mahaabhaarata taatparya nirNaya - chapter 13 - kamsa vadha (English Translation by Desiraju Hanumanta Rao)
Read translator's note

mahaabhaarata taatparya nirNaya
of
shrii aananda tiirtha, shriimanmadhvaachaarya

chapter 13

kamsa vadha - the elimination of kamsa

In this chapter, the well-knownchildhood exploits of Sri Krishna, krishna liila-s, are depicted. His protection of cows and calves; subduing   serpent kaaliiya; consuming wild fire; lifting govardhana mountain to teach a lesson to indra; killing elephant kuvalayapiiDa and a wrestler called chaanura, and finally eliminating the demonic kamsa are narrated. 

 These episodes of krishna liila-s are well-known. Therefore, these will be just stated in the order in which these are mentioned in the chapter to enable readers to recollect these events and realize the glory of Sri Krishna. - ktp

--oOo--

OM ||  gargaH shUra suta uktyA vrajam AyAt sAttvatAM purodhAH saH  |
chakre xatriya yogyAn saMskArAn kR^ishhNa rohiNI sUnvoH  || 13   .1||

At the behest of the son of shuura, namely vasudeva, sage garga has arrived at  the place where krishna and balaraama are there, namely vraja, and performed purifactory rituals that are befitting to kshatriya-s, in respect of krishna and balaraama. [13-1]

Note: nandagopa is a vyshya and vasudeva is a kshatriya. So vasudeva advised sage gaarga to vraja and perform the rites befitting for a kshatriya-s, because it will be unbefitting to perform rites belonging to vyshya-s to kshatriya boys. [13-1]

Uche nanda suto.ayaM tava vishhNornAvamo guNaiH sarvaiH  |
sarve chaitattrAtAH sukhamApsyantyunnataM bhavatpUrvAH  || 13   .2||

ityuktaH sa mumoda prayayau gargo.api keshavo.athA.adyaH  |
svapadairagrajayuktashchakre puNyaM vrajan.h vrajoddesham.h  || 13   .3||

Sage garga said to nanda, “in his attributes, your son is in no way lesser than viShNu... protected by him, you all will enjoy highest joy...” Saying so, garga aachaarya returned to his place. nandagopa is very much delighted when garga aachaarya lauded his son kR^iShNa. Later, kR^iShNa moving thereabout in gokula along with his brother balaraama, sanctified all that province with his feet.  [13-2, 3]

sa kadAchichchhishubhAvaM kurvantyA mAtuH Atmano bhUyaH  |
apanetuM paramesho mR^idaM jaghAsa iixatAM vayasyAnAm  || 13   .4||

On certain occasion, kR^iShNa tasted clay while his friends are observing him. This he did only to remove the misapprehension of his mother yashoda, because she is all the while thinking that kR^iShNa is no more than her son. [13-4]

mAtropAlabdha Isho mukhavivR^itimakarnAmba mR^idbhaxitA.ahaM  |
pashyetyAsyAntare tu prakR^itivikR^itiyuk.h sA jagat.h paryapashyat.h  |
itthaM devo.atyachintyAmaparaduradhigAM shaktimuchchAM pradarshya
prAyo j~nAtAtmatattvAM punarapi bhagavAnAvR^iNodAtmashaktyA  || 13   .5||

When yashoda reprimanded for eating clay, kR^iShNa opened his mouth for her checking, and in there she saw entire universe, together with basic nature – muula prakRiti, and the resultant factors from it – namely mahat tattva etc. And when she glimpsed a little of his state as Supreme Person, he discontinued further revealing of his nature, and brought her again into worldly existence. [13-5]

iti prabhuH sa lIlayA harirjagad viDambayan  |
chachAra goshhThamaNDale.apyanantasaukhyachiddhanaH  || 13   .6||

Thus, though kR^iShNa is an entity with unlimited knowledge and bliss, he moved about gokula according as a boy should behave in his early years. [13-6]

dadhyamatra bha~Njanam

kadAchidIshvaraH stanaM piban yashodayA payaH  |
shR^itaM nidhAtumujjhito babhaJNja dadhyamatrakam  || 13   .7||

sa mathyamAnadadhyuruprajAtamindusannibham  |
navaM hi nItamAdade raho jaghAsa cheshitA  || 13   .8||

At certain time when yashoda is breast-feeding him, milk on stove is over-boiling. She placed kR^iShNa aside and got up, to remove the milk vessel from the stove. Then kR^iShNa upturned a pot of butter milk and broke it, spilling the just churned buttermilk. But, a lump of butter is there in it which looked like a full-moon. He took that glob, went to a solitary place, and started eating it. [13-7, 8]

prajAyate hi yat kule yathA yugaM yathA vayaH  |
tathA pravartanaM bhavet divaukasAM samudbhave  || 13   .9||

iti sva dharmam uttamaM divaukasAM pradarshayan  |
adharma  pAvako.api san viDambate janArdanaH  || 13   .10||

It is the duty of gods taking incarnations to comport themselves according to the caste, period of time, and the age of the individual in whom they are manifest. Though kR^iShNa is the obliterator of adharma, he did all these pranks only to remind gods about this duty when they are taking incarnations. [13-9, 10]

nR^i tiryak Adi rUpakaH sa bAlya yauvana aadi yat [yuk] |
kriyAH cha tat tat udbhavAH karoti shAshvataH api san  || 13   .11||

Whether he takes up incarnation as humans, like raama and kR^iShNa; or as lowly animals, like fish, tortoise, wildboar; or undergoes mutation in the form of childhood, boyhood, or adulthood etc., shriihari is immutable. [13-11]

sa vipra  rAja gopaka svarUpakaH tat udbhavAH  |
tadA tadA vicheshhTate kriyAH surAn vishixayan  || 13   .12||

Whether he dons the form of a braahmaNa - parashuraama, king - raama, or a cowherd - kR^iShNa, he comports himself with the traits particular to those classes, only to educate gods to follow such norms. [13-12]

tathA api ananya devatA samaM nijaM balaM prabhuH  |
prakAshayan punaH punaH pradarshayati [prakaashayati] ajo guNAn  || 13   .13||

Though he behaves according to incarnation he took up, shriihari is conspicuously single with his capacity that is unmatchable with the capacity of any other god. [13-13]

atha aatta yashhTim Ixya tAM sva mAtaraM jagadguruH  |
prapupluve tam anvayAn mano vidUram aN^ganA  || 13   .14||

punaH samIxya tat shramaM jagAma tat kara graham  |
prabhuH sva bhakta vashyatAM prakAshayann uru kramaH  || 13   .15||

On seeing yashoda coming after him with a cane in hand to discipline him for the breakage of curd pot, kR^iShNa ran away. And she chased to catch him who is uncatchable even for best saints with best contemplation. But kR^iShNa, on seeing his mother is fatigued in her chasing, returned to her, indicating his aspect of ‘bhakta vashamkaratva’ his own self-surrender to his devotees. [13-14, 15]

sadA vimuktam IshvaraM nibaddhum aJNjasA.a.adade  |
yadaiva dAma gopikA na tat pupUra taM prati  || 13   .16||

 samasta dAma saJNchayaH su sandhitaH api apUrNa tAm  |
yayAva ananta vigrahe shishutva sampradarshake  || 13   .17||

And she brought a rope to constrain him, but that rope became futile because he is unconstrainable. So she brought all ropes available, tied one with the other to make a long rope. But that too became insufficient, because that boy is boundless. [13-16. 17]

abandha yogyatAM prabhuH pradarshya lIlayA punaH  |
sa eka vatsa pAshaka antaraM gataH akhilam bharaH  || 13   .18||

 sutasya mAtR^i vashyatAM pradarshya dharmam IshvaraH  |
babhaJNja tau divi spR^ishau yamArjunau surAtmajau  || 13   .19||

Showing his illimitability that omnipresent allowed himself to be tied with a rope which is long enough to tie down a calf, indicating that a son shall be manageable for his mother. There are two sons of kubera, called nala-kuubara and maNi-griiva. These two are cursed to become two sky- scraping trees, and kR^iShNa spotted those two trees and felled them, releasing those two celestials from their curse.   

yamaLaarjuna bhanjanam

purA dhunishchumustathA.api pUtanAsamanvitau |
anoxasaMyutau tapaH prachakratuH shivAM prati  |
tayA varaH api avadhyatA chaturshhu cha prayojitaH  || 13   .20||

anantaraM tR^iNodbhR^imistapo.acharad varaM cha tam  |
avApa te trayo hatAH shishusvarUpavishhNunA  || 13   .21||

At one time, demons dhuni, chamu, puutana, and shakaTa-aksha have performed ascesis and goddess paarvati accorded the boon of unkillability to them. Later, tRiNaa-vRitta also got a boon of unkillability from her. But kR^iShNa eliminated three of them, namely puutana, shakaTaasura, and tRiNaavritta, where tR^iNodbhR^imi is tR^iNa ud bhR^imi = one who whirls up grass, whirlwind, demon tRiNaavarta. [13-20, 21]

dhuniH cha chamuH cha tau tarU samAshritau nisUditau  |
taruprabhaN^gato.amunA tarU cha shApasambhavau  || 13   .22||

When the sons of kuubera, namely nala-kuubara and maNi-griiva, became gigantic trees, then the demons dhuni and chamu took shelter on those trees. And when kR^iShNa felled those trees, those two demons are eliminated. [13-22]

purA hi nAradAntike digambarau shashApa saH  |
dhaneshaputrakau drutaM tarutvamApnutaM tviti  || 13   .23||

tato hi tau nijAM tanuM hareH prasAdataH shubhau  |
avApatuH stutiM prabhorvidhAya jagmaturgR^iham  || 13   .24||

naLakUbaramaNigrIvau mochayitvA tu shApataH  |
vAsudevo.atha gopAlairvismitairabhivIxitaH  || 13   .25||

At a time when nala-kuubara and maNi-griiva were nakedly roaming in the presence of sage naarada, naarada gave a curse to them to become trees. And when kR^iShNa felled those trees and released them from curse, they have donned their celestial forms and went heavenward, eulogising kR^iShNa. All this has happened to the astonishment of cowherds in the village. [13-23, 24, 25]

vR^indAvanayiyAsuH sa nandasUnurbR^ihadvane  |
        sasarja romakUpebhyo vR^ikAn vyAghrasamAn bale  || 13   .26||

        anekakoTisaN^ghaistaiH pID.hyamAnA vrajAlayAH  |
        yuyurvR^indAvanaM nityAnandamAdAya nandajam  || 13   .27||

Wishing to go to bRindavana from bRihadvana, kR^iShNa created innumerable wolves from the pits of his hair which started to frighten the inhabitants of bRihadvana, whereby all of them had to follow kR^iShNa to bRindavana. [13-26, 27]

indirA patiH Ananda pUrNo vR^indAvane prabhuH  |
        nandayAmAsa nanda aadiin uddAma tara cheshhTitaiH  || 13   .28||

         sa chandrato hasatkAntavadanenenduvarchasA  |
        saMyuto rauhiNeyena vatsapAlo babhUva ha  || 13   .29||

He who is an absolute bliss and the consort of goddess lakshmi delighted nandagopa and others with his brave deeds. And he whose facial shine trivialises the moon has become a cowherd together with balaraama who shines forth like moonshine. [13-28. 29]

Note: If kR^iShNa is moon, balaraama is moonshine. The pair of kR^iShNa and balaraama is symbolic to any pair of cause and effect.

 daityaM sa vatsa tanum apramayaH pragR^ihya
kaMsa anugaM hara varaat aparaiH avadhyam  |
praxipya vR^ixa shirasi nyahanat bakaH api
kaMsa anugo atha vibhum achyutam AsasAda  || 13   .30||

kR^iShNa eliminated a demon called vatsa-asura, calf-demon, who came in the form of a calf. kR^iShNa caught it and took it to treetop and there he eliminated that demon. That demon is a stooge of kamsa and he is unkillable by virtue of a boon from shiva. But another demon, named baka-asura, heron-demon, has now approached kR^iShNa, and he too is the stooge of kamsa. [13-30]

skandaprasAdakavachaH sa mukhe chakAra
govindamagnivadamuM pradahantamuchchaiH  |
chachchharda tuNDashirasaiva nihantumetam
AyAntamIxya jagR^ihe.asya sa tuNDamIshaH  || 13   .31||

tuNDadvayaM yadupatiH karapallavAbhyAM
saN^gR^ihya chA.ashu vidadAra ha paxidaityam  |
brahmAdibhiH kusumavarshhibhirID.hyamAnaH
sAyaM yayau vrajabhuvaM sahito.agrajena  || 13   .32||

That baka-asura has an armour called the boon of skanda, the son of shiva, for ineliminability, has swallowed kR^iShNa with his long beak. But his gullet started to burn intensely. So he ejected kR^iShNa from his mouth, yet tried again to catch kR^iShNa with his beak. Then kR^iShNa caught his beak with his tender-leaves like hands, and tore jaws part, whereby that demon fell dead. And brahma et al deities have showered flowers on this boy for his act. kR^iShNa returned home along with balarāma  - as if nothing has happened. [13-31, 32]

evaM sa devavaravanditapAdapadmo
gopAlakeshhu viharan bhuvi shhashhThamabdam  |
prApto gavAmakhilapo.api sa pAlako.abhUt
vR^indAvanAntaragasAndralatAvitAne  || 13   .33||

In this way, he whose feet are lauded by best gods has attained an age of six on earth, while passing time with other cowherds. Though he is the supreme protector of universe, he has now become a protector of cows in the thickets of bowers in bRindavana.  [13-33]

jyeshhThaM vihAya sa kadAchidachintyashaktiH
gogopagogaNayuto yamunAjaleshhu  |
reme bhavishhyadanuvIxya hi gopaduHkhaM
tadbAdhanAya nijamagrameshhu so.adhAt  || 13   .34||

At one time, kR^iShNa is playing with cows and cowherds on the bank of yamuna river, and he wanted to play with a deadly serpent named kaaliiya, inhabiting the river. But, kR^iShNa thought that his friends would be annoyed to see him in a bout with that serpent.  Thus, he deliberately kept his brother balaraama away from him, so that balaraama remaining on riverbank will pacify the annoyed cowherds, duly explaining the capabilities of kR^iShNa. [13-34]

sa brahmaNo vara balAt uragaM tu avadhyaM
sarvaiH avArya vishha vIryam R^ite suparNAt  |
vij~nAya tat vishha vidUshhita vAri pAna
aasannAn pashUn api vayasya janAn sa AvIt  || 13   .35||

That serpent kaaliiya is haughty because of his deadly poison and a boon from brahma. None excepting garuDa can eliminate him. kR^iShNa spotting that serpent saved cows and other cowherd friends who succumbed to that serpent’s poison, when they went to drink poison contaminated water in the river. [13-35]

tat dR^ishhTi divya sudhayA sahasA abhivR^ishhTAH
sarve api jIvitam avApuH atha uchcha shAkham  |
 kR^ishhNaH kadambam adhiruhya tataH ati tuN^gAt
AsphoTya gADharashano nyapatat vishhode  || 13   .36||

When the shower of nectar, called the blissful glances of kR^iShNa, has showered, the cows and cowherds who earlier drank the poisoned water of the river, and fell dead, have come to life. kR^iShNa got up on a tree, tightened waistband, took a chestful of breath, and jumped into the lake, called kaalindi, where serpent kaaliiya is inhabiting rendering the water as poison.  [13-36]

sArpahradaH purushhasAranipAtavega
saN^xobhitoragavishhochchhavasitAmburAshiH  |
paryupluto vishhakashhAyavibhIshhaNormi
bhImo dhanuH shatam nananta balasya kiM tat  || 13   .37||
(bhA   .pu   . 10   .14   .6   -7)

As and when kR^iShNa jumped into lake, that serpent kaaliiya is highly perturbed and jumped up hissing lethal suspires. Then the water that is put to turmoil rose up to a hundred bow-lengths, say some 4800 cubits. What if the water is upheaved to this height, when kR^iShNa himself is vasty. [13-37]

taM yAmuna hrada viloLakamApya nAgaH
kALyo nijaiH sam adashat saha vAsudevam  |
bhogaiH babandha cha nija iishvaram enam aj~naH
sehe tam Isha uta bhaktimato aparAdham  || 13   .38||

kaaliiya together with other serpents of his yoke has bitten kR^iShNa because he put the placidity of the lake to turmoil, and lacking the knowledge that kR^iShNa is his own master, constrained him in the coils of his tail. kR^iShNa too allowed it, owing to his lenient nature towards his devotees. [13-38]

utpAtam Ixya tu tadA akhila gopa saN^gha
tatra aajagAma halinA pratibodhito.api  |
dR^ishhTvA nija aashraya janasya bahoH suduHkhaM
kR^ishhNaH sva bhaktam api nAgam amuM mamarda  || 13   .39||

On seeing kR^iShNa’s falling into kaalindi lake all the cowherds have rushed to the bank of that lake, though that area is with a toxic environ, and though dissuaded by balaraama saying that kR^iShNa alone can deal with that snake. And on seeing the annoyance of cowherds, who hinge themselves on kR^iShNa, kR^iShNa had to trample kaaliiya, though kaaliiya is an adherent of kR^iShNa. [13-39]

tasyonnateshhu sa phaNeshhu nanarta kR^ishhNo
brahmAdibhiH kusumavarshhibhirID.hyamAnaH  |
Arto mukhairuru vaman rudhiraM sa nAgo
nArAyaNaM tamaraNaM manasA jagAma  || 13   .40||

And kR^iShNa performed trample-dance on the towering hoods of kaaliiya, for which brahma et al gods have showered flowers onto him. But enfeebled kaaliiya, vomiting blood from his mouths, mentally started praying kR^iShNa for a let off. [13-40]

tat chitra tANDava virugNa phaNa aata patraM
raktaM vamantam uru sannadhiyaM nitAntam  |
dR^ishhTvA hi rAjam upasedur amushhya patnyo
nemushcha sarva jagat Adi guruM bhuvi iisham  || 13   .41||

Seeing kaaliiya, whose hoods have become shattered umbrellas, who is vomiting blood, and whose faculties are zeroed owing to the uncommon trample-dance of kR^iShNa, his wives have approached and prostrated before kR^iShNa. [13-41]

tAbhiH stutaH sa bhagavAnamunA cha tasmai
dattvA.abhayaM yamasahodaravArito.amum  |
utsR^ijya nirvishhajalAM yamunAM chakAra
 sa.nstUyamAnacharitaH surasiddhasAdhyaiH  || 13   .42||

Appeased by kaaliiya and his wives through their laudation, kR^iShNa gave them assurance, and removing kaaliiya from beneath the water of river yamuna, he made those waters free of poison, while sura-s, siddha-s, and saadhyaa-s rendered plaudits. [13-42]

gopairbalAdibhirudIrNatarapramodaiH
sArddhaM sametya bhagavAnaravindanetraH  |
tAM rAtrimatra nivasan yamunAtaTe sa
dAvAgnimuddhatabalaM cha papau vrajArthe  || 13   .43||

And kR^iShNa spent that night there on the rivernbank of yamuna along with his frinds and balarāma, and when wildfire broke out at that place, he just swallowed it. [13-43]

Note: Nothing surprising if he swallows wild fire, because prusha suukta says that cosmic fire itself emerged from the mouth of Supreme Person – mukhaat indraH ca agniH ca – and it returns into that mouth only.

ugra-asura samhaaram

itthaM surAsuragaNairavichintyadivyakarmANi gokulagate.agaNitorushaktau  |
kurvatyaje vrajabhuvAmabhavad vinAsha ugrAbhidhAdasuratastarurUpato.alam  || 13   .44||

 tadgandhato nR^ipashumukhyasamastabhUtAnyApurmR^itiM bahaLaroganipIDitAni  |
dhAturvarAjjagadabhAvakR^itaikabuddhirvaddhyo na kenachidasau tarurUpadaityaH  || 13   .45||

 saN^karshhaNe.api tadudAravishhAnuvishhTe kR^ishhNo nijasparshatastamapetarogam  |
kR^itvA babhaJNja vishhavR^ixamamuM balena tasyAnugaiH saha tadAkR^itibhiH samastaiH  || 13   .46||

 daityAMshcha govapushha AttavarAn viriJNchAnmR^ityUjjhitAnapi nipAtya dadAha vR^ixAn  |
vikrID.hya rAmasahito yamunAjale sa nIrogamAshu kR^itavAn vrajamabjanAbhaH  || 13   .47||

In this way when kR^iShNa is performing incredible deeds that are beyond the imagination of gods and demons, there occurred a calamity to total vraja province because of a tree. It is a poisonous tree spreading odour that is capable of causing diseases killing cows and humans. There is a demon, named ugra-asura, in the form of that tree , and he intends to wipe off all the living beings on earth.

Even balaraama is afflited by that odour, but kR^iShNa removed that afflcition just with the touch of his hand. And kR^iShNa eliminated that tree-demon ugra-asura along with his followers. kR^iShNa felled and burnt down those poisonous trees, and eliminated demons who are donning the forms of cows. Thus kR^iShNa made whole of that environ free from disease, as he took pleasure in moving there about along with balaraama, and while sporting in the waters of yamuna river. [13-33 to 46]

saptoxaNo.atibalavIryayutAnadamyAn
sarvairgirIshavarato ditijapradhAnAn  |
hatvA sutAmalabhadAshu vibhuryashodA
bhrAtuH sa kumbhakasamAhvayino.api nIlAm  || 13   .48||

And kR^iShNaalso  eliminated seven demons who are in the form of adamantine bulls, who by the boon of shiva have become adamantine and uncontrollable for anyone. Then kR^iShNa married niilaa devi, the daughter of kumbhaka, where kumbhaka is the brother of yashoda. [13-48]

yA pUrvajanmani tapaH prathamaiva bhAryA
 bhUyAsamityacharadasya hi saN^gamo me  |
syAt kR^ishhNajanmani samastavarAN^ganAbhyaH
 pUrvaM tviti sma tadimAM prathamaM sa Apa  || 13   .49||

niila devi undertook ascesis in her earlier incarnation, seeking kR^iShNa as her husband. Again she undertook ascesis to become the wife of kR^iShNa, before his marrying rukmiNi and others. By that reason kR^iShNa married her in the first instance. [13-9]

agre dvijatvata upAvahadeshha nIlAM
gopAN^ganA api purA varamApire yat  |
sa.nskArataH prathamameva susaN^gamo no
bhUyAt taveti paramApsarasaH purA yAH  || 13   .50||

kR^iShNa married niila even before he is initiated, i.e. upanayana. Even the best apsara-s, who transfigured as milkmaids, have long before sought the company of kR^iShNa, and they got it. [13-50]

tatrAtha kR^ishhNamavadan sabalaM vayasyAH
pakvAni tAlasuphalAnyanubhojayeti  |
ityarthitaH sabala Apa sa tAlavR^indaM
gopairdurAsadamatIva hi dhenukena  || 13   .51||

Later, kR^iShNa’s friends asked him to make palm fruits available for them, because that groove is inaccessible for them, as a demon named dhenuka-asura is dwelling thereabout. Ten kR^iShNa with balaraama reached that groove, which is otherwise impossible owing to that demon’s activity. [13-51]

vighneshato varamavApya sa dushhTadaityo
dIrghAyuruttamabalaH kadanapriyo.abhUt  |
nityoddhataH sa uta rAmamavexya tAla
vR^intAt phalAni gaLayantamathAbhyadhAvat  |
tasya prahAramabhikAN^xata Ashu pR^ishhTha
pAdau pragR^ihya tR^iNarAjashiro.aharat saH  || 13   .52||

 tasmin hate kharatare khararUpadaitye
 sarve kharAshcha kharatAlavanAntarasthAH  |
prApuH kharasvaratarA khararAxasAriM
kR^ishhNaM balena sahitaM nihatAshcha tena  || 13   .53||

sarvAn nihatya khararUpadharAn sa daityAn
vighneshvarasya varato.anyajanairavadhyAn  |
pakvAni tAlasuphalAni nijeshhu chAdAd durvAra
paurushhaguNodbharito rameshaH  || 13   .54||

That dhenuka-asura got a boon from vighneshvara. Thus he has become invincible, nightly and blessed with longevity, which made him a warmonger. When balaraama is dropping palm fruits this demon has spotted and rushed towards him, assuming the form of an ass, and wished to kick balaraama with his hind legs. balaraama caught those legs and knocked him against a palm tree which then fell to ground. Then the demon also fell dead. Noticing this, all the friends of that demon came running in the shape of donkeys to kR^iShNa, who is by now with balaraama. But kR^iShNa eliminated all those demons in the form of asses, and made the palm fruits available to all cowherds. [13-52, 53]

pralambha-asura samhaaram

paxadvayena viharatsvatha gopakeshhu
 daityaH pralamba iti kaMsavisR^ishhTa AgAt  |
kR^ishhNasya paxishhu jayatsu sa rAmametya
 pApaH parAjita uvAha tamugrarUpaH  || 13   .55||

 bhItena rohiNisutena hariH stuto.asau
 svAvishhTatAmupadidesha balAbhipUrttyai  |
tenaiva pUritabalo.ambarachAriNaM taM
 pApaM pralambamurumushhTihataM chakAra  || 13   .56||

 tasmin hate suragaNA baladevanAma
 rAmasya chakruratitR^iptiyutA harishcha  |
vahniM papau punarapi pradahantamuchchai
rgopAMshcha gogaNamagaNyaguNArNavo.apAt  || 13   .57||

 tasmin hate suragaNA baladevanAma
 rAmasya chakruratitR^iptiyutA harishcha  |
vahniM papau punarapi pradahantamuchchai
rgopAMshcha gogaNamagaNyaguNArNavo.apAt  || 13   .57||

One day the boys are playing with kR^iShNa on one side, and balaraama on the other, where the game-rule is that the losers should carry winners on their shoulders. While kR^iShN’s side is winning, a demon named pralambha-asura came, and joined kR^iShNa’s side, while others are carrying kR^iShNa and balaraama on their shoulders. In that commotion, that demon started to carry away balaraama, but balaraama defeated him. But that demon carried off balaraama skyward assuming a gigantic form.  balaraama prayed for the help of kR^iShNa, and kR^iShNa entered balaraama with his own anima, with which balaraama became so mighty that he could kill the demon with one punch. And when that demon is dead, gods showered flowers on the brothers and named balaraama as baladeva. Again at another time, kR^iShNa swallowed a wildfire that is burning cows and cowherds, saving the cowherd community from a hazard.  [13-56, 57]

  kR^ishhNaM kadAchidatidUragataM vayasyA UchuH xudhA.arditatarA vayamityudAram  |
so.apyAha satramiha vipragaNAshcharanti tAn yAchateti paripUrNasamastakAmaH  || 13   .58||

 tAn prApya kAmamanavApya punashcha gopAH kR^ishhNaM samApuratha tAnavadat sa devaH  |
patnIH samarthayat madvachanAditi sma chakrushcha te tadapi tA bhagavantamApuH  || 13   .59||

 tAH shhaD.hvidhAnnaparipUrNakarAH sametAH prAptA visR^ijya patiputrasamastabandhUn  |
AtmArchanaikaparamA visasarja kR^ishhNa ekA patipravidhutA padamApa vishhNoH  || 13   .60||

 bhuktvA.atha gopasahito bhagavA.nstadannaM reme cha gokulamavApya samstanAthaH  |
Aj~nAtilaN^ghanakR^iteH svakR^itAparAdhAt pashchAt sutaptamanaso.apyabhavan sma viprAH  || 13   .61||

At certain time, kR^iShNa and his friends have gone far way from their village, and the boys were hungry. They consulted kR^iShNa about getting some food, and kR^iShNa advised the boys to approach some braahmaNa-s who are performing some satra yaaga thereabout. Accordingly those boys went to that ritual place, but the performers of that ritual have refused to give any food right now. Again the boys have rushed to kR^iShNa. This time kR^iShNa asked them to approach the wives of those braahmaNaa-s for food. Accordingly boys went to the wives of braahmaNaa-s, and requested them “kR^iShNa wants you to give some food…” Those ladies have immediately rushed to the place where kR^iShNa is staying along with most delicious food, leaving off their husbands, vedic ritual etc. Having taken food from those ladies, kR^iShNa bade adieu to them. One brahmaNa lady whom her husband restricted approaching kR^iShNa, had attained the abode of kR^iShNa for her absolute devotion. And the ritualistic brahmaNaa-s became repentant for not giving food to boys.  [13-58 to 61]

kR^ishhNo.atha vIxya puruhUtamahaprayatnaM
 gopAn nyavArayadavismaraNAya tasya  |
mA mAnushho.ayamiti mAmavagachchhatAM sa
 ityavyayo.asya vidadhe mahabhaN^gamIshaH  || 13   .62||

When cowherds are preparing to celebrate a festival in respect of indra – indrotsavam - kR^iShNa dissuaded them and stopped it, in order to make indra unmindful of the actuality of kR^iShNa. indra should not think that ‘kR^iShNa is just another human boy…’, hence the festival is disrupted. [13-62]

gopAMshcha tAn girimaho.asmadurusvadharma
ityuktisachchhalata Atmamahe.avatArya  |
bhUtvA.ativistR^itatanurbubhuje baliM sa
nAnAvidhAnnarasapAnaguNaiH sahaiva  || 13   .63||

When cowherds pleaded that worshipping indra is their custom, kR^iShNa, averting them from it, enhanced his body like that a mountain, made them to worship him, and consumed all delicious offerings of cowherds, originally meant for indra. [13-63]

go-vardhana giri-dhaari

indro.atha vismR^itarathAN^gadharAvatAro
meghAn samAdishadurUdakapUgavR^ishhT.hyai  |
te preritAH sakalagokulanAshanAya
 dhArA viterurunAgakaraprakArAH  || 13   .64||

 tAbhirnipIDitamudIxya sa kaJNjanAbhaH
 sarvaM vrajaM girivaraM prasabhaM dadhAra  |
vAmena kaJNjadalakomaLapANinaiva
 tatrAkhilAH pravivishuH pashushhAH svagobhiH  || 13   .65||

indra failed to remember that kR^iShNa is the incarnate of disc wielding viShNu. Because cowherds did not give him high respect by way of performing yearly indrotsavam, indra wishing to eliminate the community of cowherds, ordered clouds to cause torrential rain, as if poured from measuring cans. At the behest of their master clouds too rained streams that looked like the trunks of elephants. Then, on seeing the cowherds suffering the rainstorm, lifted the mountain with his left hand, which in similarity is like a delicate lotus-petal, and gathered all cows and cowherds under that umbrella called mountain. [13-64, 65]

vR^ishhT.hvoruvAryatha nirantarasaptarAtraM
trAtaM samIxya hariNA vrajamashrameNa  |
shakro.anusaMsmR^itasurapravarAvatAraH
pAdAmbujaM yadupateH sharaNaM jagAma  || 13   .66||

Though indra caused rainstorm continuously for seven days, that cowhed community is perfectly saved by shriihari – by holding the mountain-umbrella. On seeing this indra came to know that kR^iShNa is none other than shriihari, and came running for prostrating before kR^iShNa. [13-66]

tushhTAva cha enam uru veda shiro gatAbhiH
gIrbhiH sadA agaNita pUrNa guNa arNavaM tam  |
go bhR^it guruM hara guroH api go gaNena
 yuktaH sahasra guH agAdha gum agryam agryAt  || 13   .67||

 Then the thousand-eyed wielder of vajra, namely indra, came with celestial cows like surabhi etc., to kR^iShNa, where kR^iShNa is always like an ocean replete with immeasurable traits of worth; the mentor of brahama and rudra; possessing a bodily radiance which is unpossesed by others; who is paramount among the noblest personalities, and started praising  with the statements of upanishad-s. [13-67]

Note: The use of syllble ‘guH’ in - go bRit, gIrbhiH, sahasra guH, agAdha gum - is noteworthy. - dik, dR^iSTiH, diidhiti, swarga, vajra, vaak, baaNa, vaariShu, bhuumau, sanu [pashu, cattle, animals in general], cha go shabdo, vidvadbhiH, dashasu smR^itam – go will be used in ten meanings as above.

tvatto jagat sakalamAvirabhUdagaNya
dhAmnastvameva paripAsi samastamante  |
atsi tvayaiva jagato.asya hi bandhamoxau
na tvatsamo.asti kuhachit paripUrNashakte  || 13   .68||

indra eulogises kR^iShNa… [13-68]

xantavyameva bhavatA mama bAlyamIsha
 tvatsaMshrayo.asmi hi sadetyabhivandito.ajaH  |
xAntaM sadaiva bhavatastava shixaNAya
 pUjApahAravidhirityavadad rameshaH  || 13   .69||

And indra said, “o, almighty, “my inobservance may please be excused… I always take refuge in you” and kR^iShNa replied, “your inobservance is being excused, always… I have stopped this festival of indrotsava only to remind you of your inobservance…” –“ be vigilant” – is the essence. [13-69]

govindamenamabhishhichya sa gogaNeto
 gobhirjagAma guNapUrNamamuM praNamya  |
gopairgirAmpatirapi praNato.abhigamya
 govarddhanoddharaNasaN^gatasaMshayaiH saH  || 13   .70||

kR^ishhNaM tataH prabhR^iti gopagaNA vyajAnan
 nArAyaNo.ayamiti gargavachashcha nandAt  |
nArAyaNasya sama ityuditaM nishamya
 pUjAM cha chakruradhikAmaravindanetre  || 13   .71||

And indra revering him who is the protector of surabhi and other cows, namely kR^iShNa, returned to his abode along with celestial cows like surabhi that have come with him. Then kR^iShNa returned to his place along with cowherds, who by now are holding kR^iShNa as a boy of some superhuman nature. Then all the cowherds have concluded that kR^iShNa is naaraayaNa, basing upon the words of nandagopa, who recalled the words of garga-aachaarya and informed the same to these cowherds. Thus the faith and worship of cowherds towards kR^iShNa has becom manifold. [13-70]

skandAdupAttavarato maraNAdapetaM
 dR^ishhT.hvA cha rAmanihataM balinaM pralambam  |
chakrurvinishchayamamushhya surAdhikatve
 gopA athAsya vidadhuH paramAM cha pUjAm  || 13   .72||

Those cowherds regarded balaraama as a best one among deities and worshipped him too, because balaraama eliminated pralambha-asura, though that demon is blessed with a boon of deathlessness by skanda, or kaartikeya. [13-72]

bR^indaavana - raasa kriiDa

kAtyAyanI vrata parAH sva patitva hetoH
 kanyA uvAha bhagavAn aparAn cha gopIH  |
anyairdhR^itA ayugabANasharAbhinunnAH
 prAptA nishAsvaramayachchhashirAjitAsu  || 13   .73||

kR^iShNa took milkmaids who have undertaken a vow called – kaatyaanii vrata – i.e. vow to marry kR^iShNa, as his wives. And he frolicked with many others who sought him in the moonlit nights, where all these milkmaids are the transfiguration of millions of apsara-s. [13-73]

naaraayaNii sena

 tAsu atra tena janitA dasha laxa putrA
 nArAyaNa aahvaya yutA balinaH cha gopAH  |
sarve.api daivata gaNA bhagavat sutatvam
AptuM dharA taLa gatA hari bhakti hetoH  || 13   .74||

And in those gopika-s, milkmaids, kR^iShNa brought forth ten lakh intrepid warriors who are called naaraayaNa-gopaala-s, or naaraayaNii sena, who are all a band of celestials who wished to become the sons of almighty, thus descended on earth showing reverence to that shriihari.

 tAstatra pUrvavaradAnakR^ite ramesho
 rAmA dvijatvagamanAdapi pUrvameva  |
sarvA nishAsvaramayat samabhIshhTasiddhi
chintAmaNirhi bhagavAnashubhairaliptaH  || 13   .75||

ramesha, namely viShNu, long before promised best apsara-s who would incarnate as milkmaids, that he will marry them before initiation, i.e. upanayana. So, before his own initiation, or that of his brother balaraama’s initiation, kR^iShNa ‘husbanded’ those milkmaids. No worldly social stigmas of marrying before initiation, marrying someone prior to the marriage of elder brothers, husbandship, profligacy, and the like are not attachable to chintamai-gem-like almighty. [13-75]

Note: Neither those milkmaids are the milkmaids of Cow & Gate, nor this seven year old boy is a boy of gokula. As far as mbh is concerned, an army called naaraayaNii sena, a suprahuman army with millions of cadre strength had to come to earth, which kR^iShNa exchanges for himself, with suyodhana, as a wartime gift. If we studiously read bhaagavata, we donot find these sixteen thousand milkmaids in and around the villages milking cows or churning curds. They appear in brindaavana and vanish there itself, as if they have come to perform a dance progrqam called raasa-liila.

When somebody says, ‘the marriage of true minds…’ we donot immidietly question whether those two minds have a legal certificate of marriage, or not? Thus kR^iShNa’s ‘marrying’ these many may not be taken in human parlance. However, these samshayaa-s, doubts, are ageold and remained as permannat samshayaa-s, because bhaagavatam might not have explianed them precisely, or we may not have understood them properly.

Interested readers are requested to refer to shriimad bhaagavatam, - kim abhipraayam etam… naH samshayam chindi… 10-33-27 to 29; and to verses 10-33-30 to 38 for shuka’s replies, preferably in the translation of aachaarya paaNDurangi, available online.

Unless a little bit of dwaita concept is known, readers cannot follow the message of these verses, howsoever they are translated. So detailed translation, though available in our source books, is skipped for the present, in order to avoid overhead transmission.

sampUrNa chandra kara rAjita sat rajanyAM
vR^indAvane kumuda kunda sugandha vAte  |
shrutvA mukunda mukha nissR^ita gIta sAraM
 gopa aN^ganA mumuhur atra sasAra yaxaH  || 13   .76||

When the night is lit with the beams of fullmoon, when the breeze is wafting the fragrance of lotuses and jasmine, and when kR^iShNa is fluting music divine, then the enraptured gopika-s fell in a swoon. Then, a yaksha slithered into this gathering. [13-76]

shankha-cuuDa nidhanam

rudraprasAdakR^itaraxa utAsya sakhyuH
bhR^ityo balI khalataro.apicha shaN^khachUDaH  |
tAH kAlayan bhagavatastaLatADanena
mR^ityuM jagAma maNimasya jahAra kR^ishhNaH  || 13   .77||

One who is blessed by rudra, a servant of rudra’s friend, namely kubera, and one who is a formidable entity, named shankha-cuuDa, came there chasing milkmaids. Though he is mighty he fell dead when kR^iShNa hit him with his palm. And kR^iShNa confiscated a  jewel called chuuDaa-maNi from that yaksha. [13-77]

ariShTa-asura nidhanam

nAmnA.apyarishhTa urugAyavilomacheshhTo
 goshhThaM jagAma vR^ishhabhAkR^itirapyavadhyaH  |
shambhorvarAdanugatashcha sadaiva kaMsaM
 gA bhIshhayantamamumAhvayadAshu kR^ishhNaH  || 13   .78||

so.apyAsasAda harimugravishhANakoTi
magre nidhAya jagR^ihe.asya vishhANamIshaH  |
bhUmau nipAtya cha vR^ishhAsuramugravIryaM
 yaj~ne yathA pashumamArayadagryashaktiH  || 13   .79||

One who is a stooge of kamsa, unkillable by the grace of shiva, an antagonist of kR^iShNa, and who is known as ariShTa-asura, has neared the herd of cows, donning the form of an ox. But kR^iShNa invited him for a duel. Then that demon impetuously head-butted towards kR^iShNa, as if gore with pointed horns. But kR^iShNa held him by his horns, twirled, and hit him on the ground. And that demon fwell dead. [1378, 79]

keshi naamaka daitya samhaaram

keshI cha kaMsavihitasturagasvarUpo
 giryAtmajAvaramavApya sadA vimR^ityuH  |
pApaH sa keshavamavApa mukhe.asya bAhuM
 prAveshayat sa bhagavAn vavR^idhe.atha dehe  || 13   .80||

At another time, another stooge=demon of kamsa named as keshi- whom paarvati blessed for a deathlessness, whereby who turned out as a sinner to the core, approached kR^iShNa in the form of a horse. But, kR^iShNa placed his arm in the mouth of that horse-demon, expanded it irretrievably inside the gullet of that demon. [13-80]

tat khAdanAya kumatiH sa kR^ita prayAsaH
 shIrNa aasya danta dashana chchhada ruddha vAyuH  |
dIrNaH papAta cha mR^ito hariH api asheshhaiH
brahma iisha shakra dinakR^it pramukhaiH stuto.abhUt  || 13   .81||

That evilminded demon futilely made effort to swallow up kR^iShNa, starting with that expanded arm. Then kR^iShNa tore his face and lips, broke teeth, and throttled him to death. Gods like brahma, shiva, indra, suurya and others have sung the praise of kR^iShNa. [13-81]

vyomaH cha nAma maya sUnuH aja prasAdAt
labdha aayuta aayuH akhilAn vidadhe bile saH  |
taM shrIpatiH pashupatiH pashuvat vishasya
 niHsAritAn bila mukhAt akhilaan chakAra  || 13   .82||

At another time, when a demon whom brahma blessed with longevity, named vyoma-asura, the son of maya, the architect of demons, has imprisoned cowherds in a cave. By killing that vyoma-asure like an animal offered in ritual, kR^iShNa brought out all the cowherds from that cave. [13-82]

kurvati ananya vishhayANi duranta shaktau
 karmANi gokula gate akhila loka nAthe  |
kaMsAya sarvam avadat sura kArya hetoH
brahma ankajo muniH akAri yat Isha pitrA  || 13   .83||

When kR^iShNa is undertaking such deeds that are impossible for others, sage naarada approached kamsa, and earfilled him about the deeds done by vasudeva wile in prison, viz. from kR^iShNa’s birth, exchange of boy to girl etc. This naarada has done only to speed up god’s mission in eliminating kamsa. [13-83]

shrutvA.atikoparabhasochchalitaH sa kaMso
 baddhvA sabhAryamatha shUrajamugrakarmA  |
akrUramAshvadishadAnayanAya vishhNo
 rAmAnvitasya saha gopagaNai rathena  || 13   .84||

On listening naarada’s words kamsa is infuriated, and again committed vasudeva to priso along with devaki. Then he ordered his minister akruura to fetch kR^iShNa, balaraama along with other cowherd boys. [13-84]

saMsevanAya sa harerabhavat puraiva
 nAmnA kishora iti yaH suragAyano.abhUt  |
svAyambhuvasya cha manoH paramAMshayukta
 Aveshayuk kamalajasya babhUva vidvAn  || 13   .85||

so.akrUra ityabhavaduttamapUjyakarmA
 vR^ishhNishhvathA.asa sa hi bhojapateshcha mantrI  |
AdishhTa eva jagadIshvaradR^ishhTihetorAnanda
pUrNasumanA abhavat kR^itArthaH  || 13   .86||

There is a deva-gandharva singer singing in the assembly of brahma. His name is kishora. He is an intellectual endowed with the anima of swayambhu and with the élan of brahma, and steadfast in the worship of shriihari. He took transfiguration as akruura into the family of vRiShNi-s, and became the minister of bhoja king, namely kamsa. kamsa ordered this very akruura to fetch kR^iShNa and balaraama. aakruura felt very happy to have a glimpse of kR^iShNa, the almighty, at least in this way. [13-85, 86]

Aruhya tadrathavaraM bhagavatpadAbja
mabjodbhavapraNatamantaramantareNa  |
saJNchintayan pathi jagAma sa goshhThamArAt
 dR^ishhT.hvA padAN^kitabhuvaM mumude parasya  || 13   .87||

 so.aveshhTatAtra jagadIshituraN^gasaN^galat
dhochchayena nikhilAghavidAraNeshhu  |
pAMsushhvajeshapuruhUtamukhochchavidyu
d.hbhrAjatkirITamaNilochanagochareshhu  || 13   .88||

kamsa arranged for a beautiful chariot to fetch kR^iShNa, and akruura got into it and journeyed to kR^iShNa’s place. On reaching that place, akruura is ecstasized to see the province treaded by kR^iShNa, and wallowed in that dust to wedge himself among those dust particles which are merited for a touch of kR^iShNa’s feet. [13-87, 88]

so.apashyatAtha jagadekaguruM sametam
agrodbhavena bhuvi gA api dohayantam  |
AnandasAndratanumaxayamenamIxya
 hR^ishhTaH papAta padayoH purushhottamasya  || 13   .89||

On reaching kR^iShNa’s house akruura has seen kR^iShNa along with balaraama, while kR^iShNa is milking a cow, and fell prostrate on the feet of kR^iShNa. [13-89]

utthApya taM yadupatiH sabalo gR^ihaM
 svaM nItvopachAramakhilaM pravidhAya tasmin  |
nityoditAxayachidapyakhilaM sa tasmAt
chhushrAva lokacharitAnuviDambanena  || 13   .90||

kR^iShNa lifted up akruura, taken him to his house, followed by balaraama, and though he is omniscient, he enquired with akruura about the happenings in madhura, kamsa’s place, and knew them through akruura as any other man would know. [13-90]

shrutvA sa kaMsahR^idi sa.nsthitamabjanAbhaH
 prAtastu gopasahito rathamAruroha  |
rAmashvaphalkatanayAbhiyuto jagAma
 yAnena tena yamunAtaTamavyayAtmA  || 13   .91||

On knowing the intentions of kamsa through akruura, kR^iShNa started to mathura on the next day morning. Boarding the chariot with balaraama and with the son of shvaphalka, namely akruura, kR^iShNa set forth and they reached the riverbank of yamuna. [13-91]

sa.nsthApya tau rathavare jagatA.abhivandyau
 shvAphalkirAshvavatatAra yamasvasAram  |
snAtvA sa tatra vidhinaiva kR^itAghamarshhaH
 sheshhAsanaM paramapUrushhamatra chaixat  || 13   .92||

Keeping kR^iShNa and balaraama on the chariot itself, akruura got down and went to river yamuna for a sacred bath. When he took bath and performed ‘aghamarShaNa kriya’, a Vedic ritual to remove sins, he saw mahAviShNu in those waters, reclining on multi-hooded serpent coach - aadisheSha. [13-92]

nityaM hi sheshhamabhipashyati siddhamantro
 dAneshvaraH sa tu tadA dadR^ishe hariM cha  |
agre hi bAlatanumIxya sa kR^ishhNa
matra kiM nAsti yAna iti yAnamukho babhUva  || 13   .93||

tatrApi kR^ishhNamabhivIxya punarnimajjya
 sheshhorubhogashayanaM paramaM dadarsha  |
brahmeshashakramukhadevamunIndravR^inda
saMvanditAN^ghriyugamindirayA sametam  || 13   .94||

 stutvA varastutibhiravyayamabjanAbhaM
 so.antarhite bhagavati svakamAruroha  |
yAnaM cha tena sahito bhagavAn jagAma
 sAyaM purIM sahabalo madhurAmanantaH  || 13   .95||

akruura has the achievement of aghamarShaNa mantra – mantra siddhi – so he daily used to see aadishSha on completion of his bath and uttering that mantra. But on that day akruura has seen shriihari in the form of a boy before aadishSha. Questioning himself whether kR^iShNa is there on the chariot or not, he turned his face towards chariot. kR^iShNa is there on the chariot. Again h turned his face towards water and there he saw shriihari surrounded with brahma, rudra, indra et al gods worshipping his feet. akruura too eulogised shriihari and the god receiving his worship vanished from waters of yamuna. akruura returned to the chariot, mounted it, and went to mathura by that evening along with kR^iShNa and balaraama. [12-93, 94, 95]

agre.atha dAnapatimaxayapaurushho.asA
vIsho visR^ijya sabalaH sahito vayasyaiH  |
drashhTuM purImabhijagAma narendramArge
 pauraiH kutUhalayutairabhipUjyamAnaH  || 13   .96||

On reaching mathura, kR^iShNa sent away daanapati, namely akruura, to the palace of kamsa, and he along with balaraama and other cowherd friends went on sightseeing in mathura city. While they are moving on kingsway, the inquisitive people of mathura have adored kR^iShNa and balaraama for their aura. [13-96]

AsAdya kuJNjaragataM rajakaM yayAche
 vastrANi kaMsadayitaM girishAvareNa  |
mR^ityUjjhitaM sapadi tena duruktividdhaH
 pApaM karAgramR^iditaM vyanayad yamAya  || 13   .97||

 On their way the have seen a washerman riding on an elephant. This washerman is a deathless being owing to the boon of paarvati, and he is favourite of kamsa. Stopping his elephant, kR^iShNa asked him to spare some royal robes to wear. That washerman despised them saying that paupers cannot wear princly robes. When that altercation heightened and washerman started scolding, kR^iShNa sent him to the residence of yama, namely to naraka, whacking him to death. [13-97]

hatvA tamaxatabalo bhagavAn pragR^ihya
 vastrANi chA.atmasamitAni balasya chA.adAt  |
datvA.aparANi sakhigopajanasya shishhTA
nyAstIrya tatra cha padaM praNidhAya chA.agAt  || 13   .98||

On eliminating that washerman, that kR^iShNa with unfailing strength took royal cloths for his own use, gave some to balaraama and others, and spreading the remaining cloths on road, he started walking on them. [13-98]

Note: There used to be a red-carpet-welcome like custom of spreading long and wet cloths in line on road, whenever a god, or nobility starts in procession. Only washermen are allowed to spread cloths before such processions. One long piece is spread on road before the start, and when the procession moves on, they used to quickly go ahead to spread another. These days it is a rare sight even in temple towns.

grAhyA.apaheyarahitaikachidAtmasAndra
svAnandapUrNavapurapyayashoshhahInaH  |
lokAn viDambya naravat samalaktakAdyaiH
vaptrA vibhUshhita ivAbhavadaprameyaH  || 13   .99||

kR^iShNa’s limbs have no distinction of superiority or inferiority, as we humans have some limbs for better purpose and some for inferior purpose, like left hand and right hand, face and feet etc. There will be no increase or decrease in his body parts like hair or nails. But, he went to a barber, had clipping of nails, got them polished with nailpolish [alakta], and had some trimming of head hair, why because he wanted to behave like a human [nara vat] while in the society of humans, that too, in an urban society like mathura. [13-99]

mAlA avApya cha sudAmata Atmatantra
stAvaxayo.anujagR^ihe nijapArshhadau hi  |
pUrvaM vikuNThasadanAddharisevanAya
 prAptau bhuvaM mR^ijanapushhpakarau purA.api  || 13   .100||

kR^iShNa received garlands from one called sudaama and blessed him with release from human life. Those that are servants of shriihari in vaikuNTha have transfigured as barber, and this sudaama. [13-100]

sarveshhTapushhTimiha tatra sarUpatAM cha
 kR^ishhNastayorvaramadAdatha rAjamArge  |
gachchhan dadarsha vanitAM naradevayogyam
AdAya gandhamadhikaM kuTilAM vrajantIm  || 13   .101||

On blessing with all possible comfortable living in human world, kR^iShNa endowed the barber and garland maker with his selfsame entity, when they return to vaikuNTha. On proceeding further, kR^iShNa saw a lady with a triply distorted body, called tri-vakra, who is carrying perfumes to palace. [13-101]

tenArthitA sapadi gandhamadAt trivakrA
 tenAgrajena sahito bhagavAn lilimpe  |
tAM chA.ashvR^ijutvamanayat sa tayA.arthitaH
alamAyAmi kAlata iti prahasannamuJNchat  || 13   .102||

At his request to have some perfumes, she obliged kR^iShNa and spared some items. kR^iShNa along with balaraama applied them to their bodies, and on patting her with his palm, her distortion has gone and she became a beautiful lady. She then begged him to visit her house. kR^iShNa smilingly left her saying that he would visit her house in the course of time. [13-102]

 pUrNa indu vR^inda nivaha adhika kAnta shAnta [kaanti kaanta]
 sUrya amita uru parama dyuti saukhya dehaH  |
pItAmbaraH kanaka bhAsura gandha mAlyaH
 shR^iN^gAra vAridhiH agaNya guNa arNavaH aagAt  || 13   .103||

He whose body has resplendence which is the source of moonshine for umpteen sixteen-digit moons, one who is with irrepressible high glare of sun, who on his blissful body is wearing ochry silks, garlands, and body creams that glitter like gold, an idol of romantic entity, that kR^iShNa with innumerable qualities, stated from there towards palace. [13-103]

prApyAtha chA.ayudhagR^ihaM dhanurIshadattaM
 kR^ishhNaH prasa.Nhya jagR^ihe sakalairabhedyam  |
kAMsaM sa nityaparipUrNasamasta
shaktirAropya chainamanukR^ishhya babhaJNja madhye  || 13   .104||

And he in whom all kinds of powers are conglomerated that kR^iShNa has reached the arsenal of kamsa. There he picked up a longbow of shiva, strung the bowstring and forcefully tested its tautness. That bow broke in its middle. [13-104]

tasmin surAsuragaNairakhilairabhedye
 bhagne babhUva jagadaNDavibhedabhImaH  |
shabdaH sa yena nipapAta bhuvi prabhagna
sAro.asuro dhR^itiyuto.api tadaiva kaMsaH  || 13   .105||

  So far none in gods or demons could handle that bow. But when it broke there arose a clang that terrorised whole universe. Though kamsa is an audacious king, he too is scared and fell on grind to listen that clang. [13-105]

AdishhTamapyurubalaM bhagavAn sa tena
 sarvaM nihatya sabalaH prayayau punashcha  |
nandAdigopasamitiM hariratra rAtrau
 bhuktvA payo.anvitashubhAnnamuvAsa kAmam  || 13   .106||

And kamsa ordered his troops to encounter kR^iShNa. But kR^iShNa eliminated whole army with that broken bow itself. Later, he spent that night in the camp given to them in mathura, along with nandagopa and others, having a savour of milk desserts and delectable foods.  [13-106]

kaMso.apyatIva bhayakampitahR^itsarojaH
 prAtarnarendragaNamadhyagato.adhikochcham  |
maJNchaM vivesha saha jAnapadaishcha pauraiH
nAnA.anumaJNchakagatairyuvatIsametaiH  || 13   .107||

Next day in the morning, though his heart is throbbing with scare, kamsa took a high seat in an arena, where other kings, citizens, and other subjects have taken their places. [13-107]

saMsthApya nAgamururaN^gamukhe kuvalyA
pIDaM girIndrasadR^ishaM karisAdiyuktam  |
chANUramushhTikamukhAnapi mallavIrAn
 raN^ge nidhAya harisaMyamanaM kilaichchhat  || 13   .108||

An elephant named kuvalayaa-piiDa is positioned right in his front in that arena with the trainer mounting it. Besides this, two deadly wrestlers named chaaNuura and muShTika are also positioned there. kamsa wanted them to deal with kR^iShNa on his entry into arena. [13-108]

axohiNI gaNitamasya balaM cha
 viMshadAsIdasa.NhyamuruvIryamananyavadhyam  |
shambhorvarAdapi cha tasya sunIthanAmA
 yaH pUrvamAsa vR^ik ityasuro.anujo.abhUt  || 13   .109||

kamsa has an army of twenty akshauhiNii-s which is indomitable and imperishable owing to a boon of shiva. and kamsa has a brother named suniitha, who in his earlier birth is a demon called vR^ka. [13-109]

 saptAnujA api hi tasya purAtanA ye
 sarve.api kaMsapR^itanAsahitAH sma raN^ge  |
tasthuH sarAmamabhiyAntamudIxya kR^ishhNa
mAttAyudhA yudhi vijetumajaM supApAH  || 13   .110||

This suniitha had seven brothers in his last birth who are transfigured and became  commanders in kamsa army. They are also there in the arena, unsheathing their swords to eliminate the birthless kR^iShNa and balaraama as and when they enter arena. [13-110]

kR^ishhNo.api sUra udite sabalo vayasyaiH
 sArddhaM jagAma vararaN^gamukhaM sureshaiH  |
sa.nstUyamAna uruvikrama AsurANAM
 nirmUlanAya sakaLAchalitorushaktiH  || 13   .111||

In order to eliminate demons on earth, kR^iShNa appraoched the arena on next day morning along with balaraama and other cowherds, to praises and eulogies of gods. [13-111]

Ayan jagadgurutamo balinaM gajendraM
 rudraprasAdapariraxitamAshvapashyat  |
dushhToruraN^gamukhasaMsthitamIxya chaibhyaM
 pApApayAhi nachirAditi vAchamUde  || 13   .112||

  And kR^iShNa saw the elephant that is protected by the boon of shiva, being driven towards kR^iShNa. When that elephant is positioned at the entrance of arena, hindering the entry of kR^iShNa and others, kR^iShNa addressed the trainer, “you knave, get away from the path…” [13-112]

xiptaH sa Ishvaratamena girIshalabdhAt
 dR^ipto varAjjagati sarvajanairavadhyaH  |
nAgaM tvavadhyamabhiyApayate tato.agre
 pApo durantamahimaM prati vAsudevam  || 13   .113||

But that trainer who is also safeguarded by shiva’s boon for deathlessness, drove that unmanageable elephant headlong towards kR^iShNa. [13-113]

vikrID.hya tena kariNA bhagavAn sa kiJNchi
ddhaste pragR^ihya vinikR^ishhya nipAtya bhUmau  |
kumbhe padaM pratinidhAya vishhANayugma
mutkR^ishhya hastipamahan nipapAta so.api  || 13   .114||

Playing sometime with that elephant, kR^iShNa caught its trunk and floored it. By placing his leg on its head, kR^iShNa extricated its tusks, with which he slew the trainer of that elephant. [13-114]

nAgaM sasAdinamavadhyamasau nihatya
 skandhe vishhANamavasajjya sahAgrajena  |
nAgendrasAndramadabindubhiraJNchitAN^gaH
 pUrNAtmashaktiramalaH pravivesha raN^gam  || 13   .115||

On killing those unkillable elephant and trainer, unblemished kR^iShNa entered the arena bearing the blemish in the form of drops of rut of elephant that spilled on him when he wrangled with it. But, he entered arena with balaraama holding tusks at his armside as if they are some ornaments and

vishhTe jagadgurutame balavIryamUrtau
 raN^gaM mumoda cha shushoshha jano.akhilo.atra  |
kaJNjaM tathA.api kumudaM cha yathaiva sUrya
 udyatyaje.anubhavino viparItakAshcha  || 13   .116||

When kR^iShNa is entering arena, his devotees who looked like enfolded lotuses owing to the lack of shine from yet-to-appear sun, have now shined like unfolded lotuses as their sun-like god has just started to shine on them. Contrarily, his antagonists started to shrivel up.  [13-116]

raN^gapravishhTamabhivIxya jagAda mallaH
 kaMsapriyArthamabhibhAshhya jagannivAsam  |
chANUra ityabhihito jagatAmavadhyaH
 shambhuprasAdata idaM shR^iNu mAdhaveti  || 13   .117||

rAjaiva daivatamiti pravadanti viprA
 rAj~naH priyaM kR^itavataH paramA hi siddhiH  |
yotsyAva tena nR^ipatipriyakAmyayA vAM
 rAmo.abhiyuddhyatu balI saha mushhTikena  || 13   .118||

And when kR^iShNa has entered arena, a wrestler named chaaNuura, who is imperishable by virtue of shiva’s boon, has come forward and spoke this to kR^iShNa, in order to appease his king kamsa, “maadhava, pay attention to this… they say that king is god, and a favour done to king is a favour done to god… in order to do a favour to our king kamsa, we two want to wrestle with you two… let mighty balaraama take on wrestler muShTika…” [13-117, 118]

ityukta Aha bhagavAn parihAsapUrvam
evaM bhavatviti sa tena tadA.abhiyAtaH  |
sandarshya daivatapatiryudhi mallalIlAM
 mauhUrtikImatha padorjagR^ihe svashatrum  || 13   .119||

 utxipya taM gaganagaM girisannikAsham
ud.hbhrAmya chAtha shatashaH kulishAxatAN^gam  |
Aviddhya durdharabalo bhuvi nishhpipeshha
 chUrNIkR^itaH sa nipapAta yathA girIndraH  || 13   .120||

kR^iShNa smilingly accepted it and had a bout with that wrestler for a while. And then catching the legs of that wrestler, kR^iShNa whirled him in sky for numerous times, and knocked him down. That mountainous wrestler chaaNuura fell dead when kR^iShNa pulverised his body with legs. [13-119, 120]

kR^ishhNaM cha tushhTuvuratho divi devasaN^ghA
 martyA bhuvi pravaramuttamapUrushhANAm  |
tadvad balasya dR^iDhamushhTinipishhTamUrdhA
 bhrashhTastadaiva nipapAta sa mushhTiko.api  || 13   .121||

Gods from heaven and humans on earth have lauded kR^iShNa when he fell the wrestler chaaNuura. So also, balaraama had a bout with wrestler muShTika and pulvarised his head with his punches, till he fell dead. [13-121]

kUTaH cha kosala uta chchhala nAmadheyo [yau]
 dvau tatra kR^ishhNa nihatau aparo balena  |
kaMsasya ye tu avarajAH cha sunItha mukhyAH
 sarve balena nihatAH parigheNa vIrAH  || 13   .122||

Further, kR^iShNa eliminated two more, namely kuuTa and kosala, while balaraama eliminated someone called chala. The brother of kamsa, namely suniithi, along with seven of his erstwhile brothers, who took positions as commanders in the army of kamsa, has become pray to the parigha weapon of balaraama, say his plough-weapon. All the dead are demons in their previous births. [13-122]

tAbhyAM hatAnabhisamIxya nijAn samastAn
 kaMso didesha balamaxayamugravIryam  |
rudraprasAdakR^itaraxamavadhyamenau [etau]
 nissArya daNDamadhikaM kuruteti pApaH  || 13   .123||

On seeing the deaths of heroes on his side, then kamsa ordered his vast army that is well-guarded, ghoulishly aggressive and deathless by a boon of shiva, saying “take these two boys to a distant place and torture them there…” [13-123]

shrutvaiva rAjavachanaM balamaxayaM ta
daxohiNIdashakayugmamanantavIryam  |
kR^ishhNaM chakAra vividhAstradharaM svakoshhThe
 siMhaM yathA kila sR^igAlabalaM sametam  || 13   .124||

On hearing the order of king, that army of twenty akshauhiNii-s beset kR^iShNa. And kR^iShNa amidst that indomitable army wielding various weapons looked like a lion in the midst of a pack of jackals. [13-124]

jAnannapIshvaramanantabalaM mahendraH
 kR^ishhNaM rathaM nijamayApayadAyudhADh.hyam  |
shushrUshhaNAya paramasya yathA samudra
marghyeNa pUrayati pUrNajalaM jano.ayam  || 13   .125||

Though indra is aware of kR^iShNa’s indomitability, he sent his chariot filed with numerous weapons to kR^iShNa. It is as good as filling the ocean with palmful of oblational water. [13-125]

Note: When water oblations are offered to gods, manes, or mentors, it is the practice of taking water in both palms and drop it saying, ‘samudraH tR^ipyatu…’ ‘oh, ocean be satisfied…’ How can an ocean is satisfied with the offering of palmful of water, when rushing rivers cannot satisfy it? It is to say, you do your bit in such endeavours. It is not necessary to worship monumental god with mountainous material. pa. dii.

sva syandanaM tu bhagavAn sa mahendradatta
mAruhya sUtavaramAtalisaN^gR^ihItam  |
nAnAyudhograkiraNastaraNiryathaiva
 dhvAntaM vyanAshayadasheshhata Ashu sainyam  || 13   .126||

kR^iShNa accepted that chariot, which in actuality is his own, but now sent by indra and charioteered by indra’s charioteer maatali, and which is replete with numerous weapons. And then, as sun would destroy darkness with his rays, kR^iShNa destroyed that mammoth army with umpteen weapons. [13-126]

kamsa vadha

niHsheshhato vinihate svabale sa kaMsasaH
charma asi pANiH abhiyAtum iyeshha kR^ishhNam  |
tAvat tameva bhagavantam abhiprayAtam
uttuN^gamaJNchashirasi pradadarsha vIram  || 13   .127||

 taM shyena vegam abhitaH pratisaJNcharantaM
 nishchhidram Ashu jagR^ihe bhagavAn prasahya  |
kesheshhu chainamabhibhR^ishya kareNa vAme
noddhR^itya daxiNakareNa jaghAna ke.asya  || 13   .128||

On seeing the elimination of his army without remains, kamsa jumped to confront kR^iShNa wearing armour and wielding sword. But at the same time, he saw kR^iShNa standing overhead on throne. And kR^iShNa smilingly glanced kamsa, who so far hovered around him like a vulture, and caught kamsa’s head-hair with his left hand, and gave a blow on his head with right hand. [13-127, 128]

Note: jaghAna ke.asya  - ke asya; asya ke; ‘ke’ means head.

saJNchAlitena mukuTena vikuNDalena
 karNa dvayena vigata aabharaNa urasA cha  |
srasta ambareNa jaghanena sushochya rUpaH
 kaMso babhUva nara siMha kara agra saMsthaH  || 13   .129||

kamsa’s head is bared of its crown, ears left bare of their eardrops, chest divested of all its ornmanets, and his loincloth is peeling off from his waist, when nara-simha like kR^iShNa caught him. [13-129]

Note: The expression nara-simha indicates that there is no difference between the incarnations of shriihari. All are for common purpose – elimination of demons.

utkR^ishhya taM sura patiH parama uchcha maJNchAt
anyaiH ajeyam ati vIrya bala upapannam  |
abja udbhava iisha vara guptam ananta shaktiH
bhUmau nipAtya sa dadau padayoH prahAram  || 13   .130||

And that indefatigably mighty kR^iShNa upheaved kamsa from his high seat and threw him on floor, only to knead him with his feet, where kamsa himself is with indomitable might, and so far remained unconquerable at the hand of any.  [13-130]

dehe tu yaH abhavat amushhya ramesha bandhuH
vAyuH sa kR^ishhNa tanum Ashrayat anya pApam  |
daityaM chakarshha hariH atra sharIra saMsthaM
 pashyat su kaJNja ja mukheshhu sureshhu anantaH  || 13   .131||

And vaayudeva who is so far residing in the anima of kamsa has now entered kR^iShNa. And while brahma, rudra et al gods are witnessing, kR^iShNa extricated a sinner demon from the body of kamsa, namely demon kaalanemi, who so far made kamsa’s body as his abode.

Note: Here vaayudeva, airgod, is said to be a relation of viShNu – ramesha bandhu. vaayudeva is the offspring of naaraayaNa and lakshmi, when naaraayaNa is in the compose of samkarshaNa form, and lakshmi is in jaya’s compose. There is athird entity in kamsa, namely bhR^igu maharShi. He is also released from this body.

dveshhAt sa sarvajagadekaguroH svakIyaiH
 pUrvapramApitajanaiH sahitaH samastaiH  |
dhAtryAdibhiH pratiyayau kumatistamo.andham
anye.api chaivamupayAnti harAvabhaktAH  || 13   .132||

Because kamsa despised shriihari, he went to utter nihility along with all of his kinsmen and henchmen like his governess puutana et al. Anybody disparaging shriihari is destined for an utter nihility. [12-132]

nityAtiduHkhamanivR^itti sukhavyapetam
andhaM tamo niyatameti harAvabhaktaH  |
bhakto.api kaJNjajagirIshamukheshhu sarva
dharmArNavo.api nikhilAgamanirNayena  || 13   .133||

Even if someone is very close to brahma or rudra, or performs all his preordained duties faithfully, behaving like an imposing ocean, he is destined to fall into utter nihilty, which is ever-grievous and a point of no return, because of his disregard towards shriihari. [13-133]

yo vetti nishchitamatirharimabjajesha
pUrvAkhilasya jagataH sakale.api kAle  |
sR^ishhTisthitipraLayamoxadamAtmatantraM
 laxmyA apIshamatibhaktiyutaH sa muchyet  || 13   .134||

He who confesses that he is the lord even to goddess lakshmi, and who comes to know about the par excellent sovereignty of shriihari for his creative, maintained and destructive powers of universe, where brahma and rudra et al gods are included in that universe, and who worships him as an accorder of release in all times, he alone will get final salvation. [13-134]

tasmAdanantaguNapUrNamamuM rameshaM
 nishchitya doshharahitaM parayaiva bhaktyA  |
vij~nAya daivatagaNAMshcha yathAkrameNa
 bhaktA hareriti sadaiva bhajeta dhIraH  || 13   .135||

Hence, he who is intelligent enough has to contemplate on shriihari as an entity with plethoric auspicious attributes, as an unblemished one, as an almighty to whom lakshmi, brahma et al gods are devotees according to their echelons. [13-135]

nihatya kaMsam ojasA vidhAtR^I shambhu pUrvakaiH  |
stutaH prasUnavarshhibhirmumoda keshavo.adhikam  || 13   .136||

kR^iShNa is gladdened when brahma and rudra et al gods have showered flowers from heaven for the elimination of kamsa. [13-136]

Note: keshava – ka= brahma; iisha= shiva; va= one who impels them; one who impels gods no less than brahma and rudra to their respective actions – he is keshava.

sadaiva moda rUpiNo muda uktiH asya laukikI  |
yathaa udayo raveH bhavet sadaa uditasya lokataH  || 13   .137||

He who is an entity of ever-blissful happiness is gladdened – this does not mean he is not gladsome for a while, and just now gladdened. The expression ‘he is gladdened’ is just a sociolinguistic expression, as we say ‘sun dawned just now’ while that sun is always present. [13-137]

anantachitsukhArNavaH sadoditaikarUpakaH  |
samastadoshhavarjito harirguNAtmakaH sadA  || 13   .138||

shriihari is an entity of oceanic omniscience, always manifest with a singular embodiment, least unblemished, and the paragon of endless auspicious attributes. [13-138]

Thus, this is the 13th chapter of mahaabhaarata taatparya nirNaya of shrii aananda tiirtha, shriimanmadhvaachaarya.

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