The Killing of Dhenukasura

The fifteenth chapter describes herding the cows, Krsna’s praise of Balarama, Krsna’s playing with his friends, the killing of Dhenukasura, and protecting the cows from the poison of Kaliya.

After playing until the end of their fifth year, Krsna and Balarama were permitted to herd the grown cows. The first day of herding these cows is described in the kartika mahatmya of the Padma Purana: “On the eighth tithi of the waxing moon of Kartika montha called gopastami by the learned, Krsna began to herd the cows.” Previously he was herding only the calves. They decorated the land of Vraja with their footprints, which had the marks of flag and other auspicious symbols. This made Vrndavana extremely beautiful (punyam). Previously, since Krsna’s feet were very small and soft, the impressions of the flag and other symbols were very faint. However, now the twenty-one marks were very clear. This is indicated by the word ativa (extremely). These marks made Vrndavana more beautiful than ever.

Krsna entered Vrndavana (tat vanam) which was nourishing for the cows (pasavyam). “A” combined with “visat” means that he completely entered the forest of Vrndavana, that is, with great absorption. By using the word “Madhava,” which also means the spring month called Madhava, there is an indication that Krsna, like spring, caused the forest to rejoice with blossoms.

Seeing that forest (tat) which gave joy to the five senses, he desired to play. How did the forest give joy to the five senses? The bees humming sweetly, the deer and the birds singing melodiously, gave joy to the ear. Vrndavana was served (justam) by gentle, cool breezes, scented with lotuses which took shelter of lakes filled to the brim with cool, sweet tasting water like the minds of great devotees. The coolness gave joy to the sense of touch, the sweetness gave joy to the tongue, the fragrance gave joy to the nose, and the beauty of the lotuses gave joy to the eyes.

Seeing all the trees bending down with reddish shoots, fruits and flowers to touch his feet, Krsna smiled. Seeing himself glorified by the trees, it was improper for him to speak of his own glorification when he praised the trees. Therefore he smiled in great bliss, and unable to remain silent, he began to speak, giving his glorification to Balarama. Thus he addresses Balarama as adi purusa in verse 6. He appeared to smile, or almost smile (hasan iva), in order to hide his intentions from Balarama. Bhagavatamrta says: “When the sweetness of Vrndavana and its inhabitants became strong in the mind of Krsna and he began praising them, through which he himself receives praise, he did so by using Balarama as the object of praise. However the verses do not actually depict Balaraman’s glories. Out of sakhya bhava, Krsna speaks his own glories in a joking way in the name of Balarama.” Though Krsna is the younger brother of Balarama, in this verse Krsna is addressed as adi purusa to denote his position as svayam bhagavan.

Knowing the minds of the trees who wanted to worship his own lotus feet, Krsna, glancing at the trees, spoke to Balarama about their glories as great devotees. “Holding on their heads gifts of fruits and flowers, they are bowing down to your lotus feet with devotion. Why? They bow to purify themselves of offenses, which had caused them to take birth as trees.” “Because we have committed such great offenses, we have become trees and cannot approach Krsna.” Krsna in this way interprets the trees’words, stemming from their attraction to Krsna. However, since Brahma prayed to be born as a tree in Vraja, the trees there could not have been born there as a result of offenses.

In two verses Krsna glorifies the birds and beasts of the forest. “These bees are following you here and there because they are attracted to the fragrance of your body. When you go to secret places for your intimate pastimes where even your confidential associates cannot go, these bees cannot give you up, but keep following you. They follow you to the secluded places and you do not become offended by them.” For this reason, Krsna addresses Balarama as anagha (without offense). “Therefore they must be your chief devotees. (bhavadiya mukhya). Those who concentrate on your intimate pastimes (munigana) have become these bees.” Here there is the hint that he is giving mercy to them by permitting them to enter his secret groves and without reservation taste his fragrance.

“In order to respect you for coming to their house, the cuckoos by sweet sounds (suktaih), the peacocks by dancing, and the deer by glancing, attempt to please you (priyam kurvanti). It is natural that a cultured person will welcome a guest with dance, kind glances and sweet words (iyan satam nisargah).”

After glorifying Balarama by describing the service of the trees and animals, Krsna praised him by showing how others are attracted to him for showing them mercy.

“Today this earth has become fortunate” means “In material time there is succession of avataras, but the touch of your feet now is more auspicious than that of previous avataras. How is the earth fortunate? The grass on the earth had become fortunate by contacting your feet. The trees and creepers have become fortunate by the touch of your nails in plucking flowers. The rivers and mountains have become fortunate by your merciful glance, or by glances which bring about auspiciousness (sadaya avalokana or sat aya avalokana). The dark creepers (gopyah) which beauty itself beautifies (yat sprha srih) are fortunate because they are touching your chest.” Gopyah can also mean the gopis. Thus the meaning can also be: “The gopis have become fortunate for they have attained your chest which is desired even by Laksmi (sri).” The bhagavatamrta says: Though Laksmi is situated on the chest of Narayana, lord of Vaikuntha, she desired the chest of Krsna. Therefore she took the form of a gopi.”

There is a puranic story. Seeing Krsna’s beauty, Laksmi began to perform austerities to attain Krsna. Seeing her do this, Krsna said,”Why are you doing austerities?”

She replied, “ I want to sport in the form of a gopi with you in Vrndavana.”

“That is difficult to attain.”

“O Lord, I desire to reside on your chest as a golden line.”

“Let it be so,” said Krsna. In this way Laksmi resides on Krsna’s chest.

Evam (thus) means “decribing Vrndavana in this way “, or “having thus satisfied his older brother.” Krsna inspired by his own words “the gopis were fortunate for having attains his chest,” along with Balarama, began to call out to the cows and cowherd boys. “After resting here at Govardhana for a short time, you should proceed to the bank of the Yamuna and play for sometime. I will come soon.” Though inseparable from Balarama during this pauganda age, with the appearance of kaisora age Krsna began his amorous pastimes with the gopis alone. This is indicated in this verse by the word “evam.” Having praised Balarama and having made him herd the cows through the forest of Vrndavana (evam), he to whom Radha (srimat) shows love (pritah) came to Manasa Ganga (adreh sarito) and began to enjoy with the sakhis (sanuga). Srimat refers to the chief woman of Vraja, Radha (srimati).

Because this meaning is confidential there is another meaning which covers this jewel like a golden case. Srimat can refer to Baladeva. Krsna who had affection for Balarama began to sport with his friends on the bank of the Manasa Ganga.

Krsna began to dance in imitation of the dancing peacocks (barhinam abhi nrtyati). The peacocks became more enthusiastic to dance, and this made the boys laugh.

Among the sounds of the animals (sattvanam) that they imitated, Krsna appeared to be afraid (bhitavat) of the roar of the tiger and lion. This means that when the other boys fled on hearing those sounds that Krsna made, Krsna also fled as if in fear.

When Balaram became tired by playing, he lay down resting his head on other boys’ limbs as a pillow (upabaranam).

While laughing Krsna and Balaram would glorify the cowherd boys who were dancing, singing, jumping and fighting.

The boys began to sing the praises of Krsna which were suitable to the particular pastime (tad anurupani).

Covering his powers by yogamaya, as a cowherd boy, he mocked the role of being son of a king. (gopa can mean protector of the earth as well as protector of the cows). Though his lotus feet are served by Laksmi, covering that, he played like an ordinary boy with ordinary friends. But not only did he act covering his powers, sometimes he engaged in pastimes such as killing demons which showed his great powers (isa cestitah).

In this verse begins a description in order to show how Krsna and Balarama displayed power (isa cestitah), mentioned in the previous verse. The boys spoke with prema. Thus under the guise of wanting to get tala fruit for themselves, they actually wanted to get the fruit for giving to Krsna and Balarama.

From here (ito), from Govardhana, not too far, about eight miles away, there is a very famous forest called Talalasi.. Varaha Purana says: “About one yojana from Mathura in the west portion lies Talavana.” This should be understood to be southwest, as that is where it actually lies. There is a forest filled with Tala trees (tala ali). Or ali can mean bees.

“The trees are dark like the color of bees, and thus they must have very tasty fruit. The fruits are under the control (avaruddhani) of Dhenukasura. O Rama, this is a test of your valor! O Krsna, this is a test of how you can vanquish evil. The sakhya bhava that we hold for you will not be restricted by this show of power, rather , with a show of courage (vira rasa), our sakhya rasa will increase.”

23.-24 By describing the strength of the demon, they incite the fighting spirit in Krsna and Balarama. “But in front of you two, the bravery of the demon and his cohorts will become like flowers in the sky. So let us go, and relieve the residents of their fear, and shower your blessings upon those who want to enjoy the tala fruit.” This is the intention of this verse.

“In which direction is this forest?” This verse answers: “The fragrance from the forest is carried by the eastern winds of bhadra month. The forest is east from here.”

“Give the fruits to us, because we have a great desire for them.”

Krsna and Balarama laughed. “How can a donkey be so strong? That is impossible.” Therefore they laughed loudly. Their friends must be telling a lie.

Dhenukasura came running at Balarama, shaking the earth along with all the mountains (sa-nagam).

With his two hind legs he kicked Balarama in the chest, and making donkey sounds, braying (ka-sabda), ran all around (paryasarat).

Being angry (sanrabdhah), the donkey brayed (upakrosta) and showed his back to Balarama.

Balarama seized Dhenukasura (tam) by the hooves (prapadayoh), and whirling him around , threw him in a tala tree (trna rajah).

Receiving a strong blow from the body of Dhenakasura, the tala trees shook as if blown by strong winds.

This was not astonishing for Baladeva, who binds up the universe like a piece of cloth woven of horizontal and vertical threads.

The earth appeared splendid with the piles of tala fruit spread out everywhere, with the bodies of the dead demons mixed with the broken tops of the tala trees. The dark tala trees tinged with the red blood of the demons appeared splendid like the red clouds covering the sky at sunset.

Men began to eat the fruit from that forest. These were the pulindas and other low tribes of Vrndavana. The cowherds did not eat, since being contaminated with the blood of the demon, the fruits would invoke their disgust.

Entering the village after leaving the forest is described in three verses. Krsna, who attracted the hearts of all the inhabitants of Vraja, who had lotus petal eyes to attract both the eyes and nostrils, whose flute songs (kirtana)are good fortune (punya) for the ears (sravana), glorified by the cowherd boys, entered Vraja.

In this verse the young girls of Vraja are described in particular. The gopis approached him, whose locks of hair was covered with dust raised by the cow hooves, who was decorated with forest flowers and peacock feather, who had attractive glance and smile. Another meaning is: His glance emitted a beautiful smile. The gopis’ eyes had a desire to see Krsna. The eyes could not follow the order of the gopis, who wanted to give up watching him because of their shame. Becoming independent , and jealous of the ears’ hearing Krsna’s flute and the nostrils’ smelling his fragrance, the eyes gave up the shelter of the gopis and went to Krsna by themselves in order to gain the treasure of Krsna. All of the women came out from their houses (sameta), and began to go towards Krsna while saying to their husbands, “Are you going to stop me or kill me?”

What did the gopis do when they approached Krsna? This verse answers. They drank with their eyes in the form of bees the honey (saragham) of Mukunda’s face. The gopis, who were not seen by Krsna, did not just glance upon him but with full open eyes stared at him when no one was looking. Then in a moment, when they caught Krsna’s attention, those gopis broke into smiles, out of joy. Then out of bashfulness they stopped their open eyes and smiles by covering their mouths with their left hands and pulling their veils over their eyes. This showed a sense of submission (vinaya) on their part. In this way Krsna became aware of the great sweetness of the gopis’ love. He took their gazing as an offering (tat satkrti). Accepting those glances (sam adhigamya) with complete relish, because he is the most clever at loving affairs, he entered the village.

In the two actions of offering and accepting, and the bashful smiling etc, there is a meaning. Their offering of respect was their bashful laughing and submission. His acceptance of that offering that had to be tasted is indicated by his releasing glances (apanga moksa). In response to the gopis’ offering of bashful laughing and gazing, Krsna responded by acceptance, with glances towards them.

One can elaborate the scene as follows. Taking the flower of their glances offered by their servants called the sancari bhava of enthusiasm in the hands of their eyes, and the taking flower of their smiles offered by servants called the sancari bhava of joy in their hands made of their delicate lips, they approached Krsna saying, “ Take these two things, all that we have in our house.” When, in order to accept the gifts, Krsna engaged his servant in the form of his glance. His crafty glance became eager to steal the gifts.which were previously held within the gopis houses, Therefore Krsna withdrew his glance to himself. When the gopis revealed these gifts, then the glance of Krsna freed itself and with great vigor like a warrior, quickly approached the gopis and began to steal the two gifts. But then their friend in the form of bashfulness, who has the ability to cover things, appeared and began to hide the two gifts. As a fight broke out between them, the associate of the gopis called vinaya (submission) arrived. But Krsna’s servant in the form of his glance forcible took the gift of the gopis’ glance along with both bashfulness and submission, and offered them to Krsna. Krsna received these three like a great valuable jewel and placed them with care in the center of his temple in the form of his heart. This is the implication of the word satkara (offering). Although bashfulness and other words have their own power of implication, because satkara and moksa have such great implications they have been explained here in detail.

Another meaning is as follows. The young women of Vraja gave up the pain they experienced during the day. He accepted with respect (satkara) their shy glances (apanga moksa) which were like bashfully controlled smiles, and entered the village.

Mother Yasoda and Rohini were careful to consider what Krsna and Balarama desired as food (yatha kama) and served at the proper time rather than forbidden times like sandhya. They offered all sorts of eatables (paramasisa).

They are asrama, not being tired, because they are God. However, playing the part of humans they appeared tired and thus the word an-asrama is used. The apparent tiredness from walking on the road (adhva) was dissipated (gatah). Nivim refers to clothing. In their house they were relieved of tiredness from walking on the road by taking bath, and putting on attractive cloth.

With completion of the description of pastimes on the day of kartika gopastami, now there is a description of summer time pastimes. Balarama was not present because he was kept home by his mother for taking a santi bath on his birthday.

Ignoring Krsna, who was walking slowly behind, the cows in great thirst ran quickly towards the water. The other cowherd boys were running after the cows.

Daiva here means “belonging to deva, the Lord.” The cows and cowherd boys, whose intellignce was covered by the lord’s lila sakti (daiva upahata cetasah), , appeared to lose their lives (though they are eternal). Actually, they were covered by the yogamaya of the Lord for the purpose of perfecting pastimes.

They rose from the bank in great astonishment. “We were dead. How did we come back to life? What medicine or mantra for removing poison was used?” They looked at one another, saying with their eyes, “Friend , do you know? What is the secret?”

Then one friend answered with a glance, “I know the cause of our rescue. Listen. I remember the words of Gargacarya at the name giving ceremony of Krsna and Balarama: this child will save you from all dangers very easily. This is the secret.”

Saying this with his glance to the other boys, they all remembered (smrtayah) with absorption (sam) the object Krsna (pratita). By this they all became astonished.

Then (anu) they concluded positively, that the cause of their rescue was the merciful glance of Govinda empowered by Narayana the worshipable deity of Nanda. Having drunk poison and died, they had been revived from death. He was the cause of that.