Chapter 44 - Slaying of Kaṃsa

[Sanskrit text for this chapter is available]

Śrī Śuka continued:

1. (When the pairs (or wrestlers) were so determined) Lord Kṛṣṇa (the slayer of demon Madhu) of unflinching resolution caught hold of Cāṇūra and Balarāma, the son of Rohiṇī advanced towards Muṣṭika.

1(A).^[1] (Spurious—vide the foot-note)

2. With the ambition of vanquishing the opponent, they interlocked their hands and feet with those of the opponent and vehemently tugged each other (with all their strength).

3. While wrestling they struck each other with fore-arms with clenched fists^[2], knees with knees, heads with heads and chests with chests.

4. They mutually tried to overpower each other by whirling, squeezing into arms, dashing each other to the ground and by pouncing on each other or dodging by receding.

5. Fired with the ambition to vanquish the other, they subjected each other’s bodies to sufferings by lifting up, by carrying away, dashing down on the ground and fixing the opponent to the spot.

6. Noticing that unequally-arranged fight between the weak boys and the powerful athletes, all the lady-spectators, being full of compassion, spoke (criticising) in groups, to each other, Oh king!

7. “Alas! It is out and out injustice on the part of the royal assembly who revel in such unequal fighting between the weak and the strong opponents, despite the presence of the king as spectator.

8. What a great contrast is there between the athletes of adamant-like powerful bodies, enormous like the hills, as opposed to the two saplings (teenagers) of very delicate limbs and who have not even attained youth.

9. This is certainly the transgression of righteousness on the part of this assembly. One should never stay at all at a place where violation of religion and justice takes place.

10. An intelligent person who is aware of the faults of the members of attending an assembly, ought not to enter that assembly at all. Irrespective of his participation in the discussion of the assembly by remaining silent despite knowing the truth or making a non-factual statement), the attending member incurs sins.

11. Lo! Have a look at the lotus-face of Kṛṣṇa. How his countenance appears adorned with droplets of perspiration and resembles a lotus covered with drops of water, as he whirls round his opponent.

12. Don’t you see the face of Balarāma, with reddish eyes, flushed with rage against Muṣṭika, yet beautified with a defiant laugh.

13. Oh! How blessed must be the lands of Vraja where this Ancient Person whose feet are worshipped by god Śiva and goddess Lakṣmī roams about in the guise of a human being, decorated with wreaths of quaint wild flowers, playing upon his flute, tending cows in the company of Balarāma and goes out for playing games (Shame upon this assembly where he is maltreated thus).

14. What supreme type of penance the Gopīs must have practised that they drink with their eyes his personal charm which is the essence of beauty, neither equalled nor surpassed by anything, which is by itself too beautiful to be adorned by anything external which assumed novelty every moment and is very difficult to obtain, as it is the permanent absolute abode of glory, beauty, affluence and almightiness.

15. Blessed are the women of Vraja who, in the course of their every day activities like milking the kine, pounding corns etc. churning curds for butter, applying cow-dung to the ground, rocking the cradles, lullabying their babies, cleaning and sweeping the houses, glorify him in songs with their hearts deeply attached to him, with their throat choked with tears and who get whatever they wish with their minds absorbed in Lord Kṛṣṇa^[3] (or who carry on all their activities while contemplating on Lord Kṛṣṇa).

16. Inexhaustible must be the fund of merits of those women of Vraja who, coming out on the street quickly on hearing him playing upon the flute, while going out of the Vraja in the morning and returning to Vraja in the evening along with the (herd of) cows, are able to behold his countenance beaming with smiles and radiating grace and compassion.

17. While the women folk were loudly discussing among themselves, the glorious Lord Hari, the Master of Yoga made up his mind to finish with the enemy, Oh Leader of Bharatas!

18.^[4] Hearing the panicky discussion of women (full of apprehension), the parents (Vasudeva and Devakī) who were not aware of the (extraordinary) strength of their children, were overwhelmed with filial love and were agitated at heart (full of repentance for not instructing Akrūra not to bring children to Mathura).

19. Acyuta (Kṛṣṇa) and Cāṇūra fought with each other using diverse manouvers in wrestling. In the same manner did Balarāma wrestle with Muṣṭika.

20. It is reported that at every blow and stroke from the Lord’s limbs (such as fisted fore-arms and knees) which were hard like strokes of Vajra (Indra’s thunderbolt), the limbs of Cāṇūra got shattered and he fainted now and then.

21. With the swiftness of a hawk, the enraged Cāṇūra jumped up and clenching both hands into fists, struck the glorious Lord Kṛṣṇa (the son of Vasudeva) on the chest.

22-23. The Lord however did not budge an inch under that blow like an elephant when struck with a wreath of flowers), (on the contrary) catching hold of Cāṇūra by both his arms, he whirled Cāṇūra several times so violently as extinguished his life thereby and dashed him on the ground, where he lay stretched with ornaments and garlands scattered and hair dishevelled, like the flagstaff of Indra struck down.

24. Similarly Muṣṭika was violently slapped with his palms by Balarāma who was dealt a blow with his fist by Muṣṭika.

25. Trembling violently (in a swoon) and pressed hard (from within), he vomitted blood profusely through his mouth and fell down dead on the ground, like a tree uprooted by a stormy wind.

26. After this, Balarāma, the past master in boxing (lit. in dealing blows) sportively yet scornfully dealt a blow with his left fist and killed another demon Kūṭa who advanced to fight.

27. At the same time, Śala (who approached Kṛṣṇa to pull his leg) got his head knocked off by Kṛṣṇa’s kick and the head of Tosalaka (who attempted the same simultaneously) had his head split in two (by Kṛṣṇa’s kick) and both of them fell down lifeless on the ground.

28. When Cāṇūra, Muṣṭika, Kūṭa, Śala and Tośalaka were thus killed, the rest of the wrestlers, being anxious to save their own lives, ran away.^[5]

29. Then Balarāma and Kṛṣṇa dragged forth their cowherd-friends in the arena. And clasping them they sported. While the trumpets were flourishing, their anklets too jingled as (Kṛṣṇa and Balarāma) capered and danced.

30. With the exception of Kaṃsa, all spectators were overjoyed at the (athletic) feats of Balarāma and Kṛṣṇa. And all good people including prominent Brāhmaṇas cheered them up with the shouts “Bravo! Well-done!”.

31. It is traditionally reported that when the stalwart wrestlers, were killed and the rest took to their heals, Kaṃsa, the king of Bhojas, stopped the blowing of all trumpets and commanded as follows:

32. “Drive out from the city (Mathura) the two ill- behaved sons of Vasudeva. Confiscate the wealth of all Gopas (cowherds). Arrest and bind down the wicked-minded Nanda.

33. As to the evil-minded Vasudeva, the vilest of the vile, let him be put to death immediately along with father Ugrasena and his attendants who have sided with the hostile party.”

34. While Kaṃsa was thus boastfully ordering, the indefatigable Lord Kṛṣṇa flared up in rage and with vehemence he sprang forth with agility to the high dias (occupied by Kaṃsa).

35. Perceiving Kṛṣṇa so approaching him as his veritable Death, the heroic Kaṃsa instantly sprang from his seat and grasped his sword and shield.

36. Like Garuḍa forcibly seizing a serpent, the formidable Lord of irresistible and terrible energy, instantaneously caught hold of Kaṃsa firmly, as he was moving about right and left, like a hawk in the sky.

37. Toppling down his crown and catching Kaṃsa by his hair, the Lord hurled him down from the high dias to the groundfloor of the arena. And on him jumped the absolute willed, (the weighty) support of the (heaviest of the heavy) universe, the veritable Lord Viṣṇu (the lotus-navelled God) himself.

[Vj.’s text adds]

38(A). When Kaṃsa was thus thrown down and crushed by Kṛṣṇa, (the mightily heavy) abode of the three worlds and of absolute will power, Kaṃsa gave up his life in a second (the winking of the eyelid), Oh King.

38. And like unto a lion dragging an elephant, Lord Hari dragged him on the ground though lifeless, even while the world was witnessing it (aghast). Loud shrieks, screams and shouts expressing grief and horror burst forth from all the people, Oh King.

39. With a mind agitated with fright, he always visualized in front of him the Lord armed with a discus even while he was drinking, speaking, wandering, sleeping (nay even) breathing. Hence after death, he attained (identity with) that very form which is so very difficult (for others) to attain.

40. Kaṅka, Nyagrodhaka, and other eight younger brothers of Kaṃsa became enraged and attacked him with a view to repay the moral debt of their brother by avenging his death.

41. With the tusk of the elephant as a club (parigha) Balarāma, the son of Rohiṇī, struck down and finished all those who rushed fully prepared and with vehement impetuosity, as a lion kills beasts.

42. Kettle-drums were sounded in the heavens. Great divinities like Brahmā, Śiva and others were highly delighted and sang songs of glory, while showering flowers on him. And celestial women danced.

43. The widowed women, however, who were deeply grieved at the death of their husbands and friends came there beating their heads and eyes overflowing with tears, Oh great king.

44. Embracing their husbands lying dead on the ground the grieving ladies lamented loudly, shedding frequently profuse tears.

45. (They bewailed: “Ah! My Lord! My beloved, knower of dharma! Oh merciful Lord! Oh affectionate darling! By your death we, along with your home and progeny are as good as killed.

46. Oh foremost among men! Bereaved of you the protector, the city of Mathura does not appear beautiful as it is bereft of joyousness, festivals and auspiciousness.

47. Oh Lord!You perpetrated utmostcruelty and harshness towards the innocents. Hence, you have been brought to such a plight. What oppressors of living beings can get happiness?

48. For, this Kṛṣṇa is verily the beginning (creator), end (destroyer) and the protector of all beings. He who is insubordinate to him shall never get any happiness.”

Śrī Śuka said:

49. Having consoled the ladies of the royal family, the glorious Lord who is the protector of the world, caused what is known as the formal obsequies and funeral rites of those who were killed.

50. Thereupon, Śrī Kṛṣṇa and Balarāma secured the release of their father and mother from their chains and touching their feet with their heads, paid respects to them.

51. Realizing that their sons who were bowing down are verily the Lords of the world, Devakī and Vasudeva being afraid (of a possible offence to them) did not embrace them.

Footnotes and references:

[1]:

D.S. Yande’s edition of the Bhāgavata Purāṇa Bombay 1928 adds this spurious verse. As Vṛndāvana edition does not give it, I did not include it above:

āsphoṭya hastau hastābhyām ūrū caiva punaḥ puṇaḥ /
visṛjya bhūyaḥ saṅgṛhya parikramya parasparam //

It describes how the wrestlers stroked loudly their arms and thighs, closed upon each other and tried to dodge.

I regard it as ‘spurious’ as some standard annotators such as Bhāvāratha Dīpikā, Bhāgavata Candrikā, Padaratnāvalī, Subodhinī, VT. do not take its cognisance.

[2]:

tasmān muṣṭyupa-lakṣitatvena kathañcit muṣṭir eva vācyā—VT

[3]:

Bhāvāratha Dīpikā urukramacittaṃ tenaiva yānaṃ sarva-viṣaya-prāptir yāsāṃ tāḥ /

[4]:

untraced in the text of Padaratnāvalī

[5]:

Out of the various commentaries describing this wrestling, it appears that Subodhinī had a better idea of that art.