VedaVyasa
Praneetha
The Mad Bhagavatam
Chapter 44
The Wrestling Match and the Killing of Kamsa
This chapter tells how Kṛṣṇa and Balarāma killed the wrestlers, how Kṛṣṇa killed Kaḿsa and consoled Kaḿsa's wives, and how the two Lords were reunited with Their mother and father.
Deciding to wrestle, Lord Kṛṣṇa faced off against Cāṇūra, and Lord Baladeva took on Muṣṭika. Battling arm to arm, head to head, knee to knee and chest to chest, the opponents attacked each other so fiercely that they appeared to be harming even their own bodies. The ladies in the arena, seeing the violent battle, began to condemn the King and all the members of the assembly: "A respectable audience should never have allowed a wrestling match between such huge wrestlers, whose limbs are as tough as lightning bolts, and such tender young boys, who are just entering youth. An intelligent person should never enter an assembly if he sees injustice being done there." Because Vasudeva and Devakī did not fully understand the power of Kṛṣṇa and Balarāma, they became extremely unhappy when they heard the women of the audience speak these words.
Śrī Kṛṣṇa then grabbed Cāṇūra's arms, whirled him around several times and threw him to the ground, killing him. Muṣṭika met a similar fate: after being struck powerfully by Lord Baladeva's palm, he began vomiting blood and then fell down dead. Thereupon the wrestlers named Kūṭa, Śala and Tośala came forward, but Kṛṣṇa and Balarāma easily killed them with the blows of Their fists and feet. The remaining wrestlers, fearing for their lives, all fled.
Except for Kaḿsa, everyone present cheered Kṛṣṇa and Balarāma. The King, in a rage, stopped the festive music and ordered that Vasudeva, Nanda, Ugrasena and all the cowherds be severely punished and that Kṛṣṇa and Balarāma be driven from the assembly. Kṛṣṇa became furious when He heard Kaḿsa speak this way, and He instantly leapt onto the lofty royal dais. He grabbed Kaḿsa by the hair, hurled him down onto the floor of the wrestling ring and threw Himself on top of him. In this way, Kaḿsa met his death. Because out of fear Kaḿsa had always thought of Kṛṣṇa, after his death he gained the liberation of having a form like the Lord's.
Kaḿsa's eight brothers then attacked Kṛṣṇa, but Balarāma easily killed each of them with His club, just as a lion kills defenseless animals. Kettledrums resounded in the sky as the joyful demigods rained down flowers and chanted the glories of Lord Kṛṣṇa and Lord Balarāma.
The wives of Kaḿsa, grieving for their husband, lamented that he had died because of his violence toward other living beings and his lack of respect for Kṛṣṇa, the Supreme Soul, who creates, maintains and destroys the entire universe. The Lord consoled the widows, had the funeral rites performed for Kaḿsa and his brothers and then released His mother and father from bondage. Kṛṣṇa offered obeisances at His parents' feet, but they, now understanding Him to be the Supreme Personality of Godhead, did not embrace Him.
10.44.1
āsasādātha caṇūraḿ
(1) S'rî S'uka said: 'The Supreme Lord assenting to that [what Cânûra had said] then confronted Cânûra and so did the son of Rohinî with Mushthika.
10.44.2
hastābhyāḿ hastayor baddhvā
vicakarṣatur anyonyaḿ
(2) Seizing their hands with their hands and locking their legs with their legs, pulled and pushed they each other with force to attain the victory.
10.44.3
jānubhyāḿ caiva jānunī
śiraḥ śīrṣṇorasoras tāv
(3) With their elbows against their elbows, dealt they, knees against knees, head against head and chest against chest one another their blows.
The word aratni in this verse may indicate the elbow as well as the fist. Thus blows were perhaps also struck with the elbow, a technique seen today in various martial arts.
10.44.4
parirambhāvapātanaiḥ
utsarpaṇāpasarpaṇaiś
cānyonyaḿ pratyarundhatām
(4) Wheeling, shoving, crushing and throwing down, releasing, running in front and running behind, offered they each other resistance.
10.44.5
utthāpanair unnayanaiś
parasparaḿ jigīṣantāv
apacakratur ātmanaḥ
(5) Lifting and carrying, pushing off and holding each other fast wanted they, harming themselves, the victory.
although Kṛṣṇa and Balarāma did not, of course, harm Themselves, it appeared that way to Cāṇūra, Muṣṭika and others of mundane vision. In other words, the Lords were fully absorbed in the pastime of being wrestlers.
10.44.6
sānukampā varūthaśaḥ
(6) Feeling sorry about that fight between the weak and the strong assembled, to speak among themselves, all the women in groups, o King:
10.44.7
rājño 'nvicchanti paśyataḥ
(7) 'Alas, how great this lack of responsibility on the part of these people who, present in the king's assembly, are out to join the king in watching a fight between the strong and the weak.
The idea the ladies are expressing is that even if the King somehow wanted to see such an unfair match, why should the respectable members of the assembly also desire to see it? These feelings are natural. Even nowadays, if in a public place we find a violent fight going on between a very strong, large person and a weaker, smaller person, we are aroused to indignation. Compassionate women are especially offended and enraged by such unfair violence.
10.44.8
(8) At the one side we see the appearance of these two mountains of master wrestlers, all with limbs as strong as lightning, and at the other side are there those most tender limbs of the two youths who haven't attained maturity yet!
10.44.9
yatrādharmaḥ samuttiṣṭhen
(9) Clearly came it with this association to a break with the dharma. And there where unrighteousness has mounted, one should not remain for a moment longer!
10.44.10
abruvan vibruvann ajño
(10) A wise person should not attend an assembly where the members are out for deviating in improprieties, because one then consents in silence and under false pretexts subscribing to wrong assumptions will incur sin.
10.44.11
kṛṣṇasya vadanāmbujam
vīkṣyatāḿ śrama-vāry-uptaḿ
(11) You should see how Krishna's lotuslike face because of darting around his foe is as wet of the exertion as the whorl of a lotus flower is with droplets of water.
10.44.12
muṣṭikaḿ prati sāmarṣaḿ
(12) Just see how Râma's face with eyes like copper in the anger with Mushthika is even more beautiful, with His laughing in His focus?
10.44.13
vikrīdayāñcati giritra-ramārcitāńghriḥ
(13) How meritorious indeed are the tracts of Vraja where the Primeval Original Personality in this disguise of human traits, with a wonderful variety of forest flowers, together with Balarâma, vibrating His flute and moving about in various pastimes, was herding the cows, while His feet are worshiped by the lord on the mountain [S'iva] and the goddess of fortune.
In this verse the devoted ladies in the audience point out the difference between Mathurā and Vṛndāvana. They want to indicate that in Vṛndāvana Kṛṣṇa simply enjoys with His girlfriends and boyfriends, whereas here in Mathurā the Lord is subjected to harassment by the bullying tactics of professional wrestlers. Thus the ladies are condemning the city of Mathurā because of their pain at seeing Kṛṣṇa in what they consider an unfair wrestling match. Of course, Mathurā is also one of the Lord's eternal abodes, but here the women in the assembly express their love in a critical mood.
10.44.14
(14) What austerities must the gopîs have performed to be allowed to drink in through their eyes the form of such a One essence of unequaled, unsurpassed loveliness perfect in itself, ever new and hard to reach as the only abode of fame, beauty and opulence?
10.44.15
preńkheńkhanārbha-ruditokṣaṇa-mārjanādau
(15) They, the fortunate ladies of Vraja, while milking, threshing, churning, smearing [with the dung], swinging on swings, with crying babies, sprinkling and cleaning and so on, fondly thinking sing about Him, choked up with tears and have, by their consciousness of Urukrama, all they wish for.
10.44.16
(16) Hearing Him playing the flute, together with the cows early in the morning leaving and late in the evening returning to Vraja, hurry the women outside meet on the road in utter piety with the smiling, merciful face and glances.'
10.44.17
bhagavān bharatarṣabha
(17) As they were thus speaking decided the Supreme Lord, the Controller of Mystic Power, to kill His enemy, o hero of the Bhâratas.
10.44.18
pitarāv anvatapyetāḿ
(18) Their parents [in prison] hearing of the women the words of concern about their sons, overwhelmed with sorrow burned in distress not knowing how strong their kids were.
Naturally, Kṛṣṇa's parents would lament in this situation, thinking "Why didn't we keep our sons at home? Thy did we allow Them to participate in this corrupt exhibition?"
10.44.19
tais tair niyuddha-vidhibhir
vividhair acyutetarau
yuyudhāte yathānyonyaḿ
tathaiva bala-muṣṭikau
(19) As Acyuta and His opponent fought each other with all the different wrestling techniques, did Balarâma and Mushthika the same.
10.44.20
bhagavad-gātra-niṣpātair
cāṇūro bhajyamānāńgo
(20) Due to the crushing, lightning hard blows dealt by the hands and feet of the Supreme Lord, was Cânûra, more and more feeling pained and exhausted, completely broken.
10.44.21
kruddho vakṣasy abādhata
(21) He with the speed of a hawk falling upon Him, both his hands clenching to fists, struck the Supreme Lord Vâsudeva enraged upon His chest.
It appears that Cāṇūra, realizing he was being defeated, became furious and made a final attempt to defeat Lord Kṛṣṇa. The demon certainly had the spirit of a good fighter, but if he hoped for victory, he was certainly in the wrong place at the wrong time with the wrong person.
10.44.22-23
nācalat tat-prahāreṇa
visrastākalpa-keśa-srag
(22-23) Not moved by His blows like an elephant hit with a garland, seized the Lord Cânûra by his arms and whirled He him around several times to throw him with great force down to the earth so that he, crashing like a massive festival column, with his clothes, hair and garland all scattered, lost his life.
the words indra-dhvaja as follows: "In Bengal, on the occasion of a certain festival, people erect a tall column in the form of a man and decorate it with flags, banners, etc. He [Cāṇūra] fell just as such a pole might fall."
10.44.24-25
tathaiva muṣṭikaḥ pūrvaḿ
talenābhihato bhṛśam
udvaman mukhato 'rditaḥ
vātāhata ivāńghripaḥ
(24-25) Likewise did also Mushthika, after striking the powerful Lord Balabhadra with his fist, receive a violent blow from His palm so that he trembling, giving up blood from his mouth, right where he stood lifeless fell to the ground, like a tree struck down by the wind.
10.44.26
(26) Then was Kûtha, coming forward, nonchalantly with a left fist playfully killed by Râma, the best of all fighters, o King.
10.44.27
prapadāhata-śīrṣakaḥ
ubhāv api nipetatuḥ
(27) Next then did both S'ala and Tos'ala, struck in the head by the toes of Krishna and torn apart, come to fall.
10.44.28
(28) With Cânûra, Mushthika, Kûtha, S'ala and Tos'ala being killed fled the remainder of the wrestlers in the hope to save their life.
10.44.29
(29) Gathering with Their young cowherd friends sported They [Krishna and Râma] together with them, playing musical instruments and dancing about tinkling with Their anklebells.
Nowadays we see that in championship boxing matches, as soon as there is a victory, all the friends and relatives of the victorious boxer rush into the ring to congratulate him, and often the champion will dance about in great happiness. Exactly in this mood, Kṛṣṇa and Balarāma danced about, celebrating Their victory with Their friends and relatives.
10.44.30
(30) Except for Kamsa rejoiced all the people over the accomplishment of Râma and Krishna while the best of the learned and the saintly exclaimed 'Excellent, excellent!'
It is understood that as the best of the brāhmaṇas and saints were exclaiming "Excellent! Excellent!" the worst of the brāhmaṇas, namely Kaḿsa's priests, were seriously grieving.
10.44.31
(31) With the best of his wrestlers killed and running off, silenced the bhoja king his instrumental music and spoke he the words:
10.44.32
vasudevātmajau purāt
(32) 'Expel the two sons of Vasudeva who behaved so badly from the city, take the gopas their wealth and tie up that fool Nanda!
10.44.33
hanyatām āśv asattamaḥ
(33) And Vasudeva who is so stupid, Ugrasena, my father the ignoramus and his followers, should all, for their siding with the enemy, be killed right away.'
10.44.34
laghimnotpatya tarasā
(34) With Kamsa thus raving indeed extremely mad, jumped the Imperishable Lord with ease high up to swiftly climb upon the high royal dais.
10.44.35
manasvī sahasotthāya
(35) Seeing Him, his own death, approaching, got he, smart enough, up from his seat immediately and took he up his sword and shield.
10.44.36
samagrahīd durviṣahogra-tejā
(36) Kamsa, sword in hand moving about left and right as quick as a hawk in the sky, was by force of the irresistible and fearsome strength seized like a snake would by the son of Târkshya [Garuda].
10.44.37
(37) Grabbing him by the hair, slipped the crown from his head and hurled the One with the Lotus Navel him down from the high platform into the wrestling arena after which He, the Independent Support of the Entire Universe, jumped on top of him.
In Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda describes the death of Kaḿsa as follows: "Kṛṣṇa at once straddled his chest and began to strike him over and over again. Simply from the strokes of His fist, Kaḿsa lost his vital force."
10.44.38
harir yathebhaḿ jagato vipaśyataḥ
(38) Like a lion with an elephant dragged He him dead along the ground before the eyes of all the people of whom then arose a loudly sounded 'Ooo..h, ooooh', o King of the humans.
many people in the audience thought Kaḿsa had simply been knocked unconscious when thrown from the lofty dais. Therefore Lord Kṛṣṇa dragged his corpse so everyone would realize that the evil King was indeed dead. Thus the exclamation hā hā indicates how surprised the people were that the King was suddenly dead and gone.
The audience's astonishment is also mentioned in the Viṣṇu Purāṇa:
tato hāhā-kṛtaḿ sarvam
kṛṣṇena mathureśvaram
"Then the entire arena became filled with cries of astonishment as the people saw that the master of Mathurā had been contemptuously killed by Kṛṣṇa."10.44.39
dadarśa cakrāyudham agrato yatas
(39) Since he, constantly anxious of mind, had seen Him, the Controller with the cakra in His hand, before him wherever he drank or ate, walked, slept or breathed, achieved he therefore that same so difficult to achieve form [see also sârûpya 10.41: 42 and 10.29: 13].
Although born out of fear, Kaḿsa's constant meditation on the Supreme Lord eradicated all his offenses, and therefore the demon was liberated upon his death at the Lord's hands.
10.44.40
tasyānujā bhrātaro 'ṣṭau
kańka-nyagrodhakādayaḥ
(40) His eight younger brothers Kanka, Nyagrodhaka and the rest, infuriated ran forward in attack to make Him pay for their brother.
10.44.41
tathāti-rabhasāḿs tāḿs tu
(41) Thus rushing ahead ready to strike were they beaten down by Balarâma, who like the lion king with the animals wielded His club.
10.44.42
nedur dundubhayo vyomni
brahmeśādyā vibhūtayaḥ
(42) Kettledrums resounded in the sky, Brahmâ, S'iva, the other gods and the ones empowered pleased chanted praises and showered flowers upon Him as their wives danced.
10.44.43
suhṛn-maraṇa-duḥkhitāḥ
tatrābhīyur vinighnantyaḥ
śīrṣāṇy aśru-vilocanāḥ
(43) The wives, o Emperor, grieving over the death of their well-wishers approached there with tears in their eyes beating their heads.
10.44.44
(44) Embracing their husbands lying on the heroes bed, lamented the women loudly shedding a river of tears:
10.44.45
karuṇānātha-vatsala
(45) "Alas, o master, o dearest, o defender of the holy duty, o kindness, o you so full of compassion; together with your being killed have we, your household and offspring, been killed.
10.44.46
purīyaḿ puruṣarṣabha
nivṛttotsava-mańgalā
(46) Bereft of you, the master, does this city just like us, o most heroic of men, not appear as beautiful with the festivity and bliss all having ended now.
10.44.47
(47) The terrible violence you've committed against innocent living creatures has resulted in this condition of yours o dearest, how can there for him who causes harm to other living beings be a happy end?
Having expressed their sentimental grief, the ladies now speak practical wisdom. They are beginning to see things realistically because their minds were purified by the agony of the recent events and by the association of Lord Kṛṣṇa.
10.44.48
(48) He who is neglectful of this One, Him who of all living beings in this world is for certain the origin, maintenance and disappearance, can never prosper in happiness.'
10.44.49
yām āhur laukikīḿ saḿsthāḿ
(49) S'rî S'uka said: 'The Supreme Lord, the Sustainer of All Worlds, consoling the wives around the king, as enjoined arranged for the funeral rites for the deceased.
10.44.50
mocayitvātha bandhanāt
(50) After that had been done freed Krishna and Râma their father and mother from their fetters, proving Their respect by touching their feet with Their heads.
10.44.51
(51) Devakî and Vasudeva in recognition of [Them as] the Controllers of the Universe payed on their turn their respects with joined palms and apprehensively didn't embrace their sons.'
Thus end of t he Tenth Canto, Forty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Killing of Kaḿsa."
Canto 10
Chapter 45
Krishna Rescues His Teacher's Son
This chapter describes how Lord Kṛṣṇa consoled Devakī, Vasudeva and Nanda Mahārāja and installed Ugrasena as king. It also relates how Kṛṣṇa and Balarāma completed Their education, retrieved the dead son of Their guru and then returned home.
Noting that His parents — Vasudeva and Devakī — had realized His true position as God, Śrī Kṛṣṇa expanded His Yogamāyā to again make them think of Him as their dear child. Then, with Lord Balarāma, Kṛṣṇa approached them and said how unhappy He was that He and they had been unable to enjoy the mutual satisfaction of parents and children who live together. Then He stated, "Even in a lifetime of one hundred years, no son can ever repay the debt he owes his parents, from whom he receives his very body. Any capable son who fails to support his parents will be forced, in the hereafter, to eat his own flesh. Indeed, any person who does not maintain and nourish those under his care — children, wife, spiritual masters, brāhmaṇas, elderly parents and so on — is simply a living corpse. It was out of fear of Kaḿsa that We could not serve you, so now please forgive Us." Vasudeva and Devakī, overcome with emotion upon hearing these words of Śrī Kṛṣṇa's, embraced their two sons and in ecstasy shed a torrent of tears.
Having thus satisfied His mother and father, Lord Kṛṣṇa offered Kaḿsa's kingdom to His maternal grandfather, Ugrasena, and then arranged for all His family members who had fled in fear of Kaḿsa to return to their homes. Protected by the mighty arms of Kṛṣṇa and Balarāma, the Yādavas began to enjoy supreme bliss.
Kṛṣṇa and Balarāma next approached Nanda Mahārāja and praised him for having cared so lovingly for Them, another's sons. Kṛṣṇa then said to Nanda, "Dear Father, please return to Vraja. Knowing how much you and Our other relatives are suffering in separation from Us, Balarāma and I will come to see you as soon as We have satisfied your friends here in Mathurā." Kṛṣṇa then worshiped Nanda with various offerings, and Nanda felt overwhelmed with love for his sons. After tearfully embracing Kṛṣṇa and Balarāma, he took the cowherd men and departed for Vraja. Next Vasudeva had his priests perform his sons' ritual of second birth, brahminical initiation. Kṛṣṇa and Balarāma then went to Garga Muni to take the vow of brahmacarya, celibacy. Afterward, Kṛṣṇa and Balarāma, though omniscient, desired to reside at the school of a spiritual master, and thus They went to live with Sāndīpani Muni at Avantīpura.
To teach the proper way to respect one's guru, Kṛṣṇa and Balarāma served Their spiritual master with great devotion, as They would a Deity of the Supreme Lord Himself. Sāndīpani Muni, pleased by Their service, imparted to Them detailed knowledge of all the Vedas, together with their six corollaries and the Upaniṣads. Kṛṣṇa and Balarāma needed to hear each subject explained only once to assimilate it completely, and thus in sixty-four days They learned the sixty-four traditional arts.
Before taking leave of Their guru, the two Lords offered Sāndīpani Muni any gift he desired. The wise Sāndīpani, seeing Their amazing prowess, requested that They bring back his son, who had died in the ocean at Prabhāsa.
Kṛṣṇa and Balarāma mounted a chariot and went to Prabhāsa, where They approached the shore and worshiped the presiding deity of the ocean. Kṛṣṇa asked the ocean to return His spiritual master's son, and the lord of the ocean replied that a demon dwelling within the ocean named Pāñcajana had taken the boy away. Hearing this, Śrī Kṛṣṇa entered the ocean, killed that demon and took the shell that had grown from his body. But when Kṛṣṇa did not find His guru's son within the demon's belly, He went to the planet of Yamarāja, the lord of death. Yamarāja came forward when he heard Kṛṣṇa blow the Pāñcajanya conchshell and devotedly worshiped Him. Lord Kṛṣṇa then asked Yamarāja for Sāndīpani Muni's son, and Yamarāja immediately gave him to the two Lords.
Kṛṣṇa and Balarāma then returned to Their spiritual master and presented him with his son, requesting him to choose yet another favor. But Sāndīpani Muni replied that by having obtained disciples such as Them, all his desires were fulfilled. He thus instructed Them to return home.
Kṛṣṇa and Balarāma traveled to Their home by chariot, and upon Their arrival all the citizens became unlimitedly ecstatic to see Them, just like persons who have regained a lost treasure.
10.45.1
pitarāv upalabdhārthau
viditvā puruṣottamaḥ
(1) S'rî S'uka said: 'With His parents arriving at the idea that He would be the Supreme Personality said He to Himself: 'This should not be so', and thus expanded He the personal illusory potency [of His yogamâyâ] which bewilders the people.
If Vasudeva and Devakī would have seen Kṛṣṇa as almighty God, their intense love for Him as their son would have been spoiled. Lord Kṛṣṇa did not want this. Rather, the Lord wanted to enjoy with them the ecstatic love of vātsalya-rasa, the relationship between parents and children. As Śrīla Prabhupāda often pointed out, although we normally think of God as the supreme father, in Kṛṣṇa consciousness we can enter into the Lord's pastimes and play the part of His parents, thus intensifying our love for Him.
Śrīla Viśvanātha Cakravartī Ṭhākura points out that the word jana may be translated here as "devotees," as in the verse dīyamānaḿ na gṛhṇanti vinā mat-sevanaḿ janaḥ (Bhāg. 3.29.13). He further explains that jana may also be translated as "parents," since jana is derived from the verb jan, which in the causative form (janayate) means "to generate or to give birth to." In this sense of the word (as in jananī or janakau), the term jana-mohinī indicates that the Lord was about to expand His internal illusory potency so that Vasudeva and Devakī would again love Him as their dear child.
10.45.2
sāgrajaḥ sātvanarṣabhaḥ
praśrayāvanataḥ prīṇann
amba tāteti sādaram
(2) Approaching them together with His elder brother, the Greatest of the Veritable [the Sâtvatas], said He, to gratify them, with humility bowing down to His parents respectfully: 'Dear father and mother!
10.45.3
nāsmatto yuvayos tāta
nityotkaṇṭhitayor api
(3) There has, o father [and mother] who because of us were always in anxiety, indeed for the two of you never been anything of the toddler-age, the boyhood and youth of your two sons [see *].
"One may object that at this point Lord Kṛṣṇa had not actually passed the kaiśora stage [age ten to fifteen], since the women of Mathurā had stated, kva cāti-sukumārāńgau kiśorau nāpta-yauvanau: 'Kṛṣṇa and Balarāma have very tender limbs, being still at the kiśora stage, not having reached adolescence.' (Bhāg. 10.44.8) The definition of the different stages of growing up is given as follows:
kaumāraḿ pañcamābdāntaḿ
paugaṇḍaḿ daśamāvadhi
kaiśoram ā-pañcadaśād
'The kaumāra stage lasts until the age of five, paugaṇḍa up to age ten and kaiśora to age fifteen. From then on, one is known as yauvana.' According to this statement, the kaiśora period ends at the age of fifteen. Kṛṣṇa was only eleven years old when He killed Kaḿsa, according to Uddhava's words: ekādaśa-samās tatra gūḍhārciḥ sa-balo 'vasat. 'Like a covered flame, Lord Kṛṣṇa remained there incognito with Balarāma for eleven years' (Bhāg. 3.2.26) And since Kṛṣṇa and Balarāma never took brahminical initiation in Vraja-bhūmi, it was at the time [of Their going to Mathurā] that Their kaiśora stage began rather than ended."This objection to Lord Kṛṣṇa's statement in the present verse — that His parents could not enjoy His kaiśora stage — is based on ordinary measurement of age. Yet we should consider the following statement [from the Bhāgavatam (10.8.26)]:
kālenālpena rājarṣe
aghṛṣṭa-jānubhiḥ padbhir
vicakramatur añjasā
'O King Parīkṣit, within a short time Rāma and Kṛṣṇa began to walk very easily in Gokula on Their legs, by Their own strength, without the need to crawl.' Sometimes we see that the son of a king, even while in his paugaṇḍa stage of life, undergoes exceptional physical growth and exhibits activities appropriate to a kaiśora. Then what to speak of Lord Kṛṣṇa, whose exceptional growth is established in the Vaiṣṇava-toṣaṇī, Bhakti-rasāmṛta-sindhu, Ānanda-vṛndavana-campū and other works?"The three years and four months that Lord Kṛṣṇa stayed in Mahāvana were the equivalent of five years for an ordinary child, and thus in that period He completed His kaumāra stage of childhood. The period from then to the age of six years and eight months, during which He lived in Vṛndāvana, constitutes His paugaṇḍa stage. And the period from the age of six years and eight months through His tenth year, during which time He lived in Nandīśvara [Nandagrāma], constitutes His kaiśora stage. Then, at the age of ten years and seven months, on the eleventh lunar day of the dark fortnight of the month of Caitra, He went to Mathurā, and on the fourteenth day thereafter He killed Kaḿsa. Thus He completed His kaiśora period at age ten, and He eternally remains at that age. In other words, we should understand that from this point on the Lord remains forever a kiśora."
Thus Śrīla Viśvanātha Cakravartī analyzes the intricacies of this verse.
10.45.4
(4) As ordained by fate could We, deprived of residing in your presence, not experience the pampered happiness of children living at home with their parents.
Here Lord Kṛṣṇa points out that not only did His parents suffer in separation from Him and Balarāma, but the two boys also suffered in separation from Their parents.
10.45.5
sarvārtha-sambhavo deho
pitror martyaḥ śatāyuṣā
(5) To the parents from whom one is born and by whom one is maintained, is a mortal person never, not for a lifespan of hundred years, able to repay the debt, for they are the source of the body that is there for all goals of life [purushârthas, compare 10.32: 22].
Having stated, "Both you, Our parents, and We have suffered because of Our separation," Kṛṣṇa now states that His and Balarāma's religious principles have been spoiled by Their failure to satisfy Their parents.
10.45.6
(6) A son who, of them capable, with his resources and wealth does not provide for their sustenance, will after death be made to eat his own flesh [see also 5.26].
10.45.7
kalpo 'bibhrac chvasan-mṛtaḥ
(7) Being capable of but not maintaining one's mother and father, the elderly, one's chaste wife, one's very young child, the spiritual master and the learned one seeking shelter, is one dead even though one breathes [see B.G. 11: 33].
10.45.8
tan nāv akalpayoḥ kaḿsān
(8) Therefore were the two of Us, because of Kamsa who was always disturbing, with a mind motivated for counteraction unable to honor you and have We spent these days [of youth] without having been of any use to you.
Lord Kṛṣṇa continues to bring Vasudeva and Devakī back to their normal parental feelings toward Him and Balarāma. An ordinary child would be afraid of a cruel, tyrannical king like Kaḿsa, and Lord Kṛṣṇa here plays the part of such a child, thus evoking the parental sympathy of Vasudeva and Devakī.
10.45.9
mātar nau para-tantrayoḥ
akurvator vāḿ śuśrūṣāḿ
(9) Please forgive Us the fact that, o father and mother, under the control of others from Our part not being at your service, the hardhearted one [Kamsa] caused such a great pain.'
According to Sanskrit grammar, the words para-tantrayoḥ and kliṣṭayoḥ may also refer to Vasudeva and Devakī. Actually, Vasudeva and Devakī were under the control of Providence and were disturbed by the activities of Kaḿsa, whereas Śrī Kṛṣṇa is always the absolute Personality of Godhead.
10.45.10
pariṣvajyāpatur mudam
(10) S'rî S'uka said: 'Thus bewildered by the deluding power of Him, the Lord and Soul of the Universe appearing as a human being, raised they Them upon their laps to experience the joy of closing Them in their arms.
10.45.11
siñcantāv aśru-dhārābhiḥ
(11) Bound by the rope of affection crying a river couldn't they say a thing, o King, being overwhelmed with their throats full of tears.
10.45.12
mātāmahaḿ tūgrasenaḿ
(12) The Supreme Lord, the son of Devakî, thus consoled His parents and made His maternal grandfather Ugrasena, King over the Yadus.
10.45.13
prajāś cājñaptum arhasi
yayāti-śāpād yadubhir
nāsitavyaḿ nṛpāsane
(13) He then told him: 'With Us, o great King, as your subjects please take command, since one because of the curse of Yayâti [see 9.18: 42] being born as a Yadu should not sit on the throne.
Ugrasena might have told the Lord, "My dear Lord, it is actually You who should sit on the throne." Anticipating this statement, Lord Kṛṣṇa told Ugrasena that because of Yayāti's ancient curse, princes in the Yadu dynasty could technically not sit on the royal throne, and therefore Kṛṣṇa and Balarāma were disqualified. Of course, Ugrasena also could be considered part of the Yadu dynasty, but by the order of the Lord he could sit on the royal throne. In conclusion, these were all pastimes the Supreme Lord enjoyed as He played the part of a human being.
10.45.14
bhavato vibudhādayaḥ
kim utānye narādhipāḥ
(14) When I am present attending to you as a servant, will the demigods and all belonging to them bow down to offer you tribute; and what then to say of other rulers of men?'
10.45.15-16
dāśārha-kukurādikān
videśāvāsa-karśitān
(15-16) All His close relatives and other relations, the Yadus, Vrishnis, Andhakas, Madhus, Dâs'ârhas, Kukuras and other clans, who disturbed in fear of Kamsa had fled in all directions, were honored and consoled, for living in foreign regions had made them weary. He, the Maker of the Universe, arranged for their homes and gratified them with valuable gifts.
10.45.17-18
kṛṣṇa-sańkarṣaṇa-bhujair
mukunda-vadanāmbujam
(17-18) Protected by the arms of Krishna and Sankarshana enjoyed they in their homes perfectly the fulfillment of their desires as because of Krishna and Râma the fever [of a material life] had ceased, now that they day by day saw the loving, always cheerful, beautiful lotuslike face of Mukunda with the merciful, smiling glances.
10.45.19
yuvāno 'ti-balaujasaḥ
pibanto 'kṣair mukundasya
(19) Even the eldest were youthful and full of strength and vitality, there [in Mathurâ] drinking in with their eyes repeatedly the nectar of Mukunda's lotus face.
10.45.20
pariṣvajyedam ūcatuḥ
(20) Next, o great King, were the Supreme Lord, the son of Devakî, and Sankarshana approached by Nanda and this is what They, embracing him, said:
10.45.21
pitar yuvābhyāḿ snigdhābhyāḿ
pitror abhyadhikā prītir
ātmajeṣv ātmano 'pi hi
(21) 'O father, by the great affection and the fondling of the two of you, have you cared for Us in a great way, truely is for parents the love for their children greater even than the love they have for themselves.
10.45.22
śiśūn bandhubhir utsṛṣṭān
(22) Those persons are father and mother who nourish as their own children the sons who were abandoned by their own family not capable of maintaining and protecting them.
10.45.23
(23) Please, all of you, go to Vraja dear father, We [represented by ...] will visit you and your kin aching of love, after We've made our friends here happy.'
The Lord here indicates His desire to satisfy His dear devotees in Mathurā — Vasudeva, Devakī and other members of the Yadu dynasty — who for so long had been separated from Him during His stay in Vṛndāvana.
10.45.24
vāso-'lańkāra-kupyādyair
(24) Acyuta thus appeasing Nanda and the folk of Vraja, then respectfully honored them with clothing, jewelry and pots and such.
10.45.25
ity uktas tau pariṣvajya
pūrayann aśrubhir netre
(25) Thus addressed by the two of Them embraced Nanda Them, engulfed by affection, with tears filling his eyes and went he with the gopas to Vraja.
10.45.26
yathāvad dvija-saḿskṛtim
(26) Then had the son of S'ûrasena [Vasudeva], o King, by a priest and brahmins for his sons the second-birth initiation properly performed.
10.45.27
tebhyo 'dād dakṣiṇā gāvo
(27) He donated to them in worship, for remuneration fully decorated cows with golden chains and ornaments complete with calves and garlands of flowers of flax.
10.45.28
tāś cādadād anusmṛtya
kaḿsenādharmato hṛtāḥ
(28) He, magnanimous, gave them in charity the cows that were stolen away by Kamsa, the same cows he previously had donated within his mind on the day that Krishna and Râma were born [see 3.10: 11-12].
At the time of Kṛṣṇa's appearance, Vasudeva had been imprisoned by Kaḿsa, who had stolen all his cows. Still, Vasudeva had been so jubilant at the birth of the Lord that he had mentally donated ten thousand of his cows to the brāhmaṇas.
Now, upon Kaḿsa's death, Vasudeva took back all his cows from the late King's herd and gave ten thousand of them, according to religious principles, to the worthy brāhmaṇas.
10.45.29
tataś ca labdha-saḿskārau
gargād yadu-kulācāryād
(29) After by initiation having attained the twice-born status, took They, sincere in Their vows from Garga, the preceptor of the Yadus, the vow of celibacy [to be a student, see also gâyatrî and brahmâcârya].
the term gāyatraḿ vratam as the vow of brahmacarya, or celibacy in student life. Kṛṣṇa and Balarāma were playing the part of perfect students on the path of self-realization. Of course, in the modern, degraded age, student life has become a wild, animalistic affair filled with illicit sex and drugs.
10.45.30-31
nānya-siddhāmalaḿ jñānaḿ
gūhamānau narehitaiḥ
icchantāv upajagmatuḥ
(30-31) As the Lords of the Universe of all being the origin and in knowledge being omniscient did They, by their humanlike activities concealing the impeccable knowledge that was achieved from no other source, then desire to live at the school of the guru native to Kâsî [Benares] named Sândîpani who dwelt in the city of Avantî [Ujjain].
10.45.32
(32) The spiritual teacher who in that circumstance was allowed to receive Them in self-restraint, was by Them, who approached him for his service as if he was the Lord, that way with Their devotion used to set an irreproachable example for others.
10.45.33
śuddha-bhāvānuvṛttibhiḥ
sańgopaniṣado guruḥ
(33) Their highest one of the twice-born satisfied with Their pure love and submissive acts, taught as Their guru Them all the Vedas with their corollary literatures and philosophical treatises, [**]
10.45.34
(34) the Dhanur-veda [military science, archery] along with all its secrets [the mantras], the dharma and the nyâya [the methods of logic] as also ânvîkshikîm [the knowledge of philosophical debate or tarka] and the six aspects of râja-nîtim [political science, see ***].
the confidential portion of the Dhanur-veda, military science, includes knowledge of the appropriate mantras and presiding deities of warfare. Dharmān refers to the Manu-saḿhitā and other standard lawbooks (dharma-śāstras). Nyāya-pathān refers to the doctrine of Karma-mīmāḿsā and other such theories. Ānvīkṣikīm is knowledge of the techniques of logical argument (tarka). The sixfold political science is quite pragmatic and includes (1) sandhi, making peace; (2) vigraha, war; (3) yāna, marching; (4) āsana, sitting tight; (5) dvaidha, dividing one's forces; and (6) saḿśaya, seeking the protection of a more powerful ruler.
10.45.35-36
guru-dakṣiṇayācāryaḿ
(35-36) As the best of all first class persons and of all knowledge being the promulgators did They, o ruler of man, fixed in concentration fully assimilate with simply having it heard once, the complete of the sixty-four arts in as many days and nights [*4] and offered They being satisfied their preceptor, o King, compensation [gurudakshinâ].
The following list comprises the sixty-four subjects mastered by Lord Kṛṣṇa and Lord Balarāma in sixty-four days
The Lords learned (1) gītam, singing; (2) vādyam, playing on musical instruments; (3) nṛtyam, dancing; (4) nāṭyam, drama; (5) ālekhyam, painting; (6) viśeṣaka-cchedyam, painting the face and body with colored unguents and cosmetics; (7) taṇḍula-kusuma-bali-vikārāḥ, preparing auspicious designs on the floor with rice and flowers; (8) puṣpāstaraṇam, making a bed of flowers; (9) daśana-vasanāńga-rāgāḥ, coloring one's teeth, clothes and limbs; (10) maṇi-bhūmikā-karma, inlaying a floor with jewels; (11) śayyā-racanam, covering a bed; (12) udaka-vādyam, ringing waterpots; (13) udaka-ghātaḥ, splashing with water; (14) citra-yogāḥ, mixing colors; (15) mālya-grathana-vikalpāḥ, preparing wreaths; (16) śekharāpīḍa-yojanam, setting a helmet on the head; (17) nepathya-yogāḥ, putting on apparel in a dressing room; (18) karṇa-patra-bhańgāḥ, decorating the earlobe; (19) sugandha-yuktiḥ, applying aromatics; (20) bhūṣaṇa-yojanam, decorating with jewelry; (21) aindrajālam, jugglery; (22) kaucumāra-yogaḥ, the art of disguise; (23) hasta-lāghavam, sleight of hand; (24) citra-śākāpūpa-bhakṣya-vikāra-kriyaḥ, preparing varieties of salad, bread, cake and other delicious food; (25) pānaka-rasa-rāgāsava-yojanam, preparing palatable drinks and tinging draughts with red color; (26) sūcī-vāya-karma, needlework and weaving; (27) sūtra-krīḍā, making puppets dance by manipulating thin threads; (28) vīṇā-ḍamarukavādyāni, playing on a lute and a small X-shaped drum; (29) prahelikā, making and solving riddles; (29a) pratimālā, capping verses, or reciting poems verse for verse as a trial of memory or skill; (30) durvacaka-yogāḥ, uttering statements difficult for others to answer; (31) pustaka-vācanam, reciting books; and (32) nāṭikākhyāyikā-darśanam, enacting short plays and writing anecdotes.
Kṛṣṇa and Balarāma also learned (33) kāvya-samasyā-pūraṇam, solving enigmatic verses; (34) paṭṭikā-vetra-bāṇa-vikalpāḥ, making a bow from a strip of cloth and a stick; (35) tarku-karma, spinning with a spindle; (36) takṣaṇam, carpentry; (37) vāstu-vidyā, architecture; (38) raupya-ratna-parīkṣā, testing silver and jewels; (39) dhātu-vādaḥ, metallurgy; (40) maṇi-raga-jñānam, tinging jewels with various colors; (41) ākara-jñānam, mineralogy; (42) vṛkṣāyur-veda-yogāḥ, herbal medicine; (43) meṣa-kukkuṭa-lāvaka-yuddha-vidhiḥ, the art of training and engaging rams, cocks and quails in fighting; (44) śuka-śārikā-pralāpanam, knowledge of how to train male and female parrots to speak and to answer the questions of human beings; (45) utsādanam, healing a person with ointments; (46) keśa-mārjana-kauśalam, hairdressing; (47) akṣara-muṣṭikā-kathanam, telling what is written in a book without seeing it, and telling what is hidden in another's fist; (48) mlecchita-kutarka-vikalpāḥ, fabricating barbarous or foreign sophistry; (49) deśa-bhāṣā-jñānam, knowledge of provincial dialects; (50) puṣpa-śakaṭikā-nirmiti-jñānam, knowledge of how to build toy carts with flowers; (51) yantra-mātṛkā, composing magic squares, arrangements of numbers adding up to the same total in all directions; (52) dhāraṇa-mātṛkā, the use of amulets; (53) saḿvācyam, conversation; (54) mānasī-kāvya-kriyā, composing verses mentally; (55) kriyā-vikalpāḥ, designing a literary work or a medical remedy; (56) chalitaka-yogāḥ, building shrines; (57) abhidhāna-koṣa-cchando-jñānam, lexicography and the knowledge of poetic meters; (58) vastra-gopanam, disguising one kind of cloth to look like another; (59) dyūta-viśeṣam, knowledge of various forms of gambling; (so) ākarṣa-krīḍa, playing dice; (61) bālaka-krīḍanakam, playing with children's toys; (62) vaināyikī vidyā, enforcing discipline by mystic power; (63) vaijayikī vidyā, gaining victory; and (64) vaitālikī vidyā, awakening one's master with music at dawn.
10.45.37
sammantrya patnyā sa mahārṇave mṛtaḿ
(37) The twice-born man, in due consideration of that amazing greatness of Their superhuman intelligence, o King, after consulting with his wife, arrived at the wish to see his child back that had perished in the ocean at Prabhâsa [see also 1.15: 49, 3.1: 20, 3.3: 25].
10.45.38
(38) Saying 'So be it' mounted the two great charioteers of unlimited prowess then a chariot and walked they, reaching there, up to the shore to sit down for a moment, upon which the ocean in recognition brought Them offerings of tribute [compare 9.10: 13].
Western scholars sometimes think that references in ancient books of wisdom to the deity of the ocean, the deity of the sun and so on reveal a primitive, mythical way of thinking. They sometimes say that primitive men think that the ocean is a god or that the sun and moon are gods. In fact, references such as the word sindhu in this verse, meaning "the ocean," indicate the person who governs that aspect of physical nature.
We can give several modern examples. In the United Nations we may say, "The United States votes 'Yes,' the Soviet Union votes 'No.' " We hardly mean that the physical countries or the buildings in them have voted. We mean that a particular person, representing that political and geographical entity, has voted. Yet the newspapers will simply say, "The United States voted, decided, etc." and everyone knows what that means.
Similarly, in business we may say, "A large conglomerate has swallowed up a smaller firm." We hardly mean that the buildings, office equipment and the like have physically swallowed another building full of workers and office equipment. We mean that the empowered authorities have engaged in a particular act on behalf of their respective corporate entities.
Unfortunately, modern scholars are eager to confirm their pet theories that ancient spiritual wisdom is primitive, mythic and largely supplanted by more modern ways of thinking, exemplified by their own eloquent remarks. However, much in modern scholarship must be rethought in the light of Kṛṣṇa consciousness.
10.45.39
bālako mahatormiṇā
(39) To him said the Supreme Lord: 'At once present Us the son of Our guru, a young boy whom by you with a mighty wave has been seized here.'
10.45.40
(40) The person of the ocean said: 'It was not I who took him away, o Lord, it was a powerful Daitya named Pañcajana, o Krishna, a demon who roams in the water assuming the form of a conch.
Clearly the demon Pañcajana was too powerful for the ocean to control; otherwise the ocean would have prevented such an unlawful act.
10.45.41
nāpaśyad udare 'rbhakam
(41) By him living here has he indeed been taken away'. Hearing that hurried the Master into the water and killed He him, but the boy He couldn't find in his belly.
10.45.42-44
cakre bhakty-upabṛḿhitām
uvācāvanataḥ kṛṣṇaḿ
sarva-bhūtāśayālayam
(42-44) Taking the conch shell, that had grown as a part of the demon, returned He to the chariot and left He for the beloved city of Yamarâja [the Lord of death] known as Samyamanî [*5]. On His way being accompanied by Him who has the Plow for His Weapon [Balarâma], blew Janârdana loudly on the conch shell [see also B.G. 1: 15] of which the sound was heard by Yamarâja, the restrainer of the ones born. Overflowing with devotion performed he elaborate worship for Them and said he humbly, bowing down to Krishna who dwells in each his heart: 'What can I do for the two of You, o Vishnu, who appeared as human beings?'
The conchshell the Lord took from Pañcajana, which is called Pāñcajanya, is the same one He sounded at the beginning of the Bhagavad-gītā. According to the ācāryas, Pañcajana had become a demon in a way similar to that of Jaya and Vijaya. In other words, though appearing in the form of a demon, he was actually a devotee of the Lord. The Skanda Purāṇa, Avanti-khaṇḍa, describes the wonderful things that happened when Lord Kṛṣṇa sounded His conchshell:
asipatra-vanaḿ nāma
abhairavaḿ bhairavākhyaḿ
"The hell known as Asipatra-vana lost the sharp, swordlike leaves on its trees, and the hell named Raurava became free of its ruru beasts. The Bhairava hell lost its fearfulness, and all cooking stopped in the Kumbhīpāka hell."The Skanda Purāṇa further states,
"Their sinful reactions eradicated, all the inhabitants of hell attained liberation and approached the spiritual world."
10.45.45
mac-chāsana-puraskṛtaḥ
(45) The Supreme Lord said: 'Please bring the son of My guru taken from here to suffer the bondage of his karma o great King, it is My command that should be given priority.'
10.45.46
tatheti tenopānītaḿ
(46) 'Let it be so' he said and brought forth the preceptor's son. The Best of the Yadus then gave him back to Their guru whom They so said: 'Please make another wish'.
10.45.47
(47) The honorable guru said: 'I am completely fulfilled, my Boys, by the remuneration for the guru of the two of You; what else would there for the spiritual master of Persons like You be left to desire? 10.45.48
(48) Please go to Your home, o heroes, may Your fame purify and may the words of Your delight [the mantras, the vedic hymns] be ever fresh ['never die away' or 'never be forgotten'] in this life and in the next!' [see also: 10.13: 2]
10.45.49
guruṇaivam anujñātau
rathenānila-raḿhasā
(49) Thus by Their guru permitted to leave, reached They on Their chariot fast as the wind and thundering like a cloud Their city.
10.45.50
apaśyantyo bahv ahāni
(50) The citizens seeing Râma and Janârdana, not having seen Them for many days, all rejoiced like people who having lost their wealth had regained it.'
Thus end of the Tenth Canto, Forty-fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "Kṛṣṇa Rescues His Teacher's Son."
Footnotes:
: 'The kaumâra stage lasts until the age of five, pauganda up to age ten and kais'ora to age fifteen. From then on, one is known as yauvana.' According to this statement, the kais'ora period ends at the age of fifteen. Krishna was only eleven years old when He killed Kamsa, according to Uddhava's words: ekâdas'a-samâs tatra gûdhârcih sa-balo 'vasat. 'Like a covered flame, Lord Krishna remained there incognito with Balarâma for eleven years' (S.B. 3.2: 26) ... The three years and four months that Lord Krishna stayed in Mahâvana were the equivalent of five years for an ordinary child, and thus in that period He completed His kaumâra stage of childhood. The period from then to the age of six years and eight months, during which He lived in Vrindâvana, constitutes His pauganda stage. And the period from the age of six years and eight months through His tenth year, during which time He lived in Nandîs'vara [Nandagrâma], constitutes His kais'ora stage. Then, at the age of ten years and seven months, on the eleventh lunar day of the dark fortnight of the month of Caitra, He went to Mathurâ, and on the fourteenth day thereafter He killed Kamsa. Thus He completed His kais'ora period at age ten, and He eternally remains at that age. In other words, we should understand that from this point on the Lord remains forever a kis'ora.'
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