Gopal Champu

Chapter Six - Bidding Farewell to Nanda

[1] In the assembly of Nanda with Kṛṣṇa present the morning talk began. Madhukaṇṭha spoke:

[2] After the death of Kaṁsa, when Kṛṣṇa was delayed in returning to Vraja to prevent competition for position, to call the Yadus from various places, and to destroy Kaṁsa’s allies, while Upananda and others in Vraja were blissful hearing the news at every moment but were troubled by the spike of fear that he would be delayed, some news arrived from Vraja.

Till that time, Yaśodā had not eaten, nor had her attendants. The cowherds in Vraja were without means of staying alive. What can be said? All the animals of Vraja and the forest wailed because of injury. ||1||

[3] Due to withering of his mind, Kṛṣṇa stopped walking and remembered the predictions of Nārada. Accepting those words, bearing Vraja’s suffering in separation, and hearing the news from Vraja, he thought he must go to Vraja urgently. He spoke to Balarāma privately and frankly, “O brother! Please assist me in Mathurā. I will go to Vraja again.”

[4] With tears Balarāma said, “O brother! Actually without you I am destroyed. I can do nothing.”

[5] Kṛṣṇa said, “What should be done?”

[6] Balarāma said, “Making the Yadus obedient to Ugrasena we will both go to Gokula. I have told you what is best. By fate, you have raised this issue with bliss.”

[7] Kṛṣṇa along with Balarāma went to the Yadu’s assembly where Vasudeva was absent, and with folded hands spoke. “I have a request.”

[8] Everyone said respectfully, “Please order us.”

[9] Kṛṣṇa said, “You all go to your houses and Ugrasena sits on the throne as previously. You are all happy. Previously I said that the kingdom is not attractive to me, but Vṛndāvana gives me great happiness.”

[10-11] When the assembly heard his words with attention, while looking at his face, Vikadru, an elder Yadu, spoke with great agitation.

“Previously we had one destroyer, Kaṁsa. Because of his strength, we did not consider anyone else. But when you killed Kaṁsa, others similar to him, thinking themselves powerful, have appeared. In the name of relationship, Jarāsandha and millions of others, flaunting millions of weapons have sprung up. The Yādavas, whose survival depends on taking shelter of you with affection, must be established and fixed permanently. Moreover the words from the sky heard by Kaṁsa ‘The eighth child will kill you’ (SB 10.1.34) is the witness. You are actually our child, not Nanda’s. You must therefore protect us every day. There are no dangers for the cowherds now. You should do what is beneficial. What more can be said in the presence of the person with the highest dharma, the destroyer of enemies of the devotees?”

[12] Hearing these undeniable words, Kṛṣṇa was silent. With sorrowful mind he left the assembly and went to the palace with Vasudeva and Devakī. There, along with Balarāma he made a request to them. “Please pay attention in order to give an order to my father and mother.”

[13] They said, “What is that?”

[14] Kṛṣṇa said, “We will go to Vraja which is without light and people.”

[15] On hearing his words Vasudeva and Devakī remained silent. On hearing his words at Ugrasena’s coronation they had not been happy. These words are recorded faithfully in Hari-vaṁsa and other works by Vaiśampāyana and others: “I stay among the cows.” They understood his mind. If he went to Vraja and met everyone there he would forget everything else.

[16] After a long time they said, “We will be rejected by you two, after attaining you, our life airs, after a long time.”

After considering, Akrūra’s mother uttered some cruel words. “If the people of Vraja come and go from here, this will be Vraja. Thus Kṛṣṇa will not have to leave Mathurā.”

[17] Everyone looked at Kṛṣṇa’s face and thought for a long time.

[18] After this Kṛṣṇa and Balarāma when to a private place where they could discuss matters fully. “We have requested our respected parents bluntly. But worrying greatly that we will not return from Vraja, they have replied in this way. Ignoring superiors’ orders is not auspicious. In order to follow the order of his parents, Rāma, most respectful to his parents, gave up his excellent kingdom, mother and companions and, with his newel married wife Sītā, went to live in the forest filled with ferocious Rākṣasas. We must consider the result of disobeying their order. Looking for us, Jarāsandha and other demons will attack Vraja. By carrying out our plan, many other events will take place. It is best that we now take shelter of Nanda’s feet.”

[19] After discussing, they went to Nanda’s encampment and his area. Meeting him and offering respects, when the two were seated, Balarāma told Nanda what had happened in the assembly.

[20] Seeing with humility Nanda and his brothers, he said at the end with a smile “Ah! Taking the incidental prediction from the sky as proof, they infer that I am the son of Devakī but they did not raise the point within that prediction about how I really appeared-- with two arms.”

[21] When Madhukaṇṭha had spoken up this point, Snigdhakaṇṭha began to think.

“Actually because of his inconceivable powers, Kṛṣṇa appears to Devakī with four arms and to Yaśodā with two arms according to the logic that one can infer the cause of the fruit by the fruit. When Devakī wanted to hide his four armed form out of fear of Kaṁsa, the two-armed form which had appeared to Yaśodā made its appearance to Devakī, causing the four-armed form to disappear. (Pūrva Campū 3.102) This was established in the previous volume with statements from Bhāgavatam. This was however not known to either mother previously.”

[22] He then spoke aloud “How could the Yadus mention the facts. If they did, then the claim of Nanda, whose other child in the form of Yogamāyā was stolen by Vasudeva, would be true. Let that be. How did Nanda understand this?”

[23] Madhukaṇṭha said, “Giving a skeptical laugh Nanda took the idea that Kṛṣṇa was Devakī’s child to be a lie. The voice from the sky said ‘Fool, the eighth child of Devakī whom you are carrying in your chariot will kill you.’ (SB 10.1.34) This is not contradicted by the later words of Devī.

“O Kaṁsa, you fool, what will be the use of killing me? The Supreme Personality of Godhead, who has been your enemy from the very beginning and who will certainly kill you, has already taken his birth somewhere else. Therefore, do not unnecessarily kill other children.” (SB 10.4.12)

Vasudeva has spoken to me without contradiction, telling the truth.

“My dear brother Nanda Mahārāja, at an advanced age you had no son at all and were hopeless of having one. Therefore, that you now have a son is a sign of great fortune.”

(SB 10.5.23)

Garga in revealing the truth also told me this and revealed the inner cause.

“For many reasons, this beautiful son of yours sometimes appeared previously as the son of Vasudeva.” (SB 10.8.14)

[24] In any case such claims increase our happiness since exalted people show parental affection for our child.

[25] And further there is no difference between me and Vasudeva and between Yaśodā and Devakī. Thus their claims are acceptable.

O son! Fear arises in Mathurā because of demons. Fear arises in Vraja because of possible separation from you. These two fears exist. Thus my mind is troubled. ||2||

[26] Anyway, we must help them for we should do what Nārada and Garga advised. Considering this I did not prevent you from going to Mathurā. It is said that Daśaratha sent his son at a young age to kill the Rākṣasas to protect the sages, and at another time finally died during his son’s stay in the forest for fourteen years. Saying this, stopping his tears, he embraced his son and gazed at his face.

[27] Coming close to his father, Kṛṣṇa said in a choked voice “O father! You should have no doubt that all the evil rascals will be killed. Many times Garga promised a good result to my father. One time in a solitary place at the edge of a forest Nārada also told me this. O father! Where I stay will be the place where the great souls will worship me. This will be near the assembly of cowherds, and not with the Yadus. The cowherds are my relatives and the Yadus are my friends. This is the difference between relatives and friends. I sometimes reside near my friends to help them. I always live with my relatives with the happiness of seeing them.”

[28] When Kṛṣṇa said this, Balarāma, reflecting as a cowherd, said, “O father! With great affection you cared for us and raised us. What can be said? Parents have more affection for their children than for themselves.”

[29] Confirming this, Kṛṣṇa spoke:

Not only am I your son. You are the father of Balarāma because of rules of dharma:

sa pitā sā ca jananī yau c sva-putravat |

śiśūn bandhubhir utsṛṣṭān akalpaiḥ poṣa-rakṣaṇe ||

They are the real father and mother who care for, as they would their own sons, children abandoned by relatives unable to maintain and protect them. SB 10.45.22

[30] Your caring for Balarāma has been the best. I have come to your feet in order to give happiness to all friends.

[31] Nanda said, “O child! We will stay here.”

[32] Kṛṣṇa said, “O father! You should act such that mother does not feel pain, being alone, separated from you.”

[33] Nanda said, “Shall I bring her close to you?”

[34] Kṛṣṇa said, “If you do, then all Gokula will be destroyed.”

[35] Nanda said, “Then I will bring all of Vraja here.”

[36-37] Kṛṣṇa said, “Our cows have now become uncountable in numbers, multiplying daily. Will the groves in the city maintain them? The cows are our deities and they must be served. If you think that everything is for me and without me it is useless, since the cows are my life, they have to be maintained. The Yadus will not say anything against me. It is clear that at the insistence of Jarāsandha who developed a relationship with Kaṁsa, millions of rascals with great armies will attack Mathurā. A condemned act will take place. We are so close. If we were far away and our relationship with the Yadus was not known, it would not bring difficulties. If however our relationship with them is known through spies, Jarāsandha and his cohorts will not be afraid like Kaṁsa. They will not send strong enemies like Putana one at a time. They will come with all their armies and cause destruction in Vraja. You should thus hide our relationship with you. Not a trace of relationship should be shown. I will establish the Yadus in a fort. But you have unlimited population so I cannot do that for you. It will be impossible to protect unlimited cows in a fort. Thus I will show indifference towards you in order to protect you. This will be just like a fortress.”

[38] “This should be done until all the enemies are killed and I return to Vraja. When I return, I will not leave because how can the purest goal of life with the fruit of happiness of seeing you, the topmost people, possessing pure, intense affection be obstructed? I request that all that I have elaborately revealed should be followed. In summary:

yāta yūyaṁ vrajaṁ tāta vayaṁ ca sneha-duḥkhitān |

jṣātīn vo draṣṭum eṣyāmo vidhāya suhṛdāṁ sukham ||

Now you should all return to Vraja, dear father. We shall come to see you, our dear relatives who suffer in separation from us, as soon as we have given some happiness to your well-wishing friends.” SB 10.45.23

[39] After Madhukaṇṭha said this, looking at his brother he said, “In the above verse, Kṛṣṇa used the word *tāta (*father). By this address to Nanda, he suitably indicated his internal mood as Nanda’s son. He used the words jṣātīn sneha-duḥkhitān (relatives suffering because of affection) to indicate that, since their affection was without limits, at every moment the chief residents desired to see him and at every moment he let them see him. The word vayam (we) indicates two persons also according to Pāṇinī. Thus not only Kṛṣṇa, but Balarāma will also return. “We desire to see (draṣṭum). Just as we desire to see them, they desire to see us as the goal of their lives.” There is the following verse illustrating the use of viboddhum (to understand):

One whose heart has become completely purified, my Lord, can understand the transcendental qualities of your Lordship and can understand the greatness of your activities. SB 10.14.6

Just as viboddhum means “to become the object of understanding”, so draṣṭum means “to become the object of sight.” Thus the meaning confirms the previous explanation: I will come to see my relatives and to be seen by them. The word suhṛdām refers to the Yadus, who are not relatives. This indicates that they should thus be helped but nothing more is indicated. In the phrase sukhaṁ vidhāya, vidhāya (producing) is in the participle form, to indicate a limit. “After producing happiness for the Yadus, by destroying causes of fear, and not doing anything else, I will return.”

[40] Snigdhakaṇṭha asked with excitement, “So what did the respected Nanda do?”

[41] Though not pleased with his logical words, thinking they were correct, he beat his forehead and spoke unclearly with tears, “Your mother will be opposed. How will I make her understand?”

[42] Kṛṣṇa said, “I will inform her with great respect through dear friends.” Saying this he wrote a letter in his own hand and gave it to Śrīdāma.

[43] Śrīdāma, observing Nanda’s obedience and the misery expressed in the introductory portion of the letter, put the letter down and spoke with a choked voice what should be spoken. “Fearing trouble from the demons we will not go there. But by the strength of the service of your father, I will go in the morning with my brother.”

The letter was as follows:

On the first day there is rice with milk. On the second day there is rotī with ghee. The next day there is sweets soaked in sweet milk. On other days there are various foods. O mother! You feed me all these foods in the large room and serve me also. Do not think this is a dream or a temporary appearance. Understand that it is actual. ||3||

O mother! As long as you do not eat I shall not eat. If I become aware that I have eaten, my heart will quickly dry up. I will go to Vraja and see my mother and others like her. I will come after killing the enemies. It will not be long. I am eager to kill the enemies with my show of strength. ||4||

[44] Hearing this, the messenger with tears in his eyes said, “Truly Yaśodā speaks of your present eating with tears in her eyes, as if in a dream. She conceals the fact that she does not eat, fearing that it will cause you suffering.”

[45] When the others heard this, they stood there in astonishment. Nanda spoke with tears in his eyes. “How will your friends who depend on your love maintain their lives?”

[46] Kṛṣṇa said, “Like my mother all my dear friends can attain me by seeing. But because of great vātsalya as a mother, she will see me as if in a dream. This will not be so for my friends filled with praṇaya (friendly affection).”

[47] Nanda said, “Like your friends, will the cows be able to directly hear you?”

[48] Kṛṣṇa said, “Though seeing my sphūrti will relieve the cows of suffering I will use another means in order to produce external awareness. The cows operate mainly by smell and sound. They also discern by form. Stoka-kṛṣṇa should wrap himself in my cloth laden with fragrance and play the flute. Subala should dress in Balarāma’s blue cloth and take his horn. They should sit among the cows. All the boys with qualities like mine will substitute for Stoka-kṛṣṇa and Subala. The fortunate animals and trees of the forest worshiped by all will see my sphūrti. Thus everything will be adjusted.”

[49] Seeing his servants—the śūdras, abhīras, and young boys without discriminating power—and Nanda standing silently, Kṛṣṇa with tears in his eyes said, “Since they are all affectionate like my friends or my father and the elders, they will attain service following the elders and be praiseworthy.”

[50] He spoke to Madhumaṅgala with affection “Oh! You also go. As my representative, since I have unexpectedly left, serve Paurṇamāsī for my auspiciousness and produce full happiness as before.”

[51] With that display of affection, he gave Stoka-kṛṣṇa and Subala, who were endowed with his own qualities, his clothing filled with the scent of his limbs, and decorated them properly with his ornaments. Honoring his servants suitably, he informed the elders of their services. Taking their permission, he remained there. Bringing in the brāhmaṇas of Mathurā who were standing outside the meeting, he sent them to inform the Yadus. Then Nanda and the others went to Vraja.

[52] Vasudeva, Ugrasena and others came there with great happiness. Arriving, Kṛṣṇa worshiped them with offerings of attractive clothing and following after them, entered the town while chatting with them pleasantly.

[53] Kṛṣṇa who had previously refused the kingdom, gave the people of Vraja items they had brought as gifts and which had been taken by Kaṁsa and then retrieved, except for items made of base metal. He feared his agitation because of closeness to them. Taking leave of Nanda and the elders, feeling an indescribable sensation spreading through his mind, he returned to the city. Balarāma however followed them for a great distance.

[54] Though stunned within, Nanda spoke to Balarāma out of good training, like a liberated soul. “O child dear to my son! Now being all alone, our life airs have given up all mental powers. Therefore follow your brother.”

[55] Fearing his separation from Kṛṣṇa would be a cause of further suffering, Balarāma took leave of everyone with determination and on meeting his brother sought out a solitary spot. They embraced each other and wept together. What more can be described?

Remembering Kṛṣṇa, Balarāma, Nanda, the cowherds, Śrīdāma and his friends and all the attendants—after Kaṁsa was killed and the people of Vraja returned home—my mind now gives up everything because of the pain, fearing further separation. ||5||

[56] After saying this, understanding the pain of Nanda and others, he again spoke. “O Nanda! Kṛṣṇa who increased your desire strongly during earthly pastimes personally plays on your lap.” ||6||

[57] Placing his head on Nanda’s feet, Kṛṣṇa said with regret, “Ah! This creature talks nonsense and cheats his father. You should forgive my great offense. Though one’s limb may give pain, no one desires to give up that limb.” ||7||

Nanda, his hairs standing on end, embraced his son. Everyone’s hairs stood on end out of deep bliss. ||8||

[58] After finishing the morning recitation, Madhukaṇṭha spoke to Rādhā’s gathering near Kṛṣṇa’s feet (in the evening).

[59] All the obstacles in coming to Vraja, manifested by his līlā-śakti, should be considered to be filled with his shame which was previously mentioned. Kṛṣṇa, revealing his shame later, engaged Subala who came from Mathurā with attractive words for his beloved gopīs:

Yes, I gave you up, whose life airs, following after me, left your bodies without a trace. I have no legitimacy. O friends! Hear what I have to say. Your incomparable love which breaks all conventions shames me. It makes me hide this body lacking such love as yours. But I am never far away. ||9||

How can I hide the fact that I am obviously in Mathurā? But a form like a shadow plays here, and the real form plays in Vraja. When someone becomes completely absorbed in something, the person manifests his form in that absorbed state. He experiences that he is that manifested form.The shadow form is not like that. ||10||

O Candrāvalī! Mistaking the dark moon night for the full moon because of your effulgence, you fainted from the fever of separation and developed pain in all your limbs. Glowing with the brilliance of a sapphire, I embraced you. You were astonished how your body changed its condition completely. ||11||

O Candrāvalī! On the first lunar day you wanted to show pride. O Lalitā! You met me at the edge of the forest. O Pālī! You were getting ready to receive me. O Viśākhā! You introduced me to Rādhā. I have said a little to make you understand. Much else should be understood. How can you think it was a dream and torture your minds--and torture me, sitting in Mathurā? ||12||

O Padmā! O Bhadrā! O Śaibyā! When your three forms, with distressed hearts, rolled about near the tamāla tree out of separation from me, I was there. As I came close and embraced your limbs, the old angry women came from somewhere. Because of that, sorrow does not leave me. ||13||

O Rādhā! When I revealed I would go to Mathurā one day, you fainted. I embraced you, kissed you and led you to a forest near the mountain. How can you forget that? When all the women came there making a commotion, we fled in different directions. Do you not remember that? ||14||

O Rādhā! It is not a dream that you are on my bed in Mathurā sleeping, for the sheet is laden with your fragrance. Let that topic rest. Today, a blind man, with a slight smile on his face, enjoys the fragrance of the jewel among women, a fragrance meant for my limbs, and shakes his head slightly in astonishment. ||15||

Let the previous news be! Today, under oath, thoroughly question Śyāmalā, whose beauty is adorned with marks on her breasts. Though I sport daily with the women–if you want to know clearly if I will come quickly–when all obstacles have been destroyed, I will come. ||16||

[60] Going this far, Madhukaṇṭha said in conclusion, “O Rādhā! As a bee greedy for fragrance and honey decorates the lotus, truthful Kṛṣṇa decorates you. O Rādhā! When your meeting in a dream actually occurs like the meeting of Ūśā and Aniruddha, how can separation occur?” ||17-18||

With complete auspiciousness and thick bliss spreading everywhere, the two excellent reciters took permission and left. Kṛṣṇa, shining in all his limbs with the association of Rādhā, decorated the beauty of the pleasing bed. ||19||

Chapter Seven - Nanda’s Return to Vraja

[1] In Nanda’s assembly with Kṛṣṇa present, Snigdhakaṇṭha began the morning recitation.

[2] Nanda had messengers deliver Kṛṣṇa’s painful advice to Upananda and others previous to his arrival. When the news arrived instructing them to bear the intolerable proposal through Nanda’s messengers, Upananda and others, thinking that Kṛṣṇa could do nothing except return, since they were bound by ropes of expectation of his return, met with others in a huge gathering in an attractive elevated area. What can be said? Waiting for Nanda’s arrival, crowded closely together, the older and younger women, the attendant girls, and Yaśodā, giving up shyness, stood a little apart. Seeing from far off the despondent arrival of Nanda and his followers, devoid of all action, they attained a most lamentable condition.

[3] When Nanda arrived and they met, sober Nanda began describing Kṛṣṇa’s auspicious victory in order to dissipate the mental anguish of his relatives.

[4] After hearing what Kṛṣṇa had advised, the wise, whose only happiness was that Kṛṣṇa should be happy, spoke. “That is fine. We must bear our own suffering and bear his actions.”

[5] Not able to bear Yaśodā’s inability to accept Kṛṣṇa’s staying in Mathurā, when Kṛṣṇa’s closest friends made the proposal, Nanda had someone read her the letter that Kṛṣṇa had written for her, while all listened with longing.

[6] His letter beginning “On the first day there was rice with milk” (Uttara Campū 6.3) caused astonishment and appeasement. When the letter was read, all stood for a daṇḍa (24 minutes) with hot and cold tears flowing from their eyes to their cheeks. What to speak of Yaśodā!

[7] Upananda began speaking soberly. “Though we feel pain in separation from him we cannot independently do anything else. We must follow his advice. From his infancy, true to his word, he protected everyone. Because of him, we neglected sacrifice to Indra. What to speak of now? Getting up, we should all do as he has instructed.”

Hearing this news from a messenger, Kṛṣṇa became happy.

[8] Hearing the reasonable words of Upananda, everyone said, “Acting like this, Kṛṣṇa will return. In order to please him we should follow his instructions. It is said that when Rāma went to the forest for a long time, Bharata and others, surviving on cow urine and barley, not knowing in which forest he lived, waited for his return. Should we not respect his advice since he will give up the kingdom earned, after conquering the demons that have defeated the three worlds? Is it not attractive that we, his well-wishers, call him for tending the cows as a cowherd? Though he gave up a kingdom he has attained control of all kingdoms. But we must dissipate his sorrow by quickly sending a secret letter.”

[9] Nanda said, “That is a good proposal. After asking his mother, make a reply.”

[10] They asked Yaśodā and wrote the following letter:

O moon in the ocean of Vraja! All the people of Vraja and your mother will follow the orders you have given. No one will delay. O Kṛṣṇa! The beauty of your face is worth millions of our lives. But our desire to see your beauty with our unsteady eyes does not respect that order. ||1||

Yes, on those days I had prepared those meals. Though this all appeared in my heart, I was not satisfied with this. O son! Out of this illusion, I had no opportunity for full satisfaction. Thus my heart burns within. ||2||

[11] Out of sorrow, Nanda, who previously had nothing to say directly, wrote a letter to Vasudeva:

In giving me the seventh child, you did not cause me to see difference between us. Let the eighth child also be yours. You should care for both. ||3||

[12] Sending the letter, acting as the representatives of Kṛṣṇa’s orders, the wise elders assigned Nanda and the others to their daily duties after feeding them. Though they felt inner pain, they performed actions suitable to the situation because of previous habit, as if they had attained realization of Brahman. It is not necessary to describe further their absent minded actions and forms. Please listen to what I say now.

“O Nanda! He who brings your eyes to life, he who destroyed the dense darkness of Kaṁsa, is present here, the head ornament of your dynasty, shining like the eastern mountain.” ||4||

Yaśodā, bringing him towards her, held Kṛṣṇa, in her lap for a long time, while he bowed his head. While his hairs stood on end, she showered him with her tears and breast milk and attained bliss. ||5||

[13] When the morning recital was finished, Snigdhakaṇṭha later spoke to the gathering where Rādhā and Kṛṣṇa presided.

[14] Subala brought Kṛṣṇa’s message to the people of Vraja but did not deliver it to the gopīs since they were weak with the fire of separation on learning that he would not return soon.

[15] The fire of separation of Rādhā is described:

Rādhā began asking the trees about Kṛṣṇa. She watched the path by which he would arrive. She identified her body with his. She thought all things were false. She began shouting. She wept uncontrollably. She drooled and lost consciousness. She danced while laughing loudly. If that was her condition, how could he give her the message? ||6||

Seeing a crow flying from the east, she asked it about his coming from Mathurā. Gathering with her friends, she went to Subala, the friend of Kṛṣṇa. ||7||

Seeing Subala, they fainted and remained unconscious for a long time. On recovering consciousness, they could not recall what they had asked him. They could not take the letter with the introduction because their eyes were blinded with tears. When he read the message, they began to listen to it. ||8||

The letter began with “Yes, I left you.” This is found Uttara Campū 6.9:

Yes, I gave you up, whose live airs, following after me, left your bodies without a trace. I have no legitimacy. O friends! Hear what I have to say. Your incomparable love which breaks all conventions shames me. It makes me hide this body lacking such love as yours. But I am never far away.

[16] Understanding their condition, Subala asked for a reply. Filling it with tearful statements and using their own writing, they completed the letter. Putting it in an envelope, they sent it to Kṛṣṇa.

[17] The response:

O Kṛṣṇa! We are now meeting with you as you stated in your message. But the rumor that you will stay in Mathurā devours us. ||9||

O beloved! You have said that you will come and meet us often in your sphūrti. Though that is true, separation from you agitates our hearts. ||10||

It is true you will come to Vraja to give happiness to the people of Vraja. But, that short time of absence is like a kalpa to us. ||11||

[18] The response concluded with words from Rādhā’s sakhīs:

In Mathurā there are doctors as expert as Dhanvantari. Please inquire from them about a powerful medicine to counteract madness, epilepsy and death. ||12||

[19] Noting their words were full of sorrow, Snigdhakaṇṭha concluded by saying with enthusiasm. “Ah! Ah! These words in separation from Kṛṣṇa are painful to us. O doe-eyed woman! We will be happy when you meet Kṛṣṇa here.” ||13||

[20] When the sacrifice of evening topics had extended this far, the reciters, making all happy, went to their residence.

In the first year after meeting, Rādhā and Kṛṣṇa were like a huge tree and a fresh, attractive creeper embracing each other firmly with their branches. They enjoyed fully as they performed blissful pastimes in the forest. ||14||

Chapter Eight - Learning the Sixty-four Subjects

[1] In Nanda’s assembly with Kṛṣṇa present, Madhukaṇṭha began the morning session.

[2] Receiving the letter from Vraja, Kṛṣṇa and Balarāma heard the news and were relieved of worry. Since childhood the two boys had not been trained. Seeing that they did not know how to make requests properly to Devakī as a mother, Vasudeva conferred with his wife. The two however had regard for Rohiṇī as their mother.

Vasudeva sent a messenger to Sannanda and Nandana. Taking the letter, the messenger went to Vraja. Let the contents of the letter, praising their qualities remain without being discussed. However, the following was in the letter. “I did not think of it went you were leaving Mathurā but it is desirable that Rohiṇī come here.” Hearing that, Rohiṇī became disturbed.

I cannot ignore the order of my husband and cannot give up the desire to see Kṛṣṇa and Balarāma. Oh! But how can I give up Yaśodā? If the creator were to take each limb of my body and give it separate life I would be delivered. ||1||

[3] Seeing Rohiṇī’s disturbance, Yaśodā spoke. “I think the creator has divided one body into you and me, but with only one life air. Therefore we do not distinguish between the two sons. Ah! Mother of Balarāma! If I cannot go and see them by my bad luck, then you should quickly go there and bring me to life.” ||2||

[4] The elder women counseled Yaśodā with logical words. Then, finding an auspicious moment through astrologers, filling carts with piles of ingredients, with regret they followed Rohiṇī for a great distance and embraced her with choked throats. With difficulty, they left her while lamenting and returned home. Yaśodā sent a variety of favorite foods and clothing for Kṛṣṇa and Balarāma. In a choked voice she said, “Please send the main pleasing news of the two boys and give this message to Devakī:

O Devakī! Everyone understands that we are non-different. That non-difference has manifested in Kṛṣṇa. Thus there is no difference if we both say ‘He is my son.’” ||3||

[5] “Filled with great pain on remembering Vraja, my heart becomes disturbed. To dissipate that sorrow it is not necessary to carry on elaborate discussions.” Leaving the topic, Madhukaṇṭha then spoke in conclusion.

“O Nanda! This topic should not be spoken. It would be spoken if I do not see your son in your lap now.” ||4||

[6] When all became happy, Snigdhakaṇṭha asked “Then what happened? Please describe this.”

[7] Madhukaṇṭha said:

When Rohiṇī arrived in Mathurā, Balarāma and Kṛṣṇa offered respects and met her. Yaśodā appeared there vividly. She appeared in the mind not only of the two sons but in the mind of Rohiṇī as well. The conduct of prema is beyond intelligence. See its astonishing nature. ||5||

Ah! When Kṛṣṇa fell at Rohiṇī's feet, Yaśodā appeared in his heart. He cried and Rohiṇī in the same mood cried like an osprey. ||6||

After Kṛṣṇa with tears heard of Yaśodā’s actions on the day before separation, Balarāma inquired from Rohiṇī and she revealed the non-difference of herself and Yaśodā. ||7||

[8] On another day when Rohiṇī met her co-wives along with Vasudeva, she spoke while understanding they did not want to hear about Kṛṣṇa in Vraja.

Affection personified in this universe is Kṛṣṇa in Vraja. It is also strongly evident in Yaśodā there. If Kṛṣṇa is your son, what fault is there for Vraja (in also claiming him as their son)? ||8||

[9] When Vasudeva and Devakī, not wanting to hear this, remained silent, other women laughing said, “O Rohiṇī! You are greedy for the yogurt and milk of the cowherds. Therefore your words are not unsuitable.”

[10] Hearing this and understanding their minds, and feeling remorse for Yaśodā, she remained silent.

[11] When Vasudeva was determined to have the sacred thread ceremony, Rohiṇī did not propose bringing the people of Vraja.

[12] Though Kṛṣṇa and Balarāma were eager for this ceremony–understanding that the Yadus were rather indifferent to the people Vraja in their minds and actions, and considering it would be painful for the Vraja people–they decided not to invite them, though all citizens were invited. What is the use of our wanting to describe this event to them? But through Sudāma, the garland maker, they had Nanda hear a sweet letter:

O father! Tomorrow in the morning the Yadus will accept us as their sons by the sacred thread ceremony, showing us to be kṣatriyas. I will accept this external show as a kṣatriya but internally I am still a cowherd. Ah! Previously I said that I would come to see you, my relatives. How can I, your son, do the opposite with my tongue? ||9||

O Nanda! Do not lament that you will not be present at the sacred thread ceremony. In Mathurā I hide my real nature for the benefit of your friends the Yadus. Perform the gāyatrī initiation ceremony for my Vraja friends who are my very form and make my vow complete. ||10||

[13] Hearing this letter, Nanda, Upananda and others began to think. “From this letter, combined with the previous advice, it seems that he is not indifferent to us. We have already thought that we should perform this ceremony, which is recommended for us vaiśyas. Therefore we will perform the ceremony using his friends who are his representatives-- who are one with him internally but identify themselves otherwise externally.”

[14] Snigdhakaṇṭha said, “Please describe the actions.”

[15] Madhukaṇṭha said:

When the ceremony for second birth was completed in both places, the two boys wanted to learn the four Vedas and their aṅgas. They decided that they should follow the same process as others do. “According to the ancient sages one should study by going to the gurukula. Though Vyāsa and others of great stature would be suitable as gurus and are well known, they will think that we two already have all knowledge. Therefore they will show some hesitation to be our guru. They are the highest Vaiṣṇavas and have realized the Vaiṣṇava philosophy. We should study and that will be attractive. Though we have knowledge by our natures, it is best that we go to the gurukula. If we break the rules it will not be auspicious for the world. A person who is fixed in Brahman and worships Śiva would be the best guru. The great soul Sāndīpani of a dynasty from Kāśī is a worshiper of Śiva. He previously went to Prabhāsa and now lives in Avanti, a place emanating happiness and near to a Śiva temple. We should go there, but in such a way that others do not know. Otherwise, if it is widely known that we have gone far away, the enemies will give problems to the Yadus. And people of Vraja from our father’s family down to the paid servants will give up their bodies. What to speak of your mother Yaśodā who displays the most intense pain to all people.”

[16-17] After considering in this way, the two made a plan to inform the Yadus and fool all others. They decided to fool everyone by making a show of performing vows alone in their houses. Thus, going far away, secretly, will prevent others from coming. Kṛṣṇa spoke to Vasudeva, Devakī and Rohiṇī, who were filled with sorrow:

If Balarāma is with me, then ten million people will come. If I am with Balarāma a hundred million people will come. ||11||

We derive unlimited power from your blessings. With those blessings, who in the three worlds can defeat us? ||12||

[18] Hearing this Vasudeva and Devakī became relieved because of the boys’ powers but Rohiṇī was full of grief. I will now describe their life in the gurukula.

On the path, Kṛṣṇa saw some brāhmaṇas wearing red cloth, who knew his intentions. Seeing Kṛṣṇa, they were eager to give him their begged food but he did not accept. ||13||

Since one should not accept a vehicle until brahmacārī life is finished the two brothers accepted their own strength as their carriage (they walked.) ||14||

Kṛṣṇa, along with Balarāma, saw many picturesque villages on the way. When they saw cowherd villages they would stop there for the night and become stunned. Eventually they arrived at Avantī. ||15||

Though dressed in brahmacārī clothing, they attracted all people’s eyes because of their effulgence. But no one could recognize them. ||16||

When the people of Avantī saw Balarāma they recognized the highest light, but when they saw Kṛṣṇa they were puzzled whether it was light or darkness. ||17||

Wherever Kṛṣṇa went, Yaśodā’s affection found him, dark like a cloud. In those places the hearts of the people of the town and all beings in the forest melted. ||18||

“He will increase his beauty on the lap of some fortunate crest jewel among woman. He will play displaying his arts on the breasts of some woman.” He was pleased to hear women speculate about him in this way, but he plugged his ears, afraid of developing desire for them. ||19||

[19] Separated from their friends in order to hide their identity, they went to the assembly of Sāndīpani who was blissful with all knowledge. The gathering began to speculate about the two boys. “If these two are not equal to Kārtikeya, capable of destroying all darkness, they must be a dark monsoon cloud and an autumn white cloud. We can compare them to the sun and the moon, but that comparison does not do them justice. One shines with black splendor, and destroys the comparison completely.” ||20||

Wearing two pieces of silk cloth, kuśa rings, sacred threads, grass belts made of mūrva, deer skin and holding khadira staffs, Kṛṣṇa and Balarāma endowed with auspicious natures entered the assembly of the guru as true brahmacarīs endowed with kṣatriya aura. ||21||

Kṛṣṇa and Balarāma entered into the assembly of Sāndīpani resplendent with thousands of brāhmaṇas, like the sun and moon entering the sky with Jupiter (guru) and all the stars. ||22||

Seeing their symptoms of being kings, the members did not rise up. That seemed to be proper because in front of great persons inferiors should not have elevated status. ||23||

Though their bodies did not offer respect because of their pride as brāhmaṇas, the beauty of the two boys, becoming warm, melted their hearts. ||24||

[20] Filled with strong devotion, displaying power as they held fire wood in their hands and begging for knowledge, they impressed Sāndīpani. Introducing themselves by their varṇa and gotra, calling themselves “the white and the black” they offered respects with devotion.

[21] Offering respect they said, “Possessor of all opulence, born of a great family! O crown jewel of brāhmaṇas! Ocean of knowledge, endowed with the truth of Vedic dharma! We surrender to your feet. Deliver us from suffering due to ignorance.” ||25||

Because they were incognito, they did not offer gifts, but they did offer a variety of pure forest fruits brought from a distance. ||26||

On being questioned by the guru, they replied in a disguised manner that they were the sons of a person of the Yadu dynasty famous as a gem (vasu). ||27||

Their cleverness made everyone also understand the truth from the secondary characteristics since that cleverness of concealment produced the best results. ||28||

Greeting them, Sāndīpani said, “Time for study is very rare. O dedicated students! I will keep you here for a long time to study.” ||29||

[22] Sāndīpani continued, “Giving up your identity as kṣatriyas, you must first learn how to beg with the brāhmaṇa students.”

[23] Accepting the two and having them leave, the guru then spoke to those present:

Seeing these boys my heart develops affection (snigdha). I can clearly conclude that since birth they have lived with butter and other soft substances (snigdha—or in affectionate conditions) and thus internally and externally are oozing with affection. ||30||

Though the white and the black one are filled with affection, my intelligence concludes that the white one is the root. ||31||

Surpassing all the marks of greatness mentioned in the scriptures describing auspicious bodily features, the white and black are worthy of worship. The effulgence of the white one bewilders my intelligence. ||32||

[24] When they all went for begging food, the two boys were actually the life maintenance of all.

Since the two boys in going with the others needed nothing, the others begged and carried the food. ||33||

But when the two begged, things reversed. When they begged, the householders gave just on seeing them. ||34||

The two did not look at the young women donors as mothers, but the women, though in the prime of youth, looked at them with motherly affection. ||35||

[25] The two boys went begging to all the places with which the other students were acquainted. It was improper to go to other places. Since the two followed proper conduct, they joined the others in order to conceal what they had renounced and feigned ignorance of the places where the other boys accompanying them had previously approached for food.

[26] On the pretext of following the guru’s order, gaining respect daily, they would bring increasing amounts of begged food and other articles to the guru. Distributing the begged goods with excitement, the guru developed great attraction for the two boys. Attracted to them, he did not make them work since they were young and tender. But the two, with great devotion, engaged in excellent work when the guru was not present.

[27] One day the guru’s wife asked, “O master! Among all your students who are the most devoted?”

[28] He said, “The two kṣatriya sons.”

[29] She said with a smile, “I do not see them serving you.”

[30] He said, “Out of affection I forbid them from serving. Visibly they follow the order, but when no one is looking they serve. I have observed this.”

[31] One day, seeing unseasonal rain, the wife called some students to bring wood, excluding the two boys. “O sons! Bring wood from somewhere.”

[32] The students in fear said, “How can we go to the forest in the afternoon?” Kṛṣṇa and Balarāma heard this. Immediately, with great devotion they went off separately deep into the forest to find the best wood. Seeing them go, the others followed. When they entered the huge forest, heavy rain blocked all visibility. The other students could not join them when this happened. But Kṛṣṇa and Balarāma collected the best wood and, feeling successful, remained there. But since night was approaching they could not return. But why describe further, since it will disturb the people of Vraja who are listening.

[33] After saying this, understanding the lamentation of the people of Vraja, the reciter paused a moment and then continued speaking.

[34] O brother Snigdhakaṇṭha! In the morning Sāndīpani became furiously angry. Castigating his wife, neglecting his morning rites, he went to the forest. Though tired, the two boys, most attractive in their clothing, carrying the wood and showing devotion to guru, were joking with the other students about how they spent the night. They became embarrassed however on seeing their guru, who had come there with difficulty through the dense growth of creepers, since their guru had heard their joking words. Thus they did not immediately take the wood back.

[35] Giving him happiness, the two bowed their heads to their guru. He embraced them with affection and blessed them in his mind that they would have a revelation of all knowledge. He bathed them in a stream of tears. Quickly the two kings of the twice born, full in all arts and sciences, graduated.

But my life air aches because the creator, known as the bestower of good and bad results to all, who is the friend, bestows what is desired in an appropriate way. That creator, the life of his father and mother, whom Śukadeva, though liberated, glorifies for their parental attachment to him, carried fire wood to satisfy his guru. ||36||

[36] Let that event be. Now we will continue the story. The guru took the wood, put it on the heads of other students, and returned home. Arranging the wood with his wife, he made the students study.

[37] The activities of the teacher, outstanding because of his fatherly attitude, purified all minds.

Though there were hundreds of students with equal qualities, Kṛṣṇa was attracted to Śrīdāma Śarma since he had the same name as his dear friend in Vraja, just as he showed affection for Pāṇḍava Arjuna and for Sudāma, the garland maker. ||37||

[38-39] Please consider one remarkable thing. In that group Śrīdāma and others applied themselves to studies with Kṛṣṇa and Balarāma, but what can come of such efforts?

There were many students who came to study under the guru with Kṛṣṇa and Balarāma but can the swans who think they are most beautiful associate with Garuḍa? ||38||

Living as brahmacarīs, Kṛṣṇa and Balarāma, though in the introductory class, defeated all those versed in the Vedas and even those who had graduated. ||39||

Studying only once, they learned all the Vedas and were praised by all others who had studied many times. ||40||

In sixty–four days the two boys mastered the sixty-four branches of knowledge, placing that knowledge in their hearts like pictures, since in their hearts lay the whole universe, which their guru could not understand. ||41||

It is well know that Kṛṣṇa and Balarāma learned from Sāndīpani and Sāndīpani gave up many errors in knowledge because of them. ||42||

[40] I will describe the mental attitude of two as they mastered all subjects.

While staying in the gurukula, in the evening while lying in bed, Kṛṣṇa would talk with Balarāma about Vraja. When I remember how he would continuously talk about Vraja in his sleep, the lotus of my heart burns. ||43||

O brother! In order to forget the topics of Vraja I am carefully recalling all the topics about the people of Mathurā. But those topics make me remember Vraja. Hearing the word “mother” I think of Yaśodā. Hearing the word “father” I remember only Nanda in Vraja. Hearing the word “friend” I think only of my cowherd friends. What should I do? How should I pass my time? ||44||

Mother is remembering me now. Father, with weak body, getting up from bed, is remembering me. They stay together in the house. Since his body is on fire, how can friends embrace him? Who desires to fall into that fire? ||45||

What to speak of remembering my mother, father and friends, remembrance of Vraja burns my heart completely! ||46||

[41] With tears in his eyes, Balarāma consoled him. “O brother! Giving up everything, I want to go there. Showing some restraint, you should conceal your feelings. When you remember them in order to gain consolation, you immediately forget everything else, for without going there you see them.”

[42] Kṛṣṇa said, “Ah! It is true. It is true. Seeing them as if in a dream, I experience them as a reality. What can I do?”

[43] The reciter said, “Embracing each other with tears in their eyes they fell asleep. Nothing more need be said.”

He continued, “O Nanda! Whatever was seen as a sphūrti is seen directly now. You and Kṛṣṇa are here in the assembly.” ||47||

[44] After the reciter pleased all in the morning recitation, the sakhīs and Rādhā felt nourished by attaining Kṛṣṇa in the evening recitation.

[45] Madhukaṇṭha spoke:

Kṛṣṇa, the ocean of anurāga for the gopīs, on waking began to consider.

Oh! I see a dream like the rāsa dance everywhere. This is not a dream, for my limbs are fragrant with the gopīs’ perfume. My brahmacārī life is finished! This was not intentional. Therefore I have no fault. Rather they were delivered from the fire of separation. ||48||

[46] Actually serving these gopīs who are my life is not contrary to brahmacārī life. Durvāsā revealer of the Gopāla-tāpanī Upaniṣad has revealed this (He said, “He will be your husband.”)

[47] Concluding the evening topics of suitable subject, Madhukaṇṭha said, “O Rādhā! Your life, Kṛṣṇa, always thinks of you. If he goes for some other job and returns, do not find fault with him.” ||49||

[48] Showing Kṛṣṇa to Rādhā and making her happy, the two reciters as usual went to their residences with the others. Kṛṣṇa stayed in the house of pastimes with Rādhā with great joy.

Chapter Nine - Retrieving His Guru’s Son

[1] The recitation took place at the edge of Nanda’s place made glorious by Kṛṣṇa’s presence. Snigdhakaṇṭha spoke.

[2] When they had completed study of the Vedas with their aṅgas and all the arts, the guru performed the two boys’ graduation ceremony. The people of Avantī, desiring to hold a festival on that occasion, gathered together and came with the best cloth and ornaments. Kṛṣṇa and Balarāma looked glorious in the ornaments and cloth.

[3] The powerful boys wanted to give their guru a perfect gift. Having completed the rituals, the guru, ascertaining their desire, carefully consulted with his wife and then asked for the boon of his eldest son who had previously disappeared in the ocean.

[4] O Nanda! Hearing this, the ocean of all arts, the moon of his dynasty, Kṛṣṇa, with a pleasant nature, feeling happy, spoke. “This is the nature of great souls. Though they perfectly serve, they are shy and they desire little service from their servants whom they support. You desire to make us famous by your fatherly attachment. But the knowledge you gave us will produce all the results.”

||1-2||

Offering respects to the guru and his wife, showing the people the greatness of their guru by displaying their knowledge, fastening their waistbands strong as thunderbolts from heaven, they quickly concentrated their minds. ||3||

[5] Following the order of guru, the two quickly went to the ocean near Prabhāsa on a chariot with a driver. They arrived quickly. Then, seeing the broad expanse of the ocean for the first time, in excitement they reflected. Ah! The ocean which spreads out water spreads wide the beholder’s eyes. It seems that the ocean is happy to see us and is offering respect.

The ocean is coming close to embrace us, by those rolling waves. He is smiling by his many balls of foam. He is spreading his nostrils wide to smell by the forms of makaras in the waves*.* Marked with thousands of turtles with raised backs, appearing to be eyes, he is looking at us. With the sound of millions of clouds rumbling, he is playing welcoming music. He is dancing, expressing various emotions with his limbs, by means of his waves. The ocean is making an offering with his folded hands by the whirlpools which reveal gems rare for endeavoring kings who have conquered all enemies.

[6-7] After making these analogies and looking at the ocean, the ocean, conforming to the description given, became visible. As the boys watched, the ocean offered respects, folded his hands and spoke in a choked voice, “Varuṇa has instructed me by his mercy. He said:

‘You are the salt water ocean. There are many oceans such as the sugar juice oceans. But Kṛṣṇa is the one ocean of mercy with no boundaries’. ||4||

The characteristics that Varuṇa described are seen in you. You and your elder brother shine like a mass of fame incarnate. Please give me an order. What should the servant of the servant do?”

[8] Kṛṣṇa said, “Please tell us where the remains of our guru’s son are lying.”

[9] The ocean said, “I worship the tips of your toe nails with my head. But the son went into the belly of the shell fish Paṣcajana. Who knows if he is there now?”

[10] Kṛṣṇa said, “If you give permission I will bring the son out of his belly.”

[11] The ocean said, “What I will say will be most audacious. But whatever the great souls desire will be accomplished.”

[12] Kṛṣṇa said to Balarāma, “O respected brother! Please stay in the chariot.”

[13] Saying this, without lamentation, Kṛṣṇa dove into the ocean and came to a place near the conch king’s house accompanied by the ocean. Paṣcajana saw that Kṛṣṇa resembled the boy he had previously devoured. Kṛṣṇa wanted to grapple with him. The conch acted like Baka and tried to swallow him and ended up vomiting him out and dying. What more can be said? There was a special point to notice however. Though he looked for the boy in the belly of the conch, Kṛṣṇa could not find a trace of any limb. But he made the conch his own possession.

[14] In the Avantī-khaṇḍa, Skanda Purāṇa, it is said:

tataḥ paṣca-janaṁ hatvā grāha-rūpaṁ mahāsuram |

tan-madhyasthaṁ sa jagrāha śaṅkhaṁ grastaṁ hi yat purā ||

Killing Paṣcajana, the great serpent demon who took possession of the conch as his house previously, Kṛṣṇa grasped him by his middle.

[15] Coming back to his brother he said, “O brother! There is no trace of his body at all there. I will go to where his soul is residing.”

[16] Balarāma said, “Whatever you order.”

[17] Going on the path shown by the ocean, emanating the power of ten million Rudras, Kṛṣṇa and Balarāma went to Yama’s abode to bring Yama under control. From far off, the two heard a very loud, ferocious sound and, coming closer, they saw the cause without trembling. In the Avantī-khaṇḍa after blowing the conch, the scene is described.

tena śabdena vitrastāḥ kṛtāntālaya-vāsinaḥ |

narakāntargatā martyāḥ pāpācāra-parāyaṇāḥ ||

sukham āpuḥ praśāntāś ca vahnayaḥ kṛṣṇa-darśanāt |

śastrāṇi kuṇṭhatāṁ prāpur yantrāṇi vividhāni ca ||

vidīrṇāni tadā vyāsa vāsudevasya darśanāt |

asi-patra-vanaṁ nāma śīrṇa-patram ajāyata ||

rauravaṁ nāma narakam arauravam abhūt tadā |

abhairavaṁ bhairavākhyaṁ kumbhīpākam apācakam ||

śṛṅgāṭakam aśṛṅgāṭaṁ loha-sūcy apy asūcitām |

jagāma jagatām īśe prāpte tatra janārdane ||

dustarā sutarā jātā tadā vaitaraṇī nṛṇām |

narakānte tadā yāte tatra viśveṣvare bibhau ||

pāpa-kṣayāt tataḥ sarve vimuktā nārakā narāḥ |

padam avyayam āsādya dṛṣṭvā viṣṇuṁ tamopaham ||

vimānāyuta-sāhasrair ārūḍhās te samantataḥ |

samīkṣya puṇḍarīkāksāṁ muktās te sarva-pātakāt ||

tataḥ śūnyaṁ mune jātaṁ sarvaṁ niraya-manḍalam |

darśanāt tasya devasya viṣṇor viṣva-svarūpiṇaḥ ||

By the sound of the conch, the most sinful in hell gave up their fear and became happy. The fires of hell became peaceful on seeing Kṛṣṇa. All the swords became blunt on seeing him and all the torture machines fell apart on seeing him. O Vyāsa! The blades in Asipatra hell broke. Raurava lost its cruelty. The hell called Bhaivara lost its fearful nature. Kumbhipāka hell did not cook anyone. When Kṛṣṇa arrived, the hell in which sinners are thrown from a mountain gave up its terrible nature. The iron needles lost their power of stitching. The Vaitaranī River, hard to cross, became easy to cross. When the Lord of the universe arrived everyone became liberated because their sins were destroyed. Seeing Kṛṣṇa, they attained the indestructible abode. Getting on millions of airplanes they looked at the lotus-eyed Lord and became free of all sin. O sage! When everyone saw the lord of lords, the form of the universe, hell became empty.

[18] The narrator spoke in this way, concealing the godly nature of Kṛṣṇa from Nanda and others with pure parental feeling by substituting other names for phrases like “seeing Vāsudeva, they attained liberation.” This had been explained by Garga: the son of Nanda will have qualities similar to Nārāyaṇa. (SB 10.8.19) The reciter continued.

[19] Let us return to the topic. When all the torture stopped in the presence of Kṛṣṇa, Yamarāja seemed happy, for in front of most merciful Kṛṣṇa his cruel nature disappeared.

[20] Seeing Yamarāja with unlimited flowing tears, hairs standing on end, trembling, paralyzed limbs, speaking with choked voice, perspiration forming an ocean, and repeatedly offering respects, Kṛṣṇa began to think:

I am seeing the great devotee Yamarāja. Why do I hear about his bad character? In front of me he is behaving properly. His cruel actions are suitable in relation to the sinful. ||5||

Yamarāja, taking the people opposed to surrender to me, because of their thirst for enjoying material pleasure, punishes them out of mercy, making them favorable to me. ||6||

[21] As he considered this, Yamarāja, looking at him, spoke:

There is no limit to your mercy. Otherwise why would you glance upon a cruel person like me? That glance is certainly your pastime of mercy since that mercy constantly desires to deliver the fallen. ||7||

Since your name brings peace to hell, you have not come here personally to deliver the hell dwellers. You have some other purpose. Thinking of this, my heart becomes joyful. ||8||

[22] Kṛṣṇa said:

One cannot become free from the results of prārabdha-karma without experiencing them. However, by the order of guru, I desire to deliver the body of his son. ||9||

Previously you took the son of my guru, respecting my order. In doing so, you have not broken the law of karma. ||10||

[23] Yamarāja said, “O exalted master! The body which your guru saw as his son has been destroyed. I bring the souls to this place in another body. All the residents here have gone to Svarga now. The remaining person, his son, is undergoing intense suffering. I have kept him here on seeing his terrible karma. I must do as the best among the wise orders.”

[24] Kṛṣṇa said, “Yamarāja speaks sincerely. Considering this, I split the body of Paṣcajana and concentrated on finding a trace of his body. I thought that I would take a particle of his body and resuscitate him. But not finding a trace, I have come here. Anyway, bring him here in whatever condition he is in.”

[25] Yamarāja said, “His parents will not be pleased on seeing his present condition. If you order, I will bring him in a body similar to the one he had previously. But I do not see that previous body.”

[26] Kṛṣṇa said, “That is alright. All the five elements which left his body can be gathered together again.”

[27] Yamarāja said, “I will follow your order.”

[28] Saying this and full of joy, Yamarāja went to his inner chambers and returned, showing the previous attractive body of the boy, who followed after him. Seeing him, they felt unlimited bliss, embraced him, and could not be fully satisfied in seeing his face. Yamarāja stood there stunned in fear. After a few moments, he spoke to Kṛṣṇa, who brings peace to hell and who begged permission from Yamarāja.

“O Lord! You did not come here for the guru’s son because everything is created by your desire. I think that you have come to show me mercy. If that is so, destroy my association with hell.” ||11||

[29] Respecting Kṛṣṇa with these words, decorating the brothers and the guru’s son with ornaments, giving gifts, and following them, he then took permission, offered respects and thinking himself successful, returned to his abode with his servants, while dancing.

[30] Looking at Kṛṣṇa and Balarāma, the guru’s son, realizing their exquisite beauty, their profuse affection, their sweet words, and that he had regained his previous state by their mercy, he became absorbed in great bliss and gazed at them constantly such that he did not realize the chariot was speedily taking him home.

[31] When Kṛṣṇa returned to the guru’s house with Balarāma and the boy, why should I describe only the guru and his wife? All the people of the city, sitting near the road with excitement, wondering if the son was coming when they heard the sound of the conch, began loudly chattering in great bliss on seeing the boy standing between Kṛṣṇa and Balarāma. Putting the boy in front, Kṛṣṇa and Balarāma descended from the chariot and with great respect fell at the feet of the overjoyed guru and his wife, remaining in that position for a few moments. The husband and wife, crying profusely, embraced them, not recognizing what other object, auspicious or inauspicious, existed.

[32] Absorbed in this way for some time, they then brought the three into their house with prolific, auspicious rites with the approval of all present. They then joyfully fed them.

[33] Kṛṣṇa and Balarāma took from the chariot all the jewels they had obtained from the ocean and Yama’s abode and gifted them to the guru and his wife.

[34] The local people crowded around from two or three days in order to see Kṛṣṇa and Balarāma, the enemies of Kaṁsa, now suitably respected. The details about the boys became known by some Mathurā brāhmaṇas who had come there previously with them.

The people who gathered there were like an ocean. These people, lesser status, could not recognize front or back. The assembly of their arms was like a huge wave and their unblinking eyes were like those of fish. They mingled with Kṛṣṇa who shone like the moon. ||12||

[35] The king of Avantī, shedding doubt that Kṛṣṇa was the son of his wife’s brother[1], and having affection as the husband of Kṛṣṇa’s father’s sister, brought them to his house and welcomed them with great respect along with his wife.

[36] When Kṛṣṇa and Balarāma asked permission to return to Mathurā, the guru spoke in choked voice:

“My soul has natural affection for you two. Having such affection, my intelligence is embarrassed on having you bring back my son, laying conditions on my affection. I pray that you two members of the Yadu dynasty be my students in all my future lives and that we be your gurus and parents.” ||13||

[37] The two said, “O master! The real reason we became your students was your incontestable desire.” ||14||

[38-39] Their faces became filled with tears. The two boys offered him respects and he blessed them, and thus their departure was delayed. They then departed on the road but the king, the citizens, the guru and his wife followed them and the two had to stop. For the king to follow was an obstacle. They could not immediately separate themselves from the effulgent guru, his wife, his son and the other students, and the multitude of citizens who followed for a great distance. With difficulty, the two finally came from the center of the town to its edge.

[40] They then spoke sweet words to prevent the people from following further:

“Mathurā is the birthplace of our bodies and Avantī is the birthplace of our qualities. I have made up my mind to see you everywhere just as I see the residents of Mathurā everywhere.” ||15||

[41] They replied with choked voices:

“If the master gives an object strongly desired by beggars, how much can we describe the wisdom of the master, and how much can we glorify the piety of those beggars?” ||16||

[42] Relishing the desire of the citizens with affection, the guru and his wife mentally returned home, but followed the two boys for a great distance.

After embracing them and constantly speaking pleasantly in full prema, Kṛṣṇa and Balarāma left the guru’s son and the students and dismissed the accompanying army sent by the king.

Bringing the chariot to the road, they mounted it with the best of priests who had come there, and arrived close to Mathurā quicker than the wind, while attracting the minds of devatās and humans. Stopping the chariot and sending off the priests, they relaxed a while awaiting the orders of their parents.

[43] Hearing from the priests about the remarkable events, the Yadus, putting Vasudeva in the center, brought the two boys into the city with Vedic and local auspicious rites. Many types of people came to see them. Those having knowledge of various subjects gathered to examine the proficiency of the boys’ knowledge and were fully satisfied every day.

[44] Saying this, Snigdhakaṇṭha concluded, “O Nanda! Wherever your son goes he makes the lotus (earth) bloom by his effulgence and spreads heaven everywhere constantly.” ||17||

[45] Nanda then said in a choked voice, “If he goes anywhere, fights and gains a kingdom, but returns home because of considering it all useless, his mother and father will be truly happy. If one hears about this, one will also become happy.” ||18||

[46] Longing for Kṛṣṇa as if he had just returned, embracing him, kissing his head, Nanda shed tears from his eager eyes. Shedding such tears, all present stared with open eyes.

[47] The bards of Vraja made everyone dance by reciting as follows:

He went with his elder brother to the village of his guru, desiring to study as a brahmacarī.

He came quickly to Avantī and attended the classes near his guru.

As the soul is attached to the elements, he was attached to all beings.

He had devotion to guru more than anyone else and collected more wood than his classmates.

For his service he obtained special mercy from his guru. After studies were completed he graduated and finished his vows.

Desiring to attain what his guru desired as donation, he went south to bring back his guru’s son.

Thinking the son swallowed by the conch was still there, he finally understood that the boy had long been destroyed. Bu he did not give up.

He took the conch as his Pāṣcajanya conch and immediately returned to his elder brother.

He swiftly went to Yama’s abode. From Yamarāja’s happiness he attained bliss.

When the lord of those to be delivered went there, he destroyed painful punishment of its inhabitants.

He took the son of his guru, who was freed from Yamarāja. He was endowed with a body, nature and age as before.

Giving the son to the guru and his wife, he pleased them and pleased many others instantly.

Look at Kṛṣṇa who has come to Vraja, who is smiling sweetly in great bliss. ||19||

[48] Hearing this, full of bliss as if regaining a lost treasure, all returned to their houses.

[49] The reciter then spoke separately in the assembly of Rādhā and Kṛṣṇa:

O divine Rādhā! Previously, after all the events, your lover, out of prema, gave you, his beloved, instructions through his dear friend Uddhava. Considering those instructions, my mind becomes bewildered, agitated, and angry. It reviles, rejoices, and expands with obvious happiness. It becomes full of bliss. ||20||

[50] I will later examine this message. However, giving you the true meaning of these events, your lover never desires to give up your association. ||21||

[51] Satisfying their own minds and satisfying all present, the two reciters returned to their residences. Rādhā and Kṛṣṇa, full of longing after hearing of their previous separation, went to their abode of pastimes.

[1] King Jayasena of Avantī married Rājādhidevī, sister of Vasudeva. Mitravindā was his daughter. She later married Kṛṣna.

Harivamsa

32 - atha dvātriṁśo'dhyāyaḥ ugrasenābhiṣekaḥ - Coronation of Ugrasena

vaiśampāyana uvāca

ugrasenastu kṛṣṇasya samīpaṁ duḥkhito yayau |

putraśokābhisaṁtapto viṣapīta iva shvasan ||2-32-1

vaiśampāyana said:

ugrasena, grieving, approached kṛṣṇa. Due to the sorrow of the (dead) son, he was faltering like a person who has consumed poison.

sa dadarsha gṛhe kṛṣṇaṁ yādavaiḥ parivāritam |

He saw kṛṣṇa in the house, surrounded by yādavas.

paścānutāpāddhyāyantaṁ kaṁsasya nidhanāvilam ||2-32-2

kaṁsanārīvilāpāṁścha śrutvā sa karuṇānbahūn |

garhamāṇastathātmānaṁ tasminyādavasaṁsadi ||2-32-3

Thinking about the killing of kaṁsa and hearing the highly miserable laments of the women of kaṁsa, kṛṣṇa was repenting and blaming himself in that assembly of yādavas.

aho mayātibālyena roṣāddoṣānuvartinā |

vaidhavyaṁ strīsahasrāṇāṁ kaṁsasyāsya vadhe kṛtam ||2-32-4

Alas! Due to my childishness, anger and hatred, I have caused widowhood to the thousands of women of kaṁsa by killing kaṁsa.

kāruṇyaṁ khalu nārīṣu prākṛtasyāpi jāyate |

Even an un-cultured person will have pity on women.

evamārtaṁ rudantīṣu mayā bhartari pātite ||2-32-5

paridevitamatreṇa śokaḥ khalu vidhīyate |

kṛtāntasyānabhijṣānāṁ strīṇāṁ kāruṇyasaṁbhavaḥ ||2-32-6

By killing their husband, I am causing sorrow for those women who are crying pitifully. The sorrow increases by lamenting. Even the lord of death would feel pity on hearing the miserable laments of women.

kaṁsasya hi vadhaḥ śreyānprāgevābhimato mama |

satāmudvejanīyasya pāpeṣvabhiratasya ca ||2-32-7

From the beginning, my opinion was that it would be best to kill kaṁsa, who was engaged in sinful actions, causing anxiety to good people.

loke patitavrṛttasya paruṣasyālpamedhasaḥ |

akliṣṭaṁ maraṇaṁ śreyo na vidviṣṭasya jīvitam ||2-32-8

For people who are sinful, cruel and of low intelligence, an easy death is best instead of a distressed life in this world.

kaṁsaḥ pāpaparaścaiva sādhūnāmapyasaṁmataḥ |

dhikchabdapatitaścaiva jīvite cāsya kā dayā ||2-32-9

kaṁsa is full of sins. He is not acceptable to good people. He is cursed by all. Why should there be mercy on his life?

svarge tapobhṛtāṁ vāsaḥ phalaṁ puṇyasya karmaṇaḥ |

ihāpi yaśasā yuktaḥ svargasthairavadhāryate ||2-32-10

Those who do pious activities obtain a life of penance in heaven. Those who are famous here are also respected in heaven.

yadi syurnirvṛtā lokāḥ syushcha dharmaparāḥ prajāḥ |

narā dharmapravṛttāścha na rājṣāmanayaḥ spṛśet ||2-32-11

If all are satisfied, if the subjects are engaged in good activities and if men perform good work, the king has no reason to perform sinful actions.

nigrahe duṣṭavṛttīnāṁ kṛtāntaḥ kurute phalam |

iṣṭadharmeṣu lokeṣu kartavyaṁ pāralaukikam ||2-32-12

The lord of death, pleased, will reward the killing of sinful people. All should perform their duties in the right way so that life in the next world is comfortable.

atīva devā rakṣanti naraṁ dharmaparāyaṇam |

kartāraḥ sulabhā loke duṣkṛtasya hi karmaṇaḥ ||2-32-13

deva-s will protect the rightful people to the most. There are many people in the world who do sinful actions.

hataḥ so'yaṁ mayā kaṁsaḥ sādhvetadavagamyatām |

mūlacchedaḥ kṛtastasya viparītasya karmaṇaḥ ||2-32-14

kaṁsa is killed by me. Consider it as good. I have severed the roots of his sinful actions.

tadeṣa sāntvyatāṁ sarvaḥ śokārtaḥ pramadājanaḥ |

paurāścha puryāṁ śreṇyaścha sāntvyantāṁ sarva eva hi ||2-32-15

Hence pacify all the women who are lamenting by sorrow. Pacify all the citizens of the city as well.

evaṁ bruvati govinde viveśāvanatānanaḥ |

ugraseno yadūngṛhya putrakilbiṣaśaṅkitaḥ ||2-32-16

As govinda (kṛṣṇa) was speaking like this, ugrasena, with his face lowered, arrived along with yādavas. He was anxious due to his son's sinful actions.

sa kṛṣṇaṁ puṇḍarīkākṣamuvāca yadusaṁsadi |

bāṣpasaṁdigdhayā vācā dīnayā sajjamānayā ||2-32-17

In that assembly of yādava-s, he spoke to kṛṣṇa with lotus eyes. His words were faltering, tearful and pathetic.

putro niryāpitaḥ krodhānnīto yāmyāṁ diśaṁ ripuḥ |

svadharmādhigatā kīrtirnāma viśrāvitaṁ bhuvi ||2-32-18

You killed my son due to anger. You have sent your enemy in the direction of death. You attained fame by doing your duty and made your name famous on earth.

sthāpitaṁ satsu māhātmyaṁ śaṅkitā ripavaḥ kṛtāḥ |

sthāpito yādavo vaṁśo garvitāḥ suhṛdaḥ kṛtāḥ ||2-32-19

You established the greatness of good men. You made the enemies anxious. You reinstalled the yādava race. You made your friends proud.

sāmanteṣu narendreṣu pratāpaste prakāśitaḥ |

mitrāṇi tvāṁ bhajiṣyanti saṁśrayiṣyanti pārthivāḥ ||2-32-20

You exhibited superiority to the subordinate kings. Your friends will serve you. Kings will depend on you.

prakṛtayo'nuyāsyanti stoṣyanti tvāṁ dvijātayaḥ |

saṁdhivigrahamukhyāstvāṁ praṇamiṣyanti mantriṇaḥ ||2-32-21

The citizens will support you. The brāhmaṇa-s will praise you. The ministers, who are in the forefront of peace and war, will bow to you.

hastyaśvarathasaṁpūrṇaṁ padātigaṇasaṅkulam |

pratigṛhāṇa kṛṣṇedaṁ kaṁsasya balamavyayam ||2-32-22

kṛṣṇa! Here are the vast forces of kaṁsa consisting of elephants, horses, chariots and infantry. Please take charge of the same.

dhanaṁ dhānyaṁ ca yatkiṣcidratnānyāccādanāni ca |

pratīcchantu niyuktā vai tvadīyāḥ kṛṣṇa pūruṣāḥ ||2-32-23

striyo hiraṇyaṁ yānāni yadanyadvasu kiṣchana |

kṛṣṇa! Your men should take charge of all the wealth, food grains, jewels, clothes, women, gold, vehicles and others as ordered and directed.

evaṁ hi vihite yoge paryāpte kṛṣṇa vigrahe ||2-32-24

pratiṣṭhitāyāṁ medinyāṁ yadūnāṁ śatrusūdana |

As it is desired by fate, as the war ends, kriṣṇa, O killer of enemies, as you establish this earth for yādava-s,

tvaṁ gatiścāgatiścaiva yadūnāṁ yadunandana ||3-32-25

O son of yadu! You are the only shelter of yādavas.

śṛṇuṣva vadatāṁ vīra kṛpaṇānāmidaṁ vacaḥ |

O valiant! Kindly hear these words spoken by the miserable men.

asya tvatkopadagdhasya kaṁsasyāśubhakarmaṇaḥ ||2-32-26

tava prasādādgovinda pretakāryaṁ kriyeta ha |

Govinda (kṛṣṇa)! The funeral rites of kaṁsa who did wicked actions and who was burned in the fire of your anger, may now be performed with your mercy.

tasya kṛtvā narendrasya vipannasyaurdhvadehikam ||2-32-27

sasnuṣo'haṁ sabhāryaścha chariṣyāmi mṛgaiḥ saha |

After performing the funeral rites of the king who is dead, along with my wives and daughters-in-law, I will retire to the forest in penance.

pretasatkāramātreṇa kṛte bāndhavakarmaṇi ||2-32-28

ānṛṇyaṁ laukikaṁ kṛṣṇa gatāḥ kila bhavanti hi |

By performing the funeral rites of a relative, kṛṣṇa, all the worldly obligations are completed.

tasyāgniṁ paśchimaṁ kṛtvā chitisthāne vidhānataḥ |

toyapradānamātreṇa kaṁsasyānṛṇyamāpnuyām ||2-32-29

By preparing the funeral pyre as prescribed and offering oblations of water, I will complete all my obligations to kaṁsa.

etatte kṛṣṇa vijṣāpyaṁ sneho'tra mayi yujyatām |

prāpnoti sugatiṁ tatra kṛpaṇaḥ paśchimāṁ kriyām ||2-32-30

kṛṣṇa! This is my request. Have affection to me. By performing the funeral rites, the miserable (departed) soul will attain an exalted destination.

etacchrutvā vacastasya kṛṣṇaḥ paramavismitaḥ |

pratyuvācograsenaṁ vai sāntvapūrvamidaṁ vacaḥ ||2-32-31

Hearing these words, kṛṣṇa was highly astonished. Kṛṣṇa replied to ugrasena with these comforting words.

kālayuktāmidaṁ tāta tavatadyatprabhāṣitam |

sadṛśaṁ rājaśārdūla vṛttasya ca kulasya ca ||2-32-32

O Father! Your words spoken in this manner are suitable for the occasion. O Tiger among kings! Your words are suitable for your character and race.

yattvamevaṁvidho brūṣe gate'rthe duratikrame |

prāpsyate nṛpasatkāraṁ kaṁsaḥ pretagato'pi san ||2-32-33

This was destined to happen. O king! kaṁsa will attain an exalted destination even though he is dead.

kule mahati te janma vedānviditavānasi |

kathaṁ na jṣāyate tāta niyatirduratikramā ||2-32-34

Father! You are born in a great race. You know the vedas. Fate has decided this to happen.

sthāvarāṇāṁ ca bhūtānāṁ jaṅgamānāṁ ca pārthiva |

pūrvajanmakṛtaṁ karma kālena paripacyate ||2-32-35

O King! For the fixed and movable beings, the actions of earlier lives fructify with time.

śrutavanto'rthavantaścha dātāraḥ priyadarśanāḥ |

brahmaṇyā nayasaṁpannā dīnānugrahakāriṇaḥ ||2-32-36

O great king! All those kings, the scholars, the wealthy, the caritable, the handsome, those devoted to brāhmin-s, those who rule rightly, those who are kind to miserable people,

lokapālasamāstāta mahendrasamavikramāḥ |

kṣitipālāḥ kṛtāntena nīyante nṛpasattama ||2-32-37

those who are equal to the protectors of the world (lokapāla), those who are equally valiant as mahendra, are taken away by the lord of death.

dhārmikāḥ sarvabhāvajṣāḥ prajāpālanatatparāḥ |

kṣatradhamaparā dāntāḥ kālena nidhanaṁ gatāḥ ||2-32-38

The religious, those who know all states, those who are interested in the well being of the subjects, those who maintain the kṣatra dharma, those who are restrained - all have gone, killed by time.

svayamātmakṛtaṁ karma śubhaṁ vā yadi vāśubham |

prāpte kāle tu tatkarma dṛśyate sarvadehinām ||2-32-39

All beings can see the result of a good or bad action performed, with the progress of time.

eṣā hyantarhitā māyā durvijṣeyā surairapi |

yathāyaṁ muhyate loko hyatra karmaiva kāraṇam ||2-32-40

This is the illusion concealed within, which even the deva-s can not comprehend. The world is confused by this. Action is the only reason here.

kālenābhihataḥ kaṁsaḥ pūrvakarmaprachoditaḥ |

na hyahaṁ kāraṇaṁ tatra kālaḥ karma ca kāraṇam ||2-32-41

Prompted by his earlier actions, kaṁsa was killed by the time only. I am not the reason. Time and action are the reasons.

sūryasomamayaṁ tāta kṛtsnaṁ sthāvarajaṅgamam |

kālena nidhanam gatvā kālenaiva ca jāyate ||2-32-42

Father! The fixed and movable world, pervaded by the sun and the moon is killed by time and born due to time.

sa kālaḥ sarvabhūtānāṁ nigrahānugrahe rataḥ |

tasmātsarvāṇi bhūtāni kālasya vaśagāni vai ||2-32-43

That time is engaged in the killing and blessing of all beings. Hence all beings are controlled by time.

svadoṣeṇaiva dagdhasya sūnostava narādhipa |

nāhaṁ vai kāraṇaṁ tatra kālastatra ca kāraṇam ||2-32-44

O king! Your son was killed by his own faults. I am not the reason (for his death). Time is the only reason.

atha vāhaṁ bhaviṣyāmi kāraṇaṁ nātra saṁśayaḥ |

parāyaṇaparaḥ kālaḥ kiṁ kariṣyatyakāraṇaḥ ||2-32-45

Or else, there is no doubt that I am the only reason. Why should the time, which is interested in the final destination, do something without any reason?

kālastu balavānrājandurvijṣeyā hi sā gatiḥ |

parāvaraviśeśajṣā yāṁ yānti samadarśinaḥ ||2-32-46

O king! Time is powerful. Its progress, understood by those who are knowledgeable about the distant and near and those who see all equally, is difficult to comprehend.

gatiḥ kālasya sā yena sarvaṁ kālasya gocharam |

bravīmi yadahaṁ tāta tadanuṣṭhīyatāṁ vacaḥ ||2-32-47

That is the progress of time. In this world, everything is controlled by time. Father! please do as I tell you.

na hi rājyena me kāryaṁ nāpyahaṁ nṛpa kāṅkṣitaḥ |

na cāpi rājyalubdhena mayā kaṁso nipātitaḥ ||2-32-48

I have no interest in the kingdom, nor I am interested to become king. I killed kaṁsa not because I wanted the kingdom.

kiṁ tu lokahitārthāya kīrtyarthaṁ ca sutastava |

vyaṅgabhūtaḥ kulasyāsya sānujo vinipātitaḥ ||2-32-49

I killed your son, a disgrace to your race, along with his brother for the benefit of the world and for fame.

ahaṁ sa eva gomadhye gopaiḥ saha vanecharaḥ |

prītimānvichariṣyāmi kāmacārī yathā gajaḥ |2-32-50

I will wander happily along with gopa-s living in the forest, surrounded by cows, as I wish, like an elephant.

etāvacchataśo'pyevaṁ satyenaitadbravīmite |

na me kāryaṁ nṛpatvena vijṣāpyaṁ kriyatāmidam ||2-32-51

I repeat these words as truth spoken by me. I declare that I have no use of kingship. Please do as I told you.

bhavānrājāstu mānyo me yadūnāmagraṇīḥ prabhuḥ |

vijayāyābhiṣicyasva svarājye nṛpasattama ||2-32-52

You, the respected and foremost lord among the yādava-s will be the king. O the best among kings, please be crowned as the king of your land for victory.

yadi te matpriyaṁ kāryaṁ yadi vā nāsti te vyathā |

mayā nisṛṣṭaṁ rājyaṁ svaṁ cirāya pratigṛhyatām ||2-32-53

If you do what I like and if you have no anguish, please accept your land given by me for long.

vaiśampāyana uvāca

etacchrutvā tu vacanaṁ nottaraṁ pratyabhāṣata |

vaiśampāyana said:

Hearing these words, he (ugrasena) did not reply anything in answer.

vrīḍitādhomukhaṁ taṁ tu rājānaṁ yadusaṁsadi ||2-32-54

abhiṣekena govindo yojayāmāsa dharmavit |

govinda (kṛṣṇa), well versed in dharma, performed abhṣeka of the king who kept his head lowered due to shame, in the assembly of yādavas.

sa baddhamukuṭaḥ śrīmānugraseno mahādyutiḥ |

cakāra saha kṛṣṇena kaṁsasya nidhanakriyām ||2-32-55

ugrasena of great splendour, his head decorated with the crown, along with kṛṣṇa, performed the funeral rites of kaṁsa.

taṁ sarve yādavā mukhyā rājānaṁ kṛṣṇaśāsanāt |

anujagmuḥ purīmārge devā iva shatakratum ||2-32-56

All the yādava leaders, as ordered by kṛṣṇa, followed the king to the entrance of the city, as deva-s follow shatakratu (indra).

rajanyām tu nivṛttāyāṁ tataḥ sūrye virājite |

paśchimaṁ kaṁsasaṁskāraṁ cakruste yadupuṅgavāḥ ||2-32-57

As the night passed and the sun rose the next day, the leaders of the yādava-s performed the last funeral rites of kaṁsa.

śibikāyāmathāropya kaṁsadehaṁ yathākramam |

naiṣṭhikena vidhānena cakruste kaṁsasatkriyām ||2-32-58

Keeping the body of kaṁsa on a funeral pyre as per the custom, they performed the funeral rites of kaṁsa as ordained.

sa nīto yamunātīramuttamaṁ nṛpateḥ sutaḥ |

satkṛtaścha yathānyāyaṁ naidhanena chitāgninā ||2-32-59

Taking the body of the son of the best king to the banks of yamunā, the rites were performed by lighting the funeral pyre.

tathaiva bhrātaraṁ cāsya sunāmānaṁ mahābhujam |

samskāraṁ lambhayāmāsuḥ saha kṛṣṇena yādavāḥ ||2-32-60

In the same way, the yādava-s, along with kṛṣṇa, performed the funeral rites of kaṁsa's brother sunāma, of great arms.

tābhyāṁ te salilaṁ cakrurvṛṣṇyandhakapurogamāḥ |

akṣayaṁ cāṣtu pretebhyo bhāṣamāṇāḥ punaḥ punaḥ ||2-32-61

The leaders of vṛṣṇi-s and andhaka-s offered water to the funeral pyre of both the brothers and repeated saying: Let there be eternal (peace) to the departed souls.

hiraṇyasya suvarṇasya daśakoṭīstathā hariḥ |

gāvo ratnāni vāsāṁsi grāmānnagarasaṁmatān ||2-32-62

dadau kaṁsaṁ samuddishya brāhmaṇebhyo nṛpottamaḥ |

O the best among kings (janamejaya)! Hundred million gold coins, cows, jewels, clothes, villages and towns were given away to the brāhmaṇa-s in the name of kaṁsa.

akṣayaṁ cāpi viprebhyo bhāṣamāṇāḥ punaḥ punaḥ ||2-32-63

They repeated saying: Let there be eternal (prosperity) to the Brahmins.

tayoste salilaṁ dattvā yādavā dīnamānasāḥ |

puraskṛtyograsenaṁ vai viviśurmathurāṁ purīm || 2-32-64

The yādava-s led by ugrasena with a grieving mind, offered water (to the departed souls) and returned to the city of mathurā.

iti śrīmahābhārate khileṣu harivaṁśe viṣṇuparvaṇi ugrasenābhiṣekakaṁsasaṁskārakathane dvātriṁśo'dhyāyaḥ

Thus this is the thirty-second chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, coronation of ugrasena.

nīlakaṇṭha commentary

dvatriṁśe'sminnathādhyāye rājṣo vijṣāptirucyate |

ugrasenābhiṣekaścha kaṁsasaṁskārapūrvakaḥ || 1 ||

· 2-32-1 ugrasenaḥ viṣapītaḥ pītaviṣaḥ ||

· 2-32-2 paścānutāpāt paścāttāpāccāndasastakāralopaḥ ||

· 2-32-3 tasmin tasyām ||

· 2-32-6 strīṇāṁ paridevitamātreṇa kritānatasyāpi shoko vidhīyata iti yojanā ||

· 2-32-10 svargasthaistulya iti śeṣaḥ ||

· 2-32-11 rājṣāṁ nṛpān ||

· 2-32-12 kurute dadāti ||

· 2-32-14 viparītasya pāpasya ||

· 2-32-23 pratīcchantu aṅgīkurvantu ||

· 2-32-39 dṛśyate bhogenānubhūyate ||

· 2-32-45 pārāyaṇaparaḥ parasya karmaṇo'yanaṁ gamanaṁ tatparastadadhīnaḥ kālo'pi karmādhīnaḥ tena svakarmaṇaivāyaṁ mṛta ityarthaḥ | ahaṁ tu nimittamātraṁ śastravaditi bhāvaḥ | yathoktam

"svakarmaiva naraṁ hanti na śastraripumṛtyavaḥ |

na bhetavyaṁ na vā sabhyaṁ chorahatyāvalambate ||

iti

· 2-32-46 sā gatiḥ yā kālātparā mokṣarūpā ||

· 2-32-47 yena karmaṇā tat vacaḥ vacanapratipādyaṁ karmānuṣṭhīyatām ||

· 2-32-48 kāṅkṣitaḥ kāṅkṣā saṣjāta yasya tādṛśaḥ ||

· 2-32-54 vrīḍitaścāsau adhomukhashcha tam ||

· 2-32-56 purīmārge purapraveśamārge ||

iti śrīharivaṁśe viṣṇuparvaṇi tīkāyāṁ dvātriṁśo'dhyāyaḥ ||

33 - atha trayastriṁśo'dhyayaḥ ramakṛṣṇayorvidyāsaṁpādanam - balarāma and kṛṣṇa put under a formal tutor

vaiśampāyana uvāca

sa kṛṣṇastatra balavānrauhiṇeyena saṁgataḥ |

mathurāṁ yādavākīrṇāṁ purīṁ tāṁ sukhamāvasat ||2-33-1

vaiśampāyana said:

Thereafter, powerful kṛṣṇa along with son of rohiṇī (balarāma) lived comfortably in the city of mathurā, full of yādavas.

prāptayauvanadehastu yukto rājaśriyā jvalan |

cacāra mathurāṁ vīraḥ sa ratnākarabhūṣaṇām ||2-33-2

His youthful body blazing with royal splendour, decorated with jewels and ornaments, valiant kṛṣṇa traveled through the streets of mathura.

kasyachittvatha kālasya sahitau rāmakeśavau |

guruṁ sāndīpaniṁ kāśyamavantipuravāsinam ||2-33-3

After some time, balarāma and keshava (kṛṣṇa) went to the teacher sāndīpani of kāśi who was residing in the city of avanti.

dhanurvedachikīrṣārthamubhau tāvabhijagmatuḥ |

nivedya gotraṁ svādhyāyamācāreṇābhyalaṁkṛtau ||2-33-4

Both of them informed their lineage and served the teacher to learn the science of archery practicing it as required.

śuśrūṣū nirahaṁkārāvubhau rāmajanārdanau |

pratijagrāha tau kāśyo vidyāḥ prādāccha kevalāḥ ||2-33-5

Both balarāma and janārdana (kṛṣṇa) served the teacher humbly. The teacher of kāśi accepted their service and imparted the knowledge.

tau ca shrutidharau vīrau yathāvatpratipadyatām |

ahorātraiścatuṣṣaṣṭyā sāṅgavedamadhīyatām ||2-33-6

Both the valiant (students) capable of learning on hearing once, understood (the subjects taught). They learned the veda-s and their branches in sixty-four days and nights.

catuṣpādaṁ dhanurvedaṁ śastragrāmaṁ sasaṁgraham |

achireṇaiva kālena gurustāvabhyaśikṣayat ||2-33-7

Without losing time, the teacher taught them the science of archery in all the four parts (dīkṣā - initiation, saṁgraha - comprehension, siddhi - accomplishment and prayoga - application, see nīlakaṇṭha commentary below) and the use of weapons.

atīvāmānuṣīṁ medhāṁ cintayitvā tayorguruḥ |

mene tāvāgatau vīrau devau candradivākarau ||2-33-8

Observing that they have superior intelligence compared to humans, their teacher considered the valiant as the moon and the sun gods.

dadarsha ca mahātmānāvubhau tāvapi parvasu |

pūjayantau mahādevaṁ sākṣādviṣṇuṁ vyavasthitam ||2-33-9

During the intervals of the studies, the teacher saw the great souls, worshipping mahādeva (shiva) and the eternally manifesting viṣṇu.

guruṁ sāndīpaniṁ kṛṣṇaḥ kṛtakṛtyo'bhyabhāṣata |

gurvarthaṁ kiṁ dadānīti rāmeṇa saha bhārata ||2-33-10

O bhārata (janamejaya)! (After completing the studies\, kṛṣṇa and balarāma, fully satisfied, asked the teacher sāndīpani: What should we offer you (as guru-dakṣiṇa)?

tayoḥ prabhāvaṁ sa jṣātvā guruḥ provāca hṛṣṭavān |

putramichcāmyahaṁ dattaṁ yo mṛto lavaṇāmbhasi ||2-33-11

Realising their splendour, the jubilant teacher told them: I desire my son who drowned in the salt ocean to be returned to me.

putra eko'pi me jātaḥ sa cāpi timinā hataḥ |

prabhāse tīrthayātrāyāṁ taṁ me tvaṁ punarānaya ||2-33-12

I had only one son who was killed by a whale during the pilgrimage to prabhāsa. You please bring him back to me.

tathetyevābravītkṛṣṇo rāmasyānumate sthitaḥ |

gatvā samudraṁ tejasvī viveśāntarjalaṁ hariḥ ||2-33-13

kṛṣṇa, with the permission of balarāma, said: Let it be so. Hari (kṛṣṇa) dazzling with splendour went to the ocean and entered the water.

samudraḥ prāṣjalirbhūtvā darśayāmāsa svaṁ tadā |

tamāha kṛṣṇaḥ kvāsau bhoḥ putraḥ sāndīpaneriti ||2-33-14

Seeing him there, the ocean, appeared with folded hands. kṛṣṇa asked the Ocean: Where is the son of sāndīpani?

samudraḥ pratyuvācedaṁ daityaḥ paṣchajano mahān |

timirūpeṇa taṁ bālaṁ grastavāniti mādhava ||2-33-15

The Ocean answered: O mādhava (kṛṣṇa)! The great daitya panṣchajana, in the form of a whale, swallowed the boy.

unmathya salilādasmādgrastavāniti bhārata |

O bhārata (janamejaya) ! (The ocean said that) the whale churned the water and swallowed (the boy).

sa paṣchajanamāsādya jaghāna puruṣottamaḥ |

na cāsasāda taṁ bālaṁ guruputraṁ tadācyutaḥ ||2-33-16

puruṣottama (kṛṣṇa) went and killed paṣchajana. Then achyuta (kṛṣṇa) did not find the boy, the teacher's son, there.

sa tu paṣchajanaṁ hatvā śaṅkhaṁ lebhe janārdanaḥ |

yastu devamanuṣyeṣu pāṣchajanya iti śrutaḥ ||2-33-17

Killing paṣchajana, janārdana (kṛṣṇa) obtained the conch which is known as pāṣchajanya among the gods and men.

tato vaivasvatapuraṁ jagāma puruṣottamaḥ |

tato yamo'bhyupāgamya vavande taṁ gadādharam ||2-33-18

Then puruṣottama (kṛṣṇa) went to the city of vaivasvata (god of death). yama (the god of death) immediately went straight and paid obeisance to gadādhara (kṛṣṇa).

tamuvācātha vai kṛṣṇo guruputraḥ pradīyatām |

tayostatra tadā yuddhamāsīdghorataraṁ mahat ||2-33-19

kṛṣṇa told him: give me the teacher's son. Then a terrible, fierce battle took place between them.

tato vaivasvataṁ ghoraṁ nirjitya puruṣottamaḥ |

āsasāda ca taṁ bālaṁ guruputraṁ tadācyutaḥ ||2-33-20

Then puruṣottama (kṛṣṇa) defeated the terrible god of death. achyuta (kṛṣṇa) obtained the son of the teacher, the boy.

ānināya guroḥ putraṁ ciraṁ naṣṭaṁ yamakṣayāt |

kṛṣṇa brought back the son of the teacher lost to death since a long time.

tataḥ sāndīpaneḥ putraḥ prabhāvādamitaujasaḥ ||2-33-21

dīrghakālagataḥ pretaḥ punarāsīccharīravān |

Due to the power of splendorous kṛṣṇa, the son of sāndīpani, who was dead for a long time, again became one with a body (regained his life).

tadaśakyamacintyaṁ ca dṛṣṭvā sumahadadbhutam ||2-33-22

sarveṣāmeva bhūtānāṁ vismayaḥ samajāyata |

Seeing the impossible and unthinkable great wonder happening, all the beings were struck with wonder.

sa guroḥ putramādāya pāṣchajanyaṁ ca mādhavaḥ |

ratnāni ca mahārhāṇi punarāyājjagatprabhuḥ ||2-33-23

mādhava (kṛṣṇa) got the teacher's son and pāṣchajanyaṁ (conch). The lord of the universe also brought great jewels with him.

rākṣasaistasya ratnāni mahārhāṇi bahūni ca |

ānāyyāvedayāmāsa gurave vāsavānujaḥ ||2-33-24

The younger brother of vāsava (kṛṣṇa) brought many jewels, carried by the servants (of the god of death) and offered them to his teacher.

gadāparighayuddheṣu sarvāstreṣu ca tāvubhau |

acirānmukhyatāṁ prāptau sarvaloke dhanurbhṛtām ||2-33-25

Both the brothers gained expertise in fights with mace and club and the use of all weapons. Without losing time, they became experts in the use of bow in all worlds.

tataḥ sāndīpaneḥ putraṁ tadrūpavayasaṁ tadā |

prādātkṛṣṇaḥ pratītātmā saha ratnairudāradhīḥ ||2-33-26

Kind hearted and pleased kṛṣṇa returned the son of sāndīpani according to the form and age along with jewels.

ciranaṣṭena putreṇa kāśyaḥ sāndīpanistadā |

sametya mumude rājanpūjayanrāmakeśavau ||2-33-27

O king (janamejaya)! Then sāndīpani of kāśi rejoiced greatly with his son, lost for a long time. He praised balarāma and kṛṣṇa.

kṛtāstrau tāvubhau vīrau gurumāmantrya suvratau |

āyātau mathurāṁ bhūyo vasudevasutāvubhau ||2-33-28

Both the valiant sons of vasudeva, gaining expertise in the use of weapons, informed the teacher and returned again to mathurā.

tataḥ pratyudyayuḥ sarve yādavā yadunandanau |

sabalā hṛṣṭamanasa ugrasenapurogamāḥ ||2-33-29

All the yādava-s, lead by ugrasena, along with young men, happily welcomed the sons of yadu.

śreṇyaḥ prakṛtayaścaiva mantriṇaḥ sapurohitāḥ |

sabālavṛddhā sā caiva purī samabhivartata ||2-33-30

All the residents including common men, ministers, priests, old and young men and the entire city welcomed them.

nanditūryāṇyavādyanta tuṣṭuvuścha janārdanam |

rathyāḥ patākāmālinyo bhrajante sma samantataḥ ||2-33-31

They played musical instruments such as nandi and tūrya to make janārdana (kṛṣṇa) happy. The streets, decorated with flags were dazzling.

prahṛṣṭamuditaṁ sarvamantaḥpuramaśobhata |

govindāgamane'tyarthaṁ yathaivendramahe tathā ||2-33-32

By the arrival of govinda, all people including women, became happy and overjoyed as on the occasion of the festival of indra.

muditāścātha gāyanti rājamārgeṣu gāyakāḥ |

tatrāsītprathitā gāthā yādavānāṁ priyaṅkarāḥ ||2-33-33

The singers sang happily in the royal streets. The songs, most dear to yādava-s were sung there:

govindarāmau saṁprāptau bhrātarau lokavishrutau |

sve pure nirbhayāḥ sarve krīḍadhvaṁ saha bāndhavaiḥ ||2-33-34

govinda (kṛṣṇa) and rāma (balarāma), the brothers, famous in the world have come. All the residents should enjoy life in the city along with relatives without any fear.

na tatra kaśchiddīno vā malino vā vichetanaḥ |

mathurāyāmabhūdrājangovinde samupasthite ||2-33-35

O king! As long as kṛṣṇa was present in mathurā, there were no miserable, poor or people with lost intellect.

vayāṁsi sādhuvākyāni prahṛṣṭā gohayadvipāḥ |

naranārīgaṇāḥ sarve bhejire manasaḥ sukham ||2-33-36

The birds chirped sweetly. The cows, horses and elephants were happy. All men and women enjoyed mental peace.

śivāścha vātāḥ pravavurvirajaskā disho daśa |

daivatāni ca hṛṣṭāni sarveṣvāyataneṣu ca ||2-33-37

Auspicious winds blew. All the ten directions became dust free. The deities were happy in all the places of worship.

yāni liṅgāni lokasya cāsankṛtayuge purā |

tāni sarvāṇyadṛśyanta purīṁ prāpte janārdane ||2-33-38

All the signs of the earlier golden age (kṛta yuga) were seen again in the world, when janārdana (kṛṣṇa) arrived in the city (of mathurā).

tataḥ kāle shive puṇye syandanenārimardanaḥ |

hariyuktena govindo vivesha mathurāṁ purīm ||2-33-39

At an auspicious and sacred time, govinda (kṛṣṇa), the oppressor of enemies, entered the city of mathurā, in a chariot driven by horses.

viśantaṁ mathurāṁ ramyāṁ tamupendramarindamam |

anujagmuryadugaṇāḥ śakraṁ devagaṇā iva ||2-33-40

The yādava-s followed upendra (kṛṣṇa), the suppressor of foes, who entered the beautiful (city of) mathurā, like deva-s follow śakra (indra).

vasudevasya bhavanaṁ tatastau yadunandanau |

praviṣṭau hṛṣṭavadanau candrādityāvivācalam ||2-33-41

The sons of yadu, with joyful faces, entered the residence of vasudeva like moon and sun enter the mountain.

pareṇa tejasopetau surendrāviva rūpiṇau |

tāvāyudhāni vinyasya gṛhe sve svairacāriṇau||2-33-42

The brothers, endowed with the splendour of the supreme, like indra-s who have taken bodies, kept their weapons in the house and wandered freely in the city.

mumudāte yaduvarau vasudevasutāvubhau |

udyāneṣu vicitreṣu phalapuṣpāvanāmiṣu ||2-33-43

vasudeva's two sons, the great men of yadu race enjoyed traveling in the gardens full of trees bending down with strange fruits and flowers.

ceratuḥ sumahātmānau yādavaiḥ parivāritau |

raivatasya samīpeṣu saritsu vimalāsu ca ||2-33-44

padmapatravivṛddhāsu kāraṇḍavayutāsu ca |

The great good men, accompanied by yādava-s passed through the clear streams full of lotus flowers and ducks, near the mountain raivata.

evaṁ tāvekanirmāṇau mathurāyāṁ śubhānanau |

ugrasenānugau bhūtvā kaṣchitkālaṁ mumodatuḥ ||2-33-45

In this way, the two brothers with auspicious faces, manifesting one soul in two bodies, lived in mathurā for some time as followers of ugrasena.

iti śrīmahābhārate khileṣu harivaṁśe viṣṇuparvaṇi rāmakṛṣṇapratyāgamane trayastriṁśo'dhyāyaḥ

Thus this is the thirty-third chapter of viṣṇuparva of harivaṁśa, khila of śrimahābhārata, balarāma and kṛṣṇa put under a formal tutor.

nīlakaṇṭha commentary

trayatrīṁśe tvayadhyāye vidyāṁ putraṁ gurormukhāt |

labdhvā tasmai varaṁ dattvā pratyayātāvitīryate || 1 ||

·

· 2-33- 1 sa kṛṣṇa iti ||

· 2-33-2 kāśyaṁ kāśideśajam ||

· 2-33-6 shrutidharau śravaṇamātragrāhiṇau ||

· 2-33-7 catuṣpādaṁ dīkṣāsaṁgrahasiddhiprayogākhyaiścaturbhiḥ pādairupetam | sasaṁgrahaṁ sarahasyam ||

· 2-33-9 tayoścandrasūryatvamanumāya tadārādhyatvena kṛṣṇaṁ pratykṣeṇaiva dadarśetyāha | dadarsha cheti ||

· 2-33-12 taṁ mṛtaṁ me ||

· 2-33-13 ratnāni ca vaivasvatena dattāni ||

· 2-33-14 tasya vaivasvatasya dāsairiti śeṣaḥ ||

· 2-33-29 yadunandanau yadūnāmānandayitārau pratyudyayuḥ saṁmukhāmāgaman ||

· 2-33-44 raivatasya parvataviśeṣasya ||

iti śrīharivaṁśe viṣṇuparvaṇi ṭīkāyāṁ trayatriṁśo'dhyāyaḥ ||