Sastra Caksusa

seeing through the eyes of scriptures

Srila Rupa Goswamis :Sri Astadasa Chandah Stava vers 7 part one

 

 
 
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  Re: Sri Astadasa Chandah Stava vers 7 part one
Lord Krishna carried by the demon  Trinavarta
  Sri Astadasa Chandah Stava vers 7 part one
O Krsna whoes mother became absorbed in the Utthana cermony, O Krsna who rested on a bed under a handcart. O Krsna who cried out of thirst to drink from Your mothers breast.O Krsna who broke the cart with a kick, O Krsna whoes extraordinary activities where described by the nearby children.O Krsna who was approached by your anxious parents.O Krsna who expertly chanted mantras to counteract the evil influence.O Krsna who became so heavy,Your mother could no longer carry You.O Krsna whom the demons wish to kill.O Krsna who was carried away in a moment by a demon.O Krsna who killed the demon by holding unto his neck.O Krsna for whose sake Your anxious mother cried aloud .O Krsna who was discovered by the crying gopis.O Krsna who created a great festival of happiness for Your mother and friends.O auspiciousness of Gokula, please fill me with transcendental happiness.
Comments: In this vers Srila Rupa Goswami completes the pastime of Krsna killing Sakatasura.These lilas as called Naimitika lilas occasional lilas and all the pastimes mentioned in Srimad Bhagavatam 10 Canto is Naimitika lilas. And then there is Krsnas daily pastimes known as Asta kaliya lilas.
Srila Prabhupada writes:
The Sakatasura was a ghost who had taken shelter of the handcart and was looking for the opportunity to do mischief to Krsna. When Krsna kicked the cart with His small and very delicate legs, the ghost was immediately pushed down to the earth and his shelter dismantled..."
Srimad-Bhagavatam 10:7:9 Purport
"Krsna had been placed underneath a household handcart, but this handcart was actually another form of the Sakatasura, a demon who had come there to kill the child. Now, on the plea of demanding to suck His mother's breast, Krsna took this opportunity to kill the demon. Thus He kicked Sakatasura just to expose him. Although Krsna's mother was engaged in receiving guests, Lord Krsna wanted to draw her attention by killing the Sakatasura, and therefore he kicked that cart-shaped demon. Such are the pastimes of Krsna. Krsna wanted to draw the attention of His mother, but while doing so He created a great havoc not understandable by ordinary persons. These narrations are wonderfully enjoyable, and those who are fortunate are struck with wonder upon hearing of these extraordinary activities of the Lord. Although the less intelligent regard them as mythological because a dull brain cannot understand them, they are real facts. These narrations are actually so enjoyable and enlightening that Maharaja Pariksit and Sukadeva Gosvami took pleasure in them, and other liberated persons, following in their footsteps, become fully jubilant by hearing about the wonderful activities of the Lord."
Srimad-Bhagavatam 10:7:6 Purport
"When Sri Krsna was only three months old and was just trying to turn backside up, before He even attempted to crawl, mother Yasoda wanted to observe a ritualistic ceremony with her friends for the good fortune of the child. Such a ritualistic ceremony is generally performed with ladies who also have small children. When mother Yasoda saw that Krsna was falling asleep, because of other engagements she put the child underneath a household cart, called sakata, and while the child was sleeping, she engaged herself in other business pertaining to the auspicious ritualistic ceremony. Underneath the cart was a cradle, and mother Yasoda placed the child in that cradle. The child was sleeping, but suddenly He awakened and, as usual for a child, began to kick His small legs. This kicking shook the cart, which collapsed with a great sound, breaking completely and spilling all its contents. Children who were playing nearby immediately informed mother Yasoda that the cart had broken, and therefore she hastily arrived there in great anxiety with the other gopis. Mother Yasoda immediately took the child on her lap and allowed Him to suck her breast. Then various types of Vedic ritualistic ceremonies were performed with the help of the brahmanas. Not knowing the real identity of the child, the brahmanas showered the child with blessings."
Srimad-Bhagavatam 10:7 Summary
"While churning the butter, mother Yasoda was singing about the childhood activities of Krsna. It was formerly a custom that if one wanted to remember something constantly, he would transform it into poetry or have this done by a professional poet. It appears that mother Yasoda did not want to forget Krsna's activities at any time. Therefore she poeticized all of Krsna's childhood activities, such as the killing of Putana, Aghasura, Sakatasura and Trnavarta, and while churning the butter, she sang about these activities in poetical form. This should be the practice of persons eager to remain Krsna conscious twenty-four hours a day. This incident shows how Krsna conscious mother Yasoda was. To stay in Krsna consciousness, we should follow such persons."
Srimad-Bhagavatam 10:9:1-2 Purport
Srila Bhaktivinoda Thakura in  his Sri Caitanya Siksamrita describes the demons Krishna killed in His  Vrindavana pastimes and the anarthas (unwanted things) that they  represent.
    Some demons are also killed by Lord Balarama like Pralambasura and Dhenukasura : Some demons are also killed by Lord Balarama like Pralambasura and Dhenukasura : Some demons are also killed by Lord Balarama like Pralambasura and Dhenukasura : 

Putana - the  pseudo guru
Sakatasura (the  cart demon) - carrying the burden of a cart-load of old and new , lethargy and  vanity.
Trinavarta (the  whirlwind demon) - false pride which comes from material , which leads to  bogus philosophies.
Deliverance of  Nalakuvara and Manigriva (breaking the twin arjuna trees) - Arrogant pride which  comes from puffed-up prestige, which is rooted in a madness for wealth.
Vatsasura (the  calf demon) - a childish type of mentality which gives rise to a type of  greediness which results in a wicked type of mischievousness.
Bakasura (stork  demon) - Cunning duplicity, deceptiveness and false types of  behavior.
Aghasura (the  snake demon) - Cruelty and violence.
Brahma-vimohana  Pastime (Lord Brahma steals the cowherd boys and calves) - mundane activities  and speculative scholasticism.
Dhenukasura  (the ass demon) - gross materialistic intelligence, ignorance of spiritual  knowledge.
Kaliya  (chastising the Kaliya serpent) - brutality and treachery.
Extinguishing  the Forest Fire - inter-communal discord among Vaishnavas.
Pralambasura  (killing the Pralamba demon) - lusty inclinations; desire for personal gain and  honor.
Second Forest  Fire - disturbance of religious principles and interference with religious  people who are atheist.
Brahmanas  Performing Sacrifice - indifference toward Krishna caused by pride because of  one's status (position) in varnasrama.
Overcoming the Pride of Indra - demigod  worship, and the tendency to think "I am Supreme."
Nanda Maharaja  Captured by Varuna - thinking that spiritual life can be enhanced by  intoxication.
Nanda Maharaja  Swallowed by Vidyadhara (the snake) - rescuing the truth of Krishna  consciousness from being swallowed by the impersonalists.
Sankhacuda  (killing the conch-shell demon and getting the jewel that was stolen by him) - proneness toward acquiring name and fame, and desire for sensuous enjoyment,  under the plea of devotion.
Aristasura (the  bull demon) - pride arising from indulging in false religions invented by  cheaters which causes neglect of devotional service (bhakti).
Kesi (the horse  demon) - The feeling that "I am a great devotee and spiritual  master."
Vyomasura (the  demon in the sky) - associating with thieves and other rascals, and with people  who put themselves forward as avataras.
Bhaktivinoda Thakura says: "The  devotee who worships the holy name should first petition for the strength to  cast out all these unfavorable tendencies and should pray thus before Lord Hari  on a daily basis. By doing this regularly, the devotee's heart will eventually  become purified. Sri Krishna has killed a number of demons which may arise in  the kingdom of the heart, so in order to destroy these problems, a devotee must  cry very humbly before the Lord and admit defeat then the Lord will nullify all  contaminations."
In his Ananda Vrindavana Campur Srila Kavi Karnapure has described the killing of Sakatasura and Trinivarta in details:
Chapter  Four
The Killing of  Shakatasura and Trinavarta
At the age of three  months Krishna rolled over and crawled out of the house.To commemorate this event Yasoda observed a  special ceremony. gopis, looking like  creepers of maternal affection, felt intoxi­cated withbliss by taking part in this function. It  seems this pleasure came as aresult of  their previous piety. Since the gopis' hearts overflowed withcompassion, they always observed auspicious  rituals for the satisfactionand  protection of Krishna.
All the Vrajavasis  anxiously rushed to see Krishna. The arrival of thesplen­didly dressed elderly gopis greatly  enhanced the joyous atmosphereof the  festival. Yasoda and other gopis smeared oil on Krishna's body tocelebrate the auspicious occasion of His  leaving home for the first timeto crawl  about on His hands and knees. Mrdangas played melodiously whileYasoda bathed her son and honored the guests.  Krishna-kumara lookedextremely  beautiful after His auspicious bath and the ofkajala to His lotus eyes.Vrajesvari Yasoda pleased all her relatives  byperforming the traditional family  rituals. Vrajaraja Nanda also relishedboundless happiness during the festival. As an expert in domestic  affairs,Rohini remembered her husband  and distributed charity to all the guests.Afterwards, Yasoda put Krishna to rest on a soft , which was whiterthan powdered cam­phor, in an ornately  decorated cradle, which she placedunder  a handcart. Mother Yasoda worshiped the guests while Krishna restedpeacefully. Melodious music from rumbling  mrdangas, bherries, dundubhisand other  instruments filled the air. The waves of music produced by thetalented musicians sweetened all directions.  Satisfied brahmanas recitedVedic hymns  to bless the child. Yasodanandana, whose beauty defeats beautypersonified, started crying due to hunger and  a desire to drink Yasoda'sbreast milk.  But Vrajesvari could not hear Him due to the loud music andsinging.
At this time, Krishna  decided to kill Sakatasura, a demon who was hiding inthe cart under which He lay. Opening His  joyful eyes, Krishnasimulta­neously  destroyed the cart and killed the demon by playfullykicking His feet. Without any effort Krishna  vanquished that demon with Histender  feet, which were unlimitedly beautiful and softer than the petalsof a lotus flower. These were not the  thunderbolt nails He used to killHiranyakasipu; nor were they the legs He extended throughout the  universein His Vamana incarnation. The  gentle tinkling of Krishna's ankle-bellsincreased the splendor of His delicate little legs.Although the cart  stoodconsiderably higher than the  child, Krishna easily kicked the wheel of thecart with His feet. The brass pots on the cart made a tremendously  loudsound as they tumbled over the  ground. From the force of Krishna's kick thewheels split from the axle, the hubs and spokes fell apart, and thehandcart collapsed. Everyone's hearts stopped  when they heard theshattering sound of  Sakatasura falling down dead. Thinking that Krishna mayhave been hurt, the Vrajavasis filled with  an­guish. Their heartsoverwhelmed in  fear, they anxiously rushed to the spot.
With great anxiety they  met Krishna and said, "Alas! Is this the beginningof some imminent danger? This cart  represented auspiciousness since itremained in their house for so long without moving. How did this  cartsuddenly become inauspicious? This  perfect boy is the sum total of allpious activities. Although many heavy brass pots crashed 'down, none  ofthem touched the tender limbs of  Krishna whose glossy body is smeared withmusk. O Lord of Vrndavana, Nanda Maharaja! In any assembly you are  thenatural leader, and along with your  wife Yasoda you are the em­bodimentsof  all fortune. Our words fail to describe the extent of your wonderfulglories." Thus the Vrajavasis praised the  King of Vrndavana. The cowherdboys met  their parents and described the heroic deeds of Krishna in brokenlanguage. They said, "It is not His fault. He  felt hungry and startedcrying loudly  for some milk. When He did not get any, then why blame Himif He did something wrong? You should not  scold Him. Unless driven by thewind how  can a lotus bud move, similarly, the cart broke and fell to theground because Krishna kicked it with His  legs while crying." Assuming theremust  be some unknown cause, the elderly per­sons did not believe thestatements of the children.Fearing that the  death of Sakatasura must havebrought  some danger to her son, Yasodarani fell down on the ground. Rohiniand the gopis affectionately picked up  Yasoda, and pacified her with thegood  news about Krishna's safety. By their comforting words Yasoda regainedher senses and wiped away her tears.Mother  Yasoda said, "Alas! Mythree-month old  baby, whose body is softer than butter, has suffered somuch. Suddenly this cart broke and fell upon  my son. Since my heart didnot stop upon  hearing about this, it must be harder than a thunderbolt.Shame on my motherly love! Alas! I am His  mother in name only."
"The earth shook from  the crashing of the cart and the people becamespeechless. When that cart fell down around my child He cried in fear,  butdid not get hurt. I guess it must be  the result of my misfortune.Other­wise,  why are such evil events occurring like Putana's visit and thebreaking of the cart? Therefore the  auspicious King of Vrndavana must arrange toprevent any further calamities coming to my child. From this incident  Ican only guess what further misfortune  awaits me."Thus lamenting and feeling apprehensive, Mother Yasoda ran quickly to  herson. She saw His attractive face  conquering the effulgent beauty of themoon with its ever-increasing charm. Yasoda drowned in an ocean ofsweetness when she placed Krishna on her lap.  Surcharged with feelings ofbliss,  Yasoda's mind became pacified and free from worry.
Nanda and Yasoda  observed an auspicious religious ritual on behalf ofKrishna-kumara, whose radiant body looked  gorgeous. Although Krishna is theSupreme Brahman, He appeared in Vrndavana as a boy with curly dark  bluehair and a tender transcendental  form. As Yasoda fondly fed Krishna the milkdripping from her breasts, He gradually fell asleep. Then she tucked  Krishnaback in His bed under the cart  just as before. Rohini, the wife ofVasudeva, whose lustrous beauty surpasses all the women of heaven,  engagedthe brahmanas in chanting  auspicious mantras to coun­teract the evileffects caused by Sakatasura.
Trnavarta Demon  Vanquished One blissful day during Krishna's first year,Yasoda lifted up her resplen­dent, jewel-like  son while passing throughthe main  chamber of the pal­ace. She lovingly fondled and caressed Him.With His perfect intelligence Krishna  immediately perceived some danger.Employing His Yogamaya potency, Krishna decided to reveal an  ecstaticchildhood pastime to show  compassion to those rotting in the materialworld.
Thinking thus, Krishna  made His body so heavy that He forced His mother toset Him down. Mother Yasoda, who is  worshipable by all the three worlds,suddenly felt very tired from carrying her heavy son. As a creeper  hangsdown from the weight of ripened  fruits, similarly, mother Yasoda bent overfrom the heavyweight of her maternal affection. Afraid of drop­ping  herbeloved son, Yasoda carefully sat  Krishna down. By the sweet will of the Lord, Yogamaya influenced Yasoda's mind.  Withoutthe slightest worry, She left  Krishna alone outside the house and wentinside to perform other domestic duties. Mother Yasoda had no idea  thatshe had left Krishna in a dangerous  position. Yasoda's bewilder­ment had noother apparent cause than the all-powerful manifestation of her  son'smajesty. Realizing her mistake  upon entering the house, Yasoda quickly ranback to get Krishna. Meanwhile a demon named Trnavarta descended upon  Vrndavana. Tak­ing theform of a huge  cyclone, he terrorized all the people and animals. Thewhirlwind created by the demon seemed like an  exhalation of hot breathfrom the wives  of thousands of snakes burning in separation from theirhusbands. It appeared as if the earth  transformed into a blacksmith'sbellows  emitting a loud sound in all directions. Or was it the ears of theelephants controlling the four directions,  which look like large flattrays used  for winnowing grain, flapping back and forth causing the wholesky to fall down?
The body of Trnavarta,  full of high winds and a dense covering of dust,resembled the body of a diseased man infected  with ignorance and pas­siondue to fever  and cough. Although a crooked person may externally show some sweetness, he will never let anyone enter his  bitter heart. Just asexcessive wine  drinking covers the intelligence and makes one go crazy,Trnavarta covered all directions with dense  darkness. As a battlefieldfills with  darkness due to the movement of masses of elephants, similarly,Trnavarta's whirlwind body enveloped  Vrndavana in a dense cloud ofdarkness.  Trnavarta, an extremely powerful demon sent by Kamsa, disturbed thenatural balance of the material world made of  five gross elements. Heconverted the  three worlds into one element, namely wind. Although thedust particles within that whirlwind danced  joyfully, the Vrajavasis feltgreatly  distressed. At its zenith the whirlwind touched the heavens, andit was so dense that it blinded everyone on  earth. It seemed like thecloud of smoke  created by the lord of the snakes during the dissolution ofthe universe. Intent on killing Krishna,  Trnavarta quickly attacked with hispowerful winds. He dropped a deadly shower of dust, grass, and broken  potson the people of Vrndavana. Mother  Yasoda worried about her son's safety.She did not realize that her darling son, whose soft hands and feetpossess the beauty, fragrance, and coolness  of a lotus flower, couldeasily kill the  big­gest giants or the immortal demigods in heaven. Suddenly Trnavarta kidnapped  that tender baby who would soon cause hisdeath. But Krishna, who is worshiped by Brahma, Siva, and all the  demi­gods,did not feel the slightest  pain or distress. The whirlwind sent the sweetfragrance of Krishna's body into the celestial abodes. Krishna happily  assumeda powerful feature while  contemplating how to kill the demon. Trnavartafelt that he was carrying a fire bound in a cloth, a deadly poison  withinhis throat, or death  personified.To satisfy the celestial damsels desirousof His darsana, Krishna rode the whirlwind  into the heavens. He looked likea man  running up a flight of stairs as He continually rose upward atopTrnavarta. When Krishna struck the demon with  His hand, which smelled likemusk and  looked as splen­did as the stem of a lotus, the demon's life airslowly left his body. Then with a final blow  Krishna crushed the demon todust.Krishna looked like a blue sapphire locket hanging from the  demon';throat. When they crashed on the  ground the demon died, but Krshna landedsafely on the earth. Seeing this amazing feat, the Vrajavasis fillec  withjoy. Though appearing as a mere  baby, Krishna proved His supremacy bydisplaying His unlimited potency. That great whirlwind demon,  when showereddust, rain, and clumps of  earth all over Vrndavana, touched Krishna's bodyand attained the supreme fortune of becoming  eligible for liberation. ThusTrnavarta  did the best possible act to purify his family line When Yasoda could not find her son after the cessation of  the storm her heart turnedinto a desert  of lamentation. At that time, she lost al patience, andunconsciousness personified appeared as her  only compan ion. Feelinghelpless and  overwhelmed, Mother Yasoda collapsed on the arth. Thoughsuffering immensely, Yasoda's faint breathing  indicatec that she stilllived.  Understanding her intense pain of lamentation, the Vrajavasis tried torevive Yasoda by sprinkling water on her face  and speaking comfortingtwords. They  said, "O pious and learned lady! The extent of yourgoodfortune is unlimited. Your son gives  happiness to the eyes of everyoneThe  honey-sweet dealings of Krishna-kumara continually increase our attachment to Him. Due to your purity your son  is still alive.
"O King and Queen of  Vrndavana! Now we realize that all your fortunatelyand prestige is caused by your illustrious  son. Ma Yasoda! Although yoiare  apprehensive about your son's safety, you can give up your distressfor the illusion has left our village. Do not  let your mind burn anylongei Lift up  your son and rejoice." o"Previously Providence protected myson from the poisonous breasts Putana and the  falling cart demon. Now Ipray to Him to  alwaysprotect my beloved son. Alas! I got my son backbecause of the Lord's protectionFrom now on I  will never take Him off mylap and put  Him on the grouni Quickly help me find my son. Where is He?Has the wind demon snatche Him and carried  Him away? As long as I live Iwill never  again leave Hii outside alone."
Saying this, Yasoda  fell down unconscious. Sympathizing with the plightofYasoda, the elderly gopis again tried to  pacify her. Due to the burnigfire of  lamentation, Yasoda's lotus face looked morose and took on the hueof a red lotus. Her sadness submerged the  Vrajavasis in an ocean ofdistress.
On the outskirts of the  village, where He had previously played upon thebreast of Putana, Krishna-kumara triumphed  over His enemy by smash­ing himon the  earth. This location brought success, just as victory is as­suredfor one choosing a favorable constellation  before fighting. Whilevanquishing that  demon, Krishna, the greatest of all relishers, looked likea blossoming apardjitd flower amidst a garden  of thorns, or a blue lotusrising above  a lake choked with tall reeds, or a small shining lamp atop adense cloud of darkness. Krishna stood as the  embodiment of transcenden­talknowledge  amidst an ocean of ignorance. He resembled a river of nectarflowing in a desert, or a flower of  personified bliss atop of a tree ofmisery.
Seeing the beautiful  blue baby in a safe position, the crowds graduallydispersed. One person commented, "This  low-class, faithless demon has keptthe  demigods from blessing us with their association. Taking the form of awhirlwind, he prevented all auspicious acts  and tortured Mother Earth.Finally he  destroyed himself by the reaction of his heinous sin ofattempt­ing to kidnap the Prince of  Vrndavana. Since he did even haveenough  piety to approach Krishna's house, he died outside of town instead."Someone else said, "O look at this boy! He is  the eternal Parambrahma andthe Supreme  Personality of Godhead! The effulgence of His unlim­itedopulence is always expanding. He is an  invincible razor sharp swordannihilating the asuric kings with His awesome power. From the verybe­ginning, Krishna established the glories  of His name by killing thePutana demon.  It is He who freed everyone from distress by destroyingSakatasura. He also demolished that demon who  terrorized the threeworlds." Another  Vrajavasi said, "Like King Indra, Nanda Maharaja musthave performed severe austerities and done  many good deeds to accrue suchvast  piety. As a result, Nanda Baba received a boon that enabled his sonto defeat formidable asuras like Putana and  others. There is no other wayto explain  how all these demons met their death." Having accepted Krishna asthe wealth of their lives, the Vrajavasis  re­joiced upon finding Him freefrom  danger. Picking Him up in their loving arms, they carried Krishna intoYasoda's inner chambers. The atmosphere  filled with the happy news ofKrishna's  well-being. Witnessing the pleasure of the Vrajavasis also broughtwaves of bliss to the mind of Asurari,  Krishna, the destroyer of demons. Observing this joyful pastime of Krishna, the  elderly gopis smiled and said,"Hey  Bhagavati! You are worshipable by everyone in the world. Due to yourgood fortune your son is now safe and happy."  Such reassuring wordsgreatly pleased  the mind of Yasoda. When rain clouds forcefully pour wateron a burned out forest, a fresh abundance of  life reappears to beau­tifythat forest  with elegance and contentment. In a similar way, Yasoda lookedrefreshed and beautiful upon regaining her  beloved son.
Though happy, Yasoda  felt somewhat anxious and confused by the un­usualevent. In this state of bewilderment she  said, "Where is He? Where is He?"Compassionately taking charge of Yasoda, the Vrajavasis gradu­ally  nursedher back to consciousness. At  that time Yasoda's eyes looked like a pairof lotus flowers moistened with cool drops of dew. Her name, fame,  andposition surpass everyone in  creation. Waking from her trance, Yasodastood up and drowned in an ocean of joy upon beholding her  all-attractiveson. Other ladies  glorified Krishna-kumara, "Hey Krishna! Hey Krishna!" A dy­ing manreceives new life by taking sanjivani rasa.  Similarly, Yasoda, who nearlydied in  separation, revived upon meeting her dearest son Krishna. She feltshe had retrieved an invaluable lost  treasure. Sitting Krishna on her lap,she lovingly gazed at Him with unblinking eyes. But being onlysemi-conscious, Yasoda could not relish the  full bliss of Krishna's directassociation.
As her sleeping senses  awoke in the service of her beloved son, she said,"O darling! From the time of Your birth You  have caused so much trouble toYour  mother. Of course, this is not Your fault, so how can I blame You? Iam the one who left You outside and  unprotected. This shows my heart is asdry as wood, and therefore I qualify as Your mother in name only.  Butsince I am known as Your mother, You  have never treated me cruelly.
"Although that demon  kidnapped You, because You of Your innocence Yousomehow escaped and returned. O my beloved!  Your love for me isunprecedented and  transcendental. I should be punished for my gravemistake." Out of intense motherly affection,  Mother Yasoda suckled Krishnawith her  breast milk and put Him to rest. Although appearing in a humanform to act as the son of Yasoda,  Krishna-kumara eternally exists as thepersoni­fication of transcendental bliss.
Srila Sanatana Goswami has described this lila in his Krsna lila Stava:
Twentieth  Obeisance
Verse  79
yashodotsanga-paryankam
lilavishkrita-gauravam
matri-vismaya-kartaram
trinavartapavahitam
yashoda--Yashoda; utsanga--contact;  paryankam--bed; lila--pastimes; avishkrita--manifest; gauravam--heaviness;  matri--of the mother; vismaya--amazement; kartaram--cause; trinavarta--by the  Trinavarta demon; apavahitam-carried away.
O Lord Krishna, while sitting on mother  Yashoda's lap You greatly amazed her by performing the pastimes of becoming  very heavy. (After she had put You down), You were carried away by the demon  Trnavarta.
Verse  80
janani-margita-gatim
trinavartati-durvaham
gala-grahana-nisceshta-
trinavarta-nipatanam
janani--by Your mother; margita--searched;  gatim--destination; trinavarta--by Trinavrta; ati--very; durvaham--difficult to  bear; gala--neck; grahana--grasping; nishceshta--without activities;  trinavarta--Trinavarta; nipatanam--falling.
O Lord Krishna, Yourmother searched for You, and the demon  Trinavartabecame unable to carry  You.Grasping the demons throat, You  caused him to fall to the ground, lifeless and inactive.
Verse  81
trini-krita-trinavartam
rudad-gopanganekshitam
gopi-dhatry-arpitam  vande
tvam  vrajananda-dayakam
trini-krita--made as insignificant as a  blade of grass; trinavartam--the demon; Trinavarta; rudat--crying; gopangana--by  the gopis; ikshitam--observed; gopi--gopi; dhatri--to the nurse; arpitam--given;  vande--I offer respectful obeisances; tvam--to You; vraja--of vraja;  ananda-bliss; dayakam--giving.
O Lord Krishna, in this way You made the  Trinavarta demon become as harmless and insignificant as a blade of grass.The crying gopis saw You and You were given  to Your mother, the gopi Yashoda, who began to nurse You.O Lord, O Giver of bliss to the inhabitants  of Vraja, I offer respectful obeisances unto You.
Twenty-first  Obeisance
Verse  82
yashoda-stanya-mudita
yashoda-mukha-vikshaka
yashodanandanaham  te
yashoda-lalitava mam
yashoda--of Yashoda; stanya--by the breast  milk; mudita--pleased; lyashoda--of Yashoda; mukha--the face; vikshaka--seeing;  yashoda--of Yashoda; nandana--O delight; aham--I; te--unto You; ; yashoda--by  Yashoda; lalita--caressed; ava--please protect; mam--me.
O Lord Krishna, , You are pleased by  drinking the breast milk of Mother Yashoda, Delighted by seeing Yourface, Mother Yashoda caresses You.O Lord I offer respectful obeisances unto  You.Please protect  me.
Lord Krishna slays  Trinavarta
Lord Krishna slays Trinavarta
In Garga Samhita ,Garga Muni has described this pastime in great detail:
(canto 1 chapter 14)
Text  25
utsange kriditam  balam
lalayanty ekada  nripa
giri-bharam na sehe  sa
vodhum  shri-nanda-gehini
utsange—on the lap; kriditam—playing;  balam—infant; lalayanti—fondling; ekada—once; nripa—O king; giri—of a mountain;  bharam—the weight; na—not; sehe—was able; sa—she; vodhum—to carry;  shri-nanda-gehini—Nanda's wife.
O king, one day, as He played on her lap  and she fondled Him, Nanda's wife could not longer hold her infant boy, for he  had become as heavy as a mountain.
Text  26
aho giri-samo  balah
katham syad iti  vismita
bhumau nidhaya tam  sadyo
nedam kasmai jagada  ha
ahah—Oh; giri—to a mountain; samah—equal;  balah—infant; katham—how?; syat—may be; iti—thus; vismita—astonished; bhumau—on  the ground; nidhaya—placing; tam—Him; sadyah—at once; na—not; idam—this;  kasmai—for what reason?; jagada ha—said.
She was astonished, "How has my infant boy  become heavy as a mountain?" She placed Him on the ground at once.How has this happened?" she  said.
Text  27
kamsa-pranodito  daityas
trinavarto  maha-balah
jahara balam  kridantam
vata-vartena  sundaram
kamsa-pranoditah—sent by Kamsa;  daityah—demon; trinavartah—Trinavarto; maha-balah—very powerful; jahara—took;  balam—the infant boy; kridantam—playing; vata-vartena—with a whirlwind;  sundaram—handsome.
The powerful demon Trinavarta, who had  been sent by Kamsa, with a circling whirlwind grabbed the handsome, playing  infant boy.
Text  28
rajo-'ndha-karo 'bhut  tatra
ghora-shabdash ca  gokule
rajasvalani  cakshumshi
babhuvur  ghaöika-dvayam
rajah—of dust; andha-karah—a blinding  darkness; abhut—was; tatra—there; ghora—terrible; shabdah—sound; ca—also;  gokule—in Gokula; rajasvalani—filled with dust; cakshumshi—eyes;  babhuvuh—became; ghaöika-dvayam—for an hour.
In Gokula there was blinding darkness and  a terrible roar. For an hour the dust stopped everyone's  vision.
Text  29
tato yashoda  napashyat
putram tam  mandirajire
mohita rudati  ghoshan
pashyanti  griha-shekharan
tatah—then; yashoda—Yashoda; na—not;  apashyat—saw; putram—son; tam—Him; mandira—of the house; ajire—in the courtyard;  mohita—bewildered; rudati—crying; ghoshan—of Vraja; pashyanti—looking; griha—of  the houses; shekharan—at the tops.
Yashoda did not see her son in the  courtyard. Bewildered and crying, she gazed at the roofs of the houses in Vraja.
Text  30
adrishöe ca yada  putre
patita bhuvi  murchita
uccai ruroda  karunam
mrita-vatsa yatha hi  gauh
adrishöe—not seen; ca—also; yada—when;  putre—her son; patita—fallen; bhuvi—on the ground; murchita—fainted;  uccaih—loudly; ruroda—cried; karunampitifully; mrita—died; vatsa—whose calf;  yatha—as; hi—indeed; gauh—a cow.
When she did not see her son, she fell to  the ground unconscious. She loudly and pitifully wept, like a cow whose calf has  died.
Text  31
rurudush ca tada  gopyah
prema-sneha-samakulah
ashru-mukhyo  nanda-sunum
pashyantyas ta itas  tatah
ruruduh—wept; ca—also; tada—then;  gopyah—the gopis; prema-sneha-samakulah—filled with love; ashru—tears;  mukhyah—faces; nanda-sunum—the son of Nanda; pashyantyah—looking; tah—they; itas  tatah—here and there.
Filled with love, and their faces covered  with tears, the gopis also wept as here and there they searched for Nanda's  son.
Text  32
trinavarto nabhah  prapta
urdhvam vai  laksha-yojanam
skandhe sumeruvad  balam
manyamanah  prapiditah
trinavartah—Trinavarta; nabhah—the sky;  praptah—attained; urdhvam—high; vai—indeed; laksha-yojanam—eight hundred  thousand miles; skandhe—on his shoulder; sumeruvat—like Mount Sumeru; balam—the  infant; manyamanah—considering; prapiditah—tormented.
Going eight hundred thousand miles into  outer space, Trinavarta was troubled, thinking the infant on his shoulder was as  heavy as Mount Sumeru.
Text  33
atha krishnam  patayitum
daityas tatra  samudyatah
galam jagraha  tasyapi
paripurnatamah  svayam
atha—then; krishnam—Krishna; patayitum—to  drop; daityah—the demon; tatra—there; samudyatah—was eager; galam—the neck;  jagraha—grasped; tasya—of him; api—also; paripurnatamah svayam—the Supreme  Personality of Godhead.
The demon wanted to drop Krishna right  there, but the tiny Supreme Personality of Godhead steadfastly held his  neck.
Text  34
munca munceti  gadite
daitye krishno 'dbhuto  'rbhakah
gala-grahena  mahata
vyasum daityam cakara  ha
munca—let go!; munca—let go!; iti—thus;  gaditeh—poken; daitye—the demon; krishnah—Krishna; adbhutah—astonishing;  arbhakah—infant; gala—neck; grahena—by pulling; mahata—great; vyasum—dead;  daityam—the demon; cakara ha—made.
When the demon cried "Let go! Let go!" the  wonderful infant Krishna strangled and killed him.
Text  35
taj-jyotih  shri-ghana—shyame
linam saudamini  yatha
daityo 'mbaran  nipatitah
shilayam shishuna  saha
tat—of Him; jyotih—the effulgence;  shri-ghana—shyame—dark as a monsoon cloud; linam—entered; saudamini—lighting;  yatha—as; daityah—the demon; ambarat—from the sky; nipatitah—fell; shilayam—on a  boulder; shishuna—the infant; saha—with.
Then the demon merged in Lord Krishna's  effulgence as lightning merges in a dark monsoon cloud. Then the demon and the  infant fell from the sky onto a boulder.
Text  36
vishirna-vayavasyapi
patitasya svanena  vai
vinedush ca dishah  sarvah
kampitam  bhumi-mandalam
vishirna—broken; avayavasya—of the body;  api—also; patitasya—fallen; svanena—by the sound; vai—certainly;  vineduh—resounded; ca—also; dishah—the directions; sarvah—all;  kampitam—trembled; bhumi-mandalam—the earth.
The sound of the fallen body breaking into  pieces filled all the directions and make the earth  tremble.
Text  37
tat-prishöha-stham  shishum tushnim
rudantyo gopikas  tatah
dadrishur yugapat  sarva
nitva matre dadur  jaguh
tat-prishöha-stham—on the back;  shishum—the infant; tushnim—silent; rudantyah—wailing; gopikah—gopi; tatah—then;  dadrishuh—saw; yugapat—at once; sarvah—all; nitva—bringing; matre—to His mother;  daduh—gave; jaguh—spoke.
The weeping gopis saw the infant sitting  silently on the demon's back. They quickly brought Him to His mother, gave Him  to her, and then spoke.
Text  38
shri-gopya ucuh
na yogyasi yashode  tvam
balam lalayitum  manak
na ghrina te kvacid  drishöa
kruddhasi kathitena  vai
shri-gopyah ucuh—the gopis said; na—not;  yogya—suitable; asi—you are; yashode—O Yashoda; tvam—you; balam—infant;  lalayitum—to love; manak—at all; na—not; ghrina—kindness; te—of you; kvacit—at  all; drishöa—seen; kruddha—cruel; asi—you are; kathitenaby the words;  vai—indeed.
The gopis said: Yashoda, you have no right  to embrace this child. You have no kindness. Your own words show how cruel you  are.
Text  39
prapte 'ndhakare  svarohat
ko 'pi balam jahati  hi
tvaya nirghrinaya  bhumau
dhrito balo  maha-bhaye
prapte—attained; andhakare—blinding  darkness; sva—own; arohat—from the lap; kah—who?; api—indeed; balam—an infant;  jahati—puts down; hi—indeed; tvaya—by you; nirghrinaya—merciless; bhumau—on the  ground; dhritah—placed; balah—infant; maha—great; bhaye—in  fear.
In that blinding darkness who took an  infant from their lap and abandoned it? You were so merciless that in that  terrifying moment you placed your own infant boy on the  ground.
Text  40
shri-yashodovaca
na janami katham  balo
bhara-bhuto  girindra-vat
tasman maya krito  bhumau
cakravate maha-bhaye
shri-yashoda uvaca—Shri Yashoda said;  na—not; janami—I know; katham—how?; balah—infant; bhara-bhutah—become very  heavy; giri-indra-vat—as the king of mountains; tasmat—because of that; maya—by  me; kritah—done; bhumau—on the ground; cakravate—in the whirlwind;  maha-bhaye—terrifying.
Shri Yashoda said: How did my child become  as heavy as the king of mountains? I don't know. That is why during the terrible  whirlwind I placed Him on the ground.
Text  41
shri-gopya ucuh
ma mrisha vada  kalyani
he yashode  gata-vyathe
ayam dugdha-mukho  balo
laghu  kusuma-tula-vat
shri-gopyah ucuh—the gopis said; ma—don't;  mrisha—lies; vada—tell; kalyani—O beautiful one; he—O; yashode—Yashoda;  gata—gone; vyathe—anxiety; ayam—He; dugdha—milk; mukhah—in His mouth;  balah—infant; laghu—light; kusuma-tula-vat—as a flower.
The gopis said: O beautiful one, don't  lie! O Yashoda now free from all trouble, this infant, the milk still in His  mouth, is as light as a flower!
Text  42
shri-narada uvaca
tada gopyo 'tha gopash  ca
nandadya agate  shishau
ativa-modam  samprapur
vadantah kushalam  janaih
shri-naradah uvaca—Shri Narada said;  tada—then; gopyah—the gopis; atha—then; gopah—the gopas; ca—and;  nanda-adyah—headed by Nanda; agate—came; shishau—child; ativa-modam—great  happiness; samprapuh—attained; vadantah—speaking; kushalam—auspicious words;  janaih—by the people.
Shri Narada said: When infant Krishna was  returned the gopis and gopas headed by Nanda became very happy and happily spoke  among themselves.
Text  43
yashoda balakam  nitva
payayitva stanam  muhuh
aghrayorasi  vastrena
rohinim praha mohita
yashoda—Yashoda; balakam—the infant;  nitva—bringing; payayitva—made drink; stanam—breast; muhuh—again and again;  aghraya—smelling; urasi—on the chest; vastrena—with garments; rohinim—to Rohini;  praha—said; mohita—bewildered.
Yashoda took the infant, made Him again  and again drink from her breast, smelled His head, and dressed Him in nice  clothes. Then, bewildered, she spoke to Rohini.
Text  44
shri-yashodovaca
eko daivena datto  'yam
na putra bahavash ca  me
tasyapi bahavo  'rishöa
agacchanti kshanena  vai
shri-yashoda uvaca—Shri Yashoda said;  ekah—one; daivena—by fate; dattah—given; ayam—Him; na—not; putrah—sons;  bahavah—many; ca—aslo; me—of me; tasya—of Him; api—also; bahavah—many;  arishöah—dangers; agacchanti—come; kshanena—at every moment;  vai—certainly.
Shri Yashoda said: Fate has given me only  one son. I do not have many sons. But to that one son many dangers come at every  moment.
Text  45
adya mrityu-mukhan  mukto
bhavishyat kim atah  param
kim karomi kva  gacchami
kutra vaso bhaved  atah
adya—today; mrityu—of death; mukhan—from  the mouth; muktah—freed; bhavishyat—would be; kim—what?; atah param—then;  kim—what?; karomi—I do; kva—where?; gacchami—I go; kutra—where?;  vasah—residence; bhavet—would be; atah—then.
Today He escaped from death's mouth. If He  had died what would have happened? What would I do? Where would I go? Where  would I live then?
Text  46
vajra-sarash ca ye  daitya
nirdaya  ghora-darshanah
vairam kurvanti me  bale
daiva daiva kutah  sukham
vajra—as a thunderbolt; sarah—strong;  ca—aslo; ye—which; daityah—demons; nirdayah—merciless; ghora—terrible;  darshanah—to see; vairam—hatred; kurvanti—do; me—to my; bale—son; daiva—O fate;  daiva—O fate; kutah—where?; sukham—happiness.
Many demons who are strong as thunderbolts  and terrible to see hate my son. O fate, fate, how will we be  happy?
Text  47
dhanam deho griham  saudho
ratnani vividhani ca
sarvesham tu hy  avashyam vai
bhuyan me kushali  shishuh
dhanam—wealth; dehah—body; griham—home;  saudhah—a palace; ratnani—jewels; vividhani—various; ca—and; sarvesham—of all;  tu—certainly; hi—indeed; avashyam—inevitably; vai—indeed; bhuyat—may become;  me—of me; kushali—happy; shishuh—child.
My wealth, body, palace, and many jewels  are all only so my son will be happy.
Text  48
harer arcam danam  ishöam
purtam devalayam  shatam
karishyami tada  balo
'rishöebhyo vijayi  yada
hareh—of Lord Hari; arcam—worship;  danam—charity; ishöam purtam—public welfare activities; devalayam—temples;  shatam—a hundred; karishyami—I will do; tada—then; balah—boy; arishöebhyah—over  dangers; vijayi—conquering; yada—when.
I will worship Lord Hari, give charity, do  great public welfare works, and build a hundred temples. Then my boy will be  victorious over all dangers.
Text  49
eka-balena me  saukhyam
andha-yashöir iva  priye
balam nitva  gamishyami
deshe rohini  nirbhaye
eka—with one; balena—child; me—of me;  saukhyam—of happiness; andha—a blind; yashöih—stick; iva—as if; priye—O dear  one; balam—boy; nitva—bringing; gamishyami—I will go; deshe—in the country;  rohini—O Rohini; nirbhaye—without fear.
My son will make me happy. I will become  like a blind stick immobile with bliss. O dear Rohini, I will take my son and go  to the kingdom of fearlessness.
Text  50
shri-narada uvaca
tadaiva vipra  vidvamsa
agata nanda-mandiram
yashodaya ca  nandena
pujita asana-sthitah
shri-naradah uvaca—Shri Narada said;  tada—then; eva—certainly; viprah—the brahmanas; vidvamsah—wise; agatah—came;  nanda-mandiram—to Nanda's palace; yashodaya—with Yashoda; ca—and; nandena—with  Nanda; pujita—worshiped; asana—on a seat;  sthitah—situated.
Shri Narada said: Then many learned  brahmanas came to Nanda's palace. Nanda and Yashoda worshiped them and gave them  seats.
Text  51
shri-brahmana ucuh
ma shocam kuru he  nanda
he yashode  vrajeshvari
karishyamah shisho  raksham
ciran-jivi bhaved  ayam
shri-brahmanah ucuh—the brahmanas said;  ma—don't; shocam—lamentation; kuru—do; he—O; nanda—Nanda; he—O; yashode—Yashoda;  vrajeshvari—O queen of Vraja; karishyamah—we will do; shishoh—of the boy;  raksham—protection; cirat—a long time; jivi—living; bhavet—will be;  ayam—He.
The brahmanas said: O Nanda, O Yashoda  queen of Vraja, don't lament. We will protect your son. He will live for a long  time.
Texts 52 and  53
shri-narada uvaca
ity uktva dvija-mukhyas  te
kushagrair  nava-pallavaih
pavitra-kushalais  toyair
rig-yajuh-sama-jaih  stavaih
paraih svasty-ayanair  yajnam
karayitva vidhanatah
agnim sampujya  vidhi-vad
raksham vidadhire  shishoh
shri-naradah uvaca—Shri Narada said;  iti—thus; uktva—saying; dvija-mukhyah—the great brahmanas; te—they;  kusha-agraih—with tips of kusha grass; nava-pallavaih—and new twigs;  pavitra—pure; kushalaih—auspicious; toyaih—with water; rig-yajuh-sama-jaih—from  the Rig, Sama, and Yajur Vedas; stavaih—with prayers; paraih—transcendental;  svasty-ayanaih—with blessings; yajnam—sacrifice; karayitva—performing;  vidhanatah—according to proper procedure; agnim—fire; sampujya—worshiping;  vidhi-vat—properly; raksham—protection; vidadhire—did; shishoh—of the  child.
After saying this, the great brahmanas,  with new twigs, kusha grass, pure sacred water, prayers from the Rig, Sama, and  Yajur Vedas, and many auspicious blessings, properly performed a yajna and  properly worshiped the sacred fire. In this way they established the protection  of child Krishna.
Text  54
shri-brahmana ucuh
damodarah patu  padau
januni  vistara-shravah
uru patu harir  nabhim
paripurnatamah  svayam
shri-brahmanah ucuh—the brahmanas said;  damodarah—Lord Damodara; patu—may protect; padau—feet; januni—knees;  vistara-shravah—Lord Vistara-shravah; uru—thighs; patu—may protect; harih—Lord  Hari; nabhim—navel; paripurnatamah svayam—the Supreme Personality of  Godhead.
The brahmanas said: May Lord Damodara  protect Your feet. May Lord Vistarashrava protect Your knees. May Lord Hari  protect Your thighs. May the Supreme Personality of Godhead protect Your  navel.
Text  55
kaöim radha-patih  patu
pita-vasas tavodaram
hridayam padma-nabhash  ca
bhujau  govardhanoddharah
kaöim—hips; radha-patih—the Lord of Radha;  patu—may protect; pita-vasah—who wears yellow garments; tava—Your;  udaram—abdomen; hridayam—chest; padma-nabhah—the Lord whose navel is a lotus;  ca—and; bhujau—arms; govardhana-uddharah—the lifter of Govardhana  Hill.
May the Lord of Radha protect Your hips.  May the Lord who wears yellow garments protect Your abdomen. May the Lord whose  navel is a lotus flower protect Your chest. May the Lord who lifted Govardhana  Hill protect Your arms.
Text  56
mukham ca  mathura-natho
dvarakeshah shiro  'vatu
prishöham patv  asura-dhvamsi
sarvato bhagavan  svayam
mukham—face; ca—and; mathura-nathah—the  Lord of Mathura; dvarakeshah—the Lord of Dvaraka; shirah—head; avatu—may  protect; prishöham—back; patu—may protect; asura-dhvamsi—the killer of the  demons; sarvatah—completely; bhagavan svayam—the Supreme Personality of  Godhead.
May the Lord of Mathura protect Your face.  May the Lord of Dvaraka protect Your head. May the Lord who kills the demons  protect Your back. May the Supreme Personality of Godhead give You all  protection.
Text  57
shloka-trayam idam  stotram
yah paöhen manavah  sada
maha-saukhyam bhavet  tasya
na bhayam vidyate  kvacit
shloka-trayam—three verses; idam—this;  stotram—prayer; yah—one who; paöhet-recites; manavah—a human being;  sada—regularly; maha-saukhyam—great happiness; bhavet—will be; tasya—of him;  na—not; bhayam—fear; vidyate—is; kvacit—at any time.
A human being who regularly recites this  prayer of three verses will always be very happy. He will never  fear.
Text  58
shri-narada uvaca
nandas tebhyo gavam  laksham
suvarnam  dasha-lakshakam
sahasram  nava-ratnanam
vastra-laksham dadau  param
shri-naradah uvaca—Shri Narada said;  nandah—Nanda; tebhyah—to them; gavam—of cows; laksham—a hundred thousand;  suvarnam—gold; dasha-lakshakam—a million; sahasram—a thousand; nava—new;  ratnanam—jewels; vastra—of garments; laksham—a hundred thousand; dadau—gave;  param—then.
Shri Narada said: To them Nanda gave a  hundred thousand cows, a million gold coins, a thousand new jewels, and a  hundred thousand opulent garments.
Text  59
gateshu  dvija-mukhyeshu
nando gopan niyamya  ca
bhojayam asa  sampujya
vastrair bhushair  manoharaih
gateshu—were gone; dvija-mukhyeshu—when  the great brahmanas; nandah—Nanda; gopan—the gopas; niyamya—attaining; ca—also;  bhojayam asa—fed; sampujya—worshiping; vastraih—with garments; bhushaih—with  ornaments; manoharaih—beautiful.
When the great brahmanas had gone, Nanda  invited the gopas, fed them sumptuously, honored them, and gave them many  beautiful garments and ornaments.
Text  60
shri-bahulashva uvaca
trinavartah  purva-kale
ko 'yam sukrita-krin  narah
paripurnatame  sakshac
chri-krishne linatam  gatah
shri-bahulashvah uvaca—Shri Bahulashva  said; trinavartah—Trinavarta; purva-kale—in his previous time; kah—who?;  ayam—he; sukrita-krit—performer of pious deeds; narah—person; paripurnatame  sakshat—in the Supreme Personality of Godhead; shri-krishne—Shri Krishna;  linatam—merging; gatah—attained.
Shri Bahulashva said: What pious deeds did  Trinavarta perform in his previous birth that he merged into Lord Krishna, the  Supreme Personality of Godhead?
Text  61
shri-narada uvaca
pandu-deshodbhavo  raja
sahasrakshah  pratapavan
hari-bhakto  dharma-nishöho
yajna-krid  dana-tat-parah
shri-naradah uvaca—Shri Narada said;  pandu-desha—in the country of Pandu; udbhavah—born; raja—king;  sahasrakshah—Sahasraksha—eyes; pratapavan—powerful; hari—of Lord Hari; bhaktah—a  devotee; dharma-nishöhah—a follower of religion; yajna-krit—performer of  sacrifices; dana-tat-parah—devoted to giving charity.
Shri Narada said: He was Sahasraksha, a  powerful king of Pandu-desha. He was a devotee of Lord Hari, a follower of  religion, a performer of yajnas, and a giver of charity.
Text  62
reva-taöe  maha-divye
lata-vetra-samakule
narinam ca  sahasrena
ramamano cakara ha
reva—of the Reva; taöe—on the bank;  maha-divye—very splendid; lata-vetra-samakule—filled with vines; narinam—of  women; ca—also; sahasrena—with a thousand; ramamanah—enjoying; cakara  ha—did.
On the shore of the Reva, in a very  splendid place filled with flowering vines, he enjoyed pastimes with a thousand  beautiful women.
Text  63
durvasasam munim  sakshad
agatam na nanama ha
tada munir dadau  shapam
rakshaso bhava  durmate
durvasasam munim—Durvasa Muni;  sakshat—directly; agatam—arrived; na—not; nanama ha—offered obeisances;  tada—then; munih—the sage; dadau—gave; shapam—a curse; rakshasah—a demon;  bhava—become; durmate—O evil-hearted one.
When Durvasa Muni came there the king did  not bow down to offer respects to him. Then the sage cursed him, "O evil-hearted  one, become a demon!"
Text  64
punas tad-anghryoh  patitam
nripam pradad varam  munih
shri-krishna-vigraha-sparshan
muktis te bhavita  nripa
punah—again; tat—of him; anghryoh—at the  feet; patitam—fallen; nripam—to the king; pradat—gave; varam—a blessing;  munih—the sage; shri-krishna—of Shri Krishna; vigraha—of the body; sparshat—by  the touch; muktih—liberation; te—of you; bhavita—will be; nripa—O  king.
When the king fell at his feet, the sage  gave a blessing, "O king, the touch of Shri Krishna's form will give you  liberation."
Text  65
shri-narada uvaca
so 'pi durvasasah  shapat
trinavarto 'bhavat  bhuvi
shri-krishna-vigraha-sparshat
param moksham avapa  ha
shri-naradah uvaca—Shri Narada said;  sah—he; api—also; durvasasah—of Durvasa; shapat—from the curse;  trinavartah—Trinavarta; abhavat—became; bhuvi—on earth; shri-krishna—of Shri  Krishna; vigraha—of the form; sparshat—by the touch; param moksham—liberation;  avapa—attained; ha—certainly.
Shri Narada said: Because of Durvasa's  curse he became Trinavarta on the earth and by the touch of Shri Krishna's form  he attained liberation.
Garga Muni has been described in the Narada Bhakti Sutra:
Narada Bhakti Sutra17
kathadishv iti gargah
SYNONYMS
katha-adishu -- for narrations and so on; iti -- so; garga -- Garga Muni.
Garga Muni says that bhakti is fondness for narrations about the Lord, by the Lord, and so on.
PURPORT by Satsvarupa Maharaja
As Garga Muni taught the importance of attachment for hearing krishna-katha, so Srila Prabhupada also stressed krishna-katha. One type of krishna-katha consists of words directly spoken from the mouth of the Lord, such as the Bhagavad-gita. Lord Caitanya advocated that we repeat the words spoken by Krishna (krishna-upadesa) to whomever we meet. Another kind of krishna-katha consists of words spoken about Krishna, such as those spoken by Sukadeva Gosvami to Maharaja Parikshit in Srimad-Bhagavatam. Sukadeva speaks throughout all twelve about the wonderful pastimes of the Lord in His various incarnations. In the Tenth Canto he describes the original form of the Personality of Godhead, Lord Krishna in Vrindavana, Mathura, and Dvaraka. All of this is krishna-katha.
It is a characteristic of pure devotees that they speak only on transcendental subjects. A devotee practices mauna, or silence, by refraining from all mundane talk, but he is always pleased to speak krishna-katha. As Krishna states in the Bhagavad-gita (10.9),
"The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me." Before beginning his Tenth Canto descriptions of Lord Krishna, Sukadeva tells Maharaja Parikshit,
nivritta-tarshair upagiyamanad
bhavaushadhac chrotra-mano-'bhiramat
ka uttamasloka-gunanuvadat
"Descriptions of the Lord spoken by those who are free of material desires are the right for the conditioned soul undergoing repeated birth and death, and they delight the ear and the mind. Therefore who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self?" (Bhag. 10.1.4).
Narada Muni attributed his own Krishna consciousness to the pure devotees (bhakti-vedantas) whom he had served and heard speaking krishna-katha when he was only a five-year-old boy: "O Vyasadeva, in that association and by the mercy of those great Vedantists, I could hear them describe the attractive activities of Lord Krishna. And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step" (Bhag. 1.5.26). And so the opinion of Garga Muni -- that bhakti consists of attraction for krishna-katha -- is approved and practiced by the maha-janas.


 


 


 

 

 

 

 

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Comment by Paramananda das on December 20, 2016 at 8:15am
  1. I wonder about the translation of this vers by Kusakrata Prabhu : Sri Astadasa Chandah Stava vers 7 part one
    O Krsna whoes mother became absorbed in the Utthana cermony, O Krsna who rested on a bed under a handcart. O Krsna who cried out of thirst to drink from Your mothers breast.O Krsna who broke the cart with a kick, O Krsna whoes extraordinary activities where described by the nearby children.O Krsna who was approached by your anxious parents.O Krsna who expertly chanted mantras to counteract the evil influence.O Krsna who became so heavy,Your mother could no longer carry You.O Krsna whom the demons wish to kill.O Krsna who was carried away in a moment by a demon.O Krsna who killed the demon by holding unto his neck.O Krsna for whose sake Your anxious mother cried aloud .O Krsna who was discovered by the crying gopis.O Krsna who created a great festival of happiness for Your mother and friends.O auspiciousness of Gokula, please fill me with transcendental happiness.
Comment by Paramananda das on December 20, 2016 at 8:15am
  1. the reason is that ,it was not Krsna who expertly chanted the Vedic mantras to counteract the evil influences but the Brahmanas in Vraja ,I will have to look up the Sanskrit for this sloka before making this into a book in the future
Comment by Paramananda das on March 8, 2018 at 9:45am

Oh Krsna who had the Brahmanas chant the Vedic mantras expertly ,that is the correction 

Comment by Paramananda das on May 18, 2018 at 7:08am

Re: Sri Astadasa Chandah Stava vers 7 part one
Lord Krishna carried by the demon Trinavarta
Sri Astadasa Chandah Stava vers 7 part one
O Krsna whoes mother became absorbed in the Utthana cermony, O Krsna who rested on a bed under a handcart. O Krsna who cried out of thirst to drink from Your mothers breast.O Krsna who broke the cart with a kick, O Krsna whoes extraordinary activities where described by the nearby children.O Krsna who was approached by your anxious parents.O Krsna, the Brahmanas expertly chanted mantras to counteract the evil influence.O Krsna who became so heavy,Your mother could no longer carry You.O Krsna whom the demons wish to kill.O Krsna who was carried away in a moment by a demon.O Krsna who killed the demon by holding unto his neck.O Krsna for whose sake Your anxious mother cried aloud .O Krsna who was discovered by the crying gopis.O Krsna who created a great festival of happiness for Your mother and friends.O auspiciousness of Gokula, please fill me with transcendental happiness

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