Brahmā Stealing the Boys and Calves

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TRANSLATION

The Supreme Personality of Godhead, Śrī Kṛṣṇa, who is situated as antaryāmī, the Supersoul, in the core of everyone’s heart, heard the boys talking among themselves about the artificial python. Unknown to them, it was actually Aghāsura, a demon who had appeared as a python. Kṛṣṇa, knowing this, wanted to forbid His associates to enter the demon’s mouth.

COMMENTARY

Hearing the boys talk about the snake as if it were something unreal, Kṛṣṇa began to think: “What is actually a snake’s mouth, My friends think is some wonderful scenery of Vṛndāvana. This is not just a snake, but the demon named Aghāsura.”

How did Kṛṣṇa know this? Kṛṣṇa knows everything because He is situated in everyone’s heart (akhila bhūta hṛt sthitaḥ) as the Supersoul, antaryāmī. Kṛṣṇa then decided to prevent His boyfriends from entering the snake’s mouth.

|| 10.12.26 ||

tāvat praviṣṭās tv asurodarāntaraṁ paraṁ na gīrṇāḥ śiśavaḥ sa-vatsāḥ

pratīkṣamāṇena bakāri-veśanaṁ hata-sva-kānta-smaraṇena rakṣasā

TRANSLATION

In the meantime, while Kṛṣṇa was considering how to stop them, all the cowherd boys entered the mouth of the demon. The demon, however, did not swallow them, for he was thinking of his own relatives who had been killed by Kṛṣṇa and was just waiting for Kṛṣṇa to enter his mouth.

COMMENTARY

Just as Kṛṣṇa was deciding to stop them, the boys entered the serpent’s mouth, but the serpent did not swallow them. Why didn’t he swallow them? The demon was remembering the death of his brother and sister (hata sva kānta smaraṇena) at the hands of the Lord so he was waiting for Kṛṣṇa.

One should not think that Kṛṣṇa’s satya sankalpa śakti (potency that fulfills every desire of the Lord) was thwarted because Kṛṣṇa could not stop the boys from entering the serpent’s mouth though He wanted to. On the other hand, Kṛṣṇa’s devotees had a desire to be saved by Kṛṣṇa if by chance they were swallowed by the demon. Of the two desires, the desire of the devotee prevails, according to the principle that the Lord is controlled by His devotee. This was perfectly arranged by Kṛṣṇa’s ever-watchful līlā-śakti, which harmonizes everything by removing all seeming contradictions.

|| 10.12.27 ||

tān vīkṣya kṛṣṇaḥ sakalābhaya-prado

hy ananya-nāthān sva-karād avacyutān

dīnāṁś ca mṛtyor jaṭharāgni-ghāsān

ghṛṇārdito diṣṭa-kṛtena vismitaḥ

TRANSLATION

Kṛṣṇa saw that all the cowherd boys, who did not know anyone but Him as their Lord, had now gone out of His hand and were helpless, having entered like straws into the fire of the abdomen of Aghāsura, who was death personified. It was intolerable for Kṛṣṇa to be separated from His friends the cowherd boys. Therefore, as if seeing that this had been arranged by His internal potency, Kṛṣṇa was momentarily struck with wonder and unsure of what to do.

COMMENTARY

Seeing that the boys were helplessly beyond His control, like jewels slipping from one’s hands, and that they were entering like straws into the fire of the snake’s stomach, Kṛṣṇa become filled with compassion (ghṛṇaya arditah). Kṛṣṇa was astonished at the actions of His līlā-śakti (diṣṭa kṛtena) or of time (diṣṭa) in making the cowherd boys enter the serpent’s mouth.

What was the cause of Kṛṣṇa’s astonishment? The Lord thought, “It is not possible for these cowherd boys to have prārabdha karma. Besides, the Supersoul does not give them the tendency for karma, because the Supersoul is My expansion and does not do anything unfavorable to Me. Therefore, the līlā-śakti has made this seemingly unfavorable arrangement with a desire to put Me, who abound in prema, in a compassionate mood (karuṇa rasa) on seeing this unfortunate situation. It astonishes Me how she controls Me, the very form of all rāsas and the king of all līlās (līlā puruṣottama).”

Though Kṛṣṇa’s sorrow due to separation from His friends remained, it somewhat reduced with the rise of astonishment (vismaya bhāva). This is the meaning here.

|| 10.12.28 ||

kṛtyaṁ kim atrāsya khalasya jīvanaṁ na vā amīṣāṁ ca satāṁ vihiṁsanam

dvayaṁ kathaṁ syād iti saṁvicintya jñātvāviśat tuṇḍam aśeṣa-dṛg ghariḥ

TRANSLATION

Now, what was to be done? How could both the killing of this demon and the saving of the devotees be performed simultaneously? Kṛṣṇa, being unlimitedly potent, decided to wait for an intelligent means by which He could simultaneously save the boys and kill the demon. Then He entered the mouth of Aghāsura.

COMMENTARY

“What should I do in this dangerous situation? How can I kill the demon without harming the boys?” After thinking in this way and finding a solution, Kṛṣṇa entered the mouth of the serpent. Kṛṣṇa always knows best what to do in the present and in the future (aśeṣa dṛk), and He takes away (hari) danger for His devotee and the life of a demon.

|| 10.12.29 ||

tadā ghana-cchadā devā bhayād dhā-heti cukruśuḥ

jahṛṣur ye ca kaṁsādyāḥ kauṇapās tv agha-bāndhavāḥ

TRANSLATION

When Kṛṣṇa entered the mouth of Aghāsura, the demigods hidden behind the clouds exclaimed, “Alas! Alas!” But the friends of Aghāsura, like Kaṁsa and other demons, were jubilant.

COMMENTARY

When Kṛṣṇa entered the mouth of Aghāsura, the demigods hiding behind the clouds out of fear of Kaṁsa exclaimed, “Alas! Alas!” Though the demigods were aware of the Lord’s powers, because they are also devotees they shouted in anxiety for Kṛṣṇa’s safety. The intrinsic nature of bhakti is affection, and the nature of affection is to sometimes lose one’s power of discrimination. Kaṁsa, his rākṣasa friends (kauṇapa means eaters of corpses), and the sons and brothers of Aghāsura rejoiced on hearing the news from their spies.

|| 10.12.30 ||

tac chrutvā bhagavān kṛṣṇas tv avyayaḥ sārbha-vatsakam

cūrṇī-cikīrṣor ātmānaṁ tarasā vavṛdhe gale

TRANSLATION

When the invincible Supreme Personality of Godhead, Kṛṣṇa, heard the demigods crying “Alas! Alas!” from behind the clouds, He immediately enlarged Himself within the demon’s throat, just to save Himself and the cowherd boys, His own associates, from the demon who wished to smash them.

COMMENTARY

Hearing the demigods’ cries of dismay and the demons’ rejoicing, Kṛṣṇa immediately enlarged Himself within the demon’s throat to save Himself and the cowherd boys from being crushed in Aghāsura’s stomach. Kṛṣṇa did this to reverse the sounds of lamentation from the demigods and the demons shouts of joy. In the pastimes of killing Sakatāsura, Tṛṇāvarta, and getting tied to the grinding mortar, Kṛṣṇa remained as a small child and manifested His majestic powers. Therefore in the throat of Aghāsura, Kṛṣṇa expanded His form to show that He did not lack the power to expand Himself in size. In the dāmodara-līlā and other pastimes the Lord maintained His form as a child because His devotees could taste the full sweetness within in that form. Although they experienced astonishment by witnessing Kṛṣṇa’s prowess, it did not disturb their conception of the Lord as their child. But here in the absence of His parents who were relishing His sweetness, Kṛṣṇa, being the Supreme Lord, adopted a more common method of just expanding Himself to kill the demon.

|| 10.12.31 ||

tato ’tikāyasya niruddha-mārgiṇo hy udgīrṇa-dṛṣṭer bhramatas tv itas tataḥ

pūrṇo ’ntar-aṅge pavano niruddho mūrdhan vinirbhidya vinirgato bahiḥ

TRANSLATION

Then, because Kṛṣṇa had increased the size of His body, the demon extended his own body to a very large size. Nonetheless, his breathing stopped, he suffocated, and his eyes rolled here and there and popped out. The demon’s life air, however, could not pass through any outlet, and therefore it finally burst out through a hole in the top of the demon’s head.

COMMENTARY

The demon’s throat blocked up (niruddha mārgiṇo), his eyes popped out, and his life air, being trapped in his body with no outlet, finally burst out through the brahma randhra (a hole atop his head), and he attained perfection (pūrṇah).

|| 10.12.32 ||

tenaiva sarveṣu bahir gateṣu

prāṇeṣu vatsān suhṛdaḥ paretān

dṛṣṭyā svayotthāpya tad-anvitaḥ punar
vaktrān mukundo bhagavān viniryayau

TRANSLATION

When all the demon’s life air had passed away through that hole in the top of his head, Kṛṣṇa glanced over the dead calves and cowherd boys and brought them back to life. Then Mukunda, who can give one liberation, came out from the demon’s mouth with His friends and the calves.

COMMENTARY

The cowherd boys and calves, who had fainted due to separation from Kṛṣṇa and from the heat of the serpent’s belly, were brought back to consciousness by the nectar shower of Kṛṣṇa’s glance.

|| 10.12.33 ||

pīnāhi-bhogotthitam adbhutaṁ mahaj jyotiḥ sva-dhāmnā jvalayad diśo daśa

pratīkṣya khe ’vasthitam īśa-nirgamaṁ viveśa tasmin miṣatāṁ divaukasām

TRANSLATION

From the body of the gigantic python, a glaring effulgence came out, illuminating all directions, and stayed individually in the sky until Kṛṣṇa came out from the corpse’s mouth. Then, as all the demigods looked on, this effulgence entered into Kṛṣṇa’s body.

COMMENTARY

Śrīdhara Swami says that the effulgence coming out from the python’s body became purified, and attained the status of suddha-sattva. A demon’s getting liberation is displayed here to instill faith in people.

Though the light of the soul, like the great light of the Parabrahman, is normally invisible, Kṛṣṇa arranged that the individual effulgence of the soul was visible to everyone to directly show the world the Lord’s quality of granting liberation even to a demon. This is Sanatana Gosvami’s opinion in Vaiṣṇava-toṣaṇī.

According to later verses 38 and 39. Aghāsura attained sārūpya-muktī, a completely spiritual body exactly like that of Viṣṇu and attained the Lord’s abode. Therefore the light which was visible was the light from Aghāsura’s spiritual body which he attained at that moment. Because his body was spiritual, it could not be seen with material eyes. Aghāsura’s entering the Lord’s body was just a show as in the case of Śiśupāla and Dantavakra. Though Śiśupāla and Dantavakra attained sārūpya-muktī as eternal associates of the Lord (the former Jaya and Vijaya), when they died a light from their bodies entered the Lord. This is another opinion about the visibility of the light. This happened in the presence of the demigods (miṣatāṁ divaukasām) who were greatly astonished. With the use of genitive absolute it can also mean that Aghāsura’s soul entered Kṛṣṇa, not caring for the demigods even though they were present.

|| 10.12.34 ||

tato ’tihṛṣṭāḥ sva-kṛto ’kṛtārhaṇaṁ puṣpaiḥ sugā apsarāsaś ca nartanaiḥ

gītaiḥ surā vādya-dharāś ca vādyakaiḥ stavaiś ca viprā jaya-niḥsvanair gaṇāḥ

TRANSLATION

Thereafter, everyone being pleased, the demigods began to shower flowers from Nandana-kānana, the celestial dancing girls began to dance, and the Gandharvas, who are famous for singing, offered songs of prayer. The drummers began to beat their kettledrums, and the brāhmaṇas offered Vedic hymns. In this way, both in the heavens and on earth, everyone began to perform his own duties, glorifying the Lord.

COMMENTARY

The demigods peformed (akrta) worship (arhanam) of Kṛṣṇa, who creates Himself (sva krtah). Su gah refers to the Gandharvas who sing very beautifully. Vādya dharās means Vidyadharas, the celestial drummers. Vipras means brāhmaṇas like Vasistha Muni and others. Ganāḥ means everyone else like Garuḍa.

|| 10.12.35 ||

tad-adbhuta-stotra-suvādya-gītikā-jayādi-naikotsava-maṅgala-svanān

śrutvā sva-dhāmno ’nty aja āgato ’cirād dṛṣṭvā mahīśasya jagāma vismayam

TRANSLATION

When Lord Brahmā heard the wonderful ceremony going on near his planet, accompanied by music and songs and sounds of “Jaya! Jaya!” he immediately came down to see the function. Upon seeing so much glorification of Lord Kṛṣṇa, he was completely astonished.

COMMENTARY

Not one but an infinity of festivals was produced by the wonderful prayers, melodious instrumental music, soft celestial songs and shouts of “Jaya, Jaya!” Even in the higher planetary systems like Janaloka, Maharloka and Tapoloka the festival of glorification of Kṛṣṇa was going on. Brahmā heard the singing. While the light of Aghāsura’s soul was passing to Vaikuṇṭha, Brahmā (ajah), being astonished (vismayam) at Kṛṣṇa’s glories, came invisibly to Vṛndāvana. Or it can mean: Coming to Vṛndāvana and seeing Kṛṣṇa’s glory, Brahmā was astonished.

|| 10.12.36 ||

rājann ājagaraṁ carma śuṣkaṁ vṛndāvane ’dbhutam

vrajaukasāṁ bahu-tithaṁ babhūvākrīḍa-gahvaram

TRANSLATION

O King Parīkṣit, when the python-shaped body of Aghāsura dried up into merely a big skin, it became a wonderful place for the inhabitants of Vṛndāvana to visit, and it remained so for a long, long time.

COMMENTARY

The dry skin of the snake stayed a long time in Vṛndāvana, and became a wonderful cave in which the children used to sport and play.

|| 10.12.37 ||

etat kaumārajaṁ karma harer ātmāhi-mokṣaṇam

mṛtyoḥ paugaṇḍake bālā dṛṣṭvocur vismitā vraje

TRANSLATION

This incident of Kṛṣṇa’s saving Himself and His associates from death and of giving deliverance to Aghāsura, who had assumed the form of a python, took place when Kṛṣṇa was five years old. It was disclosed in Vrajabhūmi after one year, as if it had taken place on that very day.

COMMENTARY

There was another astonishing event which you should hear about. Though Kṛṣṇa saved His friends and liberated Aghāsura when He was five years old (kaumara jam), the cowherd boys reported the incident when they were six years old (paugaṇḍa). It was disclosed in Vrajabhūmi after one year, as if the incident had taken place on that very day.

|| 10.12.38 ||

naitad vicitraṁ manujārbha-māyinaḥ

parāvarāṇāṁ paramasya vedhasaḥ

agho ’pi yat-sparśana-dhauta-pātakaḥ
prāpātma-sāmyaṁ tv asatāṁ sudurlabham

TRANSLATION

Kṛṣṇa is the cause of all causes. The causes and effects of the material world, both higher and lower, are all created by the Supreme Lord, the original controller. When Kṛṣṇa appeared as the son of Nanda Mahārāja and Yaśodā, He did so by His causeless mercy. Consequently, for Him to exhibit His unlimited opulence was not at all wonderful. Indeed, He showed such great mercy that even Aghāsura, the most sinful miscreant, was elevated to being one of His associates and achieving sārūpya-mukti, which is actually impossible for materially contaminated persons to attain.

COMMENTARY

Kṛṣṇa’s form as a human child is His svarupa (manuja māyinah), for the word māyā is well known to mean svarūpa in the Śrutis. Kṛṣṇa is the cause of all causes by His own free will (vedhasaḥ), and is the supreme form among all the expansions and expansions of expansions (para avarāṇāṁ). Nothing is impossible for Him.

Therefore, it is not remarkable that Aghāsura was purified of all his sins by touching Kṛṣṇa. Or Aghāsura was purified of his bad odor by Kṛṣṇa’s touch. This second meaning can be taken because Pūtanā’s body was also freed of bad its odor by contacting Kṛṣṇa. This must have happened because later Kṛṣṇa and his friends used Aghāsura’s dead body as a playground. Aghāsura also attained a body exactly resembling that of Nārāyaṇa (ātma sāmyam), which is very rare for a demon (asatāṁ). Sāyujya-mukti is rare for the demons, and sārūpya-mukti is rarer still (sudurlabham), as this is generally reserved for the devotees.

|| 10.12.39 ||

sakṛd yad-aṅga-pratimāntar-āhitā

manomayī bhāgavatīṁ dadau gatim

sa eva nityātma-sukhānubhūty-abhi-

vyudasta-māyo ’ntar-gato hi kiṁ punaḥ

TRANSLATION

If even only once or even by force one brings the form of the Supreme Personality of Godhead into one’s mind, one can attain the supreme salvation by the mercy of Kṛṣṇa, as did Aghāsura. What then is to be said of those whose hearts the Supreme Personality of Godhead enters when He appears as an incarnation, or those who always think of the lotus feet of the Lord, who is the source of transcendental bliss for all living entities and by whom all illusion is completely removed?

COMMENTARY

This verse speaks of the cause of Aghāsura gaining sārūpya-mukti. This is not such an amazing accomplishment for Kṛṣṇa, whose form (aṅga pratima) should be meditated on (antarhita) by the mind (manomayi); who awarded the supreme destination (bhāgavati gati) to King Khaṭvāṅga and others; who has directly (eva) an eternal body (nitya atma); whose direct perception brings the greatest happiness and destroys māyā; who is the avatāri (paramaḥ), and who entered the demon’s stomach (antargataḥ). However, in the case of King Khaṭvāṅga and others, the cause of their attaining the Lord was devotion. In the Śrīmad Bhāgavatam (11.14.21) Kṛṣṇa says: bhaktyaham ekaya grahya, “Only by devotion can I be attained.” In Aghāsura’s case however, the absence of devotion did not act as a deterrent in attaining the Lord. Though devotion is indeed the general rule, it applies in other cases.

When Kṛṣṇa appears as an avatāra, anyone can attain His transcen-dental abode simply by contact, because of the extra surge of His perfect kṛpa-śakti at that time. That is why it is said: “One who approaches Me in a mood of either lust, anger, fear, affection, oneness, friendship or devotion will surely attain love for Me that is of that nature.” (SB 10.29.15)

“Do not think that this is astonishing for Kṛṣṇa, the master of yoga. He gives liberation not only to humans but also to non-moving entities.” (SB 10.29.16) Kṛṣṇa’s awarding liberation to His enemies is a remarkable quality in His completeness. Kṛṣṇa reciprocates according to the mood of the person approaching Him. From the statement that Aghāsura’s body became the playground for the boys for many days, it should be understood that the demon’s unfavorable attitude had been transformed into a favorable attitude. Aghāsura had attained sārūpya-mukti in Vaikuṇṭha, but he did not attain a form in Vṛndāvana because of his lack of vraja-bhakti.

|| 10.12.40 ||

śrī-sūta uvāca

itthaṁ dvijā yādavadeva-dattaḥ śrutvā sva-rātuś caritaṁ vicitram

papraccha bhūyo ’pi tad eva puṇyaṁ vaiyāsakiṁ yan nigṛhīta-cetāḥ

TRANSLATION

Śrī Sūta Gosvāmī said: O learned saints, the childhood pastimes of Śrī Kṛṣṇa are very wonderful. Mahārāja Parīkṣit, after hearing about those pastimes of Kṛṣṇa, who had saved him in the womb of his mother, became steady in his mind and again inquired from Śukadeva Gosvāmī to hear about those pious activities.

COMMENTARY

Mahārāja Parīkṣit, who was protected by Kṛṣṇa (yadava deva datta), heard the wonderful pastimes of He who gives Himself to His devotees (svarātuh). Parīkṣit fixed his heart on Kṛṣṇa’s pastimes (yad nigṛhīta cetāḥ), and asked some more questions to Śukadeva.

|| 10.12.41 ||

śrī-rājovāca

brahman kālāntara-kṛtaṁ tat-kālīnaṁ kathaṁ bhavet

yat kaumāre hari-kṛtaṁ jaguḥ paugaṇḍake ’rbhakāḥ

TRANSLATION

Mahārāja Parīkṣit inquired: O great sage, how could things done in the past have been described as being done at the present? Lord Śrī Kṛṣṇa performed this pastime of killing Aghāsura during His kaumāra age. How then, during His paugaṇḍa age, could the boys have described this incident as having happened recently?

COMMENTARY

Mahārāja Parīkṣit inquired, “How could things done in the past have been described as being done in the present? How could Kṛṣṇa make the cowherd boys describe the pastimes which happened when they were in their kaumāra age (five years) as if they happened recently?”

|| 10.12.42 ||

tad brūhi me mahā-yogin paraṁ kautūhalaṁ guro

nūnam etad dharer eva māyā bhavati nānyathā

TRANSLATION

O greatest yogī, my spiritual master, kindly describe why this happened. I am very much curious to know about it. I think that it was nothing but another illusion due to Kṛṣṇa.

COMMENTARY

Māyā here refers to the Lord’s internal potency or śakti which expertly makes unexpected things happen. Because the verse calls the Lord’s māyā (harer māyā) it cannot mean anything else except yogamāyā. Only this potency of Kṛṣṇa can put His eternal associates into illusion.

|| 10.12.43 ||

vayaṁ dhanyatamā loke guro ’pi kṣatra-bandhavaḥ

vayaṁ pibāmo muhus tvattaḥ puṇyaṁ kṛṣṇa-kathāmṛtam

TRANSLATION

O my lord, my spiritual master, although we are the lowest of kṣatriyas, we are glorified and benefited because we have the opportunity of always hearing from you the nectar of the pious activities of the Supreme Personality of Godhead.

COMMENTARY

Mahārāja Parīkṣit says, “O my spiritual master.” This statement implies, “I am your disciple, and because of the rule that ‘the guru must teach esoteric-topics to the devoted student,’ please tell me what should be told.” Parīkṣit’s devotion is indicated by his own efforts, through the words “I drink the nectar.”

|| 10.12.44 ||

śrī-sūta uvāca

itthaṁ sma pṛṣṭaḥ sa tu bādarāyaṇis tat-smāritānanta-hṛtākhilendriyaḥ

kṛcchrāt punar labdha-bahir-dṛśiḥ śanaiḥ pratyāha taṁ bhāgavatottamottama

TRANSLATION

Sūta Gosvāmī said: O Śaunaka, greatest of saints and devotees, when Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī in this way, Śukadeva Gosvāmī, immediately remembering subject matters about Kṛṣṇa within the core of his heart, externally lost contact with the actions of his senses. Thereafter, with great difficulty, he revived his external sensory perception and began to speak to Mahārāja Parīkṣit about kṛṣṇa-kathā.

COMMENTARY

Śukadeva regained external consciousness with great effort (kṛcchrāt) because of the loud chanting of the Lord’s name by Nārada, Vyāsa and others who were in attendance. The phrase bhāgavata uttama uttama, greatest of all great saintly persons, refers to Śaunaka.

Thus ends the commentary on the Twelfth Chapter of the Tenth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.

Chapter Thirteen

|| 10.13.1 ||

śrī-śuka uvāca

sādhu pṛṣṭaṁ mahā-bhāga tvayā bhāgavatottama

yan nūtanayasīśasya śṛṇvann api kathāṁ muhuḥ

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