrajādhipaḥ |
ehy āvayoḥ priyaṁ dhehi sva-gṛhānyāta bālakāḥ ||
“Nanda Mahārāja, the King of Vraja, is now waiting to eat. O my dear son Balarāma, he is waiting for you. Therefore, come back to please us. All the boys playing with you and Kṛṣṇa should now go to their homes.” SB 10.11.16-17
[23] After she attracted Balarāma in order to make Kṛṣṇa give up playing and became joyful, she spoke with eagerness.
dhūli-dhūsaritāṅgas tvaṁ tāta majjanam āvaha |
janmarkṣaṁ te ’dya bhavati viprebhyo dehi gāḥ śuciḥ ||
“My dear son, because of playing all day, your body has become covered with dust and sand. Therefore, come back, take your bath and cleanse yourself. Today the moon is conjoined with the auspicious star of your birth. Therefore, be pure and give cows in charity to the brāhmaṇas.” SB 10.11.18
[24]Seeing other boys coming from their houses at that time, her desire to take him home increased.
paśya paśya vayasyāṁs te mātṛ-mṛṣṭān-svalaṅkṛtān |
tvaṁ ca snātaḥ kṛtāhāro viharasva svalaṅkṛtaḥ ||
She said, “Just see how all your playmates of your own age have been cleansed and decorated with beautiful ornaments by their mothers. You should come here, and after you have taken your bath, eaten your lunch and been decorated with ornaments, you may play with your friends again.” SB 10.11.19
[25] From infancy Kṛṣṇa was raised under the protection of the brāhmaṇas. He thus stopped his play to give charity to brāhmaṇas. Attracting him with her calling, she then approached him gently, and holding both their arms, she brought them home.
[26] Just as brāhmaṇas chant mantras along with worship of devatās to drive away evil spirits, Yaśodā, though telling a lie when she mentioned that it was his birthday-constellation day, produced great joy as if it were his birthday.
[27] Hearing her words, omniscient Upananda began to reflect: “The two aged mothers have anxiety for their sons, for this land seems to be surrounded by evil men. I will go to Nanda’s assembly and raise this issue for consideration.”
[28] His wife said, “You should again discuss in the assembly.”
[29] The cowherds met in the assembly of Nanda, the shelter of all present, within the cowherd village of Vraja filled with cows. They discussed why protecting the cows was not being properly done in that place.
[30] By living a long time in Mahāvana, all the trees have been destroyed. But those who were elder in years and wisdom as well as Upananda, endowed with prema for Balarāma and Kṛṣṇa, attained great bliss by Kṛṣṇa’s presence. Kṛṣṇa decorated the bed of their laps most wonderfully and, holding his chin, asked fake questions. He moved about to get various objects as toys. Upananda then spoke nicely and was in favor of protecting all the children after seeing the worrisome state of Nanda while living in Mahāvana.
He spoke:
Though you all say that we should not stay here in the interest of cow herding, I say we should not stay here in the interest of the young children. ||5||
Though Nanda’s son is being protected with great care, since many accidents have occurred, what other reason do we need for leaving here? ||6||
When misfortunes occur, we are protected by the Supreme Lord. But it is not proper to make the Lord act on our behalf. ||7||
A person who is moving considers both the place being given up and the place being accepted. He gives up the place which gives grief and accepts the place which gives happiness. ||8||
That place is unsuitable which gives sorrow in this life and the next. Mahāvana is now giving us sorrow on a daily basis. ||9||
One should take shelter of that place which gives happiness in this life and the next. The forest of Vṛndāvana gives the highest happiness and is most pure. ||10||
In Vṛndāvana there is the mountain called Govardhana. It provides everything for the cows and cowherds. ||11||
The cowherds pay their taxes to the forest since they are not restricted like towns. In going from one forest to another, the king’s permission is already granted. ||12||
One must consider which activities will give happiness or fear. One must act quickly, for if one delays there will be increased fear. ||13||
We should leave this place without being lethargic. Whatever effort is put into an action produces a quick result. ||14||
If my reasoning is pleasing to you it is good, for if there is agreement on an object being investigated, it will produce great benefit. ||15||
If you agree to this proposal, have the cows give milk to their calves to full satisfaction and set them off to Vṛndāvana. ||16||
Then household utensils should be packed up and the carts with tent covers should be engaged, for in going to another place, such tents are well known among the cowherds. ||17||
Without argument, the cowherds accepted his words. When seeds are sown on proper soil, they sprout and bear fruit, and not otherwise. ||18||
[31] With the rumbling of drums they all called out, “Let us inform Paurṇamāsī. Send her first and then move the village.” That sound (ghoṣa) confirmed their name “ghoṣa” (cowherds). When cows and humans make a loud noise, and when they reside together, it is called ghoṣa.
There arose many indistinct sounds along with cries to the cows “hihī, hihi; jihi, jihi.” The rumbling of the carts and sounds of musical instruments obscured all other sounds. ||19||
Placing the elders in the carts, holding bows, the cowherds gravely departed with the walking cows. ||20||
[32] When all the carts moved together they made a rattling sound.
People looking from afar, seeing the carts with tent arrangements, said that it looked like a moving village. ||21||
On the road, some ran, some called, some answered, some went back and then forward, some were taking care of their relatives. All were singing the pastimes of baby Kṛṣṇa, while shedding tears, becoming stunned, perspiring, developing goose-bumps and changing complexion. ||22||
The women, wearing new clothing, mounted the carts and began singing with bliss in loud voices. ||23||
O son of king Nanda! O son of Yaśodā! From birth you have increased bliss. You give bliss to all your relatives.
You drank poison which lost its effects by touching you. By your mercy you do not accept others’ faults.
You became blissful on breaking the cart. You are good luck for Gokula.
You are pleasurable by having many names. You always play with Balarāma.
You play in the yard by crawling around. You play together with your friends.
You overcame Tṛṇāvarta. You gave bliss to Nanda.
You take pleasure in releasing the calves. You give happiness and fame to the people of Vraja. Your thieving gives joy to all and shows your great courage.
You performed pastimes of being tied up, and give happiness to all by your nature. ||24||
[33] While singing and desiring to see Kṛṣṇa, they proceeded quickly.
tadā yaśodā-rohiṇyāv ekaṁ śakaṭam āsthite |
rejatuḥ kṛṣṇa-rāmābhyāṁ tat-kathā-śravaṇotsuke ||
Thus hearing about the pastimes of Kṛṣṇa and Balarāma with great pleasure, mother Yaśodā and Rohiṇī, so as not to be separated from Kṛṣṇa and Balarāma for even a moment, got up with them on one bullock cart. In this situation, they all looked very beautiful. SB 10.11.34
[34] On the cart the two women sat in the house-like cart, shining gold and inlaid with jewels, having soft, clean pillows inside, and made brilliant by the effulgence of Kṛṣṇa. ||25||
[35] The topics of discussion were of two types: topics concerning Kṛṣṇa and topics introduced by Kṛṣṇa.
Speaking about Kṛṣṇa:
All the women who went beside the cart pleased the two mothers unlimitedly with known and unknown pastimes of the two boys*. Prema* took on a most surprising form. All topics filled with prema were as if unknown previously. ||26||
[36] Kṛṣṇa said, “O mother! Where is everyone going?”
[37] His mother said, “O son, we are going to a forest called Vṛndāvana.”
[38] Kṛṣṇa said, “When will we go home?”
[39] His mother said with a smile, “We are taking our house with us.”
[40] Kṛṣṇa said, “How can that be explained?”
[41] Balarāma said, “O Kṛṣṇa! These big carts, which are like houses, with places lower down for cooking and other chores, are coming with us.”
[42] Kṛṣṇa, looking with astonishment, touched Balarāma and laughed. He said, “You have spoken the truth since the trees standing far away are also moving.”
[43] His mother and Rohiṇī said with a smile, “O son! The trees are not going anywhere, but only appear to be moving.”
[44] Kṛṣṇa said enthusiastically, “That is all right. But where is Vṛndāvana?”
[45] Rohiṇī said, “O son, it is across the Yamunā River.”
[46] Balarāma said, “We have left the Yamunā far behind. Is there another Yamunā in front of us?”
[47] His mother said, “O son! The river never divides at all.”
[48] Balarāma looked at his mother’s face with joy and astonishment. Kṛṣṇa said, “But you did not consider that the river moves just like the trees in the distance.”
[50] When the two mothers laughed in joy Kṛṣṇa again spoke with eagerness, “O little mother! What abundant joy exists in Vṛndāvana for which we make such endeavors?”
[51] Rohiṇī said, “O son, there are many places for playing and many things to play with.”
[52] Joyfully ornamenting the lap of Balarāma, like a spotless moon, with his dark complexion, Kṛṣṇa, raising himself up with affection for his limbs, raised his head and then looked at Balarāma’s face. Laughing, he joyfully rolled about.
[53] Balarāma, raising his head and revealing jubilant pastimes, made Kṛṣṇa laugh for a long time.
[54] They approached a forest joyful with the touch of the breeze mixed with the waves of the Yamunā. Listening to the conversation of the two mothers, Kṛṣṇa stood up and joined Balarāma. He talked to the comical elders with no teeth, saying “What you say is not correct” while seeing known and unknown trees, animals and birds. Asking about these, and receiving answers, they arrived at a pleasant forest on the bank of the Yamunā.
[55] The questions and answers:
What is that tree with all its leaves quivering? It is a pippala tree. What is that tree with millions of buds? It is an uḍumbara tree. What is that with long locks of hair over there? It is a banyan tree. In this way, on entering the new forest, the mothers and children talked. This marvelous talk gave joy to all people by its showers of sweetness. ||27||
What are those brown and black animals jumping around? Those are deer. What is that animal which is a mixture of a buffalo and a horse? That is known as a rohiṣa deer. What are those animals with branch like horns? Those are sambara deer. The son of Nanda along with Balarāma remains glorious as he asks the names of animals from his mother. ||28||
What is that colored bird? That is a peacock. What is that softly cooing bird? That is a cuckoo. What is the bird talking like a human? That is a parrot. What is that thing going to the flowers? That is a bee. In this way the two boys talked to their mothers while going to the new forest and laughed. They showered the women of Vraja with waves of bliss. ||29||
The inhabitants of Vraja then arrived at the bank of the Yamunā, which became crowded with the carts and cows. When they desired to cross the river, they wandered about making sweet sounds as they talked to each other. ||30||
[56] The two then left their mothers and went to the high cart of their father. ecause of its height, with joyful eyes they saw Vṛndāvana, giving joy with its wildlife, and they saw the river beautiful with blue lotuses.
[57] Nanda and others began talking among themselves: “Oh! That forest across the river from here is most beautiful. It is a like a cloth of various colors, whose edge is carried as a reflection by Yamunā.”
[58] Vṛndāvana has a wonderful flow of sweetness. Like a showering cloud with lightning and a rainbow because of its red, yellow and white flowers, from far off it releases a shower of nectar. Its rare fragrance attracts the bees from the heavenly planets. Vṛndāvana is like a householder welcoming guests, attracting them from afar by its fragrance.
[59] The noise created by the various cries of birds, like an attracting mantra whose subject is Kṛṣṇa, attracts living beings which have ears, though they do not know the meaning of the cries.
[60] When Kṛṣṇa and Balarāma began to see and hear all of this, the cowherd men prepared for the cows to cross the river.
At the time of crossing the bank, the water of the Yamunā became filled with cows in a moment. ||31||
[61] When the cows had crossed the river, the cowherds had the women come down from the covered carts along with the furniture and crafted a boat-like bridge like a highway, using great skill using kāśa, kuśa, śara reeds and bamboo bound together.
[62] When the bridge reached from one side to the other, the people who were on one side became the inhabitants of the other side which was the space between Mathurā and Kāliya’s lake. Singing, laughing and playing, they entered Vṛndāvana with the carts. It is said:
vṛndāvanaṁ sampraviśya sarva-kāla-sukhāvaham |
tatra cakrur vrajāvāsaṁ śakaṭair ardha-candravat ||
In this way they entered Vṛndāvana, where it is always pleasing to live in all seasons. They made a temporary place to inhabit by placing their bullock carts around them in the shape of a half moon. SB 10.11.35
[63] With great enthusiasm and eagerness, Kṛṣṇa and Balarāma jumped down from the cart near the bank of the river. Calling their friends with long and short cries, putting them behind, they entered the pure, colorful forest. Looking left and right, they began walking. How can this be described? On entering the forest, Kṛṣṇa perceiving it, touched it and made it blissful.
Poets, ascribing human attributes, describe that forest as singing through the calls of the cuckoo, dancing by the movements of the creepers, and developing goose bumps in its sprouting buds. This is true, since the forest reacted in this way by the touch of Kṛṣṇa’s feet. This will be confirmed later. ||32||
[64] The two experienced bliss and courage by being raised on the shoulders of relatives and being carried around along with their friends. They associated with animals having auspicious marks and went from Vatsa-krīḍa on the bank of the Yamunā to Saṭtīkara.
[65] With the sound of drums and the order of Nanda, with Saṭtikāra in the west and facing the south-east, they stopped at a level area devoid of trees.
Vṛndāvana, whose qualities are revealed by its names, when occupied by Nanda’s group, shone with splendor, as if awakening from sleep. ||33||
They made a living space for the cows by placing the carts in a half-circle within which they placed the cows, providing them with extensive pasturing space. ||34||
niveśaṁ vipulaṁ cakre gavāṁ caiva hitāya ca |
śakaṭāvarta-paryantaṁ candrārdhākāra-saṁsthitam ||
They made a half-circle with carts at the edges which served as a living space for the cows with protection. Hari-vaṁśa (2.9.20-1)
[66] That day they made a living place using the carts.
kaṇṭakībhiḥ pravṛddhābhis tathā kaṇṭakibhir drumaiḥ |
nikhātocchrita-śākhābhir abhiguptaṁ samantataḥ ||
The next day they placed thorny trees, branches which they dug up, and old thorn bushes around the carts. Hari-vaṁśa 2.9.22
With Govardhana visible from the eastern gate, they built houses near a line of trees. ||35||
Though they had given up fine houses, the cowherd houses they built now were not inferior to the previous houses. ||36||
The cowherd village measured eight krośas. The cow pastures within it measured four-and-half krośas. Though this measurement is accepted by material eyes, the place was actually inconceivable in its potency. ||37||
In the middle was Nanda’s house. On its sides were his brothers’ houses. Around those were many other people’s houses. Their houses were arranged according to the amount of their prema. ||38||
[67] As previously they all experienced unprecedented bliss on coming there. The two boys, anxious to play, had a very strong desire to see the forest again. Every day the two wandered around in the forest with their father, herding the cows.
vṛndāvanaṁ govardhanaṁ yamunā-pulināni ca |
vīkṣyāsīd uttamā prītī rāma-mādhavayor nṛpa ||39||
When Rāma and Kṛṣṇa saw Vṛndāvana, Govardhana and the banks of the River Yamunā, they both enjoyed great pleasure. SB 10.11.36
All the banks of the Yamunā with their natural areas surpassing fields of camphor, Govardhana with piles of rocks suitable for sitting and lying down, and the jeweled earth of Vṛndāvana with its groves of attractive trees, became causes of joy for the two boys. ||40||
[68] Madhukaṇṭha, having finished, folded his hands and spoke:
“O king of the cowherds! You have given birth to a son who, though acting as a child, maintains the universe.” ||41||
[69] When Kṛṣṇa’s pastimes were thus broadcast, as on previous days, all experienced unlimited bliss and then returned to their houses.
atha daśamaṁ pūraṇam
Chapter Ten - Destruction of Vatsāsura
[1] As on previous days the talks began in the early morning.
[2] Snigdhakaṇṭha spoke.
After describing their pastimes while they were extremely young, we will describe their pastimes at the end of their tender kaumāra age.
In my heart I worship Kṛṣṇa’s and Balarāma’s age of kaumāra, in which they gave up drinking breast milk, in which their limbs became well formed, in which their restlessness became prominent, and their long eyes trembled during play, during which they contently laughed and were absorbed in interesting pastimes, during which they became the source of pastimes for all their friends and strongly desired to see the calves. ||1||
Balarāma was white with blue cloth and Kṛṣṇa was blue with yellow cloth. They became skillful at tying the milking ropes and rattling the milk pails. They were fickle in playing and imparted various emotions of love to their friends. ||2||
[3] They gradually learned to dress themselves.
With effort he put on the cloth given by his mother, and, thinking he could tie it, rejected his mother’s help. He became embarrassed on only being able to half dress himself and would put on his clothes as quickly as possible. ||3||
[4] When Nanda would go out with the cows, Kṛṣṇa and Balarāma would go with him and wander about in all directions.
The boys would sit on the lap of Nanda or all the people who came to the forest out of affection for them and would ask about the objects in the forest, giving joy to all. ||4||
[5] Saying boldly, “I will go first” though forbidden to do so, they would take two, four or six cows and, herding them in front, go off playing. Incessantly laughing, they would run while herding cows and bulls and would stop them by grabbing their horns. They would stop five animals at a time.
[6] When some days had passed and meal time had passed, Yaśodā began scolding Nanda with affection, “Are you not doing something unprecedented by taking the two boys to the forest?” When Nanda asked permission from Yaśodā and Rohiṇī for the boys to go the forest, the mothers refused, causing the two boys to feel cheated. They became shy and sorrowful.
[7] Being prevented, the two boys cried with anxious hearts. One time they secretly departed in order to join their father and give joy to their companions. But not recognizing the right path, they met in a pasturing ground outside of Vraja and began playing like herds of calves.
[8] Understanding the active nature of the boys, Nanda and Yaśodā again considered with minds fearful in order that they could preserve happiness, “Since the two boys cannot remain without association of the cows, let them take care of the calves at a place close to Vraja.”
[9] Privately considering the matter with his brothers who knew mantras and finding an auspicious day through priests, he had the boys begin herding the calves with the chanting of auspicious mantras such as puṇyahavācana.
[10] The great cowherds happily gave their young boys the duty of protecting the calves. The two boys appeared beautiful after being bathed, dressed and fed by their mothers, while holding sticks, milking ropes, flutes and buffalo horns.
[11] When leather shoes were brought for him he refused them saying, “No, no.” Using them would be a blow to the dharma of respecting the cows. Seeing Kṛṣṇa act in this way, Balarāma also rejected the leather shoes.
[12] Considering the shower of nectar from those feet, the earth removed all the thorns from that place and made the surface into dust fine like pollen by having the cows’ hooves break it into small pieces so that Kṛṣṇa would wander with his feet in Vṛndāvana. In this way Vṛndāvana, free of insect pests and thorns, is praised in Hari-vaṁśa.
[13] With the appearance of the fine foot prints of Kṛṣṇa’s lotus-petal feet everywhere, everyone became filled with bliss. I will now return to the present topic.
[14] When the boys departed for herding the calves at the auspicious moment, servants who defeated devatās and caused all auspiciousness, carrying ingredients like splendid betel nut, colorful umbrellas, cāmaras, and silk cloth, followed after the boys and experienced indescribable inner happiness.
[15] Starting with their mother and father, at every door the excellent women offered great wealth and performed āratrika with jewels shining like lamps. They sprinkled the boys with fragrant flowers and glorified them with auspicious songs. They satisfied the boys with a profusion of befitting, sweet words. With wide eyes they saw the boys in front of them. The two boys then departed after offering respects to the elders, while experiencing the skill of faultless sounds of musical instruments.
[16] The devatās performed the same activities:
Dressed in blue and yellow cloth, Kṛṣṇa and Balarāma appeared glorious among the children and calves as they played using flutes, canes, leaves, horns, ropes, balls and wooden puppets. ||5||
[17] Looking at the boys in the distance with tenderness, the pious elders then returned home.
[18] After going some distance Kṛṣṇa, Balarāma and the boys first let the calves wander freely and then put them in a group and brought them to a place filled with fresh grass. They boys played there until lunch time. ||6||
The two boys played their flutes, scattered fruits about, and went here and there making sounds with their ankle bells. Imitating bulls, they fought with each other, winning against the opponent. With great affection, taking support of friends, they fought each other with great noise. ||7||
[19] Having the calves eat the grass and drink water, Kṛṣṇa and Balarāma then inspected all of them. Among the calves he hugged one with his arms to relieve its itching, and, touching its forehead with his own, he said, “If you want to go to your mother, I will arrange that.” With such useless words he satisfied the calves.
[20] After the two splashed water on their friends, they put on special forest clothing and, wandering about, became astonished on seeing the wonderful animals and birds.
When the two boys imitated the sounds of an animal, that animal would approach them. When they imitated the roaring of lions or tigers, seeing the animals become frightened, they stopped making those sounds. ||8||
[21] Happy because women sent by their mothers arrived with lunches at noon, Kṛṣṇa quickly called his friends by playing his flute–whose notes sounded like human words in order to give them bliss. When they all gathered, the women honored them, put them in lines and had them sit down, placing Kṛṣṇa and Balarāma in the center. Since the boys desired to eat, the women then served them the food in the proper order.
[22] For fun some of the boys criticized the food. They argued with the women and some of the women answered back. After the amusement of hearing the conversations, a qualified nurse spoke to Kṛṣṇa when he seemed to refuse the food, in order to give pleasure to the servant boys who could obtain the rejected food.
“Carefully I have brought drinks and delicious food. Rohiṇī has carefully prepared it and sent me. Yaśodā has repeatedly ordered me that you should taste the food. You should please us three by eating.” ||9||
[23] After joyfully taking lunch with friends like Rāma and Dāma, Kṛṣṇa performed ācamana and the nurse gave him a golden box filled with camphor-flavored betel. She said, “O child! Please follow your mother’s orders and, giving up your childish behavior, quickly return home.”
[24] Going some distance, considering the boys engaged in playing, she turned her head and with flashing eyes said to the boys skillful at herding the calves, “Cowherd boys! You are the life of Yaśodā. Please bring Kṛṣṇa back quickly.”
[25] When the women had gone, the boys fed the calves the tenderest grass mixed with flowers and headed slowly towards Vraja while dancing, laughing and playing. The sons of Brahmā praised him from the sky and devatās showered flowers. Kṛṣṇa took the path leading home.
[26] Along with Balarāma and his friends, Kṛṣṇa began walking back in order to bring the calves to their pens. Gathering the calves in a group, he became joyful at this success and, seeing the beauty of the calves, experienced contentment. The inhabitants of Vraja saw in front of them that Kṛṣṇa was approaching. As in the morning, he was decorated auspiciously. He offered respects to his mother and father, and, joyful in their presence, went to his house. After bathing he put on fresh clothing. Quickly eating, he then became happy by milking the cows. Calling the calves by saying the mother’s name, he laughed as the calves scurried to their mothers.
Servants brought the abundant milk to the house. Coming to the house, he pleased his mother and then offered her respects. Going to the roof top to rest he gave bliss to all. Putting their sons to sleep, the mothers, surrounded by servant boys, went to the main building to do chores.
[27] After the boys had spent some time blissfully in Vṛndāvana, cruel Kaṁsa, hearing the news of Kṛṣṇa’s arrival in Vṛndāvana from spies, began to think.
[28] “This child of Nanda seems to be the child hidden by Vasudeva deceptively, according to Durgā’s prediction. The child has taken a new body and killed Pūtanā, whose powers were uncontestable, by greater power. My heart fears even his name. He must be killed by some trick. He has thwarted greater and greater devices. It has become useless to attack him. Calling a servant he said, “What does he have most attraction for?”
[29] The servant said, “He has great affection for the calves.”
[30] Kaṁsa said, “You should go to your room.” He spoke to another person. “Bring Vatsāsura to me. He has caused disturbance to Indra.” That person, showing courage with respect, brought Vatsāsura. Vatsāsura stood there in humble state like a drop of water. As dirt dissolves in the presence of water Kaṁsa’s heart melted in the presence of Vatsāsura. He whispered to Vatsāsura, “My friend Vatsāsura! Please go to Nanda’s Vraja and then approach the boy who herds the calves and plays. Disguising yourself as a calf, attack him.”
[31] Thinking, “One should follow the king’s orders” he went to the place as ordered. At a clean place on the bank of the Yamunā called Vatsa-krīḍana, Kṛṣṇa, who kills such demons, while caring for the calves, saw the demon who was poison to the eyes.
[32] Vatsāsura began proudly wandering about with his false motives. The calves sensed his presence by his smell at a place with abundant grass and became agitated at his sight. Seeing their condition, Kṛṣṇa said to Balarāma in a solitary place, “Elder brother! Have you seen a calf near the water which did not come with the others in the morning? ”
[33] Balarāma said, “No, brother.”
[34] Kṛṣṇa said, “Please examine things carefully.”
[35] Balarāma said, “It seems to have a ferocious nature.”
[36] Kṛsṇa said, “O elder brother, it is a demon.”
[37] Balarāma said, “That is true, since he is suddenly looking at the calves and us with a cruel glance.”
[38] Kṛṣṇa said, “If you give permission, I will kill him.”
[39] Balarāma said, “I fear gossip from the people.”
[40] Kṛṣṇa said, “On killing him, it will be clear that he is a demon. No one will criticize us.”
[41] Balarāma said with a smile, “Killer of the enemy! The demon is very devious. Slowly approach him by some trick.”
[42] Kṛṣṇa marked with the Śrīvatsa called the calves close with a stuttering sound and relieved the itching on their throats and bellies. Playing and singing everywhere, he spread joy.
[43] Thinking he had obtained his opportunity, the demon disguised as a calf approached Kṛṣṇa to be scratched. Showing an affection nature, Kṛṣṇa took the calf by its feet and tail and began twirling it around.
By twirling the demon around many times, the demon lost its powers and reverted to its original form. In order to make fruits fall from a tree, he hurled the demon into a bel tree. The cowherd boys praised his grace, which was like that of a dancer, and his power of knowledge. ||10||
The devatās showered laughter and smiles. One could not distinguish the shower of flowers from the shower of smiles. ||11||
[44] The devatās, raising a wave of laughter with smiles, said, “Certainly the conclusions concerning Kṛṣṇa, the killer of demons, has been fulfilled.” They expressed Kṛṣṇa’s thoughts as follows.
“I am a cowherd and I know about cows. If anyone hides himself, I can understand the enemy of the cow by inference. O enemy of the devatās disguised as a calf! How can you escape my hand? If you desire to be free, when dead, you can have liberation.” ||12||
In protecting the calves, Kṛṣṇa and Balarāma protected all people. To do this they took their breakfast and then killed demons. ||13||
[45] Kṛṣṇa and Balarāma returned to their houses as on previous days. They told their friends to keep the killing of the demon secret since it would disturb the elders.
When Kaṁsa heard through spies that Kṛṣṇa had killed Vatsāsura, he closed his eyes repeatedly. When he fainted, his ministers revived him with great difficulty. He then began to consult with his ministers, “I have sent many skillful, proud people to injure Kṛṣṇa but none of them have been able to produce auspiciousness. Though I request them to fool him, my plans are thwarted, and they are killed. What should I do?”
[46] The ministers said, “O lord! We can take the help of Bakāsura, who is very powerful. Those who know him understand that he is the wickedest of all.”
[47] Kaṁsa said, “Yes, he is my best friend. Please send him there.”
Cruel Bakāsura, protected by Kaṁsa, the tormenter of devotees, knowing that Kṛṣṇa would come to the place called Baka-sthala at the mountain of Nandīśvara near a lake, fixed himself there like a moving peak of a mountain. Kṛṣṇa would think that he was a mountain with a gaping mouth resembling a cave.
[48] The cowherd boys along with Kṛṣṇa grazed the calves, made them drink water, and keeping them on the bank, drunk water and bathed each other. Getting out of the water, they dressed themselves. They spread out to collect flowers to decorate themselves. While picking flowers they saw Bakāsura. The boys thought “Is this a mountain in the distance? How has it come here? I see it has a peak. It looks as if Indra has struck it in anger with his thunderbolt. I think it is not a mountain, but some type of animal which must have done something wrong and is hanging its head. I think it is a crane with a sharp beak and frightening appearance.”
[49] Kṛṣṇa said, “It looks like a bird but does not behave like a bird. Is it some new type of crane which is sitting here like a mountain?” ||14||
[50] Desiring to come closer to it, Kṛṣṇa began to speak with deceptive words.
[51] As a baby snake, poisonous even to touch, approached a frog out of curiosity, lotus-eyed Kṛṣṇa surrounded by the boys holding raised sticks, approached the beak of the crane as if he did not know about the demon, though he actually knew.
[52] As a frog tries to swallow a young snake, Bakāsura tried to swallow Kṛṣṇa but could not close his mouth. Oh! By this action which was like dense darkness covering light, he caused great disturbance to Balarāma and Śrīdāma and the other cowherd boys.
Just as Balarāma, though knowing Kṛṣṇa’ strength, experienced pain when Kṛṣṇa went to deliver Rukmiṇī, he experienced pain on seeing Bakāsura’s actions, since prema includes within it all other emotions. ||15||
[53] Since Kṛṣṇa was like a blazing fire in his throat, Bakāsura spit him out quickly. Since Kṛṣṇa would burn his insides, the demon understood that it would be impossible to swallow him. Like a fool Bakāsura tried to squeeze him with the tip of his beak.
[54] But just as Bhīma killed Jarāsandha or just as a child uproots a bamboo tree, by his unlimited strength Kṛṣṇa destroyed Bakāsura’s beak using his hands and then killed him.
When Bakāsura swallowed Kṛṣṇa, the boys and Balarāma fainted. When he spit out Kṛṣṇa, they became conscious. Natural prema does not give regard to others. ||16||
[55] The devatās and the boys became jubilant.
When the killer of Vatsāsura killed Bakāsura, the devatās began dancing and playing musical instruments. Picking jasmine flowers from the Nandana garden, in great joy they showered these flowers continuously. ||17||
[56] Observing Kṛṣṇa’s intention and looking on in surprise, they laughed at Bakāsura:
“O fool! When you tried to swallow me with your beak, I helped you. If all your limbs were torn apart, what fault do I have?” ||18||
When Kṛṣṇa emerged from Baka the boys immediately regained their life. How can one describe their tears, trembling, choked voices and change of complexion? ||19||
[57] With great excitement they immediately went to the lake and bathed. Leaving the place and taking the calves, they departed for their houses.
Returning to their houses they described the actions of Bakāsura and how Kṛṣṇa killed him. ||20||
On hearing the two descriptions, the people first became frightened, with limbs burning and then moistened as if devastation would take place. Then their hairs stood on end. This reaction is not unsuitable since they began to relish the news, sweet as nectar. ||21||
[58] First disturbed and then joyful, they gathered together and went to Nanda’s house. Weeping and seeing and touching Kṛṣṇa’s lotus face, they talked among themselves about all the demons killed including Bakāsura.
“What pious acts have this child and his father performed in past lives? What offenses have the demons committed, for otherwise why would Kṛṣṇa kill them?” ||22||
[59] Because Nanda and others, on appearing in this world, experienced bliss, they are not described in terms of material existence. Śukadeva has also said this:
iti nandādayo gopāḥ kṛṣṇa-rāma-kathāṁ mudā |
kurvanto ramamānāś ca nāvindan bhava-vedanām ||
In this way all the cowherd men, headed by Nanda Mahārāja, enjoyed topics about the pastimes of Kṛṣṇa and Balarāma with great transcendental pleasure and they could not even perceive material tribulations. SB 10.11.58
[60-61] When Ugrasena’s sinful son Kaṁsa heard that Baka had been slain, he became disturbed and began to think, “Ah! They were all expert at deception and killing but were all killed. Therefore I think only Vyomāsura is suitable for this job. He is the son of Sarvamāyāmaya, famous for his strength and highly esteemed.” Thus Kaṁsa, born from the hard womb of Padmavatī, brought Vyomāsura and engaged in him the job.
[62] Flying in the sky and viewing the whole area, he saw near Kamyavana, Kṛṣṇa, acting beyond his age, surrounded by boys of similar age, sporting in a group, but without Balarāma. Seeing that, he began to contemplate.
[63] “Playing, they call each other names like “son of a servant,” “family of thieves,” “thief in front of my eyes,” and “dear to the fools.” They are imitating sheep, shepherds and sheep thieves. They cannot say where the stolen sheep are being taken. The shepherds cannot count the sheep since there are so many. The thieves come silently without being seen. The boy with dark complexion seems to be the shepherd. That boy should not come near me since he is more brilliant than a thousand suns. I should not secretly take him away. He is now inattentive. I can easily steal all the boys who are like his life air wandering about externally. When he becomes overwhelmed with agitation, without struggle I will be able to catch the leader. My master will not be pleased with a half-finished job.”
Thinking in this way he disguised himself as a cowherd boy acting as a thief and entered their playing. Entering a deep forest, he took the remaining boys who were acting as sheep. Stealing more and more boys he kept them in a cave and then sealed the entrance with a rock just as an insect seals other insects in its nest.
[64] Just as a lion runs after a dog and attacks him, Kṛṣṇa, knowing the demon was afflicting the innocent boys, approached the demon in agitation and, catching him, caused him pain.
He threw down that demon that had taken away the boys because of their small size and, blocking his life air, treated him like an animal suitable for sacrifice. ||23||
[65] When the firmness of all his joints was destroyed, Kṛṣṇa let go of him. Seeing his footprints, he followed them to the door of the cave.
Breaking the stone cover, he entered the cave, while shining brightly. He destroyed the darkness in the cave and the darkness of the boys’ hearts. ||24||
The boys, whose pain in the cave was not as great as their pain of separation from Kṛṣṇa, on seeing Kṛṣṇa, regained their life airs. ||25||
Standing up and weeping, the boys caused pain to Kṛṣṇa. The boys felt the mountain was also crying, as it echoed with the cries of the demon. ||26||
Kṛṣṇa pulled them from the cave. Surrounding him, they became free of sorrow by his touch. Seeing the frightful demon dead, they went to the gathering of their friends with joyful hearts. ||27||
The boys and the devatās began praising Kṛṣṇa together. The boys related how they were stolen by the demon. In this way Kṛṣṇa entered Vraja. ||28||
[66] Seeing the dead demon, the devatās, enemies of the demons, showering flowers and revealed the feelings of Kṛṣṇa:
“When thieves play in that place, their breathing stops. You have become devoid of life (vyomatām). What did I do?” ||29||
[67] Finishing the story, the narrator spoke:
“O king of the cowherds! You have given birth to a son who has killed three demons headed by Vyomāsura while playing.” ||30||
[68] Experiencing the death of Vyomāsura directly and filled with great happiness and decorated with smiling faces, they returned to their houses.