Gopala-campu
Gopal Champu
Chapter Nineteen - Defeat of Bāṇa
[1] In the morning, in Nanda’s assembly, replete with happiness from Kṛṣṇa’s effulgence, Madhukaṇṭha began speaking:
After many days, two messengers went and came back with many other persons. Arriving, and on being questioned, they spoke as before, “What you have asked about Dvārakā is most wonderful but what was previously not noticed is not seen.”
[2] Nanda said, “Please tell us.”
[3] The messengers said, “Rukmiṇī bore a child but when it disappeared everyone was dismayed. Now he has reappeared making all happy on seeing him. Not only he came, but a divine maiden came with him.”
[4] Everyone said, “How was that? Please tell us.”
[5] The messengers said:
This is known from Nārada’s words:
Śambara stole Cupid and quickly threw him in the ocean. But Śambara then pulled him up from the water, though that child would be the cause of Śambara’s death. ||1||
[6] By the instructions of Nārada, who takes the life of such demons and gives happiness to the gentle, the demon named Śambara, understanding that someone would kill him in a different form, thought about it, and began searching for him, taking shelter of illusory devices. He thus put Rukmiṇī’s child into the water. When the child entered the water a huge fish swallowed him, but as soon as the fish swallowed him, a fisherman caught the fish and gave it to Śambara as a gift. His cook named Rati cut open the fish and saw the child within. Understanding Śambara’s bad character, she raised the child in secret. Rati was previously Cupid’s wife. When Cupid was burned by Śiva’s glance, she worshiped Śiva to regain Cupid. To please Śiva, Śambara took Rati into his house. Because of a boon from Śiva, she fooled Śambara by taking a magical body which could bewilder anyone. But when conjugal feelings for the small child constantly arose in her, she began to condemn herself.
[7] One time, Nārada, who gives bliss to all, secretly informed her, “O Rati! Certainly Śiva burned up your husband in the form of Cupid. He has now appeared in a non-different form in the effulgence of Kṛṣṇa, the source of his form–in the best form among all Cupids.”
[8] Hearing Nārada’s words, she gave up her attitude as a mother and took the child as her husband. The child grew daily like the waxing moon. When the child became mature and understood her strong of love, he became intensely angry with her. Telling him the secret, she pacified him and revealed her magical powers to him.
[9] What to say? A battle ensued and Śambara was killed. Then Rati brought the son of Kṛṣṇa to Dvārakā through the sky. He was known among the devatās as Māra (killer) because he killed the demon. As he acted like Indra and appeared like the moon, everyone considered him to be Cupid, filled with deep bliss.
[10] Nanda said, “Tell the truth. What was the form of that young child?”
[11] The messengers informed him, “The Vedas say that the father is reborn as the son. That is exemplified in Kṛṣṇa’s son Pradyumna. A person who resembles his father is called manojavas (quick in mind). Why is that? Because he is absorbed in loving affairs, just like his father. ||2-3||
[12] They all asked, “What was his age?”
[13] The messengers said, “He appeared to be the same age as Śrīdāma. But according to present calculations, he is six-years old. On seeing him everyone in excitement mistakes him for Kṛṣṇa–even his mother.”
[14] Again everyone asked, “What does the form of Kṛṣṇa, lord of our life, now look like?”
[15] The messengers said, “He appears just like you knew him in Gokula.”
[16] Hearing that, everyone looked at the messengers faces, and for some time remained with joy in their eyes.
[17-18] The messengers said:
tatra pravayaso ’py āsan yuvāno ’tibalaujasaḥ |
pibanto ’kṣair mukundasya mukhāmbuja-sudhāṁ muhuḥ ||
What is amazing about this? Even the most elderly inhabitants of the city appeared youthful, full of strength and vitality, for with their eyes they constantly drank the elixir of Lord Mukunda’s lotus face. SB 10.45.19
If that is so for the general public, what to speak of Kṛṣṇa! You also remain in your previous state since he is roaming in your minds in his previous youthful state.
[19] Nanda and Yaśodā then thought in their minds, “Oh! Will we see, just one time again, Kṛṣṇa’s lotus face praised by the world and the face of his son resembling his?
[20] Nanda then said aloud, “What happened after Rukmṇī’s son arrived?”
[21] The messengers said, “There was a festival everywhere. For seven days when people came to see the child, the festival continued without break. This delayed our coming here. With Kṛṣṇa’s permission we got the opportunity to come here.”
[22] Nanda said, “Did they give the child a name?”
[23] The messengers said, “He was named Pradyumna.”
[24] Everyone said, “That name is quite suitable if we understand the derivation, since “Pradumnya” means that he will acquire great wealth.”
[25] The messengers said, “The people also call him by the various names of Cupid.”
[26] When the people of Vraja were in an anxious state, two more messengers arrived. After offering respects, with joyful hearts they spoke.
[27] Nanda said, “Please say what happened.”
[28] The messengers said, “Someone stole the Syamantaka gem for which Kṛṣṇa had to suffer censure from many people, though he had no desire at all for the jewel. The thief revealed himself by his actions to be some person that you respect.”
[29] Everyone said, “Who is that great person?”
[30] The messengers said, “The person who took Kṛṣṇa from Gokula and, hence, who was not blessed by you.”
[31] Everyone said in wonder, “Tell us how it happened.”
[32] The messengers said, “Taking the jewel, hiding from Kṛṣṇa, he went to Kāśī as a follower of Śiva and performed selfish sacrifices to advertise himself, while ignoring Kṛṣṇa. There he became famous as a wealthy man.”
[33] Everyone said, “Stealing the jewel was not for his own protection but for his liberation. That is proper. Moreover it shows his praiseworthy skill.”
[34] Others said, “Previously he was at the side of Kṛṣṇa and now he acts sideways (thief).[1] Instead of pārśvaga he is pārśvaka, changing the last syllable from ga to ka. In this way he shows his greatness.”
[35] When the assembly laughed, Nanda said, “Then what happened?”
[36] The messengers said:
Kṛṣṇa, who previously learned all amazing knowledge, using his attractively strong intelligence, understood that Akrūra was the thief. But, recognizing him as a sakāma-bhakta, he wanted to fulfill Akrūra’s desires, and was indifferent to taking the jewel back. When disturbances occurred in the city, the elders, by spies, concluded that Akrūra’s leaving Dvārakā was the cause. To prove Akrūra’s innocence, Kṛṣṇa, who purified sinners like Pūtanā, and who gives happiness to all people, brought Akrūra along with Kṛtavarmā to the Yadu assembly, and after respecting him, using clever words, asked him about the theft of the Syamantaka jewel directly.
“All the Yadu assembly and Balarāma are angry with me. I was defamed because of the jewel and thus suffered. The assembly and Balarāma were worried about this. Balarāma is angry because I have not given him the order to search for the jewel when it has been heard that you have suddenly acquired great piles of wealth. I think, however, that the jewel can give happiness to a righteous person like you.” Kṛṣṇa spoke in this manner.
[37] Feeling that it was not proper to hide the jewel at that time, Akrūra began thinking, “I now see that Kṛṣṇa desires my happiness. But I do not see that Balarāma is in the same mood. My desire has been uncovered, leaving me defenseless, by the joking of the assembly members. I believe the jewel box, though hidden by my cloth, is seen by all in the assembly. From that, they understand that I have the jewel.”
Then he said aloud, “Since Satrājit offended you, how can he be innocent? How can we think anything else of Śatadhanvā? But I and Kṛtavarmā, though having done contrary actions influenced by your māyā, attained wealth. Though sending us far away, you by your mercy have called us. Kṛtavarmā is by my side and is not separate from me. I have entered Kāśī awaiting your order. Attaining your presence and your desire, I desire to give to you this jewel that I hold in my hands.”
[38] The members of the Vraja assembly said: “His words are hard to understand. Please describe more.”
[39] When he revealed the jewel hidden in the box as if ashamed, the crowd with great faith then shouted, “Victory, victory,” indicating Kṛṣṇa. Those with no faith, having lost all auspiciousness, remained silent.
[40] Nanda said, “Then what happened?”
[41] The messengers said, “Though Sathyabhāmā’s and Jāmbavatī’s sons thought proudly that they were qualified to wear the jewel, since Sathyabhāmā’s father had owned the jewel and Jāmbavatī’s father had the jewel in the cave, Kṛṣṇa, to show everyone that wearing the jewel was ordinary, with firm decision gave the jewel to Akrūra with a smile.”
[42] Nanda said, “Then what happened?”
[43] The messengers said, “When Akrūra wore the jewel on his neck and appeared white because of its luster, he was not effulgent, because he was covered with the contamination of ignorance.” ||4||
[44] After many messengers came and went confidentially, two messengers came and spoke: “As a favor to Rukmiṇī, Rukmi gave his daughter Rukmavatī to Pradumnya, her son, in marriage. A son was born. Not only did Rukmavatī bear a son but she bore all happiness as well.”
[45] Nanda said with eagerness: “What is his name?”
[46] The messengers said, “His name is Aniruddha.”
[47] Nanda said to himself, “This shows the learning of Vasudeva. As Kṛṣṇa is Vāsudeva, Balarāma is Saṅkarṣaṇa, so the two offspring Pradumnya and Aniruddha will be famous. They have the same powers as the caturvyūha after whom they are named.”
[48] Nanda said aloud, “What does he look like?”
[49] The messengers said, “He looks like his father.”
[50] Nanda said with a laugh, “All that is eternally arranged (nitya-siddha) has taken place.”
[51] He said to himself: “Ah! O mind! Why are you so eager? Where is my son? When will I see him and his sons and grandsons?”
[52] Madhukaṇṭha said:
Please hear about messages given at other times.
[53] Messengers said, “Rukmī gave his granddaughter to Aniruddha’s son.”
[54] Nanda said, “It is good that Rukmi developed a liking for Kṛṣṇa.”
[55] The messengers said, “It was not because of friendliness but for his advantage.”
[56] Nanda said, “Let that be. One should look for the good.”
[57] The messengers said, “It was good for him too.”
[58] Nanda said, “Now Rukmī is favorable?”
[59] The messengers said, “Well, maybe not favorable, but it was good for him, at least in his next life.”
[60] Nanda said with doubt, “Why do you speak of next life, since that is inauspicious.”
[61] The messengers said, “It is related. Why do you reject this?”
[62] Nanda said, “Since a steady relationship developed, and Balarāma approved, how did he end up going to the next world?”
[63] The messengers said with a laugh, “By the fiery strength of Balarāma.”
[64] Nanda said, “How was that?”
[65] The messengers said, “Though he held his anger within, he released it with rage against Rukmī.”
[66] Nanda said, “Please describe this.”
[67] The messengers said, “At the marriage of Rukmī’s granddaughter, he finished Rukmī’s life and broke the king of Kaliṅga’s teeth, since quarrelsome Rukmī and the king of Kaliṅga instigated a rigged dice game and destroyed Balarāma’s auspiciousness by laughing. Gaining strength from a voice from the sky, he smashed them.”
[68] When the assembly laughed, Nanda said, “What did Kṛṣṇa want to do?”
[69] The messengers said, “Kṛṣṇa did not show affection for Balarāma or grieve for Rukmiṇī, but remained silent.”
While the cowherds spent their time in this way, other messengers arrived and described the many sons of the queens, from eldest to youngest in order. But they did not describe other topics in which they were absorbed. Listening to the topics Nanda and the others attained great happiness and gave the messengers jewels specially set. But they did not give jewels to Kṛṣṇa and Balarāma through the messengers, for they remembered that Kṛṣṇa was determined to hide his relationship with them from others using many means.
[70] Learning that Aniruddha had disappeared from Dvārakā, Nanda and the others became disturbed. When they were discussing this in grief, two messengers arrived after a long time. Seeing them, they inquired and the messengers said that Aniruddha had been imprisoned. They spoke with without lamentation:
Bāṇa had a daughter named Uṣā. Aniruddha came to her in a dream. Waking up, she did not know who he was but her friend recognized who he was on seeing his picture. Attracted to him, Uṣā had her friend bring Aniruddha from Dvārakā by powers of yoga. When Bāṇa found out, after a battle, he tied up Aniruddha. ||5||
Hearing this from Nārada, Kṛṣṇa went to Śoṇita, Bāṇa’s city, accompanied by twelve akṣauhiṇīs, and defeated Bāṇa and Śiva. Cutting off all Bāṇa’s arms so that only four remained, he brought Aniruddha and Uṣā to Dvārakā and had them married with praiseworthy joy. ||6||
[71] The Vraja people said, “How astonishing! Why did Kṛṣṇa defeat Śiva? Please tell us.”
[72The messengers said, “Has a cloud surrounded by lightning, or a cloud of universal destruction arrived? Or has a flaming sacrifice using black magic taken a black human body? Or has Kālagni Rudra whose body is continuously bursting with fire appeared? Or is this Kṛṣṇa on his heavenly chariot made of jewels? Please look at him. ||7||
[73] When Kṛṣṇa shook the palace with his akṣauhiṇīs, and turned the city into blood using his beautiful cakra and blissful sword, Bāṇa came as quick as an arrow before Śiva and, surrounded by his soldiers resembling animals and by Śiva’s attendants, also like animals, he came out of the city with great speed.”
[74] Nanda said, “Why did Śiva perform such an inauspicious act?”
[75] The messengers said, “He did this to save Bāṇa, who was like his son, from danger and he wanted to kill Cupid, on remembering Pradumnya’s relationship to Cupid. For those who deliberate deeply, this was a mere metaphor but the truth will reveal itself.”
[76] Everyone said in fear, “Then what happened?”
[77] The messengers said:
Seeing Kṛṣṇa, Śiva began fighting with him. Kārtikeya fought with Pradumnya. When this happened, the world became unsteady. Brahmā and the devatās began chanting the Vedas. Arriving there quickly and carefully, they remained in the sky.
[78] Violent to all others, dangerous demons, ghosts, and countless other evil beings surrounded everyone, causing their hairs to stand on end. Desiring to fight, Kṛṣṇa, with great plans, placed arrows on his bow and hitting all their limbs, tore their bodies apart, making all the demons morose. Śiva’s matted locks fell over his forehead with its three eyes, like flaming hurricanes. He raised dust everywhere. In this way it appeared that summer heat had arrived. Kṛṣṇa, with dark complexion, had a gentle smile, as if showering nectar inside and outside of all things. It seemed that the monsoon had arrived. In this way Kṛṣṇa fought with Śiva. Śiva released all his weapons to destroy everyone, and Kṛṣṇa released arrows to counteract his weapons in order to protect everyone.
When Śiva released the wind weapon, Kṛṣṇa cut it down with the mountain weapon. When Śiva released the fire weapon, Kṛṣṇa defeated it with the cloud weapon. When Śiva released many weapons, Kṛṣṇa released counter weapons. When Śiva released a brāhma weapon, Kṛṣṇa released a stronger brāhma weapon. When Śiva released the Śiva weapon, Kṛṣṇa released the Nārāyaṇa weapon. When he was shamed many times, Kṛṣṇa released the yawning weapon. ||8||
[79] Nanda said in astonishment, “Then what happened?”
[80] The messengers said:
As a lion after defeating a pack of elephants attacks the elephant calves, Kṛṣṇa defeated Śiva and then attacked the hordes of soldiers. ||9||
Though protected by armor, they died from the showers of arrows. Though they had helmets on their heads, they could not protect their heads. ||10||
Though they wore armor, they were bound up by arrows. Though surrounded by armor, they were pierced by arrows. Those with extra limbs became limbless. ||11||
Those clothed in armor during the battle died before soldiers who were not wearing armor, for Kṛṣṇa was eager to attack those with armor. ||12||
[81] Those whose actions were useless and whose hands were severed were all the same, since they were very soft as enemies. ||13||
Kārtikeya with his arrows advanced towards Pradumnya, thinking he was a cloud. Pradumnya’s arrows were like lightning bolts and made him flee. ||14||
Kumbhāṇḍa and Kūpakarṇa had befitting names (since one had testicles like pots and the other had ears like wells). Balarāma with his pestle cut off their limbs. ||15||
When all the troops fled, Bāṇa gave up his opponent Sātyaki and, holding five-hundred bows and a thousand arrows, ran towards Kṛṣṇa. ||16||
If the arrows could be released without bows, a thousand arrows could be shot. Or if Bāṇa could shoot two arrows at once with five-hundred hands, a thousand arrows could be shot.
||17||
O Bāṇa! If you hold two arrows in each hand then you could hold five-hundred bows. Kṛṣṇa will cut each arrow into two. ||18||
When he noticed all his bows cut by the arrows of Kṛṣṇa, he noticed his charioteer and horses had also been killed. When he saw this, he became agitated by the sound of Kṛṣṇa’s conch and could not see even himself. ||19||
[82] Nanda said, “Then what happened?”
[83] The messengers said, “Then Durgā in the form of Koṭarā emerged naked from the inside of the house to shield Bāṇa whom she took as her son. When she stood in front of Kṛṣṇa, Kṛṣṇa covered his eyes and glanced in another direction.”
[84] The people of Vraja said with a laugh, “This would have embarrassed Śiva also. Anyway, what happened next?”
[85] The messengers said, “Taking that opportunity, Bāṇa disappeared inside the palace. When he and all the assistants of Śiva disappeared, the Śiva-jvara, causing pain to all beings, appeared. Seeing that form with three heads and three feet, Kṛṣṇa, endowed with praiseworthy character, began to laugh and created the Vaiṣṇava-jvara. As soon as Vaiṣṇava-jvara appeared, he approached the most arrogant Śiva-jvara. When the Vaiṣṇava-jvara attacked the Śiva-jvara, roars of laughter arose from Svarga and earth. When fever acts against fever who would not find it funny?”
[86] Everyone said curiously, “Then what happened?”
[87] The messengers said, “The Śiva-jvara became feverish and surrendered to Kṛṣṇa. Receiving his mercy, Śiva-jvara, like a humble sage, began praising Kṛṣṇa. Kṛṣṇa, whose soft nature is described by Śukadeva and who was just like his devotees who have affection for him, was satisfied with him. Satisfied, he freed him from Vaiṣṇava-jvara. Kṛṣṇa’s satisfaction spread to all others like the moon. Kṛṣṇa said:
tri-śiras te prasanno ’smi vyetu te maj-jvarād bhayam |
yo nau smarati saṁvādaṁ tasya tvan no bhaved bhayam ||
O three-headed one, I am pleased with you. May your fear of my fever weapon be dispelled, and may whoever remembers our conversation here have no reason to fear you. SB 10.63.29
[88] Nanda said, “What happened to Bāṇa, and what happened to Śiva?”
[89] The messengers said:
Śiva woke up after a long time and understood that Kṛṣṇa was the shelter of all knowledge and became peaceful. Incited by arrogant ministers, Bāṇa approached Kṛṣṇa on his chariot, like a demon arising from a malicious sacrifice, and covered Kṛṣṇa with a variety of weapons including arrows. Kṛṣṇa extinguished his flaming arms with his cakra.
[90] When Bāṇa had only four arms left, omniscient Śiva, best of the well-bred, the lord but not fully capable (though he is the destroyer of everything) put his auspicious nature in the forefront with a peaceful mood and approached Kṛṣṇa. Offering all his wealth which was his matted hair, he paid respects, and praised Kṛṣṇa with unfettered bhakti. When Kṛṣṇa was fully satisfied he made a request:
“Bāṇa became proud of the boon that I gave him, and considered you, my master, to be ordinary. I have made him understand that you have defeated me and also have defeated him. Therefore forgive me and overlook the fool since you, full of wisdom, are different from him, full of ignorance. When I dance, absorbed in you, Bāṇa will play five-hundred instruments with his thousand hands to please you. I do not accept him when comparing him to your unalloyed devotees but since he comes in Prahlāda’s dynasty, I am satisfied with him, since Prahlāda is dear to you.” ||20-22||
[91] Kṛṣṇa said, “You and I have the same idea. Since we are one, what is the question of a requester and receiver of the request? I cut off his arms to curb his pride. His remaining four arms, devoid of pride, are for serving you.” ||23||
[92-93] In this way your son Kṛṣṇa, giving auspiciousness to Śiva, gave bliss to his own people.
Kṛṣṇa brought Aniruddha along with Uṣā to Dvārakā and carried out their marriage. He sent us two messengers to your lotus feet, knowing it would calm you:
Here I have sons and grandsons but I have no internal identity with that. Previously I left Gokula, but even now I identify myself as a cowherd. My love is bound to the people there. How can it become bound elsewhere? My form and qualities exist before you. You see them with your eyes. I told my father that after making my friends happy and fully successful, I will see my relatives in Vraja. I am staying in Dvārakā in order to accomplish the quick destruction of enemies of the devatās who have many obstacles at present. ||24-26||
[94] Repeating the words of the faultless messengers, Madhukaṇṭha concluded:
“O Nanda! Kṛṣṇa said he would return. He has returned. Look at your son!” ||27||
[95] The bards of Vraja began singing.
When Bāṇa held Aniruddha captive, you searched for him. Going there, you spread your effulgence everywhere. O pure fame, you fought with Śiva. You defeated Śiva’s army with all your weapons.
You destroyed all people with your weapons and made Śiva yawn. Shooting your arrows, you defeated Bāṇa. When Koṭarā, taking Bāṇa as her son, showed her naked body you became ashamed and turned away.
You counteracted the fever weapon with another fever weapon and then were merciful to the fever weapon, speaking kind words. When Bāṇa attacked again, you showed your prowess by cutting off his arms.
Siva then satisfied you with praise. Seeing Śiva’s service mood, you gave him sattva-guṇa by your mercy. You generously gave mercy to protect Bāṇa.
You skillfully released Aniruddha from the noose of arrows and made your supporters happy. You brought Aniruddha home with his bride, displaying actions beyond human ability.
You then returned to Vraja. With your flute under your arm, you fill everyone with happiness. Victory! O king! Son of Nanda! ||28||
[96] In the evening, Madhukaṇṭha, as before, speaking words to glorify Rādhā and her friends, read a letter of consolation written by Kṛṣṇa, within a letter meant for Subala:
Having started the job to protect my friends and after curbing all disturbance, I vow that I will return. ||29||
[97] There was one letter for Rādhā especially:
Rāma along with Sītā endured troubles while in the forest. When Rāvaṇa stole Sītā, Rāma wept alone in the forest out of separation. Later ashamed because of evil gossip, he gave her up and maintained a deity of her. In separation from Rādhā, though I have happiness from sixteen-thousand queens, I am suffering. ||30||
[98] The speaker concluded: “Why do you, whom your lover consoled by vowing to return, have fresh anxiety about him today?” ||31||
[99] When the talk ended and the two reciters left, Rādhā and Kṛṣṇa, desiring each other, colored the love bower with their love.
[1] This is a play on the words pārśvaga (close associate) and pārśvaka (one who seeks wealth by indirect means—a thief).