Śrīmad Bhāgavatam|Canto 10 Chapter 15
The Killing of Dhenuka, the Ass Demon
tataś ca paugaṇḍa-vayaḥ-śrītau vraje
babhūvatus tau paśu-pāla-sammatau
gāś cārayantau sakhibhiḥ samaṁ padair
vṛndāvanaṁ puṇyam atīva cakratuḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; tataḥ — then; ca — and; paugaṇḍa vayaḥ — the age of paugaṇḍa (years six to ten); śritau — attaining; vraje — in Vṛndāvana; babhūvatuḥ — They (Rāma and Kṛṣṇa) became; tau — the two of Them; paśu-pāla — as cowherds; sammatau — appointed; gāḥ — the cows; cārayantau — tending; sakhibhiḥ samam — along with Their friends; padaiḥ — with the marks of Their feet; vṛndāvanam — Śrī Vṛndāvana; puṇyam — auspicious; atīva — extremely; cakratuḥ — They made.
Śukadeva Gosvāmī said: When Lord Rāma and Lord Kṛṣṇa attained the age of paugaṇḍa [six to ten] while living in Vṛndāvana, the cowherd men allowed Them to take up the task of tending the cows. Engaging thus in the company of Their friends, the two boys rendered the land of Vṛndāvana most auspicious by imprinting upon it the marks of Their lotus feet.
tan mādhavo veṇum udīrayan vṛto
gopair gṛṇadbhiḥ sva-yaśo balānvitaḥ
paśūn puraskṛtya paśavyam āviśad
vihartu-kāmaḥ kusumākaraṁ vanam
tat — thus; mādhavaḥ — Lord Śrī Mādhava; veṇum — His flute; udīrayan — sounding; vṛtaḥ — surrounded; gopaiḥ — by the cowherd boys; gṛṇadbhiḥ — who were chanting; sva-yaśaḥ — His glories; bala-anvitaḥ — accompanied by Lord Balarāma; paśūn — the animals; puraskṛtya — keeping in front; paśavyam — full of nourishment for the cows; āviśat — He entered; vihartu-kāmaḥ — desiring to enjoy pastimes; kusuma-ākaram — rich with flowers; vanam — the forest.
Thus desiring to enjoy pastimes, Lord Mādhava, sounding His flute, surrounded by cowherd boys who were chanting His glories, and accompanied by Lord Baladeva, kept the cows before Him and entered the Vṛndāvana forest, which was full of flowers and rich with nourishment for the animals.
vātena juṣṭaṁ śata-patra-gandhinā
nirīkṣya rantuṁ bhagavān mano dadhe
tat — that forest; mañju — charming; ghoṣa — whose sounds; ali — with bees; mṛga — animals; dvija — and birds; ākulam — filled; mahat — of great souls; manaḥ — the minds; prakhya — resembling; payaḥ — whose water; sarasvatā — with a lake; vātena — by the wind; juṣṭam — served; śata-patra — of hundred-petaled lotuses; gandhinā — with the fragrance; nirīkṣya — observing; rantum — to take pleasure; bhagavān — the Supreme Personality of Godhead; manaḥ — His mind; dadhe — turned.
The Supreme Personality of Godhead looked over that forest, which resounded with the charming sounds of bees, animals and birds, and which was enhanced by a lake whose clear water resembled the minds of great souls and by a breeze carrying the fragrance of hundred-petaled lotuses. Seeing all this, Lord Kṛṣṇa decided to enjoy the auspicious atmosphere.
sa tatra tatrāruṇa-pallava-śriyā
spṛśac chikhān vīkṣya vanaspatīn mudā
smayann ivāhāgra-jam ādi-pūruṣaḥ
saḥ — He; tatra tatra — all around; aruṇa — reddish; pallava — of their buds; śrīyā — with the beauty; phala — of their fruits; prasūna — and flowers; uru-bhareṇa — with the heavy burden; pādayoḥ — at His two feet; spṛśat — touching; śikhān — the tips of their branches; vīkṣya — seeing; vanaspatīn — the lordly trees; mudā — with joy; smayan — laughing; iva — almost; āha — spoke; agra-jam — to His elder brother, Lord Balarāma; ādi-pūruṣaḥ — the primeval Supreme Lord.
The primeval Lord saw that the stately trees, with their beautiful reddish buds and their heavy burden of fruits and flowers, were bending down to touch His feet with the tips of their branches. Thus He smiled gently and addressed His elder brother.
aho amī deva-varāmarārcitaṁ
pādāmbujaṁ te sumanaḥ-phalārhaṇam
namanty upādāya śikhābhir ātmanas
tamo-’pahatyai taru-janma yat-kṛtam
śrī-bhagavān uvāca — Lord Śrī Kṛṣṇa said; aho — oh; amī — these; deva-vara — O best of Lords (Śrī Balarāma); amara — by the immortal demigods; arcitam — worshiped; pāda-ambujam — to the lotus feet; te — of You; sumanaḥ — of flowers; phala — and fruits; arhaṇam — offerings; namanti — they are bowing down; upādāya — presenting; śikhābhiḥ — with their heads; ātmanaḥ — their own; tamaḥ — darkness of ignorance; apahatyai — for the purpose of eliminating; taru-janma — their birth as trees; yat — by which ignorance; kṛtam — created.
The Supreme Personality of Godhead said: O greatest of Lords, just see how these trees are bowing their heads at Your lotus feet, which are worshipable by the immortal demigods. The trees are offering You their fruits and flowers to eradicate the dark ignorance that has caused their birth as trees.
ete ’linas tava yaśo ’khila-loka-tīrthaṁ
gāyanta ādi-puruṣānupathaṁ bhajante
prāyo amī muni-gaṇā bhavadīya-mukhyā
gūḍhaṁ vane ’pi na jahaty anaghātma-daivam
ete — these; alinaḥ — bees; tava — Your; yaśaḥ — glories; akhila-loka — for all worlds; tīrtham — the place of pilgrimage; gāyantaḥ — are chanting; ādi-puruṣa — O original Personality of Godhead; anupatham — following You along the path; bhajante — they are engaged in worshiping; prāyaḥ — for the most part; amī — these; muni-gaṇāḥ — great sages; bhavadīya — among Your devotees; mukhyāḥ — the most intimate; gūḍham — hidden; vane — within the forest; api — even though; na jahati — they do not abandon; anagha — O sinless one; ātma-daivam — their own worshipable Deity.
O Original Personality, these bees must all be great sages and most elevated devotees of Yours, for they are worshiping You by following You along the path and chanting Your glories, which are themselves a holy place for the entire world. Though You have disguised Yourself within this forest, O sinless one, they refuse to abandon You, their worshipable Lord.
nṛtyanty amī śikhina īḍya mudā hariṇyaḥ
kurvanti gopya iva te priyam īkṣaṇena
sūktaiś ca kokila-gaṇā gṛham āgatāya
dhanyā vanaukasa iyān hi satāṁ nisargaḥ
nṛtyanti — are dancing; amī — these; śikhinaḥ — peacocks; īḍya — O worshipable Lord; mudā — with joy; hariṇyaḥ — the female deer; kurvanti — are making; gopyaḥ — the gopīs; iva — as if; te — for You; priyam — gratification; īkṣaṇena — by their glancing; sūktaiḥ — with Vedic prayers; ca — and; kokila-gaṇāḥ — the cuckoos; gṛham — to their home; āgatāya — who has arrived; dhanyāḥ — fortunate; vana-okasaḥ — the residents of the forest; iyān — such; hi — indeed; satām — of saintly personalities; nisargaḥ — the nature.
O worshipable one, these peacocks are dancing before You out of joy, these doe are pleasing You with affectionate glances, just as the gopīs do, and these cuckoos are honoring You with Vedic prayers. All these residents of the forest are most fortunate, and their behavior toward You certainly befits great souls receiving another great soul at home.
dhanyeyam adya dharaṇī tṛṇa-vīrudhas tvat-
pāda-spṛśo druma-latāḥ karajābhimṛṣṭāḥ
nadyo ’drayaḥ khaga-mṛgāḥ sadayāvalokair
gopyo ’ntareṇa bhujayor api yat-spṛhā śrīḥ
dhanyā — fortunate; iyam — this; adya — now; dharaṇī — the earth; tṛṇa — her grasses; vīrudhaḥ — and bushes; tvat — Your; pāda — of the feet; spṛśaḥ — receiving the touch; druma — the trees; latāḥ — and creepers; kara-ja — by Your fingernails; abhimṛṣṭāḥ — touched; nadyaḥ — the rivers; adrayaḥ — and mountains; khaga — the birds; mṛgāḥ — and animals; sadaya — merciful; avalokaiḥ — by Your glances; gopyaḥ — the gopīs; antareṇa — in between; bhujayoḥ — Your two arms; api — indeed; yat — for which; spṛhā — maintains the desire; śrīḥ — the goddess of fortune.
This earth has now become most fortunate, because You have touched her grass and bushes with Your feet and her trees and creepers with Your fingernails, and because You have graced her rivers, mountains, birds and animals with Your merciful glances. But above all, You have embraced the young cowherd women between Your two arms — a favor hankered after by the goddess of fortune herself.
evaṁ vṛndāvanaṁ śrīmat
kṛṣṇaḥ prīta-manāḥ paśūn
reme sañcārayann adreḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; evam — in this way; vṛndāvanam — with the forest of Vṛndāvana and its inhabitants; śrīmat — beautiful; kṛṣṇaḥ — Lord Kṛṣṇa; prīta-manāḥ — being satisfied in His mind; paśūn — the animals; reme — He took pleasure; sañcārayan — making them graze; adreḥ — in the vicinity of the mountain; sarit — of the river; rodhaḥsu — upon the banks; sa-anugaḥ — together with His companions.
Śukadeva Gosvāmī said: Thus expressing His satisfaction with the beautiful forest of Vṛndāvana and its inhabitants, Lord Kṛṣṇa enjoyed tending the cows and other animals with His friends on the banks of the river Yamunā below Govardhana Hill.
kvacid gāyati gāyatsu
kala-vākyaiḥ śukaṁ kvacit
kvacit sa-valgu kūjantam
kvacic ca kāla-haṁsānām
barhiṇaṁ hāsayan kvacit
nāmabhir dūra-gān paśūn
kvacid āhvayati prītyā
kvacit — sometimes; gāyati — He sings; gāyatsu — when they are singing; mada-andha — blinded by intoxication; aliṣu — the bees; anuvrataiḥ — along with His companions; upagīyamāna — being chanted; caritaḥ — His pastimes; pathi — upon the path; saṅkarṣaṇa-anvitaḥ — accompanied by Lord Baladeva; anujalpati — He chatters in imitation; jalpantam — of the chattering; kala-vākyaiḥ — with broken speech; śukam — parrot; kvacit — sometimes; kvacit — sometimes; sa — with; valgu — charming; kūjantam — cuckooing; anukūjati — He imitates the cuckooing; kokilam — of a cuckoo; kvacit — sometimes; ca — and; kala-haṁsānām — of the swans; anukūjati kūjitam — imitates the cooing; abhinṛtyati — He dances in front of; nṛtyantam — dancing; barhiṇam — a peacock; hāsayan — making laugh; kvacit — sometimes; megha — like clouds; gambhirayā — grave; vācā — with His voice; nāmabhiḥ — by name; dūra-gān — who had strayed far away; paśūn — the animals; kvacit — sometimes; āhvayati — He calls; prītyā — affectionately; go — to the cows; gopāla — and the cowherd boys; manaḥ-jñayā — which (voice) charms the mind.
Sometimes the honeybees in Vṛndāvana became so mad with ecstasy that they closed their eyes and began to sing. Lord Kṛṣṇa, moving along the forest path with His cowherd boyfriends and Baladeva, would then respond to the bees by imitating their singing while His friends sang about His pastimes. Sometimes Lord Kṛṣṇa would imitate the chattering of a parrot, sometimes, with a sweet voice, the call of a cuckoo, and sometimes the cooing of swans. Sometimes He vigorously imitated the dancing of a peacock, making His cowherd boyfriends laugh. Sometimes, with a voice as deep as the rumbling of clouds, He would call out with great affection the names of the animals who had wandered far from the herd, thus enchanting the cows and the cowherd boys.
bhāradvājāṁś ca barhiṇaḥ
anurauti sma sattvānāṁ
cakora-krauñca-cakrāhva-bhāradvājān ca — the cakora, krauñca, cakrāhva and bhāradvāja birds; barhiṇaḥ — the peacocks; anurauti sma — He would call out in imitation of; sattvānām — together with the other creatures; bhīta-vat — acting as if afraid; vyāghra-siṁhayoḥ — of the tigers and lions.
Sometimes He would cry out in imitation of birds such as the cakoras, krauñcas, cakrāhvas, bhāradvājas and peacocks, and sometimes He would run away with the smaller animals in mock fear of lions and tigers.
svayaṁ viśramayaty āryaṁ
kvacit — sometimes; krīḍā — by playing; pariśrāntam — fatigued; gopa — of a cowherd boy; utsaṅga — the lap; upabarhaṇam — using as His pillow; svayam — personally; viśramayati — relieves Him from His fatigue; āryam — His elder brother; pāda-saṁvāhana-ādibhiḥ — by massaging His feet and offering other services.
When His elder brother, fatigued from playing, would lie down with His head upon the lap of a cowherd boy, Lord Kṛṣṇa would help Him relax by personally massaging His feet and offering other services.
nṛtyato gāyataḥ kvāpi
valgato yudhyato mithaḥ
nṛtyataḥ — who were dancing; gāyataḥ — singing; kva api — sometimes; valgataḥ — moving about; yudhyataḥ — fighting; mithaḥ — with one another; gṛhīta-hastau — holding Their hands together; gopālān — the cowherd boys; hasantau — laughing; praśaśaṁsatuḥ — They offered praise.
Sometimes, as the cowherd boys danced, sang, moved about and playfully fought with each other, Kṛṣṇa and Balarāma, standing nearby hand in hand, would glorify Their friends’ activities and laugh.
kvacit — sometimes; pallava — made from new twigs and buds; talpeṣu — upon beds; niyuddha — from the fighting; śrama — by fatigue; karśitaḥ — worn out; vṛkṣa — of a tree; mūla — at the base; āśrayaḥ — taking shelter; śete — He lay down; gopa-utsaṅga — the lap of a cowherd boy; upabarhaṇaḥ — as His pillow.
Sometimes Lord Kṛṣṇa grew tired from fighting and lay down at the base of a tree, resting upon a bed made of soft twigs and buds and using the lap of a cowherd friend as His pillow.
kecit tasya mahātmanaḥ
pāda-saṁvāhanam — the massaging of the feet; cakruḥ — did; kecit — some of them; tasya — of Him; mahā-ātmanaḥ — great souls; apare — others; hata-pāpmānaḥ — who were free from all sins; vyajanaiḥ — with fans; samavījayan — perfectly fanned Him.
Some of the cowherd boys, who were all great souls, would then massage His lotus feet, and others, qualified by being free of all sin, would expertly fan the Supreme Lord.
gāyanti sma mahā-rāja
anye — others; tat-anurūpāṇi — suitable for the occasion; manaḥ-jñāni — attractive to the mind; mahā-ātmanaḥ — of the great personality (Lord Kṛṣṇa); gāyanti sma — they would sing; mahā-rāja — O King Parīkṣit; sneha — by love; klinna — melted; dhiyaḥ — their hearts; śanaiḥ — slowly.
My dear King, other boys would sing enchanting songs appropriate to the occasion, and their hearts would melt out of love for the Lord.
evaṁ nigūḍhātma-gatiḥ sva-māyayā
gopātmajatvaṁ caritair viḍambayan
grāmyaiḥ samaṁ grāmya-vad īśa-ceṣṭitaḥ
evam — in this way; nigūḍha — hidden away; ātma-gatiḥ — His personal opulence; sva-māyayā — by His own mystical potency; gopa-ātmajatvam — the status of being the son of a cowherd; caritaiḥ — by His activities; viḍambayan — pretending; reme — He enjoyed; ramā — by the goddess of fortune; lālita — attended; pāda-pallavaḥ — His feet, which are tender like new buds; grāmyaiḥ samam — together with village persons; grāmya-vat — like a village personality; īśa-ceṣṭitaḥ — although also displaying feats unique to the Supreme Lord.
In this way the Supreme Lord, whose soft lotus feet are personally attended by the goddess of fortune, concealed His transcendental opulences by His internal potency and acted like the son of a cowherd. Yet even while enjoying like a village boy in the company of other village residents, He often exhibited feats only God could perform.
śrīdāmā nāma gopālo
gopāḥ premṇedam abruvan
śrīdāmā nāma — named Śrīdāmā; gopālaḥ — the cowherd boy; rāma-keśavayoḥ — of Lord Rāma and Lord Kṛṣṇa; sakhā — the friend; subala-stokakṛṣṇa-ādyāḥ — Subala, Stokakṛṣṇa and others; gopāḥ — cowherd boys; premṇā — with love; idam — this; abruvan — spoke.
Once, some of the cowherd boys — Śrīdāmā, the very close friend of Rāma and Kṛṣṇa, along with Subala, Stokakṛṣṇa and others — lovingly spoke the following words.
rāma rāma mahā-bāho
ito ’vidūre su-mahad
rāma rāma — O Rāma; mahā-bāho — O mighty-armed one; kṛṣṇa — O Kṛṣṇa; duṣṭa-nibarhaṇa — O eliminator of the miscreants; itaḥ — from here; avidūre — not far; su-mahat — very expansive; vanam — a forest; tāla-āli — with rows of palm trees; saṅkulam — filled.
[The cowherd boys said:] O Rāma, Rāma, mighty-armed one! O Kṛṣṇa, destroyer of the miscreants! Not far from here is a very great forest filled with rows of palm trees.
phalāni tatra bhūrīṇi
patanti patitāni ca
santi kintv avaruddhāni
phalāni — the fruits; tatra — there; bhūrīṇi — very many; patanti — are falling; patitāni — have already fallen; ca — and; santi — they are; kintu — however; avaruddhāni — kept under control; dhenukena — by Dhenuka; durātmanā — the evil one.
In that Tālavana forest many fruits are falling from the trees, and many are already lying on the ground. But all the fruits are being guarded by the evil Dhenuka.
so ’ti-vīryo ’suro rāma
he kṛṣṇa khara-rūpa-dhṛk
jñātibhir bahubhir vṛtaḥ
saḥ — he; ati-vīryaḥ — very powerful; asuraḥ — a demon; rāma — O Rāma; he kṛṣṇa — O Kṛṣṇa; khara-rūpa — the form of an ass; dhṛk — assuming; ātma-tulya — equal to himself; balaiḥ — whose strength; anyaiḥ — with others; jñātibhiḥ — companions; bahubhiḥ — many; vṛtaḥ — surrounded.
O Rāma, O Kṛṣṇa! Dhenuka is a most powerful demon and has assumed the form of an ass. He is surrounded by many friends who have assumed a similar shape and who are just as powerful as he.
bhītair nṛbhir amitra-han
na sevyate paśu-gaṇaiḥ
tasmāt — of him; kṛta-nara-āhārāt — who has eaten human beings; bhītaiḥ — who are afraid; nṛbhiḥ — by the human beings; amitra-han — O killer of enemies; na sevyate — is not resorted to; paśu-gaṇaiḥ — by the various animals; pakṣi-saṅghaiḥ — by the flocks of birds; vivarjitam — abandoned.
The demon Dhenuka has eaten men alive, and therefore all people and animals are terrified of going to the Tāla forest. O killer of the enemy, even the birds are afraid to fly there.
phalāni surabhīṇi ca
eṣa vai surabhir gandho
vidyante — are present; abhukta-pūrvāṇi — never before tasted; phalāni — fruits; surabhīṇi — fragrant; ca — and; eṣaḥ — this; vai — indeed; surabhiḥ — fragrant; gandhaḥ — aroma; viṣūcīnaḥ — spreading everywhere; avagṛhyate — is perceived.
In the Tāla forest are sweet-smelling fruits no one has ever tasted. Indeed, even now we can smell the fragrance of the tāla fruits spreading all about.
prayaccha tāni naḥ kṛṣṇa
vāñchāsti mahatī rāma
gamyatāṁ yadi rocate
prayaccha — please give; tāni — them; naḥ — to us; kṛṣṇa — O Kṛṣṇa; gandha — by the fragrance; lobhita — made greedy; cetasām — whose minds; vāñchā — the desire; asti — is; mahatī — great; rāma — O Rāma; gamyatām — let us go; yadi — if; rocate — it appears like a good idea.
O Kṛṣṇa! Please get those fruits for us. Our minds are so attracted by their aroma! Dear Balarāma, our desire to have those fruits is very great. If You think it’s a good idea, let’s go to that Tāla forest.
evaṁ suhṛd-vacaḥ śrutvā
prahasya jagmatur gopair
vṛtau tālavanaṁ prabhū
evam — thus; suhṛt — of Their friends; vacaḥ — the words; śrutvā — hearing; suhṛt — to Their friends; priya — pleasure; cikīrṣayā — desiring to give; prahasya — laughing; jagmatuḥ — the two of Them went; gopaiḥ — by the cowherd boys; vṛtau — surrounded; tāla-vanam — to the Tāla forest; prabhū — the two Lords.
Hearing the words of Their dear companions, Kṛṣṇa and Balarāma laughed and, desiring to please them, set off for the Tālavana surrounded by Their cowherd boyfriends.
balaḥ praviśya bāhubhyāṁ
phalāni pātayām āsa
balaḥ — Balarāma; praviśya — entering; bāhubhyām — with His two arms; tālān — the palm trees; samparikampayan — making shake all around; phalāni — the fruits; pātayām āsa — He made fall; matam-gajaḥ — a maddened elephant; iva — just as; ojasā — by His strength.
Lord Balarāma entered the Tāla forest first. Then with His two arms He began forcefully shaking the trees with the power of a maddened elephant, causing the tāla fruits to fall to the ground.
phalānāṁ patatāṁ śabdaṁ
phalānām — of the fruits; patatām — which are falling; śabdam — the sound; niśamya — hearing; asura-rāsabhaḥ — the demon in the form of a jackass; abhyadhāvat — ran forward; kṣiti-talam — the surface of the earth; sa-nagam — together with the trees; parikampayan — making tremble.
Hearing the sound of the falling fruits, the ass demon Dhenuka ran forward to attack, making the earth and trees tremble.
sametya tarasā pratyag
dvābhyāṁ padbhyāṁ balaṁ balī
muñcan paryasarat khalaḥ
sametya — meeting Him; tarasā — swiftly; pratyak — hind; dvābhyām — with the two; padbhyām — legs; balam — Lord Baladeva; balī — the powerful demon; nihatya — striking; urasi — upon the chest; kā-śabdam — an ugly braying sound; muñcan — releasing; paryasarat — ran around; khalaḥ — the jackass.
The powerful demon rushed up to Lord Baladeva and sharply struck the Lord’s chest with the hooves of his hind legs. Then Dhenuka began to run about, braying loudly.
punar āsādya saṁrabdha
upakroṣṭā parāk sthitaḥ
caraṇāv aparau rājan
balāya prākṣipad ruṣā
punaḥ — again; āsādya — approaching Him; saṁrabdhaḥ — furious; upakroṣṭā — the ass; parāk — with his back toward the Lord; sthitaḥ — standing; caraṇau — two legs; aparau — hind; rājan — O King Parīkṣit; balāya — at Lord Balarāma; prākṣipat — he hurled; ruṣā — with anger.
Moving again toward Lord Balarāma, O King, the furious ass situated himself with his back toward the Lord. Then, screaming in rage, the demon hurled his two hind legs at Him.
sa taṁ gṛhītvā prapador
saḥ — He; tam — him; gṛhītvā — seizing; prapadoḥ — by the hooves; bhrāmayitvā — whirling around; eka-pāṇinā — with a single hand; cikṣepa — He threw; tṛṇa-rāja-agre — into the top of a palm tree; bhrāmaṇa — by the whirling; tyakta — giving up; jīvitam — his life.
Lord Balarāma seized Dhenuka by his hooves, whirled him about with one hand and threw him into the top of a palm tree. The violent wheeling motion killed the demon.
pārśva-sthaṁ kampayan bhagnaḥ
sa cānyaṁ so ’pi cāparam
tena — by that (body of the dead Dhenukāsura); āhataḥ — struck; mahā-tālaḥ — the great palm tree; vepamānaḥ — trembling; bṛhat-śirāḥ — which had a large top; pārśva-stham — another situated beside it; kampayan — making shake; bhagnaḥ — broken; saḥ — that; ca — and; anyam — another; saḥ — that; api — yet; ca — and; aparam — another.
Lord Balarāma threw the dead body of Dhenukāsura into the tallest palm tree in the forest, and when the dead demon landed in the treetop, the tree began shaking. The great palm tree, causing a tree by its side also to shake, broke under the weight of the demon. The neighboring tree caused yet another tree to shake, and this one struck yet another tree, which also began shaking. In this way many trees in the forest shook and broke.
tālāś cakampire sarve
balasya — of Lord Balarāma; līlayā — as the pastime; utsṛṣṭa — thrown upward; khara-deha — by the body of the ass; hata-āhatāḥ — which were striking one another; tālāḥ — the palm trees; cakampire — shook; sarve — all; mahā-vāta — by a powerful wind; īritāḥ — blown; iva — as if.
Because of Lord Balarāma’s pastime of throwing the body of the ass demon into the top of the tallest palm tree, all the trees began shaking and striking against one another as if blown about by powerful winds.
naitac citraṁ bhagavati
hy anante jagad-īśvare
ota-protam idaṁ yasmiṁs
tantuṣv aṅga yathā paṭaḥ
na — not; etat — this; citram — surprising; bhagavati — for the Personality of Godhead; hi — indeed; anante — who is the unlimited; jagat-īśvare — the Lord of the the universe; ota-protam — spread out horizontally and vertically; idam — this universe; yasmin — upon whom; tantuṣu — upon its threads; aṅga — my dear Parīkṣit; yathā — just as; paṭaḥ — a cloth.
My dear Parīkṣit, that Lord Balarāma killed Dhenukāsura is not such a wonderful thing, considering that He is the unlimited Personality of Godhead, the controller of the entire universe. Indeed, the entire cosmos rests upon Him just as a woven cloth rests upon its own horizontal and vertical threads.
tataḥ kṛṣṇaṁ ca rāmaṁ ca
jñātayo dhenukasya ye
kroṣṭāro ’bhyadravan sarve
tataḥ — then; kṛṣṇam — at Lord Kṛṣṇa; ca — and; rāmam — Lord Rāma; ca — and; jñātayaḥ — the intimate companions; dhenukasya — of Dhenuka; ye — who; kroṣṭāraḥ — the asses; abhyadravan — attacked; sarve — all; saṁrabdhāḥ — enraged; hata-bāndhavāḥ — their friend having been killed.
The other ass demons, close friends of Dhenukāsura, were enraged upon seeing his death, and thus they all immediately ran to attack Kṛṣṇa and Balarāma.
tāṁs tān āpatataḥ kṛṣṇo
rāmaś ca nṛpa līlayā
tān tān — all of them, one by one; āpatataḥ — attacking; kṛṣṇaḥ — Lord Kṛṣṇa; rāmaḥ — Lord Balarāma; ca — and; nṛpa — O King; līlayā — easily; gṛhīta — seizing; paścāt-caraṇān — their hind legs; prāhiṇot — threw; tṛṇa-rājasu — into the palm trees.
O King, as the demons attacked, Kṛṣṇa and Balarāma easily seized them one after another by their hind legs and threw them all into the tops of the palm trees.
rarāja bhūḥ sa-tālāgrair
ghanair iva nabhas-talam
phala-prakara — with heaps of fruits; saṅkīrṇam — covered; daitya-dehaiḥ — with the bodies of the demons; gata-asubhiḥ — which were lifeless; rarāja — shone forth; bhūḥ — the earth; sa-tāla-agraiḥ — with the tops of the palm trees; ghanaiḥ — with clouds; iva — as; nabhaḥ-talam — the sky.
The earth then appeared beautifully covered with heaps of fruits and with the dead bodies of the demons, which were entangled in the broken tops of the palm trees. Indeed, the earth shone like the sky decorated with clouds.
tayos tat su-mahat karma
cakrur vādyāni tuṣṭuvuḥ
tayoḥ — of the two brothers; tat — that; su-mahat — very great; karma — act; niśamya — hearing of; vibudha-ādayaḥ — the demigods and other elevated living beings; mumucuḥ — they released; puṣpa-varṣāṇi — downpours of flowers; cakruḥ — they performed; vādyāni — music; tuṣṭuvuḥ — they offered prayers.
Hearing of this magnificent feat of the two brothers, the demigods and other elevated living beings rained down flowers and offered music and prayers in glorification.
atha tāla-phalāny ādan
tṛṇaṁ ca paśavaś cerur
atha — then; tāla — of the palm trees; phalāni — the fruits; ādan — ate; manuṣyāḥ — the human beings; gata-sādhvasāḥ — having lost their fear; tṛṇam — upon the grass; ca — and; paśavaḥ — the animals; ceruḥ — grazed; hata — killed; dhenuka — of the demon Dhenuka; kānane — in the forest.
People now felt free to return to the forest where Dhenuka had been killed, and without fear they ate the fruits of the palm trees. Also, the cows could now graze freely upon the grass there.
stūyamāno ’nugair gopaiḥ
sāgrajo vrajam āvrajat
kṛṣṇaḥ — Lord Śrī Kṛṣṇa; kamala-patra-akṣaḥ — whose eyes are like lotus petals; puṇya-śravaṇa-kīrtanaḥ — hearing and chanting about whom is the most pious activity; stūyamānaḥ — being glorified; anugaiḥ — by His followers; gopaiḥ — the cowherd boys; sa-agra-jaḥ — together with His elder brother, Balarāma; vrajam — to Vraja; āvrajat — He returned.
Then lotus-eyed Lord Śrī Kṛṣṇa, whose glories are most pious to hear and chant, returned home to Vraja with His elder brother, Balarāma. Along the way, the cowherd boys, His faithful followers, chanted His glories.
veṇum kvaṇantam anugair upagīta-kīrtiṁ
gopyo didṛkṣita-dṛśo ’bhyagaman sametāḥ
tam — Him; go-rajaḥ — with the dust raised by the cows; churita — smeared; kuntala — within His locks of hair; baddha — placed; barha — a peacock feather; vanya-prasūna — with forest flowers; rucira-īkṣaṇa — charming eyes; cāru-hāsam — and a beautiful smile; veṇum — His flute; kvaṇantam — sounding; anugaiḥ — by His companions; upagīta — being chanted; kīrtim — His glories; gopyaḥ — the gopīs; didṛkṣita — eager to see; dṛśaḥ — their eyes; abhyagaman — came forward; sametāḥ — in a body.
Lord Kṛṣṇa’s hair, powdered with the dust raised by the cows, was decorated with a peacock feather and forest flowers. The Lord glanced charmingly and smiled beautifully, playing upon His flute while His companions chanted His glories. The gopīs, all together, came forward to meet Him, their eyes very eager to see Him.
pītvā mukunda-mukha-sāragham akṣi-bhṛṅgais
tāpaṁ jahur viraha-jaṁ vraja-yoṣito ’hni
tat sat-kṛtiṁ samadhigamya viveśa goṣṭhaṁ
savrīḍa-hāsa-vinayaṁ yad apāṅga-mokṣam
pītvā — drinking; mukunda-mukha — of the face of Lord Mukunda; sāragham — the honey; akṣi-bhṛṅgaiḥ — with their beelike eyes; tāpam — distress; jahuḥ — gave up; viraha-jam — based on separation; vraja-yoṣitaḥ — the ladies of Vṛndāvana; ahni — during the day; tat — that; sat-kṛtim — offering of respect; samadhigamya — fully accepting; viveśa — He entered; goṣṭham — the cowherd village; sa-vrīḍa — with shame; hāsa — laughter; vinayam — and humbleness; yat — which; apāṅga — of their sidelong glances; mokṣam — the release.
With their beelike eyes, the women of Vṛndāvana drank the honey of the beautiful face of Lord Mukunda, and thus they gave up the distress they had felt during the day because of separation from Him. The young Vṛndāvana ladies cast sidelong glances at the Lord — glances filled with bashfulness, laughter and submission — and Śrī Kṛṣṇa, completely accepting these glances as a proper offering of respect, entered the cowherd village.
tayoḥ — to the two; yaśodā-rohiṇyau — Yaśodā and Rohiṇī (the mothers of Kṛṣṇa and Balarāma, respectively); putrayoḥ — to their sons; putra-vatsale — who were very affectionate to their sons; yathā-kāmam — in accordance with Their desires; yathā-kālam — in accordance with the time and circumstances; vyadhattām — presented; parama-āśiṣaḥ — first-class enjoyable offerings.
Mother Yaśodā and mother Rohiṇī, acting most affectionately toward their two sons, offered all the best things to Them in response to Their every desire and at the various appropriate times.
nīvīṁ vasitvā rucirāṁ
gata — gone; adhvāna-śramau — whose weariness from being upon the road; tatra — there (in Their home); majjana — by bathing; unmardana — massaging; ādibhiḥ — and so on; nīvīm — in undergarments; vasitvā — being dressed; rucirām — charming; divya — transcendental; srak — with garlands; gandha — and fragrances; maṇḍitau — decorated.
By being bathed and massaged, the two young Lords were relieved of the weariness caused by walking on the country roads. Then They were dressed in attractive robes and decorated with transcendental garlands and fragrances.
svādy annam upalālitau
sukhaṁ suṣupatur vraje
jananī — by Their mothers; upahṛtam — offered; prāśya — eating fully; svādu — delicious; annam — food; upalālitau — being pampered; saṁviśya — entering; vara — excellent; śayyāyām — upon bedding; sukham — happily; suṣupatuḥ — the two of Them slept; vraje — in Vraja.
After dining sumptuously on the delicious food given Them by Their mothers and being pampered in various ways, the two brothers lay down upon Their excellent beds and happily went to sleep in the village of Vraja.
evaṁ sa bhagavān kṛṣṇo
yayau rāmam ṛte rājan
kālindīṁ sakhibhir vṛtaḥ
evam — thus; saḥ — He; bhagavān — the Supreme Personality of Godhead; kṛṣṇaḥ — Kṛṣṇa; vṛndāvana-caraḥ — wandering, and acting, in Vṛndāvana; kvacit — once; yayau — went; rāmam ṛte — without Lord Balarāma; rājan — O King Parīkṣit; kālindīm — to the river Yamunā; sakhibhiḥ — by His friends; vṛtaḥ — surrounded.
O King, the Supreme Lord Kṛṣṇa thus wandered about the Vṛndāvana area, performing His pastimes. Once, surrounded by His boyfriends, He went without Balarāma to the Yamunā River.
atha gāvaś ca gopāś ca
duṣṭaṁ jalaṁ papus tasyās
atha — then; gāvaḥ — the cows; ca — and; gopāḥ — the cowherd boys; ca — and; nidāgha — of the summer; ātapa — by the glaring sun; pīḍitāḥ — distressed; duṣṭam — contaminated; jalam — the water; papuḥ — they drank; tasyāḥ — of the river; tṛṣa-ārtāḥ — tormented by thirst; viṣa — by poison; dūṣitam — spoiled.
At that time the cows and cowherd boys were feeling acute distress from the glaring summer sun. Afflicted by thirst, they drank the water of the Yamunā River. But it had been contaminated with poison.
viṣāmbhas tad upaspṛśya
nipetur vyasavaḥ sarve
vīkṣya tān vai tathā-bhūtān
viṣa-ambhaḥ — the poisoned water; tat — that; upaspṛśya — simply touching; daiva — by the mystic potency of the Personality of Godhead; upahata — lost; cetasaḥ — their consciousness; nipetuḥ — they fell down; vyasavaḥ — lifeless; sarve — all of them; salila-ante — at the edge of the water; kuru-udvaha — O hero of the Kuru dynasty; vīkṣya — seeing; tān — them; vai — indeed; tathā-bhūtān — in such a condition; kṛṣṇaḥ — Lord Kṛṣṇa; yoga-īśvara-īśvaraḥ — the master of all masters of yoga; īkṣayā — by His glance; amṛta-varṣiṇyā — which is a shower of nectar; sva-nāthān — those who accepted only Him as their master; samajīvayat — brought back to life.
As soon as they touched the poisoned water, all the cows and boys lost their consciousness by the divine power of the Lord and fell lifeless at the water’s edge. O hero of the Kurus, seeing them in such a condition, Lord Kṛṣṇa, the master of all masters of mystic potency, felt compassion for these devotees, who had no Lord other than Him. Thus He immediately brought them back to life by showering His nectarean glance upon them.
āsan su-vismitāḥ sarve
te — they; sampratīta — regaining perfectly; smṛtayaḥ — their memory; samutthāya — rising up; jala-antikāt — from out of the water; āsan — they became; su-vismitāḥ — very surprised; sarve — all; vīkṣamāṇāḥ — looking; parasparam — at one another.
Regaining their full consciousness, the cows and boys stood up out of the water and began to look at one another in great astonishment.
anvamaṁsata tad rājan
pītvā viṣaṁ paretasya
punar utthānam ātmanaḥ
anvamaṁsata — they subsequently thought; tat — that; rājan — O King Parīkṣit; govinda — of Lord Govinda; anugraha-īkṣitam — due to the merciful glance; pītvā — having drunk; viṣam — poison; paretasya — of those who have lost their lives; punaḥ — once again; utthānam — rising up; ātmanaḥ — on their own.
O King, the cowherd boys then considered that although they had drunk poison and in fact had died, simply by the merciful glance of Govinda they had regained their lives and stood up by their own strength.