The Killing of Kamsa

The forty fourth chapter describes the killing of the wrestlers and Kamsa, consolation of the wives of Kamsa, and Krsna and Balarama meeting their mother and father.

Thinking (carcita) with determination “I will kill Canura” he approached him.

Aratni refers to making a fist with exception of the little finger. As fighting in this way is very difficult, it is not as commonly known as fighting with the full fist. But just as Krsna invented new ways of playing on the flute, so he also fought in this way with great skill. Though Canura experience great difficult with this, he accepted this style to show his bravery.

Holding the opponent’s hands or other limbs, each would drag the opponent here and there (paribhramanam). They would push each other away, and squeeze the opponent in their two arms. They would throw each other on the ground, jump towards each other, pursue the opponent. In this way they would counter each other’s moves.

They would fix the feet and knees firmly and lift the opponent who had fallen on the ground. Using their hands they would carry the opponent around. When the opponent had a hold on the throat, he would throw him off. At other times they would fix themselves firmly so that the opponent could not move them. In this way they injured their own bodies. Though the Lord’s body cannot be injured at all, it is described in this way according to the impression of the spectators.

The women began to discuss about the unfairness of the match between the strong Canura and Mustika and weak Krsna and Balarama. The reason was their compassion. This was a symptom of their natural affection for Krsna. Because of that they did not recollect Krsna and Balarama’s superior strength.

The discussion of the women is described in ten verses. If the king sees a fight between young boys and strong adults he should stop it. When the spectators see that the king is watching they follow suit and simply watch. The king desires to watch and they imitate him.

The women speak, pointing with their fingers as they describe the soft bodies of Krsna and Balarama.

Certainly there is irreligion (dharma vatikramah) at this assembly (samajasya). No one should stay here. Therefore we should leave this place.

Another group of women spoke. We have committed offense by coming here. They quote the rules of the scriptures in this verse. “If someone knows that there is injustice in an assembly and remains silent, or speaks in opposition (though knowing says he does not know), he is at fault. The intelligent man will not go that assembly. Those who simply follow the opinions of the majority are forbidden from entering such an assembly. The wise man who does not care for the opinion of others can enter the assembly. In the Mahabharata, sabha parva, Bhima and others, because they were compliant with the majority, did not say anything. They were silent. Vidura was independent and could speak the principles of dharma. In Kamsa’s assembly the intelligent persons were all dependent on the majority and were therefore silent.

“But Krsna and Balarama do not appear to get tired. There is no fault in this match since they are seem to be very strong.” Fearing such an objection they speak this verse. “See, Krsna is showing fatigue, with perspiration all over his moon-like face, being pursued here and there by the opponent.” Vadana ambuja is here taken as moon face, since the world ambuja and mean lotus, moon or conch. Comparison with a lotus is given later in the verse.

Out of anger, Balarama struck Mustika and became tired. He appeared splendid as he was absorbed in fighting, laughing out of anger.

In this verse the wives of the brahmanas who did yajna in Vraja or those associating with them speak. Being pained on seeing the unequal combat, and realizing that Krsna had great power, with great prema mixed with aisvarya jnana, they praise Vraja and its inhabitants, and, by that, criticize Mathura and it residents.

“How astonishing it is (bata)! In Vraja, with his svarupa as a human, the material men cannot understand him (nrlinga gudha). He wanders around engaging in various playful activities by his own desires (vi krida). We in Mathura are most unfortunate, because we simply persecute him like this, and these people are simply watching. Though Vraja is just a forest, it is most fortunate, for there Krsna played his flute and blissfully engaged in pastimes, and the residents of Vraja looked on with bliss.”

This is the implication of their words. The word ancati (wanders) is in the present tense because the women thought that Krsna had the intention of going there again. Actually however, the words cleverly establish here that the pastimes of Krsna are eternal, as established in the scriptures.

“Those who have accrued heaps of pious activities are born in the land of Vraja! Among them, the gopis are the best.” That is expressed in this verse. “What austerities did the gopis do? If anyone is omniscient, then please tell us what austerities they performed. We will perform the same austerities and be born as gopis in Vraja. They drink the nectar of his beauty while we at the arena drink the poison of his injury. We sit here, filled with fever from the tips of our nails to the tips of our hair.”

By mentioning that as a result of austerities they could see the beauty of Krsna’s form, they also indicate that it resulted in being embraced by his arms, which could not be expressed in words on that occasion.

“One should not say that he was most excellent because of his superior beauty. Rather, the essence of all beauty was his svarupa (lavanya saram).”

“As the earth seems inferior to svara loka, when we see his form it just appears to be the best. But if we go to Mahavaikuntha, we will understand that the form of Narayana is much more sweet.”

To answer this the women say, “This form of Krsna is unequalled (asamordham). There is no form beyond this.”

“From who did Krsna receive this form?”

They answer, “From no one. This form is intrinsic to him (ananya siddha).”

“That may be so, but if these women constantly see this one form, it will no longer be so amazing after some time.”

They answer, “His form becomes newer at every moment. It is forever increasingly amazing.”

“Then other people can come to Vraja and see this form at leisure.”

“But this form is also not available even to Laksmi. “

“Let that be. His beauty is his super excellent quality. But Narayana and others are more endowed having six opulences.”

“Krsna is the shelter of all these opulences.(ekanta dhama) such as fame.”

“And even while doing household chores, the gopis were not stopped from drinking the nectar of his sweetness.” That is the intent of this verse.

“While milking the cows and doing other chores, such as swinging or sprinkling water on the ground (uksana), they would sing about his name, qualities and form and (ca) see him. In this way, with their tongues they tasted and with their eyes they tasted, without interruption. Krsna, being completely attracted to them (anurakta dhiyah), carries them in his heart (urukrama citta yanah) (though brahma and others carry him in their hearts).” In this way the great fortune of the gopis is expressed.

“When Krsna goes to the forerst from Vraja in the morning, and when he returns from the forest in the evening, they hear his flute and come out of their houses. They see him in the small groves situated on the cow paths. Seeing that they are suffering due to separation, he glances on them mercifully to fulfill their desires. This is the fortune of the women of Vraja.”

Krsna was the best of yogis. Though the people seated around the arena were talking to themselves, Krsna could hear it, being the best of yogis. Hearing their talk, he decided to kill Canura, as what was the necessity of giving those attracted women suffering.

Krnsa’s parents, that is Vasudeva and Devaki, or the two fathers (pitarau) Vasudeva and Nanda, began to lament. “In departing from Vraja, why did we not instruct Akrura so that he would not bring Krsna and Balarama to the wrestling arena? Why are my sons in this irreligious city? Why were they not confined to my house? “ In this way they regretted. Both mother and father were unaware of the strength of their sons. Out of parental affection, this knowledge became covered, and instead they felt remorse. There is the suggestion that this ignorance of their sons’ powers was temporary.

Just as Krsna and Canura (krsnetarau) fought with each, so Balarama fought with Mustika.

By hard blows like crushing lightning bolts, Krsna injured the limbs of Canura.

Canura struck (avadhata) on the chest.

Indradvaja is famous in the eastern states.

Balarama struch Mustika with his palm and mustka fell on the earth (uvi upasthe). Also Balarama crushed him with his embrace and uttered foul words as he lay dying.

Krsna and Balarama began dancing around (valgantau) with their friends.

Among the brahmanas those who were chief, and were devotees, shouted, “This is very good!” The low class brahmanas who were priests of Kamsa cried out, “Oh what misfortune!”

“Drive out the two wicked sons of Vasudeva” can also mean “Give these boys of unattainable qualities the best position in the city. Protect Krsna, the treasure of the cowherd men. Tie up Nanda whose intelligence is perfect with ropes of affection. Establish affectionate relationship with him.”

This verse can also mean something else. “Everyone should take shelter of Vasudeva who has unattainable intelligence, who has no superior . (han means to go as well as to kill). Also take shelter of Ugrasena who has taken shelter of the supreme lord (para paksa gah).”

Hearing the offense to his devotees, Krsna who is without injury (avyaya), unlike all the jivas, became very angry (prakupitah). He jumped so quickly on the king’s platform that no one saw him do it.

Krsna threw himself upon the fallen Kamsa, so that his body would not be injured by hitting the ground. Krsna wanting to kill Kamsa, at that moment thought of himself as the shelter of the universe, which was burdened by Kamsa (visvasraya).

The spectators thought that Kamsa was only unconscious and were not aware that he was dead. Krsna dragged him on the ground to make them realize that he was dead. They expressed surprise because though Kamsa was a great warrior, he had been killed with such distain. The visnu purana also says, “Then all those spectators exclaimed ‘Oh, what calamity, seeing that Krsna had killed the King of Mathura in a contemptuous way’”

Because of his absorption in Krsna due to fear, Kamsa was purified of his offenses and could get liberation. This is the intention of the verse.

Kamsa’s brothers pursued Krsna to absolve themselves of debt to their brother (nirvesakarinah).

In this verse socati stands for socantyah (lamenting).

45.The daughter of Jarasandha and others who were married speak in two verses. “Along with our houses and offspring we also have been killed.”

Women who were pure in heart then spoke two verses.

“He (esah), Krsna is the source of all living entities (prabhava), and all entities enter into him (apyaya). Those who disrespect him (tad avadhyayi), cannot attain happiness.”

“O wives of Kamsa, today you have met with great misfortune. But I am obligated to protect you, so why should you worry?” In this way he consoled them.

Krsna and Balarama touched their heads prominently (asprsya a = samyak completely) ) to the feet of Vasudeva and Devaki.

Remembering the events of Krsna’s birth and seeing the power he displayed on killing Kamsa, Vasudeva and Devaki, seeing him as the Lord, could not embrace him. Because of consciousness of custom (parents do not bow to their children), neither did they offer pranama. Being fearful and paralyzed, they simply stood there.