71 Bhagavatha - Markandeya's Vision of Maya
(The last part of the series)
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Sage Sukha describes the qualities of Kaliyuga, which began immediately after Krishna's departure. Wealth alone will be the criterion of the pedigree, morality and merit. Righteousness, purity of body and mind, forgiveness, keenness of memory will decline. Men will be greedy, immoral and merciless. Kings will be impatient to conquer the whole globe. Mother earth laughs: "Kings wage wars and want to own the entire earth. Glorious kings, mighty demons have ruled this earth, but their names are mere stories now -- and their object remains unaccomplished."
Shuka says, "O King! The stories of these legends have been narrated to instill in men the ephemeral nature of worldly enjoyments and also to help develop a distaste for them. On the other hand, inculcating a taste for Krishna's stories, and devoting oneself to him, gives joy and permanently ends all misery."
Parikshit asks Shuka, "Tell me O Sage! How will men will be able to shake off the accumulated evils in the age of Kali?"  Shuka answers, "Dear Parikshit! Kali is a storehouse of evils. But it has one great virtue -- by merely chanting the names and singing the glories of the Supreme, one can be free from all attachments and reach the Supreme."
Shuka completes the narration of the Bhagavatha and gives his final message to Parikshit. "O King! give up the notion that you will die. The body is born at a particular moment, as it was non-existent before. You are the unborn soul, hence, cannot die. You are distinct from the body, just as the fire is distint from the firewood. It is the mind, which creates bodies, objects of senses and actions for the soul. It is Maya that creates the aforesaid mind. From Maya proceeds the transmigration of the soul (Jeeva). With constant thought of Lord Vasudeva, inquire by your own effort the truth of the Self.
"Impelled by the curse, Takshaka may burn your body, but not your soul. Identify yourself with the Absolute, and realise your true nature - you will neither see Takshaka, nor your own body. Thus, I have narrated to you, O protector of men, whatever you wished to listen  concerning the pastimes of Lord Srihari. What more do you desire to hear?"
Parikshit approaches the feet of Shuka and bent low with joined palms: "Bhagawan Shuka! I am blessed. I am fulfilled. With your infinite grace, I have heard the glorious stories of Srihari, and also the ways of attaining him. I am neither afraid of Takshaka nor any other means of death. Now, O Sage! With your permission I shall control my speech and having established my mind in Vishnu, give up the ghost. My ignorance has been eradicated by firmness in Jnana (the knowledge of truth) and Vignana (its realisation)." Worshipped by the King, the divine sage Shukha takes leave and departs with the other ascetics. Parikshit sits on the blades of Kusa grass, facing north and meditates on the Lord.
Takshaka, in the guise of a brahmin, was on his way to accomplish his task -- to end Parikshit's life. He meets Kashyapa, a physician, (skillful in counteracting the effects of any poison), who was also going to see Parikshit. Takshaka gratifies him with gifts of gold and silver and sends him back. Takshaka gains access in the vicinity of Parikshit, assumes his original form of a venomous snake and bites him. The fire of the poison engulfs Parikshit, who was already one with the Supreme. His body was instantly reduced to ashes, while all men looked on.
Janamejaya, the son of Parikshit, seeks vengeance for his father's death. He performs a sacrifice intending to eliminate the entire species of snakes. In the midst of the cruel sacrifice, where many snakes fall into the fire, the elders and sages reason with him to stop the sacrifice. Janamejaya obeys and stops the sacrifice.
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Markandeya:

These divine stories, in turn, were narrated as an interlude by Suta Pauranika in the Naimisharanya forest, while the sages were engaged in the performance of a great sacrifice.
Shaunaka asks Suta: "O Suta, people speak of the seer Markandeya, as the one who remained alive even during the deluge. We hear that he beheld the Supreme person as a babe floating on a banyan leaf, while drifting in the waters of the great flood. O great Yogi! You are also a repository of the ancient Puranas. Please resolve our doubt."
Suta answers: "Markandeya, a jewel of the Bhrigu race, was the son of Mrukandu. He was a lifelong celibate, thoroughly trained in the knowledge of the scriptures and its practice. He constantly contemplated on Srihari with devotion adhering to a severely austere life. With his amazing penance extending to countless number of years, he conquers death. Indra, afraid that he might lose his position, tries to interrupt Markandeya's austerities with various enticements like music of gandharvas, dance of the apsaras, the tempting vernal season, inducing greed, etc., But every attempt at distraction proved futile against the firm resolve of the sage. They withdrew like children that would run away after rousing a snake.
To shower their grace on Markandeya, Srihari appears before him in the form of Nara and Naryana, the divine sages. Markandeya greets them with reverence and devotion and extolls them. "O Seer! You have attained perfection, through concentration of the mind, self-control and unceasing devotion to me. May all be well with you! You may receive a boon from me." Markandeya replied: "The vision of your glorious presence is boon enough for me. What more can I ask for. Nevertheless, I would want to have a vision of your Maya, under which the world perceives diversity." The divine sages grant the wish and smilingly return their abode in Badarikashrama.
Thinking about the boon to witness the Lord's maya, Markandeya, who always thought of the Lord like an unbroken trickle of oil, sometimes forgot to worship him. One day, while worshipping the Lord on the banks of the river Pushpabhadra, a furious wind sprang up. That was followed by frightful clouds with flashes of lightning. Rain poured like columns as thick as the axle of a chariot. With whirlpools swirling, water flooded the earth with waves reaching the sky. Fearful crocodiles and other creatures emerged from the waters. The sage felt perturbed at heart, while the whole earth was covered by a sheet of water. Markandeya was the only one alive, floating in the waters, tossed about with violent winds. Beaten by the storm, oppressed with hunger and thirst, and assailed by alligators and whales, he was exhausted. He fell a prey to fear, grief and infatuation. His judgment was clouded by the Lord's maya.
Rolling about in the deluge, Markandeya, saw a young banyan tree. In one of its branches he saw a babe lying in the hollow of a leaf. The babe, possessed of a dark-green hue of an emerald, was glowing with its splendour. It was smiling with a captivating charm. The babe, lifting its foot with its hands, places it in its mouth and was sucking it. At that very sight, the fatigue of Markandeya disappeared.
He headed towards the babe to find out more about it. But like a mosquito, he was sucked into the babe, along with its breath. Inside the babe's belly, Markandeya could see the entire universe as it was before the deluge. He saw the Himalayas, the river Pushpabhadra and his own hermitage on its bank, and the sages dwelling there. Even as he was seeing this, he was thrown out of the belly, along with the babe's breath, into the deluge. He could see the babe again, lying on the banyan leaf as before. He gazed at the child and proceeds to embrace it. That very moment, the child, no other than Lord Srihari, disappears. The deluge, the waters along with the banyan tree also disappeared in an instant. He stood in his hermitage as before. Markandeya realises the glory of the Lord's yogamaya displayed vividly to him. He seeks refuge in the Lord and extolls him saying that even the learned fall a prey to delusion, thinking themselves to be wise.
Lord Rudra was passing by in the skies on his mount Nandi along with his spouse Parvathi. Parvathi observes Markandeya looking very composed like the waters of the sea, his mind totally fixed on the Lord. She expresses her willlingness to meet the saint. Lord Rudra tells about Markandeya's extraordinary penance and approaches him. "...For it is the greatest gain to meet a pious soul."
Markandeya was lost in his trance, and could not perceive the glorious Lord Shiva approach him. Knowing his mental condition well, the Lord enters the cavity of the saint's heart using his divine maya. The sage was amazed, seeing the glorious form of Shiva which flashed in his heart. He woke up from his trance and beheld Shiva, the preceptor of the world, along with spouse Parvathi. Bending low, he pays obeisance to the Lord and after offering him due hospitality, worships him with words of praise. Bhagawan Shiva laughs cheerfully: "Seek a boon of your choice,. We three - Myself, the glorious Brahma, and the almighty Srihari, always resort to devotees like you, who are pious and tranquil and look upon all with an equal eye. By merely seeing you, or hearing about you, even great sinners get purified of their thoughts."
Having been made to revolve long by the Maya of Lord Vishnu, and subjected to a severe trial, the soothing words of Lord Shiva relieved Markandeya of all his afflictions. He glorifies Lord Shiva "I ask one boon of you -- the unfailing devotion to Lord Vishnu and those devoted to him, as well as to yourself." Shiva, along with Parvathi, bless Markandeya: "O great sage! Let all your desires be fulfilled; your fame will endure till the end of this age. I grant you immunity from old age and death." Shiva withdrew, telling the glory of the sage and his experiences of the Lord's maya to Parvathi."
Suta Pauranika concludes the story of Markandeya.
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This is the 12th book and the concluding part of the Srimad Bhagavatha Purana.
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References:
1. This compilation is based primarily on the translation of the epic Srimad Bhagavatha Purana, published by Gita Press, Gorakhpur. I acknowledge my sincere respects to them. No words can measure or praise the wonderful service they continue to do, to propogate Bhakti in our people.
2. I have also referred to the book "Bhagavatha Rahasya" a book of hindi discourses by Poojyapada Sri
Ramachandra Dhongreji Maharaj, published by Shri Thakur Prasad Pustak Bhandar, Varanasi.
3. Also referred is a short and crisp compilation, "Myth and Reality" by Lalitha Ramakrishna, published by
Tattvaloka.
4. Besides, I have used various notes in words and in drawings from Bhagavatha saptahams, held by various people, over a period of years.
A personal note:
This has been inspired by my Gurus who have instilled in me the faith in the Lord and the beauty of the epic. Hence this is reflected in my drawings and paintings. I owe this grace of the gurus to my parents, who encouraged me and brought me up in liberal surroundings without deviating from the deep rooted faith in God. (I do not claim be an expert in Bhagavatha, nor do I know sanskrit. I just wanted to share the beauty of the ideas depicted therein in a visual form.)
I pay my respects to my Gurus:
1. Govinda Damodara Swamigal (earlier Angarai Periyava) was our first exposure to the conduct of saptahams since childhood.
2. Mahaperiyava (Jagadguru Sri Chandrashekarendra Saraswathi) who was instrumental in guiding me into spirituality - and still does.
3. Purisai Sri Krishnamacharya, who has been my father's guru. He gave me a few words of advise which I follow like Bhagawan's Geetha: "Draw Krishna." he said.
4. Sri Kripalu Maharaj, whose discourses on television concretised the path towards Krishna and help me understand the intricate nuances and ideas conveyed in the epic.
5. Tirumeni Narayana Namboodiri, of Tiruvella who has been a motivational factor in all my endeavours. Like a true Acharya, he lives and shows us the way. An eternal source of inspiration. Experienced the real beauty of Bhagavatha in the saptaham held at Tiruvattambalam Shiva temple at Tiruvella.

Keshav.
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70 Bhagavatha -- The Uddhava gita

Uddhava, knowing that Krishna will be leaving for his realm in Vaikuntha, seeks his final message.
Krishna begins with the story of the avadhuta and his twenty-four gurus. He elaborates on the various duties of men in various stages of life and the course of conduct expected of them as celibates, householders and recluses, where the devotion to Krishna is common to them all.
Then he expounds on the path of Yoga stressing on the control of the mind and analyses the three paths which lead to him -- the Jnanayoga (path of knowledge), Karmayoga (path of performing ones duties) and Bhaktiyoga (the path of devotion). He asserts that through Bhakti alone, which is a simplest of the three, can a devotee easily attain all that can be obtained through reading of scriptures, observing austerities or the practise of Yoga. Pious men in fact do not seek anything from the Lord, not even final beatitude. He then gives a dissertation on the doctrine of Sankhya, a philosophy of duality - Purusha (consciousness) and Prakriti (realm of matter - consisting of the aspects of cause and effect) practised by seers like Kapila.
Krishna then describes how the three gunas (satva, rajas and tamas) operate. Ignorant men take delight in the gunas, indulging themselves. They resort to pleasing gods with rituals, animal sacrifices etc. with dreams of revelling in the other world. "O Uddhava, they stake all their hard-earned fortune in such activities, not knowing that it is evanescent and a source of misery, although delightful to hear. At the end of such enjoyment, after their stock of merit is exhausted, they will be born again in the terrestrial regions. The other course, which will lead to lifting the veil of maya, would be to devote oneself to me. (who is beyond the three gunaas).  The human body, such a rarity to be born in, is the only means to knowledge and self-realisation -- one should cultivate contemplation on me through the satva guna, and with a tranquil mind, unite with me. After which, that satva guna should also be conquered by satva itself."
Uddhava keenly listens to Krishna, but asks him : "Krishna, for a person who cannot control his mind, this yogic discipline seems extremely hard to practise. Pray, Lord! Tell me explicitly the means by which a man may attain perfection."  Krishna replies to Uddhava lovingly: "I shall tell you the most auspicious course which pleases me, following which a mortal can conquer even death. With the mind and intellect dedicated to me, one should perform all actions for my sake, remembering me at all times." He goes on to explain in detail the qualities of bhakti, and the ways to worship him.
"Uddhava, one who looks upon a brahmin and a thief, the sun and a spark, the tender-hearted and the cruel one with an equal eye, is considered wise. Rivalry, fault-finding and contempt coupled with self-conceit surely disappears in time from the mind of man, who looks upon everyone as no other than myself."
"When a mortal relinquishes his duties and dedicates himself to me, he will be favoured and become one with me." In the course of his discourse, Krishna repeatedly emphasises the importance of bhakti as the most simple and effective way to attain him, especially for those who will be born during the age of Kali. (He had already asserted in the Bhagavad Gita that he could be reached only through devotion -- Bhakthyaahamekaya grahya...) This teaching, Krishna says, is the import of all the Vedas, which is difficult to grasp. This message of Krishna to Uddhava is called the Uddhava Gita and it consists of two sub-stories illustrating his upadesha, called the Hamsa Gita and the Bikshu Gita.
Uddhava stood with joined palms, his eyes flowing with tears. He could not utter a single word. Choked with emotion, he gathers himself and touches Krishna's feet with his head : "O Krishna! my Lord, the darkness of ignorance which was hugging me has been dispelled by your teaching. It is only through your grace that your deluding potency, maya, can be cut asunder with the sword of self-realisation. My salutation to you, O Yogacharya. I seek refuge in your feet -- let unceasing love for you always abide in my heart."
Krishna instructs: "Go Uddhava! Go to my hermitage in Badarikashrama where the Alakananda (Ganga) flows. Ruminate upon what you have learnt from me. Do your duties devoting your mind and speech to me. You will attain me in due course."
Uddhava painfully takes leave of Krishna, bowing to him again and again, circumambulating him, tears welling up in his eyes. Still agonised from the thought of separation, he takes Krishna's pair of wooden sandals as a token of his pleasure, and bearing it on his head, departs to Vishala (Badarikashrama), the Lord installed securely in the innermost of his heart.
Sage Shuka continues the narration to Parikshit: "I bow to the Supreme Person, known by the name of Krishna. He extracted like the bee, the nectar of the quintessence of the vedas in the form of Gnana (Self-knowledge) and Vignana (god-realisation) and gave it to his devotees as amrita to drink, in order put an end to the rebirth of his devotees."
The elders, women and infants of Dwaraka are relocated to Prabhasa to escape the flooding of Dwaraka. The Yadus, as a prelude to the holocaust, drank the intoxicating but delicious drink called Maireyaka (from the grass called Eraka, which grew out of the powdered pestle which was washed ashore). Inflamed with anger, they challenge their rivals with all sorts of weapons. A great battle ensues, where yadus kill one another, irrespective of whether they were brothers, sons, uncles or friends. When the stocks of weapons depleted they used handfuls of the Eraka grass, hard as clubs. The fury engendered by rivalry, possessed by the sages' curse and the maya of Krishna, brought about their destruction, just as a forestfire would consume a whole forest of bamboos.
Balarama, identifying himself with the Supreme casts off his human semblance and departs to his abode in patala. Krishna, concentrating his mind on his own Self, went up to a peepul tree and sat down resting against its trunk. He looked resplendant in his four armed form, with a countenance enhanced by small curve of his smile. His divine weapons attended on him in a personal form. He sat placing his left foot on his right thigh. Jara, a hunter (who had earlier forged an arrow out the remaining piece of metal left of the pestle), saw Krishna's foot, which appeared to him like the face of a deer, shoots that arrow. When he goes to retrieve the deer, he finds that he had committed a grave offence. Struck with fear he falls at Krishna's feet and seeks forgiveness. Krishna tells Jara: "O Jaraa, get up! you have only played your part as desired by me. You will ascend the abode of the virtuous."
In Dwaraka, Krishna's charioteer, Daruka searches for Krishna and finds him under the Aswatha tree. As Daruka kept speaking about how he missed Krishna's absence, the chariot with the flag of Garuda, along with the horses and the transcendent weapons of Krishna. Krishna asks Daruka to communicate to kinsfolk about the destruction of the Yadus and Balarama's departure, as also his predicament. As the sea will submerge Dwaraka he instructs Daruka to take all the families there without exception, along with Vasudeva and Devaki to Indraprastha, the capital of the Pandavas. Daruka pays his respects to Krishna and proceeds to Dwaraka, sad at heart.
Krishna concentrates his mind on his own essence and departs to his own realm, without leaving a trace, disappearing just as the lightning into the sky. The gods watched on in wonder, extoll him and leave for their own realms, unable to perceive him.
Arjuna, upon hearing the turn of events in Dwaraka, organises the various funeral rites for those killed in the battle. He arranges to take the survivors of the battle and their kinsfolk to Indraprastha and settles them there. Arjuna crowns Vajra, the surviving grandson of Krishna to lead them.
Shukha tells Parikshit: "O King! your grandfathers, hearing from Arjuna about Krishna's departure, proceed to the Himalayas, appointing you as their successor to the throne of Hastinapura."

69 Bhagavatha -- The 24 Gurus - the Avadutha's discourse

Krishna created violent discords amongst the asuras and destroyed them, relieving the earth of its burden. Using the Pandavas as an instrument, provoking them through the ruling Kauravas, with deceit, insult and humiliation, he causes the annihilation of the Kauravas and restores the path of virtue. He deems his work incomplete as long as the Yadus continue to exist; they had grown insolent and unconquerable due to prosperity, as they were under his protection. Krishna decides to destroy the Yadava clan by creating internal strife.
Once the sages Vishwamitra, Asita, Durvasa, Narada and others arrive in a place near Dwaraka (Pindaraka), after Krishna bid farewell to them. Some yadava youths were sporting there. As a prank, they dress up Jambavati's son Samba as a pregnant woman. With mock humility, they clasp the rishis feet and asked: "O Rishis! this woman is soon to give birth to a child - she would like to know if it is a son or a daughter." The sages get angry and curse them. "Fools! She will give birth to a pestle which will destroy your race." The boys at once bared Samba's belly, to actually find an iron pestle there. They were perplexed and did not know what to do. They take the pestle to Dwaraka and narrate the incident to the King Ugrasena. The people were alarmed at the unfailing curse of the sages. The king decides to reduce the pestle to powder and throw the dust into the sea. They do so, along with one last piece which could not be powdered. That piece was swallowed by a fish and the powder was washed ashore by the sea, and grew into a kind of grass called Eraka. A fisherman caught the fish and a hunter used the piece of metal found in the fish for his arrow's point.
The gods led by Brahma and Indra approach Krishna and plead with him to return to his realm. "O Lord! Now that your mission of relieving the earth of its burden has been accomplished, we seek your return to your transcendent realm in Vaikuntha and bless us."  Krishna assures them: "O Brahma! O Indra! It has already been decided by me to return after the destruction of the Yadus. The process had already begun with the curse of the sages". The gods return to their abodes.
Krishna, noticing grave portents over Dwaraka, asks the elderly among the Yadus to shift to a sacred place called Prabhasa forthwith. Uddhava, the friend and devotee of Krishna, overhears this. Overwhelmed with sorrow, he approaches Krishna in seclusion and prays to him with joined palms: "O Yogacharya! Although capable, you have chosen not to counteract the sages curse. I cannot bear to part with you even for a moment. Kindly take me also with you to your divine realm." Krishna replies: "O blessed one! Uddhava, It is my intention that the sages curse take effect. The purpose of my descent has been accomplished. The Yadus will perish through mutual strife, and on the seventh day, the sea will overflow and submerge Dwaraka. The moment this mortal world is forsaken by me, it will be assailed by Kali - the dark age, engulfing all auspiciousness. People will conceive a liking for unrighteous ways. You, Uddhava, shall concentrate on me, and rid of all your attachment, go about the earth looking upon all with equanimity."
Uddhava prostrates before Krishna and says: "O Master of Yoga! This cult of renunciation without any expectation, preached by you is well-nigh impossible for those who are not devoted to you. I am ignorant, my Lord! I am attached to this body and children, a creation of your maya (power of delusion). I am immersed in this notion of 'I' and 'mine'. Therefore instruct me so that I may easily attain the state of renunciation."
Krishna answers: "Those who are engaged in investigating the true nature of this world, often lift themselves up by their own efforts, ridding themselves of the pleasures of the sense. By way of an illustration, vigilant ones narrate the ancient legend in the form of a dialogue between an ascetic of a high order (Dattatreya - the son of Atri and Anasuya) and Yadu, our ancestor.
"Perceiving a youthful brahmin with an unclean body, though full of wisdom, Yadu asks that fearless brahmin: "O sage! You remain inactive, but how do you get this penetrating wisdom, going about the world like an innocent boy, but enlightened from within? You are learned and virtuous, but you covet nothing and behave like a dunce or a maniac. Pray, tell us the cause of the joy abiding in your mind, although you are single and devoid of any enjoyment." Yadu bowed to the brahmin boy with humility.
"The ascetic answered: 'Many are my preceptors, O King! With a keen sense, I select and acquire wisdom -- due to which I wander freely without turmoil and worry. These twenty four of them have been accepted me as my preceptors: The earth, the air, the sky, water, fire, the sun and the moon, the dove, the python, the sea, the moth, the honey-bee, the honey-gatherer, the elephant, the deer, the fish, a courtesan named Pingala, the osprey, the infant, the maiden, the forger of arrows, the serpent, the spider and the the bhringa (a kind of wasp). From the conduct of these I have learnt all that there is to be learnt for my good.'
"Questioned further by Yadu, the ascetic explains how and why these were considered by him as his gurus.
1.  I imbibed from Mother Earth her vow: to be unperturbed even while being oppressed by living beings. One should not deviate from the course of dharma, although conscious of the fact that they are subject to the will of Providence. (Other units of the earth, the mountains and trees teach us altruism and submission to the will of others).
2.  From air one learns to move freely among all objects possessing diverse characteristics, but remain unaffected by all odours (which actually belong to the earth, wafted by the air and not the air itself). Similarly one has to train the mind to be unaffected by the merits and demerits of any situation.
3.  From the sky, we learn to visualise the affinity of our all-pervading soul with the sky, in the shape of freedom from all limitations and absence of attachment. The soul is not touched by material adjuncts like the body - just as the sky is by phenomena like the clouds tossed by the wind.
4.  From the water, one learns to be transparent, soft by nature, sweet and a seat of purity -- and also purifies people.
5.  From the fire, we learn not to imbibe any impurity, although consuming anything and everything. One's glory, like the fire, is made brighter and formidable by austerities, having no vessel other than one's belly. Although having no shape of its own, the fire assumes the shape of the firewood through which it reveals itself. Similarly, having entered a particular body, the soul reveals the traits through that body - divine or otherwise.
6*. From the sun, which sucks moisture in summer, and releases it during monsoon through its rays, a seeker enjoys various objects through his senses and parts with them according to the needs of the moment, without any attachment. As the sun, and the sun reflected in a vessel of water are not one and the same, one realises that the soul is not the body itself.
7.  The story of the dove: A dove couple lived in a nest in a forest enjoying life with its fledglings. While they were out to fetch nourishment, the dove's young were entangled in a hunter's net. The female dove returns. Screaming out of grief, she too gets into the trap. The male dove, unable to bear the impending separation, wails hopelessly --  and foolishly walks into the trap of its own accord. The hunter returns home with the complete catch. Like the dove, a householder, caught in pairs of opposites (pleasure and pain, joys and sorrows, heat and cold etc.) comes to grief like the dove. A wise man would refrain from attachment after attaining the human body -- which is an open door to the mansion of final beatitude.
8.  From the python, one learns to eat food, obtained without effort, whether it is sufficient or not, bitter or sweet.
9.  From the sea, one learns to remain calm -- inscrutable, dominated by none, unaffected by time and space, and unperturbed by likes and dislikes. The sea does not swell when rivers flow into it, nor dries up when they do not. So also, one should not feel elated or depressed, when one's desires have been achieved or not.
10. From the moth which falls into the fire, one learns to be aware of greed and lust.
11. From the black bee, an ascetic learns to take just enough food for his sustenance, without troubling the householders who provide them. He also should not be a hoarder like the bee, which loses its store of food and also perishes. A discriminating person gathers the essence from the scriptures, great or small, like the bee collects honey from various flowers. 
12. From the elephant, an ascetic learns to stay away from women. The elephant is bound in chains after being attracted by the touch of a female elephant.
13. From the honey-gatherer one learns that riches amassed with great pains by misers are neither enjoyed by them nor gifted away, but are enjoyed by somebody else.
14. From the deer, one learns to shun vulgar songs. The deer is ensnared, attracted by the music of the hunter. It was such undesirable song and dance, which made a great sage Rishyashringa, a plaything in the hands of women.
15. From the fish one learns not to be enraptured by the love of taste. It is through a tasteful bait that the fish meets its end. Of all the senses, the tongue is the most difficult to be controlled. Fasting helps control all other senses, but increases the power of the sense of taste.
16. The story of Pingala, a courtesan of Videha (Mithila):  She decorates herself at night and sits at the door waiting for a paramour. She waits, observing all passers-by, expecting that some rich man would come and she would earn plentiful of money. She restlessly kept going in and out of her house, until she was frustrated due to the long wait. Realisation dawns on her. "How senseless I am! -- expecting the fulfilment of my desire from a lustful and greedy paramour, which can only result in sorrow, grief and infatuation. Shouldn't I have adored the eternal and real Lord, residing in my heart, giving wealth and joy forever. I shall redeem myself, seeking refuge in him. Fallen in the well of worldliness and deprived of the sense of discrimination, who else can save me?"  When one observes the world being devoured by the serpent of Time, one is overcome with frustration, helping one to realise that one's Self is the only protector.
17. The ospreys (Kurari birds): An osprey flew carrying a piece of flesh. The stronger ospreys attacked the osprey with the flesh. The osprey drops the piece of flesh and felt happy. The source of misery is indeed the acquisition of whatever one love's most.
18. The infant: Like a child I wander about free from care, I wander about, sporting in the Self. Only two are free from cares and anxieties and are immersed in supreme bliss. One is the guileless child and the other is one who has transcended the three gunas (satva, raja and tamas).
19. The maiden:  Some people came home to see a prospective bride while her relations had gone to some other place. The maiden had to attend to all the chores to provide for the guests. While she was pounding paddy, her bangles jingled. Ashamed that the guests would know about it, she broke the bangles one by one, retaining only one bangle in each hand, which did not make any noise. From her I learnt that when many dwell together, quarrels ensue. Therefore, it would be better if an ascetic wandered alone, just as the single bangle on the maiden's wrist.
20. The forger of arrows: The maker of arrows was so absorbed in his work working on the tip of the arrow, that he does even notice the king passing by in a royal procession with all kinds of noises. One can learn from him the power of concentration, to focus the mind on the Self.
21. The serpent happily inhabits a borrowed hole built by others: The ascetic wanders, as building a house for himself is foolish and fraught with misery.
22. Just as the spider projecting the web from his heart through the mouth, sports with it and then swallows it, so does the Lord creates, preserves and then destroys the universe.
23. The wasp: the larva confined by the wasp in a hole in the wall keeps contemplating on the wasp. And without discarding its former body, transforms itself into the wasp.
*(The moon has been taken as a guru along with the sun.)
'Now listen to what I have have learnt from my own body, O son of Yayati (Yadu)! This body, subject to birth and death and a source of afflictions is my guru -- it promotes renunciation and discrimination. It helps me contemplate on realities although it belongs to others (to be devoured by the elements etc.). Every physical organ drags him in a different direction, pulling him from all sides. The Lord rejoiced at the culmination of his creation of the human body, endowed with reasoning and capable of realising the Supreme.
'Having thus freed myself from all attachments, egotism and developing dispassion, acquired from these preceptors, I roam about the world, established in the Self.'
Krishna continues -- "O Uddhava, the ascetic, having shared his wisdom of his preceptors with King Yadu takes leave and delightedly went his way. Yadu rid himself of all his attachments and gained equilibrium of mind."

68 Santhanagopalam - Glory of the Supreme Person (part II)

Krishna takes Arjuna to westwards, to retrieve the children of the brahmin. Sudarshana, the Lord's discus, blazing like a million suns and quick as thought, made its way piercing the most terrible darkness, created by Krishna himself. Following the path made by Sudarshana, the chariot reaches the end of the region of darkness. Beyond it shone the region of the supreme, infinite and all-pervading light. Arjuna had to shut his eyes. Crossing the region of light, the divine chariot entered the region of water, looking splendid with huge waves created by a strong wind.
Amidst that water there was a most luminous palace, supported by thousands of columns of brilliant jewels. Present there was the foremost and most terrible of the snakes, AdiSesha -- with fearful eyes and a thousand radiant heads, gems shining at its crest. He shone brightly like the Kailasa mountain, with a blue neck and blue tongues. Arjuna then saw the most exalted Supreme Person, reposing on the coils of Adisesha, making it a comfortable bed. He was of a dark hue, like the nimbus cloud. He was clad in bright yellow clothes and looked charming with a cheerful countenance and big eyes. He wore many jewels which enhanced his beauty. He had eight long arms and a Kaustubha gem dazzled on his bosom. His chest bore the mark of Srivatsa, and the Vyjayanthimala reached up to his knees. His weapons, in a personal form, attended on him. His four potencies, Grace (Pushti), Splendour (Shri), Kirti (fame) and Maya stood by in a personal form. The Lord's attendants, Nanda and Sunanda, and all other fortunes also waited on him.
Krishna bowed to the infinite Lord, who was but himself in another form. Arjuna was filled with awe to behold such a spectacle. Following Krishna, he also just bows to the Supreme. Both stood there with joined palms.
With a smile on his lips and a deep and sonorous voice, the Supreme spoke to them: "O Krishna! O Arjuna! Desirous of seeing you both, I had the sons of the brahmin brought here. You have both appeared on earth with your part manifestations for the vindication of virtue. After vanquishing the asuras, who have a become a burden to earth, you shall soon return to me. You are the sages, Nara and Narayana, complete (poorna) in every way and nothing more to achieve. Your presence on earth is meant to set an example before men by following the path of virtue in order to maintain the world order." Krishna and Arjuna accepted the mandate of the Supreme Person and bow to him.
They return to Dwaraka with the brahmin's sons, taking the same route they had come. Krishna and Arjuna return the children to the brahmin. The sons had grown up according their respective age, but in appearance, they looked as if they were just born.
Sage Shuka continues his narration : "Seeing the glorious realms of the Supreme, Arjuna was astonished. He realised that whatever prowess is possessed by men was due to the grace of Krishna. Krishna appeared to men as though he enjoyed worldly pleasures like ordinary men, hiding his real self. He himself killed many unrighteous kings and caused many others to be vanquished with the help of Arjuna. In this way he re-established the rule of Dharma with the help of Yudhishtra and other righteous kings."
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(In Kerala, this story is performed before temples, called Kathakali vazhipadu (worship) to  benefit childless couples.)

67 Santhanagopalam: Glory of the Supreme person (part I)

In Dwaraka, there was a brahmin. His wife gave birth to a child, but it was born dead. The grieving brahmin lays the body of the child at the royal palace gates and blames the vicious and avaricious acts of the ruler for his predicament. One after another eight child were thus born dead, and the brahmin leaves them all, one by one, at the palace portals and repeats the same accusations in a loud tone. When he repeats the complaint for his ninth child, Arjuna was sitting by the side of Krishna. He boastfully said: "O brahmin! Is there no one in Dwaraka who can wield a bow?  A ruler who cannot protect his subjects from loss of wealth, wife and children are mere actors in the role of the ruling clan, just filling their belly. I hereby vow to protect your next child, O brahmin -- failing which I shall enter the fire to atone for my sin."  The brahmin replies: "Arjuna! when Balarama, Krishna and other great warrior sons of Krishna have failed to protect my children, how do you dare to do so? It is simply childish to brag like this. How can we have faith in you." Arjuna continues in the same vein: "I am neither Balarama, nor Krishna, nor Krishna's son, O brahmin! I am Arjuna, the wielder of the famous Gandiva bow. Don't trivilialise my prowess, with which I have pleased even Lord Shankara. I shall conquer even Yama, the god of death and bring back your child."
Trusting Arjuna, the brahmin returned home. As the period of confinement of his wife drew near, the brahmin seeks the protection of Arjuna to save the life of the child. Arjuna bows to Lord Sankara and invokes the various weapons of supernatural efficacy. He strings his bow, Gandiva and cages the house of confinement with arrows on all sides for protection. The child was born and gave out cries but it disappeared through the sky. Now the brahmin censures Arjuna in Krishna's presence. "It was my folly to trust the futile boast of a eunuch. Who else is powerful enough to save one, whom Krishna, Balarama and the other great warriors like Aniruddha and Pradyumna could not protect? Fie upon Arjuna, who made empty boasts, and indulges in self-praise. The fool intends to bring back what has been snatched away by providence." Arjuna at once proceeded to Yama's abode to search for the child. He could not find the child there. Nor could he find it in Indra's abode, nor in the abode of any of the other gods (Agni, Vayu, Soma etc.). He could not find the child in higher regions nor in the Rasatala (netherworld). Having failed to redeem his promise, he decides to jump into the fire. Krishna deters Arjuna from doing so: "Arjuna, do not make light of yourself. I shall show you the children of the brahmin. The very men who reproach you now will then resuscitate our spotless glory." Thus consoling Arjuna, Krishna took him Westwards, riding his divine chariot bearing Garuda's flag.
They cross the seven islands, each containing seven mountain ranges, the seven oceans (dividing those islands) and the Lokaloka mountain situated beyond them all. He enters the region of thick darkness. The horses lose their way, and could not proceed any further. The Yogacharya Krishna, sends his discus Sudarshana ahead of him as a guide, illuminating the entire area with the brilliance of many suns. Following the path made by Sudarshana, the chariot reaches the end of the region of darkness. Beyond it shone the region of Supreme and all pervading light. Arjuna had to shut his eyes. (... continued in part II)

66 Bhagavatha -- Sudama

Bhagawan Sukha continues the narration of Srimad Bhagavatha to Parikshit:
There was a certain knowledgeable brahmana, Sudama who was a close friend of Krishna. Although a poor
householder, he was contented with whatever he got without effort. He was always ill-clad and emaciated, the veins visible. His wife too had no sufficient clothes to cover herself. They could hardly have one meal a day and his wife became feeble due to starvation. One day, Sudama's devoted wife said to him: "The spouse of Lakshmi, Bhagawan SriKrishna himself is your friend. He is like the wish-yield tree and the refuge of all. O blessed one, be pleased to approach him.  When he comes to know that you are a householder suffering from want, he will bestow abundant wealth on you. He now resides in Dwaraka. For one who is known to give away himself to his devotees -- it wouldn't be a wonder obtaining worldly materials and wealth from him, although very undesirable."
Thus frequently but gently entreated by his wife, Sudama agrees to visit Krishna. He thought it would give him an opportunity to see Krishna, a gain by itself. "Dear! Is there anything in the house fit to taken to him as a present?" The wife quickly borrows four handful of parched and beaten rice. She ties it up in a piece of rag and hands it to Sudama.
With those handfuls of beaten rice, Sudama sets out on his journey to Dwaraka along with a group of devotees, thinking all the way how it would be possible for him to get a glimpse of Krishna.
In Dwaraka, Sudama passes through three camps of guards and three successive protective walls and reaches the innermost ring of the city, where the palaces of the consorts of Krishna were situated.  He enters one palace which was specially decorated, with the feeling of one who found himself merged in the bliss of god-realisation.
Krishna was at that time seated in a couch with Rukmini. Seeing Sudama from a distance, he suddenly rises from his seat and advances towards him, joyously folding him with both his arms, shedding tears of joy. He holds Sudama with his hands and makes him sit on his own couch. Rukmini stood fanning Sudama with a chowry. Krishna himself brings the articles of worship and washes Sudama's feet. He sprinkles that water on his own head. He smears Sudama with sandal paste and other perfumes. The women of the palace were astonished to see the divine couple thus honouring a near-naked brahmana. They wondered what meritorious deed was done by this man to deserve such an honour, to be hugged by the Lord as though he were his brother Balarama.
Krishna greets his friend with sweet words, "I know that although you are a householder, your heart is free from worldly desires." He enquires about Sudama's life ever since he left their guru's house. Krishna recounts the sweet incidents of their boyhood, when they lived together in guru Sandipani's ashram. "Remember how we got caught in a storm while fetching firewood for our guru's wife? We were stranded in the flood and moved about in the forest in total darkness holding our hands, until our guru found us next morning and said 'My dear boys, you have been put to great hardship on my account. You have shown your devotion disregarding your own self. Let the knowledge you have gained be fresh forever with you.'"
Krishna glorifies the role of the teacher in one's life and says: "I am not so pleased with the performance of daily obligatory sacrifices nor the study of the scriptures, nor the penance of the ascetic, nor the quietism of a recluse, as I am with services rendered by a disciple to his preceptor."
Sudama replies: "O Jagadguru, what else remains to be achieved by me? I have stayed with you in our preceptor's house. The vedas, which are the repository of the four objects of life {Dharma (virtue), artha (prosperity), kama (worldly enjoyments) and moksha (salvation)}constitute your body. You went to the guru's house to study those very vedas, only to initiate the ways of men, as a matter of sport."
Krishna, knowing Sudama's mind, now speaks to him in jest: "O friend! what present have you brought me from your house? I accept heartily with joy even a little offering (a leaf, a flower, a fruit or water) with love and devotion than a lot of presents offered without devotion." Though encouraged by the Lord, Sudama was shy and did not offer the handful of beaten rice which he had brought. He hung his head. Krishna, knowing the mind of his devotee, snatched from Sudama's clothes, the offering of beaten rice tied in a piece of rag, "What is this, dear friend? You have brought me something which I like most. These grains will not only satisfy me, but the entire world!" Krishna partakes one handful of the beaten rice and took another handful to eat, when his consort Rukmini (Lakshmi, the goddess of wealth) holds his hand and stops him. "O Lord! One handful is sufficient to please you and bring one abundant wealth of all kind, in this as well as the next world. Please do not part with me as well."
Sudama spends the night in Krishna's palace, happy as if he were in God's own paradise. Next day, he took leave of Krishna and left for his home. Krishna follows him to some distance, delighting Sudama with his words and bows to him before bidding farewell.
Sudama neither asked for anything, which he thought would be mean, nor was he given any fortune directly. He however felt supremely happy for just having been able to meet him. "He folded me in his arms close to his chest, which is the abode of Lakshmi" he thought. "He did not give me any wealth because it would turn my head away and and make me forget him. He has been merciful not showering me with material fortune." He arrives home, only to find a palatial building surrounded by gardens and ponds. Well-adorned men and women welcome him with songs accompanied by various instruments. Sudama was puzzled. Is this the place he lived? Hearing about the return of Sudama, his wife hurried out in joyous impatience, looking like Lakshmi herself. She bowed to him and closing her eyes, mentally embraced him. Sudama recognizes her to be his wife and enters his home which was transformed into a veritable palace of Indra. "It must be the gracious look of Krishna," he thought. "Oh! his infinite grace! -- he underrates his abundant gifts, and makes so much even out of a small present given by his devotee! May I secure his love, friendship and service in every birth." Sudama, along with his wife, enjoyed worldly pleasures sparingly and without attachment. Their devotion to Krishna grew with time. 

65 Bhagavatha - Narada visits Krishna

Having heard that Naraka was killed and Krishna has married numerous girls, Narada was eager to see how Krishna managed to live with all of them. He visits Krishna in the opulent and well-planned city Dwaraka, built by the celestial architect, Vishwakarma. Narada arrives at a row of palaces of Krishna's consorts. At random, he enters one of the palaces.
Narada saw the Lord of the Yadus seated together with Rukmini, who was fanning her Lord with a chowrie. She did not allot that task to one of her many maid servants. Krishna rose immediately from his seat and bows his head to the Devarshi and welcomed him with joined palms. He seats his devotee Narada on his own seat and washes the feet of the sage and sprinkles that water on his own self.  After paying due respects, Krishna asks the divine sage humbly, in a sweet and divine voice, "Tell me my Lord!  what service I may render to you?"
Narada spoke to Krishna: "It is no wonder you love your devotees and chastise the wicked, O Lord! You have descended on earth for the supreme welfare of us all. Bless me that I may go about contemplating on your feet at all times." He takes leave of Krishna.
Narada, in order to ascertain the divine power of Yogamaya, enters another mansion of a consort of Krishna. He saw Krishna playing dice with his consort, and also Uddhava, his friend. Krishna receives him with great devotion. As though unaware of his arrival, Krishna asks Narada: "O Devarshi! when did you come? What service can we render to you, O most wise one?" Narada was astonished. Silently rising from his seat, he moved to another mansion. There he saw Krishna fondling his infant sons. In another mansion, Narada finds Krishna preparing for his bath. In yet another, he was engaged in pouring oblations into the sacrificial fire. In some he was riding horses and chariots. In one mansion Krishna was practising fencing with his sword with his elder brother Balarama. If he was found feeding people in one mansion, he was found gifting cows to wise men in another. While he made merry with his consort and friends in one, he would adhere strictly to Dharma in another. Narada saw Krishna devising ways to accumulate wealth in one home; in another he was in a strategy session, in preparation for war or in another, devising a plan to ensure peace. Narada observed Krishna -- planning for a wedding ceremony of his sons and daughters, or busy organising the building of temples, wells and gardens for the welfare of the public. Thus Narada finds Krishna engaged in different activities all at once, in all different mansions. He laughing spoke to Krishna: "O Yogacharya! your powers of yoga has been revealed to our mind, only through our devotion to you. Even the gods like Brahma, with their enormous power of perception find it extremely difficult to witness, in such a simple way, the power of your Yogamaya. Give me leave, O Lord! that I may sing your glories moving about through all the worlds."
Krishna replied, "O sage! I am not only the teacher of Dharma, but practise it myself, to lend approval to those who practise it. I follow Dharma in order to teach the world by example. Therefore do not get perplexed by this Yogamaya, my son."  Contemplating on Krishna's deeds as a pious householder, the curious Devarshi leaves, feeling astonished and much delighted.

64 Krishna for today: Kasturi tilakam
(central detail from the canvas on Srimad Bhagavatham 6.5' x 10' )

On the occasion of Vaikuntha Ekadasi, 24 Dec 2012, the central figure in the painting of Srimad Bhagavatha, Sri Krishna is presented. This is based on these dhyana shlokas. 

1. "Barhapeedam natavaravapu...: Srimad Bhagavatham (10:21:05):
Krishna reveals an exquisite form in the inner eyes of the gopis: He appeared like an actor on stage, adorned with a crest of peacock feathers, Karnikara flowers on his ears, Vyjayanthi maala (a garland of flowers of five different colours) and a golden cloth around his loins.
Krishna fills the holes of the flute with the nectar of his lips and enters Vrindavana, charmed with his footprints. His glory was sung by the cowherd boys.

2. Another meditative description is from the Krishna Karnaamrita of Leela Sukha:
"Kasturi Tilakam Lalaatapatale Vakshasthale Kausthubham...Gopastree pariveshtitho Vijayate Gopala Choodamani."
Krishna is elegantly dressed --  and has a Kasturi (a sweet smelling paste of musk) tilaka on his broad forehead. His wrist has a bracelet, his chest is covered with sandal paste and he wears a string of pearls around his neck and the Kausthubha gem hangs on his bosom.   He holds a flute in his palm.  Closely surrounded by the gopis, he is ever victorious.
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To the right is the story of Ambarisha which reveals the significance of the vow of Ekadashi and Kapila's discourse on the Sankhya philosophy to his mother Devahuti. Featured below are Sukha's narration of the Bhagavatha to Parikshit and Bhishma's description of the glorious qualities of god to Yudhistra: The Vishnu Sahasranama. Episodes in the left are: Prahlada charitham, Gajendra moksham, Dhruva charitham, Varaha avatara, Nara and Narayana at Badrinath.

63 Bhagavatha - Balarama triumphantly diverts Yamuna's course

Balarama was eager to meet his friends and relations in Vraja. He rides on his chariot to Gokula and is affectionately welcomed by his foster parents Nanda and Yashoda and his friends. He greets all of them and enquires about their well-being.  The gopis are happy to meet Balarama. They smilingly ask him about Krishna, recalling their blissful pastimes and also the painful separation from him. Sankarshana (Balarama),  pacifies those gopis with Krishna's messages, pleasing their hearts. He stays in Gokula for a couple of months, bringing joy to the denizens of Gokula. His exploits were sung by the gopis.
It was a full moon night. A gentle wind wafted across, spreading the smell of varuni (a celestial beverage flowing from the hollow of a tree) across the forest. Balarama was sporting in the banks of the Yamuna along with the gopis. He was adorned with the Vyjayanthimala (garland of forest flowers), an ear ring in one of his ears, and intoxicated by varuni. He summons Yamuna to come near him, to enable him to play in the waters. Yamuna ignores him, taking him to be under the spell of varuni. Enraged by Yamuna's indifference, Balarama drags the river with the point of his plough: "O sinful one! You have disobeyed me. I shall make you taste the fruit of your waywardness. I shall split you into a  hundred streams with my plough." Trembling with fear, Yamuna falls at his feet and seeks pardon: "O Rama! I had forgotten your strength and your transcendant glory. As part manifestation of Sesha (the serpent), you support the entire universe. I seek refuge in you. Kindly give me freedom to flow." Thus entreated, Balarama releases Yamuna from his plough and sports in the river to his heart's content.
Sage Sukha continues his narration: "O parikshit, even to this day, the Yamuna is seen flowing through the course it took after being dragged by Balarama. Balarama enjoys his stay in Gokula, losing all sense of time..."

62 Bhagavatha - Narakasura vadham

Indra reports to Krishna about the demon Naraka's atrocities. Naraka had snatched Varuna's (Indra's brother) umbrella, the insignia of sovereignty, and also Aditi's (Indra's mother) ear rings and evicted her from her abode in mount Mandara. Narakasura was the son of mother earth, Bhoodevi. The Lord had conferred a boon on mother earth, that Naraka would not be killed by him without her consent.
Krishna, along with Satyabhama, flies on Garuda to Pragjyotishapura, the capital of Narakasura's abode in Pragjyotisha (now Assam). Pragjyotisha was well fortified on all sides, with heavy artillery and mountain ramparts.  The was made inaccessible due to its belts of water, fire and wind, encircled with myriad snares laid by Naraka's associate and follower, the five-headed Mura. Flying with great speed on Garuda, Krishna shatters the ramparts with his mace, Kaumodaki. With his arrows and his discus Sudarshana, he destroys the fortifications of weapons, and destroys the snares with his sword.  He blows on his conch, Panchajanya. The sound, like a clap of thunder, breaks down the hearts of the gallant warriors of Mura -- and draws the demon Mura out of the waters. Brandishing his trident, the terrible demon with amazing splendour, challenged Krishna with a roar, filling the entire atmosphere. In a quick battle, Mura is killed by Krishna. His sons who retaliate, were also vanquished in a fight.
Naraka was enraged to see his generals decimated. With his army of sea-born elephants, Narakasura rushes forth at Krishna with his javelin, Shataghni; Krishna responds by sending his accurate arrows with peculiar wings. Garuda also helps by fighting the elephants with his bill, wings and claws and makes them retreat. His army thus assailed by Garuda, Naraka fights on, alone. His javelin was shaken off by Garuda, as though it were a flower garland. Naraka, riding an elephant, picks up a pike to strike at Krishna. Krishna lops off Naraka's head with his sharp-edged discus. His fallen head shone with a lovely diadem and the dazzling ear-rings of Aditi. Mother earth approaches Krishna and hands over the umbrella of Varuna, the ear-rings of Aditi, and a Vyjayanthimala (a garland of colourful forest flowers, interspersed with gems) for Krishna to wear. Bowing low, Bhoodevi extolls Krishna: " Nama: Pankajanabhaya! Nama: Pankajamaline! Though appearing as the son of Vasudeva, you are really Vishnu. You are the cause of all matter and the embodiment of perfect knowledge. Hail to you! Pray, place your palms on the head of Naraka's son, Bhagadatta and protect him." Krishna ensures security to Bhagadatta and enters the opulent palace of Naraka. He saw thousands of  warrior women, abducted from various gods, siddhas and demons, staying in that luxurious palace. In their minds, all the women set their hearts on Krishna and pray, "May he be my husband and let providence approve of this."  Krishna sent them all in closed palanquins to Dwaraka, along with valuable treasures, horses, elephants and chariots.
Krishna flies to the abode of Indra and hands over the umbrella and the ear-rings of Aditi. Indra, in turn, worships Krishna along with his consort Satyabhama.
Satyabhama urges Krishna for the Parijatha tree to be planted in her palace. Krishna uproots the tree and places it on the back of Garuda -- he vanquishes the gods who oppose him* and returns to Dwaraka.
Assuming as many forms as the brides, brought from Pragjyotishapura, Krishna espoused with due ceremony all those damsels (sixteen thousand and hundred, all of them being part manifestations of Ramaa), in different mansions severally in the same hour. He also performed his duties scrupulously as a householder, living with each spouse severally, immensely adored by each one of them.
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*(Hardly moments after paying obeisance to Krishna and Satyabhama, Indra opposes Krishna,  his purpose having been accomplished.  Shukha says, although wise, the gods possessed of satva guna choose to be ungrateful out of ignorance. He says 'Accursed is opulence'.)

61 Bhagavatha : Story of the Syamantaka gem

Satraajit was a devotee of the sun god.  Although he adored Surya, he treated the sun god as if he were a close friend. Pleased with his devotee, Surya bestows the Syamantaka gem on him.  When Satrajit entered Dwaraka after his worship, wearing the gem, he could not be identified as the splendour made him look like the sun. People report to Krishna that Surya was coming to visit him. Krishna laughed and tells them: "It is not the sun god. It is only Satrajit glowing with his gem."
Satrajit consecrated his residence and installed the gem in a suitable place. The unique quality of the gem was that, if worshipped properly, it would yield daily, a good quantity of gold, besides protecting the worshipper from famine and other calamities, mental worries, bodily ailments and other evils.  Krishna sought the wonderful gem to handed over to the King Ugrasena (as it would protect the whole kingdom). But Satrajit, covetous of wealth, refused to part with it - unable to portend the consequences.
Prasena, the brother of Satrajit went hunting, wearing that lustrous gem on his neck. A lion killed Prasena and his horse due to the uncommon glow of the gem and snatched it away. While entering its den along with the gem, the lion was killed by Jambavan, the glorious bear (of the Ramayana). He used it as a plaything for his boy.
Satrajit felt miserable when his brother did not return back from the hunt. He told his people, "Surely my brother, who had gone to the forest with the jewel, has been killed by Krishna." The people then began spreading that malicious rumour, which soon reaches the ears of Krishna. In order to wipe out the imputation cast on him, Krishna follows on the tracks of Prasena's horse along with some citizens of Dwaraka. They find the remains of Prasena and his horse in the forest, and the tracks further on lead them to the dead lion and finally to the Jambavan's cave.
Krishna asks the people to stay outside and entered the dark and fearful cave alone. He saw the self-effulgent gem being used as a plaything beside a child and waits there, resolving to take it away. The nurse who looked after the child, shrieks. Jambavan rushes in and engages in a combat with Krishna. A powerful wrestler that he was, Jambavan fought Krishna fiercely with a mace. Then with trees, rocks, bare arms and fists. A tumultous duel ensued between the two, continuing for days together. The lightning fast strokes of Krishna pounded Jambavan, depleting his courage and strength considerably. Jambavan had not experienced such discomfiture anytime in his long past. Perspiring all over, he speaks to Krishna: "I conclude you to be none other than Vishnu. You are the same Lord Rama, my master, who subdued the arrogance of the sea and built a bridge over it, and slayed the rakshasas." Krishna compassionately pats his devotee Jambavan with his soothing hand: "It is for the sake of this gem that we arrived at this cave, O Chief of bears! I have come to wipe out a false imputation cast on me through this gem." Jambavan joyfully gave away the gem to Krishna and also his daughter Jambavati, as a way of worship.
The people outside the cave waited for twelve days and finding that Krishna did not return, went back to Dwaraka in despair. Devaki, Vasudeva, Rukmini and other relatives also grieve. The people of Dwaraka curse Satrajit and worship Goddess Durga, the supreme energy of the Lord, for the safe return of Krishna.
Krishna gladdens the hearts of all the people making an appearance in Dwaraka with his new bride Jambavati and the Syamantaka gem.
Krishna summons Satrajit into the royal presence at court and tells him how the gem was recovered. He then hands over the gem to Satrajit. His head bent in shame, Satrajit repents for having spread calumny about Krishna, and returns home with the gem.
In order to remedy his reputation as being covetous of wealth and mean-minded, he decides to give away to Krishna, the Syamantaka gem and also his daughter Satyabhama, who was gifted with comely looks, magnanimity and other virtues. Krishna's marriage to Satyabhama was performed according to tradition. But
Krishna refuses to accept the gem. "Let it remain with you, O devotee of the sun god! We shall only enjoy the fruits of that gem."

60 Bhagavatham - Rukmini haranam

As promised, Krishna pays a visit to the house of Akrura and also the (hunchback woman) Sairandhri. Krishna sends Akrura as an emissary to Hastinapura, the capital of the Kauravas, to make enquiries about the well-being of his cousins Yudhishtra and the other Pandavas. Krishna builds a fortress called Dwaraka and lives there, to protect himself from the attacks of Jarasandha, the father-in-law of Kamsa. Jarasandha had vowed to rid the earth of the Yadava clan. Balarama marries Revati, the daughter of Kakudmi (of Saurashtra).
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Bhishmaka was the king of Vidarbha. He had five sons and one daughter. The eldest son was Rukmi and the daughter was Rukmini, a part manifestation of Lakshmi, the consort of Vishnu. Having heard about the exploits and glory of Krishna, Rukmini looked upon Krishna as her befitting husband. But Rukmi, her brother hated Krishna and wanted her to be married to Sishupala, king of Chedi. He also deterred his parents and other relations from their choice of Krishna as the suitor.
Rukmini decides to communicate directly with Krishna. She sends a message through a trusted brahmin, Sunanda, to bring Krishna to Vidarbha. Sunanda reaches Dwaraka. Krishna welcomes him and provides him heavenly hospitality, even seating him on Krishna's throne. Krishna enquires Sunanda about the reason for his visit. He reports the facts about the proposal for Rukmini's marriage and gives Krishna the message from Rukmini.
Rukmini praises the excellent qualities of Krishna. "Having heard about your infinite qualities, I have set my mind on you. I have chosen you as my husband. Take me as your wife from here. Let not Sishupala touch my body, which rightfully belongs to you. You shall reach the territories of Vidarbha incognito, before the day of marriage . The following day, you shall crush the forceful armies of Sishupala and Jarasandha, with the help of your generals. As a prize of valour you shall marry me perforce, according to the rakshasa system of marriage. If you are hesitant to kill my relatives in the process, there is a plan. On the eve of marriage a grand procession will be taken out, where the bride will worship Goddess Ambika, our family deity. If however, I do not secure your grace, my Lord, I shall lay down my life."
Sunanda delivers the secret message and asks Krishna to consider whatever is worth doing, without delay. Krishna heartily laughed: "My mind is likewise set on her. I know about Rukmi's grudge. I shall bring the princess devoted to me to Dwaraka." He orders his charioteer Daruka to get ready for the journey. In a single night, Krishna reaches Vidarbha along with Sunanda.
Bhishmaka, out of affection for his son Rukmi, performs the necessary rites prior to his daughter's wedding with Sishupala, against his own will. Salva, Jarasandha, Dantavaktra, Viduratha, Paundraka and other kings inimical to Krishna and Balarama were also present on the occasion. They had made up their minds to jointly contend with Krishna, if he chooses to take away the bride.
Balarama apprehends strife, hearing of Krishna's departure to Vidarbha alone --  and also aware about the troops marshaled by the kings friendly to Sishupala. He proceeds immediately to Kundinapura with a huge army.
Rukmini was anxious, as Sunanda had not returned yet. She contemplates on Krishna. She saw Sunanda, and could guess from his pleasant countenance that he had met Krishna. Sunanda reports that Krishna has reached Vidarbha and tells her about his unfailing assurance that he would indeed take Rukmini to Dwaraka. Rukmini bows to Sunanda and expresses her indebtedness to him.
Knowing that Krishna and Balarama have come to their place, the King pays respects them and the people rejoice - as they consider Krishna as the ideal choice for their princess Rukmini.
Guarded by armed soldiers and accompanied by companions, Rukmini sets off to worship Goddess Ambika. She extolls Parvati and prays that Krishna be her husband. As she comes out of the temple, her brilliant charm sets off a flutter in all the warriors' hearts, who stood watching. Rukmini moves slowly. Lifting her locks with her left hand, she searches for Krishna amidst the thousands of warriors. While she was about to mount her chariot, Krishna snatches her away to his own chariot, unmindful of the kings hostile to him, who just kept gazing.
Comfortably seating her in his chariot bearing the emblem of Garuda, Krishna departs swiftly to Dwaraka along with the others headed by Balarama. The allies of Rukmi, headed by Jarasandha, follow Krishna in hot pursuit. The Yadava army of Balarama, turns around to face the challengers. Rukmini looks bashfully at Krishna, her eyes filled with fear. Krishna comforts her: "Don't be afraid, dear. The armies of the enemy will be destroyed by your own troops." After a fierce battle, the kings led by Jarasandha turned their backs and withdrew. They try and console Sishupala, who was distressed that his marriage to Rukmini was thwarted by Krishna.
Rukmi, unable to tolerate the turn of events, declared that he would never return to Kundinapura without bringing back his sister Rukmini.  He pursues Krishna in a chariot. He shouts at Krishna to stop. After a fierce one-to-one battle, Krishna defeats him. Rukmi leaps from his chariot with a sword and rushes at Krishna. Krishna destroys the sword with his arrows. He lifts a sword and prepares to strike at Rukmi. Rukmini clasps her Lord's feet and prays to show mercy to her brother. Krishna desists from killing Rukmi. He binds Rukmi with his scarf and disfigures his face by shaving off, with with the sword, parts of his moustache and hair. Balarama joins them with his army and seeing the plight of Rukmi, admonishes Krishna after releasing Rukmi from bondage: "You have done an impious act abhorred by the Vrishni race. Your act amounts to killing him." He consoles Rukmini and asks her not to take offence at such an act by the Vrishnis. Comforted by Balarama, Rukmi leaves. As he has vowed not to enter Kundinapura, he builds a mansion and a city for himself named Bhojakata.
The marriage of Krishna with Rukmini was then solemnised in a due ceremony, and celebrated in a grand manner, attended by kings friendly to the Yadus. There was great jubilation among the citizens of Dwaraka as Krishna wed Rukmini, who was none other than Lakshmi.

59 Bhagavatha - Krishna sends Uddhava to advise the gopis of Vraja.
(the Bhramara geetha)

Uddhava was a beloved friend and counsellor of Krishna. He was well known for his intelligence and wisdom. One day Krishna, holding Uddhava's hand, tells him: "O gentle Uddhava, go and meet my parents Nanda and Yashoda who will be delighted to see you. In particular, meet the gopis and give them my message. It will relieve them of their agony caused by my separation. The cowherd women have renounced
everything and have given their mind to me -- their life is centred in me. They live, forgetful even of their own self, as they constantly think of me. They are propping up their life with great difficulty based on my assurances that I will come back to Vraja."
Instructed by Krishna, Uddhava mounts a chariot and drives to Nanda's Gokula carrying the message of his master. By sunset, he reaches Vraja, his chariot covered with dust raised by cattlehoofs. He hears the milking of the cows, along with the songs about Krishna sung by the gopis.
Nanda welcomes Uddhava with great regard, looking upon him as Krishna himself. After Uddhava is relieved of his fatigue from traveling, Nanda enquires about the well-being of Vasudeva and Krishna. "In Mathura, does Krishna remember us and his mother -- and the people of Vraja who look upon him as their protector? Will he come here once to see his people?" Nanda recounts the various deeds of Krishna in
Vraja with affection and wonder. Yashoda too shed tears of love, remembering her unique relationship with  Krishna.
Uddhava joyfully spoke: "Indeed you are the most praiseworthy of all embodied beings of earth. Krishna will certainly visit you in the near future and delight you all. He will certainly keep up his word. He is not only your son, but the son, father, mother, indeed the very self and ruler of all." The night slipped by, as they kept speaking about Krishna.
Early morning the gopis begin their day churning the curds, their bangles jingling in a rhythm. They sang in a chorus, celebrating the exploits of their Lord, Krishna. Seeing the gold-plated chariot at the portals of Nanda, the gopis wondered who could be the visitor : "Maybe it is Akrura again. He has come to accomplish Kamsa's purpose -- he is now going to offer oblations to Kamsa's body with our bodies..." When they spoke in such vein, they see Uddhava returning to Nanda's home after his morning ablutions in Yamuna.
They gaze at Uddhava who looked like Krishna himself, with unusually long arms, clad in yellow silk and wearing a garland of lotuses. With bright smiles, they eagerly surround Uddhava. After making him sit comfortably and paying him respects with kind words, they addressed him: "We know you to be Krishna's companion. You have been sent here by your master to console and delight his parents -- as there is nothing else worth remembering for him in Vraja, a mere pasture land for cows." Thus they spoke and sang about Krishna with tears welling up. They wept, bereft of any shame, revealing their attachment and loving devotion to him.
A certain gopi perceives a bee which was buzzing around and assuming it to be a messenger of Krishna, addresses it: "O black bee! Don't even touch us with your six feet, tinged with the saffron on Krishna's garland, caused by our rivals, the proud ladies of Mathura. What will you gain by conciliating us, the rustic women of Vraja. He has deserted us just like you leave the guileless flowers. It is because of his false promises in words flowing like honey, that even Lakshmi manages to stay on with him.  The fickle-minded Krishna has left us Vraja women, hard-hearted as he is by nature. He attacked Vali (as Rama) without giving him proper notice, deformed Surpanakha who approched him with lust, bound the King Bali (as Vamana) after accepting his gift and worship. Enough of friendship with  anyone possessing a dark hue. But how
can we forget him? The treasure in the form of his stories is difficult to forget. Which woman on earth can resist the playful movements of his eye-brows, followed by his winsome and cunning smiles? Therefore O messenger! let us talk about something else -- the very mention of Krishna awakens memories that accentuate our agony.
"O friend of our Lord, despite being stung by our pungent words, have you come back to us again?  How will you take us there?  It is indeed hard to forego your companionship, once it has been gained and experienced. Has our dear one returned to Mathura after his studies? Does he remember his godfather Nanda as well as his relations and cowherds in Vraja? When will he come back and place his hand on our head to console us?"
Uddhava, confronted with an unprecedented effusion of love, comforts the gopis with the message of Krishna. "O Gopis! You have all your objects accomplished, as your minds have been completely absorbed in Lord Vasudeva. You have set the highest standards for the ideal type of Supreme bhakti to the Lord -- difficult to obtain even by way of severe austerities, studying the vedas, fasting, chanting prayers, pouring
oblations into the fire etc., You have renounced all your loved ones and your own self and developed an exclusive devotion to the Lord. You have conferred a great boon on me, the opportunity to witness first-hand, your love for Krishna. Now, listen to Krishna's message to you.
Bhagawan says: "My most dear gopis! Your separation from me, is not possible under any circumstance, as I am the cause of all. In the eyes of  the wise, the teachings of the scriptures, the path of Yoga, and the Sankhya system of philosophy, renunciation, facing hardships to subjugate one's senses etc., -- all have their goal in control of the mind. It is only to focus your thought constantly on me, and ensure your mental proximity to me that I am staying far away from your eyes. It is not possible for the mind to focus on their most beloved one if he lives close by. Having devoted your undivided mind on me, you will attain me before long." "
Hearing Krishna's words the gopis were delighted and share with Uddhava their memories of Krishna, etched in their mind. They worship him with due respect, considering him to be Krishna himself.  The people of Vraja constantly recounted the stories of Krishna, delighting Uddhava. The thoughts of Krishna in Vraja made the months of Uddhava's stay seem like mere moments.
Bowing to the gopis with reverence, Uddhava sang. "With their supreme devotion, only these cowherd women have justified their existence in a human body. What grace has descended upon these gopis - that the Lord chose to sport with in the Raasa festival, with his long arms around their necks! Even Lakshmi, exclusively devoted to him on his person, could not obtain that supreme grace. Oh! let me be reborn as a
shrub, creeper or a herb in Vrindavana, rolling in the dust of the feet of these women, who showed us the path to attain Krishna. I repeatedly salute the dust of the feet of Nanda's Vraja, whose loud singing of the glory of Krishna captivates and purifies the entire world."
Seeking Nanda's permission and after a tearful farewell by the gopis, Uddhava leaves for Mathura. He falls prostrate before Krishna and talks about the plentitude of devotion the people (the gopies in particular) of Vraja had towards Krishna and handed over the presents sent by Nanda to Balarama, Krishna and King Ugrasena.
It is said that Krishna sent Uddhava, (the foremost in knowledge of scriptures, tutored by the guru of the gods, Brihaspathi), to advise the gopis on the truths revealed in the scriptures -- Only for Uddhava to realise that bhakti alone can help attain the ultimate truth -- conclusively taught to him by the rustic gopis, bereft of any knowledge of the scriptures.

58 Bhagavatha:  Krishna's Gurukulam at Sandipani ashram
Vasudeva and Devaki's knowledge that Balarama and Krishna were the manifestations of the Supreme held them back from loving them as their own sons. Krishna uses his own Maya so that such a knowledge did not endure. To bring joy to them he addresses them as mother and father, and expresses how a son cannot repay the debt he owes to his parents even in a hundred years. He also regrets that he did not have the privilege of serving them due to the fear of Kamsa and seeks forgiveness from them. His parents, influenced by the Lord's delusion, now treat him as their son, placing him on their lap and folding him in their arms, shedding tears of joy.
Krishna makes his maternal grand-uncle, Ugrasena, the king of Yadus: "Be pleased to command us Yadus and the people of Mathura, O King! We Yadus ought not to occupy the throne of Mathura due to the curse of Yayati. It is my desire to see you king, so no blame will come upon you."  
Krishna then approaches Nanda and embraces him: "O father! You and Ma Yashoda have nourished and fondled us with utmost care. You are our real parents, as you have treated us as your own sons, knowing that we were Vasudeva's children." With utmost reverence, he asks Nanda to return to Vraja, honouring him with loving presents. Overwhelmed with affection, Nanda hugs Krishna and Balarama and returns to Vraja.
Vasudeva, gave away cows to wise men, which he had mentally gifted to them when Krishna was born.
Balarama and Krishna, undertake a vow of brahmacharya to undergo their spiritual training at the ashram of a learned scholar, Saandipani, a revered sage and scholar from Ujjain. With devotion and a controlled mind, the brothers learn the vedas, and other auxiliary branches of learning -- phonetics, prosody, grammar, astronomy, etymology, Upanishads, Dhanurveda, Dharma shastras and the various systems of philosophy. They also learn the science of logic, the science of politics and its six branches - peace, warfare, expedition, encampment, depending on allies and causing the separation of allies etc. The brothers serve the rishi Sandipani in every possible way and also master the sixty four arts in as many days. When their education is complete, they ask for the preceptor's fee of his liking.  Sandipani, perceived the marvelous glory of the brothers and deliberates with his wife. He seeks as a fee the restoration of their child, lost in the ocean of Prabhasa.
The brothers, who  were Maharathis (car-warriors) mount their chariot and reach the shores of Prabhasa in no time. They thought for a moment. Krishna addresses the Lord of the ocean: " Let my guru's son be restored at once, which was swallowed by you in a great wave here." The ocean replies: "I did not carry away the child, O Lord! It was by the great demon, Panchajana, a daitya, who lives under the ocean in the form of a conch."
Krishna plunges into the sea and kills the demon. But he does not find the child there either. Taking the conch (which formed Panchajana's body, hence named Panchajanya), the Lord returns to his chariot.  Krishna and Balarama then proceed to the city of Yama, Samyamani.
Krishna blows the conch Panchajanya. Yama appears and offers worship on a grand scale, knowing that he is the Supreme who resides in the heart of all created beings. Yama asks them how he could be of service. Krishna asks Yama to bring his guru's son, who had been brought to Yama's abode due to his own karma. Yama obeys the command and brings the son of sage Sandipani and hands him over to Krishna. Krishna and Balarama return to Sandipani ashram and present his son to the revered guru. "Is there anything else we can do for you?"
Sandipani replies: "Your debt to your guru has been fully repaid by you both. O my child! What desires can remain unfulfilled for a guru who has disciples like you? Return to your homes, valiant ones. May the vedas remain fresh in your memory always."
With their preceptor's permission, the brothers return to their home in Mathura, driving the glorious chariot as swift as the wind. The people of Mathura rejoiced, like one having recovered their lost wealth.

57 Bhagavatha - the slaying of Kamsa

Even as the jubilation on Krishna's triumph thundered on in the arena, Chaanura, foremost of the king's wrestlers, accosts Krishna and Balarama: "You are esteemed by the people as heroes. You have been invited by the king to prove your well-known prowess in wrestling. The cowherds who pasture their cattle in the woodlands, are known to engage themselves in wrestling to relieve themselves of monotony. Let's wrestle, to honour the words of the king."
Krishna agrees: "Of course, let's do what pleases the king. We are youngsters, so let's sport with those who are equal in strength." Chaanura replied: "You, nor Bala are young lads -- you could dispose off the mighty Kuvalayapida as a mere sport. Therefore you both should contend with powerful rivals. Show your strength with me, O Krishna, and let Balarama fight Mushtika."
Challenged thus, the brothers locked into a combat with the most powerful wrestlers of the king. They tugged against one another vehemently intending to topple their opponent. They struck with their fists and elbows, knees with the knees, head with head, and chest against chest. They lifted one another and threw their opponent down. They fixed one another to a spot until the other escapes from the hold. The fight was severe and the pulse of the audience raised.
The people conversed amongst themselves that this ill-matched fight was grossly unrighteous and should never be supported. They sympathised with the glorious brothers fighting strong giants like Mushtika and Chaanura. They were overawed by the blessings the people of Vraja had to witness their exploits and also be charmed by their presence on a daily basis.
The fight continued -- Chaanura, unable to bear the swift and hard strokes of Krishna's fists fainted again and again. Chaanura strikes back on the Lord's chest with clenched fists, but Krishna stood like a rock. He lifts Chaanura, swirls him around and dashes him against the ground, killing him instantly. Similarly, Balarama, not wanting to prolong the fight, strikes Mushtika with the palm with the force of a thunderbolt, rendering him lifeless. Many other wrestlers - Koota, Sala, Toshala, challenge them one after another, but they were no match for the strength and skill of the two brothers. The remaining wrestlers ran away to save their lives.
The brothers close-in with their cowherd mates and celebrate the victory. They danced to the screaming trumpets and resounding beats of the kettledrums. With the exception of Kamsa, all rejoiced.
Kamsa gets up and stops all cheering with his terrible injunction: "Let the ill-behaved sons of Vasudeva be driven out of the city. Confiscate the wealth of the cowherds and put Nanda in chains. Let Vasudeva, of vile and evil mind, be done away with -- so also my father Ugrasena and his followers, who have always been on the side of my enemy."
While Kamsa spoke thus, Krishna flew into a rage. Springing with agility, he ascends the royal dais of Kamsa. Kamsa instinctively drew out his sword and shield and moved about swiftly like a hawk in the air. Krishna catches hold of Kamsa firmly, as Garuda would snatch a serpent. Kamsa's diadem slips away. Grasping him tightly by the hair, Krishna tosses him from the lofty dais down to the floor of the arena. He jumps down and in a trice was on top of Kamsa. Kamsa was already dead. Krishna drags Kamsa's body along the ground as the world witnessed. Kamsa always thought about Krishna, out of fear -- when walking, eating, drinking, speaking or even when asleep. Hence he attains that supreme goal, difficult to attain even for great yogis and rishis who have performed great austerities.
The eight younger brothers of Kamsa rush towards Krishna to avenge the death of their brother. But Balarama deals with them, with deadly blows of his bludgeon. Krishna consoles the queens of Kamsa and causes the obsequies of the dead to be performed.
Krishna, then secures the release of Devaki and Vasudeva from prison. Krishna and Balarama bow to their parents by touching their feet with their head. But knowing their sons to be the Rulers of the Universe, they were hesitant to embrace Balarama and Krishna.

55 Bhagavatha - Bow sacrifice and slaying of Kuvalayapidam
Krishna enquires from the citizens the way to the amphitheatre where the bow-sacrifice was being held. He enters the sacrificial hall and looks at the wonderful and gigantic bow, studded with jewels and as picturesque as the rainbow. After due worship, it was being guarded by many men. Krishna seizes the bow with his left hand, although attempts were made by the guards to stop him. Within the twinkling of an eye, he strung the bow to its utmost capacity, thereby breaking the bow in the middle. The guards just looked on, as the bow broke with a loud crash.
The noise echoed all around, and Kamsa also heard it. He was seized with consternation. The guards, full of wrath and anger close in on Krishna with their bows drawn to apprehend him. Balarama and Krishna took the broken parts of the massive bow and make short work of them. After destroying their other challengers, the brothers came away through the entrance of the amphitheatre and roamed about in the city, thrilled by its amazing wealth and progress. By evening Krishna and the other cowherds return to their carts, parked in the outskirts of the city. After a wash, they had their dinner and had a good night's sleep.
Meanwhile, Kamsa was shaken by the events at the amphitheatre. He could not sleep. He had nightmares of evil portents even while he was awake. He awaited the grand festival of wrestling bouts to be celebrated next morning.
The arena was swept and sprinkled with water. The galleries were decorated with festoons, flags and tapestries. Flower garlands adorned the temporary arches put up for the occasion. People flocked to see the grand event. Kamsa, surrounded by his royal ministers, took his seat on the royal dais in the midst of feudal lords. The wrestlers make a grand appearance, cheered by trumpets and drums and clapping of the audience which echoed throughout the arena. Specially invited by Kamsa, Nanda and the cowherds offer presents and take their seats on a separate dais meant for them.
After their morning ablutions, Balarama and Krishna leave for the tournament, energized by the loud rhythms of the kettledrums and cheering of the citizens of Mathura. When they reach the amphitheatre, they see the mighty elephant, Kuvalayapida, blocking his way at the entrance.
Krishna tightens the cloth around his waist and ties up his curly locks of hair preparing for a fight. In a thundering voice, he challenges the keeper of the elephant to give way, or face death. The driver goads the elephant to attack Krishna. Running towards him, the elephant seizes Krishna with his trunk. Krishna slips away after striking it with his fists and disappears in the midst of the elephant's legs. The elephant with its keen sense of smell holds Krishna by the trunk again. Krishna forcibly escapes the hold. Tightly seizing the elephant's tail, Krishna drags it violently to a long distance. The elephant whirls left and right to catch him with its trunk. But Krishna, swings in opposite directions alternatively without letting go of his grip. He then advances to the front of the elephant and swiftly strikes it with his hand. Krishna runs ahead, closely followed by Kuvalayapida, almost touching him at every step. Krishna topples while running, but gets away in a trice before the elephant attempts to pin him down with its tusks. As the elephant rushes at him, Krishna catches hold of its trunk and hurls the colossal elephant down. Treading on it with his foot, he forcibly extracts its tusks as a mere sport. Using the tusks as a weapon, Krishna kills both the elephant and its keeper.  Leaving the dead elephant, Krishna enters the amphitheatre, tusk in hand, smeared with the animal's blood. With sweat drops on his face, and the tusk on his shoulder, Krishna looked charming.  He was surrounded by Balarama and a few cowherds. The audience drank unsated, the beauty of the two brothers. They spoke to one another: "They have descended on earth in the house of Vasudeva, as a manifestation of Hari himself." Amazed, they also spoke admiringly of the various other exploits of Krishna and Balarama at Gokula.
Seeing the mighty elephant killed, the self-obsessed Kamsa was equally terrified.