Chapter 15 - Slaying the demon Dhenuka

[Sanskrit text for this chapter is available]

Śrī Śuka continued:

1. And after attaining the paugaṇḍa stage (boyhood from the age of six to nine), those two brothers (Balarāma and Kṛṣṇa) were approved (by Nanda and others) as suitable for the job of tending the cows^[1]. While grazing the cows and their calves in company of their friends, they rendered the region of Vṛndāvana extremely sacred, by their foot-prints.^[2]

2. On one occasion, playing on his own flute, accompanied by Balarāma and surrounded by cowherds singing his glory, Madhava (Kṛṣṇa, the Lord of Lakṣmī as well as the spring) tending his herd of kine in front of him, and desirous of indulging in sports, entered a forest blossoming with flowers and affording a good pasture suitable to the cattle.

3. Observing that the (Vṛndāvana) forest was resounded with the sweet notes, sound and humming of birds, beasts (or deer) and bees, and was wafted with a breeze cool due to its contact with pools with waters translucent like (the pure) minds of the great, and fragrant with lotuses, the Lord set his heart to play there.

4. Perceiving at every place, trees glowing with the beauty of reddish foliage and touching their feet with their heads—top branches—heavy with a burden of fruits and flowers, Kṛṣṇa, the Primeval Person, slightly smiled out;of delight, and addressed his cider brother.

The glorious Lord said:

5. Oh! How wonderful! Carrying the presents of fruits and flowers on their heads (top branches), these trees bow down their heads (branches) laden heavily with fruits to your lotus-feet which are adored by the immortals, with a view to absolve themselves of the sin or ignorance (tamas)^[3] which caused their birth as trees, Oh prominent God.

6. These (humming) bees, singing your glory that purifies all the world, are resorting to you at every step—you the Ancient- most Person. Most probably, these are the hosts of sages who are prominent among devotees, and they do not let you miss—their personal Deity—even though you lie concealed in the (Vṛndāvana) forest, Oh sinless one!

7. On your arrival at their home, the peacocks are dancing joyously; the female deer, overwhelmed with joy are giving you delight with their oglings like unto cowherd women (of Vraja), and the flocks of cuckoos welcome you with their sweet cooing. Blessed are these forest-dwellers.^[4] For such is the nature of the saintly persons.

8.^[5] Blessed is the earth today; and also the blades of grass and plants touching your feet, and the trees and creepers gently pricked by your nails (to pluck leaves or flowers), and the rivers, hills, birds and beasts that have been viewed at with kind looks, and the Gopa girls who are hugged to your bosom (between your arms) for which even the goddess of beauty, (Lakṣmī) longs.

9. Being delighted at least at the sight of Vṛndāvana (the beauty of which is described above), Lord Kṛṣṇa enjoyed himself along with his companions, while grazing the cows in the pastures on the river bank, in the vicinity of the (Govardhana) mount.

10. Adorned with garlands and accompanied by Balarāma (Saṅkarṣaṇa)^[6], he used to burst out into singing in imitation of the sweet humming of bees intoxicated with the honey sucked by them, while his followers were extolling his feats in song.

11. Sometimes he imitated the rapturous notes of swans, and sometimes he danced mimicking the dancing peacocks, provoking his companions to laughter.

[Vṛndāvana edition adds:^[7]]

11(A). Sometimes he imitated the chattering of the parrots in sweet indistinct words. Sometimes he sweetly cooed in imitation of the warbling and cooing of cuckoos.

12. Sometimes, in a voice deep and sonorous like the rumbling of clouds, and extremely fascinating to the cows and cowherds (alike), he would affectionately call out (by names) cows that have strayed away to distant pastures.

13. He used to imitate the notes and cries of birds like Cakora (a fabulous bird subsisting on lunar rays), Krauñca (a curlew or heron), cakravāka (the ruddy goose), Bhāradvāja (a sky-lark) and also peacocks, and sometimes behaved or shrieked like animals terrified at tigers and lions.

14. Sometimes by shampooing his feet and rendering other services (like fanning), Kṛṣṇa would remove the fatigue of his elder brother, Balarāma, exhausted with playing, and lying with his head on the cushion-like lap of a cowherd boy.

15. Sometimes holding each other by hands, they (Balarāma and Kṛṣṇa) laughingly applauded the cowherd boys who were dancing, capering, singing, prattling and wrestling with each other.

16. At times, being exhausted with (physical) exertions in wrestling, he used to lie on different beds^[8] of tender leaves (prepared by his companions) at the foot of trees, placing his head on the cushion-like laps of (elderly) cowherd-boys.

17. Some cowherd boys kneaded the feet of the great- souled Lord while other sinless ones fanned him with fans made of tender leaves.

18. Others whose hearts (lit. intellect) were steeped in love and devotion for him, sang gently and in sweet low tone beautiful songs suitable for the occasion, and pleasing to him (or songs pertaining to his feats), Oh Great King!

19. In this way, Kṛṣṇa, by his Māyā, had concealed his course (i.e. real divine nature) and played his role as a cowherd boy by his acts (sports and behaviour). The Lord whose foliage-like tender feet were caressed by goddess Lakṣmī played like a rustic boy with rustics, though occasionally he behaved like the Almighty Lord.

20. A certain cowherd called Śrīḍāman was a bosom friend of Rāma and Kṛṣṇa and so were other cowherd boys like Subala, Stoka. Kṛṣṇa spoke to them with friendly affection.

(Padaratnāvalī reads: Śrīdāman spoke to Subala, Aśoka, Kṛṣṇa and other cowherds out of friendliness).

21. “Oh Rāma! Balarāma of mighty arms! Oh Kṛṣṇa, the destroyer of the wicked! Not far from this place, there is a great dense forest thick with rows of palmyra trees.^[9]

22. Abundant fruits lie fallen and have been falling there, but they are all monopolised by Dhenuka of wicked soul.

23. He is a demon of mighty prowess^[10], Oh Rāma! Oh Kṛṣṇa! Assuming the form of a donkey, he lives surrounded by members of his tribe (donkeys), all of whom are equal in strength to him.

24. Being afraid of that cannibal who feeds on human beings, the tract of forest is not visited by men and is also a voided by herds of beasts and flocks of birds.

25. Very delicious and sweet smelling fruits untasted by us lie there. And it is the sweet fragrance of those fruits that has filled the air all around, and we perceive that here also,

26. Oh Kṛṣṇa! Be pleased to give those to us whose hearts are enamoured of their odour. A very strong yearning urges us, Oh Rāma. We make a move if you approve of it.

27. Hearing the request of his friend and with a desire to accomplish their wishes, those two mighty gods laughed heartily, and proceeded to the Palm forest accompanied by the cowherds.

28. Balarāma entered the forest and by violently shaking the palm trees with his arms like a young elephant, he made the fruit drop down by his physical power.

29. Hearing the sound of the falling of fruits, the Asura in the form of a donkey, rushed to the place making the earth along with mountains tremble and quake.

30. Rushing at Balarāma, the powerful demon kicked with his hind legs on the chest of Balarāma, and braying loudly the wicked fellow ran away to some distance, (moved hither and thither around Balarāma).

31. Approaching Balarāma again, the donkey stayed with its face away from Balarāma, and in violent wrath, he flung his hind legs (struck with his hind hoofs) Balarāma, Oh King!

32. Catching hold of both his legs with one hand. Balarāma violently whirled him and when the demon died due to that terrible whirling, he hurled him to the top of a tall palm tree.

33. Being struck (with the carcass of that donkey), the big palm tree with heavy (palm-fruit laden) head crashed, and shook heavily the adjoining tree which fell down, despatching its neighbouring tree to the same fate.

34. Being struck down by the impact of the dead body of the donkey which was sportively hurled by Balarāma, all the palm trees shook heavily, as if swept down by a violent hurricane.

35. This is not miraculous in the case of the glorious Lord Śeṣa (who incarnated as Balarāma) the Ruler of the universe, in whom the universe is woven warp and woof, like a piece of cloth into the threads, Oh dear child!

36. The whole tribe of Dhenuka, the donkeys which flung in rage due to the killing of their brother, dashed at Rāma and Kṛṣṇa.

37. As they attacked, both Rāma and Kṛṣṇa held them by their hind legs, and flung them easily to the tops of the tall palm trees, as if in sport.

38. Littered over with heaps of palm fruits, the tops of the palm trees, and the dead bodies of the demons, the surface of the earth looked like the sky overcast with clouds (red, white and blue in colours).

39. Hearing of their marvellous feat, gods and others (such as demigods, celestial damsels etc.) let down showers of

flowers on them, played on the divine musical instruments, and praised them highly.

40. Then the forest being thus rid of Dhenuka, people being free from fear, enjoyed (ate) to the full, fruits of those palm trees, and the cattle grazed in the pasture, fearlessly.

41. Kṛṣṇa whose eyes were large like lotus-petals, and the hearing and singing of whose glory is hallowing and meritorious, entered Vraja along with his elder brother Balarāma, in company of his cowherd followers who were glorifying and praising him.

42. The cowherd women rushed out in crowds to welcome and see with eager eyes, Lord Kṛṣṇa, looking charming with sylvain flowers and peacock feathers adorning his curly locks of hair, overlaid with dust raised by (the hoofs of) cows, of beautiful eyes and bewitching smiles, and who was playing on his flute while followed by cowherds singing his glory.

43. Drinking with their black-bee-like eyes the honey (i.e. charm) in the lotus-like countenance of Mukunda (Kṛṣṇa), the damsels of Vṛaja got subsided their fever of separation from him during the day time. Kṛṣṇa, on his part, entered the cowpen after duly receiving their worship, welcome (consisting) of bashful smiles, ogling with side glances and modesty.

44. Yaśodā and Rohiṇī who were very fond and affectionate to their sons, poured their benedictions suitable to the occasion to their heart’s content.

45. They whose fatigue of journey (while tending the cows) was removed by bath, massage etc. in the forest, were dressed in beautiful clothes, and were adorned with excellent garlands, perfumes (sandal paste) etc.

46. They partook of the sweet dish served to them by their mother, and after being caressed by them, they went to sleep in excellent beds, and enjoyed sweet, happy sleep at Vraja.

47. In this way,. Lord Kṛṣṇa used to move in the Vṛndāvana. On one occasion, unaccompanied by Balarāma, but in company of (lit. surrounded by) his friends, he went to the Yamunā.

48. There, being tormented with the heat of the summer and oppressed with thirst, the cows as well as cowherds drank the river water polluted due to the contamination of poison.

49. Being deprived of their discretion and judgement by the Providence,^[11] immediately after sipping the poisonous water, they all fell dead, by the side of the water^[12], Oh best of Kurus.

50. Finding them verily reduced to that condition, Kṛṣṇa, the Lord of the masters of Yoga, restored his proteges to life by his glance that (as if) showered nectar.

51. Recovering their consciousness immediately, all of them rose up from the brink of the water and gazed at each other with amazement.

52. They came to understand that their restoration to life after death by drinking poison was the result of the gracious look of Kṛṣṇa (Govinda), Oh King Parīkṣit.

Footnotes and references:

[1]:

VT. quotes Padma-purāṇa. which states that during their childhood, Kṛṣṇa and Balarāma tended calves. On their attainment of the sixth year, from the 8tḥ day of the bright half of Kārttika, they became bona fide cow tenders. Hence that day is now known as Gopāṣṭamī.

śuklāṣṭamī kārttikasya smṛtā gopāṣṭamī budhaiḥ /
taddinād vāsudeva'bhūd gopaḥ purvaṃ tu vatsapaḥ //

[2]:

Cowherds used to go bare-footed. Hence the imprints of Kṛṣṇa’s feet on the soil of Vṛndāvana—VT.

[3]:

VT. argues that it was ignorance but they deliberately accepted birth as a tree in Vṛndāvana forest, as god Brahmā made a similar request in his prayer (Supra 14.34).

VB. regards these three verses 5,6 and 7 as if prayers from the trees, bees, birds and beasts.

[4]:

Padaratnāvalī regards that words śikhi & Kokila also mean ‘sages—one with matted hair’, and the gods Brahmā (ka) Śiva (u) and others.

[5]:

This verse is No. 19 in Padaratnāvalī’s Text (in which this ch. is No 13) and is spoken by Śrī Śuka.

[6]:

Saṅkarṣaṇa is used to indicate that Balarāma being non-different from Kṛṣṇa, joined him in singing—VT.

[7]:

P. 565 Footnote. Source not given but VT’s text comments on this verse and not on V. 11 above.

[8]:

VT. states that by His Māyā power, Kṛṣṇa lay on all the beds leading each group to believe that Kṛṣṇa was honouring the bed prepared by them.

Subodhinī explains that Kṛṣṇa did so for the sages who were occupying the feet of trees and his beds were the heart of yogins where he lay and he showed his preference and respect to cowherd boys by placing his head on their laps.

[9]:

VT. locates it with ‘Tālasi’ or ‘Tāraphara’. It is to the southwest of Mathura at a distance of 8 miles from Govardhana.

[10]:

v.l. atitīvra—of extremely ferocious nature—Padaratnāvalī

[11]:

Those whose knowledge was affected by the power of the sportive activities of the glorious Lend—VT.

[12]:

Jīva Gosvāmī, in ṣaṭ-sandarbha (in Kṛṣṇa-sandarbha) explains that Gopas being attendants of the Lord did not die by the poisonous water. This is simply to show that they are human beings as the Lord behaved as a human incarnation.

tad bhāgavata iva nara-līlaupāyikatayā prapañcitam iti mantavyam

For details vide De—Vaiṣṇava Faith aṇd Movement, pp. 55-56. Padaratnāvalī regards this a bit allegorical indicating that the poison of saṃsāra does not affect the devotees of Hari (vide Intro, to ch. 16).