Hindoeisme

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7 September 2005 Ganesh Chaturthi
Op deze dag wordt de zoon van God Shiva, Ganesh, wel bekend als mens met het olifantenhoofd herdacht.

19 September 2005 Pitri Puja (19 sept t/m 3 okt)
In deze periode worden vaak de voorouders herdacht en vereerd. Dit gebeurd met speciale diensten en offerandes.

4 Oktober 2005 Navratri (4 okt t/m 13 okt) ( = de negen nachten)
Tweemaal per jaar ( meestal in de periode maart / april en in de periode september/oktober) vindt gedurende negen nachten ( "navratri") een bijzondere verering plaats van de oerkracht der natuur, het vrouwelijke aspect van het goddelijke : de verering van Parvati of Durga Mata. Negen dagen lang besteden de Hindoes alle aandacht aan Durga Mata of Parvati, die de mensheid liefde en bescherming geeft. Tijdens beide vereringen vasten en bidden de Hindoes gedurende de negen dagen.



10 Oktober 2005 Sarasvati Puja
Godin Sarasvati staat op deze dag centraal. Zij is erg geliefd omdat zij representant is van kunst , wetenschap, muziek en literatuur.

13 Oktober 2005 Vijay Dashmi
Vijay Dashmi is de dag waarop Shri Ram (verschijning van god Vishnu) de demonenkoning Ravan had overwonnen. Shri Ram staat voor het goede en Ravan voor het kwade. De overwinning van Shri Ram op Ravan symboliseert dus de overwinning van het goede op het kwade.

19 Oktober 2005 Karva Chauth
Karva Chauth valt negen dagen voor Divali, in oktober of november. Het is voor vrouwen in Noord-India de belangrijkste dag om te vasten. Een vrouw vast dan voor de gezondheid van haar man, die als haar beschermer optreedt nadat ze haar ouderlijke huis verlaten heeft. De godin die bekend staat als Gauri Mata wordt aanbeden gedurende de vastperiode. Ook in Nederland neemt deze dag in populariteit toe.

1 November 2005 Divali
Het Divalifeest is meer een religieus feest. Het wordt gevierd in de nacht van de nieuwe maand Kartika (oktober/november). Divali is een feest ter ere van godin Laksmi. Daarom wordt er op die avond overal Maha Laksmi Puja gehouden, een gebedsdienst ter ere van Laksmi, die de Vrouw, de Moeder der Aarde, het licht en het geluk symboliseert. In de huizen worden veel lichtjes en lampjes aangemaakt ten teken van de overwinning van het licht op de duisternis, van het goede op het kwade, van waarheid op onwaarheid, van rijkdom op armoede. Het is een lichtfeest, een bezinningsfeest door middel van meditatie en gebed. De mens tracht door te bidden in het goede en reine te komen. Licht is een bestaansvoorwaarde voor de mens. Het Licht of Agni is de machtige verschijning van God, het symbool voor kennis, bevrijding en geestelijke verlichting. Divali wordt gezien als een van de belangrijkste Hindoe feestdagen.

Meer info: www.ohmnet.nl/divali

2 November 2005 Gobardhan Puja
Duizenden jaren geleden spoorde god Krishna (de achtste incarnatie van god Vishnu) de mensen van Vrindavan aan in plaats van Indra, de berg Gobardhan te vereren. Dit wekte de woede van Indra op en veroorzaakte een enorme wolkbreuk om de mensen weg te vagen. God Krishna tilde de berg op en droeg het op zijn pink. Hij beschermde daaronder de mensen van Vrindavan en het vee. Indra gaf zich uiteindelijk gewonnen en bewees eer aan Krishna. Vanaf toen zijn Hindoes begonnen jaarlijks Gobardhan-puja te houden. Ook god Krishna zelf wordt op deze dag in de hoedanigheid van koeherder vereerd. Hij was in zijn jeugd een zeer bekwame koeherder. Het vee wordt met bloemen en kransen en met goud- en zilverpapier versierd.

15 November 2005 Ganga Nahan
Op deze dag neemt men massaal een bad in de heilige rivier de Ganges in India. Hierdoor raakt men bevrijd van alle zonden en worden lichaam en geest gereinigd. Deze dag wordt in haar originele vorm in India gevierd. In andere landen waar Hindoes wonen vinden er alternatieve vormen van viering plaats.

11 December 2005 Gita Jayanti
Dit is een hindoe feestdag waarop de Srimad Bhagavad Gita centraal staat. De Gita komt voor in het 6e boek van het epos Mahabharata (het grootste epos aller tijden) en bestaat uit 700 shloka's (verzen) die in 18 hoofdstukken zijn gerangschikt. De Gita is de dialoog tussen Shri Krishna en zijn devoot, de ridder Arjuna. In deze dialoog worden drie wegen (yoga's) aangegeven, volgens welke de mens moksha (verlossing van dit aardse leven) kan bereiken. Deze wegen zijn: de karma yoga, de weg van het belangeloos handelen; de bhakti yoga, de weg van de intense overgave en de gyan yoga, de weg van het verstandelijk inzicht. De Gita, die de essentie weergeeft van de in de Veda's en Upanishads vervatte kennis en wijsheid, is in nagenoeg alle westerse talen vertaald.

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Shiva is de god van de Vernietiging zo wel als de Schepping, die elkaar in een eeuwige cyclische beweging volgen.
Zijn lichaam is bedekt met as, symbolisch voor dood en regeneratie.
Shiva is altijd naakt, wat zijn oorspronkelijke wezen, zijn niet-gehechtheid aan de wereld symboliseert.
Zijn lichaam vertoont vrouwelijke kenmerken, zoals zachte ronde contouren en geen baard, en soms ook wordt hij afgebeeld als half man, half vrouw, wat symbolisch is voor zijn overstijging van tegengestelden, voor de oorspronkelijke eenheid van polariteiten.

Met half gesloten ogen zit hij ondergedompeld in meditatie, in goddelijke vervoering.

De Ganges ontspringt uit zijn lange haar, zijn jata, als een fontein, die neerplenst in de bergen van de Himalaya op de achtergrond.

De halve maan — de nieuwe maan, de 'maan van Shiva' — op zijn voorhoofd, de cobra rond zijn hals, de witte stier Nandi, de rivier de Ganges, en de volle maan vormen een symbolische cluster die op de functie van Shiva als vruchtbaarheidsgod, een maangod wijst.

Op zijn voorhoofd zijn met as drie horizontale lijnen geschilderd, die de drie belangrijke goden vertegenwoordigen, de drie 'werelden', enz.
Rond zijn hals is een roedraksh mala van 108 kralen, de 108 elementen van de materiële schepping, en in zijn hand een mala van 50 kralen, de 50 letters van het Sanskriet alfabet.

De twee grote ringen door zijn oren zijn een indicatie van zijn buitenzintuiglijke waarneming.
Hij is gezeten op een tijgerhuid, een symbool van macht, die zijn beheersing over de dierenwereld toont.

Shiva wordt vaak afgebeeld met een drietand, de trishul, zoals hierboven achter de stier Nandi te zien is, en in navolging van hem dragen veel Shaiva’s dit nu vooral symbolische wapen, dat dient ter bestrijding van onwetendheid of onbewustheid in de fysieke, mentale en spirituele sferen.

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Ganga
Al het water, zij het van de zeeën, rivieren, meren of regen, is voor Hindoes een symbool van het leven en wordt als goddelijk beschouwd.
Maar in dit opzicht zijn drie rivieren heiliger dan de andere wateren, namelijk de Ganges (Ganga), de Yamuna, en de mythische Sarasvati, waarvan de eerste het belangrijkst is. Aangezien Ganga vrouwelijk is, wordt de rivier vaak voorgesteld als vrouw, die lang stromend haar bezit. Als godin reinigt Ganga de zonden van hen die zo gelukkig zijn dat hun as in haar heilige wateren wordt geworpen.
In de hymne aan Ganga, in de Brahmavaivarta Purana, zegt Shiva zelf:
'de bergen van zonden die door een zondaar in de loop van zijn miljoenen transmigraties op de wereld worden geaccumuleerd verdwijnen bij alleen maar een aanraking van het heilige Ganges water. Gereinigd zal hij ook zijn, die slechts de lucht inademt die door de heilige wateren wordt bevochtigd.'

De aanraking van het goddelijke lichaam van Ganga wordt verondersteld om iedereen die ermee in contact komt te veranderen in een geheiligd wezen.

Één van de kleurrijkste verhalen in de Indiase mythologie heeft betrekking op de omstandigheden van de neerdaling van Ganga uit de hemel:
Er was eens een groep demonen die zoals gebruikelijk bezig waren om Brahmaanse kluizenaars te plagen en hun gebeden te verstoren. Wanneer ze weggejaagd werden, verborgen zij zich in de oceaan, maar kwamen 's nachts terug om hun plagerijen te hervatten. De asceten vroegen toen aan de wijze Agastya om hen van de marteling van verleiding te bevrijden.
Om hen te helpen, koos Agastya de gemakkelijkste manier (voor hem dan), en slikte de gehele oceaan in, met inbegrip van de duivels. De verleidingen eindigden zo, maar de aarde bleef natuurlijk zonder water.
De mensen moesten toen op een andere wijsgeer, Bhagiratha, een beroep doen, om hen van plaag van de droogte te verlossen. Om een goddelijke zegen van dergelijke omvang waardig te zijn, bracht Bhagiratha toen duizend jaar in ascetische praktijken door en begaf zich toen naar Brahma en vroeg hem om de hemelse rivier Ganga — een van de melkwegen in het firmament — op de aarde te laten vallen.

Brahma, tevreden met de tapasya (ascetische prestaties) van Bhagiratha, beloofde om zijn best te doen, eraan toevoegend dat hij eerst Shiva zou moeten overreden om hem te helpen. Hij verklaarde namelijk dat als de grote hemelse rivier op de aarde met al haar kracht en het onmetelijk gewicht van haar wateren viel, aardbevingen en ongehoorde vernietigingen daaruit zouden voortvloeien. Daarom zou iemand ertussen moeten gaan staan om de schok van het neerdalende water te absorberen, en niemand kon anders dit doen behalve de almachtige Shiva.
Bhagiratha zette zijn het vasten en zijn gebeden voort, en de tijd kwam dat Shiva in beweging kwam. Hij stond Ganga toe om haar wateren op de aarde te laten stromen en hield zijn eigen hoofd tussen de hemel en de aarde in om haar effect te verminderen. De hemelse wateren vloeiden toen getemperd door zijn goddelijk haar in het Himalaya gebergte en van daar in de Indiase vlaktes, om er welvaart, de zegen van de hemel en de vermindering van zonden te brengen.

Meer over Ganga:
Ganga: ' Snel-gaander.' Naam van de rivier Ganges en haar verpersoonlijking als godin. De rivier komt uit een gletsjer, 4.600 meter boven zeeniveau, voorbij het plaatsje Gangotri, d.w.z. 'heilige manifestatie van de Ganges', uit de berg Gaumukh ('mond van de koe').
De Indus, Yamuna, Narmada en andere rivieren werden ook lokaal vereerd. Maar voor de Arische indringers, die tijdelijk in de Punjab werden opgehouden, waren de Indus en Sarasvati de enige grote Indiase rivieren die hen aanvankelijk bekend waren.
Daarom wordt Ganga slechts in twee passages van de Rig Veda vermeld en in de hymnes aan rivieren (X.75,5) slechts als één van een aantal rivier-godinnen aangehaald.
Met de Arische bezetting van de Ganges vlakte, werd Ganga geleidelijk aan de belangrijkste rivier-godin van een enorm gebied, het onderwerp van talrijke legenden, en begiftigd met fabelachtige deugden. Langs de oevers werden tempels opgericht, elk een centrum van bedevaart waar de priesters de godsdienstoefeningen konden leiden en een veelvoud van offerandes en andere giften verwachten.
De ene legende kwam op de andere legende, sommige daarvan duidelijke verzinsels van de priesters die werden uitgevonden om de rol van de priesters als tussenpersonen tussen de godin en haar aanbidders te bevestigen.
Een hemelse Ganga, Abhraganga of Akasaganga genoemd, werd uitgevonden, die het epitheton Devabhuti kreeg, 'die van de hemel stroomt'. Ze werd ook Mandakini genoemd, de 'Melkweg', die uit de linker voet van Vishnoe stroomt; vandaar Ganga's epitheton Vishnupadi.

Niet alleen zullen zij die in Ganga baden naar Svarga (de 'hemel') opgaan, maar ook degenen wiens beenderen, haar, enz., op de oevers worden achtergelaten. Al het land waardoor de Ganges stroomt moet als geheiligde grond worden beschouwd. Het zien van, het raken aan, of het drinken van het water of het zich richten tot de godin met "O moeder Ganges", zal een mens van alle zonden bevrijden.

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Vishnoe wordt tegenwoordig nauwelijks meer als zelfstandige god vereerd. Het zijn z'n incarnaties, vooral Rama en Krishna, die worden aanbeden.
Maar wat betreft Vishnoeïtische sadhoes is het hoofdzakelijk Rama die als inspiratie dient.

Rama
Op de poster hierboven worden Rama en Sita omringd door de belangrijkste karakters van de Ramayana en de belangrijkste goden van het Hindoe pantheon.
Vóór hen knielt Rama's trouwe bediende Hanoeman, de aap-god en generaal van het apenleger.

Het Ramayana epos, met zijn vele voorbeeldige avonturen van Rama, is de voornaamste bron van inspiratie voor de houding van exclusieve toewijding aan Rama, wat het kenmerk van de ware Rama aanhanger is.

Rama speelt een belangrijke rol in het hedendaagse Hindoeïsme. Hij leeft in de harten van het gewone volk.
Hij stuurt het leven van de sadhoes die aan hem toegewijd zijn. Voor veel sadhoes is het onthouden, analyseren en absorberen van de Ramayana een levenstaak, en sommigen worden professionele exegeten die de teksten reciteren en voor het publiek interpreteren.

Men gelooft dat alleen al het horen van de heilige woorden van de Ramayana op zichzelf bevrijdend werkt en de zegen van Rama zal verlenen.

En op een nog eenvoudiger manier, zal ononderbroken recitatie van de naam van Rama vanuit het hart de ziel verlichten.
In feite, in deze Donkere Tijd (de kali yuga), wordt het door de aanhangers van Rama als de enige manier beschouwd om verlicht te worden en tot Rama te komen.


En als verlichting niet tijdens het leven gebeurt, kan het op het ogenblik van de dood gebeuren, namelijk als men aan Rama denk en met zijn naam op de lippen sterft.
Zoals het door rouwenden in begrafenisprocessies wordt geroepen: "Rama nama satya hai!", "(in) de naam van Rama is Waarheid."

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Ramayan

Ramayan

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The Illustrated Story of Krishna
KRISHNA LEELA



lum">Nou hier begint het dan !



Childhood -- Miracle in Mathura


Whenever the Satanic values come to prevail on the earth and the righteous values decline, the Supreme Being (the Godhead) embodies Himself forth as a human-being in order to uproot vice and to establish virtue so that the earth may get rid of sinners. History stands witness to this fact. The birth of Lord Krishna, thousands of years ago, can be cited as an example to prove this fact. The Mother Earth, at that time, was suffering from the tortures of demoniac powers that were at their hey-day. The pitch darkness of sin prevalent everywhere was devouring noble values mercilessly. When the mother Earth could not tolerate all this, she approached Lord Brahma, the Creator of the world. Lord Brahma escorted her to Lord Vishnu to ask for His help, Hearing the woeful tale of the Mother Earth, the Lord consoled her saying. "Don't worry, Goddess Earth! I myself shall come in the form of Krishna in order to rid you of the clutches of sinners." This was the background of the incarnation of Lord Krishna. The story begins when Kansa, son of Ugrasena, the old ruler of Mathura, was escorting her cousin Devaki and her husband Vasudeva to her in-laws lust after her marriage with Vasudeva. On tire way, Kansa was startled to hear a divine voice, which said, "O cruel king! The eighth son of this very cousin of yours will be your killer."


Having heard the divine words, Kansa felt worried and at the same time he flew into a rage. Though his love for his cousin, Devaki, was immense, yet he now considered her to be his murderer's birth-giver. So, he made up his mind to kill Devaki instantly. Having resolved to put Devaki to death, Kansa drew out his sword and thundered, "I will put an end to Devaki's life. Wherefrom, then, will my murderer be born? When the tree is not there, there can't be any fruit." Vasudeva was an old friend of Kansa. He requested the king with folded hands, "Friend! What are you up to? Devaki is your cousin. I think that you want the divine prophecy not to come true. So, I give a solemn word to hand over each and every baby to you as soon as it is born to us." Kansa agreed to what his friend had offered. He said, "All right! I will not kill Devaki but must keep you imprisoned here at Mathura. I won't let you go to your own place." Kansa returned to Mathura along with Devaki and Vasudeva. He took them prisoners near his palace. At the same time, he imprisoned his old father, King Ugrasena, so that he might seize the throne and declare himself king of Mathura. He was sure that his father, if allowed to continue as king, would not let him kill the babies born to Devaki the babies born to Devaki.


In due course of time, Devaki gave birth to her first son. Vasudeva sent the information of this birth to Kansa through the guards of the prison. Kansa sent for Vasudeva along with the baby. When Vasudeva came to Kansa with his son in his arms, Kansa was pleased with him as he had fulfilled his promise. So, he returned the baby to him and Vasudeva came back to the prison happy and satisfied. But after an hour or so, Kansa reached the prison in person. He was almost mad in rage. Ill-advised by someone, he had taken a firm decision to kill each baby born to her cousin Devaki. So, he snatched the baby from her and struck it on a stone with the result that it was killed there and then. In like manner, Kansa put five more sons of Devaki to death one by one. Out of Kansa's fear, Rohini, the second wife of Vasudeva left Mathura and began to live at Gokul. Now Devaki was again in the family way for her seventh issue. Miraculously, her pregnancy got transferred to Rohini and she gave birth to a son who was named Balram. In course of time, Devaki was to deliver her eighth son and she was extremely worried. Vasudeva consoled her saying that it was this baby who was destined to put an end to the excesses of sinful Kansa.

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Kansa was waiting for the birth of Devaki's seventh baby so far. But when informed by the royal physician that Devaki was not pregnant, perhaps due to miscarriage, he burst into a peal of laughter. The foolish king remarked, "Doctor! You see; even the would-be babies have started disappearing out of fear from me. I shall see how the divine prophecy comes out to be true." Now Kansa got the information that Devaki was going to be the mother of her eighth baby. He was, no doubt, boasting of his prowess but only apparently while in his heart of hearts he was grossly alarmed at the news of Devaki's being in the family way for the eighth time. So, he called in two hefty guards, one of whom was named Pradyot. Kansa addressed him and said, "Mind you Devaki is expectant again; she will soon deliver her eighth issue. You know very well that this baby is considered to be my would-be murderer, So, it is imperative that security of the prison should be far stricter. I order you to place dreadful demons as guards around the jail. "Pradyot replied, "As you order, sir." Pradyot went away along with his companion and set about making the security of the prison as stricter as possible. When everything was all right, he informed the king of all the arrangements.

After a long wait, the month of August (Bhandon) approached and soon it was the eighth day of the waning moon. Devaki and Vasudeva, fettered in chains, were sitting in their prison-room lost in endless worry. Suddenly, clouds began to thunder and lightning flashed alarmingly. Through an open window of the prison entered a dazzling beam of light and a fascinating voice resounded, "Devaki! I am Vishnu. And I am going to be born to you shortly." Then the voice addressed Vasudeva, "Vasudeva! Take me to Nand Baba, Chief of Gokul, as soon as I am born. Just at the time of my birth, a daughter will be born to Nand Baba's wife. Bring the girl in lieu of me and put her into Devaki's lap." Hearing these words of lord Vishnu, Vasudeva and Devaki folded their hands and began to praise Him. Just at midnight was born Lord Krishna. The baby was extremely -handsome and lovely. It seemed as if it were smiling to see them: As soon as Vasudeva thought of carrying the baby to Nand Baba, who lived at Gokul, his fetters got loose and he was free. And when he got ready to go, the gates got opened and all the guards were lost in deep slumber snoring heavily. So, Vasudeva came out unnoticed and advanced on the path leading to Gokul.

When Vasudeva left Mathura and reached the bank of the Yamuna, it began to rain in torrents and Vasudeva felt worried for his son. But he did not know that Sheshnaga was following him with his hood spread wide over the baby with a view to protecting it from the downpour. Before long, the Yamuna was also flooded. But Vasudeva was determined to reach Gokul I with h is newborn baby. So, he went on proceeding forward making it a question of life and death. He went down the ferry and made for the other bank gradually. Piercing the strong current of the river, he pushed-forward without looking back. At one stage, the water of the Yamuna surged upwards with a vengeance but after touching the foot of Lord Krishna, which he had hung down out of the basket, it receded to its normal flow. Vasudeva felt encouraged and hastened towards the other bank. Getting to it, he soon reached Gokul and made for and made for Nand Baba's house taking help from whoever met him on the way. Nand Baba was an old friend of Vasudeva and he was highly amazed to see Vasudeva there with a baby in such a stormy weather.

Nand Baba said to Vasudeva, "You-and here at this time! How did you get out of the prison? I am highly pleased to see you here. What can I do for you, my friend?" Vasudeva replied, "Friend! The time-schedule is very tight. I have come over to you at the bidding of Lord Vishnu Himself. Here is my eighth baby--Krishna." Then handing the baby across to Nand Baba, Vasudeva again said, "You have got to protect safely this baby of mine as I want to save him from the wrath of merciless Kansa," Nand Baba replied assuringly, "Vasudeva! Don't worry at all. I will take care of your son even at the cost of my life." Then Nand Baba again said, "I have been blessed with a daughter right today. I request you to take away my daughter in lieu of your son and put her in Devaki's lap so that sinful Kansa doesn't have anything to doubt." Saying so, Nand Baba took Krishna inside and put him by the side of his wife, Yashoda. And picking up his own daughter from there, he brought it out and handed it over to Vasudeva who, along with the baby-girl, hastened back to Mathura. When he reached inside the prison, his fetters were again on as before.

The gates also got closed and the guards woke up to be alert on their duty. Not only this, even the girl-baby began to weep as if she were born just then. The chief guard of the prison ran to king Kansa and informed him of the birth of Devaki's eighth issue. As soon as Kansa heard the news, he was beside himself with joy and spoke: "After all Devaki has delivered her eighth baby. I will go to the prison and put it to death in no time." Kansa reached the prison-room before long and thundered, "Devaki! Hand over this baby to me; I won't let it remain alive. "But friend! She is a girl; what will you gain by killing it?" remarked Vasudeva. "Shut up! Give it to me even if it is a girl." Saying these words, Kansa snatched the infant girl from Devaki's hands and tried to strike it on a stone. But the girl slipped out o~ his hand and flew upwards. While going up, she said, "O sinful Kansa! I am a divine illusion. Your would-be killer has been born and he is the eighth son of Devaki." As soon as Kansa heard these words, awe-mixed disappointment overwhelmed his face.

As for Gokul, the news of a son born to Nand Baba spread across in the whole of the village. People began to flock to-congratulate Nand Baba and his wife Yashoda. Whoever came near the baby could not help gazing at his face fixedly. The ladies spoke several felicitating sayings to see infant Krishna. Young dames were really lost seeing the baby . The loveliness of infant Krishna, in fact, cast a Spell on whoever chanced to see him. One of the ladies said, "Friends! Yashoda's lovely son has such a charm that I feel like remaining by his side all the time." Another said, "How lovely Nand Baba's son is! His charm is really fascinating." "It seems as if Lord Vishnu Himself has come in the shape of Yashoda's son," remarked a third woman. As for Nand Baba, he was busy celebrating the birth of his son. He gave cows, corn, clothes and ornaments in charity to the Brahmans, musicians and singers. Even small boys and girls came to have a glimpse of infant Krishna. Each of them brought some toy in the form of a present for the newborn. Some very innocent children went to the extent of saying, "Little one! Grow up soon, we will take you with us for play."

As mentioned earlier, Kansa was extremely worried because of the birth of Devaki's eighth son. In order to get rid of the baby, Kansa sent for a demoness named Pootna and ordered her, "Pootna! Kill all the babies born in Mathura and Gokul during the month of August(Bhandon). My killer is one of these babies but I do not know which one is that. If you kill all of them, who will be there to kill me?" Pootna transformed herself into a beautiful dame and began to roam in Mathura with a view to locating the newborn babies in August. She used to apply poison on her breasts and suckled each baby to death. Having killed all the babies in Mathura she went to Gokul. There also she killed good many babies and then she came to know of the baby born to Yashoda, Nand Baba's wife. So, she went to Yashoda's house and started talking with her lovingly. Using tact and oily words, Pootna took Yashoda into confidence and lifted infant Krishna info her arms. She said, "How lovely a baby! Isn't it? How old is he? When was he born?" A lady present there said, "He is Nand Baba's son and is named Krishna. He was born on the eighth night of the waning moon during the month of August. As soon as Pootna heard the name of the month, her eyes sparkled with hope. But concealing his evil design, she said, "May I fondle him for a while?"

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Seeing Pootna s affection towards Krishna, Yashoda could not help agreeing to what she had asked for. So, Pootna took Krishna into her lap and began to fondle him. Giving Yashoda a slip, she slunk away to a lonely corner and began to suckle him from her breasts smeared with poison. Little did she know that instead of being successful in killing Krishna, she would be killed by him. Young Krishna began to suck Pootna's breast. He sucked it with such a force that Pootna felt as if she were going to die. She screamed in acute pain and instantly fell down dead. Finding Pootna absent with Krishna for long, Yashoda felt worried and came out to look for her son. A number of other dames also joined her in this search. Soon they all reached the spot where Pootna was lying lifeless and Krishna lay smiling by her side. Yashoda gave out a loud cry out of fear as she had already heard of the Pootna's wicked way of killing the infants. Advancing forward, she weaned her son away with a jerk. Soon they come to understand that Pootna had died. The news of Pootna's death spread like wild fire in the whole of Gokul and people flocked to see her lying dead. They began to praise Krishna again and again. As for Kansa, he was shocked to hear of Pootna s death at Krishna's hands.

A brief spell of peace followed Pootna's death in Gokul. Lads and losses of this village were always busy talking about Krishna who had become the talk of entire Vraj indeed. One day Yashoda put Krishna to sleep on a baby-cot and placed it under the handcart that was used for carrying pots full of butter and curd. A number of pots full of these things were lying on the cart. After some time, Krishna woke up. Feeling awfully hungry, he began to exert his arms and legs weeping bitterly to attract his mother's attention. "He pushed the cart with his feet so hard that it overturned and all the pots broke to pieces spilling the milk, butter and curd. As for Kansa, he was now fully convinced that the baby, who had killed Pootna, was his would-be murderer. So, he took another step to have Krishna killed. Kansa called a demon named Trinavart and said to him, "Trinavart! Go and kill Krishna whatever way you can." '~H ere I obey you, sir." Saying so, the demon made for Gokul. Reaching Nand Baba's house, he saw that his wife Yashoda was sitting with Krishna in her lap. He exercised his miraculous power on Krishna and she felt her son to be too heavy to lift. So, she laid him on the ground and she went inside to do some household job. Trinavart availed himself of this opportunity and carried Krishna away.

Trinavart, by his miraculous power, caused a heavy dust storm to blow over the entire village of Gokul. As a result, hole prevailed all around. He had seated Krishna on his shoulders and Krishna had gripped his neck hard with his arms. Trinavart flew about hither and thither giving harsh jerks to his body so that Krishna might fell down and be killed. But Krishna was not going to let his grip be loose at all. At last the demon got tired and remained unsuccessful in his evil design. Now Krishna began to become heavier and heavier and the demon felt hard-pressed. He tried his best to throw away Krishna from his shoulders but could not. Krishna also began to strangulate him and. the demon felt as if he were going to die. At lost fighting inch by inch for breathing smoothly, Trinavart fell down dead on the ground. As soon as he died, the dust storm caused by him also subsided. When Yashoda, accompanied by other ladies, reached the spot where the demon was lying dead, she was extremely amazed to see her son lying beside the huge demon smiling and sucking his thumb. Yashoda stepped forward, lifted her son up and hugged her in affection.

Now Krishna had grown up a little. Now, he had started waking also. So, he used to play with other children of his age before his house. One day it so happened that Krishna, while playing, put some soil into his mouth, One of his play-mates went up to Yashoda and told her about what Krishna had done. Yashoda caught Krishna by the hand and brought him inside. She said, "My son! It is bad to put soil into the mouth. It leads to worms in the belly and soil-eating children often fall ill. Have you eaten soil, sonny! Open your mouth hand show it to me." "No, mother; I haven't eaten soil at all retorted Krishna. "But Open your mouth and show me," Yashoda said again. Krishna opened his mouth wide and Yashoda was wonder-struck to see the entire universe--the sun, the moon, stars, the earth etc.--inside Krishna's mouth. Now Yashoda was fully convinced that her son was not an ordinary boy but God Himself. Seeing Yashoda amazed, Krishna made her forget this thought through his divine power. Yashoda began to fondle him with deep affection and Krishna began to smile.

Krishna and Balram used to play in the compound of Nand Baba's house. Seeing them at play, Yashoda and Rohini felt extremely happy. Krishna was given to the habit of being resented over trifles but even his resentments were very captivating indeed. The dames vied with each other to replenish his mood. Sometimes Krishna would get angry at mealtime. He insisted on dining out of Nand Baba's dishes. His father would start pleasing his son forgetting about his own meal. Playful Krishna often smiled to see his parents' affection for him. At times, Yashoda would feel fed up with her son's pranks and sit weeping pulling up a long face. Now the things went the other way round. Krishna would try in several ways to make his mother laugh. At last the mother s affection would over-ride her anger and she would hug her closely. Little Krishna's lovely pranks used to fascinate his parents a lot. Not only this, his lovely, handsome and captivating looks had cast a spell on all the dames of Gokul and they had started calling him by the name--Manmohan. Each and every dame in Gokul had a keen desire to see Manmohan in her house enjoying butter and yogurt etc. Not only this, the dames used to adorn young Krishna with their persona I ornaments. Sometimes they did not hesitate to vie with one another in the act of adorning young Krishna.

Krishna was very active and frolicsome by nature. Every minute a new mischief occurred to him . Indeed it was because o~ this mischievous nature that his childhood was so charming and fascinating. But Yashoda was always anxious regarding her son for the following two reasons. One reason was that he could hurt himself while making naughty movements carelessly and the second reason was that he could get to a distant place while playing and Kansa's men could easily catch him and whisk him away to Mathura. Whenever Yashoda tried to advise Krishna, he, very cleverly, involved her in his innocent talk and the mother could not help hugging h9r out of filial love. As soon as Yashoda turned her attention to some household job, he used to slink away giving her a slip. The helpless mother would again call out, "Kanhaiya! 'Kanhaiya!" and come to the doorstep to look for him. She felt satisfied only when some dame of the neighborhood would bring him to her catching him by the arm. When anyone came to Yashoda with a complaint against her son saying, "Look Yashoda! Your son has broken my pots full of butter and spilt the whole of it on the ground," Krishna tried to slip away from the scene as soon as possible.

Now Krishna had grown up a little more and consequently his mischiefs had also enlarged their proportions. He would steal into any house along with his friends, break the pots full of butter and curd with a rod and eat up all of if. One day a milkmaid saw Krishna and his friends stealing butter etc. from her house. She ran to Yashoda and complained to her saying, "Can't you advise your son z Come with me and see how he ho broken my pots full of butter and yogurt and spilt everything in the soil." Yashoda retorted helplessly, "Whet should I do, sister z I am really fed up with his pranks. I have advised him hard many a time but he cares a fig for it. Now it is for you only to preserve your things carefully." The milkmaid went away and alerted all the other milkmaids as well. Each of them tried her best to protect her milk and milk-products from Krishna and his mates but all to no purpose. To tease the milk-maids by laying hands on their milk and butter had become Krishna's second nature indeed.

Performance of Indra-Yajana had been a practice in Vraj right since ancient times. These yajanas were performed to thank Lord India for timely rains. Gokul was also preparing for this yajana. So, Yashoda sent all her maids to make preparations for the afore-said Yajana and she sat down churning curd. Krishna was enjoying a sound sleep at that time. Suddenly he woke up and insisted on a suckle. Yashoda leaving her job of churning began to suckle her son. She had kept some milk on the fireplace for boiling. All of a sudden, the milk boiled and began to spill out of the Kettle. Seeing this, Yashoda ran towards the fireplace leaving Krishna where she was suckling him. Krishna was still hungry and wanted to suck milk for some time more. So, he got furious and struck the pot of curd with a piece of stone. As a result, the pot was broken and the entire yogurt was spilt on the ground. Still not satisfied, Krishna got to the cabin where butter was stored. Getting onto a big mortar, he brought down a pot full of butter and began to disburse 5t among his mates and some monkeys that were frisking about there. When Yashoda came back after removing the boiling milk from over the fire, she found her churning pot broken but she could find Krishna nowhere. Suddenly she discovered Krishna's footprints and followed them with a stick in her hand. Reaching the cabin, she found her son feeding his mates and monkeys with butter.

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Seeing his mother with a stick in her hand, Krishna got down from the mortar and rushed outside followed by his mother. But when he got tired at last, he stopped and began to weep bitterly. The mother could not stand the sight of her weeping son and threw away her stick. She caught Krishna by the hand and said, "Sonny you have become extremely naughty now. I must punish you today." Saying so, Yashoda brought Krishna near the mortar on which he was standing some time before. She started tying him to the mortar but the rope fell short. Now Yashoda tried a longer rope but it fell short too. She tried several ropes, each longer than the previous one, but all of them failed to do the job. At last Yashoda joined all the ropes through knots in order to tie her son to the mortar. Strangely enough, such a long rope fell short too. Not knowing what to do, Yashoda sat down weeping and said, "Krishna! Why should you bother me to that extent? I won't speak to you at all. " Finding his mother helpless and troubled at heart, Krishna began to smile and tied himself to the mortar with his own hands. Feellng satisfied, Yashoda set about doing some household job. Krishna sat down on his knees and caused the mortar to tumble down so that it could roll when drawn. Now he began to crawl on his knees towards the twin trees standing in front of the house.

Seeing his mother with a stick in her hand, Krishna got down from the mortar and rushed outside followed by his mother . But when he got tired at last, he stopped and began to weep bitterly. The mother could not stand the sight of her weeping son and threw away her stick. She caught Krishna by the hand and said, "Sonny you have become extremely naughty now. I must punish you today." Saying so, Yashoda brought Krishna near the mortar on which he was standing some time before. She started tying him to the mortar but the rope fell short. Now Yashoda tried a longer rope but it fell short too. She tried several ropes, each longer than the previous one, but all of them failed to do the job. At last Yashoda joined all the ropes through knots in order to tie her son to the mortar. Strangely enough, such a long rope fell short too. Not knowing what to do, Yashoda sat down weeping and said, "Krishna! Why should you bother me to that extent? I won't speak to you at all. " Finding his mother helpless and troubled at heart, Krishna began to smile and tied himself to the mortar with his own hands. Feellng satisfied, Yashoda set about doing some household job. Krishna sat down on his knees and caused the mortar to tumble down so that it could roll when drawn. Now he began to crawl on his knees towards the twin trees standing in front of the house.

The twin trees were, in fact, the two sons of Kubera--the god of wealth. Their names were Nal Kuber and Manigreeva. It was because of a curse that they had been turned to trees. The story goes that once these two brothers, after taking wine, were having their bath in the company of their wives. All of a sudden, Saint Narda happened to come there. Seeing him, both the ladies put on their clothes and got aside. But both the brothers, intoxicated as they were, kept standing naked before the saint. The saint could not tolerate their impertinence and uttered a curse on them," Go and stand as trees in Gokul for ever." Hearing the curse, the wives of both the brothers got worried and they beseeched the saint to excuse their husband s. the saint replied, "They will be rid of this curse when Lord Vishnu appears in Gokul as Krishna." Since the curse was uttered these trees had been standing in front of Nand Baba's house. So, to keep up the word given by Saint Narda to the wives of the two brothers, Krishna dragged the mortar crawling in between the trees. The mortar got stuck up between them and when Krishna exerted force, the trees got uprooted and fell down. As soon as the trees fell down, they changed into their real forms as sons of Kubera. With folded hands, they began to praise Krishna and after seeking his permission, they returned to their place.

Nand Baba and Yashoda came out running. They untied their son Krishna and fondled him time and again whereupon Krishna began to smile. One day a fruit-selling lady passed hawking before Nand Baba's house. Krishna heard her voice and went to her with a handful of rice for buying fruit. A child as he was, all the rice got scattered on the ground through his fingers . The fruit-seller was fascinated by Krishna's innocence and gave him a lot o~ fruit. She went away without taking anything in exchange for the fruit. When the fruit-seller reached home, she was highly astonished to see her basket filled with valuable jewels. Almost every day, some such miracle occurred in Gokul and, as a result, the people of the village felt amazed as well as frightened. They apprehended some calamity as a climax of these miracles. But when someone asked Krishna about them, he simply laughed the matter away. The falling of the trees in the absence of any storm pushed the entire village of Gokul into the jaws of untold fear. They believed this happening to be the handiwork of demons. So they held a meeting and decided to leave Gokul and settle at Vrindavan.

Consequently the people of Gokul packed their belongings and putting them on bullock-carts proceeded to Vrindavan. Women, old men and children were made to sit on the carts while men armed with sticks, swords, bows and arrows walked surrounding the carts on all sides. On one cart were sitting Rohini, Yashoda, Balram and Krishna. Having reached Vrindavan, people of Gokul settled there. The cowboys used to take their cattle to the pastures for grazing. As Krishna had grown up a little more, he also insisted on going with the cowboys in order to graze the cows. But Nand Baba was not' ready to allow him to do so for fear of some untoward happening. But Krishna did not give up his demand. He stuck to it and forced Nand Baba to permit him to accompany the cowboys with little calves. His joy knew no bounds to have got the permission indeed. The cowboys were extremely happy to know that Krishna would be accompanying them in order to graze his little calves. They felicitated him on having got the permission.

Krishna's popularity among his mates rested on his mischievous pranks. Early in the morning his mates used to come to his house and called him out for play. As soon as Krishna heard their call, he used to come out and ploy with them. The most favorite game with Krishna and his mates was hide-and-seek. At times, Krishna disappeared from a place where there was nothing to hide behind. All his mates would feel surprised and would begin to find him out. When they were unsuccessful, they doubted that Kansa's men might have abducted Krishna. So, they would call out his name loudly in worry. When Krishna saw his mates worried for him, he would appear smiling from behind them and again run forward coiling out, 'Catch me! Catch me!' and the confused mates would again follow him but only to find him missing again. When the mates were tired of discovering Krishna, they would sit under some fruit-tree, Krishna would drop a ripe fruit from above and say, "Here I am." Balram would keep smiling at his pranks standing at a distance because he knew fully well the secrets of his naughty moves.

End of Book I

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Boek 2 : Youth -- Growing Up

We learnt in the previous book that falling of the twin trees had sent a current of fear throughout Gokul and people apprehended some fearful calamity. They were sure that the demons would not let them live at peace there. So, they left Gokul and settled at Vrindavan. At Vrindavan, Krishna had sought permission of Nand Baba to accompany the cowboys in order to graze his calves. At Mathura, Kansa was not able to sleep in peace out of Krishna's fear after Trinavart's death. His death looked sure and imminent. So, he sent for another demon to have Krishna killed. This demon could transform himself into any creature. The demon came to Vrindavan in the form of a calf and mingled with Krishna's calves. But Krishna was able to spot the new calf before long. His keen insight guided him on to reality and he alerted his brother Balram against this demon--Vatsasur. Before Vatsasur could do anything, Sri Krishna got near him slowly, caught him by the hind legs and lifting him threw him upwards. After striking against a nearby tree, Vatsasur fell down on the ground with a thud and was killed. The cowboys were so pleased at Krishna's exploit that they began to dance merrily.

Vatsasur's murder by Krishna gave a serious shock to Kansa and his death seemed staring him in the face. So, he sent for Pootna's brother and incited him to avenge his sister's death by killing Krishna. Pootna's brother transformed himself into a huge crane and flew to Vrindavan. He was looking for an opportunity to attack Krishna and make short work of him in order to avenge his sister's murder. After a cool thinking, he came to the pool where the cowboys of Vrindavan brought the cattle for a drink. As usual, the cowboys came to the pool with their cattle. But they were highly amazed as well as frightened to see the huge crane. Some of them ran to Krishna and told him about the crane. Krishna at once ran to the pool and saw the crane that had an unusual size. He followed that it was some demon in reality. So, he advanced towards Vatsasur who lifted him in his beak. Krishna made his body so hot that it began to emit flames and so Vatsasur had to open his beak causing Krishna to fall on the ground. Now he began to attack Krishna with his strong pointed beak. But Krishna was more than a match for him was. He caught his beak in his hands and tore it apart. Vatsasur gave nut a loud painful scream and dropped lifeless on the ground.

Hearing of Vastasura's murder, Kansa felt the ground slipping from under his feet. Lost in deep worry, he began to exert even harder for his safety. He contacted Vyomasur, son of Maidanav, the chief of the demons and entrusted to him the task of killing Krishna. Vyomasur assured Kansa of his success and made for Vrindavan. Reaching there, he took stock of the situation carefully. Then he chalked out a plan and transforming himself into a cowboy, joined the company of Krishna's mates. After winning their confidence, he suggested a game to be played. In this game, most of the cowboys were to act as sheep and a few as their guards. As for Vyomasur, he was to act as a thief to steal the sheep away. So, he began to take away the sheep-cowboys and shut them in a cave. Not only this, he carried away some guard-cowboys as well. Thus he was able to shut up most of the cowboys in the cave. When only four or five cowboys were left behind, Krishna became doubtful and he followed the demon stealthily. Seeing him shutting a cowboy in a cave, Krishna saw through his trick and fell upon him. Vyomasur came to his real form and a fierce combat began. Krishna gave him such a terrible blow that he fell down lifeless. Then Krishna set all the cowboys free and they all returned to the pasture.

Kansa was now fully alive to the prowess of Krishna but the foolish fellow was not ready to give up his evil ways. He, now, approached Vyomasur's younger brother for help. This demon transformed himself into a huge python and lay on the path along which Krishna and his mates drove their cattle to the pasture. The cowboys, ignorant of the python, kept driving their cattle and were soon inside the wide-open mouth of the huge reptile. They had, in fact, taken it for a crack in a hill. Moreover, they were now fearless, as they were confident of Krishna's indomitable strength. Krishna was coming at the rear. When he saw the wide-open mouth of the python, he called out, "friends! Stop short and turn back. You are advancing into But the cowboys did not hear his call and went on moving the mouth of a python further. So, Krishna ran fast and got into the python's mouth. He began to enlarge his size so that the python might not close its mouth and devour all of them. Krishna enlarged himself so much that the python failed to shut his mouth. On the other hand, he found it difficult to breathe. Thus the python Agasur was choked to death and all the cowboys came out safe and sound along with their cattle

To come out safely out of Agar's mouth was no less than coming out of the laws of death. All the cowboys were very happy and grateful to Krishna who had saved them. So, they drove their cattle to the bank of the Yamuna and left them to graze there. Now the cowboys planned to seat Krishna in the center and surround him to enjoy their food sharing it with one another. They washed their hands and sat under a shady tree. Some of them placed their meals on leaves and some on stones. Some of them placed their food on the grass while others held it in their hands. In order to express their gratitude to Krishna, they formed a plate out of wild flowers and placed his food on it. Now the cowboys began to eat the food sharing it among themselves. Each cowboy tried to put something into Krishna's mouth with his own hands. Krishna was beside himself with joy to see the untold love of his mates for him. So, he was accepting gladly whatever each of them put into his mouth. How joyful this meal sharing would have been in the company of Sri Krishna! Such an occasion is indeed not easily available to angels even. Such an occasion is indeed not easily available to angels even.

Having seen Agasur being killed by Krishna, Lord Brahma, the Creator, had been convinced of Krishna's divine power. But seeing him' sharing food with cowboys in the forest, doubts prevailed upon him. So, he decided to examine Krishna's divine power. Lord Brahma caused all the cowboys including Krishna to sleep soundly and then he drove all their cattle to a cave and shut them inside it. When the cowboys got up, they found their cattle missing. So, Krishna went in search of the cattle. Now Brahma again caused the cowboys to sleep and carried them to the same cave and shut them too. Having failed to locate the cattle anywhere, Krishna came back and found the cowboys missing. So, he used his divine sight and smiled to see through Lord Brahma's trick. Now Krishna, in order to exhibit his divine power, created the same cowboys and animals. So, Brahma's trick became ineffective. The cowboys and their cattle kept coming and going just as before. When Lord Brahma checked the cave, he found the cowboys and the cattle shut there. And when he came to the pasture, each of the grazing cattle and the cowboy disappeared in the form of Lord Vishnu. Now Lord Brahma realized his mistake. He came to Krishna and praised him a lot. He was convinced of Krishna's divine power. So, he let off all the cowboys and their cattle.

After dispelling Brahma's doubts, Krishna and his mates went on with their grazing trips as usual for a number of days. No untoward incident occurred during these days. One day the cowboys suggested to Krishna to get to an orchard and enjoy fruit there. Krishna at once agreed. So, all the cowboys along with Balram and Krishna made for the orchard. Near the orchard lived a demon named Dhenuka along with his family. He used to roam in the form of a huge ass and killed the animals and men who passed that way. When the cowboys reached the orchard, they thought of climbing up the trees to enjoy the fruit. First of all, Balram climbed up a tree and began to shake its branches. Dhenuka came running and attacked Balram who launched a counter-attack. Krishna ran to help him. Dhenuka s men also reached there and a grave clash took place. Krishna and Balram caught Dhenuka and his supporters by the legs and struck them against tree-trunks killing them one by one then and there. After this; the cowboys enjoyed the fruit to their hearts' content and began to dance and sing at their victory over Dhenuka, the demon.

How enviable was the good luck of the cowboys of Vrindavan! Even the gods were very rarely able to have a glimpse of Lord Vishnu, but these cowboys were enjoying His company constantly as His chums. They dined, played, grazed cattle, danced and sang in His company in Vrindavan. Krishna used to indulge in various playful activities along with his mates. To hop like frogs, to try to fly like birds, to frisk like deer, to dance as peacocks, to roar like a lion and to copy the cries of various birds and animals were some of these activities. The cowboys felt fearless and happy in the company of Krishna. They had intense love and devotion towards their friend Krishna. They used to make garlands of multi-colored wild flowers for him and put them round his neck. Not only this, they used to adorn him in various ways with a view to win his favor. How strange it is that the cowboys could enjoy the close company of Lord Vishnu whereas even gods could have His glimpse only from a distance and saints and ascetics had to take recourse to various yoga-modes to concentrate on His form! Anybody and everybody felt envious of the cowboys and wanted to emulate them. How fortunate were these rustic cowboys to have Lady Luck smile upon them!

To accompany the cowboys for grazing his calves was the daily routine of Krishna now. The cows and the calves kept grazing while Krishna, along with his mates, indulged in various playful activities and thus they all enjoyed themselves. One day when Krishna was engaged in play with his friends, the cattle strayed to a distance and reached a forest with dense growth of a wild grass. Roaming there, they lost the way and began to low aloud to attract the attention of their grazers. Hearing the loud cries of the cattle, the cowboys were reminded of them and so went about looking for them. Soon they reached the forest with the wild grass where their cattle were roaming. Unfortunately, the grass burst into flames due to a jungle-fire just at the moment and the cowboys felt worried about the safety of their cattle that could be roasted alive. They ail requested Krishna to do something to save their cattle. Krishna smiled and asked his friends to close their eyes for a while. The cowboys felt amazed at first but when asked again they complied with Krishna's suggestion in implicit faith. As soon as they closed their eyes, Krishna began to swallow the jungle fire and in a few moments there was not even a sign of it anywhere. All the mates praised Krishna for his miracle.

River Yamuna had a deep pit in it close to its bank where it flowed by Vrindavan. There lived an extremely poisonous cobra along with its family in this pit. This cobra had a hundred and one hoods and the poison that it spat had poisoned that part of the Yamuna. One day the cowboys brought th eir cattle to the Yamuna near that pit. As soon as the cattle drank the water, most of them lay dead then and there. Not only this, some cowboys also met with the same fate. So, Krishna decided to kill the cobra in order to check the water of Yamuna from being poisoned any more. One day, Krishna went near that pit to play with his mates. While playing, he threw the ball into the pit purposely and then to get it,he jumped into the river. Kaliya, as the cobra was popularly called, got furious and hissing violently, it gripped Krishna in its curl and caused him to swoon. The cowboys raised a hue and cry and the entire village of Vrindavan assembled at the shore. Now Krishna began to enlarge his body's girth and the bones of Kaliya's body began to break. Feeling done up, he left Krishna free. Krishna now began to dance on the hoods of the cobra. At the same time, he began to play on his flute. Kaliya's hoods got bruised and he begged to be pardoned. His wives too implored Krishna to pardon their husband. Krishna agreed and the cobra moved to some other place leaving that pit for ever.

The news of Krishna's exploits was reaching Kansa constantly. This fact coupled with the elimination of all the demons sent by Kansa to Krishna had sent a wave of awful fury in Mathura. Kansa was sure that if Balram and Krishna came to be separated, their strength would diminish and Krishna could be easily killed. So, he sent a fearful demon, Pralamba by name, to do away with Balram. Pralamba was very dreadful to look at. Two of his front teeth had projected out and his arms were covered with long hair. His red eyes emitted fire and he possessed great miraculous powers. Pralamba transformed himself into a cowboy and mingled with the team of: Krishna's mates. At his suggestion, a game started to be played. In it, the members of the losing side had to carry the members of the winning side on their backs to a certain distance. Pralamba purposely fell in with the losing side, seated Balram on his back and ran towards Mathura. When Balram resisted, he came to his real form. Balram was red in rage and gave such a fierce blow on his head that it broke into two. Pralamba fell down dead instantly. When the news reached Kansa, he felt almost broken-hearted. But he was quite helpless. What could he do after all? What could he do after all 'C

Every new exploit of Krishna went on endearing him to the people of Vrindavan and they were now devoted to him. They were really astonished at his capacities. They showered on him much more love than he had enjoyed at Gokul in his infancy. Not only men and women, but also the livestock o~ Vrindavan also expressed devotion to Krishna as he had helped them out of serious troubles many a time. The flute was the most favorite musical instrument of Krishna. Whenever he set his lips to it, the people of Vraj were lost to themselves. Its tunes cast such a spell on them that they ran to where Krishna was playing it. After killing Pralamba, Krishna, one day began to play on his flute. All the cows and calves came running and surrounded him. They enjoyed the tunes looking at him with fixed eyes. Not only this, even the birds of the forest came flying and nestled in the nearby trees to enjoy the captivating musical tunes. As far as the milkmaids of Vrindavan were concerned, the spell of Krishna's flute playing made them half-senseless, in a way, and they used to weave dreams about Krishna. One of these maids was named Radha who loved Krishna the most--so much so that she wanted to shut him in her ~7eart for ever. Krishna too loved her most of all. At times, other dames and damsels tried to tease Radha with keen taunts in the name of Krishna. But she was madly in love with him and so she never took their taunts ill in any manner.

One day Krishna accompanied by his mates went into the deep forest. They began to watch the wild birds and copy their sounds. In due course of time, they felt awfully hungry. But they had no food with them because they had come only on an outing and not for grazing their cattle. The cowboys expressed a desire for eating something before Krishna who himself was hungry. All of a sudden, they felt the sweet smell arising out of a yajna fire. It took them no time to follow that a yajna was being performed somewhere near by. So, Krishna sent some cowboys to bring food from there. The cowboys went to the site of the yajna and saw that some Brahmans of Mathura were performing the yajna. They asked for food but the Brahmans scared them away with harsh words. So, the cowboys came back sad and disappointed. Krishna now sent the cowboys to the wives of the Brahmans for food. When these ladies came to know that Krishna wanted food, they themselves reached the forest with various delicious dishes. These dishes had been prepared for the Brahmans to be eaten after the completion of the yajna. The cowboys, Balram and Krishna enjoyed the sumptuous dishes to their full. The Brahman ladies felt exalted to pass some time with Krishna. When they returned to their homes, their husbands too came to the right path.