12. The Killing of the Aghasura Demon
12 / The Killing of the Aghäsura Demon
Once the Lord desired to go early in the morning with all His cowherd boy friends to the forest, where they were to assemble together and take lunch. As soon as He got up from bed, He blew a buffalo horn and called all His friends together. Keeping the calves before them, they started for the forest. In this way, Lord Kåñëa assembled thousands of His boy friends. They were each equipped with a stick, flute and horn as well as lunch bag, and each of them was taking care of thousands of calves. All the boys appeared very jolly and happy in that excursion. Each and every one of them was attentive for his personal calves. The boys were fully decorated with various kinds of golden ornaments, and out of sporting propensities they began to pick up flowers, leaves, twigs, peacock feathers and red clay from different places in the forest, and they began to dress themselves in different ways. While passing through the forest, one boy stole another boy's lunch package and passed it to a third. And when the boy whose lunch package was stolen came to know of it, he tried to take it back. But one threw it to another boy. This sportive playing went on amongst the boys as childhood pastimes.
When Lord Kåñëa went ahead to a distant place in order to see some specific scenery, the boys behind Him tried to run to catch up and be the first to touch Him. So there was a great competition. One would say, "I will go there and touch Kåñëa," and another would say, "Oh you cannot go. I'll touch Kåñëa first." Some of them played on their flutes or vibrated bugles made of buffalo horn. Some of them gladly followed the peacocks and imitated the onomatopoetic sounds of the cuckoo. While the birds were flying in the sky, the boys ran after the birds' shadows along the ground and tried to follow their exact courses. Some of them went to the monkeys and silently sat down by them, and some of them imitated the dancing of the peacocks. Some of them caught the tails of the monkeys and played with them, and when the monkeys jumped in a tree, the boys also followed. When a monkey showed its face and teeth, a boy imitated and showed his teeth to the monkey. Some of the boys played with the frogs on the bank of the Yamunä, and when, out of fear, the frogs jumped in the water, the boys immediately dove in after them, and they would come out of the water when they saw their own shadows and stand imitating, making caricatures and laughing. They would also go to an empty well and make loud sounds, and when the echo came back, they would call it ill names and laugh.
As stated personally by the Supreme Personality of Godhead in the Bhagavad-gétä, He is realized proportionately by transcendentalists as Brahman, Paramätmä and the Supreme Personality of Godhead. Here, in confirmation of the same statement, Lord Kåñëa, who awards the impersonalist Brahman realization by His bodily effulgence, also gives pleasure to the devotees as the Supreme Personality of Godhead. Those who are under the spell of external energy, mäyä, take Him only as a beautiful child. Yet He gave full transcendental pleasure to the cowherd boys who played with Him. Only after accumulating heaps of pious activities, those boys were promoted to personally associate with the Supreme Personality of Godhead. Who can estimate the transcendental fortune of the residents of Våndävana? They were personally visualizing the Supreme Personality of Godhead face to face, He whom many yogés cannot find even after undergoing severe austerities, although He is sitting within the heart. This is also confirmed in the Brahma-saàhitä. One may search for Kåñëa the Supreme Personality of Godhead through the pages of the Vedas and Upaniñads, but if one is fortunate enough to associate with a devotee, he can see the Supreme Personality of Godhead face to face. After accumulating pious activities in many, many previous lives, the cowherd boys were seeing Kåñëa face to face and playing with Him as friends. They could not understand that Kåñëa is the Supreme Personality of Godhead, but they were playing as intimate friends with intense love for Him.
When Lord Kåñëa was enjoying His childhood pastimes with His boy friends, one Aghäsura demon became very impatient. He was unable to see Kåñëa playing, so he appeared before the boys intending to kill them all. This Aghäsura was so dangerous that even the denizens of heaven were afraid of him. Although the denizens of heaven drank nectar daily to prolong their lives, they were afraid of this Aghäsura and were wondering, "When will the demon be killed?" The denizens used to drink nectar to become immortal, but actually they were not confident of their immortality. On the other hand, the boys who were playing with Kåñëa had no fear of the demons. They were free of fear. Any material arrangement for protecting oneself from death is always unsure, but if one is in Kåñëa consciousness, then immortality is confidently assured.
The demon Aghäsura appeared before Kåñëa and His friends. Aghäsura happened to be the younger brother of Pütanä and Bakäsura, and he thought, "Kåñëa has killed my brother and sister. Now I shall kill Him along with all His friends and calves." Aghäsura was instigated by Kaàsa, so he had come with determination. Aghäsura also began to think that when he would offer grains and water in memory of his brother and kill Kåñëa and all the cowherd boys, then automatically all the inhabitants of Våndävana would die. Generally, for the householders, the children are the life and breath force. When all the children die, then naturally the parents also die on account of strong affection for them.
Aghäsura, thus deciding to kill all the inhabitants of Våndävana, expanded himself by the yogic siddhi called mahimä. The demons are generally expert in achieving almost all kinds of mystic powers. In the yoga system, by the perfection called mahima-siddhi, one can expand himself as he desires. The demon Aghäsura expanded himself up to eight miles and assumed the shape of a very fat serpent. Having attained this wonderful body, he stretched his mouth open just like a mountain cave. Desiring to swallow all the boys at once, including Kåñëa and Balaräma, he sat on the path.
The demon in the shape of a big fat serpent expanded his lips from land to sky; his lower lip was touching the ground and his upper lip was touching the clouds. His jaws appeared like a big mountain cave, without limitation, and his teeth appeared just like mountain summits. His tongue appeared to be a broad traffic way, and he was breathing just like a hurricane. The fire of his eyes was blazing. At first the boys thought that the demon was a statue, but after examining it, they saw that it was a more like a big serpent lying down in the road and widening his mouth. The boys began to talk among themselves: "This figure appears to be a great animal, and he is sitting in such a posture just to swallow us all. Just see--is it not a big snake that has widened his mouth to eat all of us?"
One of them said, "Yes, what you say is true. This animal's upper lip appears to be just like the sunshine, and its lower lip is just like the reflection of red sunshine on the ground. Dear friends, just look to the right and left hand side of the mouth of the animal. Its mouth appears to be like a big mountain cave, and its height cannot be estimated. The chin is also raised just like a mountain summit. That long highway appears to be its tongue, and inside the mouth it is as dark as in a mountain cave. The hot wind that is blowing like a hurricane is his breathing, and the fishy bad smell coming out from his mouth is the smell of his intestines."
Then they further consulted among themselves: "If we all at one time entered into the mouth of this great serpent, how could it possibly swallow all of us? And even if it were to swallow all of us at once, it could not swallow Kåñëa. Kåñëa will immediately kill him, as He did Bakäsura." Talking in this way, all the boys looked at the beautiful lotus-like face of Kåñëa, and they began to clap and smile. And so they marched forward and entered the mouth of the gigantic serpent.
Meanwhile, Kåñëa, who is the Supersoul within everyone's heart, could understand that the big statuesque figure was a demon. While He was planning how to stop the destruction of His intimate friends, all the boys along with their cows and calves entered the mouth of the serpent. But Kåñëa did not enter. The demon was awaiting Kåñëa's entrance, and he was thinking, "Everyone has entered except Kåñëa, who has killed my brothers and sisters."
Kåñëa is the assurance of safety to everyone. But when He saw that His friends were already out of His hands and were lying within the belly of a great serpent. He became, momentarily, aggrieved. He was also struck with wonder how the external energy works so wonderfully. He then began to consider how the demon should be killed and how He could save the boys and calves. Although there was no factual concern on Kåñëa's part, He was thinking like that. Finally, after some deliberation, He also entered the mouth of the demon. When Kåñëa entered, all the demigods, who had gathered to see the fun and who were hiding within the clouds, began to express their feelings with the words, "Alas! alas!" At the same time, all the friends of Aghäsura, especially Kaàsa, who were all accustomed to eating flesh and blood, began to express their jubilation, understanding that Kåñëa had also entered the mouth of the demon.
While the demon was trying to smash Kåñëa and His companions, Kåñëa heard the demigods crying, "Alas, alas," and He immediately began to expand Himself within the throat of the demon. Although he had a gigantic body, the demon choked by the expanding of Kåñëa. His big eyes moved violently, and he quickly suffocated. His life-air could not come out from any source, and ultimately it burst out of a hole in the upper part of his skull. Thus his life-air passed off. After the demon dropped dead, Kåñëa, with His transcendental glance alone, brought all the boys and calves back to consciousness and came with them out of the mouth of the demon. While Kåñëa was within the mouth of Aghäsura, the demon's spirit soul came out like a dazzling light, illuminating all directions, and waited in the sky. As soon as Kåñëa with His calves and friends came out of the mouth of the demon, that glittering effulgent light immediately merged into the body of Kåñëa within the vision of all the demigods.
The demigods became overwhelmed with joy and began to shower flowers on the Supreme Personality of Godhead, Kåñëa, and thus they worshiped Him. The denizens of heaven began to dance in jubilation, and the denizens in Gandharvaloka began to offer various kinds of prayers. Drummers began to beat drums in jubilation, the brähmaëas began to recite Vedic hymns, and all the devotees of the Lord began to chant the words, "Jaya! Jaya! All glories to the Supreme Personality of Godhead!"
When Lord Brahmä heard those auspicious vibrations which sounded throughout the higher planetary system, he immediately came down to see what had happened. He saw that the demon was killed, and he was struck with wonder at the uncommon glorious pastimes of the Personality of Godhead. The gigantic mouth of the demon remained in an open position for many days and gradually dried up; it remained a spot of pleasure pastimes for all the cowherd boys.
The killing of Aghäsura took place when Kåñëa and all His boy friends were under five years old. Children under five years old are called kaumära. After five years up to the tenth year they are called paugaëòa, and after the tenth year up to the fifteenth year they are called kaiçora. After the fifteenth year, boys are called youths. So for one year there was no discussion of the incident of the Aghäsura demon in the village of Vraja. But when they attained their sixth year, they informed their parents of the incident with great wonder. The reason for this will be clear in the next chapter.
For Çré Kåñëa, the Supreme Personality of Godhead, who is far greater than such demigods as Lord Brahmä, it is not at all difficult to award one the opportunity of merging with His eternal body. This He awarded to Aghäsura. Aghäsura was certainly the most sinful living entity, and it is not possible for the sinful to merge into the existence of the Absolute Truth. But in this particular case, because Kåñëa entered into Aghäsura's body, the demon became fully cleansed of all sinful reaction. Persons constantly thinking of the eternal form of the Lord in the shape of the Deity or in the shape of a mental form are awarded the transcendental goal of entering into the kingdom of God and associating with the Supreme Personality of Godhead. So we can just imagine the elevated position of someone like Aghäsura into whose body the Supreme Personality of Godhead, Kåñëa, personally entered. Great sages, meditators and devotees constantly keep the form of the Lord within the heart, or they see the Deity form of the Lord in the temples; in that way, they become liberated from all material contamination and at the end of the body enter into the kingdom of God. This perfection is possible simply by keeping the form of the Lord within the mind. But in the case of Aghäsura, the Supreme Personality of Godhead personally entered. Aghäsura's position was therefore greater than the ordinary devotee's or the greatest yogi's.
Mahäräja Parékñit, who was engaged in hearing the transcendental pastimes of Lord Kåñëa (who saved the life of Mahäräja Parékñit while he was in the womb of his mother), became more and more interested to hear about Him. And thus he questioned the sage Çukadeva Gosvämé, who was reciting Çrémad-Bhägavatam before the King.
King Parékñit was a bit astonished to understand that the killing of the Aghäsura demon was not discussed for one year, until after the boys attained the paugaëòa age. Mahäräja Parékñit was very inquisitive to learn this, for he was sure that such an incident was due to the working of Kåñëa's different energies.
Generally, the kñatriyas or the administrative class are always busy with their political affairs, and they have very little chance to hear about the transcendental pastimes of Lord Kåñëa. But while Parékñit Mahäräja was hearing these transcendental pastimes, he considered himself to be very fortunate because he was hearing from Çukadeva Gosvämé, the greatest authority on the Çrémad-Bhägavatam. Thus being requested by Mahäräja Parékñit, Çukadeva Gosvämé continued to speak about the transcendental pastimes of Lord Kåñëa in the matter of His form, quality, fame and paraphernalia.
Thus ends the Bhaktivedanta purport of the Twelfth Chapter of Kåñëa, "The Killing of the Aghäsura Demon."