15. Killing of Dhenukasura
15 / Killing of Dhenukäsura
In this way, Çré Kåñëa, along with His elder brother Balaräma, passed the childhood age known as kaumära and stepped into the age of paugaëòa, from the sixth year up to the tenth. At that time, all the cowherd men conferred and agreed to give those boys who had passed their fifth year charge of the cows in the pasturing ground. Given charge of the cows, Kåñëa and Balaräma traversed Våndävana, purifying the land with Their footprints.
Accompanied by the cowherd boys and Balaräma, Kåñëa brought forward the cows and played on His flute through the forest of Våndävana, which was full of flowers, vegetables, and pasturing grass. The Våndävana forest was as sanctified as the clear mind of a devotee and was full of bees, flowers and fruits. There were chirping birds and clear water lakes with waters that could relieve one of all fatigues. Sweet flavored breezes blew always, refreshing the mind and body. Kåñëa, with His friends and Balaräma, entered the forest and, seeing the favorable situation, enjoyed the atmosphere to the fullest extent. Kåñëa saw all the trees, overloaded with fruits and fresh twigs, coming down to touch the ground as if welcoming Him by touching His lotus feet. He was very pleased by the behavior of the trees, fruits and flowers, and He began to smile realizing their desires.
Kåñëa then spoke to His elder brother Balaräma as follows: "My dear brother, You are superior to all of us, and Your lotus feet are worshiped by the demigods. Just see how these trees, full with fruits, have bent down to worship Your lotus feet. It appears that they are trying to get out of the darkness of being obliged to accept the form of trees. Actually, the trees born in the land of Våndävana are not ordinary living entities. Having held the impersonal point of view in their past lives, they are now put into this stationary condition of life, but now they have the opportunity of seeing You in Våndävana, and they are praying for further advancement in spiritual life through Your personal association. Generally the trees are living entities in the modes of darkness. The impersonalist philosophers are in that darkness, but they eradicate it by taking full advantage of Your presence. I think the drones that are buzzing all around You must have been Your devotees in their past lives. They cannot leave Your company because no one can be a better, more affectionate master than You. You are the supreme and original Personality of Godhead, and the drones are just trying to spread Your glories by chanting every moment. I think some of them must be great sages, devotees of Your Lordship, and they are disguising themselves in the form of drones because they are unable to give up Your company even for a moment. My dear brother, You are the supreme worshipable Godhead. Just see how the peacocks in great ecstasy are dancing before You. The deer, whose behavior is just like the gopés, are welcoming You with the same affection. And the cuckoos who are residing in this forest are receiving You with great joy because they consider that Your appearance is so auspicious in their home. Even though they are trees and animals, these residents of Våndävana are glorifying You. They are prepared to welcome You to their best capacity, as is the practice of great souls in receiving another great soul at home. As for the land, it is so pious and fortunate that the footprints of Your lotus feet are marking its body.
"It is quite natural for these Våndävana inhabitants to thus receive a great personality like You. The herbs, creepers and plants are also so fortunate to touch Your lotus feet. And by Your touching the twigs with Your hands, these small plants are also made glorious. As for the hills and the rivers, they too are now glorious because You are glancing at them. Above all, the damsels of Vraja, the gopés, attracted by Your beauty, are the most glorious, because You embrace them with Your strong arms."
In this way, both Lord Kåñëa and Balaräma began to enjoy the residents of Våndävana to Their full satisfaction, along with the calves and cows on the bank of the Yamunä. In some places both Kåñëa and Balaräma were accompanied by Their friends. The boys were singing, imitating the humming sound of the drones and accompanying Kåñëa and Balaräma, who were garlanded with forest flowers. While walking, the boys sometimes imitated the quacking sound of the swans in the lakes, or when they saw the peacocks dancing, they imitated them before Kåñëa. Kåñëa also moved His neck, imitating the dancing and making His friends laugh.
The cows taken care of by Kåñëa had different names, and Kåñëa would call them with love. After hearing Kåñëa calling, the cows would immediately respond by mooing, and the boys would enjoy this exchange to their hearts' content. They would all imitate the sound vibrations made by the different kinds of birds, especially the cakoras, peacocks, cuckoo and bhäradväjas. Sometimes, when they would see the weaker animals fleeing out of fear of the sounds of tigers and lions, the boys, along with Kåñëa and Balaräma, would imitate the animals and run away with them. When they felt some fatigue, they would sit down, and Balaräma would put His head on the lap of one of the boys just to take rest, and Kåñëa would immediately come and begin massaging the legs of Balaräma. And sometimes He would take a palm fan and fan the body of Balaräma, causing a pleasing breeze to relieve Him of His fatigue. Other boys would sometimes dance or sing while Balaräma took rest, and sometimes they would wrestle amongst themselves or jump. When the boys were thus engaged, Kåñëa would immediately join them, and catching their hands, He would enjoy their company and laugh and praise their activities. When Kåñëa would feel tired and fatigued, He would sometimes take shelter of the root of a big tree, or the lap of a cowherd boy, and lie down. When He would lie down with a boy or a root as His pillow, some of the boys would come and massage His legs, and some would fan His body with a fan made from leaves. Some of the more talented boys would sing in very sweet voices to please Him. Thus very soon His fatigue would go away. The Supreme Personality of Godhead, Kåñëa, whose legs are tended by the goddess of fortune, shared Himself with the cowherd boys as one of them, expanding His internal potency to appear exactly like a village boy. But despite His appearing just like a village boy, there were occasions when He proved Himself to be the Supreme Personality of Godhead. Sometimes men pose themselves as the Supreme Personality of Godhead and cheat innocent people, but they can only cheat; they cannot exhibit the potency of God.
While Kåñëa was thus engaged in exhibiting His internal potency along with the supermost fortunate friends, there occurred another chance for Him to exhibit the superhuman powers of Godhead. His most intimate friends Çrédämä, Subala and Stokakåñëa began to address Kåñëa and Balaräma with great love and affection thus: "Dear Balaräma, You are very powerful; Your arms are very strong. Dear Kåñëa, You are very expert in killing all kinds of disturbing demons. Will You kindly note that just near this place there is a big forest of the name Tälavana. This forest is full of palm trees, and all the trees are filled with fruits. Some are falling down, and some of them are very ripe even in the trees. It is a very nice place, but because of a great demon, Dhenukäsura, it is very difficult to go there. No one can reach the trees to collect the fruits. Dear Kåñëa and Balaräma, this demon is present there in the form of an ass, and he is surrounded by similar demon friends who assume the same shape. All of them are very strong, so it is very difficult to approach this place. Dear brothers, You are the only persons who can kill such demons. Other than You, no one can go there for fear of being killed. Not even animals go there, and no birds are sleeping there; they have all left. One can only appreciate the sweet aroma that is coming from that place. It appears that up until now, no one has tasted the sweet fruits there, either on the tree or on the ground. Dear Kåñëa, to tell You frankly, we are very attracted by this sweet aroma. Dear Balaräma, let us all go there and enjoy these fruits. The aroma of the fruits is now spread everywhere. Don't You smell it from here?"
When Balaräma and Kåñëa were thus petitioned by Their smiling, intimate friends, They were inclined to please them, and They began to proceed towards the forest, surrounded by all Their friends. Immediately upon entering the Tälavana, Balaräma began to yank the trees with His arms, exhibiting the strength of an elephant. Because of this jerking, all the ripe fruits fell down on the ground. Upon hearing the sound of the falling fruits, the demon Dhenukäsura, who was living there in the form of an ass, began to approach with great force, shaking the whole field so that all the trees began to move as if there were an earthquake. The demon appeared first before Balaräma and began to kick His chest with his hind legs. At first, Balaräma did not say anything, but the demon with great anger began to kicked Him again more vehemently. This time Balaräma immediately caught hold of the legs of the ass with one hand and, wheeling him around, threw him into the treetops. While he was being wheeled around by Balaräma, the demon lost his life. Balaräma threw the demon into the biggest palm tree about, and the demon's body was so heavy that the palm tree fell upon other trees, and several fell down. It appeared as if a great hurricane had passed through the forest, and all the trees were falling down, one after another. This exhibition of extraordinary strength is not astonishing because Balaräma is the Personality of Godhead known as Ananta Çeñanäga, who is holding all the planets on the hoods of His millions of heads. The whole cosmic manifestation is maintained by Him exactly as two threads hold the weaving of a cloth.
After the demon was thrown into the trees, all the friends and associates of Dhenukäsura immediately assembled and attacked Balaräma and Kåñëa with great force. They were determined to retaliate and avenge the death of their friend. But Kåñëa and Balaräma began to catch each of the asses by the hind legs and, exactly in the same way, wheeled them around. Thus They killed all of them by throwing them into the palm trees. Because of the dead bodies of the asses, there was a panoramic scene. It appeared as if clouds of various colors were assembled in the trees. Hearing of this great incident, the demigods from the higher planets began to shower flowers on Kåñëa and Balaräma and began to beat their drums and offer devotional prayers.
A few days after the killing of Dhenukäsura, people began to come into the Tälavana forest to collect the fruits, and animals began to return without fear to feed on the nice grasses grown there. Just by chanting or hearing these transcendental activities and pastimes of the brothers Kåñëa and Balaräma, one can amass pious activities.
When Kåñëa, Balaräma and Their friends entered the village of Våndävana, They played Their flutes, and the boys praised Their uncommon activities in the forest. Their faces were decorated with tilaka and smeared with the dust raised by the cows, and Kåñëa's head was decorated with a peacock feather. Both He and Balaräma played Their flutes, and the young gopés were joyous to see Kåñëa returning home. All the gopés in Våndävana remained very morose on account of Kåñëa's absence. All day they were thinking of Kåñëa in the forest or of Him herding cows in the pasture. When they saw Kåñëa returning, all their anxieties were immediately relieved, and they began to look at His face the way drones hover over the honey of the lotus flower. When Kåñëa entered the village, the young gopés smiled and laughed. Kåñëa, while playing the flute, enjoyed the beautiful smiling faces of the gopés.
Then Kåñëa and Balaräma were immediately received by Their affectionate mothers, Yaçodä and Rohiëé, and, according to the time's demands, they began to fulfill the desires of their affectionate sons. Simultaneously, the mothers rendered service and bestowed benediction upon their transcendental sons. They very nicely took care of their children by bathing and dressing Them. Kåñëa was dressed in bluish garments, and Balaräma was dressed in yellowish garments, and They were given all sorts of ornaments and flower garlands. Being relieved of the fatigue of Their day's work in the pasturing ground, They looked refreshed and very beautiful.
They were given palatable dishes by Their mothers, and They pleasantly ate everything. After eating, They were seated nicely on clean bedding, and the mothers began to sing various songs of Their activities. As soon as They sat down on the bedding, They very quickly fell fast asleep. In this way, Kåñëa and Balaräma used to enjoy Våndävana life as cowherd boys.
Sometimes Kåñëa used to go with His boy friends and with Balaräma, and sometimes He used to go alone with His friends to the bank of the Yamunä and tend the cows. Gradually, the summer season arrived, and one day, while in the field, the boys and cows became very thirsty and began to drink the water of the Yamunä. The river, however, was made poisonous by the venom of the great serpent known as Käliya.
Because the water was so poisonous, the boys and cows became visibly affected immediately after drinking. They suddenly fell down on the ground, apparently dead. Then Kåñëa, who is the life of all lives, simply cast His merciful glance over them, and all the boys and cows regained consciousness and began to look at one another with great astonishment. They could understand that by drinking the water of Yamunä they had died and that the merciful glance of Kåñëa restored their life. Thus they appreciated the mystic power of Kåñëa, who is known as Yogeçvara, the master of all mystic yogés.
Thus ends the Bhaktivedanta purport of the Fifteenth Chapter of Kåñëa, "Killing of Dhenukäsura."