The Childhood Pastimes of Krsna
This chapter describes how the inhabitants of Gokula left Gokula and went to Vrndavana and how Krsna killed Vatsasura and Bakasura.
When the yamala-arjuna trees fell, they made a tremendous sound, like that of falling thunderbolts. Being surprised, Krsna's father, Nanda, and the other elderly inhabitants of Gokula went to the spot, where they saw the fallen trees and Krsna standing between them, bound to the ulukhala, the wooden mortar. They could find no cause for the trees' having fallen and Krsna's being there. They thought this might be the work of some other asura who had met Krsna on this spot, and they inquired from the playmates of Krsna about how the whole incident had taken place. The children properly described how everything had happened, but the elderly persons could not believe the story. Some of them, however, thought that it might be true, since they had already seen many wonderful incidents in connection with Krsna. Anyway, Nanda Maharaja immediately released Krsna from the ropes.
In this way, Krsna, at every day and every moment, displayed wonderful incidents to increase the parental affection of Nanda Maharaja and Yasoda, who thus felt both surprise and joy. The breaking of the yamala-arjunas was one of these wonderful pastimes.
One day a fruit vendor approached Nanda Maharaja's house, and Krsna gathered some food grains with His little palms and went to the vendor to exchange the grains for fruit. On the way, almost all the grains fell from His palms, only one or two grains remaining, but the fruit vendor, out of full affection, accepted these grains in exchange for as much fruit as Krsna could take. As soon as she did this, her basket became filled with gold and jewels.
Thereafter, all the elderly gopas decided to leave Gokula because they saw that in Gokula there was always some disturbance. They decided to go to Vrndavana, Vraja-dhama, and the next day they all departed. In Vrndavana, both Krsna and Balarama, after finishing Their childhood pastimes, began to take charge of the calves and send them to the pasturing grounds (go-carana). During this time, a demon named Vatsasura entered among the calves and was killed, and another asura, in the shape of a big duck, was also killed. The playmates of Krsna narrated all these stories to their mothers. The mothers could not believe their children, Krsna's playmates, but because of full affection they enjoyed these narrations of Krsna's activities.
gopa nandadayah srutva
drumayoh patato ravam
sri-sukah uvaca--Sri Sukadeva Gosvami said; gopah--all the cowherd men; nanda-adayah--headed by Nanda Maharaja; srutva--hearing; drumayoh--of the two trees; patatoh--falling down; ravam--the high sound, as terrible as a thunderbolt; tatra--there, on the spot; ajagmuh--went; kuru-srestha--O Maharaja Pariksit; nirghata-bhaya-sankitah--who were afraid of falling thunderbolts.
Sukadeva Gosvami continued: O Maharaja Pariksit, when the yamala-arjuna trees fell, all the cowherd men in the neighborhood, hearing the fierce sound and fearing thunderbolts, went to the spot.
bhumyam nipatitau tatra
babhramus tad avijnaya
bhumyam--on the ground; nipatitau--which had fallen; tatra--there; dadrsuh--all of them saw; yamala-arjunau--the twin arjuna trees; babhramuh--they became bewildered; tat--that; avijnaya--but they could not trace out; laksyam--although they could directly perceive that the trees had fallen; patana-karanam--the cause of their falling (how could it have happened all of a sudden?).
There they saw the fallen yamala-arjuna trees on the ground, but they were bewildered because even though they could directly perceive that the trees had fallen, they could not trace out the cause for their having done so.
Considering all the circumstances, had this been done by Krsna? He was standing on the spot, and His playmates described that this had been done by Him. Had Krsna actually done this, or were these merely stories? This was a cause of bewilderment.
damna baddham ca balakam
kasyedam kuta ascaryam
utpata iti katarah
ulukhalam--the wooden mortar; vikarsantam--dragging; damna--with the rope; baddham ca--and bound by the belly; balakam--Krsna; kasya--of whom; idam--this; kutah--wherefrom; ascaryam--these wonderful happenings; utpatah--disturbance; iti--thus; katarah--they were very much agitated.
Krsna was bound by the rope to the ulukhala, the mortar, which He was dragging. But how could He have pulled down the trees? Who had actually done it? Where was the source for this incident? Considering all these astounding things, the cowherd men were doubtful and bewildered.
The cowherd men were very much agitated because the child Krsna, after all, had been standing between the two trees, and if by chance the trees had fallen upon Him, He would have been smashed. But He was standing as He was, and still the things had happened, so who had done all this? How could these events have happened in such a wonderful way? These considerations were some of the reasons they were agitated and bewildered. They thought, however, that by chance Krsna had been saved by God so that nothing had happened to Him.
bala ucur aneneti
purusav apy acaksmahi
balah--all the other boys; ucuh--said; anena--by Him (Krsna); iti--thus; tiryak--crosswise; gatam--which had become; ulukhalam--the wooden mortar; vikarsata--by Krsna, who was dragging; madhya-gena--going between the two trees; purusau--two beautiful persons; api--also; acaksmahi--we have seen with our own eyes.
Then all the cowherd boys said: It is Krsna who has done this. When He was in between the two trees, the mortar fell crosswise. Krsna dragged the mortar, and the two trees fell down. After that, two beautiful men came out of the trees. We have seen this with our own eyes.
Krsna's playmates wanted to inform Krsna's father of the exact situation by explaining that not only did the trees break, but out of the broken trees came two beautiful men. "All these things happened," they said. "We have seen them with our own eyes."
na te tad-uktam jagrhur
na ghateteti tasya tat
na--not; te--all the gopas; tat-uktam--being spoken by the boys; jagrhuh--would accept; na ghateta--it cannot be; iti--thus; tasya--of Krsna; tat--the activity; balasya--of a small boy like Krsna; utpatanam--the uprooting; tarvoh--of the two trees; kecit--some of them; sandigdha-cetasah--became doubtful about what could be done (because Gargamuni had predicted that this child would be equal to Narayana).
Because of intense paternal affection, the cowherd men, headed by Nanda, could not believe that Krsna could have uprooted the trees in such a wonderful way. Therefore they could not put their faith in the words of the boys. Some of the men, however, were in doubt. "Since Krsna was predicted to equal Narayana," they thought, "it might be that He could have done it."
One view was that it was impossible for a small boy like this to have done such a thing as pulling down the trees. But there were doubts because Krsna had been predicted to equal Narayana. Therefore the cowherd men were in a dilemma.
damna baddham svam atmajam
vilokya nandah prahasad-
vadano vimumoca ha
ulukhalam--the wooden mortar; vikarsantam--dragging; damna--by the rope; baddham--bound; svam atmajam--his own son Krsna; vilokya--by seeing; nandah--Maharaja Nanda; prahasat-vadanah--whose face began to smile when he saw the wonderful child; vimumoca ha--released Him from the bonds.
When Nanda Maharaja saw his own son bound with ropes to the wooden mortar and dragging it, he smiled and released Krsna from His bonds.
Nanda Maharaja was surprised that Yasoda, Krsna's mother, could have bound her beloved child in such a way. Krsna was exchanging love with her. How then could she have been so cruel as to bind Him to the wooden mortar? Nanda Maharaja understood this exchange of love, and therefore he smiled and released Krsna. In other words, as Krsna, the Supreme Personality of Godhead, binds a living entity in fruitive activities, He binds mother Yasoda and Nanda Maharaja in parental affection. This is His pastime.
gopibhih stobhito 'nrtyad
bhagavan balavat kvacit
udgayati kvacin mugdhas
gopibhih--by the gopis (by flattery and offers of prizes); stobhitah--encouraged, induced; anrtyat--the small Krsna danced; bhagavan--although He was the Supreme Personality of Godhead; bala-vat--exactly like a human child; kvacit--sometimes; udgayati--He would sing very loudly; kvacit--sometimes; mugdhah--being amazed; tat-vasah--under their control; daru-yantra-vat--like a wooden doll.
The gopis would say, "If You dance, my dear Krsna, then I shall give You half a sweetmeat." By saying these words or by clapping their hands, all the gopis encouraged Krsna in different ways. At such times, although He was the supremely powerful Personality of Godhead, He would smile and dance according to their desire, as if He were a wooden doll in their hands. Sometimes He would sing very loudly, at their bidding. In this way, Krsna came completely under the control of the gopis.
bibharti kvacid ajnaptah
bahu-ksepam ca kurute
svanam ca pritim avahan
bibharti--Krsna would simply stand and touch articles as if unable to raise them; kvacit--sometimes; ajnaptah--being ordered; pithaka-unmana--the wooden seat and wooden measuring pot; padukam--bringing the wooden shoes; bahu-ksepam ca--striking the arms on the body; kurute--does; svanam ca--of His own relatives, the gopis and other intimate friends; pritim--the pleasure; avahan--inviting.
Sometimes mother Yasoda and her gopi friends would tell Krsna, "Bring this article" or "Bring that article." Sometimes they would order Him to bring a wooden plank, wooden shoes or a wooden measuring pot, and Krsna, when thus ordered by the mothers, would try to bring them. Sometimes, however, as if unable to raise these things, He would touch them and stand there. Just to invite the pleasure of His relatives, He would strike His body with His arms to show that He had sufficient strength.
darsayams tad-vidam loka
vrajasyovaha vai harsam
darsayan--exhibiting; tat-vidam--unto persons who can understand Krsna's activities; loke--throughout the whole world; atmanah--of Himself; bhrtya-vasyatam--how He is agreeable to carrying out the orders of His servants, His devotees; vrajasya--of Vrajabhumi; uvaha--executed; vai--indeed; harsam--pleasure; bhagavan--the Supreme Personality of Godhead; bala-cestitaih--by His activities like those of a child trying to do so many things.
To pure devotees throughout the world who could understand His activities, the Supreme Personality of Godhead, Krsna, exhibited how much He can be subdued by His devotees, His servants. In this way He increased the pleasure of the Vrajavasis by His childhood activities.
That Krsna performed childhood activities to increase the pleasure of His devotees was another transcendental humor. He exhibited these activities not only to the inhabitants of Vrajabhumi, but also to others, who were captivated by His external potency and opulence. Both the internal devotees, who were simply absorbed in love of Krsna, and the external devotees, who were captivated by His unlimited potency, were informed of Krsna's desire to be submissive to His servants.
krinihi bhoh phalaniti
srutva satvaram acyutah
phalarthi dhanyam adaya
krinihi--please come and purchase; bhoh--O neighborhood residents; phalani--ripe fruits; iti--thus; srutva--hearing; satvaram--very soon; acyutah--Krsna; phala-arthi--as if He wanted some fruits; dhanyam adaya--capturing some grains of paddy; yayau--went to the fruit vendor; sarva-phala-pradah--the Supreme Personality of Godhead, who can give all kinds of fruit to everyone, had now become in need of fruits.
Once a woman selling fruit was calling, "O inhabitants of Vrajabhumi, if you want to purchase some fruits, come here!" Upon hearing this, Krsna immediately took some grains and went to barter as if He needed some fruits.
Aborigines generally go to the villagers to sell fruits. How much the aborigines were attached to Krsna is here described. Krsna, to show His favor to the aborigines, would immediately go purchase fruits, bartering with paddy in His hand as He had seen others do.
phalair apurayad ratnaih
phala-bhandam apuri ca
phala-vikrayini--the aborigine fruit vendor, who was an elderly woman; tasya--of Krsna; cyuta-dhanya--the paddy He brought to barter having mostly fallen; kara-dvayam--palms of the hands; phalaih apurayat--the fruit vendor filled His small palms with fruits; ratnaih--in exchange for jewels and gold; phala-bhandam--the basket of fruit; apuri ca--filled.
While Krsna was going to the fruit vendor very hastily, most of the grains He was holding fell. Nonetheless, the fruit vendor filled Krsna's hands with fruits, and her fruit basket was immediately filled with jewels and gold.
In Bhagavad-gita (9.26) Krsna says:
patram puspam phalam toyam
yo me bhaktya prayacchati
tad aham bhakty-upahrtam
Krsna is so kind that if anyone offers Him a leaf, a fruit, a flower or some water, He will immediately accept it. The only condition is that these things should be offered with bhakti (yo me bhaktya prayacchati). Otherwise, if one is puffed up with false prestige, thinking, "I have so much opulence, and I am giving something to Krsna," one's offering will not be accepted by Krsna. The fruit vendor, although a woman belonging to the poor aborigine class, dealt with Krsna with great affection, saying, "Krsna, You have come to me to take some fruit in exchange for grains. All the grains have fallen, but still You may take whatever You like." Thus she filled Krsna's palms with whatever fruits He could carry. In exchange, Krsna filled her whole basket with jewels and gold.
From this incident one should learn that for anything offered to Krsna with love and affection, Krsna can reciprocate many millions of times over, both materially and spiritually. The basic principle involved is an exchange of love. Therefore Krsna teaches in Bhagavad-gita (9.27):
yat karosi yad asnasi
yaj juhosi dadasi yat
yat tapasyasi kaunteya
tat kurusva mad-arpanam
"O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me." With love and affection, one should try to give something to Krsna from one's source of income. Then one's life will be successful. Krsna is full in all opulences; He does not need anything from anyone. But if one is prepared to give something to Krsna, that is for one's own benefit. The example given in this connection is that when one's real face is decorated, the reflection of one's face is automatically decorated. Similarly, if we try to serve Krsna with all our opulences, we, as parts and parcels or reflections of Krsna, will become happy in exchange. Krsna is always happy, for He is atmarama, fully satisfied with His own opulence.
ramam ca rohini devi
kridantam balakair bhrsam
sarit-tira--to the riverside; gatam--who had gone; krsnam--unto Krsna; bhagna-arjunam--after the pastime of breaking the yamala-arjuna trees; atha--then; ahvayat--called; ramam ca--as well as Balarama; rohini--the mother of Balarama; devi--the goddess of fortune; kridantam--who were engaged in playing; balakaih--with many other boys; bhrsam--with deep attention.
Once, after the uprooting of the yamala-arjuna trees, Rohinidevi went to call Rama and Krsna, who had both gone to the riverside and were playing with the other boys with deep attention.
Mother Yasoda was more attached to Krsna and Balarama than Rohinidevi was, although Rohinidevi was the mother of Balarama. Mother Yasoda sent Rohinidevi to call Rama and Krsna from Their play, since it was the right time for lunch. Therefore Rohinidevi went to call Them, breaking Their engagement in play.
yasodam presayam asa
na upeyatam--would not return home; yada--when; ahutau--They were called back from playing; krida-sangena--because of so much attachment to playing with other boys; putrakau--the two sons (Krsna and Balarama); yasodam presayam asa--sent mother Yasoda to call Them; rohini--mother Rohini; putra-vatsalam--because mother Yasoda was a more affectionate mother to Krsna and Balarama.
Because of being too attached to playing with the other boys, Krsna and Balarama did not return upon being called by Rohini. Therefore Rohini sent mother Yasoda to call Them back, because mother Yasoda was more affectionate to Krsna and Balarama.
Yasodam presayam asa. These very words show that since Krsna and Balarama did not care to return in response to the order of Rohini, Rohini thought that if Yasoda called They would have to return, for Yasoda was more affectionate to Krsna and Balarama.
kridantam sa sutam balair
kridantam--engaged in playing; sa--mother Yasoda; sutam--her son; balaih--with the other boys; ati-velam--although it was too late; saha-agrajam--who was playing with His elder brother, Balarama; yasoda--mother Yasoda; ajohavit--called ("Krsna and Balarama, come here!"); krsnam--unto Krsna; putra-sneha-snuta-stani--while she was calling Them, milk flowed from her breast because of her ecstatic love and affection.
Krsna and Balarama, being attached to Their play, were playing with the other boys although it was very late. Therefore mother Yasoda called Them back for lunch. Because of her ecstatic love and affection for Krsna and Balarama, milk flowed from her breasts.
The word ajohavit means "calling them again and again." "Krsna and Balarama," she called, "please come back. You are late for Your lunch. You have played sufficiently. Come back."
tata ehi stanam piba
alam viharaih ksut-ksantah
krida-sranto 'si putraka
krsna krsna aravinda-aksa--O Krsna, my son, lotus-eyed Krsna; tata--O darling; ehi--come here; stanam--the milk of my breast; piba--drink; alam viharaih--after this there is no necessity of playing; ksut-ksantah--tired because of hunger; krida-srantah--fatigued from playing; asi--You must be; putraka--O my son.
Mother Yasoda said: My dear son Krsna, lotus-eyed Krsna, come here and drink the milk of my breast. My dear darling, You must be very tired because of hunger and the fatigue of playing so long. There is no need to play any more.
he ramagaccha tatasu
pratar eva krtaharas
tad bhavan bhoktum arhati
he rama--my dear son Balarama; agaccha--please come here; tata--my dear darling; asu--immediately; sa-anujah--with Your younger brother; kula-nandana--the great hope of our family; pratah eva--certainly in the morning; krta-aharah--have taken Your breakfast; tat--therefore; bhavan--You; bhoktum--to eat something more; arhati--deserve.
My dear Baladeva, best of our family, please come immediately with Your younger brother, Krsna. You both ate in the morning, and now You ought to eat something more.
pratiksate tvam dasarha
ehy avayoh priyam dhehi
sva-grhan yata balakah
pratiksate--is waiting; tvam--for both of You (Krsna and Balarama); dasarha--O Balarama; bhoksyamanah--desiring to eat; vraja-adhipah--the King of Vraja, Nanda Maharaja; ehi--come here; avayoh--our; priyam--pleasure; dhehi--just consider; sva-grhan--to their respective homes; yata--let them go; balakah--the other boys.
Nanda Maharaja, the King of Vraja, is now waiting to eat. O my dear son Balarama, he is waiting for You. Therefore, come back to please us. All the boys playing with You and Krsna should now go to their homes.
It appears that Nanda Maharaja regularly took his food with his two sons, Krsna and Balarama. Yasoda told the other boys, "Now you should go to your homes." Father and son generally sit together, so mother Yasoda requested Krsna and Balarama to return, and she advised the other boys to go home so that their parents would not have to wait for them.
putra majjanam avaha
janmarksam te 'dya bhavati
viprebhyo dehi gah sucih
dhuli-dhusarita-angah tvam--You have become covered with dust and sand all over Your body; putra--my dear son; majjanam avaha--now come here, take Your bath and cleanse Yourself; janma-rksam--the auspicious star of Your birth; te--of You; adya--today; bhavati--it is; viprebhyah--unto the pure brahmanas; dehi--give in charity; gah--cows; sucih--being purified.
Mother Yasoda further told Krsna: My dear son, because of playing all day, Your body has become covered with dust and sand. Therefore, come back, take Your bath and cleanse Yourself. Today the moon is conjoined with the auspicious star of Your birth. Therefore, be pure and give cows in charity to the brahmanas.
It is a custom of Vedic culture that whenever there is any auspicious ceremony, one should give valuable cows in charity to the brahmanas. Therefore mother Yasoda requested Krsna, "Instead of being enthusiastic in playing, now please come and be enthusiastic in charity." Yajna-dana-tapah-karma na tyajyam karyam eva tat. As advised in Bhagavad-gita (18.5), sacrifice, charity and austerity should never be given up. Yajno danam tapas caiva pavanani manisinam: even if one is very much advanced in spiritual life, one should not give up these three duties. To observe one's birthday ceremony, one should do something in terms of one of these three items (yajna, dana or tapah), or all of them together.
pasya pasya vayasyams te
tvam ca snatah krtaharo
pasya pasya--just see, just see; vayasyan--boys of Your age; te--Your; matr-mrstan--cleansed by their mothers; su-alankrtan--decorated with nice ornaments; tvam ca--You also; snatah--after taking a bath; krta-aharah--and eating Your lunch; viharasva--enjoy with them; su-alankrtah--fully decorated like them.
Just see how all Your playmates of Your own age have been cleansed and decorated with beautiful ornaments by their mothers. You should come here, and after You have taken Your bath, eaten Your lunch and been decorated with ornaments, You may play with Your friends again.
Generally young boys are competitive. If one friend has done something, another friend also wants to do something. Therefore mother Yasoda pointed out how Krsna's playmates were decorated, so that Krsna might be induced to decorate Himself like them.
ittham yasoda tam asesa-sekharam
matva sutam sneha-nibaddha-dhir nrpa
haste grhitva saha-ramam acyutam
nitva sva-vatam krtavaty athodayam
ittham--in this way; yasoda--mother Yasoda; tam asesa-sekharam--unto Krsna, who was on the peak of everything auspicious, with no question of dirtiness or uncleanliness; matva--considering; sutam--as her son; sneha-nibaddha-dhih--because of an intense spirit of love; nrpa--O King (Maharaja Pariksit); haste--in the hand; grhitva--taking; saha-ramam--with Balarama; acyutam--Krsna, the infallible; nitva--bringing; sva-vatam--at home; krtavati--performed; atha--now; udayam--brilliancy by bathing Him, dressing Him and decorating Him with ornaments.
My dear Maharaja Pariksit, because of intense love and affection, mother Yasoda, Krsna's mother, considered Krsna, who was at the peak of all opulences, to be her own son. Thus she took Krsna by the hand, along with Balarama, and brought Them home, where she performed her duties by fully bathing Them, dressing Them and feeding Them.
Krsna is always neat, clean and opulent and does not need to be washed, bathed or dressed, yet mother Yasoda, because of affection, considered Him her ordinary child and did her duties to keep her son brilliant.
sri-sukah uvaca--Sri Sukadeva Gosvami said; gopa-vrddhah--the elderly persons among the cowherd men; maha-utpatan--very great disturbances; anubhuya--after experiencing; brhadvane--in the place known as Brhadvana; nanda-adayah--the cowherd men, headed by Nanda Maharaja; samagamya--assembled, came together; vraja-karyam--the business of Vrajabhumi; amantrayan--deliberated on how to stop the continuous disturbances in Mahavana.
Sri Sukadeva Gosvami continued: Then one time, having seen the great disturbances in Brhadvana, all the elderly persons among the cowherd men, headed by Nanda Maharaja, assembled and began to consider what to do to stop the continuous disturbing situations in Vraja.
tatra--in the assembly; upananda-nama--by the name Upananda (the elder brother of Nanda Maharaja); aha--said; gopah--the cowherd man; jnana-vayah-adhikah--who by knowledge and by age was the eldest of all; desa-kala-artha-tattva-jnah--very experienced according to time, place and circumstances; priya-krt--just for the benefit; rama-krsnayoh--of Balarama and Krsna, the Supreme Personalities of Godhead.
At this meeting of all the inhabitants of Gokula, a cowherd man named Upananda, who was the most mature in age and knowledge and was very experienced according to time, circumstances and country, made this suggestion for the benefit of Rama and Krsna.
utthatavyam ito 'smabhir
ayanty atra mahotpata
utthatavyam--now this place should be left; itah--from here, from Gokula; asmabhih--by all of us; gokulasya--of this place, Gokula; hita-esibhih--by persons who desire good for this place; ayanti--are happening; atra--here; maha-utpatah--many great disturbances; balanam--for the boys like Rama and Krsna; nasa-hetavah--having the definite purpose of killing Them.
He said: My dear friends the cowherd men, in order to do good to this place, Gokula, we should leave it, because so many disturbances are always occurring here, just for the purpose of killing Rama and Krsna.
muktah kathancid raksasya
bala-ghnya balako hy asau
harer anugrahan nunam
anas copari napatat
muktah--was delivered; kathancit--somehow or other; raksasyah--from the hands of the Raksasi Putana; bala-ghnyah--who was determined to kill small children; balakah--especially the child Krsna; hi--because; asau--He; hareh anugrahat--by the mercy of the Supreme Personality of Godhead; nunam--indeed; anah ca--and the handcart; upari--on top of the child; na--not; apatat--did fall down.
The child Krsna, simply by the mercy of the Supreme Personality of Godhead, was somehow or other rescued from the hands of the Raksasi Putana, who was determined to kill Him. Then, again by the mercy of the Supreme Godhead, the handcart missed falling upon the child.
cakra-vatena nito 'yam
daityena vipadam viyat
silayam patitas tatra
cakra-vatena--by the demon in the shape of a whirlwind (Trnavarta); nitah ayam--Krsna was taken away; daityena--by the demon; vipadam--dangerous; viyat--to the sky; silayam--on a slab of stone; patitah--fallen; tatra--there; paritratah--was saved; sura-isvaraih--by the mercy of Lord Visnu or His associates.
Then again, the demon Trnavarta, in the form of a whirlwind, took the child away into the dangerous sky to kill Him, but the demon fell down onto a slab of stone. In that case also, by the mercy of Lord Visnu or His associates, the child was saved.
yan na mriyeta drumayor
antaram prapya balakah
asav anyatamo vapi
tad apy acyuta-raksanam
yat--then again; na mriyeta--did not die; drumayoh antaram--between the two trees; prapya--although He was between; balakah asau--that child, Krsna; anyatamah--another child; va api--or; tat api acyuta-raksanam--in that case also, He was saved by the Supreme Personality of Godhead.
Even the other day, neither Krsna nor any of His playmates died from the falling of the two trees, although the children were near the trees or even between them. This also is to be considered the mercy of the Supreme Personality of Godhead.
yavad autpatiko 'risto
vrajam nabhibhaved itah
tavad balan upadaya
yasyamo 'nyatra sanugah
yavat--so long; autpatikah--disturbing; aristah--the demon; vrajam--this Gokula Vrajabhumi; na--not; abhibhavet itah--go away from this place; tavat--so long; balan upadaya--for the benefit of the boys; yasyamah--we shall go; anyatra--somewhere else; sa-anugah--with our followers.
All these incidents are being caused by some unknown demon. Before he comes here to create another disturbance, it is our duty to go somewhere else with the boys until there are no more disturbances.
Upananda suggested, "By the mercy of Lord Visnu, Krsna has always been saved from so many dangerous incidents. Now let us leave this place and go someplace where we may worship Lord Visnu undisturbed, before there is another cause of death from some demon who may attack us." A devotee desires only that he may execute devotional service undisturbed. Actually we see, however, that even during the presence of Krsna, when Nanda Maharaja and the other cowherd men had the Supreme Personality of Godhead in their presence, there were disturbances. Of course, in every case, Krsna came out victorious. The instruction we may derive from this is that we should not be disturbed by so-called disturbances. There have been so many disturbances to our Krsna consciousness movement, but we cannot give up our forward march. On the contrary, people are receiving this movement very enthusiastically all over the world, and they are purchasing literature about Krsna consciousness with redoubled energy. Thus there are both encouragements and disturbances. This was so even in Krsna's time.
vanam vrndavanam nama
vanam--another forest; vrndavanam nama--named Vrndavana; pasavyam--a very suitable place for maintenance of the cows and other animals; nava-kananam--there are many new gardenlike places; gopa-gopi-gavam--for all the cowherd men, the members of their families, and the cows; sevyam--a very happy, very suitable place; punya-adri--there are nice mountains; trna--plants; virudham--and creepers.
Between Nandesvara and Mahavana is a place named Vrndavana. This place is very suitable because it is lush with grass, plants and creepers for the cows and other animals. It has nice gardens and tall mountains and is full of facilities for the happiness of all the gopas and gopis and our animals.
Vrndavana is situated between Nandesvara and Mahavana. Formerly the cowherd men had shifted to Mahavana, but still there were disturbances. Therefore the cowherd men selected Vrndavana, which was between the two villages, and decided to go there.
tat tatradyaiva yasyamah
sakatan yunkta ma ciram
godhanany agrato yantu
bhavatam yadi rocate
tat--therefore; tatra--there; adya eva--just today; yasyamah--let us go; sakatan--all the carts; yunkta--make ready; ma ciram--without delay; go-dhanani--all the cows; agratah--in front; yantu--let them go; bhavatam--of all of you; yadi--if; rocate--it is pleasing to accept it.
Therefore, let us immediately go today. There is no need to wait any further. If you agree to my proposal, let us prepare all the bullock carts and put the cows in front of us, and let us go there.
tac chrutvaika-dhiyo gopah
sadhu sadhv iti vadinah
vrajan svan svan samayujya
tat srutva--hearing this advice of Upananda's; eka-dhiyah--voting unanimously; gopah--all the cowherd men; sadhu sadhu--very nice, very nice; iti--thus; vadinah--speaking, declaring; vrajan--cows; svan svan--own respective; samayujya--assembling; yayuh--started; rudha-paricchadah--all the dresses and paraphernalia having been kept on the carts.
Upon hearing this advice from Upananda, the cowherd men unanimously agreed. "Very nice," they said. "Very nice." Thus they sorted out their household affairs, placed their clothing and other paraphernalia on the carts, and immediately started for Vrndavana.
vrddhan balan striyo rajan
anahsv aropya gopala
srngany apurya sarvatah
vrddhan--first all the old men; balan--children; striyah--women; rajan--O King Pariksit; sarva-upakaranani ca--then all sorts of necessities and whatever belongings they had; anahsu--on the bullock carts; aropya--keeping; gopalah--all the cowherd men; yattah--with great care; atta-sara-asanah--fully equipped with arrows and bows; go-dhanani--all the cows; puraskrtya--keeping in front; srngani--bugles or horns; apurya--vibrating; sarvatah--all around; turya-ghosena--with the resounding of the bugles; mahata--loud; yayuh--started; saha-purohitah--with the priests.
Keeping all the old men, women, children and household paraphernalia on the bullock carts and keeping all the cows in front, the cowherd men picked up their bows and arrows with great care and sounded bugles made of horn. O King Pariksit, in this way, with bugles vibrating all around, the cowherd men, accompanied by their priests, began their journey.
In this connection it is to be noted that although the inhabitants of Gokula were mostly cowherd men and cultivators, they knew how to defend themselves from danger and how to give protection to the women, the old men, the cows and the children, as well as to the brahminical purohitas.
gopyo rudha-ratha nutna-
krsna-lila jaguh pritya
gopyah--all the cowherd women; rudha-rathah--while riding on the bullock carts; nutna-kuca-kunkuma-kantayah--their bodies, especially their breasts, were decorated with fresh kunkuma; krsna-lilah--the pastimes of Krsna; jaguh--they chanted; pritya--with great pleasure; niska-kanthyah--decorated with lockets on their necks; su-vasasah--very well dressed.
The cowherd women, riding on the bullock carts, were dressed very nicely with excellent garments, and their bodies, especially their breasts, were decorated with fresh kunkuma powder. As they rode, they began to chant with great pleasure the pastimes of Krsna.
ekam sakatam asthite
tatha--as well as; yasoda-rohinyau--both mother Yasoda and mother Rohini; ekam sakatam--on one bullock cart; asthite--seated; rejatuh--very beautiful; krsna-ramabhyam--Krsna and Balarama, along with Their mothers; tat-katha--of the pastimes of Krsna and Balarama; sravana-utsuke--being situated in hearing with great transcendental pleasure.
Thus hearing about the pastimes of Krsna and Balarama with great pleasure, mother Yasoda and Rohinidevi, so as not to be separated from Krsna and Balarama for even a moment, got up with Them on one bullock cart. In this situation, they all looked very beautiful.
It appears that mother Yasoda and Rohini could not be separated from Krsna and Balarama even for a moment. They used to pass their time either by taking care of Krsna and Balarama or by chanting about Their pastimes. Thus mother Yasoda and Rohini looked very beautiful.
tatra cakrur vrajavasam
vrndavanam--the sacred place by the name Vrndavana; sampravisya--after entering; sarva-kala-sukha-avaham--where in all seasons it is pleasing to live; tatra--there; cakruh--they made; vraja-avasam--inhabitation of Vraja; sakataih--by the bullock carts; ardha-candravat--making a semicircle like a half moon.
In this way they entered Vrndavana, where it is always pleasing to live in all seasons. They made a temporary place to inhabit by placing their bullock carts around them in the shape of a half moon.
As stated in the Visnu Purana:
And as stated in the Hari-vamsa:
tatha kantakibhir drumaih
There was no need to make fences all around. One side was already defended by thorn trees, and thus the thorn trees, the bullock carts and the animals encircled the inhabitants in their temporary residence.
viksyasid uttama priti
vrndavanam--the place known as Vrndavana; govardhanam--along with Govardhana Hill; yamuna-pulinani ca--and the banks of the River Yamuna; viksya--seeing this situation; asit--remained or was enjoyed; uttama priti--first-class pleasure; rama-madhavayoh--of Krsna and Balarama; nrpa--O King Pariksit.
O King Pariksit, when Rama and Krsna saw Vrndavana, Govardhana and the banks of the River Yamuna, They both enjoyed great pleasure.
evam vrajaukasam pritim
evam--in this way; vraja-okasam--to all the inhabitants of Vraja; pritim--pleasure; yacchantau--giving; bala-cestitaih--by the activities and pastimes of childhood; kala-vakyaih--and by very sweet broken language; sva-kalena--in due course of time; vatsa-palau--to take care of the calves; babhuvatuh--were grown up.
In this way, Krsna and Balarama, acting like small boys and talking in half-broken language, gave transcendental pleasure to all the inhabitants of Vraja. In due course of time, They became old enough to take care of the calves.
As soon as Krsna and Balarama were a little grown up, They were meant for taking care of the calves. Although born of a very well-to-do family, They still had to take care of the calves. This was the system of education. Those who were not born in brahmana families were not meant for academic education. The brahmanas were trained in a literary, academic education, the ksatriyas were trained to take care of the state, and the vaisyas learned how to cultivate the land and take care of the cows and calves. There was no need to waste time going to school to be falsely educated and later increase the numbers of the unemployed. Krsna and Balarama taught us by Their personal behavior. Krsna took care of the cows and played His flute, and Balarama took care of agricultural activities with a plow in His hand.
carayam asatur vatsan
avidure--not very far from the residential quarters of the Vrajavasis; vraja-bhuvah--from the land known as Vraja; saha gopala-darakaih--with other boys of the same profession (cowherd boys); carayam asatuh--tended; vatsan--the small calves; nana--various; krida--sporting; paricchadau--dressed very nicely in different ways and equipped with implements.
Not far away from Their residential quarters, both Krsna and Balarama, equipped with all kinds of playthings, played with other cowherd boys and began to tend the small calves.
kvacid vadayato venum
ksepanaih ksipatah kvacit
kvacit padaih kinkinibhih
anukrtya rutair jantums
ceratuh prakrtau yatha
kvacit--sometimes; vadayatah--blowing; venum--on the flute; ksepanaih--with a device of rope for throwing; ksipatah--throwing stones to get fruit; kvacit--sometimes; kvacit padaih--sometimes with the legs; kinkinibhih--with the sound of ankle bells; kvacit--sometimes; krtrima-go-vrsaih--by becoming artificial cows and bulls; vrsayamanau--imitating the animals; nardantau--roaring loudly; yuyudhate--They both used to fight; parasparam--with one another; anukrtya--imitating; rutaih--by resounding; jantun--all the animals; ceratuh--They used to wander; prakrtau--two ordinary human children; yatha--like.
Sometimes Krsna and Balarama would play on Their flutes, sometimes They would throw ropes and stones devised for getting fruits from the trees, sometimes They would throw only stones, and sometimes, Their ankle bells tinkling, They would play football with fruits like bael and amalaki. Sometimes They would cover Themselves with blankets and imitate cows and bulls and fight with one another, roaring loudly, and sometimes They would imitate the voices of the animals. In this way They enjoyed sporting, exactly like two ordinary human children.
Vrndavana is full of peacocks. Kujat-kokila-hamsa-sarasa-ganakirne mayurakule. The Vrndavana forest is always full of cuckoos, ducks, swans, peacocks, cranes and also monkeys, bulls and cows. So Krsna and Balarama used to imitate the sounds of these animals and enjoy sporting.
vatsams carayatoh svakaih
jighamsur daitya agamat
kadacit--sometimes; yamuna-tire--on the bank of the Yamuna; vatsan--the calves; carayatoh--when They were tending; svakaih--Their own; vayasyaih--with other playmates; krsna-balayoh--both Krsna and Balarama; jighamsuh--desiring to kill Them; daityah--another demon; agamat--reached there.
One day while Rama and Krsna, along with Their playmates, were tending the calves on the bank of the River Yamuna, another demon arrived there, desiring to kill Them.
tam vatsa-rupinam viksya
sanair mugdha ivasadat
tam--unto the demon; vatsa-rupinam--assuming the form of a calf; viksya--seeing; vatsa-yutha-gatam--when the demon entered the group of all the other calves; harih--the Supreme Personality of Godhead, Krsna; darsayan--indicating; baladevaya--unto Baladeva; sanaih--very slowly; mugdhah iva--as if He did not understand anything; asadat--came near the demon.
When the Supreme Personality of Godhead saw that the demon had assumed the form of a calf and entered among the groups of other calves, He pointed out to Baladeva, "Here is another demon." Then He very slowly approached the demon, as if He did not understand the demon's intentions.
The import of the words mugdha iva is that although Krsna knows everything, here He pretended that He did not understand why the demon had entered among the calves, and He informed Baladeva by a sign.
sa kapitthair maha-kayah
patyamanaih papata ha
grhitva--capturing; apara-padabhyam--with the hind legs; saha--along with; langulam--the tail; acyutah--Krsna, the Supreme Personality of Godhead; bhramayitva--twirling around very severely; kapittha-agre--on the top of a kapittha tree; prahinot--threw him; gata-jivitam--lifeless body; sah--that demon; kapitthaih--with the kapittha trees; maha-kayah--assumed a great body; patyamanaih--and while the tree fell down; papata ha--he fell dead on the ground.
Thereafter, Sri Krsna caught the demon by the hind legs and tail, twirled the demon's whole body very strongly until the demon was dead, and threw him into the top of a kapittha tree, which then fell down, along with the body of the demon, who had assumed a great form.
Krsna killed the demon in such a way as to get the kapittha fruits to fall so that He and Balarama and the other boys could take advantage of the opportunity to eat them. The kapittha is sometimes called ksatbelphala. The pulp of this fruit is very palatable. It is sweet and sour, and everyone likes it.
tam viksya vismita balah
sasamsuh sadhu sadhv iti
devas ca parisantusta
tam--this incident; viksya--observing; vismitah--very much astonished; balah--all the other boys; sasamsuh--praised highly; sadhu sadhu iti--exclaiming, "Very good, very good"; devah ca--and all the demigods from the heavenly planets; parisantustah--being very much satisfied; babhuvuh--became; puspa-varsinah--showered flowers on Krsna.
Upon seeing the dead body of the demon, all the cowherd boys exclaimed, "Well done, Krsna! Very good, very good! Thank You." In the upper planetary system, all the demigods were pleased, and therefore they showered flowers on the Supreme Personality of Godhead.
tau vatsa-palakau bhutva
tau--Krsna and Balarama; vatsa-palakau--as if taking care of the calves; bhutva--so becoming; sarva-loka-eka-palakau--although They are the maintainers of all living beings throughout the whole universe; sa-pratah-asau--finishing breakfast in the morning; go-vatsan--all the calves; carayantau--tending; viceratuh--wandered here and there.
After the killing of the demon, Krsna and Balarama finished Their breakfast in the morning, and while continuing to take care of the calves, They wandered here and there. Krsna and Balarama, the Supreme Personalities of Godhead, who maintain the entire creation, now took charge of the calves as if cowherd boys.
Paritranaya sadhunam vinasaya ca duskrtam. Krsna's daily business here in this material world was to kill the duskrtis. This did not hamper His daily affairs, for it was routine work. While He tended the calves on the bank of the River Yamuna, two or three incidents took place every day, and although these were serious, killing the demons one after another appeared to be His daily routine work.
svam svam vatsa-kulam sarve
payayitva papur jalam
svam svam--own respective; vatsa-kulam--the group of calves; sarve--all the boys and Krsna and Balarama; payayisyantah--desiring to have them drink water; ekada--one day; gatva--going; jala-asaya-abhyasam--near the water tank; payayitva--after allowing the animals to drink water; papuh jalam--they also drank water.
One day all the boys, including Krsna and Balarama, each boy taking his own group of calves, brought the calves to a reservoir of water, desiring to allow them to drink. After the animals drank water, the boys drank water there also.
te tatra dadrsur bala
gireh srngam iva cyutam
te--they; tatra--there; dadrsuh--observed; balah--all the boys; maha-sattvam--a gigantic body; avasthitam--situated; tatrasuh--became afraid; vajra-nirbhinnam--broken by a thunderbolt; gireh srngam--the peak of a mountain; iva--like; cyutam--fallen there.
Right by the reservoir, the boys saw a gigantic body resembling a mountain peak broken and struck down by a thunderbolt. They were afraid even to see such a huge living being.
sa vai bako nama mahan
agatya sahasa krsnam
tiksna-tundo 'grasad bali
sah--that creature; vai--indeed; bakah nama--by the name Bakasura; mahan asurah--a great, gigantic demon; baka-rupa-dhrk--assumed the bodily shape of a big duck; agatya--coming there; sahasa--all of a sudden; krsnam--Krsna; tiksna-tundah--sharp beak; agrasat--swallowed; bali--very powerful.
That great-bodied demon was named Bakasura. He had assumed the body of a duck with a very sharp beak. Having come there, he immediately swallowed Krsna.
drstva ramadayo 'rbhakah
vina pranam vicetasah
krsnam--unto Krsna; maha-baka-grastam--swallowed by the great duck; drstva--seeing this incident; rama-adayah arbhakah--all the other boys, headed by Balarama; babhuvuh--became overwhelmed; indriyani--senses; iva--like; vina--without; pranam--life; vicetasah--very much bewildered, almost unconscious.
When Balarama and the other boys saw that Krsna had been devoured by the gigantic duck, they became almost unconscious, like senses without life.
Although Balarama can do everything, because of intense affection for His brother He was momentarily bewildered. A similar thing is stated to have happened in connection with rukmini-harana, the kidnapping of Rukmini. When Krsna, after kidnapping Rukmini, was attacked by all the kings, Rukmini was momentarily bewildered, until the Lord took the proper steps.
tam talu-mulam pradahantam agnivad
gopala-sunum pitaram jagad-guroh
caccharda sadyo 'tirusaksatam bakas
tundena hantum punar abhyapadyata
tam--Krsna; talu-mulam--the root of the throat; pradahantam--burning; agni-vat--like fire; gopala-sunum--Krsna, the son of a cowherd man; pitaram--the father; jagat-guroh--of Lord Brahma; caccharda--got out of his mouth; sadyah--immediately; ati-rusa--with great anger; aksatam--without being hurt; bakah--Bakasura; tundena--with his sharp beak; hantum--to kill; punah--again; abhyapadyata--endeavored.
Krsna, who was the father of Lord Brahma but who was acting as the son of a cowherd man, became like fire, burning the root of the demon's throat, and the demon Bakasura immediately disgorged Him. When the demon saw that Krsna, although having been swallowed, was unharmed, he immediately attacked Krsna again with his sharp beak.
Although Krsna is always as soft as a lotus, within the throat of Bakasura He created a burning sensation of being hotter than fire. Although Krsna's whole body is sweeter than sugar candy, Bakasura tasted bitterness and therefore immediately vomited Krsna up. As stated in Bhagavad-gita (4.11), ye yatha mam prapadyante tams tathaiva bhajamy aham. When Krsna is accepted as an enemy, He becomes the most intolerable object for the nondevotee, who cannot tolerate Krsna within or without. Here this is shown by the example of Bakasura.
tam apatantam sa nigrhya tundayor
dorbhyam bakam kamsa-sakham satam patih
pasyatsu balesu dadara lilaya
mudavaho viranavad divaukasam
tam--unto Bakasura; apatantam--again endeavoring to attack Him; sah--Lord Krsna; nigrhya--capturing; tundayoh--by the beak; dorbhyam--with His arms; bakam--Bakasura; kamsa-sakham--who was the friend and associate of Kamsa; satam patih--Lord Krsna, the master of the Vaisnavas; pasyatsu--while observing; balesu--all the cowherd boys; dadara--bifurcated; lilaya--very easily; muda-avahah--this action was very much pleasing; virana-vat--like the grass called virana (as it is bifurcated); divaukasam--to all the denizens of heaven.
When Krsna, the leader of the Vaisnavas, saw that the demon Bakasura, the friend of Kamsa, was endeavoring to attack Him, with His arms He captured the demon by the two halves of the beak, and in the presence of all the cowherd boys Krsna very easily bifurcated Him, as a child splits a blade of virana grass. By thus killing the demon, Krsna very much pleased the denizens of heaven.
tada bakarim sura-loka-vasinah
tad viksya gopala-suta visismire
tada--at that time; baka-arim--unto the enemy of Bakasura; sura-loka-vasinah--the celestial denizens of the higher planets; samakiran--showered flowers; nandana-mallika-adibhih--with such flowers as mallika, which are grown in Nandana-kanana; samidire--also congratulated Him; ca--and; anaka-sankha-samstavaih--by celestial kettledrums and conchshells, accompanied with prayers; tat viksya--by seeing this; gopala-sutah--the cowherd boys; visismire--were struck with wonder.
At that time, the celestial denizens of the higher planetary system showered mallika-puspa, flowers grown in Nandana-kanana, upon Krsna, the enemy of Bakasura. They also congratulated Him by sounding celestial kettledrums and conchshells and by offering prayers. Seeing this, the cowherd boys were struck with wonder.
muktam bakasyad upalabhya balaka
ramadayah pranam ivendriyo ganah
sthanagatam tam parirabhya nirvrtah
praniya vatsan vrajam etya taj jaguh
muktam--thus released; baka-asyat--from the mouth of Bakasura; upalabhya--getting back; balakah--all the boys, the playmates; rama-adayah--headed by Balarama; pranam--life; iva--like; indriyah--senses; ganah--all of them; sthana-agatam--going to their own place; tam--unto Krsna; parirabhya--embracing; nirvrtah--being freed from the danger; praniya--after collecting; vatsan--all the calves; vrajam etya--returning to Vrajabhumi; tat jaguh--loudly declared the incident.
Just as the senses are pacified when consciousness and life return, so when Krsna was freed from this danger, all the boys, including Balarama, thought that their life had been restored. They embraced Krsna in good consciousness, and then they collected their own calves and returned to Vrajabhumi, where they declared the incident loudly.
It was the practice of the inhabitants of Vrajabhumi to compose poetry about the incidents that occurred in the forest when Krsna performed His different activities of killing the asuras. They would compose all the stories in poetry or have this done by professional poets, and then they would sing about these incidents. Thus it is written here that the boys sang very loudly.
srutva tad vismita gopa
srutva--after hearing; tat--these incidents; vismitah--being struck with wonder; gopah--the cowherd men; gopyah ca--and their respective wives; ati-priya-adrtah--received the news with great transcendental pleasure; pretya agatam iva--thought that it was as if the boys had returned from death; utsukyat--with great eagerness; aiksanta--began to look upon the boys; trsita-iksanah--with full satisfaction, they did not want to turn their eyes from Krsna and the boys.
When the cowherd men and women heard about the killing of Bakasura in the forest, they were very much astonished. Upon seeing Krsna and hearing the story, they received Krsna very eagerly, thinking that Krsna and the other boys had returned from the mouth of death. Thus they looked upon Krsna and the boys with silent eyes, not wanting to turn their eyes aside now that the boys were safe.
Because of intense love for Krsna, the cowherd men and women simply remained silent, thinking of how Krsna and the boys had been saved. The cowherd men and women looked upon Krsna and the boys and did not desire to turn their eyes aside.
aho batasya balasya
bahavo mrtyavo 'bhavan
apy asid vipriyam tesam
krtam purvam yato bhayam
aho bata--it is very astonishing; asya--of this; balasya--Krsna; bahavah--many, many; mrtyavah--causes of death; abhavan--appeared; api--still; asit--there was; vipriyam--the cause of death; tesam--of them; krtam--done; purvam--formerly; yatah--from which; bhayam--there was fear of death.
The cowherd men, headed by Nanda Maharaja, began to contemplate: It is very astonishing that although this boy Krsna has many times faced many varied causes of death, by the grace of the Supreme Personality of Godhead it was these causes of fear that were killed, instead of Him.
The cowherd men innocently thought, "Because our Krsna is innocent, the causes of death that appeared before Him were themselves killed instead of Krsna. This is the greatest grace of the Supreme Personality of Godhead."
athapy abhibhavanty enam
naiva te ghora-darsanah
nasyanty agnau patangavat
atha api--although they come to attack; abhibhavanti--they are able to kill; enam--this boy; na--not; eva--certainly; te--all of them; ghora-darsanah--very fierce looking; jighamsaya--because of envy; enam--unto Krsna; asadya--approaching; nasyanti--are vanquished (death occurs to the aggressor); agnau--in fire; patanga-vat--like flies.
Although the causes of death, the daityas, were very fierce, they could not kill this boy Krsna. Rather, because they came to kill innocent boys, as soon as they approached they themselves were killed, exactly like flies attacking a fire.
Nanda Maharaja innocently thought, "Perhaps this boy Krsna formerly killed all these demons, and therefore in this life they are envious and are attacking Him. But Krsna is a fire, and they are flies, and in a fight between fire and flies, the fire is always victorious." Fighting is always taking place between the demons and the power of the Supreme Personality. Paritranaya sadhunam vinasaya ca duskrtam (Bg. 4.8). Anyone who is against the control of the Supreme Personality of Godhead must be killed, life after life. Ordinary living beings are subject to karma, but the Supreme Personality of Godhead is always victorious over the demons.
aho brahma-vidam vaco
nasatyah santi karhicit
gargo yad aha bhagavan
anvabhavi tathaiva tat
aho--how wonderful it is; brahma-vidam--of persons who have full knowledge of Brahman, transcendence; vacah--the words; na--never; asatyah--untruth; santi--become; karhicit--at any time; gargah--Gargamuni; yat--whatever; aha--predicted; bhagavan--Gargamuni, the most powerful; anvabhavi--is exactly happening; tatha eva--as; tat--that.
The words of persons in full knowledge of Brahman never become untrue. It is very wonderful that whatever Gargamuni predicted we are now actually experiencing in all detail.
The purpose of human life is indicated in the Brahma-sutra: athato brahma jijnasa. To make one's life perfect--in the past, present and future--one must learn about Brahman. Because of intense affection, Nanda Maharaja could not understand Krsna as He is. Gargamuni was able to know everything, past, present and future, by studying the Vedas, but Nanda Maharaja could not understand Krsna directly. Because of his intense love for Krsna, he forgot who Krsna was and could not understand Krsna's potency. Although Krsna is Narayana Himself, Gargamuni did not disclose this. Thus Nanda Maharaja appreciated the words of Gargamuni, but because of his deep affection he could not understand who Krsna was, although Gargamuni had said that Krsna's qualities would be exactly like those of Narayana.
iti nandadayo gopah
kurvanto ramamanas ca
iti--in this way; nanda-adayah--all the cowherd men, headed by Nanda Maharaja; gopah--cowherd men; krsna-rama-katham--narration of incidents in connection with Bhagavan Krsna and Rama; muda--in great transcendental pleasure; kurvantah--doing that; ramamanah ca--enjoyed life and increased their affection for Krsna; na--not; avindan--perceived; bhava-vedanam--the tribulations of material existence.
In this way all the cowherd men, headed by Nanda Maharaja, enjoyed topics about the pastimes of Krsna and Balarama with great transcendental pleasure, and they could not even perceive material tribulations.
Here is an instruction about the result of studying or discussing the krsna-lilas that appear in Srimad-Bhagavatam. Sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat (Bhag. 1.1.2). Nanda Maharaja and Yasoda in Vrndavana appeared like ordinary persons of this material world, but they never felt the tribulations of this world, although they sometimes met many dangerous situations created by the demons. This is a practical example. If we follow in the footsteps of Nanda Maharaja and the gopas, we can all be happy simply by discussing the activities of Krsna.
Vyasadeva has given this literature so that everyone may understand one's transcendental position simply by discussing bhagavata-katha. Even at the present moment, everyone everywhere can be happy and free from material tribulations by following Srimad-Bhagavatam. There is no need of austerities and penances, which in this age are very difficult to perform. Sri Caitanya Mahaprabhu has therefore declared, sarvatma-snapanam param vijayate sri-krsna-sankirtanam. By our Krsna consciousness movement, we are trying to distribute Srimad-Bhagavatam so that anyone in any part of the world can be absorbed in the Krsna consciousness movement by chanting and hearing about the activities of Krsna and be free from all material tribulations.
evam viharaih kaumaraih
kaumaram jahatur vraje
evam--in this way; viharaih--by different pastimes; kaumaraih--childish; kaumaram--the age of childhood; jahatuh--(Krsna and Balarama) passed; vraje--in Vrajabhumi; nilayanaih--by playing hide-and-seek; setu-bandhaih--by constructing an artificial bridge on the ocean; markata--like the monkeys; utplavana-adibhih--by jumping here and there, etc.
In this way Krsna and Balarama passed Their childhood age in Vrajabhumi by engaging in activities of childish play, such as playing hide-and-seek, constructing a make-believe bridge on the ocean, and jumping here and there like monkeys.
Thus end the Bhaktivedanta purports of the Tenth Canto, Eleventh Chapter, of the Srimad-Bhagavatam, entitled "The Childhood Pastimes of Krsna."