Krishna Lila Varnanam Part 1
BhajanBhaktivinoda Thakura
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(1) yadā hi jīva-vijñānaḿ pūrṇam āsīn mahī-tale kramordhva-gati-rītyā ca dvāpare bhārate kila (2) tadā sattvaḿ viśuddhaḿ yad vasudeva itīritaḥ brahma-jñāna-vibhāge hi mathurāyām ajāyata (3) sātvatāḿ vaḿśa-sambhūto vasudevo mano-mayīm devakīm agrahīt kaḿsa-nāstikya-bhaginīḿ satīm (4) bhagavad-bhāva-sambhūteḥ śańkayā bhoja-pāḿśulaḥ arundhad dampatī tatra kārāgāre sudurmadaḥ (5) yaśaḥ-kīrty-ādayaḥ putrāḥ ṣaḍ āsan kramaśas tayoḥ te sarve nihatā bālye kaḿseneśa-virodhinā (6) jīva-tattvaḿ viśuddhaḿ yad bhagavad-dāsya-bhūṣaṇam tad eva bhagavān rāmaḥ saptame samajāyata (7) jñānāśraya-maye citte śuddha-jīvaḥ pravartate kaḿsasya kāryam āśańkya sa yāti vraja-mandiram (8) tathā śraddhā-maye citte rohiṇyāḿ ca viśaty asau devakī-garbha-nāśas tu jñāpitaś cābhavat tadā (9) aṣṭame bhagavān sākṣād aiśvaryākhyāḿ dadhat tanum prādurāsīn mahāvīryaḥ kaḿsa-dhvaḿsa-cikīrṣayā (10) vraja-bhūmiḿ tadānītaḥ svarūpeṇābhavad dhariḥ sandhinī-nirmitā sā tu viśvāso bhittir eva ca (11) na jñānaḿ na ca vairāgyaḿ tatra dṛśyaḿ bhavet kadā tatraiva nanda-gopaḥ syād ānanda iva mūrtimān (12) ullāsa-rūpiṇī tasya yaśodā sahadharmiṇī ajījanan mahāmāyāḿ yāḿ śaurir nītavān vrajāt (13) kramaśo vardhate kṛṣṇaḥ rāmeṇa saha gokule viśuddha-prema-sūryasya praśānta-kara-sańkule (14) preritā pūtanā tatra kaḿsena bāla-ghātinī mātṛ-vyāja-svarūpā sā mamāra kṛṣṇa-tejasā (15) tarka-rūpas tṛṇāvartaḥ kṛṣṇa-bhāvān mamāra ha bhāravāhi-svarūpaḿ tu babhañja śakaṭaḿ hariḥ (16) ānanābhyantare kṛṣṇo mātre pradarśayan jagat adarśayad avidyāḿ hi cic-chaktir atipoṣikām (17) dṛṣṭvā ca bāla-cāpalyaḿ gopī sūllāsa-rūpiṇī bandhanāya manaś cakre rajjvā kṛṣṇasya sā vṛthā (18) na yasya parimāṇaḿ vai tasyaiva bandhanaḿ kila kevalaḿ prema-sūtreṇa cakāra nanda-gehinī (19) bāla-krīḍā-prasańgena kṛṣṇasya bandha-chedanam abhavad vārkṣa-bhāvāt tu nimeṣād deva-putrayoḥ (20) anena darśitaḿ sādhu-sańgasya phalam uttamam devo'pi jaḍatāḿ yāti kukarma-nirato yadi (21) vatsānāḿ cāraṇe kṛṣṇaḥ sakhibhir yāti kānanam tathā vatsāsuraḿ hanti bāla-doṣam aghaḿ bhṛśam (22) tadā tu dharma-kāpaṭya-svarūpo baka-rūpa-dhṛk kṛṣṇeṇa śuddha-buddhena nihataḥ kaḿsa-pālitaḥ (23) agho'pi marditaḥ sarpo nṛśaḿsatva-svarūpakaḥ yamunā-puline kṛṣṇo bubhuje sakhibhis tadā (24) gopāla-bālakān vatsān corayitvā caturmukhaḥ kṛṣṇasya māyayā mugdho babhūva jagatāḿ vidhiḥ (25) anena darśitā kṛṣṇa-mādhurye prabhutā'malā na kṛṣṇo vidhi-bādhyo hi preyān kṛṣṇaḥ svataś citām (26) cid-acid-viśva-nāśo'pi kṛṣṇaiśvaryaḿ na kuṇṭhitam na ko'pi kṛṣṇa-sāmarthya-samudra-lańghane kṣamaḥ (27) sthūla-buddhi-svarūpo'yaḿ gardabho dhenukāsuraḥ naṣṭo'bhūd baladevena śuddha-jīvena durmatiḥ (28) krūrātmā kālīyaḥ sarpaḥ salilaḿ cid-dravātmakam sanduṣya yāmunaḿ pāpo hariṇā lāñchito gataḥ (29) parampara-vivādātmā dāvānalo bhayańkaraḥ bhakṣito hariṇā sākṣād vraja-dhāma-śubhārthinā (30) pralambo jīva-cauras tu śuddhena śauriṇā hataḥ kaḿsena prerito duṣṭaḥ pracchanno bauddha-rūpa-dhṛk
(1-2) Two types of persons, the kanistha-adhikaris and the uttama-adhikaris, are eligible for understanding the science of Krishna. The madhyama-adhikaris cannot understand this science due to their doubting nature. Madhyama-adhikaris are known as either impersonalists or worshipers of the supreme controller. If they are fortunate, then by the strength of devotees' association they become uttama-adhikaris and also realize the sweetness of Krishna's activities through the process of samadhi. Although by the mercy of Krishna, living entities can easily attain the stage of uttama-adhik-dn, people generally have greater faith in arguments arising from the samvit aspect of the external energy and disregard the simple process of samddhi as superstitious. If they become faithful, however, then they first become kanistha-adhikaris, and later, by the association of devotees, by following the devotees' instructions, and by gradual advancement, they can certainly become uttama-adhikaris. But if they are doubtful from the beginning, then either they become fortunate and cross the ocean of arguments to become uttama-adhikaris or they become more averse to the Lord fall away from the path of liberation. Therefore when the experienced knowledge of the living entities attained maturity by faithful discussion, then at the end of Dvapara-yuga in the pious land of Bharata-varsa in Mathura, the personification of Absolute knowledge, King Vasudeva, the personification of pure goodness, took birth. (3) Vasudeva appeared in a family of devotees and married Devaki, the so-called sister of Kamsa, who was the personification of atheism. (4) Fearing the Lord's advent from this couple, the wretched Kamsa of the Bhoja dynasty arrested them and put them in the jail of remembrance. It is understood that the descendants of the Yadu dynasty were all devotees, while the descendants of the Bhoja dynasty were all extremely argumentative and averse to the Lord. (5) That couple gradually begot six sons such as Yasa and Kirti, but Kamsa, who is averse to the Lord, killed them in their childhood. (6) Sri Baladeva is decorated with service to the Lord and is the transcendental reservoir of all living entities. He is their seventh son. (7) Sri Baladeva is the transcendental reservoir of all living entities, and He appeared in the womb of Devaki, who represents the heart filled with knowledge. But out of fear of His maternal uncle Kamsa, He went to His home in Vraja. (8) He was transferred to the faithful abode of Vraja and entered the firmly devoted heart of Rohini. News of Devaki's miscarriage was spread at this time. (9) Right after the appearance of the transcendental reservoir of all living entities, awareness of the Lord appeared in the heart of the living entities. Thereafter the eighth son, the Supreme Personality of Godhead, appeared as Narayana with full opulences. The greatly heroic Lord appeared with a desire to vanquish Kamsa, who was the personification of atheism. (10) The Lord in His own form as Krishna was brought to Vraja, which is created by the sandhim aspect of the spiritual potency. The root foundation of this land is faith. The purport is that this land does not exist in argument or speculative knowledge; it exists in faith. (11) Speculative knowledge or renunciation is not found there. The most blissful son of Nanda is the only authority there. There is no consideration of superiority or inferiority of the different castes in that abode. That is why He appeared in the family of cowherd men. He always engaged in tending and protecting the cows, as such activities are devoid of opulence and full of sweetness. (12) The inferior energy, Maya, who was begotten by the blissful mother Yasoda, the wife of Nanda, was taken out of Vraja by Vasudeva. The mundane conception that is inherent in the conditioned souls' impression of the spiritual abode is destroyed by the arrival of Krishna. (13) The inconceivable Supreme Lord, Sri Krishna, and the transcendental reservoir of all living entities, Balarama, grew up together in Gokula, which is filled with the rays of the transcendental sun of pure love. (14) With a desire to kill Krishna, the atheist Kamsa sent Putana, the child-killer, to Vraja. Deceiving Krishna with motherly affection, Putana offered Him her breast-milk and was killed by Krishna's prowess. (15) Trnavarta, the personification of argument, was also killed by the Lord's prowess. Thereafter the Lord broke the asslike Sakata, who only carried loads. (16) Sri Krishna showed His mother the whole universe when He opened His mouth, but mother Yasoda could not accept Krishna's opulence due to being overwhelmed by the spiritual potency's nescience that nourishes attachment. The transcendental devotees are so much overwhelmed by the Lord's sweetness that they cannot accept the Lord's opulence in spite of its presence. This nescience, however, is not a material product. (17) After seeing Krishna's childish mischief, in the form of stealing the heart (in the form of butter), Yasoda, the form of joyfulness, labored in vain to bind Krishna with ropes. (18) He who has no material form was bound by Yasoda with only a thread of love; One cannot attain the perfection of binding Krishna with material ropes. (19) In the course of Krishna's childhood pastimes, the two sons of Kuvera were easily delivered from their forms as trees. (20) We can understand two instructions from the deliverance of the Yamalarjuna trees. The first is that by a moment's association with a devotee, the living entity is freed from bondage. Secondly, by the association of nondevotees, even the demigods become materialistic and engage in sinful activities. (21) The child Krishna entered the forest with His friends in order to | tend the cows. This means that the pure living entities, who are. overwhelmed with the nescience of the spiritual potency, attain the form of calves due to being fixed in feelings of subordination to Krishna. Vatsasura, the form of boyhood offenses, was killed in the pasture grounds. (22) Bakasura, who was maintained by Kamsa and who personified cheating religion, was killed by the purely intelligent Krishna. (23) The snake named Agha, who was the form of cruelty, was subdued. After this, the Lord had a picnic of simplicity. (24) Meanwhile, the four-headed Brahma, the creator of all planets and speaker of the four Vedas, became overwhelmed by Krishna's external energy and stole the calves and cowherd boys. (25) By this incident, Krishna displayed complete domination in His supreme sweetness. Although merely a cowherd boy, He showed His complete control over the creator of the universe. It is also understood from this pastime that the dearmost person of the spiritual world, Krishna, is not controlled by any regulation. (26) After Brahma stole the boys and calves, the Lord personally manifested Himself as the boys and calves and easily continued on with His pastimes. From this it is clearly understood that even with the destruction of the material and spiritual worlds, the opulence of Krishna is never hampered. No one can surpass Krishna's abilities, no matter how capable he is. (27) Dhenukasura, who personifies the ass of blunt judgement, was killed by Baladeva, the transcendental reservoir of all living entities. (28) The Kaliya snake, the personification of malice, polluted the Yamuna waters, which are spiritual liquid. The Lord tortured and banished him. (29) The formidable forest fire, the form of quarrel amongst Vrsnava sampradayas, was swallowed by the Lord in order to Protect the land of Vraja. (30) The rascal Pralambasura, who stole away the reservoir of all living entities and who personified the covered form of Buddhist philosophy, Mayavada, was sent by the atheist Kamsa and killed by Baladeva.