Tenth Skandha

Chapter 10(1): 69 shlokas

Chapter 10(2): 42 shlokas

Chapter 10(3): 53 shlokas

Chapter 10(4): 46 shlokas

Chapter 10(5): 32 shlokas

Chapter 10(6): 44 shlokas

Chapter 10(7): 37 shlokas

Chapter 10(8): 52 shlokas

Chapter 10(9): 23 shlokas

Chapter 10(10): 43 shlokas

Chapter 10(11): 58 shlokas

Chapter 10(1)

The king said, ‘You have described the solar and lunar dynasties in detail and also the extremely wonderful conduct of the kings of both the lineages. O supreme sage! Yadu was accomplished and devoted to dharma. Please tell us about Vishnu’s valour and descent in that lineage, along with his portion. ¹³⁷¹ The illustrious creator of all beings descended in Yadu’s lineage. What did the atman of the universe do? Tell us that in detail. Those deeds are chanted about by those who have withdrawn from desire. They are pleasant to the ears and to the mind and are like medication to those on earth. Other than a person who slaughters animals, ¹³⁷² which man will stay away from a recital of Uttamashloka’s qualities? Using him like a raft, my grandfathers crossed over the Kourava army, which was like an ocean that is impossible to cross, treating it like a puddle. ¹³⁷³ It had timingilas in the form of Devavrata and other atirathas and even the immortals would have found it difficult to defeat. I am the only son and seed left of the Kurus and the Pandavas. The weapon of Drona’s son attacked and scorched my limbs. My mother sought refuge with him. He entered her womb and seizing his chakra, protected me. His valour is inside and outside all those who possess bodies. He is Purusha in the form of time. He is the one who confers death and immortality. Using his maya, he assumed human form. O learned one! Speak about him. You said that Samkarshana Rama was Rohini’s son. Without changing bodies, how could he have been associated with Devaki’s womb? Why did the illustrious Mukunda leave his father’s house to go to Vraja? Along with his relatives, where did the lord of the Satvatas dwell? What did Keshava do, while residing in Vraja, and in Madhu’s city? Why did he kill Kamsa, his mother’s brother? This is not sanctioned. After assuming the form of a man, for how many years did he live among the Vrishnis in Yadu’s city? ¹³⁷⁴ How many wives did the lord have? O one who knows everything! O sage! I am full of faith and you should tell me all this in detail and everything else that Krishna did. I have given up drinking even water and this extremely unbearable hunger does not make me suffer, since I am drinking up this immortal account of Hari as it emerges from your lotus mouth.’

Suta said, ‘O descendant of the Bhrigu lineage! ¹³⁷⁵ Vyasa’s illustrious son heard the words spoken by Vishnurata ¹³⁷⁶ and applauded them, worshipping him. The foremost among devotees started to describe Krishna’s conduct, which destroys the sins of kali yuga.’

Shri-Shuka said, ‘O supreme among royal sages! Since you have developed this undeviating fondness towards Vasudeva’s account, your mind has been properly fixed. Questions about Vasudeva’s account purify three kinds of men—those who ask, those who speak and those who hear, like the water that washes his feet. ¹³⁷⁷ Hundreds and thousands of armies of insolent kings, who were actually daityas, overwhelmed the earth. Suffering from this great burden, she went and sought refuge with Brahma. She assumed the form of a cow that was distressed and lamenting piteously, tears flowing from her eyes. She approached the lord and told him about her miseries. Brahma understood. With her, the gods and the one with the three eyes, ¹³⁷⁸ he went to the shores of the ocean of milk. Having gone there, he controlled himself and worshipped Vrishakapi, the Purusha, the god of the gods, the protector of the universe, through purusha sukta. ¹³⁷⁹ While meditating, Brahma heard a sound vibrate in the sky. He told the gods, “O immortals! Hear from me Purusha’s instructions. Without any delay, quickly do what you have been asked. The supreme being already knew about the earth’s anxiety. Use your portions to take birth in the lineage of the Yadus and remain on earth as long as the lord of the lords roams around on earth, using his powers as time to reduce her burden. The illustrious and supreme Purusha will himself appear in Vasudeva’s house. To cause him pleasure, let the celestial women also take birth. To cause pleasure to Hari, the god Ananta, the self-ruling one with the thousand hoods, will be born as Vasudeva’s portion as his elder brother. The illustrious Vishnumaya confounds the universe. Instructed by the lord and to accomplish his purpose, she will be born in her own portion.” The lord who is the master of the Prajapatis instructed the large number of immortals in this way. Having assured the earth with comforting words, he returned to his own supreme abode.

‘Earlier, Shurasena, the lord of the Yadus, had gone to reside in the city of Mathura. He enjoyed the kingdoms of Mathura and Shurasena. Mathura became the capital of all the kings among the Yadavas. Hari is always present there. On one occasion, Vasudeva, Shura’s son, married Devaki and with his newly wedded wife, ascended his chariot and departed. Kamsa, Ugrasena’s son, wished to do what would bring pleasure to his sister. Therefore, surrounded by hundreds of golden chariots, he seized the reins of the horses. Devaka was fond of his daughter. While she was leaving, as dowry, he gave his daughter four hundred elephants with golden harnesses, fifteen thousand horses, eighteen hundred chariots and two hundred ornamented and delicate maidservants. Conches, trumpets, drums and kettledrums were sounded simultaneously. O son! With these auspicious signs, the groom and the bride got ready to leave. Along the route, while Kamsa was holding the reins, an invisible voice spoke to him. “O foolish one! You are conveying her. But her eighth child will kill you.” He was a deceitful and wicked person, the worst of the Bhoja lineage. Thus addressed, he held a sword in his hand and seized his sister by the hair, inclined to kill her. He was about to commit a reprehensible, violent and shameful deed. The immensely fortunate Vasudeva addressed him in these pacifying words. Vasudeva said, “Your qualities are praised by the brave and you have brought fame to the Bhoja lineage. How can you kill your sister, that too, on the occasion of her marriage. She is a woman. O brave one! As soon as a person with a body is born, death comes along with it. It might be today, or it might be after one hundred years. But for everyone with life, death is certain. Whenever the body attains panchatva, the jivatman helplessly follows the course of karma. It gives up the former body and obtains another body instead. A person places one foot on the ground and advances with the other foot. In exactly that way, like a caterpillar moving from one leaf to another, the jivatman follows the course of karma. When a person’s wishes pervade the consciousness, because he has seen an object or heard about it, his mind thinks about it and he sees it in his dreams, identifying with it. This body is like that. One obtains it and forgets everything else. Urged by destiny, one runs around here and there, right up to the time of death, the mind overcome by these passions. ¹³⁸⁰ The jivatman’s mind is immersed in the five senses and the gunas fashioned by maya. Surrendering to these, he is born along with these. When they are reflected in water in an earthen vessel, depending on the force of the wind, stellar bodies appear in different shapes. In that way, the jivatman follows an attachment to gunas his own maya has created and he is confounded. Therefore, if one is interested in one’s own welfare, one should not act so as to cause injury in this way. A person who causes harm faces fear from others. ¹³⁸¹ This girl is your younger sister. She is like your daughter and should be pitied. You are loving towards the distressed and you should not kill a fortunate one like her.” However, the terrible person did not comprehend these words of sama and bheda. ¹³⁸² O Kouravya! Since he was following the vow of demons, he would not be restrained.

‘Realizing that he was determined, Anakadundubhi thought that the time had come to dissuade him through the use of other means. “As long as there is intelligence and strength, an intelligent person must try to avoid death. Even after this, if it cannot be averted, the embodied being does not suffer from any crime. He is like death and by handing over my sons to him, I can save this pitiable woman. After all, that is only if sons are born to me and if this Death ¹³⁸³ does not die before that. Perhaps the opposite may happen. ¹³⁸⁴ The course of destiny is impossible to understand. The imminent must be averted, even though what is averted may occur again. There is no evident reason for fire avoiding one piece of wood and consuming another piece of wood. It can be nothing other than destiny. In exactly the same way, the reason for an embodied being’s separation from a body and union with another body cannot be ascertained.” He thus contemplated the situation as best as he could. Thereafter, Shouri ¹³⁸⁵ honoured and showed a great deal of respect to the wicked one who was in front of him. With a pleasant face that was like a lotus, he spoke to the violent and shameless one. Though his mind grieved, he smiled and said, “O amiable one! The invisible voice may have said that, but you have nothing to fear from her. Since you are facing fear, I will hand over all her sons to you.” Kamsa understood that his words were full of meaning and refrained from killing his sister. He praised Vasudeva, who was pleased, and entered his house. Devaki was full of all the gods. After some time, year after year, she gave birth to eight sons and a daughter. Anakadundubhi was extremely anxious that he should not break his promise. Therefore, with difficulty, he handed over the first born son, Kirtiman, to Kamsa. What can’t a virtuous person withstand? What does a learned person hope for? There is nothing that inferior people will not do. However, for a person who upholds the atman, what will be difficult to give up? O king! On beholding Shouri’s equanimity and adherence to the truth, Kamsa was satisfied in his mind. He smiled and spoke to him. “Let the boy be returned. There is no fear on his account. My death has been destined from the eighth son that the two of you have.” Agreeing, Anakadundubhi accepted the son and left. However, he wasn’t happy at the words spoken by the wicked person who had not conquered his atman. Nanda and the other cowherds in Vraja, their women, Vasudeva and the others among the Vrishnis, Devaki and the other women among the Yadus and the relatives, kin and well-wishers of both of them, ¹³⁸⁶ even if they followed Kamsa, were all generally divinities.

‘Once, Narada had come to Kamsa and had told him that the illustrious one would make efforts to slay the daityas who were increasing the heavy burden of the earth. When the rishi departed, Kamsa formed the view that the Yadus were gods and that Vishnu would be born from Devaki’s womb, so as to slay him. Therefore, he bound Devaki and Vasudeva in iron shackles and imprisoned them in their own house. As soon as each son was born, suspecting him to be Aja, ¹³⁸⁷ he had him killed. In general, kings on earth who are greedy and envious of the lives of others, kill mothers, fathers, brothers and all well-wishers. Earlier, he ¹³⁸⁸ had been a giant asura named Kalanemi and had been slain by Vishnu. Having been born again and having got to know this, ¹³⁸⁹ he became an enemy of the Yadus. The immensely strong one even imprisoned his own father, Ugrasena, the lord of the Yadus, Bhojas and Andhakas, and enjoyed the land of Shurasena.’

Chapter 10(2)

Shri-Shuka said, ‘Using the support of Pralamba, Baka, Chanura, Trinavarta, Mahashana, ¹³⁹⁰ Mushtika, Arishta, Dvivida, Putana, Keshi, Dhenuka and other asuras and assisted by kings like Bana, Bhouma and Magadha, the powerful one caused carnage among the Yadus. ¹³⁹¹ Oppressed by him, they went to regions like Kuru, Panchala, Kekaya, Shalva, Vidarbha, Nishadha, Videha and Kosala. However, some relatives served him and followed his instructions. Ugrasena’s son killed six of Devaki’s sons. After this, a portion of Vishnu, known as Ananta, entered Devaki’s womb and enhanced her joy and misery. ¹³⁹² The illustrious atman of the universe knew about the fear caused by Kamsa to the Yadus, who had accepted him as their protector. He instructed Yogamaya, “O goddess! O fortunate on! Go to Vraja, ornamented by cowherds and cattle. Rohini, Vasudeva’s wife, is with Nanda in Gokula. ¹³⁹³ Anxious about Kamsa, the others ¹³⁹⁴ are residing in secret places. My portion, known as Shesha, is the foetus in Devaki’s womb. Take him from there and place him in Rohini’s womb. O auspicious one! In my portion, I will then be born from Devaki’s womb. You will be born from Yashoda, Nanda’s wife. Men will worship you as the supreme goddess who confers all the objects of desire. Since you are one who grants boons of all the objects of desire, they will offer you incense, gifts and sacrifices. Men will create places for you on earth and give you different names—Durga, Bhadrakali, Vijaya, Vaishnavi, Kumuda, Chandika, Krishna, ¹³⁹⁵ Madhavi, Kanyaka, Maya, Narayani, Ishani, Sharada and Ambika. Because he was taken away from the womb, on earth, he will be known as Samkarshana. ¹³⁹⁶ He will be Rama because he delights the world and because of his superior strength, he will be Balabhadra.” Thus instructed by the illustrious one, she agreed to these words. Having circumambulated him, she went to earth and acted accordingly. Yoganidra ¹³⁹⁷ conveyed him from Devaki’s womb to that of Rohini. The citizens shrieked, “Alas! The foetus has miscarried.” The illustrious one, the atman of the universe, is the one who grants his devotees freedom from fear.

‘With all his powers, he used his portion to enter Anakadundubhi’s mind. With the Purusha’s portion inside him, he was as radiant as the sun. He became such that all creatures found it impossible to approach him, or assail him. Achyuta represents what is auspicious for the universe. He is the one who creates himself and is in all atmans. Shura’s son ¹³⁹⁸ controlled himself and conveyed his portion to the divine lady ¹³⁹⁹ through his mind, bringing delight to the directions. The one who resides in the entire universe resided inside Devaki, but she did not become excessively radiant. She was confined in the house of the Indra among the Bhojas and was like the flame of a fire that has been covered. The virtuous one was like Sarasvati, in a person whose learning is deceitful. However, with the unvanquished one inside her, she was still radiant. The one with the sweet smiles illuminated the entire house. On seeing her, Kamsa thought, “Hari, the one who will take away my life, must be inside. This prosperity must be because of that. She wasn’t like this earlier. What must I quickly do now? Fixed in his objective, he will not give up his valour. She is a woman. She is my sister. She is pregnant. If I kill her, for the rest of my remaining life, that will destroy my fame and prosperity. If a person is extremely cruel, even if he remains alive, he is as good as dead and men curse him. When his body is dead, it is certain that he descends into the darkness meant for those who identify with the body.” Therefore, the lord himself desisted from that terrible darkness. Instead, firm in his enmity towards Hari, he waited for the time of birth. Whether he was seated, lying down, standing, eating or roaming around the earth, he thought of Hrishikesha and saw that the universe was full of nothing other than him.

‘Brahma, Bhava, the sages, Narada and others, along with the gods and their companions, arrived at the spot and pleased and praised the lord who confers everything with their chants. The gods said, “Your vow is truth. You are the supreme truth. You are three kinds of truth. ¹⁴⁰⁰ You are the source of truth. You are immersed in truth. You are the truth behind all kinds of truth. Your eyes are truth and the personified form of truth. ¹⁴⁰¹ Truth is in your atman and we have sought refuge with you. The original tree has one base, two fruits, three roots, four saps, five attributes, six states, seven sheaths, eight branches, nine holes, ten coverings and two birds. ¹⁴⁰² You alone are the source of everything that exists. You are the reservoir and you are the one who shows favours. ¹⁴⁰³ It is your maya that envelopes all intelligence and people look upon you in many different ways. However, the learned do not think that. You are knowledge and you are the atman. For the welfare of mobile and immobile objects in the world, you assume different forms. You originate from sattva and repeatedly bring happiness to the virtuous and what is inauspicious to those who are wicked. O lotus-eyed one! You are the reservoir of all that is sattva and if one’s intelligence meditates on your lotus feet alone, through that great effort, one can cross over this ocean of life, as if it is but a puddle. ¹⁴⁰⁴ O radiant one! Having themselves crossed over that terrible and impassable ocean of life, they are full of affection towards those who have crossed and have left behind the boat in the form of your lotus feet. This is because of your favours towards the virtuous. O lotus-eyed one! There are others who pride themselves on being free. Their intelligence has not been purified and their sentiments are not devoted towards you. With great difficulty, they may attain a supreme state. However, since they do not respect your feet, they fall down from there. O Madhava! This does not happen to those who are devoted to you. Those who are bound in affection towards you do not deviate from the path. Protected by you, they roam around fearlessly. O lord! They stride on the heads of the leaders of enemies. You are stationed in pure sattva. For the benefit and welfare of embodied beings, you assume auspicious forms. People worship you through the rites of the Vedas, yoga, austerities, meditation and offerings. O creator! Had you not assumed this form of sattva, there would have been no jnana and vijnana and the cleansing of ignorance. Your form can only be imagined through the illumination of the gunas and each guna brings a specific kind of illumination. ¹⁴⁰⁵ Your names, forms, attributes, births and deeds cannot be ascertained. You are the witness. Your course can only be imagined through the mind and through words. O god! However, those who are devoted in rites meant for you, can understand. If a person hears about, chants, remembers and thinks about your names, forms and auspicious signs and, with single-minded intelligence, performs rites meant for your lotus feet, he does not deserve to be born again. O Hari! O lord! It is good fortune that with your birth and stride, the burden of the earth will be removed. Your feet bear extremely auspicious marks. It is good fortune that because of your favours, we will see them on earth and the firmament again. O lord without birth! You are the reason behind your birth. However, we should not debate about your pastimes. O abode without fear! Birth, preservation and death are brought on individual souls because of their own ignorance. You have assumed avataras like a fish, ¹⁴⁰⁶ a horse, a tortoise, Nrisimha, a boar, a swan, a king, ¹⁴⁰⁷ a brahmana ¹⁴⁰⁸ and a god. ¹⁴⁰⁹ O lord! Protect us and the three worlds now. O supreme among the Yadus! Take away the earth’s burden. We worship you. O mother! ¹⁴¹⁰ For our welfare, it is good fortune that the supreme and illustrious being has resorted to your womb in his portion. There will no longer be any fear from the lord of Bhoja, who is about to die. Your son will be the protector of the Yadus.” They praised Purusha, with an indecipherable form, in this way. Placing Brahma and Ishana at the forefront, the gods then returned to heaven.’

Chapter 10(3)

Shri-Shuka said, ‘It was an extremely auspicious time, with all the qualities. The nakshatra in the ascendant was that associated with Brahma. ¹⁴¹¹ All the nakshatras, planets and stars were serene. The directions and the sky were peaceful. Excellent and sparkling stars arose. The earth, with its many collections of cities, villages, pastures and mines were auspicious. The rivers were full of sparkling water. The lakes were beautiful with blooming lotuses. The trees were full of bunches of flowers that resounded with the sound of birds and humming bees. The breeze that blew was pleasant to the touch and bore along auspicious, pure and fragrant scents. Fires blazed in the houses of dvijas, but were serene. At the time of Aja’s birth, the minds of virtuous people, injured by asuras, rejoiced. Ketttledrums were sounded in the sky. The kinnaras and gandharvas sang. The Siddhas and charanas uttered words of praise. Along with apsaras, delighted vidyadhara ladies danced. Rejoicing, gods and sages showered down flowers. Clouds thundered softly, echoing the sounds of the ocean. When Janardana was born, it was midnight and full of darkness. Devaki was like a goddess and Vishnu, who is in the core of everyone’s heart, appeared, like the full moon rising in the eastern direction. The infant was lotus-eyed, with four arms holding a conch shell, a club and other weapons. ¹⁴¹² There was the shrivatsa mark and the beautiful Koustubha hung from the neck. He was attired in yellow garments and was as beautiful as a monsoon cloud. His locks of hair possessed thousands of strands and were illuminated by the extremely expensive diadem and earrings, studded with lapis lazuli. With his girdle, armlets, bracelets and other ornaments, he was radiant and Vasudeva looked at him. When he looked at Hari, his eyes dilated in wonder. Anakadundubhi kept looking at his son. Though it was a time for festivities because Krishna had appeared as an avatara, he was filled with respect. Delighted and overwhelmed, he gave brahmanas ten thousand cows. ¹⁴¹³ He understood that the child was Purusha and prayed. He focused his intelligence and bowed his limbs down before the supreme one, joining his hands in salutation. He lost his fear. O descendant of the Bharata lineage! The delivery chamber was illuminated with the infant’s own radiance and splendour.

‘Vasudeva said, “O one who witnesses all kinds of intelligence! I know that you are yourself Purusha, beyond Prakriti. Your form is full of bliss and I have only felt you. At the beginning of creation, you created Prakriti, consisting of the three gunas. Thereafter, though you did not actually enter it, it appears as if you entered it. They were all without modifications. ¹⁴¹⁴ But they were created with modifications and manifested themselves as separate, with diverse powers. Because of association, after creation, they appear to have entered into it. ¹⁴¹⁵ But they existed earlier too. Therefore, their birth is not possible. ¹⁴¹⁶ In that way, your signs can only be inferred through intelligence. Though you do not accept the gunas, you can be grasped through the gunas. You are everywhere, inside and outside. You are omnipresent. You are in all atmans and every object is in your atman. If a man thinks that the atman can be seen through the gunas, he acts as if the body has an independent and real existence and is ignorant. He has not debated the issues properly. O lord! It is said that creation, preservation and destruction flow from you. You have no desires and no gunas and have no transformations. You are the lord and the brahman. There is no contradiction in this, because activities are carried out by the gunas, which find a refuge in you. You maintain the three worlds with your maya. Indeed, you assume different complexions for your course of action. You are white. ¹⁴¹⁷ For the sake of creation, you are suffused with the red of rajas. At the end of creation, you assume the dark complexion of tamas. You are the lord of the worlds. O lord of everything! To protect, you have descended in my house. There are crores of leaders of asuras, in the guise of kings. You will slaughter the arrays in those armies. O lord of the gods! Hearing that you will be born in our house, that fellow has killed your elder brothers. He will be informed about your descent by his messengers. Hearing this, he will now rush here, with upraised weapons.”’

Shri-Shuka continued, ‘Devaki was extremely surprised to see that her son possessed all the marks of the great being. Scared of Kamsa, she prayed. Devaki said, “You are spoken of as the original and unmanifest being, though, here and there, you assume forms. You are the resplendent brahman. You are without gunas and you are without modifications. You are only consciousness, without any desires. You are omnipresent. You are Vishnu himself, the lamp for achieving adhyatma. At the end of two parardhas, the worlds are destroyed. The great elements enter their primordial form. Through the force of time, the manifest enters into the unmanifest. O one who is known as Ashesha! ¹⁴¹⁸ You alone are the one who is left. O one who is related to the unmanifest! ¹⁴¹⁹ This time, beginning with nimesha ¹⁴²⁰ and ending with a year, is said to be the result of your pastimes and glory. Your efforts created this universe. O lord! You are the reservoir of good fortune. I seek refuge with you. A mortal person is scared of the serpent in the form of death. He runs away to all the worlds, but does not find freedom from fear. However, by chance, I have obtained your lotus feet today. Those who obtain it lie down in peace and death runs away from them. Ugrasena’s son is terrible and we are terrified of him. Save us from him. You are the one who destroys the fear of your servants. This form of yours, as Purusha, is worshipped through meditation. Let it not be seen by those like me, tainted by material association. O Madhusudana! I am becoming more and more anxious about the wicked Kamsa. Let him not know that you have been born through me. O one who is the atman of the universe! Withdraw this transcendental form of yours, with the four-armed splendour of the conch shell, chakra, mace and lotus. You are the supreme Purusha and at the end of the night, ¹⁴²¹ the entire universe finds refuge in your body. That form manifested itself in my womb. This is a great wonder in the world of men.”

‘The illustrious one said, “O virtuous one! In an earlier birth, during Svayambhuva manvantara, you were Prishni and this one ¹⁴²² was an unblemished Prajapati, by the name of Sutapa. You were instructed by Brahma to generate subjects. Controlling the aggregate of the senses, the two of you tormented yourselves through supreme austerities. You tolerated the attributes of time—rain, wind, sun, cold and summer. You controlled your breath of life and cleansed all the impurities in the mind. You subsisted on decayed leaves and air and pacified your minds. You worshipped me, with the objective of obtaining a cherished object from me. In this way, you tormented yourselves through extremely fierce austerities that are difficult to perform. Your minds were on me and twelve thousand divine years passed. O unblemished one! I was satisfied at this, the austerities, devotion, constant faith and sentiments of the heart. I am supreme among those who grant boons. I manifested myself before you. Wishing to grant you your cherished object, I offered you a boon and was told, ‘Let a son like you be born to me.’ As a couple, you were without offspring and had also not been satiated with sexual desires. Therefore, confounded by my divine maya, you did not ask for emancipation. You obtained the boon that you would get a son like me. After I had left, you engaged in sexual intercourse and I decided to satisfy your wishes. I did not see anyone in this world who was my equal in good conduct, generosity or qualities. Therefore, I was born as your son and came to be known as Prishnigarbha. ¹⁴²³ When the two of you became Aditi and Kashyapa, I was again born from you as Upendra and because I was a dwarf, came to be known as Vamana. This is the third time that I have been born from your bodies. O virtuous lady! Having been born, I have kept my pledge. I have shown you my form to remind you about my earlier births. Had I been born with the marks of a mortal being, you would not have known that I had been born. Both of you look upon me as a son. However, also revere me as the brahman. If you affectionately think about me, you will obtain the supreme state with me.”’

Shri-Shuka continued, ‘Having said this, Hari was silent. The illustrious one used his maya. As his parents looked on, he instantly turned into an ordinary child. As instructed by the illustrious one, Shouri picked up his son, desiring to leave the delivery chamber. Yogamaya was born through Nanda’s wife. All the citizens were deep in sleep and she robbed the doorkeepers of their consciousness and their senses. All the gates were firm and impossible to open, the large doors secured with iron bolts and chains. As Vasudeva advanced, holding Krishna, these opened on their own, like darkness dispelled by the sun. The clouds rumbled gently and gently showered down. Shesha followed, fending off the rain with his hoods. ¹⁴²⁴ Since Maghavan was incessantly showering down, Yama’s younger sister ¹⁴²⁵ was full of deep floods of water, with foam and waves agitated by the force. The river was full of terrible whirlpools. But like the ocean, it provided a passage to Shri’s lord. ¹⁴²⁶ Shouri reached Nanda’s Vraja and understood that all the cowherds were deep in sleep. He placed his son on Yashoda’s bed, picked up her daughter, and returned to his own house. Vasudeva placed the infant daughter down on Devaki’s bed. He bound himself with the iron shackles around his legs, just as he had been bound down earlier. Yashoda, Nanda’s wife, knew that she had delivered. However, she was exhausted and sleep had taken away her memory. Therefore, she was completely ignorant about the baby’s gender.’

Chapter 10(4)

Shri-Shuka said, ‘All the outer doors of the inner quarters were closed, as they had been earlier. Hearing the sounds of an infant crying, the doorkeepers woke up. The king of the Bhojas had been waiting anxiously and they swiftly went to him and told him about Devaki having given birth. Overwhelmed, he immediately got up from his bed, exclaiming, “This is the destiny.” With his hair dishevelled, he quickly tottered towards the delivery chamber. The virtuous lady and queen spoke to her brother, miserably and piteously. “O fortunate one! She will be your daughter-in-law. You should not kill a girl. O brother! My children were like fires and you have killed many of them because you were goaded by destiny. Give me this single daughter. O lord! Moreover, I am your younger sister. I am distressed and have lost my sons. O dear one! I am unfortunate. You should grant me this last child.” Miserable and grieving, she lamented and clung to her daughter, begging him. However, the wicked one rebuked her and snatched her away from her hands. This was the newly born daughter of his own sister. However, all his affection was uprooted by his selfish interests. He seized her by the feet and dashed her against a stone slab. However, the goddess instantly freed herself from his hand and rose up into the sky. Vishnu’s younger sister ¹⁴²⁷ could be seen, with eight mighty arms that held weapons. She was adorned with divine garlands, garlands, pastes, jewels and ornaments. She wielded a bow, a spear, an arrow, a shield, a sword, a conch shell, a chakra and a club. Siddhas, charanas, gandharvas, apsaras, kinnaras and serpents brought her offerings and praised her. She said, “O foolish one! What will you accomplish by killing me? The one who will bring about your end has already been born somewhere. He was your enemy in an earlier birth. Why unnecessarily kill miserable ones?” The illustrious goddess, Yogamaya, said this. She is worshipped by many names on earth and her shrines have many different names. ¹⁴²⁸

‘Hearing what she had said, Kamsa was extremely surprised. He freed Devaki and Vasudeva and humbly said, “O sister! O brother-in-law! Alas! I have indeed been wicked. Like a flesh-eater who preys on his own offspring, I have killed many of your sons. Devoid of compassion, I have been wicked and have abandoned my relatives and well-wishers. What world will I go to? I am like the slayer of a brahmana. Though I breathe, I am as good as dead. It is not only mortals, gods also utter lies. I trusted them. ¹⁴²⁹ I have been wicked and have killed the children of my own sister. O immensely fortunate ones! Do not grieve. They have enjoyed the fruits of their own deeds. All creatures are subject to destiny and do not always live together. On earth, objects are created out of earth and merge into it after they are destroyed. However, the earth does not suffer from any destruction and the atman is like that. If a person does not know this difference, he causes difficulties for himself. The cycle of life does not cease because of association with, or separation from, a body. O fortunate one! ¹⁴³⁰ Your sons were unfortunately killed by me. However, do not sorrow because of this. Helplessly, they have all enjoyed the fruits of their own deeds. As long as a person does not realize himself, he thinks, ‘I am the killer. I have been killed.’ As long as he is ignorant and suffers from this vanity, he continues to suffer as a subject or an object. Both of you are virtuous and are compassionate towards the distressed. Please pardon my wicked deeds.” Having said this, with tears flowing down his face, he clasped the feet of his brother-in-law and his own sister. Trusting the words spoken by the infant girl and considering his own affection, he freed Devaki and Vasudeva from their fetters. Since her brother was repentant, Devaki’s rage was pacified. Released, Vasudeva smiled and spoke to him. “O immensely fortunate one! What happens to embodied beings is exactly as you have described it. Because of the power of ignorance, the intelligence possesses ahamkara and this leads to differences of ‘mine’ and ‘someone else’s’. They are filled with sorrow, delight, fear, hatred, avarice, confusion and insolence and do not see what is true. Instead, they have a futile and false sense of differentiation and kill each other.” They were pleased and addressed Kamsa in this pure way. Seeking leave of Devaki and Vasudeva, he entered his residence.

‘After the night was over, Kamsa summoned his ministers. He told them everything that had been said by Yogamaya. ¹⁴³¹ They heard what their master said. The daityas, the enemies of the gods, were not accomplished. They were filled with intolerance towards the gods and said, “O Indra among the Bhojas! If this is the case, we will now identify and kill all the children who are ten days old or less, in cities, villages and cowherd settlements. The gods are scared in battles. What will they do with their efforts? When your bowstring twanged, their minds always became anxious. In every direction, struck by the storms of your arrows, they were slaughtered. Desiring to save their lives, the others fled. Some gods were distressed. They cast aside their weapons and joined their hands in salutation. With their hair dishevelled and garments loosened, others pleaded, ‘We are terrified.’ You do not kill those who no longer remember how to use their shastras and astras, those without chariots, those who are confused by fear, those who are retreating, those who have broken their bows and those who do not want to fight. The gods are brave and boast only when there is peace and there is no fighting. Hari hides in solitude and Shambhu resides in the forest. Brahma is engaged in austerities and Indra is limited in valour. What will they do? However, because they are enemies, we do not think that the gods should be ignored. Engage us, those who follow you, to dig up and destroy their foundations. If a disease in a limb is ignored and takes deep roots, a man finds it impossible to treat it. Like the aggregate of the senses, if a great enemy is neglected, his strength increases and it is impossible to control him. The foundation of the gods is Vishnu. Eternal dharma exists wherever he is present. The Vedas, cattle, brahmanas, austerities and sacrifices with dakshinas also exist there. O king! Therefore, using all our efforts, we will kill brahmanas who know about the brahman, ascetics, those who are devoted to sacrifices and cattle, because these provide the milk for oblations. Brahmanas, cattle, the Vedas, austerities, truth, control of the senses, control of the mind, faith, compassion, fortitude and kratus form Hari’s body. He is the controller of all the gods. That enemy of the asuras is in the cores of all hearts. He is the foundation for all the gods, Ishvara and the four-faced one. ¹⁴³² The means of killing him is by causing injury to the rishis.” Thus, the evil-minded Kamsa consulted with his wicked ministers. The asura was bound down by the noose of destiny and thought that injuring brahmanas was good for him. The danavas, who could assume any form at will, loved carnage and he commanded them to cause carnage among the virtuous in every direction. He then entered his house. Their nature was full of rajas and tamas and their intelligence was stupid. Since their deaths had already arrived, they engaged in hatred towards the virtuous. This destroys everything among men—lifespan, prosperity, fame, dharma, worlds, benedictions and all that is beneficial.’

Chapter 10(5)

Shri-Shuka said, ‘Delighted that a son had been born, the great-minded Nanda bathed, purified and ornamented himself. He invited brahmanas who knew about the Vedas. He got them to pronounce benedictions and perform the birth rites. Following the rites, he got the worship of the gods and the ancestors done. He gave two hundred thousand ornamented cows, seven heaps of sesamum that were like mountains, floods of gems and garments overlaid with gold to brahmanas. Some objects are purified through the passage of time, some through ablutions, some through sacraments, some through austerities and some through worship. Some are purified through donations, some through contentment, some through material objects and some through knowledge of the atman. Brahmanas, sutas, magadhas and bandis uttered auspicious words. ¹⁴³³ Singers sang. Drums and kettledrums were repeatedly sounded. Vraja, the doors, the courtyards and the insides of the houses were cleaned and sprinkled. ¹⁴³⁴ There were decorations of colourful flags, penants, garlands, cloth and tender leaves on the gates. Cows, bulls and calves were rubbed with a mixture made out of turmeric powder and oil. They were decorated with mineral dyes and adorned with peacock feathers, garlands, pieces of cloth and golden chains. O king! The gopas arrived there, wearing expensive garments and ornaments and adorned in jackets ¹⁴³⁵ and headdresses. They held many kinds of presents in their hands. On hearing that Yashoda had given birth to a son, the gopis rejoiced. They decorated themselves with garments, ornaments, collyrium and other things. Their lotus faces, with freshly applied kunkuma, resembled the filaments of lotuses. With broad hips and heavy breasts, they quickly went with presents. Polished earrings made of gems and necklaces made out of gold coins made the gopis dazzle. They wore colourful garments. Along the path, flowers showered down from the braids of their hair. With the presents, they went to Nanda’s abode. They were beautiful and their earrings, breasts and necklaces moved as they walked. They pronounced benedictions. “May the child be protected for a long time.” They worshipped Aja, sprinkling turmeric powder mixed with oil. In the great festivities, many kinds of wonderful musical instruments were sounded. Krishna Ananta, the lord of the universe, had arrived in Nanda’s Vraja. Delighted, the gopas sprinkled each other with curds, milk, ghee and water and smeared and hurled butter at each other. The great-minded Nanda gave them garments, ornaments and wealth in the form of cattle. He also gave these to sutas, magadhas and bandis and others who earned a living through their learning. Generous, he honoured them as each one deserved and gave them what they wished for. This was to worship Vishnu and to celebrate the birth of his own son. The immensely fortunate Rohini was honoured by Nandagopa. She wandered around, ¹⁴³⁶ adorned in divine garments, garlands, necklaces and ornaments. This was the start for Nanda’s Vraja to become prosperous in every way. O king! Because of the quality of Hari residing there, Rama started to sport there.

‘O extender of the Kuru lineage! Nanda engaged the gopas in the protection of Gokula. He then went to Kamsa to pay the annual taxes. Vasudeva heard that his brother, Nanda, had arrived to pay taxes to the king. When that was over, he ¹⁴³⁷ went to the place where he was staying. On seeing him, he ¹⁴³⁸ suddenly arose, as if life had come back to the body. Delighted and overwhelmed with love, he embraced and engulfed his beloved in his arms. O lord of the earth! When he was honoured, respected and happily seated, he ¹⁴³⁹ asked about the welfare of both his sons. ¹⁴⁴⁰ His mind was devoted to them. “O brother! You did not have offspring and are aged. It is good fortune that a son has now been born to you. You had given up hope of getting offspring and an offspring has suddenly arrived. It is good fortune that I have met you now. It is extremely rare to meet a person one loves. It is as if I have again been born in this wheel of samsara. Wonderful is the course of karma. Loved ones and well-wishers do not reside together. They are like logs of wood that come together in a flood and are then borne apart by the current. You now reside in a great forest, surrounded by your well-wishers. Are the animals without disease? Is there plenty of water, grass and plants for them? O brother! My son ¹⁴⁴¹ lives with the two of you in Vraja and is nurtured by you. Are he and his mother ¹⁴⁴² well? It is said that when a man’s well-wishers are well, he enjoys the three objectives of existence. ¹⁴⁴³ It is thought that when they suffer, those three objectives are also not attained.” Nanda replied, “Alas! Kamsa has slain many of Devaki’s sons. The youngest daughter was left alive. But she has also gone to heaven. It is indeed the case that the unseen destiny is supreme for men. If a person does not know this truth about destiny, he is confounded.” Vasudeva said, “You have paid the king the annual taxes and we have seen each other. It is not desirable that you should remain here for many days. There may be disturbances in Gokula.” Thus addressed by Shouri, Nanda and the other gopas prepared to leave. Having taken his permission, they yoked their carts and left for Gokula.’

Chapter 10(6)

Shri-Shuka said, ‘Along the path, Nanda wondered whether Shouri’s words could be false. ¹⁴⁴⁴ Fearing these disturbances, he sought refuge with Hari. Kamsa had engaged Putana, the terrible slayer of infants. She roamed around, slaying infants in cities, villages and cowherd settlements. When engaged in their own tasks, people do not listen to words about the protector of Satvatas, words that slay rakshasas, female yatudhanas proliferate there. Flying through the sky, Putana, who could travel anywhere at will, arrived in Nanda’s Gokula. She used her maya to enter in the form of a woman. Her hair was braided in garlands of mallika flowers. Her waist was slender and her buttocks and breasts were heavy. She was adorned in excellent garments and earrings. Her face was radiant with locks of shining hair. Her smile was sweet and she cast sidelong glances. The beautiful lady stole the hearts of the residents of Vraja. She was beautiful, holding a lotus in her hand and the gopis thought that Shri had arrived to meet her husband.

‘She wandered around as she pleased, searching for children she could kill, and approached Nanda’s house. She saw the infant lying down on a bed, his own infinite energy hidden, like a fire covered in ashes. He recognized her as a demoness that kills children. However, the atman of mobile and immobile objects remained with his eyes closed. She placed Ananta, her death, on her lap, just as a stupid person takes up a serpent, his intelligence mistaking it for a rope. Her heart was fierce, like a sword sheathed inside a scabbard. The two mothers ¹⁴⁴⁵ saw that beautiful lady inside the room, seemingly extremely affectionate. Her radiance stupefied them and they stood there, watching. The terrible one placed him on her lap and placed her breast, filled with indigestible and virulent poison, inside his mouth. The illustrious one was filled with rage. He seized her breast firmly with his hands and as he drank, sucked out her breath of life too. She screamed, “Let go. Enough, let go.” However, she was crushed in the core of her inner organs. Her eyes dilated and her feet and hands thrashed around repeatedly. With her body perspiring, she wailed. At the sound of her extremely deep and powerful roars, the mountains, the earth, the firmament and the planets trembled. The nether regions and the directions were agitated. People fell down on the ground, scared that lightning would strike. Because of the pressure on her breast, the roamer in the night lost her life. In that pasture, she expanded herself and reassumed her own form. Her mouth gaped and she stretched out her hair, legs and arms. O king! She fell down, like Vritra struck by the vajra. O Indra among kings! When she fell down, trees within a range of three gavyutis ¹⁴⁴⁶ were crushed. It was an extremely great wonder. Her mouth was full of sharp teeth, each as long as the front of a plough. Her nostrils were like caves in mountains. Her breasts were like the slopes on mountains. Her fierce and red hair was dishevelled. Her eyes were as deep as fathomless wells. Her terrible loins were like the sandy banks of a river. Her arms, thighs and feet were like strong dams. Her stomach was like a lake that had no water in it. On seeing her body, the gopas and gopis were terrified. Their hearts, ears and heads had already been shattered by the roars. They saw that the child was fearlessly playing on her breast. Filled with confusion, the gopis quickly approached and picked him up. With Yashoda and Rohini, they arranged for his protection by properly waving a cow’s tail around him in every direction and performing other rites. They bathed him in cow’s urine and again smeared him with dust raised by the hoof of a cow. They applied cowdung to twelve parts of his body and pronounced the names. ¹⁴⁴⁷

‘The gopis touched water and performed nyasa separately on their bodies and their hands. ¹⁴⁴⁸ They performed bija-nyasa over the child. ¹⁴⁴⁹ “May Aja protect your feet. May Maniman protect your knees. May Yajna protect your thighs. May Achyuta protect your loins. May Hayasya ¹⁴⁵⁰ protect your stomach. May Keshava protect your heart. May Isha protect your chest. May Ina protect your throat. May Vishnu protect your arms. May Urukrama protect your mouth. May Ishvara protect your head. May the wielder of the chakra protect you from the front. Wielding the club, may Hari protect you from the back. With the bow, may the slayer of Madhu, and with the arrow, may Ajana protect you on both sides. May Urugaya, the bearer of the conch shell, protect you in the corners. May Upendra protect you from the top. May Tarkshya protect you on the ground. May the being who is the wielder of the plough protect you on all sides. May Hrishikesha protect your senses. May Narayana protect your breath of life. May the lord of Shveta-dvipa protect your heart. May the lord of yoga protect your mind. May Prishnigarbha protect your intelligence. May the illustrious and supreme being protect your atman. May Govinda protect you in your pastimes. May Madhava protect you while you are sleeping. May Vaikuntha protect you while you are walking. May the lord of Shri protect you while you are seated. May the enjoyer of sacrifices, the terror of all demons, protect you while you eat. May all those who are terrified at the mention of Vishnu’s name be destroyed—dakinis, yatudhanis, kushmandas, arbhakagrahas, bhutas, pretas, pishachas, yakshas, rakshasas, vinayakas, kotaras, revatis, jyeshthas, putanas, matrikas and others, unmadas, apasmaras, those who harm the body, the breath of life and the senses, those who are seen in dreams, evil portents and those who seize the aged and the young.” ¹⁴⁵¹ The gopis performed this act of protection. Full of affection, the mother ¹⁴⁵² made her son lie down and offered him her breast.

‘Nanda and the other gopas returned to Vraja from Mathura. On seeing Putana’s body, they were filled with great wonder. “Our friend, Anakadundubhi, must indeed have been a rishi or a lord of yoga who has been reborn. How else could he have foreseen this disturbance?” The residents of Vraja used their axes to slice up the body. They flung the pieces far away and covering them with wood, burnt them. As the body was burnt, the smoke that arose was fragrant with the scent of aloe. Because she had suckled Krishna, all her sins were instantly cleansed. Putana was a slayer of infants. She was a rakshasi who fed on blood. She wished to kill Hari. But having offered him her breast, the evil one obtained a virtuous end. What need be said about those who surrender with faith and devotion to Krishna, the paramatman? They are like loving mothers. He is instated in the hearts of his devotees. He is worshipped by those whom the worlds worship. The illustrious one embraced the yatudhani’s body and drank at her breast. Therefore, she obtained heaven, a destination meant for his mother. What need be said about cows and mothers who have fed Krishna the milk of their breasts? Devaki’s illustrious son is the one who grants everything, including kaivalya. He drank the milk of those who affectionately treated him like a son. ¹⁴⁵³ They constantly looked upon Krishna and treated him like their own sons. O king! Therefore, they do not deserve to return to samsara, the source of ignorance. The residents of Vraja ¹⁴⁵⁴ inhaled the fragrance from the smoke of the pyre. They came to Vraja and exclaimed, “What is this? Where is it coming from?” The gopas were told about Putana’s arrival and everything else. On hearing about her death, they were extremely surprised and pronounced benedictions over the child. O extender of the Kuru lineage! Nanda was of the view that his son had returned from the dead and clasped him. With great delight, he inhaled the fragrance of his head. If a mortal person devotedly hears about the wonderful act of the infant Krishna and about Putana’s liberation, he is filled with affection towards Govinda.’

Chapter 10(7)

The king said, ‘The illustrious Hari Ishvara performs wonderful acts as an avatara. O lord! They bring delight to our ears and pleasure to our minds. If a man hears about these, his excessive attachment and thirst vanish and in a short while, he is drawn towards purity and truth. Such a man becomes devoted to Hari and is friendly towards his attendants. If you think it fit, tell us about Hari’s activities and also about Krishna’s extraordinary conduct as a child. Having come to earth, he followed the proclivities of human species.’

Shri-Shuka replied, ‘This was a time when the nakshatra of his birth ¹⁴⁵⁵ was in the ascendant. There was singing and the playing of musical instruments. Brahmanas were reciting mantras. In the midst of the women, the virtuous lady ¹⁴⁵⁶ was going to bathe her son, the occasion being festivities connected with his turning around on the bed. ¹⁴⁵⁷ Nanda’s wife performed the rites associated with bathing him. The brahmanas pronounced benedictions and were honoured properly. They were given food, garments, garlands and desirable cattle. Since he was about to sleep and his eyes were closed, she gently laid him down. The spirited lady was anxious about festivities connected with turning around on the bed and was honouring the assembled residents of Vraja. Thus, she was unable to hear that her son was crying. Desiring her breasts, he cried and flung his legs around. The child’s feet were delicate as shoots and he was lying down under a cart. ¹⁴⁵⁸ Struck by his feet, the cart was overturned and the metal vessels filled with many kinds of liquids were scattered. The cart’s wheels, axles and yokes were shattered and broken. Yashoda was at the forefront of the women of Vraja who had assembled for the festivities connected with turning around on the bed. On seeing this extraordinary sight, they were anxious and so were Nanda and the others. “How did the cart shatter on its own?” Their minds were unable to grasp it. The children told the gopas and gopis, “He was crying and kicked it with his foot. There is no doubt about this.” The gopas did not believe what the children had said. They did not know about the child’s infinite strength. Scared that demons may have caused this, Yashoda picked up her weeping son and made him drink at her breasts. Using hymns, brahmanas pronounced benedictions. The strong gopas replaced the objects, just as they had been before. Brahmanas kindled a fire and offered oblations of curds, unbroken grain, kusha grass and water. “Benedictions are never futile for those who are without envy, free of falsehood, devoid of violence, free of pride, truthful and good in conduct. Nandagopa controlled himself and picked up the child. To the sounds of the Rig Veda, Sama Veda and Yajur Veda, excellent brahmanas sprinkled water, purified with herbs, on him. Lighting a fire, the brahmanas pronounced benedictions and he ¹⁴⁵⁹ gave them food that was excellent in qualities. He gave them cows with all the qualities, covering these with cloth, garlands and golden necklaces. He offered this for his son’s prosperity and they accepted these. The brahmanas were accomplished in mantras and the benedictions pronounced by them, or anything else that they said, were never false.

‘Once, the virtuous lady was seated, fondling her son, who was on her lap. Suddenly, the child became heavy and she was no longer able to bear him. He was as heavy as the summit of a mountain. The gopi suffered from that burden. Surprised, she placed him down on the ground. She sought refuge with the great being who pervades the universe and continued with her tasks. A daitya named Trinavarta was Kamsa’s servant and had been engaged by him. Assuming the form of a whirlwind, he stole the seated child. All of Gokula was enveloped in dust and the ability to see suffered. The directions and sub-directions reverberated with a great and terrible sound. In a muhurta, the settlement was enveloped in a darkness of dust. Yashoda could not see her son at the place where she had kept him. Because of the extraordinary bits of dust mixed with gravel created by Trinavarta, everyone was confused and could not see himself, or anyone else. There was a strong whirlwind and showers of dust. Consequently, the helpless mother could not find any trace of her son. She was extremely miserable and thought about him, grieving severely. She fell down on the ground, like a cow when its calf had died. When the force of the storm and the shower of dust retreated, the gopis heard her weeping there. On not being able to see Nanda’s son, they too started to weep. Their faces were flooded with tears and their minds were extremely tormented. Trinavarta had assumed the form of the storm and had stolen Krishna, taking him up into the sky. However, because he ¹⁴⁶⁰ became greatly heavy to bear he was incapable of proceeding further and was pacified. He thought that he was like a boulder and heavier than his own self. However, the child, extraordinary in deeds, seized him by the throat and he was unable to go. Seized by the throat, the daitya became immobile and his eyes popped out. Uttering an indistinct sound, losing his life, he fell down, along with the child. The assembled weeping women saw him fall down from the sky on to a stone, all his fierce limbs shattered, just like Pura ¹⁴⁶¹ when it was pierced by Rudra’s bow. Krishna was dangling from his chest. Astounded, they gathered him and returned him to his mother. He was safe, though he had been taken to the sky by the flesh-eater. He had been freed from the jaws of death. With Nanda at the forefront, the gopas and the gopis were greatly delighted at having got him back. “This is a great wonder. ¹⁴⁶² Though the child was taken away by a rakshasa, he has returned. The violent and deceitful one has been killed because of his own sins. A virtuous one, impartial towards everyone, has been freed from fear. Austerities must have been performed for a long time and Adhokshaja must have been worshipped. Roads and other things must have been constructed. Sacrifices must have been performed. There must have been donations and fraternal attitude towards living beings. That is the reason the child, despite approaching death, has returned. It is good fortune that he has returned to his own relatives, who were waiting lovingly.” In the great forest, Nandagopa witnessed many extraordinary events. Repeatedly amazed, he again honoured Vasudeva’s words.

‘Once, the beautiful lady ¹⁴⁶³ had placed the child on her lap and, flooded with affection, was feeding him the milk flowing from her breasts. O king! Her son had almost finished feeding and there was a beautiful smile on his face. When the mother fondled him, he yawned and she saw the following inside his mouth—the firmament, the space between heaven and earth, the array of stellar bodies, the directions, the sun, the moon, the fire god, the wind god, the oceans, the dvipas, the mountains, the daughters of the mountains, ¹⁴⁶⁴ forests, creatures and mobile and immobile objects. O king! On suddenly seeing the universe in this way, she started to tremble. Her eyes were like those of a fawn. Extremely surprised, she closed them.’

Chapter 10(8)

Shri-Shuka said, ‘O king! The extremely great ascetic, Garga, was the priest of the Yadus. Urged by Vasudeva, he went to Nanda’s Vraja. On seeing him, he ¹⁴⁶⁵ was extremely delighted. He stood up and joined his hands in salutation. His mind accepting him as Adhokshaja, and prostrating himself before him, he worshipped him. When the hospitality was over, the sage seated himself comfortably. Delighting him, he addressed him in these gentle words. “O brahmana! You are full in yourself. What can we do for you? O illustrious one! Men who are householders are distressed in their minds. When great people come to them, it must be for their benefit. It cannot be any other way. The knowledge of stellar bodies and their movements is beyond the purview of the senses and you have yourself composed it. You are a person who knows the past and the future. ¹⁴⁶⁶ You are supreme among those who know about the brahman. Because of his birth, a brahmana is a preceptor for men. You should perform the samskara for these two boys.” Garga replied, “I am always known on earth as the preceptor of the Yadus. If I perform the samskara for your son, he will be regarded as Devaki’s son. Kamsa is evil in his intelligence and Anakadundubhi is your friend. Devaki’s eighth child cannot have been a daughter. Having heard about this from the words of his messengers and having thought about it, he will be suspicious and will kill Devaki’s son. That should not happen.” Nanda said, “In that case, in this pasture of cattle, please perform it in secret. Perform the samskaras for dvijas and pronounce all the words of benediction.” The brahmana was thus requested to do what he himself wished. In a secret place, he privately performed the namakarana ¹⁴⁶⁷for the two children. Garga said, “This son of Rohini’s will delight his well-wishers with his qualities. He will therefore be known as Rama. Because of his great strength, he will be known as Bala. ¹⁴⁶⁸ Since he will bring together different branches of the Yadus, he will also be Samkarshana. ¹⁴⁶⁹ According to the yuga, this one has adopted bodies with three different complexions—white, red and yellow. ¹⁴⁷⁰ He is now dark. ¹⁴⁷¹ Earlier, this son of yours used to belong to Vasudeva. Therefore, those who know will refer to this prosperous one as Vasudeva. ¹⁴⁷² This son of yours has many kinds of names and forms. His qualities and deeds are also similar. I know about them, but other people do not. He will be the delight of Gokula and will bring welfare to the gopas. It is through him that you will easily pass over all the difficulties. O lord of Vraja! Earlier, the virtuous suffered from bandits. They were not protected by a king. However, he vanquished the flourishing bandits. Enemies and asuras cannot overcome those who have Vishnu on their side. Those immensely fortunate men bring him pleasure. O Nanda! Therefore, this son of yours is like Narayana in his qualities. Through his powers, he will bring prosperity to the gopas. Be attentive towards him.” Having instructed him in this way, Garga returned to his own home. Nanda was delighted, thinking himself to be full of all the benedictions.

‘In a short period of time, Rama and Keshava started to crawl around Vraja on their hands and knees, amusing themselves. Dragging their legs behind them, they moved like reptiles on Vraja’s mud, the bells on their ankles creating a beautiful sound. Delighted in their minds, they followed other people, attracted to them. However, as if they were scared, they returned to their mothers. The two mothers lovingly fed the two sons at their breasts, embracing their bodies, rendered beautiful with mud, in their arms. They offered them breasts that flowed over with milk. They glanced at their smiling mouths, with tiny teeth starting to grow. They were enchanted and delighted. The women witnessed their childhood pastimes, as inside Vraja, ¹⁴⁷³ they seized the tails of calves and were dragged here and there by them. The women watched. Forgetting the household duties, they burst out in laughter and joy. There was danger from the horns and teeth of animals, from swords, fire, water, birds and thorns. They ¹⁴⁷⁴ found it impossible to restrain their restless sons when they played and moved around. The mothers could no longer tend to their household duties. They grieved and lost their mental equilibrium. O royal sage! Within a short period of time, Rama and Krishna started to move around in Gokula on their feet, without dragging their knees on the ground. Along with Rama, the illustrious Krishna started to play with children from Vraja who were of similar ages. The women of Vraja obtained great delight from this.

‘The gopis looked at Krishna’s beautiful boyish playfulness. In his mother’s hearing, they got together and spoke to each other. “Sometimes, he releases the calves at inappropriate times. ¹⁴⁷⁵ When one is angry at this, he smiles. He steals and eats the tasty curds and drinks the milk, thinking of different methods of stealing. He divides his food among the monkeys, so that they can eat. If they do not eat, he breaks the vessels. If he does not find something within the house, he becomes angry and leaves, giving the infants some reason to cry. When the object is beyond the reach of his hands, he thinks of means, using planks and mortars. ¹⁴⁷⁶ He knows how to make holes in the hanging vessels and take out the contents. When the house is dark, he uses the large number of jewels he wears on his body as lamps. He does this at a time when the gopis are anxiously engaged in their household tasks. He thus engages in naughty activities, passing urine and stool in our clean houses. He is expert in devising new methods of stealing. Having done this, he pretends to be well behaved.” The women looked at his beautiful face, which was seemingly scared. Though they complained, she ¹⁴⁷⁷ smiled and did not feel like chastising him.

‘On one occasion, Rama and the other gopa boys were playing. They went and informed Krishna’s mother that he had eaten mud. She was always anxious about his welfare and seized him by his hand. Filled with fear and dread, Yashoda looked inside his mouth and spoke to him. “Why can’t you control yourself? Why did you secretly eat mud? Your friends, the boys, have told me this and so has your elder brother.” He replied, “O mother! I have not eaten. All of them have lied and complained. If they have really spoken the truth, look inside my mouth.” She said, “If that is the case, open your mouth wide.” The illustrious Hari, unlimited in his powers, opened his mouth, playing like a human child. She saw the universe, mobile and immobile objects, the firmament, the directions, mountains, dvipas, oceans, the surface of the earth, the wind, the fire, the moon, the stars, the revolution of the stellar bodies, water, energy, the outer sky, the inner sky, the transformation of the senses, the mind, the objects of the senses and the three gunas there. Along with this, there were all the different living beings and their lifespans, nature, the stores of karma and the differences in their appearances. In her son’s body, in his opened mouth, she saw herself and Vraja and was filled with fear. “Is this a dream or is this the maya of the god? Is this because my intelligence has been confounded? Or has this resulted because my son has some natural powers of yoga in him? Therefore, let me seek refuge with the one who cannot be comprehended through debating and who cannot be easily perceived through intelligence, thoughts, deeds and words. He is the foundation for everything that is manifest. He is beyond all perception. Let me prostrate myself at his feet. It is because of his maya that there are perverse thoughts like ‘I’, ‘mine’, ‘this is my husband’, ‘this is my son’, ‘I am the virtuous and prosperous wife of the lord of Vraja’ and ‘the gopas, the gopis and the wealth of cattle belong to me’. He is my refuge.” In this way, the lord made the gopi ¹⁴⁷⁸ understand the truth. The lord’s extensive Vaishnavi maya filled her with affection towards her son. The gopi instantly forgot everything. ¹⁴⁷⁹ With her son on her lap, her heart was filled with increasing love for him, as had been the case earlier. Hari’s glory is chanted in the three, ¹⁴⁸⁰ the Upanishads and in the texts of samkhya, yoga and the Satvatas. However, she looked upon him as an ordinary son.’

The king asked, ‘O brahmana! What did Nanda do to warrant such great prosperity? What did the immensely fortunate Yashoda do? Hari drank milk from her breasts. The generous Krishna’s childhood deeds are sung about by wise people and remove the sins of the worlds. However, his parents ¹⁴⁸¹ could not witness them.’

Shri-Shuka replied, ‘Drona, the foremost among the Vasus, and his wife, Dhara, were following the orders of Brahma ¹⁴⁸² and requested him, “When we have been born, and the great god, the lord of the universe, Hari, is born on earth, may we possess supreme devotion towards him. That makes one cross over all kinds of hardship easily.” The illustrious one agreed and the immensely famous Drona was born in Vraja and became known as Nanda. Dhara became Yashoda. O descendant of the Bharata lineage! Among all the gopas and gopis, that couple had incessant devotion towards the illustrious one and Janardana became their son. To make Brahma’s instructions come true, the lord Krishna, along with Rama, lived in Vraja and through his pastimes, brought them delight.’

Chapter 10(9)

Shri-Shuka said, ‘Once, the servant-maids were engaged in some other household work and Yashoda, Nanda’s wife, herself started to churn out curds. There were songs that were sung about the child’s conduct. At the time of churning curds, she remembered these and sang them. There was a silk garment around her broad hips, tied with a cord, and this shook. Out of love towards her son, her breasts overflowed with milk and these too shook as the one with the excellent eyebrows tugged on the cord. Because of the exhaustion, the bangles on her arms and her earrings moved. There was perspiration on her face and malati flowers dropped from the braids of her hair as she churned. His mother was churning, but Hari desired her breasts. He grasped the churning rod and lovingly restrained her. Out of love towards her son, she placed him on her lap and made him feed at her breasts. She looked at his smiling face. However, the milk was spilling over from the vessel. ¹⁴⁸³ Therefore, she quickly left him, though he was still not satisfied. He became angry and bit his red and twitching lips with his teeth. He broke the vessel being used for churning curds with a piece of stone, displaying false tears. Having left, in a secret place that was inside, he started to eat the freshly churned butter. After setting down the hot milk, the gopi ¹⁴⁸⁴ returned and saw the shattered vessel of curds. Though she realized that her son had done this, since she couldn’t see him there, she laughed it away. He was standing on an overturned mortar, to reach the butter hanging overhead. As he pleased, he was feeding this to a monkey. Because he was engaged in an act of stealing butter, his eyes anxiously darted around. On seeing this, she slowly approached her son from the rear. Seeing her, with the stick in her hand, he quickly got down and as if he was scared, started to run away. The gopi followed him, but could not reach him. He cannot be reached by yogis whose minds are immersed in austerities. His mother was slender-waisted. But though she followed him, her movement was impeded by her large hips. As she swiftly followed, flowers were loosened from her dishevelled braids of hair and followed her trail. Finally, she caught him. Having committed a crime, he was weeping, rubbing his eyes with his own hands and smudging the collyrium. He looked up, his eyes filled with fear and bewilderment. She caught him by the hand and threatened to beat him. She was devoted to her son. Realizing that her son was scared, she threw the stick away. Not knowing about his valour, she desired to tie him down with some rope. He has no inside and no outside. There is nothing before him and nothing after him. He has no beginning and no end. He is inside and outside the universe. He is the universe. However, the unmanifest Adhokshaja had assumed the signs of a mortal and she took him to be her son. Like an ordinary person, the gopi tied him to a mortar with a piece of rope. Since her son had committed an offence, she tied him with rope. But the gopi found that it was short by a length of two fingers and therefore, she tied it to another piece of rope. Even when she added this new piece of rope, it was short. As she continued to add more and more pieces of rope, it continued to be short by a length of two fingers. Thus, Yashoda added all the ropes that were there in her house. The gopis saw this and smiled. Though she was amazed, she smiled too. His mother was perspiring all over her body. The braids of her hair were dishevelled and the garlands were falling down. On seeing her exhaustion, Krishna was filled with compassion and allowed himself to be bound. O dear one! This shows that Hari is under the control of his devotees. This is despite Krishna being his own controller and despite everything being under the lord’s control. Virinchi, Bhava and Shri, who is on his lap, did not receive as much of his favours as the gopi did. He is the one who grants liberation. The illustrious one, the gopi’s son, is not easily obtained by those with bodies. In this world, learned ones who have realized the atman do not get him as easily as devotees do.

‘His mother was anxiously engaged in her household tasks. The lord Krishna noticed two arjuna trees. ¹⁴⁸⁵ Earlier, they had been two guhyakas who were Dhanada’s sons. Because of their insolence, those two prosperous ones had been cursed by Narada and had become trees. They had been known as Nalakubara and Manigriva.’

Chapter 10(10)

The king asked, ‘O illustrious one! Speak about the reason for the curse. What reprehensible deed did they commit, so as to enrage ¹⁴⁸⁶ the divine sage?’

Shri-Shuka replied, ‘Dhanada’s two sons became Rudra’s companions and became extremely haughty. They were intoxicated in a beautiful grove in Kailasa, along the banks of the Mandakini. They drank the liquor known as varuni and their eyes rolled because of their intoxication. With women following them and singing, they roamed around in that flowering forest. They entered the waters of the Ganga, filled with clumps of blossoming lotuses. They pleasured themselves with young women, like two male elephants with female elephants. O Kourava! Wandering around as he wished, the illustrious devarshi arrived there. Narada saw those two gods there and understood that they were intoxicated. On seeing him, the naked goddesses were ashamed, fearing a curse. They quickly covered themselves with garments. But the two guhyakas remained naked. He saw that those two sons of the gods were blind because of their prosperity and intoxicated with liquor. To show his favours to them, he cursed them and departed.

‘Narada said, “Among all the attributes of rajas, enjoying objects of pleasure and insolence resulting from prosperity, there is nothing that causes as much of confounding of intelligence as women, gambling and liquor. Such people cannot control themselves and slaughter animals. This body will be destroyed, but they think that it will not be subject to old age and death. This body may be thought of as a divinity, but it will be reduced to worms, excrement or ashes. ¹⁴⁸⁷ When a person causes harm to creatures, does he know what is good for him? Does he know that he will go to hell? Does this body belong to the person who gives it food, ¹⁴⁸⁸ to the person who owns it, to the person who has impregnated with the semen or to the mother? Does it belong to the mother’s father? ¹⁴⁸⁹ Does it belong to the powerful? ¹⁴⁹⁰ Does it belong to the purchaser? ¹⁴⁹¹ Does it belong to the fire? Does it belong to the dog? ¹⁴⁹² In general, this manifested body belongs to all these. However, it has been created through the powers of the unmanifest. With the exception of those who are wicked, which learned person will slay creatures? For wicked people who are blind with prosperity and intoxication, poverty is the best collyrium. A poor person compares himself with other creatures and realizes the supreme. When one’s limbs have been pierced by a thorn, one does not desire this pain for other creatures, because he realizes that all creatures are the same. However, a person who has not been pierced by a thorn does not show these signs. A poor person is freed from ahamkara and is freed from all kinds of insolence. The difficulties that come to him by chance become like supreme austerities. A poor person is always hungry and his body is weak. He desires food. His senses are dried up and he refrains from violence. Virtuous people who are impartial in their attitude associated with the poor. Through association with the virtuous, such a poor person’s thirst is quenched and he soon purifies himself. The virtuous are impartial in their attitude and desire Mukunda’s feet. Those who are insolent because of their wealth deserve to be ignored. Why will the virtuous associate with such wicked people? These two were intoxicated with varuni liquor. They were blind with the insolence of their prosperity. Associating with women, they were unable to conquer themselves. I will take away the ignorance of their insolence. Though these two were the sons of a guardian of the world, they were overwhelmed with tamas. They were filled with such great intoxication that they did not realize they were naked. Therefore, they deserve to be immobile ¹⁴⁹³ so that this does not recur. However, because of my favours and grace, they will retain their memories. After one hundred divine years, they will come close to Vasudeva and will become devoted to him. They will then regain their status in heaven.”’

Shri-Shuka continued, ‘Having said this, the devarshi went to Narayana’s hermitage. Nalakubara and Manigriva became the twin arjuna trees. Hari wished to make the words of the rishi, foremost among devotees, come true. Therefore, he slowly went to the spot where the twin arjuna trees were. “I love the devarshi the most and these two are Dhanada’s sons. I must thus accomplish what the great-souled one sung about.” Krishna entered the space between the two arjuna trees. There was just enough space for him to enter and the mortar got stuck diagonally. With the rope around his stomach, the child tugged at the mortar and the roots of the trees were uprooted. As a result of his great valour, the trunks, with the branches and leaves, trembled and fell down, creating a terrible sound. From the space between the trees, two beings with perfected bodies emerged. They were like fires and their supreme radiance illuminated the directions. They joined their hands in salutation and bowed their heads down before Krishna, the lord of all the worlds. Completely cleansed, they said, “O Krishna! O great yogi! O Krishna! You are the supreme Purusha and we have met you today. Brahmanas know that the manifest and unmanifest universe are your forms. Your atman alone is in the bodies of all creatures. You are the lord of the senses. You alone are illustrious time. You are the lord, the undecaying Vishnu. You are Mahat. You are the subtle Prakriti, consisting of sattva, rajas and tamas. You are Purusha, the controller. You know about transformations and are in all kshetras. You cannot be grasped, yet you are sought to be grasped through the modifications of Prakriti and the gunas. ¹⁴⁹⁴ You existed before all this, enveloped by the gunas. Who is worthy of knowing you? You are the illustrious Vasudeva, the origin of creation. Your radiance illuminates the gunas, but they shroud your greatness. We bow down to the brahman. You do not possess a body, but are known through the avataras and their forms. Those who possess bodies find it impossible to equal the unlimited valour you exhibit in those forms. For the welfare of all the worlds and their liberation, you have now descended in your own portion. You are the lord of benedictions. We bow down before the one who is supreme fortune. We bow down before the one who is supreme auspiciousness. We bow down before the serene Vasudeva, the lord of the Yadus. O lord! We are the servants of your follower. ¹⁴⁹⁵ Please grant us permission to leave. It is through the favours of the illustrious rishi that we have been able to see you. May our speech recite your qualities. May our ears hear about your accounts. May our hands perform your tasks. May our minds seek out your feet. May we remember you and prostrate our heads before you, the one who resides everywhere in the universe. May our eyes see virtuous ones, who are nothing but your forms.” The illustrious lord of Gokula was praised by them in this way. Tied by the rope to the mortar, he smiled and spoke to the guhyakas. The illustrious one said, “The rishi is full of compassion and I had known what had happened. Because of your prosperity and intoxication, the two of you were blind. He cursed you and dislodged you, but he actually did you a favour. The virtuous are impartial in outlook and their minds are completely immersed in me. A being no longer suffers bondage after seeing me. I am like the sun to the eyes. O Nalakubara! ¹⁴⁹⁶ Since you are supremely devoted to me, go to your abodes. Your minds have been attracted to me. You have obtained the desired supreme. After this, there is no rebirth.” Addressed in this way, the two of them repeatedly circumambulated him and bowed down before him. Taking their leave of the one who was tied to the mortar, they left in the northern direction.’

Chapter 10(11)

Shri-Shuka said, ‘O best among the Kurus! Nanda and the other gopas heard the sound of the trees falling down. Fearing a storm, they rushed to the spot. They saw the twin arjuna trees, fallen down on the ground. Unable to determine the reason why these had fallen down, they were confused. With a rope, the child was tied to the mortar and he was dragging it. How did this extraordinary event take place? Who caused this disturbance? They were agitated. The boys said, “He did this, by dragging himself between them and the mortar got stuck diagonally. We have also seen two resplendent beings.” They did not believe what had been said. It could not have happened that way. How could the child have uprooted the trees? However, there were doubts in the minds of some of them. Nanda saw his son tied to the mortar with a rope, dragging it. With a smile on his face, he released him.

‘Sometimes, encouraged by the gopis, the illustrious one danced like a child. Sometimes, he sang and enchanted them. He was like a wooden puppet under their control. Sometimes, he would be asked to fetch seats or sandals. Sometimes, he would be unable to raise these objects and fling his arms around, causing delight to his relatives. He shows himself in this way to the world, subservient to his servants. Through his childish efforts, the illustrious one brought joy to the residents of Vraja. “Come and purchase my fruit.” Once, hearing this, Achyuta, the granter of all fruits, took some grain and quickly went to the vendor, desiring fruit. But the grain fell down from his two hands. However, the female fruit vendor filled his hands with fruit and the basket of fruit was instantly filled with jewels. Once, after the incident with the uprooted arjuna trees, Krishna went to the banks of the river, along with Rama. With other boys, they were deeply engaged in playing and the goddess Rohini went to summon them. Since they were engaged in playing, the two sons did not return when they were called. Therefore, Rohini dispatched Yashoda, who was devoted to the sons. Though it was extremely late, her son continued to play with his elder brother. Yashoda summoned Krishna, the love for her son making milk flow out of her breasts. “O Krishna! O lotus-eyed one! O Krishna! O son! Come and drink the milk at my breasts. There has been enough of playing. You must be hungry and exhausted. O son! You must be tired of playing. O Rama! O son! O delight of the lineage! With your younger brother, come quickly. You ate in the morning. You should eat now. Dasharha, the lord of Vraja, ¹⁴⁹⁷ is waiting to eat. Do what we desire. Come here, the two of you. O boys! Go to your own homes. O son! Your limbs are grey with dust. Go and wash yourself. The nakshatra of your birth is in the ascendant today. Purify yourself and give cattle to brahmanas. Look at your friends. Look. After cleaning them, their mothers have ornamented them. You too should bathe and eat your food. After that, ornamented properly, play again.” O king! He was the crest of everything. But thus, Yashoda regarded him as her son and her mind was tied to him by bonds of affection. With Rama, she took Achyuta by the hand and took him to her own house, performing all the auspicious rites thereafter.

‘The aged gopas, Nanda and the others, felt these great evil portents in the great forest. They assembled together and discussed what should be done about Vraja. There was a gopa named Upananda, superior to everyone in knowledge. He knew about objectives at the right time and place and wished to do what would be good for Rama and Krishna. “Let all our well-wishers leave Gokula now. There are extremely evil portents here and these might cause the destruction of our sons. In some way, the child was saved from the rakshasi who killed children. ¹⁴⁹⁸ It was only because of Hari’s favours that the cart did not fall on him. He faced the danger of being taken up into the sky by a daitya in the form of a whirlwind. ¹⁴⁹⁹ He fell down on a piece of rock, but the lords of the gods saved him. The child was taken to the place between the trees, but did not die, nor did any other child. That is because he was protected by Achyuta. Before other evil portents cause harm to Vraja, let us leave. Taking the children with us, we and our followers should go somewhere else. There is a forest named Vrindavana. It has new pasture ground for the animals. There are sacred mountains, plants and trees there and it is a good place for gopas, gopis and the cattle. Let us go there today. Without any delay, let the carts be yoked. If it so appeals to you, let the wealth of cattle be placed in front of us.” On hearing his words, all the gopas applauded them and they were all of the same view. They yoked their own respective vehicles and readied their garments and equipment. O king! The aged, the young, women and all the equipment were placed in carts in the front. With bows and arrows, the cowherds attentively followed. The wealth of cattle was placed in the front. Horns were sounded in every direction. With the great blare of trumpets, they proceeded, along with their priests. The gopis were astride chariots, their bodies and breasts beautiful with freshly applied kunkuma. There were necklaces of gold coins around their necks and they were attired in excellent garments. They happily chanted about Krishna’s pastimes. Yashoda and Rohini were radiant astride a single cart, along with Krishna and Rama. They were eager to hear about these accounts. They entered Vrindavana, a place that was delightful in all the seasons. Arranging the carts in the form of a half circle, they fashioned a place to reside in. O king! On seeing Vrindavana, Govardhana and the sandbanks of Yamuna, Rama and Madhava were filled with great delight. Through their childish efforts, they brought pleasure to the residents of Vraja. In the course of time, they started to speak broken words and also tend to the calves. Not very far from where the residents of Vraja dwelt, along with the sons of the cowherds, they would take the calves out to pasture, with many kinds of toys and garments with them. Sometimes, they would play with flutes. Sometimes, they would use catapults to fling stones. ¹⁵⁰⁰ Sometimes, they kicked with their feet and the bells tinkled. Sometimes, they would pretend to be bulls and cows. Imitating bulls, they bellowed and fought against each other. They imitated the sounds of animals and wandered around like ordinary children.

‘On one occasion, on the banks of the Yamuna, Krishna and Bala were tending to the calves, along with their own friends. Wishing to kill them, a daitya arrived. It assumed the form of a calf and Hari noticed that it had penetrated the leaders of the calves. He showed it to Baladeva and approached it slowly, as if he did not know. Achutya seized it by the hind legs and the tail. He whirled it around and flung it on the top of a kapittha tree, where it died. The gigantic body ¹⁵⁰¹ fell down, bringing down the kapittha tree too. Seeing this, the children were delighted and praised him in words of applause. The gods rejoiced and showered down flowers. The two guardians of all the worlds became two protectors of calves. Taking their breakfast with them, they roamed around, taking the calves out to pasture. On one occasion, each of them took all his respective calves to a water tank, so that they might drink water. After the calves drank, they also drank water. The boys saw a great being standing there. It was like the summit of a mountain, brought down by the vajra, and they were terrified. This was a great asura named Baka and it had assumed the form of a stork. ¹⁵⁰² The powerful one suddenly approached and seized Krishna in its sharp beak. On seeing Krishna swallowed by the great stork, Rama and the other boys were overwhelmed and lost their senses. They seemed to be unconscious, without any life. The father of the preceptor of the universe ¹⁵⁰³ was in the form of a cowherd’s son. Like a fire, he burnt the top of its palate. In great rage, it immediately spat him, still unhurt, out of its mouth. It then again struck him with its beak, so as to kill him. As it descended, the lord of the virtuous, caught Baka, Kamsa’s friend, by the two halves of the bill. While the boys watched, he playfully tore these apart, like tearing a blade of grass. The residents of heaven were filled with joy. Baka’s enemies, residents of the world of the gods, showered down mallika and other flowers from Nandana. They applauded him and played on drums and conch shells. The sons of the cowherds gazed in wonder. When Rama and the other boys saw that he had returned from Baka’s mouth, it was as if life and senses had returned to all of them. Now that he had been freed, they embraced him. Collecting the calves, they returned to Vraja ¹⁵⁰⁴ and recounted what had happened. Hearing this, the amazed gopas and gopis welcomed this joyous news. It was as if he had returned from the world of the dead and they eagerly looked at him, with thirsty eyes. “This is amazing. This child has faced many kinds of threats from death. However, those who initially sought to create fear have themselves faced something disagreeable. Assuming terrible forms, they arrived, but were unable to attack or kill him. When they approached, they were destroyed, like insects by a fire. The words spoken by a person who knows about the brahman are never false. Everything is happening exactly as the illustrious Garga said it would.” Thus, Nanda and the other gopas, rejoiced and spoke about Krishna and Rama’s account. This brought them pleasure and they did not experience any hardships from life on earth. In this way, the two boys spent their childhood in Vraja. They played hide-and-seek and building bridges and leaping over them like monkeys.’ ¹⁵⁰⁵

The Tenth Skandha will be continued in Volume 3.