55 Bhagavatha - grace shown to Kubja (the hunchback)

When Akrura enters Mathura, Krishna respectfully asks him to leave with his chariot. "You enter the city ahead of us and return to your home. We will rest here for some time and then visit the city." Akrura refuses to enter the city without them. "Please grace our house O Narayana, Please allow me to wash the feet of both of you." Krishna replies: "Accompanied by my elder brother, I shall visit your house only when Kamsa is slain." Akrura takes leave sadly. He apprises Kamsa of what he had done and returns home.
Krishna and his entourage rest in a garden in the outskirts of the city for the night, eager to have a look at the city next day. Balarama and Krishna, along with the cowherds, fearlessly entered the city during noon. They admire Mathura, a well fortified and prosperous city. The rows of houses on either side of the road were artistically adorned, with a generous display of wealth like gems precious stones inlaid in various places. Water was sprinkled all along the road.
Eager to  have a look at the sons of Vasudeva, the women of the city climbed up their mansions hurriedly, stopping all their work midway. They feasted their eyes on Krishna, who walked with the gait of a lordly elephant. He captivates them with his glances and divine personality. They embraced that embodiment of bliss with their minds. From atop the mansions they showered flowers along with curd and rice to welcome them. The wise men offered them water to wash their feet and also fruits and sweets. Krishna asks a washerman for some nice clothes to wear for himself and his brother. The dhobhi who was an arrogant servant of Kamsa not only refuses, but also taunts and insults him with cruel words. While he bragged, Krishna severes the head of the washerman with just his finger-tips. The servants run away. Krishna and Balarama put on clothes of their choice and distribute the rest to the other cowherd boys. A weaver, full of love for Krishna, adorns the brothers with ornaments of cloth, weaved in various colours and patterns. Now the two brothers shone brightly, one dark and the other white, dressed tastefully for the festive occasion. Pleased with the weaver, Krishna confers on him a form similar to his own self along with good health and prosperity. Next the brothers visit the house of a florist, Sudama. He respectfully bows and offers them a seat and presents them with two garlands of excellent flowers with delightful fragrance. The florist seeks from Krishna unflinching devotion to Krishna alone, as a gift. Krishna grants him the wish along with a fortune that would grow in the hands of his posterity. Proceeding further along the main road, Krishna saw a charming young woman, but a hunchback, carrying sandal paste. He asks her: "Who are you, young woman? For whom is this sandal paste intended? Can you give us both some of it? Let good betide you." The hunchback Sairandhri replies: "O handsome youth, I am a maid-servant, Trivakra by name. I have a talent in preparing good sandal paste for Kamsa. Who else but you deserves to have this?" Her mind bewitched by the attractive form of Krishna. She applies the thick sandal-paste on the two brothers, painting their upper part of their bodies with the pigment, which shone in contrast with their complexion. Krishna decides to reward her by straightening her hunchback. He pressed the forepart of her feet with his own and supporting her chin on the two index and middle fingers, raised her upwards with his right hand -- thus straightening her hunch. She became a beautiful woman, endowed with good qualities.
Smitten by love, she smilingly submitted to Krishna, holding and tugging his upper garment: "Please be gracious and come home with me, O gallant youth. My mind has been robbed of its patience by you." Even as Balarama and the others looked on, Krishna laughed: "I shall visit your home after accomplishing my tasks, O pretty girl." He dismisses her with honey-like words.  He continued along the path, honoured by various merchants along the marketplace, with whatever they had to offer.

54 Bhagavatha: Akrura Darshanam

Kamsa summons Mushtika, Chaanura, Shala, and other wrestlers, ministers and keepers of elephants: "O Mushtika and Chanura! I hear that Vasudeva's sons Balarama and Krishna are in Nanda's Vraja. I am told that my death has been decreed at their hands. You will arrange an amphitheatre for a game of wrestling and kill them in a combat. Let this voluntary combat be witnessed by the people of Mathura. Let Kuvalayapida, the mighty elephant also be stationed at the entrance to kill the juvenile brothers. Let a bow-sacrifice commence to propitiate Lord Shiva, which will help us emerge victorious."
Kamsa then summons Akrura, a kinsman of Vasudeva: "O charitable one! (He clasps Akrura's hand) I ask you do me a favour, as an act of friendship. You shall go to Nanda's Vraja and bring the two sons of Vasudeva in my chariot, without any delay. My death has been ordained at their hands. Pay rich tributes to the gopas led by Nanda and fetch them here. I shall have them despatched by the mighty elephant Kuvalayapida, failing which the wrestlers will kill them. After that I will do away with Vasudeva and my aged father Ugrasena who is desperate to regain his sovereignty. Having removed all obtacles, I shall reign over this world. Jarasandha, my father-in-law, Dwividha (the monkey chief), Sambara, Naraka and Bana are all my allies. Without revealing my intentions, bring the two youngsters here at once."
Akrura replies: "O King! It is well thought out plan against the evil which stares you in the face. Man aspires for more but is always thwarted by providence, thus meets with joy and grief. One should however keep one's mind balanced in success and failure. However, I shall do your bidding."
Next day, Akrura, a devotee of the Lord, leaves for Nanda's Gokula in a chariot. "Kamsa has done me a great favour. What kind of penance have I done, that I have been given such an opportunity to behold Krishna! Even though I have been sent by Kamsa, the Lord will not harbour any enmity towards me, as he knows what is in everyone's heart. Will he place his palms on my head when I bow to him? Will he embrace me, absolving me of all my sins?" Contemplating on Krishna all the way, Akrura arrives in Vraja. The sight of Vraja, with the sands imprinted with the footprints of Krishna overwhelms him. He jumps down from the chariot and rolls on the Vraja bhoomi "Oh, these are the particles of dust Krishna has walked on!"
He finds the brothers Balarama and Krishna, dressed in blue and yellow respectively, present in the yard where the cows were being milked. These most ancient persons, Akrura thought, were the Causes and rulers of the Universe, descended on earth for the welfare of the world. He prostrated at their feet. Choked with tears of joy, he could not even introduce himself. Krishna, knowing Akrura and his intent, drew him up and embraces him. Balarama also hugs Akrura. They take him home and extend utmost hospitality, washing and massaging his feet and providing him with the most delicious meal. Krishna enquires with anxiety about the welfare of devotees like him in Kamsa's land, and the motive of Akrura's visit.  Akrura tells them about Kamsa's inveterate enmity to the Yadus and his attempt to kill Vasudeva. Also that Kamsa has invited them to visit Mathura. The brothers laughed and apprise Nanda of Kamsa's invitation. Nanda instructs the gopas to arrange bullock carts loaded with presents for their journey to Mathura to witness the bow-sacrifice.  He also conveys the message to all of Vraja through messengers.
The gopis were sore that Akrura has arrived to take Balarama and Krishna to Mathura. Some swooned, unable to comprehend the news. Some, who were agitated by the very thought of separation from Krishna, met together in groups and grieved the entire night talking about this unexpected shock. "The creator has no compassion. He unites them through his friendly behaviour and disunites them even before they can realise it. Though under the apellation of Akrura (not cruel), you are being cruel to us, drawing yourself away from our eyes." They wail loudly, casting all bashfulness to the winds.
Akrura, after the morning oblations, begins his jouney to Mathura with Balarama and Krishna seated in his chariot. The gopas led by Nanda closely follow Akrura in bullock carts. The cowherd women follow Krishna for a while, taking delight in his glances from the chariot to comfort them. Observing their agony from his separation, Krishna also sends a message of love to them through a messenger, "I shall come back." The gopis kept looking at them as long as the dust raised by the chariot was seen. They stood like painted figures. Hopeless of his return, they retrace their steps, consoling themselves singing his praises and celebrating his pastimes.
Akrura reaches Yamuna by mid-day. Refreshing themselves in the clear waters, green as emerald, Balarama and Krishna get back to the cluster of trees under which the chariot stood. Akrura helps them into the chariot and with their permission, leaves to perform his ablutions at noon.
He gets into the pool known by the name of Anantha Tirtha in the Yamuna and takes a plunge into the water. He beholds Balarama and Krishna inside the water. "How can this be? If they are here, they should not be seated in the chariot." He emerges out of the water only to see the brothers seated in the chariot as before. "Was my vision of them in the water false?" He plunges into the water again. This time he beholds the thousand headed Lord of serpents, Sesha, white as a lotus fibre, clad in blue silk, and in his coils was seated a serene looking Lord Vishnu, with four arms, dark as a rain-bearing cloud, clad in yellow silk. It was a glorious sight to behold the Supreme Lord on Sesha, glorified by the Sanaka rishis, Narada, the Siddhas, Chaaranas, Gandharvas and the Asuras. He was waited upon by Lakshmi and other goddesses. Akrura, slowly gathers himself together and with a concentrated mind and joined palms, extolls the Lord. "Obeisance to you, O Lord Narayana! Possessed of a poor understanding, I am unable to restrain my mind, which is agitated by cravings and various activities, dragged by the turbulent senses. As such I have sought refuge in your feet. This too is possible only with your grace. Protect me, O Lord!"
Having shown this form under the water, Krishna withdrew it again, just as an actor would wind up his part. Akrura completes his oblations and returned wonder-struck to the chariot. Krishna asks him: "What wonder did you see just now, in the earth, heavens or in the water? We perceive it should have been something unusual." Akrura answers, "What miracles or wonders could I have seen anywhere else, O infinite Lord, when I am looking at you, who ensoul the entire universe!" With this vision entrenched in his mind, he drives the divine brothers to Mathura by sunset. 

53 Bhagavatha: The asura Keshi is killed. 

Narada confirms to Kamsa that the female child which escaped death at his hands was Yashoda's daughter, and that Krishna is the eighth child of Devaki. He also tells that Balarama is the son of Rohini, and the brothers have been entrusted by Vasudeva to his friend Nanda. Kamsa is agitated at this revelation and draws his sword to kill Vasudeva. Narada stops him and tells him that the brothers Balarama and Krishna are ordained to be his death. Kamsa puts Devaki and Vasudeva in chains again. (Kamsa had released them earlier, repenting for his cruelty after the Yogamaya escapes his hands).

Now Kamsa sends one of his asuras Keshi to kill both Balarama and Krishna. Keshi, goes to Nanda's Vraja in the form a colossal horse, quick as thought, pounding and shaking the earth with its hoofs and terrifying all with his neighs. Placing himself in the forefront, Krishna challenges the horse who was frightening the inhabitants of Vraja. Keshi was difficult to approach, had terrible speed and looked formidable. The horse turns around and runs towards Krishna full of rage and strikes him with his legs. Dodging the legs and seizing the horse by its legs, Krishna whirled it around and flung the massive creature afar. The horse recovers from the jolt and rushes with great speed at Krishna, his mouth open with fury. Krishna smilingly thrust his left arm into its mouth, as a snake charmer would put a serpent into a hole. The teeth of Keshi fell as if touched by a heated iron rod. The arm of Krishna found its way into the body of the horse and swelled to an enormous degree. The horse's breath choked, his eyes rolled, and he was profusely sweating all over. Then the demon Keshi falls dead throwing up his legs. Krishna withdrew his arms from the body of the horse, and stood unelated, as if no effort has been made at all. He just continued to tend his cattle, bringing delight to the cowherds and the people of Vraja.

52 Bhagavatha - Raasa Leela.

(Commentators on the Bhagavatha have called the Goverdhana episode as the heart of the Bhagavatha;  And the five chapters, from 29-33 in the 10th book of the Bhagavatha, called the Raas Panchaadyayi as its very soul. It contains the description where the Lord sports with the embodied souls. Only after one conquers the sensory impulses, described earlier when Krishna steals the gopis' clothes, does one qualify to enter the Raas. Not every soul can hear the flute of Krishna -- it is a fruit of the soul's sincere quest and an intense yearning for union with the Supreme, and as such is more in the mind than the physical body.)

1. On the full-moon night of Sharad Poornima, which marks the end of the monsoon, Krishna strikes a melodious note on his flute. Enraptured by the notes of the flute, the gopis who were already captivated by Krishna, sallied forth and darted off, leaving all the work they were presently doing. Some who could not leave, just closed their eyes and fixed their minds on Krishna, unable to endure the pangs of separation from their Lord. Krishna speaks to them, charming them with his elegant expressions: "Your presence is welcome, O blessed ones! What may I know is the motive of your visit? You should all return to Vraja where your loved ones will be looking for you. Leaving your homes at this time of the night is not proper for you all. Love for me is fostered not so much by physical proximity as by meditating or singing my glory. Therefore, return home." The gopis feel despondent and stood silent with grief, hearing the words of Krishna. Then they spoke to their beloved, with a voice choked with mild anger. "Do not be so cruel to us, O Lord. We have sought your feet, renouncing all other objects. Be gracious to us and don't frustrate our hopes and grant us the privilege of serving you." They praise him with songs. Krishna laughed. He also sang and sauntered around the forest followed by the gopis. He wore a wreath of different forest flowers called the Vyjayantimala. His attractive gait and bewitching presence delighted the gopis. He reaches out to those gopis with his long arms and sportful glances. Having received Krishna's loving attention, the gopis grew proud and thought themselves superior to all the women on earth. Perceiving their vanity born of an abundance of his grace shown to them, Krishna disappears on that very spot.

2. The women of Vraja felt agonised when Krishna disappears all of a sudden. Not knowing what to do, and still fresh with the intimate memories of Krishna, they impersonate themselves--as Putana, as Krishna, as Trnavarta, as Balarama, as the cow etc., One gopi treads on another's head, enacting the Kaliya episode and another pretends to be a mortar to which another gopi ties herself. They perform Krishna's various exploits and recount and relive his glorious life in Vraja. They sing his glories and roam about madly in the forest. They perceive him everywhere, in all creatures, inside and outside. They ask the various trees of the forest the whereabouts of Krishna. "O holy fig tree, have you seen my Krishna? O holy basil, have you seen my beloved, who bears you on his bosom?" Lamenting thus, they come back to the sandy banks of Yamuna and sing together, the song which describes the pain of separation from their Lord.

3. "O Lord, please reveal yourself to your sweethearts. Surely you are not just the son of Yashodha, but the witness of the minds of all embodied souls. You have appeared in the Yadu race for the protection of the entire world. Your manifestation, O dear one, has put an end to the sorrow of the inhabitants of Vraja. Your loving glances and charming voice agitates our mind. Please reveal yourself and soothe the pangs of our pent up love in our heart. Grant our desires by placing your lotus-like palm on our head, and protect us from the fear of transmigration. Enchanted by the melody of your flute, we have sought your presence. Pray, let us be in your blissful company, which will relieve us from the pain of separation -- where every moment becomes an eon to us."

4. Hearing the wailing of the gopis, Krishna appears in their midst dazzling with his charming countenance. Beholding Krishna, the gopis spring to their feet, as though the life-breath enters the limbs of a body. Surrounded by those cowherd women, Krishna shone brightly, dispelling the agony of their separation. They relish his company and extend to him the utmost hospitality, praising him, placing his feet on their lap, kneading his legs. They raise a doubt and seek Krishna's explanation on the various kinds of love expressed by people. Krishna replies: "Those who love one another for mutual benefit is out of self-interest. Those who love those, that do not love them in return are compassionate (like one's parents). Some indeed do not love even those that love them -- they are either sages who revel in their own self, or dullards or ungrateful people. I, for my part, do not reciprocate the love of individuals who love me, in order that they think of me at all times. I remained out of sight from you for a short time, only to ensure your constant devotion to me --  though loving you invisibly, listening to your professions of love with great delight. How can i forsake you, dear ones! You have renounced everything for me, and as a matter of fact,  I cannot repay the obligation I owe to you, even throughout my entire life.  Your relationship with me is without blemish, as you have cut all fetters, which is not easy, and fixed your mind on me. Therefore let your services to me be repaid with your own goodness."

5. Accompanied by those jewels among women who stood in a circle with their arms interlocked, Krishna celebrates and dances with the gopis, called the Raasa Kreeda. The Lord assumes as many forms as the gopis and stood in between each gopi. Then with the rhythm produced by the jingling of bangles, anklets and tiny bells attached to the girdles of the gopis, the Lord danced with them. In the company of those cowherd girls, Krishna shone like an exceedingly bright emerald strung in the midst of every two gold beads. They sang in a high pitch and danced, the delightful experience of which seemed like an eternity. They appreciated one another like musicians in a concert. Having thus secured Krishna, the only beloved of Lakshmi, and celebrating him in song, the gopis sported with him, their necks encircled by his arms. When the early hours of the morning approached, the gopis returned home with Krishna's approval. The men of Vraja never doubted or envied Krishna, as their womanfolk were present by their side throughout the night.

51 Bhagavatha - Govinda Pattabhishekam

Indra, having witnessed the glory of Krishna (who lifted the Goverdhana to protect Vraja) was ashamed. He seeks Krishna in a secluded place and touches his feet with his splendorous diadem of his crown. He extolls Krishna with joined palms. "O lord, you consist of pure Sattva, untouched by the other gunas. You wield the rod of punishment for maintenance of righteousness. It is for the good of the world that you assume various embodied forms, curbing the pride of those who fancy themselves to be the rulers of the world. Please forgive me, as I have disrespected you due to my pride of wealth and power. Please ordain that my mind may not stray again, deluded by my intellect. My pride has been crushed and I have been favoured by you, Lord. Hail to you, O Supreme Ruler, the inner controller of all, I seek you as my refuge!"
Krishna heartily laughed, and spoke to Indra in a voice deep as the rumbling clouds: "It was to shower my grace on you, that your worship was interrupted by me, O Indra! Let my injunctions be followed. Hold on to your office and do your duty with devotion - May all be well with you."
Surabhi (Kamadhenu), the cow of plenty descends from her realm in Goloka with her progeny. She hails Krishna : "You are the protector of the bovine race and our supreme deity, O krishna! Directed by Brahma we crown you as our king, O Govinda!"
Kamadhenu then bathes Krishna with milk from her udders. Indra also bathes Krishna with the water brought from the heavenly Ganga through Airavatha. Having thus crowned Govinda as the Ruler of the cows as well as Vraja, Indra and Surabhi return to their own realms.

50 Bhagavatha - Krishna's subdues Indra's pride 

Krishna saw that Vraja was getting ready for the worship of Indra - the god of rain. Although Krishna knows this, he asks his father Nanda: "O father, kindly tell me what is the occasion for the unusual flutter? What will be the fruit of it, and for whom is it intended? By whom and through what materials is this sacrifice going to be performed? Success crowns only the actions of a thoughtful person. Has that been considered by you for this ritual or does it follow the course of the world? Please explain me as I am eager to know more about it."
Nanda replies: "Dear child! Indra is the god of rain. The clouds are the manifestations of his own self. They pour forth water which is the life and delight of living beings. We worship the ruler of the clouds with sacrificial performances conducted by means of substances produced with water. We subsist on the remains of such sacrifices for the attainment of religious merit, economic self-sufficiency and enjoying worldly possessions. It is Indra who yields a good crop as a result of our efforts (in the form of agriculture). One who relinquishes a religious practice that has come down through generations, out of greed, fear or prejudice, surely does not augur well."
Krishna, addresses his father (in order to rouse the anger of Indra and thereby crush his pride): "A creature is born by the force of his past actions. What have the created beings to do with Indra, who is incapable of altering the course of actions performed by men according to his own nature? Only by performing one's own duty, determined by one's own nature can one live happily. We in Vraja, have agriculture and predominantly, the raising of cattle, as our means of subsistence. Impelled by the rajo guna, clouds shower water all around. It is through such water that living beings achieve their purpose of getting food etc., What has Mahendra got to do with this?
"We have neither cities, nor territories nor villages in our possession. The forest is our only abode, as we live in woodlands and mountains. So from now on, let us worship the cows, the brahmanas and the mount Goverdhana, through whom we sustain our livelihood. Let the very same materials gathered for Indra's worship be used for the worship of Goverdhana. Let varieties of excellent food be offered to brahmanas, the cows, the downtrodden and all others with reverence, as may be deemed proper. If it pleases you, dear father, let this view of mine be adopted."
Nanda and the other elders approved of it and did everything precisely according to Krishna's advice. The cowherds and the womenfolk, well adorned, celebrated Goverdhana going around it clockwise, riding in bullock carts keeping the cattle wealth ahead of them. To infuse confidence in the mind of the cowherds, Krishna assumed a personified form of Goverdhana and consumed the offerings and declared: "I am the mountain, Goverdhana." And he himself offered greetings to his other self of his, as the mountain."Look! the mountain has shown its grace to us..." After the oblations, and worship of Goverdhana with due ceremony, the cowherds returned to Vraja along with Krishna.
Indra, coming to know that his worship has been stopped by Krishna, gets angry with Nanda and the other gopas. He mobilises a host of destructive Saamvartaka clouds (used only at the time of dissolution of the universe): "Due to the pride, begotten of wealth, the cowherds have despised me, depending on Krishna who is a garrulous, foolish, arrogant and ignorant mortal! They have offended divinity! Get rid of their rigidity caused by pride of wealth -- bring their cattle to destruction. I will follow on my Airavatha, and proceed to Vraja along with the wind god. We will annihilate Nanda's Vraja."
The clouds do as commanded. They torment Vraja with sharp and violent showers with hailstones accompanied by lightning and rolling thunder. The tempestuous winds and the thick columns of rain flooding the earth created panic in the people of Vraja. The volumes of flowing water removed all distinction of high and low lands. The cowherds, shivering with cold and fear seek refuge in Krishna. "Krishna, protect us and the cows and calves of Vraja from the anger of Indra!" 
Krishna says to himself: "The gods who are endowed with the quality of sattva, cannot afford to be proud of being the ruler of the worlds. I will use my divine power and protect Vraja, which has sought shelter in me, as this constitutes my own family, and this is my unshakeable vow!" Observing thus, Krishna uproots with one hand the Mount Goverdhana, even as a child would pull out a mushroom, and lifted it up. He reassures them: "O mother, father and the people of Vraja, comfortably take shelter in the cavity beneath the mountain along with your cattle. No need to fear that the mountain will fall from my hand. Away with the fear of storm and rain, since your protection against them has been ensured."
The cowherds come under the safely of the mountain held up by Krishna, along with the cows, bullock-carts, and other dependents. Gazed upon by the inhabitants of Vraja, who stood there disregarding the pangs of hunger, thirst and personal comfort, Krishna held up the mountain for a whole week, and did not stir from his position.
Indra, astonished to see the power of Krishna and shorn of his pride, stops his clouds from the showers. The sky was cleared of the clouds, the downpour stops, and Krishna speaks to the gopas of Vraja: "Dismiss all fear and go out, O cowherds, with all the aged, the womenfolk, children and cattle. The rains have ceased. The rivers are emptied of the flood." The cowherds gradually come out from under the mountain loading their carts. Krishna also sets down the mountain as before in its own place -- as the entire village looked on in wonder. After hugs from Balarama and their parents, a show of affection by other cowherds and womenfolk, and blessings by the elders, Krishna accompanies the delighted people and cattle in the journey back to Vraja.

49 Bhagavatha - Grace shown to the brahmin matrons

One day, accompanied by Balarama and the cowherd boys, Krishna went far away from Vrindavana while pasturing the cattle. It was a scorching hot summer and all of them were hungry. Although the waters of the Yamuna quenched their thirst, the cowherds could not tolerate the pinch of hunger. "Krishna and Balarama - this hunger is terrible. We need some food now."
Krishna replied: "There are certain brahmins nearby who are conducting an Angirasa sacrifice. Go and mention Balarama's name and also mine and request them for some cooked rice."
The boys do as they are told. They introduce themselves and prostrate before the brahmins and seek food humbly on behalf of Balarama and Krishna. The brahmanas paid no heed to them. They accounted themselves advanced in knowledge, and regarded their mortal body as their own self. They ignored the pleas of the cowherd boys. The boys return disappointed and report to Krishna. Krishna burst into laughter and tells the gopas: "Go again and communicate to the wives of those brahmanas that Balarama and myself have arrived here. They will give you food according to your desire."
The gopas return to the sacrificial hall and reach the enclosure where the virtuous wives of the brahmanas were seated. The boys bow to them submissively and spoke to them: "O viprapatnis! We have been sent here by Krishna, who is rambling not far away from this place. Along with Balarama and the cowherds, he has come far away from home. He seeks some food for him and his followers." The brahmin women, who had always wanted to have a look at him, were in a flurry. They had their minds fixed on him, lured by his stories, and were delighted that he has come so near to them. They arrange all kinds of foods in appropriate vessels and rush with it to meet their beloved Lord. They were stopped by their husbands, brothers and other relations, but their mind set on Krishna, they moved on, like rivers flowing towards the ocean.
The women behold Krishna, sauntering in a grove surrounded by other cowherd boys and Balarama. Resting one hand on a devoted companion, he was swinging a lotus flower with another hand. With water lilies on his ears, he appeared charming, with minerals painted over his body in various designs. He wore fresh leaves and a garland around him, and a peacock feather adorned his head. His curly lock hung on his cheeks there was a cheerful smile on his face. "Welcome to you, O blessed ladies. Be comfortably seated. What can we do for you? It is but proper that disregarding all impediments you have all come to see me. One's own self is most dear to anyone. Therefore, return to the sacrificial hall where your husbands need you all to successfully conclude their sacrificial session."
The women say: "Lord! Please don't utter such cruel words. After attaining to you, one does not return. That is the vedic dictum. Ignoring all near and dear ones, we have sought refuge in you. None of our relatives would accept us again. Therefore ordain that no other asylum may be left to us, after having fallen at your feet."
Krishna replies: "Your husbands, parents, brothers, sons will not be angry with you, since you have been favoured by me. Even the gods over there will approve of your conduct. Therefore, devoting your mind to me you will attain to me before long."
The sages' wives return to the sacrificial grounds. Not finding fault with them, the sages successfully conclude the sacrificial session. After the session, the brahmanas were filled with remorse, having turned down the solicitation of Balarama and Krishna. They condemned themselves, that they did not have the transcendent devotion which their pious wives had towards Krishna. Although recalling their own offence again and again, and realising their folly, the brahmanas did not stir out to meet the two brothers (although eager to meet them), as they were afraid of Kamsa.  
Near the Yamuna, Krishna fed the cowherd boys with the different kinds of food offered by the women and then partook of it himself.

48 Bhagavatha - Krishna steals the garments of the gopis

In the winter month of Margasirsha, the maids of Vraja undertake a vow by worshipping Goddess Katyayani. They take a dip in the river Yamuna at day break. They make a sand image of the goddess and pray: "O Goddess Katyayani (the Lord's deluding potency), possessed of infinite powers, we pray that you make our dear Krishna my husband, hail to you!" With their mind set on Krishna, the maidens observed the vow for a whole month. Rising early in the morning, they loudly sang the praises of Krishna as they went with their hands clasped together to bathe  in the Kalindi everyday. On the last day of the month (a full moon day - when they were to conclude their vow), they leave their clothes on the bank as usual and sported in the waters, glorifying Krishna.
Yogacharya as he was, Krishna came to know what was in their minds, and went there to reward their worship. He was accompanied by his cowherd friends. Taking the scattered clothes of the maidens on the bank, he hastily climbed up a kadamba tree. Indulging in fun with the laughing boys, he spoke to the maidens in jest : "O young girls with slender waists, come here and take your clothes from me one by one or all together, as you please. I am not joking since you are all exhausted with the performance of the vow. Never has a lie been uttered by me, and these boys here know it."
Although the maidens knew Krishna was making fun, they were overwhelmed with love. They were abashed to see one another, and were inclined to laugh, but did not venture out of the water. They were neck-deep in the water, shivering due to the winter chill. "We know you well to be the dear son of Nanda, and praised all over Vraja, O dear Krishna! Please return our clothes, as we are all shivering. O shyama sundara! we are your servants, we will do whatever you say, but give us back our clothes. If not we will report the matter to the king."  
Krishna replies: "Very well, if you will do whatever I say, come here and receive the clothes, with a bright smile." Shivering with cold, the maidens emerged from the river, covering themselves with their palms. Pleased with their pure heart, Krishna places the clothes on his shoulder and smilingly said: "You have committed a grave offence to the god of water, by taking a dip in the holy river in a nude state. It has violated the sanctity of your vow. You can be redeemed of that sin if you bow low after joining your palms, raising your hands above your head."
The maidens, keen to see that their vow is fulfilled, bow to Krishna knowing that it is he, who washes away all transgressions. Krishna returns their clothes. Even though they were deprived of their clothes, stripped of all shame, ridiculed and treated as toys, they did not find fault with him, gratified as they were in his joyful company. They put on their clothes. But they could not stir from their place as their bashful looks were riveted on Krishna.
Krishna delighted them with his charming words: "O chaste girls, your desire is known to me. The craving for enjoyment on the part of those whose mind is devoted to me, cannot lead to further enjoyment even as seeds of grain, once it is fried or boiled, are unfit to be sown. Go back to Vraja, O damsels. You will sport with me during the coming nights, for which purpose you have observed this vow."
Having virtually realised their ambition, the maidens return to Vraja with great difficulty, their minds contemplating on his lotus feet.

47 Bhagavatha - Krishna swallows the forest fire

After Kaliya went away, the inhabitants of Vraja and the cows spent that night near the banks of the Kalindi (Yamuna). In the course of that night a wildfire broke out in the forest, dried with summer heat. The Vrajavasis, scorched by the fire, were bewildered. They seek Krishna's help, believing that he was their only refuge. "Protect us, O Krishna and mighty Rama -- this most terrible fire is consuming us."
Krishna swallows the fierce conflagration, as a mere sport.
This fire was meant to clean up the whole environment which was polluted with Kaliya's poison.

46 Bhagavatha -- Kaliyamardhana

In the bed of Yamuna, there was a pool inhabited by the serpent Kaliya. The water was being constantly boiled by the fire of its poison. Birds flying over it fell down dead. Touched by the wind which blew over the ripples of that poisoned water, living beings, mobile and immobile met their death.
Once Krishna went to the banks of Kalindi (Yamuna) along with his friends. Balarama did not accompany him. Oppressed with the summer heat and thirst, the cows and cowherds drank the polluted water contaminated with Kaliya's poison. They all fell dead. Krishna, by his mere gaze, restored them all to life. They all stood amazed.
Krishna tightened his clothes around his waist and climbed up a lofty kadamba tree. He slapped his arms in a
challenging mood and jumped into the pool from that height. The volume of water swelled by the vehemence of the plunge. Hearing the mighty splash, and angered that his abode has been violated, Kaliya approached the Lord. Biting Krishna in various places, the serpent enclosed him in his coils. Krishna was sporting fearlessly with a smile on his face. But from the banks of the Kalindi, the cowherds and calves saw that Krishna was caught in the coils of the snake and he did not move. Out of fear and helplessness, some cowherds fell down senseless. Getting to know of this, Nanda and Yashoda also were overwhelmed with sorrow.  Distressed beyond words, they all headed towards the banks of the Yamuna. Only Balarama heartily laughed and said nothing.
They reach the banks and saw Krishna in Kaliya's coils, lying motionless. Their grief multiplied. Some of them held Yashoda in check, who ventured into the stream. Nanda and the other cowherds were also uncontrollable out of grief. Balarama stops them.
For some time, Krishna continued to stay there in the bondage of the serpent. Then he expanded himself and grew out of the clutches of Kaliya. Kaliya, feeling oppressed with the expansion of Krishna's body, held up his hood and stood hissing and breathing out poison. He stared at Krishna with burning eyes emitting flames through his mouth. In a sportive mood, Krishna wheeled around Kaliya quickly and caught hold of the hood and bent it. In a trice he was atop its broad hood, dancing over it. His lotus feet turned crimson due to the multitudes of jewels which adorned Kaliya's hood. Here he was the Lord, who wielded his severe punishing rod. With graceful movements, Krishna jumped and crushed whichever hood of Kaliya that did not bend.  Ejecting deadly poison and blood through its mouth and nostrils, Kaliya swooned. Whichever hood Kaliya tried to lift up was immediately beaten down with Krishna's dancing steps. Kaliya now thought of the most ancient person, Lord Narayana, and seeks him as his protector.
The wives of Kaliya, along with their children surrender and plead with Krishna to spare Kaliya's life.
"Hail to you O Lord! Be pleased and forgive the offense of this stupid creature who does not know you. You inflict punishment only because you expect good results. Even your anger is meant only to bless us. This is indeed a boon conferred on us. Tell us what we should do now, we will obey your command with reverence." Krishna spares the life of Kaliya.
The serpent gradually recovers its senses and prays to Krishna: "We are wicked since our birth, as we are
born of tamoguna. We also belong to this universe, a diversified product of the three gunas, which has been evolved by you. How then, can we get rid of your maya, by our own efforts? Show us your grace or mete out punishment as you think fit."
Krishna replies: " You ought not to stay here, O serpent! Proceed to the ocean with your kinsfolk, wives and
progeny. Let the river be used by the bovine race and human beings. Garuda, fearing whom you took shelter in this pool (leaving the island of Ramanaka) shall not devour you, as you have been marked with my footprints." Kaliya, after paying his respects to Krishna, withdraws to the island of Ramanaka with his kinsfolk. Yamuna was pure again.

45 Bhagavatha - Brahma's illusion

Krishna rescues the cowherds from the mouth of the demon Aghasura. He brings them to the sandy banks of the Yamuna. "What a charming place this Yamuna is, with its unsullied sands, O friends! Such a delightful place. We're famished too.  Let's have our lunch here! Meanwhile the calves can also rest and drink water."
Vanabhojanam:
Seated together around Krishna in rows, each one facing him, the boys of Vraja looked like petals of the lotus. They describe the taste of their own lunch, served in lotus leaves for plates. Krishna tucked his flute in the right side of his loin cloth. He had a horn and cane under his left armpit and was holding a curd-rice morsel in his left hand. He had five different pickles stuck in between the fingers, which he licked from the back of his hand. He was seated in the middle, inducing laughter all around.
The calves which were grazing, strayed farther away into the woods, lured by luxuriant pastures. Krishna said, "Friends, don't stop eating. I shall go and fetch the calves." The morsel still in hand, Krishna went in search of the calves.
Brahma who was watching all this, was astonished. He carries away the calves to another place, and later on the cowherd boys too. He hid himself to watch further exploits of Krishna.
Krishna, not finding the calves, comes back to the spot where they were having lunch, but could not find the cowherds too. He perceived it to be the act of Brahma. Krishna assumes the forms of all the calves as well as their keepers, the cowherds. He also became the staffs which they carried, the slings, the flutes and the horns, exactly in the same form and numbers which existed earlier ... indeed every one of the people, cattle or things which Brahma had hidden. With the same clothes, ornaments, the same dispositions, name, age, etc., Krishna returned to Vraja, with himself as all the cowherds, calves and things, to their respective homes.  The mothers of the cowherds and the mothers of the calves never felt the difference and showered affection on their little ones, and so also, Krishna reciprocated their affection in the same way. Everyday Krishna would take the calves out to grace and get back in the evening with them. There was not an iota of doubt in anyone that these were not their real sons or calves. The routine continued for one year.
Just a week short of a year, Balarama notices the abundant love developing in the cowherds and the calves. He wonders at the cause of such enchantment. He understands that it was the work of yogamaya, the deluding potency of Krishna. He now perceives everything as Krishna. Krishna briefs Balarama about all that had happened.
Brahma returns to the spot in a year, which is momentary according to his measure of time. He observes Krishna playing along with his friends, as though nothing had happened. He could not ascertain by any means which was the real cowherd and which was the Lord. Trying to delude Krishna, the creator Brahma was himself deluded. Now he could see all the cowherds and calves, each of one of them as Vishnu, with four arms, bejeweled, draped in yellow silk and sporting a charming smile. Brahma stood mute like a doll beside the presiding deity of Vraja, Krishna. Krishna was still holding the morsel of food in his hand.
Brahma hastily got off from his swan mount and stretched his body on the ground like a golden staff.  He bathed Krishna's foot with tears of joy. He recollects himself, although trembling from head to toe, and with his head bent low and mind composed, he joins his palms with respect and humility to extoll the Lord in a faltering voice.
"Look at my wickedness, O Lord, in that I sought to witness my own glory, casting a spell on you. Forgive this fault of mine which is a product of rajo guna. I was blinded by crass ignorance, in the form of an egotistic notion that I am the birthless creator. Does the kicking up the heels by the foetus constitute an offence against the mother, O Lord? Is it not true that I have sprung from the lotus at the navel of Lord Narayana? Today you have shown me that you alone exist, in all the various forms in as many universes. Wonderful and remarkable is the fortune of Vraja, whose inhabitants enjoy the beauty of your entire being at all times." Brahma goes around Krishna thrice (proceeding clockwise) and returns to his realm.
Krishna brings back the calves and the cowherd boys to the same position as they were, before being hidden by Brahma. He gets back to his companions who were waiting for him, unaware that a whole year had gone by. "Krishna, good that you have come, we have not taken a morsel of food, come along and join us." Krishna laughed heartily and has lunch with them.  While returning he showed them the skin of the python, that of Aghasura. When they return to Vraja, the boys sing his glory, " Today our Krishna has saved us all from a large serpent."
Balarama and Krishna pass their childhood in Vraja occupying themselves with pastimes such as hide-and-seek, and playing leap-frog with their friends.