Śrīmad Bhāgavatam|Canto 10 Chapter 37
The Killing of the Demons Keśi and Vyoma
keśī tu kaṁsa-prahitaḥ khurair mahīṁ
mahā-hayo nirjarayan mano-javaḥ
kurvan nabho heṣita-bhīṣitākhilaḥ
taṁ trāsayantaṁ bhagavān sva-gokulaṁ
ātmānam ājau mṛgayantam agra-ṇīr
upāhvayat sa vyanadan mṛgendra-vat
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; keśī — the demon named Keśī; tu — and then; kaṁsa-prahitaḥ — sent by Kaṁsa; khuraiḥ — with his hooves; mahīm — the earth; mahā-hayaḥ — a huge horse; nirjarayan — ripping apart; manaḥ — like that of the mind; javaḥ — whose speed; saṭā — by the hairs of his mane; avadhūta — scattered; abhra — with the clouds; vimāna — and the airplanes (of the demigods); saṅkulam — crowded; kurvan — making; nabhaḥ — the sky; heṣita — by his neighing; bhīṣita — frightened; akhilaḥ — everyone; tam — him; trāsayantam — terrifying; bhagavān — the Supreme Lord; sva-gokulam — His cowherd village; tat-heṣitaiḥ — by that neighing; vāla — by the hairs of his tail; vighūrṇita — shaken; ambudam — the clouds; ātmānam — Himself; ājau — for a fight; mṛgayantam — searching after; agra-nīḥ — coming forward; upāhvayat — called out; saḥ — he, Keśī; vyanadan — roared; mṛgendra-vat — like a lion.
Śukadeva Gosvāmī said: The demon Keśī, sent by Kaṁsa, appeared in Vraja as a great horse. Running with the speed of the mind, he tore up the earth with his hooves. The hairs of his mane scattered the clouds and the demigods’ airplanes throughout the sky, and he terrified everyone present with his loud neighing.
sa taṁ niśāmyābhimukho makhena khaṁ
pibann ivābhyadravad aty-amarṣaṇaḥ
jaghāna padbhyām aravinda-locanaṁ
durāsadaś caṇḍa-javo duratyayaḥ
saḥ — he, Keśī; tam — Him, Kṛṣṇa; niśāmya — seeing; abhimukhaḥ — in front of himself; mukhena — with his mouth; kham — the sky; piban — drinking up; iva — as if; abhyadravat — ran forward; ati-amarṣaṇaḥ — very angry; jaghāna — he attacked; padbhyām — with his two legs; aravinda-locanam — the lotus-eyed Lord; durāsadaḥ — unapproachable; caṇḍa — fierce; javaḥ — whose speed; duratyayaḥ — unconquerable.
Seeing the Lord standing before him, Keśī ran toward Him in extreme rage, his mouth gaping as if to swallow up the sky. Rushing with furious speed, the unconquerable and unapproachable horse demon tried to strike the lotus-eyed Lord with his two front legs.
tad vañcayitvā tam adhokṣajo ruṣā
pragṛhya dorbhyāṁ parividhya pādayoḥ
sāvajñam utsṛjya dhanuḥ-śatāntare
yathoragaṁ tārkṣya-suto vyavasthitaḥ
tat — that; vañcayitvā — avoiding; tam — him; adhokṣajaḥ — the transcendental Lord; ruṣā — angrily; pragṛhya — seizing; dorbhyām — with His arms; parividhya — whirling around; pādayoḥ — by the legs; sa-avajñam — contemptuously; utsṛjya — discarding; dhanuḥ — of bow-lengths; śata — one hundred; antare — to the distance; yathā — as; uragam — a snake; tārkṣya — of Kardama Muni; sutaḥ — the son (Garuḍa); vyavasthitaḥ — standing.
But the transcendental Lord dodged Keśī’s blow and then with His arms angrily seized the demon by the legs, whirled him around in the air and contemptuously threw him the distance of one hundred bow-lengths, just as Garuḍa might throw a snake. Lord Kṛṣṇa then stood there.
saḥ labdha-saṁjñaḥ punar utthito ruṣā
vyādāya keśī tarasāpatad dharim
so ’py asya vaktre bhujam uttaraṁ smayan
praveśayām āsa yathoragaṁ bile
saḥ — he, Keśī; labdha — regaining; saṁjñaḥ — consciousness; punaḥ — again; utthitaḥ — rose up; ruṣā — in anger; vyādāya — opening (his mouth) wide; keśī — Keśī; tarasā — rapidly; apatat — ran; harim — toward Kṛṣṇa; saḥ — He, Lord Kṛṣṇa; api — and; asya — his; vaktre — in the mouth; bhujam — His arm; uttaram — left; smayan — smiled; praveśayām āsa — placed within; yathā — as; uragam — a snake; bile — (enters) within a hole.
Upon regaining consciousness Keśī angrily got up, opened his mouth wide and again rushed to attack Lord Kṛṣṇa. But the Lord just smiled and thrust His left arm into the horse’s mouth as easily as one would make a snake enter a hole in the ground.
dantā nipetur bhagavad-bhuja-spṛśas
te keśinas tapta-maya-spṛśo yathā
bāhuś ca tad-deha-gato mahātmano
yathāmayaḥ saṁvavṛdhe upekṣitaḥ
dantāḥ — the teeth; nipetuḥ — fell out; bhagavat — of the Supreme Lord; bhuja — the arm; spṛśaḥ — touching; te — they; keśinaḥ — of Keśī; tapta-maya — red-hot (iron); spṛśaḥ — touching; yathā — as; bāhuḥ — the arm; ca — and; tat — his, Keśī’s; deha — body; gataḥ — having entered; mahā-ātmanaḥ — of the Supreme Soul; yathā — like; āmayaḥ — a diseased condition (particularly, distension of the stomach); saṁvavṛdhe — increased greatly in size; upekṣitaḥ — neglected.
Keśī’s teeth immediately fell out when they touched the Supreme Lord’s arm, which to the demon felt as hot as molten iron. Within Keśī’s body the Supreme Personality’s arm then expanded greatly, like a diseased stomach swelling because of neglect.
samedhamānena sa kṛṣṇa-bāhunā
niruddha-vāyuś caraṇāṁś ca vikṣipan
papāta laṇḍaṁ visṛjan kṣitau vyasuḥ
samedhamānena — expanding; saḥ — he; kṛṣṇa-bāhunā — by Lord Kṛṣṇa’s arm; niruddha — stopped; vāyuḥ — his breathing; caraṇān — his legs; ca — and; vikṣipan — throwing about; prasvinna — perspiring; gātraḥ — his body; parivṛtta — rolling; locanaḥ — his eyes; papāta — he fell down; laṇḍam — feces; visṛjan — excreting; kṣitau — onto the ground; vyasuḥ — lifeless.
As Lord Kṛṣṇa’s expanding arm completely blocked Keśī’s breathing, his legs kicked convulsively, his body became covered with sweat, and his eyes rolled around. The demon then passed stool and fell on the ground, dead.
vyasor apākṛṣya bhujaṁ mahā-bhujaḥ
avismito ’yatna-hatārikaḥ suraiḥ
prasūna-varṣair varṣadbhir īḍitaḥ
tat-dehataḥ — from Keśī’s body; karkaṭikā-phala — a karkaṭikā fruit; upamāt — which resembled; vyasoḥ — from which the vital airs had departed; apākṛṣya — withdrawing; bhujam — His arm; mahā-bhujaḥ — the mighty-armed Lord; avismitaḥ — without undue pride; ayatna — without effort; hata — having killed; arikaḥ — His enemy; suraiḥ — by the demigods; prasūna — of flowers; varṣaiḥ — with downpours; varṣadbhiḥ — who were raining upon Him; īḍitaḥ — worshiped.
The mighty-armed Kṛṣṇa withdrew His arm from Keśī’s body, which now appeared like a long karkaṭikā fruit. Without the least display of pride at having so effortlessly killed His enemy, the Lord accepted the demigods’ worship in the form of flowers rained down from above.
rahasy etad abhāṣata
deva-ṛṣiḥ — the sage among the demigods (Nārada Muni); upasaṅgamya — approaching; bhāgavata — of devotees of the Lord; pravaraḥ — the most exalted; nṛpa — O King (Parīkṣit); kṛṣṇam — Lord Kṛṣṇa; akliṣṭa — without trouble; karmāṇam — whose activities; rahasi — in privacy; etat — this; abhāṣata — said.
My dear King, thereafter Lord Kṛṣṇa was approached in a solitary place by the great sage among the demigods, Nārada Muni. That most exalted devotee spoke as follows to the Lord, who effortlessly performs His pastimes.
sātvatāṁ pravara prabho
tvam ātmā sarva-bhūtānām
eko jyotir ivaidhasām
gūḍho guhā-śayaḥ sākṣī
kṛṣṇa kṛṣṇa — O Kṛṣṇa, Kṛṣṇa; aprameya-ātman — O immeasurable one; yoga-īśa — O source of all mystic power; jagat-īśvara — O Lord of the universe; vāsudeva — O son of Vasudeva; akhila-āvāsa — O shelter of all beings; sātvatām — of the Yadu dynasty; pravara — O You who are the best; prabho — O master; tvam — You; ātmā — the Supreme Soul; sarva — of all; bhūtānām — created beings; ekaḥ — alone; jyotiḥ — fire; iva — like; edhasām — in kindling wood; gūḍhaḥ — hidden; guhā — within the cave of the heart; śayaḥ — sitting; sākṣī — the witness; mahā-puruṣaḥ — the Supreme Personality of Godhead; īśvaraḥ — the supreme controller.
[Nārada Muni said:] O Kṛṣṇa, Kṛṣṇa, unlimited Lord, source of all mystic power, Lord of the universe! O Vāsudeva, shelter of all beings and best of the Yadus! O master, You are the Supreme Soul of all created beings, sitting unseen within the cave of the heart like the fire dormant within kindling wood. You are the witness within everyone, the Supreme Personality and the ultimate controlling Deity.
māyayā sasṛje guṇān
tair idaṁ satya-saṅkalpaḥ
sṛjasy atsy avasīśvaraḥ
ātmanā — by Your personal potency; ātma — of the spirit soul; āśrayaḥ — the shelter; pūrvam — first; māyayā — by Your creative energy; sasṛje — You produced; guṇān — the basic modes of material nature; taiḥ — through these; idam — this (universe); satya — always realized in fact; saṅkalpaḥ — whose desires; sṛjasi — You create; atsi — withdraw; avasi — and maintain; īśvaraḥ — the controller.
You are the shelter of all souls, and being the supreme controller, You fulfill Your desires simply by Your will. By Your personal creative potency You manifested in the beginning the primal modes of material nature, and through their agency You create, maintain and then destroy this universe.
sa tvaṁ bhūdhara-bhūtānāṁ
sādhunāṁ rakṣaṇāya ca
saḥ — He; tvam — Yourself; bhū-dhara — as kings; bhūtānām — who are appearing; daitya-pramatha-rakṣasām — of various kinds of demons; avatīrṇaḥ — You have descended; vināśāya — for the destruction; sādhūnām — of saintly persons; rakṣaṇāya — for the protection; ca — and.
You, that very same creator, have now descended to the earth to annihilate the Daitya, Pramatha and Rākṣasa demons who are posing as kings, and also to protect the godly.
diṣṭyā te nihato daityo
tyajanty animiṣā divam
diṣṭyā — by (our) good fortune; te — by You; nihataḥ — killed; daityaḥ — demon; līlayā — as a game; ayam — this; haya-ākṛtiḥ — having the form of a horse; yasya — whose; heṣita — by the neighing; santrastāḥ — terrified; tyajanti — abandon; animiṣāḥ — the demigods; divam — heaven.
The horse demon was so terrifying that his neighing frightened the demigods into leaving their heavenly kingdom. But by our good fortune You have enjoyed the sport of killing him.
cāṇūraṁ muṣṭikaṁ caiva
mallān anyāṁś ca hastinam
kaṁsaṁ ca nihataṁ drakṣye
paraśvo ’hani te vibho
murāṇāṁ narakasya ca
indrasya ca parājayam
nṛgasya mokṣaṇaṁ śāpād
syamantakasya ca maṇer
ādānaṁ saha bhāryayā
pauṇḍrakasya vadhaṁ paścāt
kāśi-puryāś ca dīpanam
caidyasya ca mahā-kratau
yāni cānyāni vīryāṇi
dvārakām āvasan bhavān
kartā drakṣyāmy ahaṁ tāni
geyāni kavibhir bhuvi
cāṇūram — Cāṇūra; muṣṭikam — Muṣṭika; ca — and; eva — also; mallān — the wrestlers; anyān — others; ca — and; hastinam — the elephant (Kuvalayāpīḍa); kaṁsam — King Kaṁsa; ca — and; nihatam — killed; drakṣye — I will see; para-śvaḥ — the day after tomorrow; ahani — on that day; te — by You; vibho — O almighty Lord; tasya anu — after that; śaṅkha-yavana-murāṇām — of the demons Śaṅkha (Pañcajana), Kālayavana and Mura; narakasya — of Narakāsura; ca — as well; pārijāta — of the heavenly pārijāta flower; apaharaṇam — the stealing; indrasya — of Lord Indra; ca — and; parājayam — the defeat; udvāham — the marriage; vīra — of heroic kings; kanyānām — of the daughters; vīrya — by Your valor; śulka — as the payment for the brides; ādi — and so forth; lakṣaṇam — characterized; nṛgasya — of King Nṛga; mokṣaṇam — the deliverance; śāpāt — from his curse; dvārakāyām — in the city of Dvārakā; jagat-pate — O master of the universe; syamantakasya — named Syamantaka; ca — and; maṇeḥ — of the jewel; ādānam — the taking; saha — together with; bhāryayā — a wife (Jāmbavatī); mṛta — dead; putra — of the son; pradānam — the presenting; ca — and; brāhmaṇasya — of a brāhmaṇa; sva-dhāmataḥ — from Your own domain (ie, from the abode of Death); pauṇḍrakasya — of Pauṇḍraka; vadham — the killing; paścāt — after; kāśi-puryāḥ — of the city of Kāśī (Benares); ca — and; dīpanam — the burning; dantavakrasya — of Dantavakra; nidhanam — the demise; caidyasya — of Caidya (Śiśupāla); ca — and; mahā-kratau — during the great sacrificial performance (the Rājasūya-yajña of Mahārāja Yudhiṣṭhira); yāni — which; ca — and; anyāni — other; vīryāṇi — great feats; dvārakām — in Dvārakā; āvasan — dwelling; bhavān — You; kartā — are going to perform; drakṣyāmi — will see; aham — I; tāni — them; geyāni — to be sung about; kavibhiḥ — by poets; bhuvi — on this earth.
In just two days, O almighty Lord, I will see the deaths of Cāṇūra, Muṣṭika and other wrestlers, along with those of the elephant Kuvalayāpīḍa and King Kaṁsa — all by Your hand. Then I will see You kill Kālayavana, Mura, Naraka and the conch demon, and I will also see You steal the pārijāta flower and defeat Indra. I will then see You marry many daughters of heroic kings after paying for them with Your valor. Then, O Lord of the universe, in Dvārakā You will deliver King Nṛga from a curse and take for Yourself the Syamantaka jewel, together with another wife. You will bring back a brāhmaṇa’s dead son from the abode of Your servant Yamarāja, and thereafter You will kill Pauṇḍraka, burn down the city of Kāśī and slay Dantavakra, and You will also put an end to the King of Cedi during the great Rājasūya sacrifice. I shall see all these heroic pastimes, along with many others You will perform during Your residence in Dvārakā. These pastimes are glorified on this earth in the songs of transcendental poets.
atha te kāla-rūpasya
kṣapayiṣṇor amuṣya vai
atha — then; te — by You; kāla-rūpasya — who are assuming the form of time; kṣapayiṣṇoḥ — who is intending to effect the destruction; amuṣya — of (the burden of) this world; vai — indeed; akṣauhiṇīnām — of entire armies; nidhanam — the destruction; drakṣyāmi — I will see; arjuna sāratheḥ — by the chariot driver of Arjuna.
Subsequently I will see You appear as time personified, serving as Arjuna’s chariot driver and destroying entire armies of soldiers to rid the earth of her burden.
guṇa-pravāhaṁ bhagavantam īmahi
viśuddha — perfectly pure; vijñāna — spiritual awareness; ghanam — full of; sva-saṁsthayā — in His original identity; samāpta — already fulfilled; sarva — in all; artham — purposes; amogha — never frustrated; vāñchitam — whose desires; sva-tejasā — by His own potency; nitya — eternally; nivṛtta — desisting; māyā — of the illusory, material energy; guṇa — of the manifest modes; pravāham — from the flowing interaction; bhagavantam — the Supreme Personality of Godhead; īmahi — let us approach.
Let us approach You, the Supreme Personality of Godhead, for shelter. You are full of perfectly pure spiritual awareness and are always situated in Your original identity. Since Your will is never thwarted, You have already achieved all possible desirable things, and by the power of Your spiritual energy You remain eternally aloof from the flow of the qualities of illusion.
tvām īśvaraṁ svāśrayam ātma-māyayā
nato ’smi dhuryaṁ yadu-vṛṣṇi-sātvatām
tvām — to You; īśvaram — the supreme controller; sva-āśrayam — self-contained; ātma — Your own; māyayā — by the creative potency; vinirmita — constructed; aśeṣa — unlimited; viśeṣa — particular; kalpanam — arrangements; krīḍa — of playing; artham — for the sake; adya — now; ātta — taken on; manuṣya — among humans; vigraham — battle; nataḥ — bowed down; asmi — I am; dhuryam — to the greatest; yadu-vṛṣṇi-sātvatām — of the Yadu, Vṛṣṇi and Sātvata dynasties.
I bow down to You, the supreme controller, who are dependent only on Yourself. By Your potency You have constructed the unlimited particular arrangements of this universe. Now you have appeared as the greatest hero among the Yadus, Vṛṣṇis and Sātvatas and have chosen to participate in human warfare.
evaṁ yadu-patiṁ kṛṣṇaṁ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; evam — thus; yadu-patim — to the chief of the Yadus; kṛṣṇam — Lord Kṛṣṇa; bhāgavata — of devotees; pravaraḥ — most eminent; muniḥ — the sage Nārada; praṇipatya — respectfully bowing down; abhyanujñātaḥ — given leave; yayau — went; tat — Him, Kṛṣṇa; darśana — by having seen; utsavaḥ — experiencing great joy.
Śukadeva Gosvāmī said: Having thus addressed Lord Kṛṣṇa, the chief of the Yadu dynasty, Nārada bowed down and offered Him obeisances. Then that great sage and most eminent devotee took his leave from the Lord and went away, feeling great joy at having directly seen Him.
bhagavān api govindo
hatvā keśinam āhave
paśūn apālayat pālaiḥ
bhagavān — the Supreme Lord; api — and; govindaḥ — Govinda; hatvā — having killed; keśinam — the demon Keśī; āhave — in battle; paśūn — the animals; apālayat — He tended; pālaiḥ — together with the cowherd boys; prītaiḥ — who were pleased; vraja — to the inhabitants of Vṛndāvana; sukha — happiness; āvahaḥ — bringing.
After killing the demon Keśī in battle, the Supreme Personality of Godhead continued to tend the cows and other animals in the company of His joyful cowherd boyfriends. Thus He brought happiness to all the residents of Vṛndāvana.
ekadā te paśūn pālāś’
ekadā — one day; te — they; paśūn — the animals; pālāḥ — the cowherd boys; cārayantaḥ — grazing; adri — of a mountain; sānuṣu — on the sides; cakruḥ — they enacted; nilāyana — of “stealing and hiding”; krīḍāḥ — games; cora — of thieves; pāla — and protectors; apadeśataḥ — playing the roles.
One day the cowherd boys, while grazing their animals on the mountain slopes, played the game of stealing and hiding, acting out the roles of rival thieves and herders.
tatrāsan katicic corāḥ
pālāś ca katicin nṛpa
meṣāyitāś ca tatraike
tatra — in that; āsan — were; katicit — some; corāḥ — thieves; pālāḥ — herders; ca — and; katicit — some; nṛpa — O King (Parīkṣit); meṣāyitāḥ — acting as the sheep; ca — and; tatra — therein; eke — some of them; vijahruḥ — they played; akutaḥ-bhayāḥ — without any fear.
In that game, O King, some acted as thieves, others as shepherds and others as sheep. They played their game happily, without fear of danger.
prāyaś corāyito bahūn
maya-putraḥ — a son of the demon Maya; mahā māyaḥ — a powerful magician; vyomaḥ — named Vyoma; gopāla — of a cowherd boy; veṣa — the disguise; dhṛk — assuming; meṣāyitān — those who were acting as sheep; apovāha — he took away; prāyaḥ — almost all; corāyitaḥ — pretending to be playing as a thief; bahūn — many.
A powerful magician named Vyoma, son of the demon Maya, then appeared on the scene in the guise of a cowherd boy. Pretending to join the game as a thief, he proceeded to steal most of the cowherd boys who were acting as sheep.
nītaṁ nītaṁ mahāsuraḥ
śilayā pidadhe dvāraṁ
giri — of a mountain; daryām — in a cave; vinikṣipya — throwing; nītam nītam — gradually bringing them; mahā-asuraḥ — the great demon; śilayā — with a stone; pidadhe — he blocked; dvāram — the entrance; catuḥ-pañca — four or five; avaśeṣitāḥ — remained.
Gradually the great demon abducted more and more of the cowherd boys and cast them into a mountain cave, which he sealed shut with a boulder. Finally only four or five boys acting as sheep remained in the game.
tasya tat karma vijñāya
kṛṣṇaḥ śaraṇa-daḥ satām
gopān nayantaṁ jagrāha
vṛkaṁ harir ivaujasā
tasya — of him, Vyomāsura; tat — that; karma — activity; vijñāya — fully understanding; kṛṣṇaḥ — Lord Kṛṣṇa; śaraṇa — of shelter; daḥ — the giver; satām — to saintly devotees; gopān — cowherd boys; nayantam — who was leading; jagrāha — He seized; vṛkam — a wolf; hariḥ — a lion; iva — just as; ojasā — forcefully.
Lord Kṛṣṇa, who shelters all saintly devotees, understood perfectly well what Vyomāsura was doing. Just as a lion grabs a wolf, Kṛṣṇa forcefully seized the demon as he was taking away more cowherd boys.
sa nijaṁ rūpam āsthāya
icchan vimoktum ātmānaṁ
saḥ — he, the demon; nijam — his original; rūpam — form; āsthāya — assuming; giri-indra — a kingly mountain; sadṛśam — just like; balī — powerful; icchan — wanting; vimoktum — to free; ātmānam — himself; na aśaknot — he was not able; grahaṇa — by being forcibly held; āturaḥ — debilitated.
The demon changed into his original form, as big and powerful as a great mountain. But try as he might to free himself, he could not do so, having lost his strength from being held in the Lord’s tight grip.
taṁ nigṛhyācyuto dorbhyāṁ
paśyatāṁ divi devānāṁ
tam — him; nigṛhya — holding fast; acyutaḥ — Lord Kṛṣṇa; dorbhyām — with His arms; pātayitvā — making him fall; mahī-tale — onto the ground; paśyatām — while they were watching; divi — in the heavenly planets; devānām — the demigods; paśu-māram — as a sacrificial animal is slaughtered; amārayat — He killed him.
Lord Acyuta clutched Vyomāsura between His arms and threw him to the ground. Then, while the demigods in heaven looked on, Kṛṣṇa killed him in the same way that one kills a sacrificial animal.
gopān niḥsārya kṛcchrataḥ
stūyamānaḥ surair gopaiḥ
guhā — of the cave; pidhānam — the blockage; nirbhidya — breaking; gopān — the cowherd boys; niḥsārya — leading out; kṛcchrataḥ — from the dangerous place; stūyamānaḥ — being praised; suraiḥ — by the demigods; gopaiḥ — and by the cowherd boys; praviveśa — He entered; sva — His own; gokulam — cowherd village.
Kṛṣṇa then smashed the boulder blocking the cave’s entrance and led the trapped cowherd boys to safety. Thereafter, as the demigods and cowherd boys sang His glories, He returned to His cowherd village, Gokula.