mahāśano mahā-pāpmā viddhy enam iha vairiṇam

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Text 21

pratispardhete sṛkkabhyāṁ savyāsavye nagodare

tuṅga-śṛṅgālayo ’py etās tad-daṁṣṭrābhiś ca paśyata

Translation

The caves on the left and right side compete with the sides of a snake’s mouth, and the high mountain peaks complete with a snake’s teeth. Look!

Commentary

Those groups of high mountain peaks which are right in front of us (etāḥ) compete with a snake’s teeth.

 

Text 22

āstṛtāyāma-mārgo ’yaṁ rasanāṁ pratigarjati

eṣāṁ antar-gataṁ dhvāntam etad apy antar-ānanam

Translation

This long, broad road is like a snake’s tongue and the darkness in the cave is like the blackness inside a snake’s mouth.

 

In Vṛndāvana, because of unlimited cows wandering about, it appeared there was a wide road naturally everywhere.

 

Text 23

dāvoṣṇa-khara-vāto ’yaṁ śvāsavad bhāti paśyata

tad-dagdha-sattva-durgandho ’py antar-āmiṣa-gandhavat

Translation

This hot, harsh wind, like fire, resembles a snake’s breath. See! The odor of a burned animal is like the odor of flesh in a snake’s stomach.

Commentary

They speak in astonishment. Look! The hot wind resembles a snake’s breathing.

 

Text 24

asmān kim atra grasitā niviṣṭān

ayaṁ tathā ced bakavad vinaṅkṣyati

kṣaṇād aneneti bakāry-uśan-mukhaṁ

vīkṣyoddhasantaḥ kara-tāḍanair yayuḥ

Translation

Then the boys said, “Has this living creature come to swallow us if we enter it? If he does so, he will immediately be killed like Bakāsura by Kṛṣṇa, without delay.” Thus they looked at the beautiful face of Kṛṣṇa, the enemy of Bakāsura, and, laughing loudly and clapping their hands, they ran towards the snake.

Commentary

Saying this, they laughed loudly on making analogies with a snake. Or they looked at Kṛṣṇa’s face and laughed loudly. Or they laughed to show that what they said was a joke, saying “You should be careful here.” To show courage and pride along with fearlessness, as if driving away a snake, they ran forward.

 

Text 25

itthaṁ mitho ’tathyam ataj-jña-bhāṣitaṁ

śrutvā vicintyety amṛṣā mṛṣāyate

rakṣo viditvākhila-bhūta-hṛt-sthitaḥ

svānāṁ niroddhuṁ bhagavān mano dadhe

Translation

Kṛṣṇa, full of all powers, who is situated as antaryāmi in the core of everyone’s heart, heard the boys talking falsely among themselves like ignorant people. Considering that truly a snake was beautifying Vraja, and knowing moreover that it was a Rākṣasa, he wanted to prevent them from entering the demon’s mouth.

Commentary

Hearing the speech of his friends, who were acting like ignorant people, hearing that speech which was false, since truly (amṛṣā) the gaping mouth of the snake shone with brilliance (mṛṣāyate) in Vṛndāvana, and knowing it was not only a python but the Rākṣasa named Agha, since he was in everyone’s heart as Paramātmā, was the inspiration for all things and was endowed with all powers (bhagavān), he wanted to prevent them.

 

Text 26

tāvat praviṣṭās tv asurodarāntaraṁ

paraṁ na gīrṇāḥ śiśavaḥ sa-vatsāḥ

pratīkṣamāṇena bakāri-veśanaṁ

hata-sva-kānta-smaraṇena rakṣasā

Translation

The moment he desired to stop them, all the cowherd boys along with the calves entered the stomach of the demon. The demon, however, did not swallow them, for he was thinking of his relatives who had been killed by Kṛṣṇa and was just waiting for Kṛṣṇa to enter his mouth.

 

Just as he decided to stop them, the boys along with the calves entered the snake’s mouth. This incident, like Kṛṣṇa’s external pastimes of killing demons, takes place because his dear devotees were absorbed in prema-rasa. This is the real conclusion as with previous incidents. Otherwise this could not happen, since Kṛṣṇa’s every wish is fulfilled (satya-saṅkalpa) and he is the very form of all knowledge.

 

One should not say that that his external actions, which are for the benefit of the world can be understood and the internal actions, of he who is deeper than an million oceans, cannot be understood, for he has nothing to hide from his dear devotees.

 

Ullaṅghita-trividha-sīma-samātiśāyi saṁbhāvanaṁ tava parivraḍima-svabhāvam

 

Māyā-balena bhavatāpi niguhymānaṁ paśyanti kecid aniśaṁ tvad ananya-bhāvāḥ

 

O Lord who surpasses three types of limitations! Some persons, having pure devotion to you, constantly see your fame and generous nature, though it is hidden by you by the power of your māyā.

 

Stotra-ratna, Yamunācārya

 

If Kṛṣṇa’s thoughts were beyond comprehension, Śukadeva would not be able to describe his thinking in verse 25 (vicintya).

 

Or while Kṛṣṇa decided to prevent the boys from entering, before that (tāvat) before his desire, they entered. Or hearing the talk of the boys (svānām) he decided to kill (nirodhum) the demon (rakṣaḥ). This resolves the issue. The demon did not close his mouth and swallow the boys. He was waiting for Kṛṣṇa.

 

Text 27

tān vīkṣya kṛṣṇaḥ sakalābhaya-prado

hy ananya-nāthān sva-karād avacyutān

dīnāṁś ca mṛtyor jaṭharāgni-ghāsān

ghṛṇārdito diṣṭa-kṛtena vismitaḥ

Translation

Kṛṣṇa, giver of fearlessness to all beings, saw that all the cowherd boys, who did not know anyone but him as their shelter, had now escaped from his hand and were helpless. They were now suffering, like straws to be burned by the fire of the abdomen of Aghāsura, who was death personified. Bewildered by his affection, he was astonished by what had been arranged by his appointed śakti.

Commentary

Kṛṣṇa who is the giver of fearlessness to the universe saw that the boys solely depending on him had gone far away from his hands which give fearlessness. They were now suffering since by dying they would be separated from him and were now like grass in the fire of digestion of Agha, who was death personified.

 

He became astonished by the results given through prārabdha-karma (diṣta-kṛteṇa). But actually this event occurred according to the mood of the Lord who is filled with pleasure by performing human-like pastimes. Diṣṭa means his appointed (diṣṭa) śakti which covers his pastimes when the Lord comes as avatāra. Or diṣṭa from the word diṣṭika means a principal following his approval. Pāṇini 4.4.60 says asti nasty diṣṭaṁ matiḥ: the suffix ka is added to diṣṭa to indicate a believer in things based on proof. He was astonished by what had been done before his eyes (diṣṭa-kṛteṇa). He was amazed that in front of him, his dear friends had been swallowed up. Or vismitaḥ can mean that he lost his smile out of grief. “Even if Kṛṣṇa was filled with grief, how were the boys under control of karma?” His discrimination vanished because of being controlled by affection (gṛṇārditaḥ). His nature is to be most merciful. Or, though he was soft with compassion for them because they had no other shelter (ananya-nāthān), he understood that they had escaped from his hands and were about to die. Therefore he was astonished.

 

Text 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? The rascal demon should not live and the boys should not die.

 

How to do both simultaneously? Thinking about this and understanding the solution, the attractive Lord who saw the perfect method entered the mouth of Aghāsura.

Commentary

Kṛṣṇa saw the perfect way (aśeṣa-dṛk) to enjoy pastimes and liberate the demon, to protect the devotees and destroy the rascal. Or he saw the unlimited calves and boys. He then entered the snake because he was overcome with affection by seeing their condition. He is called Hari because he would remove their suffering and attract their minds.

 

Text 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 devatās hiding behind the clouds exclaimed, “Alas! Alas!” But the friends of Aghāsura, like Kaṁsa and Rākṣasas, were jubilant.

Commentary

The devatās hid behind the cloud because of fear of Kaṁsa and Agha. The word ca indicates that other sinful people rejoiced as well. Though Kaṁsa was a daitya demon he was also a Rākṣasa. These are considered the same here to indicate their extremely evil nature. Or the sentence can indicate demons like Kaṁsa and Rākṣasas. They were all overjoyed since by nature they hated the Lord. Glee arose within their evil minds. They became joyful because Kaṁsa heard about Agha swallowing the boys and Kṛṣṇa through spies who had arrived from Vraja.

 

Text 30

tac chrutvā bhagavān kṛṣṇas tv avyayaḥ sārbha-vatsakam

cūrṇī-cikīrṣor ātmānaṁ tarasā vavṛdhe gale

Translation

When the Lord, full of all powers which do not decrease, who is attracted to his devotees, heard the devatās crying “Alas! Alas!” he immediately expanded himself within the throat of the demon, who wished to crush Kṛṣṇa, the boys and calves.

Commentary

When he heard the shouts of the devatās, Kṛṣṇa expanded himself in the throat of the demon who wanted to crush him and the boys by shutting his mouth and rolling his body about. Kṛṣṇa expanded his body to a big size, like a spike, in order to plug the throat of the demon so that his mouth would stay open and he would die. He could to this because he was Bhagavān, full of all powers and he did not decrease in power (avyayaḥ). Thus all fear of failure was removed. Or why did he expand himself? He does not allow dissipation of his devotees (avyayaḥ). He did it to protect his devotees. The reason is that he is Kṛṣṇa, whose heart is attracted (kṛṣ) to the devotees.

 

Text 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 suffocated. The demon became bewildered, his eyes popped out, and with body swelling up because of the life air being blocked, his life air pierced his head at the brahma-randhra and left his body.

Commentary

Because Kṛṣṇa had expanded (tataḥ), Agha suffocated certainly (hi) and (tu) he became bewildered (bhramataḥ). He became like an insane person, thinking in pain “Where am I? Where will I go?” He became completely full, because his prāṇa was blocked. Thus his body swelled bigger and because of that, the prāṇa burst out of his head from a special spot (vi), the brahma-rundhra.

 

Text 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 airs had passed away through that hole in the top of his head, Kṛṣṇa glanced over the seemly dead calves and cowherd boys and brought them back to consciousness. Then Mukunda, full of all powers, who awarded liberation to Agha and freed the boys, came out from the demon’s mouth followed by his friends and the calves.

Commentary

When all his senses passed out along with the prāṇa (tena), or when all his life airs passed out through the brahma-randhra (tena), seeing the boys who momentarily looked as if dead because of following after the Lord’s human-like pastimes, he revived them to active forms by his sweet, affectionate glance. Mukunda, he who liberated Agha from saṁsāra and freed the boys from Agha, since he is the Supreme Lord who appeared on his own to benefit the universe (bhagavān) came out of the snake’s mouth in bliss (vi=vinoda), with the boys behind him (tad-anvitaḥ).

 

Text 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 emerged, illuminating all directions, and remained in the sky, waiting until Kṛṣṇa came out of the corpse’s mouth. Then, as all the devatās looked on, this effulgence entered into Kṛṣṇa’s body.

 

The light was indescribable (adbhūtam) because it was so bright. The devatās looked on. This statement is in the locative case to indicate that the devatās were incidental. The soul of Agha was waiting only for Kṛṣṇa. Or the devatās looked on in astonishment since a sinner was liberated and because they could observe the process of liberation which is beyond material perception. Thus, by seeing it directly, there was no doubt about his liberation. This was also astonishing to Brahmā. The light entering Kṛṣṇa is only an appearance. Actually, one merges in Brahman. This liberation which amounts to non-existence, is not the final goal. Because it is contrary to bhakti-rasa, it is rejected by the devotees. It is proper that demons attain this goal. That is the Vaiṣṇava conclusion. It is explained in Bhāgavatāmṛta.

 

Text 34

tato ’tihṛṣṭāḥ sva-kṛto ’kṛtārhaṇaṁ

puṣpaiḥ sugā apsarasaś ca nartanaiḥ

gītaiḥ surā vādya-dharāś ca vādyakaiḥ

stavaiś ca viprā jaya-niḥsvanair gaṇāḥ

Translation

After Kṛṣṇa emerged from the snake, in great jubilation they all worshipped Kṛṣṇa, their creator. The devatās began to shower flowers, the Apsarās began to dance, the Gandharvas offered songs, the Vidyādhāras played instruments, the brāhmaṇas such as Nārada offered Vedic hymns, and associates of the Lord uttered “Jaya!”

 

After Kṛṣṇa emerged from the snake (tataḥ) they rejoiced, because the demon was killed and he attained liberation. Vādya-dhārāḥ means Vidyadhāras. The brāhmaṇas were Nārada and others.

 

Another version has su (splendid) instead of ca twice. By rejoicing they appeared to be splendid. Surāḥ means “those who give splendor.” This means even the flowers were splendid. Sugā means that the songs were splendid. The stavas were splendid by their nature, because they could not accomplish their task of praising properly. Ganāḥ refers to associates of the Lord, or to the cowherd boys. Thus the sounds of jaya that they uttered were also splendid.

 

Text 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 festive, auspicious sounds of amazing verses, music, songs and sounds of “Jaya! Jaya!” he immediately left his abode and approached Kṛṣṇa. Seeing the power of Kṛṣṇa to liberate the demon, he was completely astonished.

 

Ādi indicates the āpsaras ankle bells sounding and clapping of hands. Maṅgala-svanān refers to words like namo namaḥ. Brahmā saw the greatness (mahi) of Kṛṣṇa: giving liberation, various pastimes in Vṛndāvana, his clothing and beauty. The stotras were astonishing or all the items such as music and singing were astonishing. There was great rejoicing (naikotsasva). Or the auspicious sounds were full of rejoicing. Mahīśasya can also mean mahīśam. He saw the lord (mahīśam) who appeared on earth to protect it and spread his unlimited glories.

 

Text 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, becoming merely a big skin, it astonished the inhabitants of Vṛndāvana and became a cave for the boys’ sporting for many days.

 

By the power of Kṛṣṇa’s touch the demon became successful. What more can be said? As in the case of Pūtanā, even his dead body became fragrant and most attractive. Śukadeva addressed Parīkṣit out of great astonishment or joy. The skin became suitable for playing, used as an instrument etc. It stayed there for a long time. It was also a cave used for playing in all sorts of ways (ākrīḍa).

 

Text 37

etat kaumārajaṁ karma harer ātmāhi-mokṣaṇam

mṛtyoḥ paugaṇḍake bālā dṛṣṭvocur vismitā vraje

Translation

Thought the boys saw the liberation of the soul from Agha during Kṛṣṇa’s kaumāra period they spoke about it in Vraja at the beginning of Kṛṣṇa’s paugaṇḍa period with great astonishment.

 

The killing of Aghāsura took place in the kaumāra period. The events were related to the people of Vraja and the beginning of Kṛṣṇa’s paugaṇḍa period (paugāṇḍake). Hareḥ means Kṛṣṇa who takes away death. They saw the killing of Agha and the celebration by the devatās during the kaumāra period.

 

Text 38

naitad vicitraṁ manujārbha-māyinaḥ

parāvarāṇāṁ paramasya vedhasaḥ

agho ’pi yat-sparśana-dhauta-pātakaḥ

prāpātma-sāmyaṁ tv asatāṁ sudurlabham

Translation

This was not astonishing for the Lord who was supreme among all lower and higher beings, since he was the creator and mercifully appeared as the son of Nanda. Agha attained similarity to the Lord, generally unobtainable by a sinful person, because he was purified of his sin by the touch of the Lord.

 

Seeing that some people would be astonished that a greatly sinful person like Agha could get liberation, Śukadeva speaks of the Lord’s power in two verses. The lord is supreme creator (parmasya vedhasaḥ) of lower and higher beings or supreme creator of cause and effect, the supreme creator of all begins in the past and future (parāvarānām). He is the supreme creator because he creates Brahmā and is the cause of all creation. Or he is the best (paramasya) of higher and lower beings because he is their creator. As the supreme lord he is supremely independent. Because of that, he was most merciful (māyinaḥ) as the son of Nanda (manujārbha). Or māyinaḥ can mean he who has wealth or beauty (mā), he who displays his unlimited wealth. Or he is merciful (māyinaḥ) to the cowherd boys (manujārbha). As a cowherd he displays his powers as the Lord. Therefore this pastime is not astonishing.

 

ātmā-sātmyam means he attained the same form as brahma (ātmā), nirvāṇa. Another version with ātma-sāmyam means he became situated in his svarūpa. That is stated in the Second Canto. Muktir hitvānyathā-rūpaṁ svarūpeṇa vyavsthitih: liberation means giving up false forms and being situated in one’s svarūpa. (SB .10.6)

 

He attained what was most rare for demons. “How could this happen for a person who offended the great devotees of Gokula?” He was purified by the touch of the Lord. By the special power of the Lord’s touch his great offense (pātakaḥ) was destroyed.

 

Text 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 Lord into one’s mind, Kṛṣṇa awards himself as the goal. Residing within, he gives the jīvas the experience of bliss by destroying all māyā completely. What more can be said?

Commentary

The verse shows that using the fickle the mind alone is inferior to using the deity forms made of stone or metal to produce constant vision of the Lord’s beauty. Śrīdhara Svāmī mentions Prahlāda as an example of thinking of a deity form and then placing the form forcibly in the heart. However Prahlāda had a natural tendency to make the Lord appear within, not using force. The Lord dwelling within destroys māyā by eternally being in the position to give the ātmā bliss. Or the Lord constantly gives all jīvas the experience of happiness (nityātmā-sukhānubhūti) because he completely (abhi) destroys māyā. Brahmā says atraiva māyā-dhamanāvatāre: my dear Lord, in this incarnation you have proved that you are the supreme controller of māyā. (SB 10.14.16) Yat means yaysa (whose). Another version has paramo ‘ṅga instead of antargato. He is superior (paramaḥ) to all others because he manifests his nature of unlimited qualities as Bhagavān. Aṅga is an address to Parīkṣit out of suitable joy.

 

Text 40

śrī-sūta uvāca

itthaṁ dvijā yādavadeva-dattaḥ

śrutvā sva-rātuś caritaṁ vicitram

papraccha bhūyo ’pi tad eva puṇyaṁ

vaiyāsakiṁ yan nigṛhīta-cetāḥ

Translation

Sūta Gosvāmī said: Mahārāja Parīkṣit, after hearing about those remarkable pastimes of Kṛṣṇa, who had saved him in the womb of his mother and delivered to the Pāṇḍavas, with heart afflicted by separation, again inquired from Śukadeva Gosvāmī about the auspicious topics.

 

As Śukadeva was speaking (ittham), out of great enthusiasm Parīkṣit began to inquire. Parīkṣit had been given by the lord (yādava-deva) to the Pāṇdavas, after being protected from the brahmāstra. Yādava-deva indicates that he was related to the Pāṇḍavas. Parīkṣit inquired from Śukadeva (vaiyasikim), the son of Vyāsa, who knew the meaning of the Vedas, after hearing the most astonishing (vickitra) pastimes, because some details were unclear. After hearing he began to consider.

 

Parīkṣit’s heart was pained with longing (nigṛhīta) by the appearance of special prema because of hearing the pastimes. The answers would be most auspicious (puṇyam), being the medicine for his distress.

 

Text 41

śrī-rājovāca

brahman kālāntara-kṛtaṁ tat-kālīnaṁ kathaṁ bhavet

yat kaumāre hari-kṛtaṁ jaguḥ paugaṇḍake ’rbhakāḥ

Translation

Mahārāja Parīkṣit inquired: O brāhmaṇa! How could activities which occurred in the past be seen in the present time? How could the boys say that what Kṛṣṇa did in his kaumāra period was done in his paugaṇḍa period?

 

How could activities which occurred in the past be seen in the present time? That is explained. It seemed impossible. You alone know. O direct form of the Vedas (brāhmaṇa)!

 

Text 42

tad brūhi me mahā-yogin paraṁ kautūhalaṁ guro

nūnam etad dharer eva māyā bhavati nānyathā

Translation

O greatest devotee, my spiritual master, this is a cause of curiosity. I think that it was the māyā of Kṛṣṇa and no one else.

 

How is this possible? Tell me how this happened (tat). I am eager to hear or have doubt (paraṁ kautūhalam). Or please explain this astonishing event. O master endowed with the highest bhakti (mahāyogin)! You know everything about the Lord’s actions. “This is most secret.” O instructor (guro)! You should not hide anything from the disciple. Or describe the words of the boys a year later (kautūhalam). Nūnam indicates conjecture or certainty. The word māyā hareḥ indicates that this is not the māyā which takes away all discrimination. Without your māyā this situation could not take place, for it is impossible that the cowherd boys would be put in illusion.

 

Text 43

vayaṁ dhanyatamā loke guro ’pi kṣatra-bandhavaḥ

vayaṁ pibāmo muhus tvattaḥ puṇyaṁ kṛṣṇa-kathāmṛtam

Translation

O guru! Although I am the lowest of kṣatriyas, I am most fortunate in this world because I constantly drink the nectar of topics of Kṛṣṇa made attractive by coming from your mouth.