Lord Balarāma then heard that the Kurus were preparing for war with the Pāṇḍavas. Being neutral, He departed on the pretext of going to bathe in holy places.

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COMMENTARY

Kṛṣṇa’s victories were not amazing for materialists like Duryodhana, who was inimical to the Lord. To those whose vision is like that of animals (paśu-dṛṣṭīnāṁ), Kṛṣṇa seems to have abandoned Mathurā and then been defeated two or three times by Jarāsandha and others. Specific details about the killing of Dantavakra are found in the Uttara-khaṇḍa (279) of the Padma Purāṇa: atha śiśupālaṁ nihataṁ śrutvā dantavakraḥ kṛṣṇena saha yoddhuṁ mathurām ājagāma. kṛṣṇas tu tac chrutvā ratham āruhya mathurām āyayau. “Upon hearing that Śiśupāla had been killed, Dantavakra went to Mathurā to fight Kṛṣṇa. Hearing about this, Kṛṣṇa mounted his chariot and went to Mathurā.”

tayor dantavakra-vāsudevayor aho-rātraṁ mathurā-dvāri

saṅgrāmaḥ samavartata. kṛṣṇas tu gadayā taṁ jaghāna.

sa tu cūrṇita-sarvāṅgo vajra-nirbhinno mahīdhara iva gatāsur
avani-tale nipapāta. so ’pi hareḥ sārūpyeṇa yogi-gamyaṁ

nityānanda-sukha-daṁ śāśvataṁ paramaṁ padam avāpa

“Day and night Kṛṣṇa and Dantavakra fought at the gate of Mathurā. Kṛṣṇa beat Dantavakra with His club until he fell lifeless to the ground, all his limbs smashed like a mountain shattered by a lightning bolt. Dantavakra received an eternal blissful form similar to Hari’s, and thus he also achieved the abode of the Lord attainable by perfect yogīs, which bestows the happiness of everlasting spiritual bliss.”

itthaṁ jaya-vijayau sanakādi-śāpa-vyājena kevalaṁ

bhagavato līlārthaṁ saṁsṛtāv avatīrya janma-traye ’pi

tenaiva nihatau janma-trayāvasāne muktim avāptau

“Thus Jaya and Vijaya, on the pretext of the curse of the four Kumāras, appeared on earth three times to facilitate the pastimes of the Lord. In three consecutive lifetimes they were killed by the Lord Himself, and then they attained liberation.” [Hiraṇyākṣa, Hiraṇyakaśipu; Rāvaṇa, Kumbhakarṇa; Śiśupāla, Dantavakra]

In this passage from the Padma Purāṇa the words kṛṣṇas tu tac chrutvā, “when Kṛṣṇa heard this,” indicate that Kṛṣṇa heard from Nārada, who travels as swiftly as the mind, that Dantavakra had gone to Mathurā. Therefore immediately after killing Śālva, without first entering Dvārakā, Kṛṣṇa reached Mathurā in a single moment on His chariot, which also moves as swiftly as the mind, and there He saw Dantavakra. Thus it is that even today, by the gate of Mathurā facing the direction of Dvārakā, there is a village known in the vernacular as Datihā, a name derived from the Sanskrit dantavakra-ha, “killer of Dantavakra.’’ This village was founded by Kṛṣṇa’s great-grandson Vajranābha.

The same section of the Padma Purāṇa also includes the following words:

kṛṣṇo ’pi taṁ hatvā yamunām uttīrya nanda-vrajaṁ

gatvā sotkaṇṭhau pitarāv abhivādyāśvāsya tābhyāṁ

sāśru-sekam āliṅgitaḥ sakala-gopa-vṛddhān praṇamya

bahu-vastrābharaṇādibhis tatra-sthān santarpayām āsa

“After killing the wicked demon Vidūratha, Kṛṣṇa crossed the Yamunā and went to Nanda Vraja, where He greeted and consoled His aggrieved parents. Nanda Baba and Yaśodā drenched Kṛṣṇa with tears and embraced Him. Kṛṣṇa then offered obeisances to the elder cowherd men, and satisfied all the residents with abundant gifts of clothing, ornaments and so on.”

kālindyāḥ puline ramye puṇya-vṛkṣa-samācite

gopa-nārībhir aniśaṁ krīḍayām āsa keśavaḥ

ramya-keli-sukhenaiva gopa-veśa-dharaḥ prabhuḥ

bahu-prema-rasenātra māsa-dvayam uvāsa ha

“Keśava sported continuously with the Vraja-gopīs on the beautiful bank of the Kālindī, which was embellished with auspicious trees. Dressed as a cowherd boy, Kṛṣṇa stayed there for two months immersed in deep love enjoying various pastimes of blissful reciprocation.”

atha tatra-sthā nanda-gopādayaḥ sarve janāḥ

putra-dārādi-sahitā vāsudeva-prasādena

divya-rūpa-dharā vimānam ārūḍhāḥ paramaṁ

vaikuṇṭha-lokam avāpuḥ. kṛṣṇas tu nanda-gopa-

vrajaukasāṁ sarveṣāṁ nirāmayaṁ sva-padaṁ dattvā

divi deva-gaṇaiḥ saṁstūyamāno dvāravatīṁ viveśa

“Then Nanda Mahārāja, all the cowherd men with their wives and children, all in their transcendental forms, boarded a celestial airplane and went to the supreme Vaikuṇṭha planet [Goloka Vṛndāvana] by Vāsudeva’s mercy. Kṛṣṇa, however, after bestowing on Nanda Gopa and all the Vrajavāsīs His own transcendental abode, which is free of all disease, returned to dvārakā as the demigods in the sky chanted His glories.” Crossing over the Yamunā, which is stated above in the Padma Purāṇa, means Kṛṣṇa bathed in the Yamunā. After killing the demon Vidūratha it was proper to bathe before going to Vraja.

Śrīla Rūpa Gosvāmī comments on this in Laghu-bhāgavatāmṛta (1.488-89):

vrajeśāder aṁśa-bhūtā ye droṇādyā avātaran

kṛṣṇas tān eva vaikuṇṭhe prāhiṇod iti sāmpratam

preṣṭhebhyo ’pi priyatamair janair gokula-vāsibhiḥ

vṛndāraṇye sadaivāsau vihāraṁ kurute hariḥ

“Since Droṇa and other demigods had previously descended to earth to merge as partial expansions into Nanda Mahārāja, the King of Vraja, and other devotees in Vṛndāvana, at this time it was these demigod expansions whom Kṛṣṇa sent off to Vaikuṇṭha. Śrī Kṛṣṇa is perpetually enjoying pastimes in Vṛndāvana with His intimate devotees, the residents of Gokula, who are dearer to Him than any other devotees.”

In the passage from the Padma Purāṇa cited above, the word putra in the phrase nanda-gopādayaḥ sarve janāḥ putra-dārādi-sahitāḥ, “Nanda Gopa and the others, together with their children and wives” refers to such sons as Kṛṣṇa, Śridāmā and Subala, while the word dāra refers to such wives as Śrī Yaśodā and Kīrtidā, the mother of Rādhārānī. All the people (sarve janāḥ) living in Vraja-maṇḍala went to Goloka, which is the supreme Vaikuṇṭha planet. The phrase divya-rūpa-dharāḥ indicates that in Goloka they engage in pastimes appropriate to demigods, not those suited to humans, as in Gokula. Just as the inhabitants of Ayodhya went to Vaikuṇṭha in their selfsame bodies during Rāma’s advent, similarly, during Kṛṣṇa’s appearance those living in Vraja went in their bodies to the spiritual world.

The Śrīmad Bhāgavatam confirms Kṛṣṇa’s journey from Dvārakā to Vraja in the following verse:

yarhy ambujākṣāpasasāra bho bhavān kurūn madhūn vātha

suhṛd-didṛkṣayā/ tatrābda-koṭi-pratimaḥ kṣaṇo bhavet

“O lotus-eyed Lord, whenever You go away to Mathurā, Vṛndā-vana or Hastināpura to meet Your friends and relatives, every moment of Your absence seems like a million years.” (SB 1.11.9)

Śrī Kṛṣṇa had been harboring a desire to go see His friends and relatives in Vraja ever since Balarāma had gone there, but His mother, father and other elders in Dvārakā had refused to give Him permission. Now, however, after the killing of Śālva, when Kṛṣṇa heard from Nārada that Dantavakra had gone to Mathurā, no one could object to His going there immediately without first entering Dvārakā. After killing Dantavakra, Kṛṣṇa would have the opportunity to meet with His friends and relatives living in Vraja.

Considering this, and also remembering Uddhava’s allusion to the gopīs in the words gāyanti te viśada-karma (SB 10.71.9), Kṛṣṇa went to Vraja to dispel the feelings of separation of the inhabitants. For two months Kṛṣṇa enjoyed in Vṛndāvana just as before, previous to His leaving there to kill Kaṁsa in Mathurā. Then, at the end of two months, Kṛṣṇa withdrew His Vraja pastimes from mundane eyes by taking the demigod portions of His parents and other relatives and friends to Vaikuṇṭha. Thus, in one complete plenary manifestation Kṛṣṇa went to Goloka in the spiritual world, in another He remained perpetually enjoying in Vraja while invisible to material eyes, and in yet another form Kṛṣṇa went alone on His chariot back to Dvārakā.

The people of Śaurasena province thought that after killing Dantavakra, Kṛṣṇa had paid a visit to His parents and other dear ones and now was returning to Dvārakā. The people of Vraja, on the other hand, could not understand where Kṛṣṇa had suddenly gone, so they were totally astonished.

Śukadeva thought that Parīkṣit Mahārāja might think, “How is it that the same Kṛṣṇa who caused the cowherds to attain Vaikuṇṭha in their selfsame bodies also caused the residents of Dvārakā to attain such an inauspicious condition in the course of His mauṣala-līlā?” Understanding that this would upset Parīkṣit because he identified with the Yadus, Śukadeva Gosvāmī did not tell him this story from the Padma Purāṇa. However, Śukadeva Gosvāmī vaguely suggests the story by using the verb viveśā (entered) in verse 15, which means, “Kṛṣṇa finally entered Dvārakā with His associates after having performed other pastimes that are already known, so I will not mention them.”

Since Śrīmad Bhāgavataṁ does not describe how Kṛṣṇa’s vraja-līlā ended, the account given in the Padma Purāṇa should be accepted as true by all. Thus Śrī Vaiṣṇava-toṣaṇī, Sanātana Gosvāmī’s commentary on the Tenth Canto, gives the following sequential list of pastimes: First was the journey on the occasion of the solar eclipse, then the Rājasūya assembly, then the gambling match and attempted disrobing of Draupadī, then the Pāṇdavas’ exile to the forest, then the killing of Śālva and Dantavakra, then Kṛṣṇa’s visit to Vṛndāvana and His winding up of the Vṛndāvana pastimes.

|| 10.78.17 ||

śrutvā yuddhodyamaṁ rāmaḥ kurūṇāṁ saha pāṇḍavaiḥ

tīrthābhiṣeka-vyājena madhya-sthaḥ prayayau kila

TRANSLATION

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