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Skandha 10, adhyayas 11-12 · Saptah day 5
Upananda leads the cowherds across the river to Vrindavana, where the boys walk straight into the open jaws of the giant python Aghasura.
The eleventh chapter of the tenth skandha (`10.11.1–59`) opens with the cowherds of Gokula running in panic at the thunderbolt-like crash of the twin *arjuna* trees (`10.11.1`). There in the courtyard stood Nanda Maharaja, Queen Yashoda, Rohini, Balarama, and the village elders, staring at the two uprooted forest giants while toddler Krishna sat tied by a cord to the wooden husking mortar (`10.11.1–3`). Seeing no visible cause for how the massive trees had toppled (`10.11.2–3`), the bewildered elders asked who could have done it—when the little village boys spoke up (`balah ucur`, `10.11.4–5`): "It was Krishna (`anena`)! He crawled between the two trees dragging the wooden mortar sideways behind him, gave a pull, and we saw two shining men step out of the trunks (`purushau apy adarshma`, `10.11.4`)!" Just as when he had kicked over the heavy handcart (`10.7.11`), the cowherds laughed off the children's story as impossible (`na te tad uktaṁ jagrihur`), though a few wondered thoughtfully in their hearts whether Gargamuni's prophecy was coming true (`10.11.5`), while Nanda untied his smiling boy (`10.11.6`).
Before the village moved, the Bhagavatam pauses to record the charming everyday delights Krishna gave the women of Vraja (`10.11.7–11`)—dancing at their request like a wooden puppet (`daru-yantravat`, `10.11.7–9`) when they promised him curd and butter, or bringing them their wooden sandals with his tiny hands (`10.11.8`). One day (`10.11.10–11`), hearing a poor woman calling outside in the lane, "Buy fruit! Buy fruit (`kriNita phalani iti`, `10.11.10`)!", toddler Krishna scooped up a handful of grain (`dhanya-pana`) and toddled out to trade for fruit (`10.11.10`). As he walked, nearly all the grain slipped through the gaps of his tiny fingers (`kara-cyuta-dhanya`), yet the affectionate fruit-seller filled both of his little hands with sweet fruit anyway (`phalaih apurayat`)—and when she looked down at her fruit-basket (`phala-bhajanam`), she saw it overflowing to the brim with priceless jewels and gold (`ratna-dirgham`, `10.11.11`)!
After Rohini called Krishna and Balarama home from playing on the river-bank so they could bathe, dress in yellow and blue, and eat their midday meal with Nanda (`10.11.12–20`), Nanda and the elder cowherds (`gopa-vriddhah`) sat in urgent council (`10.11.21`). Rising among them was Upananda, the oldest and wisest counselor of the clan (`vayo-jnana-adhiko`), deeply devoted to the safety of Rama and Krishna (`10.11.21–22`).
"If we want the welfare of this settlement (`gokulasya hitaisibhih`)," Upananda warned the assembly (`10.11.22–26`), "we must pull up stakes and leave this spot today (`sthanad ito 'smabhih satvaram`, `10.11.22`)! Terrible portents (`mahotpatah`) keep striking here targeting our children! By sheer fortune the boy was rescued from the child-killer Putana (`10.11.23`), and by Hari's grace the heavy cart did not crush him (`10.11.23`). Then the whirlwind demon carried him into the sky and dropped him on a rock (`10.11.24`), and today even while he wandered between two falling trees, Achyuta saved the children (`10.11.24`)! Before some fresh disaster strikes Vraja (`yavad autpatiko 'rishto`), let us depart with the boys and all our followers (`10.11.25`). There is a forest named *Vrindavana* (`vanam vrindavanam nama`), rich in fresh green pastures (`navina-shashpa`), sacred and delightful for cattle, gopis, and cowherds, ringed by holy mountains, plants, and creepers (`punya-adri-trina-virudham`, `10.11.26`). Today itself let us yoke our wagons (`shakatani`), place our wealth in front, and drive the herds there if you agree (`10.11.27`)!"
With one voice (`eka-kanthena`), the cowherds cried "Well spoken! Well spoken (`sadhv idam`, `10.11.28`)!" Loading their household goods onto their carts, seating the elders, children, and gopis—dressed in fresh silks and necklaces and singing excitedly of Krishna's deeds (`10.11.29–32`)—while Yashoda and Rohini rode in a central wagon holding Krishna and Balarama on their laps (`10.11.31`), and the armed cowherds drove the bellowing bulls and cows ahead while blowing horns and trumpets (`10.11.29–30`), the caravan crossed into Vrindavana (`10.11.33–35`). Arranging their large wagons in a protective half-moon circle (`ardha-candrakam`, `10.11.34`), they beheld the serene forest, lush Govardhana Hill, and the sandy banks of the Yamuna (`kalindi-pulina`), and felt joy swell in their hearts (`10.11.35–36`).
In time (`kalena vrajata`), having grown slightly older, Rama and Krishna were promoted by their fathers from playing near the wagons to herding the young calves (`vatsapau`, `10.11.37`). Blowing horns and flutes, throwing wood-apples (`kapittha`) and gooseberries (`amalaka`), jingling their ankle-bells, sometimes draping themselves like bulls to butt heads with one another, and mimicking the cries of forest birds and animals (`10.11.38–40`), the two guardians of the universe played as ordinary village calf-herds (`gopa-daraka-rupinau`, `10.11.40`).
One day (`ekada`, `10.11.41–45`), while the boys were grazing their calves on the bank of the Yamuna, a demon (`daitya`) sent to kill them slipped into the herd disguised as a calf (`vatsa-rupi`, `10.11.41`). Spotting the impostor instantly (`harir vIkshya`), Krishna pointed him out quietly to Balarama with a glance (`baladeva-nivedita`) and crept up behind him as if suspecting nothing (`10.11.42`). Suddenly seizing Vatsasura by both hind legs together with his tail (`grhitva apara-padabhyam saha-langulam`), Achyuta whirled the demon round and round overhead until life left him (` भ्रामयित्वा कफोत्सृष्टजीवितम्`), and hurled the corpse high into the crown of a wood-apple tree (`kapittha-agre`), bringing the huge demon crashing down in a shower of ripe wood-apples while the gods rained flowers (`10.11.43–45`)!
Soon afterward (`10.11.46–53`), when the boys led the thirsty calves to a wide watering-tank (`jalashaya`, `10.11.46`), they saw a creature sitting there like a mountain peak sheared off by Indra's thunderbolt (`10.11.47`). It was Bakasura, a colossal crane demon and friend of Kamsa (`kamsa-sakha`), armed with a razor-sharp beak (`tikshna-tundah`, `10.11.48`). Darting forward (`apatya`), the giant bird swallowed Krishna whole (`krishnam agrasit`, `10.11.48`). While Balarama and the boys fell senseless like bodies deserted by their life-breath (`10.11.49`), Krishna—the father of Brahma and soul of the universe—burned inside the root of Bakasura's palate like blazing fire (`talu-mulam dahann agnivat`, `10.11.50`)! Unable to swallow or endure the scorching pain, the demon spat Krishna back out unharmed (`उज्जगार अरातिः`) and lunged to stab him with his beak (`10.11.50`). Catching the two halves of the giant crane's beak in his two hands before the watching boys (` हस्ताभ्यां तुण्डयोर् जग्राह`), the Protector of the Pious ripped Bakasura in two as effortlessly as a child splits a blade of *virana* grass (`vIranam iva arbhakah`, `10.11.51`)! When the boys came home at dusk and told the story (`10.11.54–59`), the weeping mothers and fathers embraced Krishna as if he had risen from the dead, reflecting in amazement that every predator who approached this boy destroyed only itself (`10.11.56–58`).
Then, in the twelfth chapter (`10.12.1–44`), came the grandest and strangest demon encounter of the childhood. One bright morning (`kvacid`), wishing to hold a picnic (`bhoktum icchan`) in the woods (`10.12.1`), Krishna woke early and blew his calf-horn (`vishana-ravaih`) to summon his companions (`10.12.1–2`). Out poured thousands of cowherd boys (`sahasrashah`) leading thousands of calves (`10.12.2–3`), carrying slung lunch-bags, sticks, horns, and flutes, adorning themselves with forest leaves, peacock feathers, buds, and colored mineral clays (`dhatu`), stealing and tossing one another's bags, leaping like frogs, making faces at their shadows, mimicking swans, cranes, and peacocks, and competing to be the first to touch Krishna (`10.12.4–11`). Shukadeva marvels (`10.12.11–12`) at the unimaginable ocean of merit those boys of Vraja had amassed (`punyopacayah`), to throw their arms around the shoulders of the very Supreme Brahman whom great yogis after lifetimes of self-restraint see only as batches of inner light (`10.12.11`)!
Watching their joyful play (`10.12.13`), a terrible demon named Aghasura—younger brother of Putana and Bakasura, sent by Kamsa (`kamsa-niyuktah`)—burned with hatred (`10.12.13–14`). "This boy killed my brother and my sister!" Agha vowed inwardly (`10.12.14–15`). "Today I will slay him along with every one of his calves and friends; once these calves and boys are dead as my funeral offering (`tila-tarpanam`) for my siblings, all the residents of Vraja will automatically die of grief for their children (`10.12.15`)!"
Resolving thus (`10.12.16–17`), Aghasura assumed the stupendous body of a python (`ajagara-vapuh`) one full *yojana* (eight miles) long and as thick as a mountain range (`adri-pina`, `10.12.16`). Stretching himself flat across their forest path (`pathi`), he opened his cavern-like jaws (`guhayanana`): his lower lip rested on the earth, his upper lip brushed the clouds (`bhumi-sprik-oshthah jalada-sprik-uttarah`), his fangs towered like mountain summits, the dark interior of his mouth gaped like a valley, his tongue lay stretched out like a broad highway (`rasana-pratoli`), and his hot breath blew like a tempest while his eyes blazed like forest fire (`10.12.16–17`).
Spotting that monstrous form across the path (`drishtva tam`), the cowherd boys smiled and thought it was a charming geographical feature of Vrindavana (`vrindavana-shriyam manvanah`, `10.12.18`), comparing the open jaws playfully to a statue of a python (`10.12.19–22`): "Tell us, friends—does this thing sitting ahead look like a living creature swallowing us, or not (`10.12.19`)? Look, surely it is a giant serpent waiting to eat us all! Wait—the cloud colored red by the sun is its upper lip, the red ground is its lower lip, the mountain caves on the right and left are the corners of its mouth, the lofty peaks are its teeth, the broad road is its tongue, the valley shade is its inside, the hot wind from a forest fire is its breath, and the stench of burned animals is its fishy smell (`10.12.20–22`)! Even if it tries to swallow us all when we walk inside—how could it? Why, in a single blink this boy Krishna will strike it dead right now just like Bakasura (`kshanad anena bako yatha`, `10.12.23`)!"
Gazing at the lovely face of Bakasura's slayer (`baka-areh vadana-sparshinah`), laughing and clapping their hands (`sa-hasam kshvelitam`), all the boys drove their calves straight into the python's belly (`10.12.24`)!
Hearing his naive friends debating a real monster as if it were a game (`10.12.25–26`), Lord Krishna—the inner controller in every creature's heart (`sarva-dehinam antaratma`)—realized instantly that this was a Rakshasa disguised as a serpent (`10.12.25`), and tried to hold them back (`varayishyan`). Yet before he could stop them (`tavat`), the boys and calves had already walked into the belly (`udara`), though the python had not yet swallowed them because the fierce demon was waiting until Bakasura's killer walked in too (`10.12.26`).
Looked upon by the invisible gods and demons in the sky (`10.12.27–28`), the Lord Who Grants Fearlessness (`abhaya-dah`) saw his helpless friends—who had no other shelter than him—slipped out of his hands and trapped inside the gastric fire (`jatharagnau`) like straws (`10.12.27`). Struck with tender compassion and astonishment at fate (`kripa-vismita-manasah`), what should now be done (`katham atra vidheyam`) so that the wicked demon died while the innocent boys survived (`10.12.28`)? Knowing every reality directly (`sarvatah-drig harih`), the Infinite Lord stepped straight into the python's mouth himself (`10.12.29`).
While the devas cried "Alas! Alas (`ha ha iti`)!" behind the clouds (`10.12.30`) and Kamsa and the demonic friends of Agha rejoiced (`10.12.30`), the Imperishable Lord heard their cries and immediately expanded his own body inside the demon's throat (`atmanam avardhayad gale`, `10.12.31`), just as the python tried to crush him (`curnayishoh`)! With his huge airway completely plugged (`niruddha-marutah`), Aghasura suffocated (`10.12.31`): his eyeballs popped out in agony, his trapped life-winds writhed violently in every direction, and finally his breath burst right out through the *brahma-randhra* aperture at the crown of his head (`murdhni vinirgato`, `10.12.31`)!
Once the demon's vital air had escaped (`gate svanile`), the Blessed Lord revived all his unconscious friends and calves with his nectar-pouring glance (`amrita-kshanaih`), and led them safely back out of the python's mouth (`mukhat`, `10.12.32`).
Then every eye in heaven witnessed a miracle (`10.12.33–35`). From the huge serpent body rose a vast, blinding effulgence (`mahaj jyotih`) that lit up the ten directions with its own brilliance (`sva-rocisha`), hovered waiting in the sky (`vyomni samsthitam`) until the Lord stepped out of the mouth (`deva-nirgamam`), and then—right before the eyes of the watching gods—entered directly into Krishna's body (`vivesha`, `10.12.33`)!
Overjoyed that his work was done (`krite sva-kritye`), the devas showered flowers, the Apsaras danced, the Gandharvas sang, percussion instruments thundered, and the brahmanas chanted hymns (`10.12.34–35`), while even the creator Brahma in Satyaloka heard those auspicious sounds sitting nearby and hurried down in astonishment at the glory of the Lord (`10.12.35`). The dried-up python skin became for a long time a cavernous playground (`guhayitam`) for the children of Vraja (`10.12.36`). And Shukadeva adds a striking chronological note (`10.12.37`): this slaying of Aghasura took place in the Lord's fifth year (`pancame 'bde`), yet the boys reported it in Vraja only in his sixth year (`shashthe`) as if it had happened that very day—because of Brahma's intervention in the very next chapter (`10.13`)!
For how, Shukadeva concludes (`10.12.38–39`), can it be surprising that Aghasura had every trace of sin washed away when his body was touched by Krishna (`anga-sangamat`), seeing that Krishna gives even *sarupya* and *sayujya* liberation as a gift of child's play (`balya-kridanakam`, `10.12.38`)? If even a sinful serpent into whose body the Lord stepped once attained such unity, what then of the blessed souls who install this joyful, world-delighting Boy inside their hearts through unbroken meditation (`10.12.39`)?
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