> > S'rîmad Bhâgavatam - Canto 10
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > ******

> > Canto 10: 'Summum Bonum'

> > ******

> > Chapter Twelve: The Killing of the Demon Aghâsura

> > TEXT 1

> > s'rî-s'uka uvâca

> > kvacid vanâs'âya mano dadhad vrajât

> > prâtah samutthâya vayasya-vatsapân

> > prabodhayan' chringa-ravena cârunâ

> > vinirgato vatsa-purahsaro harih

> > s'rî-s'ukah uvâca - S'rî S'ukadeva Gosvâmî said; kvacit - one day; vana-âs'âya - just to enjoy a picnic in the forest; manah - mind; dadhat - gave attention; vrajât - and went out of Vrajabhûmi; prâtah - early in the morning; samutthâya - waking up; vayasya-vatsa-pân - the cowherd boys and the calves; prabodhayan - to get everyone to rise, waking up and informing them; s'ringa- ravena - by sounding the bugle made of horn; cârunâ - very beautiful; vinirgatah - came out of Vrajabhûmi; vatsa-purahsarah - keeping the respective groups of calves in front; harih - the Supreme Personality of Godhead.

> > TRANSLATION

> > S'ukadeva Gosvâmî continued: O King, one day Krishna decided to take His breakfast as a picnic in the forest. Having risen early in the morning, He blew His bugle made of horn and woke all the cowherd boys and calves with its beautiful sound. Then Krishna and the boys, keeping their respective groups of calves before them, proceeded from Vrajabhûmi to the forest.

> > ******

> > TEXT 2

> > tenaiva sâkam prithukâh sahasras'ah

> > snigdhâh sus'ig-vetra-vishâna-venavah

> > svân svân sahasropari-sankhyayânvitân

> > vatsân puraskritya viniryayur mudâ

> > tena - Him; eva - indeed; sâkam - accompanied by; prithukâh - the boys; sahasras'ah - by the thousands; snigdhâh - very attractive; su - beautiful; s'ik - lunch bags; vetra - sticks for controlling the calves; vishâna - horn bugles; venavah - flutes; svân svân - their own respective; sahasra-upari- sankhyayâ anvitân - numbering over a thousand; vatsân - the calves; purah- kritya - keeping in front; viniryayuh - they came out; mudâ - with great pleasure.

> > TRANSLATION

> > At that time, hundreds and thousands of cowherd boys came out of their respective homes in Vrajabhûmi and joined Krishna, keeping before them their hundreds and thousands of groups of calves. The boys were very beautiful, and they were equipped with lunch bags, bugles, flutes, and sticks for controlling the calves.

> > ******

> > TEXT 3

> > krishna-vatsair asankhyâtair

> > yûthî-kritya sva-vatsakân

> > cârayanto 'rbha-lîlâbhir

> > vijahrus tatra tatra ha

> > krishna - of Lord Krishna; vatsaih - along with the calves; asankhyâtaih - unlimited; yûthî-kritya - assembled them; sva-vatsakân - personal calves; cârayantah - executing; arbha-lîlâbhih - by boyhood pastimes; vijahruh - enjoyed; tatra tatra - here and there; ha - indeed.

> > TRANSLATION

> > Along with the cowherd boys and their own groups of calves, Krishna came out with an unlimited number of calves assembled. Then all the boys began to sport in the forest in a greatly playful spirit.

> > ******

> > TEXT 4

> > phala-prabâla-stavaka-

> > sumanah-piccha-dhâtubhih

> > kâca-gun'jâ-mani-svarna-

> > bhûshitâ apy abhûshayan

> > phala - fruits from the forest; prabâla - green leaves; stavaka - bunches; sumanah - beautiful flowers; piccha - peacock feathers; dhâtubhih - very soft and colorful minerals; kâca - a kind of gem; gun'jâ - small conchshells; mani - pearls; svarna - gold; bhûshitâh - although decorated; api abhûshayan - in spite of being decorated by their mothers, the boys decorated themselves still more with the above-mentioned articles.

> > TRANSLATION

> > Although all these boys were already decorated by their mothers with ornaments of kâca, gun'jâ, pearls and gold, when they went into the forest they further decorated themselves with fruits, green leaves, bunches of flowers, peacock feathers and soft minerals.

> > ******

> > TEXT 5

> > mushnanto 'nyonya-s'ikyâdîn

> > jn'âtân ârâc ca cikshipuh

> > tatratyâs' ca punar dûrâd

> > dhasantas' ca punar daduh

> > mushnantah - stealing; anyonya - from one another; s'ikya-âdîn - lunch bags and other belongings; jn'âtân - having been understood by the proprietor of the bag; ârât ca - to a distant place; cikshipuh - threw away; tatratyâh ca - those who were in that place also; punah dûrât - then again threw farther away; hasantah ca punah daduh - when they saw the proprietor, they threw it farther away and enjoyed laughing, and when the owner sometimes cried, his bag was given to him again.

> > TRANSLATION

> > All the cowherd boys used to steal one another's lunch bags. When a boy came to understand that his bag had been taken away, the other boys would throw it farther away, to a more distant place, and those standing there would throw it still farther. When the proprietor of the bag became disappointed, the other boys would laugh, the proprietor would cry, and then the bag would be returned.

> > ******

> > TEXT 6

> > yadi dûram gatah krishno

> > vana-s'obhekshanâya tam

> > aham pûrvam aham pûrvam

> > iti samspris'ya remire

> > yadi - if; dûram - to a distant place; gatah - went; krishnah - the Supreme Personality of Godhead; vana-s'obha - the beauty of the forest; îkshanâya - for visiting and enjoying; tam - unto Krishna; aham - I; pûrvam - first; aham - I; pûrvam - first; iti - in this way; samspris'ya - by touching Him; remire - they enjoyed life.

> > TRANSLATION

> > Sometimes Krishna would go to a somewhat distant place to see the beauty of the forest. Then all the other boys would run to accompany Him, each one saying, "I shall be the first to run and touch Krishna! I shall touch Krishna first!" In this way they enjoyed life by repeatedly touching Krishna.

> > ******

> > TEXTS 7 - 11

> > kecid venûn vâdayanto

> > dhmântah s'ringâni kecana

> > kecid bhringaih pragâyantah

> > kûjantah kokilaih pare

> > vicchâyâbhih pradhâvanto

> > gacchantah sâdhu-hamsakaih

> > bakair upavis'antas' ca

> > nrityantas' ca kalâpibhih

> > vikarshantah kîs'a-bâlân

> > ârohantas' ca tair drumân

> > vikurvantas' ca taih sâkam

> > plavantas' ca palâs'ishu

> > sâkam bhekair vilanghantah

> > saritah srava-samplutâh

> > vihasantah praticchâyâh

> > s'apantas' ca pratisvanân

> > ittham satâm brahma-sukhânubhûtyâ

> > dâsyam gatânâm para-daivatena

> > mâyâs'ritânâm nara-dârakena

> > sâkam vijahruh krita-punya-pun'jâh

> > kecit - some of them; venûn - flutes; vâdayantah - blowing; dhmântah - bugling; s'ringâni - the horn bugles; kecana - someone else; kecit - someone; bhringaih - with the bumblebees; pragâyantah - singing along with; kûjantah - imitating the sound of; kokilaih - with the cuckoos; pare - others;

> > vicchâyâbhih - with running shadows; pradhâvantah - someone running on the ground after the birds; gacchantah - going along; sâdhu - beautiful; hamsakaih - with the swans; bakaih - with the ducks sitting in one place; upavis'antah ca - sitting silently like them; nrityantah ca - and dancing with; kalâpibhih - with the peacocks;

> > vikarshantah - attracting; kîs'a-bâlân - the young monkeys; ârohantah ca - gliding over; taih - with the monkeys; drumân - the trees; vikurvantah ca - exactly imitating them; taih - with the monkeys; sâkam - along with; plavantah ca - gliding over; palâs'ishu - on the trees;

> > sâkam - along with; bhekaih - with the frogs; vilanghantah - jumping like them; saritah - the water; srava- samplutâh - became wet in the water of the river; vihasantah - laughing; praticchâyâh - at the shadows; s'apantah ca - condemned; pratisvanân - the sound of their echoes;

> > ittham - in this way; satâm - of the transcendentalists; brahma-sukha-anubhûtyâ - with Krishna, the source of brahma-sukha (Krishna is Parabrahman, and from Him originates His personal effulgence); dâsyam - servitorship; gatânâm - of the devotees who have accepted; para- daivatena - with the Supreme Personality of Godhead; mâyâ-âs'ritânâm - for those in the clutches of material energy; nara-dârakena - with Him who is like an ordinary child; sâkam - along with; vijahruh - enjoyed; krita-punya-pun'jâh - all these boys, who had accumulated the results of life after life of pious activities.

> > TRANSLATION

> > All the boys would be differently engaged. Some boys blew their flutes, and others blew bugles made of horn. Some imitated the buzzing of the bumblebees, and others imitated the voice of the cuckoo. Some boys imitated flying birds by running after the birds' shadows on the ground, some imitated the beautiful movements and attractive postures of the swans, some sat down with the ducks, sitting silently, and others imitated the dancing of the peacocks. Some boys attracted young monkeys in the trees, some jumped into the trees, imitating the monkeys, some made faces as the monkeys were accustomed to do, and others jumped from one branch to another. Some boys went to the waterfalls and crossed over the river, jumping with the frogs, and when they saw their own reflections on the water they would laugh. They would also condemn the sounds of their own echoes. In this way, all the cowherd boys used to play with Krishna, who is the source of the Brahman effulgence for jn'ânîs desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?

> > ******

> > TEXT 12

> > yat-pâda-pâmsur bahu-janma-kricchrato

> > dhritâtmabhir yogibhir apy alabhyah

> > sa eva yad-drig-vishayah svayam sthitah

> > kim varnyate dishtham ato vrajaukasâm

> > yat - whose; pâda-pâmsuh - dust of the lotus feet; bahu-janma - in many births; kricchratah - from undergoing severe austerities and penances as a way of practicing yoga, meditation, etc.; dhrita-âtmabhih - by persons able to control the mind; yogibhih - by such yogîs (jn'a-na-yogîs, râja-yogîs, dhyâna- yogîs, etc.); api - indeed; alabhyah - cannot be achieved; sah - the Supreme Personality of Godhead; eva - indeed; yat-drik-vishayah - has become the object of direct vision, face to face; svayam - personally; sthitah - present in front of them; kim - what; varnyate - can be described; dishtham - about the fortune; atah - therefore; vraja-okasâm - of the inhabitants of Vrajabhûmi, Vrindâvana.

> > TRANSLATION

> > Yogîs may undergo severe austerities and penances for many births by practicing yama, niyama, âsana and prânâyâma, none of which are easily performed. Yet in due course of time, when these yogîs attain the perfection of controlling the mind, they will still be unable to taste even a particle of dust from the lotus feet of the Supreme Personality of Godhead. What then can we describe about the great fortune of the inhabitants of Vrajabhûmi, Vrindâvana, with whom the Supreme Personality of Godhead personally lived and who saw the Lord face to face?

> > ******

> > TEXT 13

> > athâgha-nâmâbhyapatan mahâsuras

> > teshâm sukha-krîdana-vîkshanâkshamah

> > nityam yad-antar nija-jîvitepsubhih

> > pîtâmritair apy amaraih pratîkshyate

> > atha - thereafter; agha-nâma - a very powerful demon by the name Agha; abhyapatat - appeared on the spot; mahâ-asurah - a great, extremely powerful demon; teshâm - of the cowherd boys; sukha-krîdana - the enjoyment of their transcendental pastimes; vîkshana-akshamah - being unable to see, he could not tolerate the transcendental happiness of the cowherd boys; nityam - perpetually; yat-antah - the end of the life of Aghâsura; nija-jîvita- îpsubhih - just to live undisturbed by Aghâsura; pîta-amritaih api - although they drank nectar every day; amaraih - by such demigods; pratîkshyate - was also being awaited (the demigods were also awaiting the death of the great demon Aghâsura).

> > TRANSLATION

> > My dear King Parîkchit, thereafter there appeared a great demon named Aghâsura, whose death was being awaited even by the demigods. The demigods drank nectar every day, but still they feared this great demon and awaited his death. This demon could not tolerate the transcendental pleasure being enjoyed in the forest by the cowherd boys.

> > ******

> > TEXT 14

> > drishthvârbhakân krishna-mukhân aghâsurah

> > kamsânus'ishthah sa bakî-bakânujah

> > ayam tu me sodara-nâs'a-krit tayor

> > dvayor mamainam sa-balam hanishye

> > drishthvâ - after seeing; arbhakân - all the cowherd boys; krishna-mukhân - headed by Krishna; aghâsurah - the demon by the name Aghâsura; kamsa-anus'ishthah - sent by Kamsa; sah - he (Aghâsura); bakî-baka-anujah - the younger brother of Pûtanâ and Bakâsura; ayam - this Krishna; tu - indeed; me - my; sodara-nâs'a-krit - the killer of my brother and sister; tayoh - for my brother and sister; dvayoh - for those two; mama - my; enam - Krishna; sa-balam - along with His assistants, the cowherd boys; hanishye - I shall kill.

> > TRANSLATION

> > Aghâsura, who had been sent by Kamsa, was the younger brother of Pûtanâ and Bakâsura. Therefore when he came and saw Krishna at the head of all the cowherd boys, he thought, "This Krishna has killed my sister and brother, Pûtanâ and Bakâsura. Therefore, in order to please them both, I shall kill this Krishna, along with His assistants, the other cowherd boys."

> > ******

> > TEXT 15

> > ete yadâ mat-suhridos tilâpah

> > kritâs tadâ nashtha-samâ vrajaukasah

> > prâne gate varshmasu kâ nu cintâ

> > prajâsavah prâna-bhrito hi ye te

> > ete - this Krishna and His associates, the cowherd boys; yadâ - when; mat- suhridoh - of my brother and sister; tila-âpah kritâh - become the last ritualistic ceremonial offering of sesame and water; tadâ - at that time; nashtha-samâh - without life; vraja-okasah - all the inhabitants of Vrajabhûmi, Vrindâvana; prâne - when the vital force; gate - has been thrown out of the body; varshmasu - as far as the body is concerned; kâ - what; nu - indeed; cintâ - consideration; prajâ-asavah - those whose love for their children is the same as their love for their own life; prâna-bhritah - those living beings; hi - indeed; ye te - all the inhabitants of Vrajabhûmi.

> > TRANSLATION

> > Aghâsura thought: If somehow or other I can make Krishna and His associates serve as the last offering of sesame and water for the departed souls of my brother and sister, then the inhabitants of Vrajabhûmi, for whom these boys are the life and soul, will automatically die. If there is no life, there is no need for the body; consequently, when their sons are dead, naturally all the inhabitants of Vraja will die.

> > ******

> > TEXT 16

> > iti vyavasyâjagaram brihad vapuh

> > sa yojanâyâma-mahâdri-pîvaram

> > dhritvâdbhutam vyâtta-guhânanam tadâ

> > pathi vyas'eta grasanâs'ayâ khalah

> > iti - in this way; vyavasya - deciding; âjagaram - python; brihat vapuh - a very, very large body; sah - Aghâsura; yojana-âyâma - occupying eight miles of land; mahâ-adri-pîvaram - as thick as a great mountain; dhritvâ - assuming this form; adbhutam - wonderful; vyâtta - spread; guhâ-ânanam - having a mouth resembling a big cave in a mountain; tadâ - at that time; pathi - on the road; vyas'eta - occupied; grasana-âs'ayâ - expecting to swallow all the cowherd boys; khalah - the most crooked.

> > TRANSLATION

> > After thus deciding, that crooked Aghâsura assumed the form of a huge python, as thick as a big mountain and as long as eight miles. Having assumed this wonderful python's body, he spread his mouth like a big cave in the mountains and lay down on the road, expecting to swallow Krishna and His associates the cowherd boys.

> > ******

> > TEXT 17

> > dharâdharoshthho jaladottaroshthho

> > dary-ânanânto giri-s'ringa-damshthrah

> > dhvântântar-âsyo vitatâdhva-jihvah

> > parushânila-s'vâsa-davekshanoshnah

> > dharâ - on the surface of the globe; adhara-oshthhah - whose lower lip; jalada- uttara-oshthhah - whose upper lip was touching the clouds; darî-ânana- antah - whose mouth was expanded very widely like a mountain cave; giri- s'ringa - like a mountain peak; damshthrah - whose teeth; dhvânta-antah- âsyah - within whose mouth the atmosphere was as dark as possible; vitata- adhva-jihvah - whose tongue was like a broad way; parusha-anila-s'vâsa - whose breath was like a warm wind; dava-îkshana-ushnah - and whose glance was like flames of fire.

> > TRANSLATION

> > His lower lip rested on the surface of the earth, and his upper lip was touching the clouds in the sky. The borders of his mouth resembled the sides of a big cave in a mountain, and the middle of his mouth was as dark as possible. His tongue resembled a broad traffic-way, his breath was like a warm wind, and his eyes blazed like fire.

> > ******

> > TEXT 18

> > drishthvâ tam tâdris'am sarve

> > matvâ vrindâvana-s'riyam

> > vyâttâjagara-tundena

> > hy utprekshante sma lîlayâ

> > drishthvâ - seeing; tam - that Aghâsura; tâdris'am - in that posture; sarve - Krishna and all the cowherd boys; matvâ - thought it; vrindâvana-s'riyam - a beautiful statue of Vrindâvana; vyâtta - spread; ajagara-tundena - with the form of a python's mouth; hi - indeed; utprekshante - as if observing; sma - in the past; lîlayâ - as a matter of pastimes.

> > TRANSLATION

> > Upon seeing this demon's wonderful form, which resembled a great python, the boys thought that it must be a beautiful scenic spot of Vrindâvana. Thereafter, they imagined it to be similar to the mouth of a great python. In other words, the boys, unafraid, thought that it was a statue made in the shape of a great python for the enjoyment of their pastimes.

> > ******

> > TEXT 19

> > aho mitrâni gadata

> > sattva-kûtham purah sthitam

> > asmat-sangrasana-vyâtta-

> > vyâla-tundâyate na vâ

> > aho - oh; mitrâni - friends; gadata - just let us know; sattva-kûtham - dead python; purah sthitam - as it is just before us all; asmat - all of us; sangrasana - to devour us altogether; vyâtta-vyâla-tundâ-yate - the python has spread its mouth; na vâ - whether it is a fact or not.

> > TRANSLATION

> > The boys said: Dear friends, is this creature dead, or is it actually a living python with its mouth spread wide just to swallow us all? Kindly clear up this doubt.

> > ******

> > TEXT 20

> > satyam arka-karâraktam

> > uttarâ-hanuvad ghanam

> > adharâ-hanuvad rodhas

> > tat-praticchâyayârunam

> > satyam - now the boys decided that it was in fact a living python; arka-kara- âraktam - appearing like the sunshine; uttarâ-hanuvat ghanam - on the cloud resembling the upper lips; adharâ-hanuvat - resembling the lower lips; rodhah - big bank; tat-praticchâyayâ - by the reflection of sunshine; arunam - reddish.

> > TRANSLATION

> > Thereafter they decided: Dear friends, this is certainly an animal sitting here to swallow us all. Its upper lip resembles a cloud reddened by the sunshine, and its lower lip resembles the reddish shadows of a cloud.

> > ******

> > TEXT 21

> > pratispardhete srikkabhyâm

> > savyâsavye nagodare

> > tunga-s'ringâlayo 'py etâs

> > tad-damshthrâbhis' ca pas'yata

> > pratispardhete - just resembling; srikkabhyâm - with the corners of the mouth; savya-asavye - left and right; naga-udare - caves of a mountain; tunga-s'ringa- âlayah - the high mountain peaks; api - although it is so; etâh tat- damshthrâbhih - they resemble the teeth of the animal; ca - and; pas'yata - just see.

> > TRANSLATION

> > On the left and right, the two depressions resembling mountain caves are the corners of its mouth, and the high mountain peaks are its teeth.

> > ******

> > TEXT 22

> > âstritâyâma-mârgo 'yam

> > rasanâm pratigarjati

> > eshâm antar-gatam dhvântam

> > etad apy antar-ânanam

> > âstrita-âyâma - the length and breadth; mârgah ayam - a broad way; rasanâm - the tongue; pratigarjati - resembles; eshâm antah-gatam - on the inside of the mountains; dhvântam - darkness; etat - this; api - indeed; antah-ânanam - the inside of the mouth.

> > TRANSLATION

> > In length and breadth the animal's tongue resembles a broad traffic-way, and the inside of its mouth is very, very dark, like a cave in a mountain.

> > ******

> > TEXT 23

> > dâvoshna-khara-vâto 'yam

> > s'vâsavad bhâti pas'yata

> > tad-dagdha-sattva-durgandho

> > 'py antar-âmisha-gandhavat

> > dâva-ushna-khara-vâtah ayam - hot breath coming out exactly like fire; s'vâsa- vat bhâti pas'yata - just see how it resembles his breath; tat-dagdha- sattva - of burning corpses; durgandhah - the bad smell; api - indeed; antah- âmisha-gandha-vat - is like the fleshy smell coming out from within.

> > TRANSLATION

> > The hot fiery wind is the breath coming out of his mouth, which is giving off the bad smell of burning flesh because of all the dead bodies he has eaten.

> > ******

> > TEXT 24

> > asmân kim atra grasitâ nivishthân

> > ayam tathâ ced bakavad vinankshyati

> > kshanâd aneneti bakâry-us'an-mukham

> > vîkshyoddhasantah kara-tâdanair yayuh

> > asmân - all of us; kim - whether; atra - here; grasitâ - will swallow; nivishthân - who have attempted to enter; ayam - this animal; tathâ - so; cet - if; baka-vat - like Bakâsura; vinankshyati - he will be vanquished; kshanât - immediately; anena - by this Krishna; iti - in this way; baka-ari-us'at-mukham - the beautiful face of Krishna, the enemy of Bakâsura; vîkshya - observing, looking at; uddhasantah - loudly laughing; kara-tâdanaih - with clapping of hands; yayuh - entered the mouth.

> > TRANSLATION

> > Then the boys said, "Has this living creature come to swallow us? If he does so, he will immediately be killed like Bakâsura, without delay." Thus they looked at the beautiful face of Krishna, the enemy of Bakâsura, and, laughing loudly and clapping their hands, they entered the mouth of the python.

> > ******

> > TEXT 25

> > ittham mitho 'tathyam ataj-jn'a-bhâshitam

> > s'rutvâ vicintyety amrishâ mrishâyate

> > raksho viditvâkhila-bhûta-hrit-sthitah

> > svânâm niroddhum bhagavân mano dadhe

> > ittham - in this way; mithah - or another; atathyam - a subject matter that is not a fact; a-tat-jn'a - without knowledge; bhâshitam - while they were talking; s'rutvâ - Krishna hearing them; vicintya - thinking; iti - thus; amrishâ - actually, truly; mrishâyate - who is trying to appear as a false thing (actually the animal was Aghâsura, but because of poor knowledge they were thinking him to be a dead python); rakshah - (Krishna, however, could understand that) he was a demon; viditvâ - knowing it; akhila-bhûta-hrit-sthitah - because He is antaryâmî, situated everywhere, in the core of everyone's heart; svânâm - of His own associates; niroddhum - just to forbid them; bhagavân - the Supreme Personality of Godhead; manah dadhe - made up His mind.

> > TRANSLATION

> > The Supreme Personality of Godhead, S'rî Krishna, who is situated as antaryâmî, the Supersoul, in the core of everyone's heart, heard the boys talking among themselves about the artificial python. Unknown to them, it was actually Aghâsura, a demon who had appeared as a python. Krishna, knowing this, wanted to forbid His associates to enter the demon's mouth.

> > ******

> > TEXT 26

> > tâvat pravishthâs tv asurodarântaram

> > param na gîrnâh s'is'avah sa-vatsâh

> > pratîkshamânena bakâri-ves'anam

> > hata-sva-kânta-smaranena rakshasâ

> > tâvat - in the meantime; pravishthâh - all entered; tu - indeed; asura-udara- antaram - within the belly of the great demon; param - but; na gîrnâh - they were not swallowed; s'is'avah - all the boys; sa-vatsâh - along with their calves; pratîkshamânena - who was just waiting for; baka-ari - of the enemy of Bakâsura; ves'anam - the entering; hata-sva-kânta-smaranena - the asura was thinking of his own dead relatives, who would not be satisfied unless Krishna were dead; rakshasâ - by the demon.

> > TRANSLATION

> > In the meantime, while Krishna was considering how to stop them, all the cowherd boys entered the mouth of the demon. The demon, however, did not swallow them, for he was thinking of his own relatives who had been killed by Krishna and was just waiting for Krishna to enter his mouth.

> > ******

> > TEXT 27

> > tân vîkshya krishnah sakalâbhaya-prado

> > hy ananya-nâthân sva-karâd avacyutân

> > dînâms' ca mrityor jathharâgni-ghâsân

> > ghrinârdito dishtha-kritena vismitah

> > tân - all those boys; vîkshya - seeing; krishnah - the Supreme Personality of Godhead, Krishna; sakala-abhaya-pradah - who is the source of fearlessness for everyone; hi - indeed; ananya-nâthân - especially for the cowherd boys, who did not know anyone except Krishna; sva-karât - from the control of His hand; avacyutân - now gone out; dînân ca - helpless; mrityoh jathhara-agni-ghâsân - who had all entered like straws into the fire of the abdomen of Aghâsura, who was very bold and hungry, like death personified (because the asura had assumed a big body, he must have had a very strong appetite); ghrinâ- arditah - therefore, being compassionate due to causeless mercy; dishtha- kritena - by things arranged by His internal potency; vismitah - He also, for the time being, was astonished.

> > TRANSLATION

> > Krishna saw that all the cowherd boys, who did not know anyone but Him as their Lord, had now gone out of His hand and were helpless, having entered like straws into the fire of the abdomen of Aghâsura, who was death personified. It was intolerable for Krishna to be separated from His friends the cowherd boys. Therefore, as if seeing that this had been arranged by His internal potency, Krishna was momentarily struck with wonder and unsure of what to do.

> > ******

> > TEXT 28

> > krityam kim atrâsya khalasya jîvanam

> > na vâ amîshâm ca satâm vihimsanam

> > dvayam katham syâd iti samvicintya

> > jn'âtvâvis'at tundam as'esha-drig gharih

> > krityam kim - what to do; atra - in this situation; asya khalasya - of this envious demon; jîvanam - the existence of life; na - there should not be; vâ - either; amîshâm ca - and of those who are innocent; satâm - of the devotees; vihimsanam - the death; dvayam - both actions (killing the demon and saving the boys); katham - how; syât - can be possible; iti samvicintya - very perfectly thinking about the subject matter; jn'âtvâ - and deciding what to do; avis'at - entered; tundam - within the mouth of the demon; as'esha-drik harih - Krishna, who has unlimited potency, could understand past, future and present.

> > TRANSLATION

> > Now, what was to be done? How could both the killing of this demon and the saving of the devotees be performed simultaneously? Krishna, being unlimitedly potent, decided to wait for an intelligent means by which He could simultaneously save the boys and kill the demon. Then He entered the mouth of Aghâsura.

> > ******

> > TEXT 29

> > tadâ ghana-cchadâ devâ

> > bhayâd dhâ-heti cukrus'uh

> > jahrishur ye ca kamsâdyâh

> > kaunapâs tv agha-bândhavâh

> > tadâ - at that time; ghana-chadâh - behind the clouds; devâh - all the demigods; bhayât - on account of feeling danger because Krishna had entered the mouth of the demon; hâ-hâ - alas, alas; iti - in this way; cukrus'uh - they exclaimed; jahrishuh - became jubilant; ye - those; ca - also; kamsa-âdyâh - Kamsa and others; kaunapâh - the demons; tu - indeed; agha-bândhavâh - the friends of Aghâsura.

> > TRANSLATION

> > When Krishna entered the mouth of Aghâsura, the demigods hidden behind the clouds exclaimed, "Alas! Alas!" But the friends of Aghâsura, like Kamsa and other demons, were jubilant.

> > ******

> > TEXT 30

> > tac chrutvâ bhagavân krishnas

> > tv avyayah sârbha-vatsakam

> > cûrnî-cikîrshor âtmânam

> > tarasâ vavridhe gale

> > tat - that exclamation of hâ-hâ; s'rutvâ - hearing; bhagavân - the Supreme Personality of Godhead; krishnah - Lord Krishna; tu - indeed; avyayah - never vanquishable; sa-arbha-vatsakam - along with the cowherd boys and the calves; cûrnî-cikîrshoh - of that demon, who desired to smash within the abdomen; âtmânam - personally, Himself; tarasâ - very soon; vavridhe - enlarged; gale - within the throat.

> > TRANSLATION

> > When the invincible Supreme Personality of Godhead, Krishna, heard the demigods crying "Alas! Alas!" from behind the clouds, He immediately enlarged Himself within the demon's throat, just to save Himself and the cowherd boys, His own associates, from the demon who wished to smash them.

> > ******

> > TEXT 31

> > tato 'tikâyasya niruddha-mârgino

> > hy udgîrna-drishther bhramatas tv itas tatah

> > pûrno 'ntar-ange pavano niruddho

> > mûrdhan vinirbhidya vinirgato bahih

> > tatah - after Krishna took action to kill the demon's body from within the mouth; ati-kâyasya - of that great demon, who had expanded his body to a very large size; niruddha-mârginah - because of suffocating, all outlets being stopped up; hi udgîrna-drishtheh - whose eyes had popped out; bhramatah tu itah tatah - the eyeballs, or the life air, moving here and there; pûrnah - completely filled; antah-ange - within the body; pavanah - the life air; niruddhah - being stopped; mûrdhan - the hole in the top of the head; vinirbhidya - breaking; vinirgatah - went out; bahih - externally.

> > TRANSLATION

> > Then, because Krishna had increased the size of His body, the demon extended his own body to a very large size. Nonetheless, his breathing stopped, he suffocated, and his eyes rolled here and there and popped out. The demon's life air, however, could not pass through any outlet, and therefore it finally burst out through a hole in the top of the demon's head.

> > ******

> > TEXT 32

> > tenaiva sarveshu bahir gateshu

> > prâneshu vatsân suhridah paretân

> > drishthyâ svayotthâpya tad-anvitah punar

> > vaktrân mukundo bhagavân viniryayau

> > tena eva - through that brahma-randhra, or the hole in the top of the head; sarveshu - all the air within the body; bahih gateshu - having gone out; prâneshu - the life airs, along with the vital force; vatsân - the calves; suhridah - the cowherd boy friends; paretân - who were all dead within; drishthyâ svayâ - by Krishna's glancing over; utthâpya - brought them back to life; tat- anvitah - thus accompanied by them; punah - again; vaktrât - from the mouth; mukundah - the Supreme Personality of Godhead; bhagavân - Krishna; viniryayau - came out.

> > TRANSLATION

> > When all the demon's life air had passed away through that hole in the top of his head, Krishna glanced over the dead calves and cowherd boys and brought them back to life. Then Mukunda, who can give one liberation, came out from the demon's mouth with His friends and the calves.

> > ******

> > TEXT 33

> > pînâhi-bhogotthitam adbhutam mahaj

> > jyotih sva-dhâmnâ jvalayad dis'o das'a

> > pratîkshya khe 'vasthitam îs'a-nirgamam

> > vives'a tasmin mishatâm divaukasâm

> > pîna - very great; ahi-bhoga-utthitam - issuing from the serpent's body, which was meant for material enjoyment; adbhutam - very wonderful; mahat - great; jyotih - effulgence; sva-dhâmnâ - by his own illumination; jvalayat - making glaring; dis'ah das'a - all the ten directions; pratîkshya - waiting; khe - in the sky; avasthitam - individually staying; îs'a-nirgamam - until the Supreme Personality of Godhead, Krishna, came out; vives'a - entered; tasmin - in the body of Krishna; mishatâm - while observing; divaukasâm - all the demigods.

> > TRANSLATION

> > From the body of the gigantic python, a glaring effulgence came out, illuminating all directions, and stayed individually in the sky until Krishna came out from the corpse's mouth. Then, as all the demigods looked on, this effulgence entered into Krishna's body.

> > ******

> > TEXT 34

> > tato 'tihrishthâh sva-krito 'kritârhanam

> > pushpaih sugâ apsarasas' ca nartanaih

> > gîtaih surâ vâdya-dharâs' ca vâdyakaih

> > stavais' ca viprâ jaya-nihsvanair ganâh

> > tatah - thereafter; ati-hrishthâh - everyone becoming very much pleased; sva- kritah - own respective duty; akrita - executed; arhanam - in the shape of worshiping the Supreme Personality of Godhead; pushpaih - by showering flowers grown in Nandana-kânana from the heavens; su-gâh - the celestial singers; apsarasah ca - and the celestial dancing girls; nartanaih - by dancing; gîtaih - by singing celestial songs; surâh - all the demigods; vâdya-dharâh ca - those who played on musical drums; vâdyakaih - by playing respectively; stavaih ca - and by offering prayers; viprâh - the brâhmanas; jaya- nihsvanaih - simply by glorifying the Supreme Personality of Godhead; ganâh - everyone.

> > TRANSLATION

> > Thereafter, everyone being pleased, the demigods began to shower flowers from Nandana-kânana, the celestial dancing girls began to dance, and the Gandharvas, who are famous for singing, offered songs of prayer. The drummers began to beat their kettledrums, and the brâhmanas offered Vedic hymns. In this way, both in the heavens and on earth, everyone began to perform his own duties, glorifying the Lord.

> > ******

> > TEXT 35

> > tad-adbhuta-stotra-suvâdya-gîtikâ-

> > jayâdi-naikotsava-mangala-svanân

> > s'rutvâ sva-dhâmno 'nty aja âgato 'cirâd

> > drishthvâ mahîs'asya jagâma vismayam

> > tat - that celebration performed by the demigods in the upper planetary system; adbhuta - wonderful; stotra - prayers; su-vâdya - glorious musical sounds of drums and other instruments; gîtikâ - celestial songs; jaya-âdi - sounds of jaya, etc.; na-eka-utsava - celebrations simply for glorifying the Supreme Personality of Godhead; mangala-svanân - transcendental sounds auspicious for everyone; s'rutvâ - hearing such sounds; sva-dhâmnah - from his abode; anti - nearby; ajah - Lord Brahmâ; âgatah - coming there; acirât - very soon; drishthvâ - seeing; mahi - the glorification; îs'asya - of Lord Krishna; jagâma vismayam - became astonished.

> > TRANSLATION

> > When Lord Brahmâ heard the wonderful ceremony going on near his planet, accompanied by music and songs and sounds of "Jaya! Jaya!" he immediately came down to see the function. Upon seeing so much glorification of Lord Krishna, he was completely astonished.

> > ******

> > TEXT 36

> > râjann âjagaram carma

> > s'ushkam vrindâvane 'dbhutam

> > vrajaukasâm bahu-titham

> > babhûvâkrîda-gahvaram

> > râjan - O Mahârâja Parîkchit; âjagaram carma - the dry body of Aghâsura, which remained only a big skin; s'ushkam - when it completely dried up; vrindâvane adbhutam - like a wonderful museum piece in Vrindâvana; vraja-okasâm - for the inhabitants of Vrajabhûmi, Vrindâvana; bahu-titham - for many days, or for a long time; babhûva - became; âkrîda - sporting place; gahvaram - a cave.

> > TRANSLATION

> > O King Parîkchit, when the python-shaped body of Aghâsura dried up into merely a big skin, it became a wonderful place for the inhabitants of Vrindâvana to visit, and it remained so for a long, long time.

> > ******

> > TEXT 37

> > etat kaumârajam karma

> > harer âtmâhi-mokshanam

> > mrityoh paugandake bâlâ

> > drishthvocur vismitâ vraje

> > etat - this incident of delivering both Aghâsura and Krishna's associates from death; kaumâra-jam karma - performed during their kaumâra age (the age of five years); hareh - of the Supreme Personality of Godhead; âtma - the devotees are the Lord's heart and soul; ahi-mokshanam - their deliverance and the deliverance of the python; mrityoh - from the path of repeated birth and death; paugandake - at the age of pauganda, beginning with the sixth year (one year later); bâlâh - all the boys; drishthvâ ûcuh - disclosed the fact after one year; vismitâh - as if it had happened on that very day; vraje - in Vrindâvana.

> > TRANSLATION

> > This incident of Krishna's saving Himself and His associates from death and of giving deliverance to Aghâsura, who had assumed the form of a python, took place when Krishna was five years old. It was disclosed in Vrajabhûmi after one year, as if it had taken place on that very day.

> > ******

> > TEXT 38

> > naitad vicitram manujârbha-mâyinah

> > parâvarânâm paramasya vedhasah

> > agho 'pi yat-spars'ana-dhauta-pâtakah

> > prâpâtma-sâmyam tv asatâm sudurlabham

> > na - not; etat - this; vicitram - is wonderful; manuja-arbha-mâyinah - of Krishna, who appeared as the son of Nanda Mahârâja and Yas'odâ, being compassionate upon them; para-avarânâm - of all causes and effects; paramasya vedhasah - of the supreme creator; aghah api - Aghâsura also; yat-spars'ana - simply by the slight association of whom; dhauta-pâtakah - became freed from all contamination of material existence; prâpa - became elevated; âtma-sâmyam - to a body exactly resembling that of Nârâyana; tu - but; asatâm sudurlabham - which is not at all possible to be obtained by contaminated souls (but everything can be possible by the mercy of the Supreme Lord).

> > TRANSLATION

> > Krishna is the cause of all causes. The causes and effects of the material world, both higher and lower, are all created by the Supreme Lord, the original controller. When Krishna appeared as the son of Nanda Mahârâja and Yas'odâ, He did so by His causeless mercy. Consequently, for Him to exhibit His unlimited opulence was not at all wonderful. Indeed, He showed such great mercy that even Aghâsura, the most sinful miscreant, was elevated to being one of His associates and achieving sârûpya-mukti, which is actually impossible for materially contaminated persons to attain.

> > ******

> > TEXT 39

> > sakrid yad-anga-pratimântar-âhitâ

> > manomayî bhâgavatîm dadau gatim

> > sa eva nityâtma-sukhânubhûty-abhi-

> > vyudasta-mâyo 'ntar-gato hi kim punah

> > sakrit - once only; yat - whose; anga-pratimâ - the form of the Supreme Lord (there are many forms, but Krishna is the original form); antah-âhitâ - placing within the core of the heart, somehow or other; manah-mayî - thinking of Him even by force; bhâgavatîm - which is competent to offer devotional service to the Lord; dadau - Krishna gave; gatim - the best destination; sah - He (the Supreme Personality of Godhead); eva - indeed; nitya - always; âtma - of all living entities; sukha-anubhûti - anyone thinking of Him immediately enjoys transcendental pleasure; abhivyudasta-mâyah - because all illusion is completely removed by Him; antah-gatah - He is always present within the core of the heart; hi - indeed; kim punah - what to speak.

> > TRANSLATION

> > If even only once or even by force one brings the form of the Supreme Personality of Godhead into one's mind, one can attain the supreme salvation by the mercy of Krishna, as did Aghâsura. What then is to be said of those whose hearts the Supreme Personality of Godhead enters when He appears as an incarnation, or those who always think of the lotus feet of the Lord, who is the source of transcendental bliss for all living entities and by whom all illusion is completely removed?

> > ******

> > TEXT 40

> > s'rî-sûta uvâca

> > ittham dvijâ yâdavadeva-dattah

> > s'rutvâ sva-râtus' caritam vicitram

> > papraccha bhûyo 'pi tad eva punyam

> > vaiyâsakim yan nigrihîta-cetâh

> > s'rî-sûtah uvâca - S'rî Sûta Gosvâmî spoke to the assembled saints at Naimishâranya; ittham - in this way; dvijâh - O learned brâhmanas; yâdava-deva- dattah - Mahârâja Parîkchit (or Mahârâja Yudhishthhira), who was protected by Yâdavadeva, Krishna; s'rutvâ - hearing; sva-râtuh - of Krishna, who was his savior within the womb of his mother, Uttarâ; caritam - the activities; vicitram - all wonderful; papraccha - inquired; bhûyah api - even again; tat eva - such activities; punyam - which are always full of pious activities (s'rinvatâm sva- kathâh krishnah punya-s'ravana-kîrtanah: [SB 1.2.17] to hear about Krishna is always pious); vaiyâsakim - unto S'ukadeva Gosvâmî; yat - because; nigrihîta- cetâh - Parîkchit Mahârâja had already become steady in hearing about Krishna.

> > TRANSLATION

> > S'rî Sûta Gosvâmî said: O learned saints, the childhood pastimes of S'rî Krishna are very wonderful. Mahârâja Parîkchit, after hearing about those pastimes of Krishna, who had saved him in the womb of his mother, became steady in his mind and again inquired from S'ukadeva Gosvâmî to hear about those pious activities.

> > ******

> > TEXT 41

> > s'rî-râjovâca

> > brahman kâlântara-kritam

> > tat-kâlînam katham bhavet

> > yat kaumâre hari-kritam

> > jaguh paugandake 'rbhakâh

> > s'rî-râjâ uvâca - Mahârâja Parîkchit inquired; brahman - O learned brâhmana (S'ukadeva Gosvâmî); kâla-antara-kritam - things done in the past, at a different time (in the kaumâra age); tat-kâlînam - described as happening now (in the pauganda age); katham bhavet - how could it be so; yat - which pastime; kaumâre - in the kaumâra age; hari-kritam - was done by Krishna; jaguh - they described; paugandake - in the pauganda age (after one year); arbhakâh - all the boys.

> > TRANSLATION

> > Mahârâja Parîkchit inquired: O great sage, how could things done in the past have been described as being done at the present? Lord S'rî Krishna performed this pastime of killing Aghâsura during His kaumâra age. How then, during His pauganda age, could the boys have described this incident as having happened recently?

> > ******

> > TEXT 42

> > tad brûhi me mahâ-yogin

> > param kautûhalam guro

> > nûnam etad dharer eva

> > mâyâ bhavati nânyathâ

> > tat brûhi - therefore please explain that; me - unto me; mahâ-yogin - O great yogî; param - very much; kautûhalam - curiosity; guro - O my lord, my spiritual master; nûnam - otherwise; etat - this incident; hareh - of the Supreme Personality of Godhead; eva - indeed; mâyâ - the illusion; bhavati - becomes; na anyathâ - nothing more.

> > TRANSLATION

> > O greatest yogî, my spiritual master, kindly describe why this happened. I am very much curious to know about it. I think that it was nothing but another illusion due to Krishna.

> > ******

> > TEXT 43

> > vayam dhanyatamâ loke

> > guro 'pi kshatra-bandhavah

> > vayam pibâmo muhus tvattah

> > punyam krishna-kathâmritam

> > vayam - we are; dhanya-tamâh - most glorified; loke - in this world; guro - O my lord, my spiritual master; api - although; kshatra-bandhavah - the lowest of the kshatriyas (because we did not act like kshatriyas); vayam - we are; pibâmah - drinking; muhuh - always; tvattah - from you; punyam - pious; krishna-kathâ- amritam - the nectar of krishna-kathâ.

> > TRANSLATION

> > O my lord, my spiritual master, although we are the lowest of kshatriyas, we are glorified and benefited because we have the opportunity of always hearing from you the nectar of the pious activities of the Supreme Personality of Godhead.

> > ******

> > TEXT 44

> > s'rî-sûta uvâca

> > ittham sma prishthah sa tu bâdarâyanis

> > tat-smâritânanta-hritâkhilendriyah

> > kricchrât punar labdha-bahir-dris'ih s'anaih

> > pratyâha tam bhâgavatottamottama

> > s'rî-sûtah uvâca - S'rî Sûta Gosvâmî said; ittham - in this way; sma - in the past; prishthah - being inquired from; sah - he; tu - indeed; bâdarâyanih - S'ukadeva Gosvâmî; tat - by him (S'ukadeva Gosvâmî); smârita-ananta - as soon as Lord Krishna was remembered; hrita - lost in ecstasy; akhila-indriyah - all actions of the external senses; kricchrât - with great difficulty; punah - again; labdha- bahih-dris'ih - having revived his external sensory perception; s'anaih - slowly; pratyâha - replied; tam - unto Mahârâja Parîkchit; bhâgavata-uttama-uttama - O great saintly person, greatest of all devotees (S'aunaka).

> > TRANSLATION

> > Sûta Gosvâmî said: O S'aunaka, greatest of saints and devotees, when Mahârâja Parîkchit inquired from S'ukadeva Gosvâmî in this way, S'ukadeva Gosvâmî, immediately remembering subject matters about Krishna within the core of his heart, externally lost contact with the actions of his senses. Thereafter, with great difficulty, he revived his external sensory perception and began to speak to Mahârâja Parîkchit about krishna-kathâ.

> > Back to the running text