Harivamsa

14 – pralambavadhaḥ - The Elimination of Pralamba

vaiśampāyana uvāca

atha tau jātaharśau tu vasudevasutāvubhau |

tattālavanamutsṛjya bhūyo bhāṇḍīramāgatau || 2-14-1

vaiśaṁpāyana said:

(O janamejaya!) Afterwards, the two sons of vasudeva, left the forest of palm trees and returned to bhāṇḍīra happily.

cārayantau vivṛddhāni godhanāni śubhāṇi ca |

sphītasasyaprarūḍhāni vīkṣamāṇau vanāni ca ||2-14-2

They (kṛṣṇa and rāma) were engaged in tending the healthy cows, while enjoying the beauty of the forest which was full of trees and plants.

kṣveḍayantau pragāyantau prachinvantau ca pādapān |

nāmabhirvyāharantau ca savatsā gāḥ paraṁtapau ||2-14-3

The chastisers of their enemies, would sometimes challenge each other, sing together, search for trees, and sometimes call the cows and calves by their names.

niyogapāśairāsaktaiḥ skandhābhyāṁ śubhalakṣaṇāu |

vanamālākuloraskau bālaśṛṅgāvivarṣabhāu ||2-14-4

With ropes for tying the cows on their shoulders, with auspicious marks and garlands of forest flowers adorning their chests, they looked like two young bulls with horns.

suvarṇāṣjanacūrṇābhāvanyonyasadṛśāmbarau |

mahendrāyudhasaṁsaktau śuklakṛśṇāvivāmbudau ||2-14-5

One (balarāma) was having complexion of gold powder and the other was having complexion of dark blue (aṣjana) powder. Each, wearing dresses having other's complexion, dazzled like white and dark rain clouds with rainbows. (balarāma wearing dark blue dress (having kṛṣṇa's complexion) and kṛṣṇa wearing yellow dress (having rāma's complexion)).

kuśāgrakusumānaāṁ ca karṇapūrau manoramau |

vanamārgeṣu kurvāṇau vanyaveṣadharāvubhau ||2-14-6

They walked along the forest paths, wearing wild dresses. They appeared enchanting with their ears adorning wild flowers and tips of kusha grass.

govardhanasyānucharau vane sānucharau tu tau |

ceraturlokasiddhābhiḥ krīḍābhiraparājitau ||2-14-7

Followed by many cow tending boys, they roamed in the forest near the govardhana hill. They were engaged in many popular games. They remained undefeated in games.

tāveva mānuṣīṁ dīkṣāṁ vahantau surapūjitau |

tajjātiguṇayuktābhiḥ krīḍābhiśceraturvanam ||2-14-8

Even though they were worshipped by deva-s, they had taken human forms. They roamed in the forest, engaging in games suitable for human beings.

tau tu bhāṇḍīramāśritya bālakrīḍānuvartinau |

prāptau paramaśākhāḍhyaṁ nyagrodhaṁ śākhināṁ varam ||2-14-9

While engaging in their plays, they came near the bhāṇḍīra. They assembled below the great banyan tree having many large branches.

tatra spandolikābhiścha yuddhamārgaviśāradau |

aśmabhiḥ kṣepaṇīyaiścha tau vyāyamamakurvatām ||2-14-10

There, the two brothers, experts in fighting, were engaged in exercising by swinging and throwing stones.

yuddhamārgaiścha vividhairgopālaiḥ sahitāvubhau |

muditau siṁhavikrāntau yathākāmaṁ viceratuḥ ||2-14-11

Along with their cow tending friends, the two lion like valiant brothers, roamed as they liked joyfully, displaying various fighting methods.

tayo ramayatorevaṁ tallipsurasurottamaḥ |

pralambo'bhyāgamattatra cchidrānveṣī tayostadā ||2-14-12

While they were playing like this, pralamba, the best among asurā-s who wanted to take them away and create a quarrel, came there.

gopālaveṣamāsthāya vanyapuṣpavibhūṣitaḥ |

lobhayānaḥ sa tau vīrau hāsyaiḥ krīḍanakaistathā ||2-14-13

He was disguised as a cow tender, decorated with wild flowers. Smiling and playing, he tempted the valiant brothers.

so'vagāhata niśśaṅkasteṣāṁ madhyamamānuṣaḥ |

mānuṣaṁ vapurāsthāya pralambo dānavottamaḥ ||2-14-14

pralamba, the best among dānava-s, disguised as a human being, mingled with others without any hesitation.

prakrīḍitāścha te sarve saha tenāmarāriṇā |

gopālavapuṣaṁ gopā manyamānāḥ svabāndhavam ||2-14-15

All the cow tenders played with the enemy of deva-s, disguised as a cow tender, considering him as their acquaintance.

sa tu cchidrāntaraprepsuḥ pralambo gopatāṁ gataḥ |

dṛṣṭiṁ praṇidadhe kṛṣṇe rauhiṇeye ca dāruṇām ||2-14-16

pralamba, who became a cow tender, was looking for an opportunity of weakness. He cast a wicked eye on kṛṣṇa and the son of rohiṇī (balatāma).

aviṣahyaṁ tato matvā kṛṣṇamadbhutavikramam |

rauhiṇeyavadhe yatnamakaroddānavottamaḥ ||2-14-17

Considering kṛṣṇa to be astonishingly valiant and invincible, the best among asurā-s attempted to kill the son of rohiṇī (balarāma).

hariṇākrīḍanaṁ nāma bālakrīḍanakaṁ tātaḥ |

prakrīḍitāstu te sarve dvau dvau yugapadutpatan ||2-14-18

All the cow tending boys decided to play a game called "deer jumping" played in pairs.

kṛṣṇaḥ śrīdāmasahitaḥ pupluve gopasūnunā |

saṅkarṣaṇastu plutavānpralambena sahānagha ||2-14-19

O sinless one (janamejaya)! kṛṣṇa jumped with śrīdāma, son of a cow tender. ṣaṅkarṣaṇa jumped with pralamba.

gopālāstvapare dvandvaṁ gopālairaparaiḥ saha |

pradrutā laṅghayanto vai te'nyonyaṁ laghuvikramāḥ ||2-14-20

Other cow tending boys jumped in pairs with other cow tending boys. The valiant boys jumped quickly across.

śrīdāmamajayatkṛṣṇaḥ pralambaṁ rohṇīsutaḥ |

gopālaiḥ kṛṣṇapakṣīyairgopālāstvapare jitāḥ ||2-14-21

In the game, kṛṣṇa defeated śrīdāma and son of rohiṇi (balarāma) defeated pralamba. The cow tending boys on kṛṣṇa's side defeated boys on the opposite side.

te vāhayantastvanyonyaṁ saṁharṣātsahasā drutāḥ |

bhāṇḍīraskandhamuddiśya maryādāṁ punarāgaman ||2-14-22

The defeated boys ran quickly carrying their excited opponents. They ran till the trunk of bhāṇḍira tree (as the limit) and returned again.

saṅkarṣaṇaṁ tu skandhena śīghramutkṣipya dānavaḥ |

drutaṁ jagāma vimukhaḥ sacandra iva toyadaḥ || 2-14-23

Quickly carrying saṅkarṣaṇa on his shoulder, the dānava ran in an opposite direction like a cloud carrying the moon.

sa bhāramasahaṁstasya rauhiṇeyasya dhīmataḥ |

vavṛdhe sumahākāyaḥ śakrākānta ivāmbudaḥ ||2-14-24

Unable to bear the weight of the intelligent son of rohiṇī (balarāma), the dānava enlarged his great body, looking like a large cloud carrying the order of indra.

sa bhāṇḍīravaṭaprakhyaṁ dagdhāṣjanagiriprabham |

svaṁ vapurdarśayāmāsa pralambo dānavottamaḥ ||2-14-25

The body of pralamba, the best of dānavā-s appeared like the giant banyan tree of bhāṇḍīra, like a black mountain on fire.

paṣchastabakalambena mukuṭenārkavarchasā |

dīpyamānānano daityaḥ sūryākrānta ivāmbudaḥ||2-14-26

The daitya's face dazzled like sun, decorated with a crown, having five flower buds like a rain cloud shining with sun's rays.

mahānano mahāgrīvaḥ sumahānantakopamaḥ |

raudraḥ śakaṭacakrākṣo namayaṁścharaṇairmahīm ||2-14-27

With his giant face and neck, he was looking formidable as the god of death. He was ferocious, with large eyes rolling like wheels of a cart. The earth trembled with his steps.

sragdāmalambābharaṇaḥ pralambāmbarabhūṣaṇaḥ |

vīraḥ pralambaḥ prayayau lambatoya ivāmbudaḥ ||2-14-28

A large garland of flowers was adorning his neck. His dress and ornaments were also large. He was proceeding as fast as a large rain cloud pouring water down.

sa jahārātha vegena rauhiṇeyaṁ mahāsuraḥ |

sāgaropaplavagataṁ kṛtsnaṁ lokamivāntakaḥ ||2-14-29

The great asura carried the son of rohiṇī as fast as the god of death carries the worlds immersed in the ocean (at the time of pralaya (deluge)).

hriyamāṇaḥ pralambena sa tu saṅkarṣaṇo babhau |

uhyamāna ivākāśe kālameghena candramāḥ ||2-14-30

saṅkarṣaṇa, being carried away by pralamba, dazzled, as the moon being carried away by a dark cloud in the sky.

sa saṁdigdhamivātmānaṁ mene saṅkarṣaṇastadā |

daityaskandhagataḥ śrīmānkṛṣṇaṁ chedamuvāca ha ||2-14-31

Then saṅkarṣaṇa realized that he was in a precarious condition. Sitting on the shoulders of the daitya (pralamba), the auspicious balarāma spoke to kṛṣṇa.

hriye'haṁ kṛṣṇa daityena parvatodagravarṣmaṇā |

pradarśayitvā mahatīṁ māyāṁ mānuṣarūpiṇīm ||2-14-32

kṛṣṇa, I am being carried away by a gigantic mountain like daitya. He has taken the form of a human being. He is confounding me with his illusion.

kathamasya mayā kāryaṁ śāsanaṁ duṣṭachetasaḥ |

pralambasya pravṛddhasya darpāddviguṇavarchasaḥ ||2-14-33

With his power, pralamba has expanded his body to double the size. What should I do to control this wicked soul?

tamāha sasmitaṁ kṛṣṇaḥ sāmnā harṣākulena vai |

abhijṣo rauhiṇeyasya vṛttasya ca balasya ca ||2-14-34

Then kṛṣṇa, who is fully aware of the features and strength of the son of rohiṇī (balarāma) spoke amicably and joyfully with a smile.

aho'yaṁ mānuṣo bhāvo vyaktamevānupālyate |

yastvaṁ jaganmayaṁ devaṁ guhyādguhyataraṁ gataḥ ||2-14-35

Alas! You are clearly acting as a human being. The entire universe is pervaded by you. You are the secret of secrets.

smara nārāyaṇātmānaṁ lokānāṁ tvaṁ viparyaye |

avagachcātmanātmānaṁ samudrāṇāṁ samāgame ||2-14-36

Remember and experience that form of nārāyaṇa (lying on śeṣa) which you take at the time of deluge (pralaya) when all the worlds disappear and the oceans become one.

purātanānāṁ devānāṁ brahmaṇaḥ salilasya ca |

ātmavṛttaprabhāvāṇāṁ saṁsmarādyaṁ ca vai vapuḥ ||2-14-37

Remember your original form which is the cause of ancient gods, brahma and water as well as your own features and splendour.

śiraḥ khaṁ te jalaṁ mūrttiḥ kṣamā bhūrdahano mukham |

vāyurlokāyuruchvāso manaḥsraṣṭā hyabhūttava ||2-14-38

The sky is your head, water your body, earth your legs and fire your mouth. The air which sustains all living entities is your breath. The creator is your mind.

sahasrāsyaḥ sahasrāṅgaḥ sahasracharaṇekṣaṇaḥ |

sahasrapadmanābhastvaṁ sahasrāṁśudharo'rihā ||2-14-39

You have thousands of bodies, thousands of arms, thousands of legs and thousands of eyes. You have thousands of navels, from which thousands of lotus flowers sprout. Using the sun with thousand rays, you destroy the enemies.

yattvayā darśitaṁ loke tatpashyanti divaukasaḥ |

yattvayā noktapūrvaṁ hi kastadanveṣṭumarhati ||2-14-40

What is shown by you in the world is seen by gods. Who can discover what is not told by you before?

yadveditavyaṁ loke'smiṁstattvayā samudāhṛtam |

viditaṁ yattavaikasya devā api na tadviduḥ ||2-14-41

Whatever there is in this world to be known is already said by you. Even the gods and the intelligent people do not know what is known to you.

ātmajaṁ te vapurvyomni na paśyantyātmasaṁbhavam |

yattu te kṛtrimaṁ rūpaṁ tadarchanti divaukasaḥ ||2-14-42

The deva-s do not see or understand your self-manifested form which pervades the space. They worship your artificial form in which you appear in this world.

devairna dṛṣṭaścāntaste tenānanta iti smṛtaḥ |

tvaṁ hi sūkṣmo mahānekaḥ sūkṣmairapi durāsadaḥ ||2-14-43

Even deva-s have not seen your limit. Hence you are considered as without having end (ananta). You are minute among minute and greatest of the greatest. You are one and only one. You are difficult to be realized with senses and mind.

tvayyeva jagataḥ stambhe śāśvatī jagatī sthitā |

achalā prāṇinaṁ yonirdhārayatyakhilaṁ jagat ||2-14-44

You are the foundation pillar of the universe. The universe is permanently installed on you which maintains all non-moving and moving beings.

chatuḥsāgarabhogastvaṁ cāturvarṇyavibhāgavit |

caturyugeṣu lokānāṁ cāturhotraphalāśanaḥ ||2-14-45

The four seas are your expansion. You are the creator of the four classes. You are the object and enjoyer of the four sacrifices practiced in the four yugas.

yathāhamapi lokānāṁ tathā tvaṁ taccha me matam |

ubhāvekaśarīrau svo jagadarthe dvidhākṛtau ||2-14-46

Just as I am the soul of the universe, you are also the soul of universe. This is my opinion. We are of one body, which is divided into two for the benefit of the universe.

ahaṁ vā śāhsvataḥ kṛṣṇastvaṁ vā śeśaḥ purātanaḥ |

lokāṇāṁ śāśvato devastvaṁ hi śeṣaḥ sanātanaḥ |

āvayordehamātreṇa dvidhedaṁ dhāryate jagat |2-14-47

I am the eternal kṛṣṇa (viṣṇu) and you are the ancient śeṣa. You are the eternal god, sanātana śeṣa of the universe. Our eternal form (of viṣṇu or ananta) governs the world by taking two bodies.

ahaṁ yaḥ sa bhavāneva yastvaṁ so'haṁ sanātanaḥ |

dvāveva vihitau hyāvāmekadehau mahābalau ||2-14-48

Who am I, you are and who are you, I am, eternal. We, having great power and single body, exist as two bodies.

tadāsse mūḍhavattvaṁ kiṁ prāṇena jahi dānavam |

mūrdhni devaripuṁ deva vajrakalpena muṣṭinā ||2-14-49

Why are you behaving like an ignorant person? Kill the asura (dānava). Strike the enemy of deva-s forcefully on his head with your fist, strong as vajra.

vaiśampāyana uvāca

saṁsmāritastu kṛṣṇena rauhiṇeyaḥ purātanam |

balenāpūryata tadā trailokyāntaracāriṇā ||2-14-50

vaiśaṁpāyana said:

(O janamejaya!) When kṛṣṇa reminded the son of rohiṇī (balarāma) thus about his ancient status, he became full of power, carrying the three worlds with him.

tataḥ pralambaṁ durvṛttaṁ sa baddhena mahābhujaḥ |

muṣṭinā vajrakalpena mūrdhni chainaṁ samāhanat ||2-14-51

Then balarāma, having powerful arms struck the wicked pralamba on his head with his folded fist, strong as vajra.

tasyottamāṅgaṁ sve kāye vikapālaṁ vivesha ha |

jānubhyāṁ cāhataḥ shete gatāsurdānavottamaḥ ||2-14-52

His skull cracked and the head was pushed into the body. Struck by the knees, the best of dānava-s fell down dead.

jagatyāṁ viprakīrṇasya tasya rūpamabhūttadā |

pralambasyāmbarasthasya meghasyeva vidīryataḥ ||2-14-53

The body of pralamba fell down, broken in pieces like a cloud in the sky scattered in pieces.

tasya bhagnottamāṅgasya dehātsusrāva śoṇitam |

bahugairikasaṁyuktaṁ śailaśṛṅgādivodakam ||2-14-54

Blood began to flow from the body with broken head, like a red coloured stream, flowing from the peak of a mountain.

te nihatya pralambaṁ tu saṁhṛtya balamātmanaḥ |

paryaṣvajata vai kṛṣṇaṁ rauhiṇeyaḥ pratāpavān ||2-14-55

After killing pralamba and controlling his power, the great son of rohiṇī embraced kṛṣṇa affectionately.

taṁ tu kṛṣṇaścha gopāścha divisthāścha divaukasaḥ |

tuṣṭuvurnihate daitye jayāśīrbhirmahābalam ||2-14-56

Then kṛṣṇa, gopa-s and the gods in the sky happily praised the powerful balarāma who killed the asura.

balenāyaṁ hato daityo bālenākliṣṭakarmaṇā |

vivadantyaśarīriṇyo vācaḥ surasamīritāḥ ||2-14-57

A voice was heard in the sky as said by the gods: The daitya was killed by bala. bala can perform tough tasks easily.

baladeveti nāmāsya devairuktaṁ divi sthitaiḥ |

The gods in the sky pronounced the name baladeva.

balantu baladevasya tadā bhuvi janā viduḥ ||2-14-58

karmajaṁ nihate daitye devairapi durāsade ||2-14-59

Since that time, when he killed the daitya who was unconquerable even by the gods, people of the world came to know of baladeva's strength.

iti śrimahābhārate khileṣu harivaṁśe viṣṇuparvaṇi śiśucaryāyāṁ pralambavadhe caturdaśo'dhyāyaḥ

Thus ends the translation of the fourteenth chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, elimination of pralamba.

nīlakaṇṭha commentary

asmin caturdaśe'dhyāye pralambavadha Iryate |

tenaiva balabhadreṇa kṛṣṇādeśena tiṣṭatā || 1

· 2-14-3 kṣeḍayantau bāhū āsphoṭayantau vyāharantau ākārayantau ||

· 2-14-4 niyogapāśaiḥ annaśikyaiḥ ||

· 2-14-5 anyonyasadṛśāṁbarau anyonyadīptisaṁvalanena sadṛśāṁbarāviva ||

· 2-14-6 kusumānāṁ kusumaiḥ karṇapūrau kurvāṇau ||

· 2-14-8 dīkṣāṁ rītim ||

· 2-14-10 spandolikābhirdolāvalambaiḥ kṣepaṇīyairvīṭikādyaiḥ ||

· 2-14-12 "viṣṭambho divo dharuṇāḥ pṛthivyā viśvā uta kṣitayo haste asya asatta utso gṛṇate niyutvānmadhvo aṁśuḥ pavata indriyāya"

ityetaṁ mantramupabṛṁhayati |

tayo ramayatorevamityādinā | mantrārthastu he soma te tava madhvo brahmasvarūpiṇaḥ aṁśurivāṁśuḥ aṁśaḥ pṛthivyā dharuṇaḥ bhūmerdharthā rāmarūpadhārī śeṣaḥ te tvayā asat antaryāmiṇā prabhodhitaḥ sandīpyamānaḥ ata eva utsaḥ tvadājṣākaraṇe utkaṇṭhitaḥ niyuktvān jagataḥ prāṇavāyurūpī sūtrātmā san gṛṇate ātmanaḥ svarūpaṁ tvadvākyādavagataṁ bhāvayati ahaṁ parameśvarādananyo'smi devakāryārthamavatīrṇo'smītyālochayatītyarthaḥ | tato hetoḥ divah dyulokamaṇḍapasya viṣṭambhaḥ staṁbhā iva bhavanti te viṣṭambhaḥ | kvibantasyedaṁ dvitīyābahuvacanam | atyucchritān pralambādīn | bahutvaṁ vibhūtyarthe | indriyāya tadvadhena svavīryaṁ pradarśayituṁ parvate gacchanti | kimasyāyudhaṁ tadāha | viśvā iti | sarvā kṣitayaḥ nāśāsādhanānyāyudhāni asya hasta eva santi ato muṣṭimātreṇa taṁ jaghānetyarthaḥ | viṣṇo sarvadevatāmayatvādatra somarūpeṇaivāsya stutirboddhavyā | evamanyatrāpi | ślokārthaḥ spaṣṭaḥ |

· 2-14-31 dehāveśāt pramādyatīti nyāyena sutrāṁśo'pi rāmo mumohetyāha | sa saṁdigdhamiti |

· 2-14-34 śrīkṛṣṇastvenam pūrvarūpasmaraṇena prabodhayatītyāha | tamāhetyādinā ||

· 2-14-38 asyaiva sutrātmatvam vivṛṇoti | śiraḥ khaṁ ityādinā ||

· 2-14-40 "prāṇasya prāṇamuta cakṣuṣaścakṣuḥ"

ityādiśrutiprasiddhaṁ śuddhaṁ brahmāpi tvamevāsītyāha | yattvayeti | yattvayā noktetyādinā'sya vedakartṛtvamuktam |

· 2-14-44 śeṣarūpeṇa varṇayati | tvayyeveti ||

· 2-14-46 yatheti | ahaṁ antaryāmī tvaṁ sutrātmā sarvajṣtvādikaṁ dvayo samamevetyarthaḥ ||

· 2-14-48 atyantaṁ sāmyalakṣaṇamabhedamāha | ahamiti ||

· 2-14-50 saṁsmārita iti | uktimātreṇa baladevavat viśuddhāntaḥkaraṇa ātmano brahmabhāvamavagacchatītyarthaḥ ||

iti śrimahābharate khileṣu harivaṁśe viṣṇuparvaṇi ṭīkāyāṁ caturdaśo'dhyāyaḥ |

Ananda Vrindavan Champu

Pastimes in Summer and other Seasons

The arrival of the summer season brought a suitable time for Krsna to relish refreshing pastimes with Sri Radha. But when Krsna played with Balarama and the cowherd boys at this time, He felt the scorching heat of summer manifesting within Himself as the burning pain of separation from Radhika. Before telling the next pastime, I will describe the summer season in Vrndavana.

During the summer, the pathways become hard and dry from the blis­tering heat of the sun. A person's fingernails become brittle and crack. But inside the caves of Govardhana, where Krsna secretly enjoys with His beloveds, there is always .a soothing and cooling atmosphere due to its natural springs and small ponds of water. The waves of the Yamuna me­ander lazily by her blistering banks of sand. People also move slowly due to the heat. Profuse perspiration brings relief from the sizzling sunrays. Everyone forgets the discomfort of perspiring by smelling the pleasing fragrance of sirisa flowers. The tops of the trees hang down to form natu­ral canopies, which shade the footpaths and kindly protect the Vrajavasis from the pinching rays of the sun.

In Vrndavana's cool shady groves the vanadevis (forest maidens) are busy making delightful arrangements for Radha-Krsna's confidential pas­times. Scattered here and there are various kunjas (natural cottages) made of groups of lush bushes, trees, and vines that have entrance doors on one side. The vanadevis keep a variety of pleasurable substances such as pan, candana, and pots of cool sandal-scented water inside the kunjas.. There are also containers of refreshing drinks like madhu and mango nectar waiting to satisfy the Divine Couple and relieve Their fatigue.

The Killing of Pralambasura

One summer day the brilliantly powerful brothers Krsna and Balarama, surrounded by Their associates and displaying wonderful grace and beauty, rame to Bhandiravana forest to enjoy pastimes. The moment the Lord desired to enjoy a particular pastime, all the necessary paraphernalia au­tomatically appeared. Nourished by eating the fresh green grass and sat­isfied by drinking the crystal clear water from the valleys of Giri-Govardhana, the cows relaxed peacefully in the dense shade of the banyan trees. The gopas wore garlands of freshly blossomed mallika flowers and natural earrings made from sirisa flowers. They tied garlands of kurci flowers in their hair. Adorned with these attractive fragrant flowers, the two brothers, Balarama and Damodara played happily with Their friends.

One boy sang in a very sweet voice. Some boys played musical instru­ments while others danced. Sometimes Krsna vibrated His flute while Balarama danced. At other times, Krsna danced to the singing of Balarama and His friends. In a melodious tone Krsna called the gopas, "Ho! Ho! My brothers! Now stop your dancing because we are going to play a new game."

While running to meet their friend, the gopas replied, "0 Damodara! What sort of game do You want to play?"

Krsna said, "Listen! Let us divide ourselves into two parties. One party will go with the powerful Balarama and the other party will side with Me." Thus Krsna divided His friends into two parties in order to hold a contest of strength. The boys in Balarama's party followed Him like loyal soldiers and the other boys accompanied Krsna. The losing party had to carry the victors on their backs. Krsna's party lost, and even though Krsna carries the whole universe in His belly, He had to carry Sridama on His shoulders.

Under the influence of time, Pralambasura, the deceitful one, disguised himself as a cowherd boy and secretly mixed with Krsna's friends. Being defeated in the contest, Pralambasura had to cany the victorious Baladeva, who looked extremely enchanting and effulgent with sandalwood paste daubed on His golden white body. Taking Balarama on his shoulders, the demon carried Him to the edge of the Bhandiravana forest.

Pralambasura thrilled with the thought; "I have accomplished my mis­sion. Like a thief I have broken all the rules of the game and stolen a valuable jewel."

At first Balarama was amazed at the extraordinary power of His carrier, but then He instantly understood the situation. Smiling mildly, Balarama called out to His playful younger brother, "0 Damodara! Hey Manorama! Just as insanity robs one's intelligence, this demon is trying kidnap Me. 0 You of infallible will power! What should I do now? Hey relisher of mel­lows! Without hesitating any longer, please give Me proper instructions."

Krsna felt somewhat amused to see and hear all of this. Then in a thun­dering voice He assured Baladeva, "Give up all Your fears. Why are You submitting to illusion? Just remember Your own divine power and slay the demon."

Using His unrivaled strength, which far exceeded the power of the thur -derbolts Indra uses to cut the wings of mountains, Balarama, the elder brother of Madhusudana, smashed the demon's head into little pieces with His fist. With tremendous power the Lord drove the demon to the kingdom of Yama. Before departing, the demon assumed a huge grotesque form. The Vrajavasis thought that Balarama, whose complexion is whiter than fresh camphor, looked like the full moon sitting on top of the dome­like covering of the universe as He sat upon the demon's shoulders.

The demon's body had a dark smoky color. But due to profuse bleeding his hideous body now looked like a cluster of clouds in the reddish sky at sunset. Covered completely in blood, Pralambasura slowly fell to the ground. While falling he appeared like the sun setting behind the Vindhya Mountain, which is covered with red asoka flowers. The splendid demi­gods, who are expert in glorifying others, showered flowers on the head of Balarama to celebrate His victory over the demon.

The notorious demon named Pralamba had displayed great tantric magic. But eventually he perished under the fierce blows of Baladeva whose chariot bears the symbol of a palm tree. In front of everyone, Balarama humbly accepted the name Pralambaghna (one who removes all sins from the heart) honorably bestowed upon Him by Lord Indra. Thereafter Balarama met with His brother Damodara, who always gives joy to others and is dear to all the gopas.

Proud of His recent accomplishment, Balarama felt unlimitedly blissful within His mind. But He became confused upon seeing the bewildered faces of the cowherd boys when He rejoined Krsna who was resting in the shade of a beautiful banyan tree named Bhandiravat.

Gopala Champu

Chapter Sixteen - Killing Pralamba and the forest fire

[1] In the morning, lit by the effulgence of the assembly, powerful Nanda took his seat with Kṛṣṇa present. Madhukaṇṭha began to speak.

O Snigdhakaṇṭha! Sitting near me, hear a brave exploit of Balarāma.

As Kṛṣṇa and Balarāma played while herding the cows, summer, which is not much favored by the animals, arrived in Vṛndāvana. It is not surprising that this summer season had the qualities of spring because the two brothers, attached to Vṛndāvana, always dwelled there. ||1||

The roar of waterfalls was mistaken for approaching rain storm clouds. The crickets chirped shrilly and the trees, covered with mist from the waterfalls, were filled with flowers. Thus summer appeared like spring. ||2||

The breeze carried the fragrance of lotuses mixed with cool water to the shady places in the forest as if it were spring, making the place moist and full of flowers. When suitable things are combined, unlimited happiness of friendship arises. ||3||

Though it was summer, the humans thought that it was spring in Vṛndāvana, what to speak of the cuckoos and bees. ||4||

When Mādhava entered the forest and played his flute, the other Mādhava (summer appearing as spring) was present two fold. ||5||

The boys were decorated with jewels from their houses and were always decorated with summer flowers and buds, which produced extreme beauty. What more can be said of the summer? ||6||

[2] Śrīdāma, Sudāma, Vasudāma and others gathered in a group not too far away, in order to keep a watch on them. Subala, Arjuna, Kṛṣṇa and Balarāma came, danced about, and then joined them. They began to speak while giving blessings, “Where do you live? You seem to be dancers. Where are you going?” Śrīdāma and others revealed their intentions with joyful minds: “Magnanimous souls! We come from far off. Our minds are dancing because of hearing your glories. We also desire to dance with our bodies in front of you. We cannot stay a long time anywhere. Our eyes and ears are now fully satisfied.”

[3] Kṛṣṇa replied to his friends: “Our two ears are like great gurus with great knowledge. By the ears we understand the qualities of great persons. How much should we respect the mind by praise, since we are joyful here? What use are the feet, since the feet should be used to fulfill our desires. Can we focus our eyes on any other attractive object, since here the eyes make us see what is taught by guru? What have we not achieved with our nostrils, since they bestow us bliss? What to say about our skin, which receives the fragrant breeze from the forest? Do you not experience some auspicious emotion from this, by whose results you are inundated internally and externally? There is no harm if the glorious creator stays here even by his name. All the Upaniṣads cannot glorify his followers enough. We simply dance, forgetting ourselves. Will we not gain great fortune on ourselves by the mercy of the feet of that great soul, since he has made us like devatās by his extraordinary, unblinking effulgence? We feel protected at the feet of this great soul, since he has made us perfect by giving his shadow. Our minds feel the greatest satisfaction, since he has satisfied us with his sweet glance. Look! He has an extraordinary, dancing glance by which all great souls will give us mercy. We are eager to dance and are looking for an opportunity to do so.”

[4] The assembly members said: “O people with elevated desires! If you are dancers for all festivals, then please perform the dance, with an attractive black form, amazing like a painting which is not a painting. The dancer should wear a peacock feather, but be more attractive than a peacock and he should wear yellow cloth, being more attractive than gold. He should resemble a black cloud but be more attractive than a black cloud. He should have a flute in his mouth but be superior to anyone else with a flute. He should have wonderful form and qualities, but not material ones. He should be full of knowledge but not a Vidyādhara. By such variety the eyes will be amused.”

Arjuna, Subala and others began singing using their hands, horns, and split bamboo to keep rhythm. Kṛṣṇa began to dance and the young boys of Vraja, praised by the Vedas, began praising Kṛṣṇa. ||7||

When Kṛṣṇa entered the stage Balarāma became possessed and seeing this, the audience began praising both. ||8||

Since the black and white boys were not different, it was difficult to distinguish the two brothers by their qualities and limbs. ||9||

The movement of their limbs was like lightning and their bodies were like a dark cloud and the moon, entering into the mountain in the form of the assembled singers. ||10||

[5] When the audience offered necklaces with jewels attractive to the heart, the boys refused the gifts, “We do not ask for anything. We are the best of dancers. But we want to see wrestling.” “You are the best of wrestlers.” Hearing this as confirmation, they said: “We have entered the assembly of elevated persons. Give gifts for our satisfaction and nourishment, but not for creating deception.”

[6] The brothers entered into the crowd which, upon hearing their words, was laughing and had come close. The praiseworthy brothers, giving joy, began to wrestle.

Whirling around, jumping, punching, slapping their arms together, and pulling each other, they struck each other on their chests while wrestling. ||11||

[7] Kṛṣṇa, who destroyed the pride of all people with good qualities, along with his friends, was gratified by blissful knowledge. Śrīdāma and others then showed the art of dancing as an offering to all cultured people.

[8] Because the dancing produced great bliss, Kṛṣṇa with enthusiasm accompanied them with difficult rhythms to test their skill.

[9] Śukadeva says:

kvacin nṛtyatsu cānyeṣu gāyakau vādakau svayam |

śaśaṁsatur mahārāja sādhu sādhv iti vādinau ||

While the other boys were dancing, O King, Kṛṣṇa and Balarāma would sometimes accompany them with song and instrumental music, and sometimes the two Lords would praise the boys, saying, “Very good! Very good!” SB 10.18.13 ||12||

[10] When the cows disappeared, they played. They hit each other with bilva, kumbha and small āmalaki fruits. Laughing, they imitated the animals, the sounds of birds and the hopping of frogs. Kṛṣṇa spent four praharas in waves of bliss in ruling from a king’s throne and by taking off the blindfold of a person so he could touch the person who blindfolded him. ||13||

Kṛṣṇa played the king, Stoka-kṛṣṇa played the minister, while Balarāma played another king and Subala played his minister. Śrīdāma and Bhadra were the commanders of the army. In this way the two brothers ruled their kingdoms. ||14||

Sometimes they would stay in one place, sometimes march to war, sometimes make peace, sometimes fight, sometimes be victorious and sometimes be defeated. ||15||

evaṁ tau loka-siddhābhiḥ krīḍābhiś ceratur vane |

nady-adri-droṇi-kuṣjeṣu kānaneṣu saraḥsu ca ||

In this way, Kṛṣṇa and Balarāma played all sorts of well-known games as they wandered among the rivers, hills, valleys, bushes, trees and lakes of Vṛndāvana. SB 10.18.16

[11] In this situation, after some days, one morning Kaṁsa began to think deeply about the deaths of his demon associates and became perplexed. Pralambha approached Kaṁsa, offered respects and asked, “O king! Why are you lamenting?”

[12] Kaṁsa said, “Do you not know? Those who assisted me are all dead. Who remains?”

[13] Pralamba said, “Anyway, just engage me for an hour.”

Kaṁṣa remained silent for a moment, shaking his head.

[14] Pralamba said, “O lord, what is this?”

[15] Kaṁsa, laughing with distaste, thinking of Pralamba as a moth, said, “You may tread the path of the blazing flame.”

[16] Pralamba said in anger, “Oh! The cruel flame of time burns up the Himalayas and dries up the lake on it.”

[17] Kaṁsa said, “Let that be. Do as you wish.”

[18] Hearing this, offering respects to Kaṁsa, insulted by Kaṁsa, without delay, Pralamba, bound by fate, wandered some distance to the spot where Kṛṣṇa was playing:

“These are the two young boys who have killed all the demons. I have met with them by coming quickly from Kaṁsa in secret.” ||16||

[19] “Their pride will be crushed by being killed by irrevocable time. Today I will fool them by producing great faith in them. I will fervently play with them as they do on all days. Acting like a friend, I will bind the two boys up by the hands and, throwing them on my shoulders, deliver them to Kaṁsa.”

[20] Clothed as a thief, covered in profuse evil, filled with faults, Pralamba came to the cow village and, looking around, put on a cowherd dress lying in a house. Laughing to please them and mix with them, he then entered the group. But Kṛṣṇa saw him.

[21] Seeing him, Kṛṣṇa went along with his disguise, “O Bhadra! Why are you late? It is good that you are coming at the height of fun.” Laughing in this way at the calamity of disguising oneself as a cowherd, he gained Pralamba’s confidence and made friends with him to defeat Balarāma’s strength. He then said: “O friend, starting today, you are my best friend. I will always keep you in my sight. Let Śrīdāma be on the same side as Balarāma, who has great competitive spirit. He is a suitable partner for you.”

[22] Giving up dismay, the demon became more arrogant:

Since he who desires to create the universe desires to learn the truth from Kṛṣṇa, What person who thinks himself clever can outwit Kṛṣṇa? ||17||

[23] Then Kṛṣṇa divided the boys into two groups and made Pralamba the head of his group in order to increase his strength. With great enthusiasm, Balarāma fought with Pralamba and Śrīdāma fought with Kṛṣṇa. In this way they fought, taking the help of unlimited friends. Those who were defeated had to carry the winners on their shoulders like a load of goods that has been purchased. In this way Kṛṣṇa became absorbed in the competition.

In that unrestricted play, those who won were carried and those who were defeated were the bearers. Looking like horses, they laughed and made others laugh. Without consideration of respect they quarreled with each other. In this way they moved from forest to grove and came to Bhāṇḍīra banyan tree. ||18||

[24] When the playing became intense, Kṛṣṇa, in order to have Pralamba carry Balarāma on his shoulders, not caring if he was defeated or considering who was strong or weak, made his own group accept defeat.

[25] Thinking that it was difficult for others to carry by themselves, Kṛṣṇa also carried someone.

Kṛṣṇa carried Śrīdāma and Pralamba carried Balarāma. Others, thinking themselves strong, carried other boys. All said, “This is really good.” ||19||

Though at first, Pralamba showed attraction to Kṛṣṇa, when he carried Balarāma away, he became fearful of Kṛṣṇa. Pralamba thus took Balarāma far away from the play area. ||20||

Absorbed in playing, Balarāma did not manifest his power of knowledge and did not recognize the demon. Kṛṣṇa understood the demon just by looking at him. Balarāma remained undisturbed as before, and Kṛṣṇa was skillful at tricking the demon. ||21||

[26] But Pralamba began to suffer as he carried Balarāma, who was heavier than a mountain range. The proud demon, with an embarrassed mind, then manifested his previous huge body.

When the black demon carried Balarāma, white like the moon, the devatās thought that Rāhu was carrying away the moon. ||22||

Suddenly feeling a little fear, Balarāma looked at Kṛṣṇa’s face. Understanding everything by the movement of Kṛṣṇa’s brow, Balarāma then hit the demon’s head with his fist. ||23||

As a thunderbolt leaves a black mountain streaked with red minerals and returns to the hand of Indra, the soul of the demon gave up the dark body stained with blood and went to Viṣṇu. ||24||

Seeing simultaneously Pralamba fall far away and Balarāma approaching close, everyone smiled with astonishment. ||25||

The two brothers, with tears in their eyes, embraced. Their friendship on embracing produced melting internally and externally. ||26||

When Pralamba died with a thunderous roar, the devatās, situated in heaven, showered him with flowers in joy and joked about him. ||27||

“He gave the order to hit the demon on the head in order to play continuously. O Pralamba! We do not transgress respect like you.” ||28||