CHAPTER 37

In this chapter are described the killing of the demon KesI,

who assumed the form of a horse, NArada's praise of Lord Sri
KRSNa's by glorifying His yet-to-occur activities, and Lord
KRSNa's killing of VyomAsura.

Sent by KaMsa, KesI DAnava assumed the form of a huge horse and
went to Vraja. By the loud sound of his neighing all of Gokula
began terrified, and they all began to look for Sri KRSNa. When
KRSNa saw the demon, he went forward to confront him. Doing so,
he then called KesI to come near. KesI came up to Sri KRSNa and
tried to strike him with his feet, upon which Lord KRSNa seized
both his feet, swirled him around several times, and tossed him
aside a distance of four hundred hand-lengths. Thrown thus, KesI
remained for a time unconcious. Regaining his consciousness, he
angrily went back up to KRSNa, his mouth gaping open. Sri KRSNa
then put His left hand inside the horse-demon's mouth, and as
KesI tried to chew on His hand, it felt to him just like a
red-hot iron rod. The hand became bigger and bigger, finally
checking all movement of air into the demon's mouth.
Experiencing the exteme agony of this obstruction of his
breathing, KesI gave up his life. Lord Sri KRSna then removed
his hand. He stood calmly, not showing any sign of pride over
having killed this demon. The demigods then began to shower down
flowers from the sky and offer prayers for the glorification of
KRSNa. After this, the great sage among the demigods NArada
approached Sri KRSNa and prayed to him in various ways,
presenting a description of the Lord's future pastimes. Then
NArada payed his obeisances and departed.

One day, Lord BAlarAma, Lord KRSNa and the cowherd boys were
engrossed in playing hide-and-seek at the same time as they were
tending the cows. In this game, some of them took the role of
sheep, some became thieves and others became sheep herders. When
the thieves stole the sheep, the herders would search after them.
Taking the opportunity of this game, a demon named Vyoma, sent by
KaMsa, dressed himself like a cowherd boy and joined the band of
play-thieves. Stealing some cowherd boys, he put them inside the
cave of a mountain and kept them there by blocking the entrance
with a large stone. Gradually he stole almost all of the cowherd
boys, until only four or five of them remained. Seeing what the
demon was doing, Sri KRSNa ran after him and, grabbing him with
His hand, killed him in the same way as sacrificial animals are
killed.
 TEXTS 1-2

srI-suka uvAca
kesI tu kaMsa-prahitaH khurair mahIM
mahA-hayo nirjarayan mano-javaH
saTAvadhUtAbhra-vimAna-sankulaM
kurvan nabho heSita-bhISitAkhilaH

taM trAsayantaM bhagavAn sva-gokulaM

tad-dheSitair vAla-vighUrNitAmbudam
A`tmAnam A`jau mRgayantam agra-NIH
upAhvayat sa vyanadan mRgendra-vat

srI-sukaH uvAca-- Sri Sukadeva GosvAmI said; kesI-- the demon

named KesI; tu-- and then; kaMsa-prahitaH-- sent by KaMsa;
khuraiH-- with his hooves; mahIm-- the earth; mahA-hayaH-- a huge
horse; nirjarayan-- ripping apart; manaH-- like that of the mind;
javaH-- whose speed; saTA-- by the hairs of his mane; avadhUta--
scattered; abhra-- with the clouds; vimAna-- and the airplanes
(of the demigods); sankulam-- crowded; kurvan- making; nabhaH--
the sky; heSita--- by his neighing; bhISita-- frightened;
akhilaH-- everyone; tam-- him; trAsayantam-- terrifying;
bhagavAn-- the Supreme Lord; sva-gokulam-- His own cowherd
village; tat-heSitaiH-- by that neighing; vAla-- by the hairs of
his tail; vighUrNita-- shaken; ambudam-- the clouds; A`tmAnam--
Himself; A`jau-- for a fight; mRgayantam-- searching afger;
agra-NIH-- coming forward; upAhvayat-- called out; saH-- He,
KesI; vyanadan-- roared; mRgendra-vat-- like a lion.

TRANSLATION

Sukadeva GosvAmi said: The demon KesI, who was sent by KaMsa,
made his appearance in the form of a huge horse. Running swifter
than the speed of the mind, he was tearing up the earth with his
hooves. The hairs of his mane scattered the clouds and demigods'
airplanes throughout the crowded sky and he terrifying everyone
present with his loud neighing. When the Supreme Personality of
Godhead saw this demon creating fear in His own Gokula with his
terrible neighing and shaking the clouds with tail, He came
forward to meet the horse, who was trying to find him for the
purpose of fighting with Him. KRSNa stood in front of KesI
and called out to him to come near, whereupon the horse replied
by roaring like a lion.
Sridhara SvAmI
 In the thirty seventh chapter, after KesI is killed Lord Acyuta
is praised by NArada in terms of His future activities, and He
then kills VyomAsura.

By killing, in the same manner as the demon who appeared as a

bull, the demon KesI, who assumed the form of a horse and who was
an intimate friend of KaMsa sent by him, KRSNa rendered KaMsa as
if lifeless.

The verses beginning KesI: recounting with the first verse the
description of what KesI was like, the idea connecting through
the second verse is that the Lord called out to that KesI.

(Text 1) Having a huge body, he was loosening the earth

([nirjarayan = slathayan]); in other words, he was tearing it
asunder. The clouds and also the airplanes (of the demigods)
were tossed about hither and thither ([avadhUtAni = itas tataH
kSiptAni]) by the hairs of his mane ([saTAbhiH = kesaraiH]), thus
crowding the sky. He who was terrifying the whole world with his
neighing ([heSitaiH = asva-jAti-sabdaiH]).

(Text 2) By that very harsh neighing. By whose tail-hairs

([vAlaiH = puccha-lomaiH]) the clouds became swirled about
([vighUrNitAH = paribhrAmitAH]). [A`jau] means "for the purpose
of a fight" and [A`tmAnam] refers to KRSNa. [AgraNIH] means
"coming out in front;" thus He called out to him, called to him
to come near. And that KesI, hearing Him, made a resonant sound
like a lion.
VisvanAtha CakravartI

In the twenty seventh chapter KesI is killed, Lord Hari is

glorified by NArada in terms of His future pastimes, the Lord
engages in playing at a game of thieves, and VyomAsura is killed.

And that KesI who was sent by KaMsa, the Lord called out to
him, as is the proper logical connection with the second verse.
Or else, the ending "he went to the cowherd pastures of Nanda"
should be supplied to complete the statement. With the strikes
of his hooves completely wrecking the ground ([nirjarayan =
niHseSeNa jIrNAM kurvan]), and with the hairs of his main making
the clouds and also the airplanes shake ([avadhUtAni =
kampitAni]), so that the sky became filled ([sankulam = vyAptam])
with them. [HreSitam] means the sound a horse makes and [vAlAH]
means tail-hairs. And that KesI made a resounding vibration.
TEXT 3
 sa taM nisAmyAbhimukho mukhena khaM
pibann ivAbhyadravad aty-amarSaNaH
jaghAna padbhyAm aravinda-locanaM
durAsadas caNDa-javo duratyayaH

saH-- he, KesI; tam-- Him, KRSNa; nisAmya-- seeing;

abhimukhaH-- in front of himself; mukhena-- with his mouth;
kham-- the sky; piban-- drinking up; iva-- as if; abhyadravat--
ran forward; ati-amarSaNaH-- very angry; jaghAna-- he struck;
padbhyAm-- with his two legs; aravinda-locanam-- the lotus-eyed
Lord; durAsadaH-- unapproachable; caNDa-- fierce; javaH-- whose
swiftness; duratyayaH-- undefeatable.

TRANSLATION

Seeing the Lord standing before himself, KesI ran forward in

extreme, intolerant anger, his mouth gaping as if to swallow
up the sky. Running with fierce swiftness, the undefeatable and
unapproachable horse demon struck the lotus-eyed Lord with both
his legs.
Sridhara SvAmI

Then KesI, seeing Him, KRSNa, went forward, as if drinking the

sky with his mouth, or in other words, having his mouth wide
open. Furthermore, he was extremely angry, or else feeling very
intolerant ([aty-amarSaNaH = ati-kupito 'tyantam asahaAmano
vA]), and struck Him with his foot. [DurAsada] means "impossible
to be defeated by any others," and [duratyaya] means "determined
and impossible to pass beyond." The reason for this is stated,
that the speed of his running was fierce ([caNda = tIvra]).
VisvanAtha CakravartI

That KesI, seeing ([nisAmya = dRSTvA]) that Sri KRSNa.

[DurAsada] means that it was impossible for others to approach him,
and [duratyaya] means that even more so, then, it was impossible
for others to defeat him.
TEXT 4

tad vancayitvA tam adhokSajo ruSA

pragRhya dorbhyAM parividhya pAdayoH
sAvajnam utsRjya dhanuH-satAntare
yathoragaM tArkSya-suto vyavasthitaH

tat-- that; vancayitvA-- avoiding; tam-- him; adhokSajaH-- the

transcendental Lord; ruSA-- angrily; pragRhya-- seizing;
dorbhyAm-- with His arms; parividhya-- twirling around; pAdayoH--
by the legs; sAvajnam-- neglectfully; utsRjya-- discarding;
dhanuH-- of bow-legnths; sata-- one hundred; antare-- to the distance;
yathA-- as; uragam-- a snake; tArkSya-- of Kardama Muni; sutaH--
the son (namely GaruDa); vyavasthitaH-- standing.

TRANSLATION

Avoiding KesI's striking, the transcendental Lord angrily

seized Him by the legs with His arms. Twirled the demon around
in the air, He neglectfully threw him the distance of one hundred
bow-legnths, just as GaruDa might play with as snake. Even after
throwing the demon like this, Lord KRSNa stood calmly in the same
place.
Sridhara SvAmI

Avoiding that strike and also seizing the two legs which had
been kicked forward to hit Him in that way, He twirled him
around and then remained standing in that position.
VisvanAtha CakravartI

Avoiding that strike and also seizing the two legs which had
been kicked forward to hit Him in that way, He twirled him around
and then remained standing in the same place.

TEXT 5

saH labdha-sanjaH punar utthito ruSA

vyAdAya kesI tarasApatad dharim
so 'py asya vaktre bhujam uttaram smayan
pravesayAm A`sa yathoragaM bile

saH-- he, KesI; labdha-- regaining; saMnjaH-- consciousness;

punaH-- again; utthitaH-- rose up; ruSA-- in anger; vyAdAya--
opening (his mouth) wide; kesI-- KesI; tarasA-- rapidly; apatat--
ran; harim-- toward KRSNa; saH-- He, Lord KRSNa; api-- and;
asya-- his; vaktre-- in the mouth; bhujam-- his hand;
uttaram--left; smayan-- smiled; pravesayAm A`sa-- placed; yathA--
as; uragam-- a snake; bile-- (enters) within a hole.

TRANSLATION

When he regained concsciousness, KesI was very angry. He

opened his mouth wide and ran quickly to attack Lord KRSNa
KRSNa. The Lord, however, simply smiled and put His left hand in
the horse's mouth as easily as a snake enters a hole in the ground.

Sridhara SvAmI

[VyAdAya] means open his mouth wide. Swiftly he ran toward

Lord Hari, and that Lord Hari (put) His left arm (in his mouth).
An example (of Lord KRSNa's) fearlessness is given: just as a
snake (enters) a hole in the ground.
VisvanAtha CakravartI

[SaMjnA] means "consciousness," and [vyAdAya] means "opening

his mouth wide." He ran ([A`patat = A`dravat]) toward Lord Hari.
And that Lord Hari was smiling, (thinking), "So, you are coming
to devour Me? Go ahead and devour!" Thus, showing his left
fore-finger, He put in his mouth His left ([uttaram = vAmam]) arm
in order to kill KesI, just as some snake might enter a mouse's
hole to kill the mouse. And just as the snake enters the hole
however he pleases, without trouble, so His hand entered (KesI's
mouth).

TEXT 6

dantA nipetur bhagavad-bhuja-spRsas

te kesinas tapta-maya-spRso yathA
bAhus ca tad-deha-gato mahAtmano
yathAmayaH saMvavRdhe upekSitaH

dantAH-- the teeth; nipetuH-- fell out; bhagavat-- of the

Supreme Lord; bhuja-- the arm; spRsaH-- touching; te-- they;
kesinaH-- of KesI; tapta-maya-- red-hot (iron); spRsaH--
touching; yathA-- as; bAhuH-- the arm; ca-- and; tad-- his,
KesI's; deha-- body; gataH-- having entered; mahA-AtmanaH-- of
the Supreme Soul; yathA-- like; A`mayaH-- a diseased condition
(particularly, distention of the stomach); saMvavRdhe-- increased
greatly in size; upekSitaH-- neglected.

TRANSLATION

When they touched the arm of the Supreme Lord, KesI's teeth
felt it to be like molten iron, and they immediately fell out.
That arm of the Supreme Personality within the body of KesI
expanded greatly, just as a diseased stomach increases in size if
not properly treated.
Sridhara SvAmI

And then what happened? This is stated by the verse beginning

[dantAH]. As his teeth, spread out in his wide-opened mouth,
were touching the Supreme Lord's arm to chew it, they felt it
to be like iron ([ayaH = lauham]). Or else, they felt like they
were touching something extremely hot ([tapta-mayam =
ati-taptam]) like iron. The [A`maya] here refers to dropsy.
VisvanAtha CakravartI

Alas, alas, how could have He placed His arm, which is more
tender than the fiber surrounding a blue lotus, within the cavern
of his mouth, with its gruesome teeth? This objection of the
agitated King (ParIkSit) is anticipated and answered by the verse
beginning [dantAH]. As his teeth touched the Supreme Lord's arm
to chew on it, they became uprooted and fell out ([nipetuH = nirmUlatayA
petuH]), just as if touching red-hot iron (the rest of this
sentence gives a grammatical analysis I can't make out). The
Lord's arm, even though it is more tender and cooling than a blue
lotus, felt to KesI when He touched it with his teeth as
extremely hot as it were made of lightening bolts. (The Lord's
arm) expanded, according to logic [pittena dUne rasane sitApi
tiktAyate] ("When sense of taste is disrupted by an excess of
bile, even crystal sugar candy becomes bitter"). The proper
interpretation is that this expanding was the cause of KesI's
death. The word [A`maya] here refers to dropsy.
TEXT 7

samedhamAnena sa kRSNa-bAhunA
niruddha-vAyus caraNAMs ca vikSipan
prasvinna-gAtraH parivRtta-locanaH
papAta laNDaM visRjan kSitau vyasuH

samedhamAnena-- expanding; saH-- he; kRSNa-bAhunA-- by Lord

KRSNa's arm; niruddha-- stopped; vAyuH-- his breathing; caraNAn--
his legs; ca-- and; vikSipan-- throwing about; prasvinna--
perspiring; gAtraH-- his body; parivRtta-- rolling; locanaH-- his
eyes; papAta-- he fell down; laNDam-- feces; visRjan-- excreting;
kSitau-- onto the ground; vyasuH-- lifeless.

TRANSLATION

As Lord KRSNa's expanding arm completely blocked his breathing,

the demon kicked his legs, perspiration covering his body
and his eyes rolling around. He then passed stool and fell on
the ground dead.
Sridhara SvAmI

Excreting stool ([LeNDam,] an alternate reading = purISam]).

VisvanAtha CakravartI

repeats Sridhara SvAmI.

TEXT 8

tad-dehataH karkaTikA-phalopamAd
vyasor apAkRSya bhujaM mahA-bhujaH
avismito 'yatna-hatArikaH suraiH
prasUna-varSair vivarSadbhir I`DitaH

tat-dehataH-- from KesI's body; karkaTikA-phala-- a [karkaTikA]

fruit; upamAt-- which resembled; vyasoH-- from which the vital
airs of had departed; apAkRSya-- withdrawing; bhujam-- His arm;
mahA-bhujaH-- the mighty-armed Lord; avismitaH-- without undue
pride; ayatna-- without effort; hata-- having killed; arikaH--
His enemy; suraiH-- by the demigods; prasUna-- of flowers;
varSaiH-- with downpours; vivarSadbhiH-- who were raining upon
Him; I`DitaH-- worshiped.

TRANSLATION

The mighty armed KRSNa withdrew His hand from KesI's body,
which now appeared like a long [karkaTikA] fruit. Not showing
any pride at having so effortless killed His enemy, the Lord
received the worship of the demigods in the form of flowers
rained down from above.
Sridhara SvAmI

When the [karkaTikA] fruit is fully ripe, its becomes extremely

long in shape; (KRSNa withdrew His arm) from the similarly
extended body (of KesI), from which the life air had left
([vyasoH = vigata-prANAt]). [Avismita] means free of pride. He
who had killed his enemy without effort.
VisvanAtha CakravartI

From (the body) which was just like a [karkaTikA] fruit, which
becomes very extended when it is ripe. [Avismita] means that he
did not become especially proud even by having killed such a
great demon, because He had killed His enemy even without
endeavor ([ayatnena = prayAsAbhAvenaiva]). (By the demigods) who
were raining flowers, for the purpose of dispelling His fatigue,
and also raining down small drops of water.
TEXT 9

devarSir upasangamya
bhAgavata-pravaro nRpa
kRSNam akliSTa-karmANaM
rahasy etad abhASata

deva-R`SiH-- the sage among the demigods (NArada Muni);

upasangamya-- approaching; bhAgavata-- of devotees of the Lord;
pravaraH-- the most exalted; nRpa-- O King (ParIkSit); kRSNam--
Lord KRSNa; akliSTa-- without trouble; karmANam-- whose
activities; rahasi-- in privacy; etat-- this; abhASata-- said.

TRANSLATION

My dear King, the great sage among the demigods, NArada,

approached Lord KRSNa when He was in a solitary place. That most
exalted of devotees addressed the Lord, who performs His
pastimes effortlessly, as follows.
Sridhara SvAmI

After advising KaMsa about KRSNa with clever words concerning

the truth of His identity and so forth, the sage (NArada)
announced to KRSNa His (future) activities, such as the killing
of KaMsa.

This is described in the verse beginning [devarSiH]. And this

(NArada) is not merely a gossip-monger, but the true well-wishing
friend of everyone involved, as stated by the word [bhAgavata-
pravaraH].
VisvanAtha CakravartI

"Now that Your [vraja-lIlA] is completed, please show Your

[mAthurA-lIlA]." Thus requesting, the sage among the demigods
offered praise to his Lord and master.

The word [bhAgavata-pravaraH] means "he from whom is achieved

the fulfillment of desires ([varaH = manoratha-siddhiH]), and who
is exalted even in comparison to the devotees of the Lord
residing in MathurA." (He praised) Him whose activity, such as
the killing of KesI is performed without difficulty ([akliSTena
aklesenaiva]).
TEXTS 10-11
 kRSNa kRSNAprameyAtman
yogesa jagad-Isvara
vAsudevAkhilAvAsa
sAtvatAM pravara prabho

tvam A`tmA sarva-bhUtAnAm

eko jyotir ivaidhasAm
gUDho guhAsayaH sAkSI
mahA-puruSa I`svaraH

kRSNa kRSNa-- O KRSNa, KRSNa, aprameya-Atman-- O immesurable

one; yoga-I`sa-- O source of all mystic power; jagat-Isvara-- O
Lord of the universe; vAsudeva-- O son of Vasudeva;
akhila-AvAsa-- O shelter of all beings; sAtvatAm-- of the Yadu
dynasty; pravara-- O You who are best; prabho-- O master; tvam--
You; A`tmA-- the Supreme Soul; sarva-- of all; bhUtAnAm-- created
beings; ekaH-- alone; jyotiH-- fire; iva-- like; edhasAm-- in
kindling wood; gUDhaH-- hidden; guhA-- within the cave of the
heart; sayaH-- sitting; sAkSI-- the witness; mahA-puruSa-- the
Supreme Personality of Godhead; I`svaraH-- the supreme controlling.

TRANSLATION

KRSNa, KRSNa, O immesurable Lord, O source of all mystic power,

O Lord of the universe! O VAsueva, shelter of all beings and
best of the Yadus, O my master, You are the Supreme Soul of all
created beings, sitting unseen within the cave of the heart just
like the fire dormant within kindling wood. You are everyone's
witness, the Supreme Personality and ultimate controlling Deity.
Sridhara SvAmI

(Text 10) Don't be afraid that I might have revealed Your

secret to Your enemy KaMsa, which NArada states by the verse
beginning [kRSNa kRSNa]. The idea is as follows: You are the
Supreme Lord, having descended for the purpose of annihilating
the demons who are a burden to the earth. Therefore please
sustain the universe by performing deeds suitable to this
purpose. In this regard one should not imagine that You are at
all afraid, as stated: O [aprameyAtman,] You whose form is
unlimited! O [yogesa,] You whose influence is inconceivable! O
[jagad-I`svara,] controller of the entire universe! O
[vAsudeva,] You who are present within all living beings! O
[akhilAvAsa,] shelter of all! O You who are now the best
([pravara = sreSTha]) of the SAtvatas. O [prabho,] possessor of
all potencies!

(Text 11) If (the Lord were to ask), "How is it that I am like

this?" a reply is given in the verse beginning [tvam A`tmA].
You, indeed, are not limited like a [jIva,] but rather You are
the Soul pervading ([anusyUta]) within all beings. An analogy to
His pervading internally is given: Just like the fire within
kindling wood. And although You are situated within the living
beings, You are not seen by them, as stated by the word [gUDha].
Reasons for this are given, that (You are) [guhAsaya] or within
intelligence itself as well, and furthermore (You are) the
witness, and certainly (in such a case) a witness is not visible.
Furthermore (You are) [mahA-puruSa,] and therefore You cannot be
understood by those whose awareness is material bounded. "Then
what evidence is there for (My) being present within all beings?"
In reply to this is spoken the word [I`svara,] which indicates
that without the [I`svara] the prospensities of the dependent
[jIvas] cannot manifest.
VisvanAtha CakravartI

First of all he announces himself with the words [kRSNa kRSNa,]

thus saying, "I am NArada, that poor example of a devotee who
praises the Supreme Lord by the [sankIrtana] of His names." (You
are) one whose mind ([A`tmA = manaH]) is inscrutable ([aprameyaH
= pramAtum asakyaH]), and therefore who can ascertain what is in
Your mind, whether You intend to remain henceforth in Vraja
giving joy to Your parents and the other residents of Vraja, or
whether You are about to go to MathurA?

Moreover, O [yogesa,] implying that since You are the

controlling Lord of YogamAyA, You should remain in both places at
the same time. O [jagad-Isa,] which implies that You should
perform Your work for the world of relieving its burden. O
[vAsudeva,] which implies, "You have made Yourself known as the
son of Nanda, but now You should let Yourself be known as the son
of Vasudeva, thus generating his good fortune." Thus (You are)
[akhilAvAsa,] meaning that You should bring all of Your
devotees, who are agitated by fear of KaMsa, to MathurA, and
settle ([vAsaya]) them there.

You are the best of the SAtvatas, the YAdavas. Or else, You
are the personification of the most excellent ([prakRSTa])
fulfillment of one's desire ([vara = manoratha]). O [prabhu,]
You are capable of doing anything. "But (KRSNa may say) I act
simply however I wish, and will continue to do so. So why are
You announcing these particulars to me?" This NArada replies to
by saying: You are the [A`tmA,] my indwelling controller. Since
You are impelling me to announce these things, what can I do to
avoid it? And You dwell not only within My heart but also within
those of all living beings, hidden just like the fire within
kindling wood. Furthermore, (You are) [guhAsaya;] just as, in
Your form as the son of Nanda, You lie down in a cave of
Govardhana Hill, similarly in Your form as the indwelling
Supersoul You lie down within the cave of the mind, and as the
witness there You observe everything directly even while resting.
The reason for this is given by the word [mahA-puruSa,] which
indicates that Your mystic strength is never defeated.
Furthermore, even the [mahA-puruSas] are under higher control,
whereas You are [I`svara,] the controller of everyone.
_ O [prabhu,]
You are capable of doing anything. "But (KRSNa may say) I act
simply however I wi TEXT 12

A`tmanAtmAsrayaH pUrvaM
mAyayA sasRje guNAn
tair idaM satya-sankalpaH
sRjasy atsy avasIsvaraH

A`tmanA-- by Your personal potency; A`tma-- of the spirit soul;

A`srayaH-- the shelter; pUrvam-- first; mAyayA-- by Your creative
energy; sasRje-- You produced; guNAn-- the basic modes of
material nature; taiH-- through these; idam-- this (universe);
satya-- always realized in fact; sankalpaH-- whose desires;
sRjasi-- You create; atsi-- withdraw; avasi-- and maintain;
I`svaraH-- the controller.

TRANSLATION

You are the supreme controller, the shelter all souls, and by
Your personal creative potency You in the beginning manifested
the primal modes of material nature. Through the agency of these
modes You, always realizing Your intentions simply by desiring
them, create, maintain and then destroy this universe.
Sridhara SvAmI

How do you say that "I am the controller and everything else is
controlled?" This objection is replied to by the verse beginning
[A`tmanA]. The independent shelter, who does not depend on any
other means (of becoming so). By You MAyA potency You have
created ([sasRje = sRSTavAn]) the modes, and by them, by those
created modes, You create, destroy ([atsi = saMharasi]) and
maintain ([avasi pAlayasi]) this universe. But (the Lord may
object) the activities of effecting the creation and so forth seem
to be effected by the six kinds of causal factors (corresponding
to the six oblique noun cases); this is answered by the word [satya-
sankalpa,] implying that in that which is accomplished simply by
desiring it there is no dependence on any external means of
accomplishment. Thus, in summary, You are the supreme controller.
VisvanAtha CakravartI

Furthermore, if You had not created our intelligence and so

forth together with this entire universe then I would not now be
making my declaration like this; this NArada states by the verse
beginning [A`tmanA]. He who is the shelter of the self and who
is independent, namely Yourself, has created by His personal
potency ([A`tmanA = A`tma-rUpayA saktyA]) the [guNas,] the
[mahat] and so on. If You alone who has created the universe
then it is impelled by You that all other persons in the universe
work at their various engagements, and it is in this way also,
although I am another separate person, that I am working at
making this declaration to You.

TEXT 13

sa tvaM bhUdhara-bhUtAnAM
daitya-pramatha-rakSasAm
avatIrNo vinAsAya
sAdhUnAM rakSaNAya ca

saH-- He; tvam-- Yourself; bhU-dhara-- as kings; bhUtAnAm-- who

are appearing; daitya-pramatha-rakSasAm-- of various kinds of
demons; avatIrNaH-- You have descended; vinAsAya-- for the
destruction; sAdhUnAM-- of saintly persons; rakSaNAya-- for the
protection; ca-- and.

TRANSLATION

You are that same creator, who has descendend on the earth to
annihilate the Daitya, Pramatha and RAkSasa demons who are posing
as kings, and also to protect those who are godly.
Sridhara SvAmI

NArada enters his main topic with the verse beginning [sa
tvam]. Who are in the form of kings, who are called [bhU-dharas]
because they hold onto the earth.
VisvanAtha CakravartI
 Therefore I will execute my business of making my declaration,
as NArada speaks: He, the creator of the universe, namely
Yourself. Of those who are in the form of kings.

TEXT 14

diSTyA te nihato daityo

lIlayAyaM hayAkRtiH
yasya heSita-santrastAs
tyajanty animiSA divam

diSTyA-- by (our) good fortune; te-- by You; nihataH-- killed;

daityaH-- demon; lIlayA-- as a game; ayam-- this; haya-A`kRtiH--
having the form of a horse; yasya-- whose; heSita-- by the
neighing; santrastAH-- terrified; tyajanti-- abandon; animiSAH--
the demigods; divam--heaven.

TRANSLATION

By our good fortune You have enjoyed the sport of killing this
horse demon, because of whose neighing the frightened demigods
had abandoned the heavenly kingdom.

VisvanAtha CakravartI

By the good fortune of these worlds ([diSTyA = lokAnAM bhAgyena]).

TEXTS 15-20

cANUraM muSTikaM caiva

mallAn anyAMs ca hastinam
kaMsaM ca nihataM drakSye
parasvo 'hani te vibho

tasyAnu sankha-yavana-
murANAM narakasya ca
pArijAtApaharaNam
indrasya ca parAjayam

udvAhaM vIra-kanyAnAM
vIrya-sulkAdi-lakSaNam
nRgasya mokSaNaM sApAd
dvArakAyAM jagat-pate
 syamantakasya ca maNer
A`dAnaM saha bhAryayA
mRta-putra-pradAnAM ca
brAhmaNasya sva-dhAmataH

pauNDrakasya vadhaM pascAt

kAsi-puryAs ca dIpanam
dantavakrasya nidhanaM
caidyasya ca mahA-kratau

yAni cAnyAni vIryANi

dvArakAm Avasan bhavAn
kartA drakSyAmy ahaM tAni
geyAni kavibhir bhuvi

cANUra-- CANUra; muSTikam-- MuSTika; ca-- and; eva-- also;

mallAn-- the wrestlers; anyAn-- others; ca-- and; hastinam-- the
elephant (KuvalayApIDa); kaMsam-- King KaMsa; ca-- and; nihatam--
killed; drakSye-- I will see; parasvaH-- the day after tomorrow;
ahani-- on that day; te-- by You; vibho-- O Almighty Lord; tasya
anu-- after that; sankha-yavana-murANAm-- of the demons sankha
(Pancajana), KAlayavana and Mura; narakasya-- of NarakAsura; ca--
as well; pArijAta-- of the heavenly [pArijAta] flower;
apaharaNam-- the stealing; indrasya-- of Lord Indra; ca-- and;
parAjayam-- the defeat; udvAham-- the marriage; vIra-- of heroic
kings; kanyAnAm-- of the daughters; vIrya-- by Your valour;
sulka-- as the payment for the brides; A`di-- and so forth;
lakSaNam-- characterized; nRgasya-- of King NRga; mokSaNam-- the
deliverance; sApAt-- from his curse; dvArakAyAm-- in the city
DvArakA; jagat-pate-- of master of the universe; syamantakasya--
named Syamantaka; ca-- and; maNeH-- of the jewel; A`dAnaM-- the
taking; saha-- together with; bhAryayA-- a wife (JAmbavatI);
mRta-- dead; putra-- of the son; pradAnAm-- the presenting; ca--
and; brAhmaNasya-- of a [brAhmaNa]; sva-dhAmataH-- from Your own
domain (ie., from the abode of Death); pauNDrakasya-- of
PauNDraka; vadham-- the king; pascAt-- after; kAsi-puryAs-- of
the city KAsI (Benares); ca-- and; dIpanam-- the burning;
dantavakrasya-- of Dantavakra; nidhanam-- the demise; caidyasya--
of Caidya (sisupAla); ca-- and; mahA-kratau-- during the great
sacrificial performance (the RAjasUya-yajna of MahArAja
YudhiSThira; yAni-- which; ca-- and; anyAni-- other; vIryANi--
great feats; dvArakAm-- in DvArakA; A`vasan-- dwelling; bhavAn--
You; kartA-- are going to perform; drakSyAmi-- will see; aham--
I; tAni-- them; geyAni-- sung about; kavibhiH-- by poets; bhuvi--
on this earth.
 TRANSLATION

In just two days, O Almighty Lord, I will see the deaths of

CANura, MuSTika and the other wrestlers, the elephant
KuvalayApIDa and King KaMsa-- all at Your hand. After these will
see Your killing of the conch demon, KAlayavana, Mura and Naraka,
and how You steal the [pArijAta] flower and defeat Indra. I will
see Your marriage to the daughters of many heroic kings, paid for
simply by the price of Your valor. Then, O Lord of the universe,
in DvArakA You will deliver King NRga from his curse and take for
Yourself the Syamantaka jewel together with another wife. You
will bring back the dead son of [brAhmaNa] from the abode of Your
servant YamarAja, after which You will kill PauNDraka, burn down
the city KAsI, annihilate Dantavakra and also kill the King of
Cedi during the great RAjasUya sacrifice. I will see all these
heroic pastimes, and many others as well, which You are going to
perform during Your residence in DvArakA, and which are glorified
on this earth in the songs of transcendental poets.
Sridhara SvAmI

On the day after tomorrow: "Today AkrUra will come, tomorrow

You will go to MathurA, and the day after tomorrow I will see
CANUra and the others killed by You." In this manner NArada is
making his special kind declaration in which one points out
(future events) as if they have already occured.
VisvanAtha CakravartI

I know the sequence of Your pastimes, having already seen them

in Your various previous descents; thus NArada speaks the verse
beginning [cANUra]. [Sankha] is Pancajana. This is only meant
as some indication of future events, and is not intended to be at
all a comprehensive account. Together with a wife, JAmbavatI.
From his own abode, the city of Death (MahAkAla).

TEXT 21

atha te kAla-rUpasya
kSapayiSNor amuSya vai
akSauhaNInAM nidhanaM
drakSyAmy arjuna-sAratheH

atha-- then; te-- by You; kAla-rUpasya-- who are assuming the

form of Time; kSapayiSNoH-- who is intending to effect
the destruction; amuSya-- of (the burden of) this world; vai--
indeed; akSauhaNInAm-- of entire armies; nidhanam-- the
finishing; drakSyAmi-- I will see; arjuna-sAratheH-- by the
chariot driver of Arjuna.

TRANSLATION

Subsequently I will see You appearing as Time personified,

exhibiting Your desire to rid the earth of its burden, serving
as the chariot driver of Arjuna and destroying entire armies of
soldiers.
Sridhara SvAmI

Of this, the universe, or else, the burden of the earth.

VisvanAtha CakravartI

Of this universe. The use of the genetive case (in the word
[kAla-rUpasya], instead of the instrumental) is poetic liscence
of the sages. [Nidhanam] implies, as the tacit completion of the
idea, "the activities of You, who are in the form of Destruction."

TEXT 22

visuddha-vijnAna-ghanaM sva-saMsthayA
samApta-sarvArtham amogha-vAnchitam
sva-tejasA nitya-nivRtta-mAyA-
guNa-pravAhaM bhagavantam I`mahi

visuddha-- perfectly pure; vijnAna-- spiritual awareness;

ghanam-- full of; sva-saMsthayA-- in His original identity;
samApta-- already fulfilled; sarva-- all; artham-- in
achievements; amogha-- never frustrated; vAnchitam-- whose
desires; sva-tejasA-- by His own potency; nitya-- eternally;
nivRtta-- desisting; mAyA- of the illusory, material energy;
guNa-- of the manifest modes; pravAham-- the flowing
interreaction; bhagavantam-- the Supreme Personality of Godhead;
I`mahi-- let us approach.

TRANSLATION

I am approaching You, the Supreme Personality of Godhead, to

take Your shelter. You are full of perfectly pure spiritual
awareness and are always situated in Your original identity.
All possible desirable things are already achieved by You, whose
intentions are never frustrated. By the power of Your spiritual
energy You remain eternally aloof from the flux of the modes of
Your inferior MAyA potency.
Sridhara SvAmI

Having thus expressed himself and been happily acknowledged by

the Lord, NArada now offers his obeisances to Him in these two
verses, beginning [visuddha-vijnAna-ghanam]. Him whose personal
form is composed exclusively of awareness, and who therefore
achieves in full all desired objects, being in His perfect
situation in His original identity ([sva-saMsthayA =
svarUpa-samyak-sthityaiva]) the direct manifestation of all
ecstasy. This states how all His own desires are fulfilled, and
how His intentions are automatically realized is stated by the
word [amogha-vAnchitam].

But if I had any desire wouldn't that make it impossible for Me

to avoid the entanglement of material existence? In answer to
this are spoken the words beginning [sva-tejasA]. He who has, by
His internal potency, desisted eternally from the flowing current
of the modes of nature produced from the illusory energy MAyA.
Therefore let us approach for shelter [I`mahi = saraNaM vrajema]
the Supreme Lord, He whose opulences are unexcelled.
VisvanAtha CakravartI

Having thus announced (KRSNa's future) activities, now NArada

offers his obeisances to the Lord in these two verses. I
approach to take shelter, or else to offer my obeisances, You,
the Supreme Lord, who are the intense manifestation ([ghanam =
sAndrI-bhUTam]) of that Brahman which is the original identity of
perfectly pure awareness ([vijnAna = anubhava]). By Your own
perfect situation, endowed with the paraphernalia of Your
pastimes and so forth, which situation is perpetual, all the
objects, all the desires, of all Your various kinds of devotees
are achieved. Therefore (I approach You), whose desire, namely
that Your devotee's hankerings are achieved, is never frustrated
([amogham = vyartham]). By Your potency, or else by the potency
of Your devotees, You enable them every day ([nityam =
prati-dinam]) to avoid the current of the material modes.

TEXT 23

tvAm I`svaraM svAsrayam A`tma-mAyayA

vinirmitAseSa-viseSa-kalpanam
krIDArtham adyAtta-manuSya-vigrahaM
nato 'smi dhuryaM yadu-vRSNi-sAtvatAm

tvAm-- to You; I`svaram-- the supreme controller;

sva-A`srayam-- dependent only on Your own self; A`tma-- which is
subordinate to You; mAyayA-- by Your creative potency;
vinirmita-- constructed; aseSa-- unlimited; viseSa-- particular;
kalpanam-- arrangements; krIDA-- of playing; artham-- for the
sake; adya-- now; A`tta-- taken on; manuSya-- among humans;
vigraham-- battle; nataH-- bowed down; asmi-- I am; dhuryam-- to
the greatest; yadu-vRSNi-sAtvatAm-- of the Yadu, VRSNi and
SAtvata clans.

TRANSLATION

I bow down to You, the supreme controller who is never subject

of anyone else control and who has constructed by the creative
material energy subordinate to You the unlimted particular
arrangements of this universe. Now You have appeared as the
greatest hero among the Yadus, VRSNis and SAtvatas and have
chosen to participate in human warfare.
Sridhara SvAmI

But why do you, who are a knower of all three phase of time,
not know My material origin? And if you do know it, why do you
say that (for Me) there is no flux of the modes of nature? This
is replied to in the verse beginning [tvAm]. [Isvara] means
controller of others, and [svAsrayam] means not under anyone
else's control. Therefore I bow down to that best ([dhuryam =
sreSTham]) (of the YAdavas) by whom, through His [A`tma-mAyayA,]
the MAyA which is subordinate to Him, all the unlimited
particular arrangements of creation-- beginning with the
[mahat-tattva] and also including such entities as the Yadu
dynasty-- have been construction.
VisvanAtha CakravartI

And there is no one else like this, as stated in the verse

beginning [tvAm]. [Isvara] means controller of others, and
[svAsraya] means that He does not depend on anyone else.
Therefore He is not under anyone else's control. This opulence
of His, not subordinate to anyone else, is further described: He
by which MAyA subordinate to Him have been constructed the
unlimited particular arrangements of the universe. Furthermore,
He whose purpose ([artham = sva-prayojanm]) is simply to play.
Yet now He has taken on ([A`tta = gRhIta]) quarrels ([vigrahaH =
sAtravam]) with humans such as KaMsa, being as He was the cause
of the death of KesI, who was to KaMsa like his own life.

There is also an alternate reading, [abhyAtta,] in which the

idea is still that "You are simply playing."

The reason (that You act inimically to KaMsa and others) is

that You are [dhuram,] You carry the burden of protection and
sustanance, for Your relatives, the Yadus, VRSNis and SAtvatas.

TEXT 24

srI-suka uvAca
evaM yadu-patiM kRSNaM
bhAgavata-pravaro muniH
praNipatyAbhyanujnAto
yayau tad-darsanotsavaH

srI-sukaH uvAca-- Sukadeva GosvAmI said; evam-- thus;

yadu-patim-- to the chief of the Yadus; kRSNam-- Lord KRSNa;
bhAgavata-- of devotees; pravaraH-- most eminent; muniH-- the
sage NArada; praNipatya-- bowing down in respect;
abhyanujnAtaH-- given leave; yayau-- went; tat-- Him, KRSNa;
darsana-- by having seen; utsavaH-- experiencing great joy.

TRANSLATION

Sukadeva GosvAmI said: Having thus addressed Lord KRSNa, the

chief of the Yadu dynasty, the great sage and most eminent
devotee NArada bowed down to him to offer obeisances. Receiving
leave from the Lord, He then went away, feeling great joy in his
having had the Lord's direct audience.
(no commentaries)

TEXT 25

bhagavAn api govindo

hatvA kesinam A`have
pasUn apAlayat pAlaiH
prItair vraja-sukhAvahaH

bhagavAn-- the Supreme Lord; api-- and; govindaH-- Govinda;

hatvA-- having killed; kesinam-- the demon KesI; A`have-- in
battle; pasUn-- the animals; apAlayat-- He tended; pAlaiH--
together with the cowherd boys; prItaiH-- who were satisfied;
vraja-- to the inhabitants of VRndAvana; sukha-- happiness;
AvahaH-- bringing.

TRANSLATION

After killing in combat the demon KesI, the Supreme Personality of

Godhead continue to tend the cows and other animals in the
company of His cowherd boyfriends, who were very satisfied with
Him. Thus He brought happiness to all the inhabitants of VRndAvana.
(no commentaries)

TEXT 26

ekadA te pasUn pAlAs

cArayanto 'dri-sAnuSu
cakrur nilAyana-krIDAs
cora-pAlApadesataH

ekadA-- one day; te-- they; pasUn-- the animals; pAlAH-- the
cowherd boys; cArayantaH-- grazing; adri-- of a mountain;
sAnuSu-- on the sides; cakruH-- the enacted; nilAyana-- of
"stealing and hiding; krIDAH-- games; cora-- of thieves; pAla--
and protectors; apadesataH-- playing the roles.

TRANSLATION

One day the cowherd boys, while grazing their animals on the
sides of a mountain, played at "stealing and hiding," acting out
the roles of rival thieves and herders.
Sridhara SvAmI

But, it may be objected, NArada did not see the killing of

Vyoma, so how did he come to mention it? This is explained, that
early in morning directly following the killing of KesI, having
accepted the statements of NArada killed Vyoma as predicted,
while once again engaged in grazing the animals. Or else, we
should ascertain, although the killing of KesI actually occured
previously it is mentioned in this (later) context because of its
being related to the killing of the demon who dressed himself as
a cowherd boy (VyomAsura). There are yet others who interpret
(the killing of KesI) as having occured even before the killing
of SankhcUDa.

This pastime is described in the verses beginning [ekadA].

VisvanAtha CakravartI
 [NilAyanam] refers to the hiding of stolen objects, [apadesa]
means "acting out."

TEXT 27

tatrAsan katicic corAH

pAlAs ca katicin nRpa
meSAyitAs ca tatraike
vijahrur akuto-bhayAH

tatra-- in that; A`san-- were; katicit-- some; corAH-- thieves;

pAlAH-- herders; ca-- and; katicit-- some; nRpa-- O King
(ParIkSit); meSAyitAH-- acting as the sheep; ca-- and; tatra--
therein; eke-- some of them; vijahruH-- they played;
akutaH-bhayAH-- without any fear.

TRANSLATION

In that game, O King, some became thieves, others sheep herders

and others sheep. They played their game happily with no
anticipation of danger.
VisvanAtha CakravartI

"Fearless" because of the convictions that "All three groups of

us-- those who are being stolen, those who are stealing and those
who are trying to protect-- are simply friends."

TEXT 28

maya-putro mahA-mAyo
vyomo gopAla-rUpa-dhRk
meSAyitAn apovAha
prAyAs corAyito bahUn

maya-putraH-- a son of the demon Maya; mahA-mAyaH-- a powerful

magician; vyomaH-- named Vyoma; gopAla-- of a cowherd boy; rUpa--
the form; dhRk-- assuming; meSAyitAn-- those who were acting as
sheep; apovAha-- he took away; prAyAH-- almost all; corAyitaH--
pretending to be playing as a thief; bahUn-- many.

TRANSLATION
 A certain son of the demon Maya named Vyoma, who possessed
great powers of magic, appearead on the scene in the diguise of a
cowherd boy. Pretending to join the game as a play thief, he
proceeded to steal most of the cowherd boys who were acting as
sheep.
Sridhara SvAmI

[MeSAyitAn] means "those who were acting like sheep;" himself

acting like a thief, he removed them and took them away ([apovAha
= apakRSya ninAya]).
VisvanAtha CakravartI

[ApovAha] means "he stole" them.

TEXT 29

giri-daryAM vinikSipya
nItaM nItaM mahAsuraH
silayA pidadhe dvAraM
catuH-pancAvaseSitAH

giri-- of a mountain; daryAm-- in a cave; vinikSipya-- throwing;

nItam nItam-- gradually bringing them; mahA-asuraH-- the terrible
demon; silayA-- with a stone; pidadhe-- he blocked; dvAram-- the
entrance; catuH-panca-- four or five; avaseSitAH-- remained.

TRANSLATION

The terrible demon gradually took away more and more of the
cowherd boys, throwing them into a mountain cave which he sealed
shut with a large stone. Finally only four or five boys acting
as sheep remained in the game.
Sridhara SvAmI

[Pidadhe] means "he covered."

VisvanAtha CakravartI

Four or five friends of KRSNa among those who were acting as sheep.

TEXT 30

tasya tat karma vijnAya

kRSNa saraNa-daH satAm
gopAn nayantaM jagrAha
vRkaM harir ivaujasA
 tasya-- of him, VyomAsura; tat-- that; karma-- activity;
vijnAya-- fully understanding; kRSNaH-- Lord KRSNa; saraNa-- of
shelter; daH-- the giver; satAm-- to saintly devotees; gopAn--
cowherd boys; nayantam-- who was leading; jagrAha-- He seized;
vRkam-- a wolf; hariH-- a lion; iva-- just as; ojasA-- forcibly.

TRANSLATION

Lord KRSNa, the bestower of shelter to all saintly devotees,

understood perfectly well what VyomAsura was doing. He seized
the demon by force while he was in the act of taking away more
cowherd boys, just as a lion pounces on a wolf.
Sridhara SvAmI

The word [saraNa-daH] means "bestower of shelter." Just like a

lion ([hari = siMha]).
VisvanAtha CakravartI

[Hari] means "lion."

TEXT 31

sa nijaM rUpam A`sthAya

girIndra-sadRsaM balI
icchan vimoktum A`tmAnaM
nAsaknod grahaNAturaH

saH-- he, the demon; nijam-- his own origina; rUpam-- form;
A`sthAya-- assuming; giri-indra-- a kingly mountain; sadRsam--
just like; balI-- powerful; icchan-- wanting; vimoktum-- to free;
A`tmAnam-- himself; na asaknot-- he was not able; grahaNa-- by
being held; A`turaH-- debilitated.

TRANSLATION

The demon changed into his original form, as big and powerful
as a great mountain, but as much as he tried to free himself from
the Lord's grasp he was unable to do so, having lost his strength
while being held by the Lord.
(no commentaries)

TEXT 32
 taM nigRhyAcyuto dorbhyAM
pAtayitvA mahI-tale
pasyatAM divi devAnAM
pasu-mAram amArayat

tam-- him; nigRhyAa-- squeezing; acyutaH-- Lord KRSNa;

dorbhyAm-- with His arms; pAtayitvA-- making him fall;
mahI-tale-- on to the ground; pasyatAm-- while they were
watching; divi-- in the heavenly planets; devAnAm-- the demigods;
pasu-mAram-- as a sacrificial animal is slaughtered; amArayat--
He killed him.

TRANSLATION

Lord Acyuta strangled VyomAsura between His arms until the

demon fell to the ground. While the demigods in heaven looked
on, He dipatched him in same manner as a sacrifical animal is
slaughtered.
Sridhara SvAmI

[Pasu-mAram] means "as the slaughter of an animal (in a Vedic

sacrifice) is conducted," in same manner, namely by blocking all
breathing.
VisvanAtha CakravartI

He killed Him by [pasu-mAram,] in the manner in which as

sacrificial animal is slaughtered, namely by suffocation.
(The last sentence, describing some grammatical detail, I can't
make out.)

TEXT 33

guhApidhAnaM nirbhidya
gopAn niHsArya kRcchrataH
stUyamAnaH surair gopaiH
pravivesa sva-gokulam

guhA-- of the cave; pidhAnam-- the blockage; nirbhidya--

breaking; gopAn-- the cowherd boys; niHsArya-- leading out;
kRcchrataH-- from the dangerous place; stUyamAnaH-- being
praised; suraiH-- by the demigods; gopaiH-- and by the cowherd
boys; pravivesa-- he entered; sva-- His own; gokulam-- cowherd
village.
 TRANSLATION

KRSNa then broke the stone blocking the cave's entrance and led
the cowherd boys trapped inside to safety. Being glorified in
prayer by both the demigods and the cowherd boys, he returned to
His cowherd village, Gokula.
Sridhara SvAmI

Being praised by the cowherd boys on the earth and by the

demigods travelling above in their airplanes.

(end of Chapter 37)