ŚB 10.17.1
[Having thus heard how Lord Krishna chastised Kāliya,] King Parīkshit inquired: Why did Kāliya leave Ramanaka Island, the abode of the serpents, and why did Garuda become so antagonistic toward him alone?
The History of Kāliya
ŚB 10.17.2-3
Śukadeva Gosvāmī said: To avoid being eaten by Garuda, the serpents had previously made an arrangement with him whereby they would each make a monthly offering of tribute at the base of a tree. Thus every month on schedule, O mighty-armed King Parīkshit, each serpent would duly make his offering to that powerful carrier of Vishnu as a purchase of protection.
Purport ▼
Śrīla Śrīdhara Svāmī has given an alternate explanation of this verse. Upahāryaih may also be translated as “by those who are to be eaten,” and sarpa-janaih as “those human beings who were dominated by or who belonged to the serpent race.” According to this reading, a group of human beings had fallen under the control of the serpents and were prone to be eaten by them. To avoid this, the human beings would make a monthly offering to the serpents, who in turn would offer a portion of that offering to Garuda so that he would not eat them. The particular translation given above is based on the commentary of Śrīla Sanātana Gosvāmī and the translation by Śrīla Prabhupāda in his Krishna, the Supreme Personality of Godhead. In any case, all the ācāryas agree that the serpents purchased protection from Garuda.
ŚB 10.17.4
Although all the other serpents were dutifully making offerings to Garuda, one serpent — the arrogant Kāliya, son of Kadru — would eat all these offerings before Garuda could claim them. Thus Kāliya directly defied the carrier of Lord Vishnu.
ŚB 10.17.5
O King, the greatly powerful Garuda, who is very dear to the Supreme Lord, became angry when he heard of this. Desiring to kill Kāliya, he rushed toward the serpent with tremendous speed.
Purport ▼
Śrīla Sanātana Gosvāmī explains that the word mahā-vega indicates that the great speed of Garuda cannot be checked by anyone.
ŚB 10.17.6
As Garuda swiftly fell upon him, Kāliya, who had the weapon of poison, raised his numerous heads to counterattack. Showing his ferocious tongues and expanding his horrible eyes, Kāliya then bit Garuda with the weapons of his fangs.
Purport ▼
The ācāryas explain that Kāliya used his weapon of poison at a distance by spitting venom upon his enemy and at short range by biting him with his terrible fangs.
ŚB 10.17.7
The angry son of Tārkshya moved with overwhelming speed in repelling Kāliya’s attack. That terribly powerful carrier of Lord Madhusūdana struck the son of Kadru with his left wing, which shone like gold.
ŚB 10.17.8
Beaten by Garuda’s wing, Kāliya was extremely distraught, and thus he took shelter of a lake adjoining the river Yamunā. Garuda could not enter this lake. Indeed, he could not even approach it.
ŚB 10.17.9
In that very lake Garuda had once desired to eat a fish — fish being, after all, his normal food. Although forbidden by the sage Saubhari, who was meditating there within the water, Garuda took courage and, feeling hungry, seized the fish.
Purport ▼
Śukadeva Gosvāmī is now explaining why Garuda could not approach the lake in the Yamunā River. It is the nature of birds to eat fish, and thus, by the arrangement of the Lord, the great bird Garuda does not commit any offense by nourishing himself with fish. On the other hand, Saubhari Muni’s forbidding a much greater personality to eat his normal food did constitute an offense. According to Śrīla Viśvanātha Cakravartī Thākura, Saubhari committed two offenses: first, he dared to give an order to a supremely exalted soul like Garuda, and second, he obstructed Garuda from satisfying his desire.
ŚB 10.17.10
Seeing how the unfortunate fish in that lake had become most unhappy at the death of their leader, Saubhari uttered the following curse under the impression that he was mercifully acting for the benefit of the lake’s residents.
Purport ▼
In this regard Śrīla Viśvanātha Cakravartī Thākura explains that when our so-called compassion does not tally with the order of the Supreme Lord, it merely causes a disturbance. Because Saubhari had forbidden Garuda’s coming to that lake, Kāliya moved in and made his headquarters there, and this spelled doom for all the lake’s residents.
ŚB 10.17.11
If Garuda ever again enters this lake and eats the fish here, he will immediately lose his life. What I am saying is the truth.
Purport ▼
The ācāryas explain in this regard that because of Saubhari Muni’s material attachment and affection for a fish, he failed to see the situation from the spiritual viewpoint. The Ninth Canto of Śrīmad-Bhāgavatam describes his falldown for this offense. Because of false pride, Saubhari Muni lost his power of austerity, and with it his spiritual beauty and happiness. When Garuda came to the Yamunā, Saubhari Muni thought, “Although he may be a personal associate of the Supreme Lord, I will still curse him and even kill him if he disobeys my order.” Such an offensive attitude against an exalted Vaishnava will certainly destroy one’s auspicious position in life.
As the Ninth Canto describes, Saubhari Muni married many beautiful women, and suffered greatly in their association. But because he had once become glorious by taking shelter of the Yamunā River in Śrī Vrindāvana, he was ultimately delivered.
ŚB 10.17.12
Of all the serpents, only Kāliya came to know of this affair, and in fear of Garuda he took up residence in that Yamunā lake. Later Lord Krishna drove him out.
ŚB 10.17.13-14
[Resuming his description of Krishna’s chastisement of Kāliya, Śukadeva Gosvāmī continued:] Krishna rose up out of the lake wearing divine garlands, fragrances and garments, covered with many fine jewels, and decorated with gold. When the cowherds saw Him they all stood up immediately, just like an unconscious person’s senses coming back to life. Filled with great joy, they affectionately embraced Him.
ŚB 10.17.15
Having regained their vital functions, Yaśodā, Rohinī, Nanda and all the other cowherd women and men went up to Krishna. O descendant of Kuru, even the dried-up trees came back to life.
ŚB 10.17.16
Lord Balarāma embraced His infallible brother and laughed, knowing well the extent of Krishna’s potency. Out of great feelings of love, Balarāma lifted Krishna up on His lap and repeatedly looked at Him. The cows, bulls and young female calves also achieved the highest pleasure.
ŚB 10.17.17
All the respectable brāhmanas, together with their wives, came forward to greet Nanda Mahārāja. They said to him, “Your son was in the grips of Kāliya, but by the grace of Providence He is now free.”
ŚB 10.17.18
The brāhmanas then advised Nanda Mahārāja, “To assure that your son Krishna will always be free from danger, you should give charity to the brāhmanas.” With a satisfied mind, O King, Nanda Mahārāja then very gladly gave them gifts of cows and gold.
ŚB 10.17.19
The greatly fortunate mother Yaśodā, having lost her son and then regained Him, placed Him on her lap. That chaste lady cried constant torrents of tears as she repeatedly embraced Him.
ŚB 10.17.20
O best of kings [Parīkshit], because the residents of Vrindāvana were feeling very weak from hunger, thirst and fatigue, they and the cows spent the night where they were, lying down near the bank of the Kālindī.
Purport ▼
Śrīla Jīva Gosvāmī points out that although the people were weak from hunger and thirst, they did not drink the milk from the cows present there because they feared it had been contaminated by the serpent’s poison. The residents of Vrindāvana were so overjoyed to get back their beloved Krishna that they did not want to go back to their houses. They wanted to stay with Krishna on the bank of the Yamunā so that they could continuously see Him. Thus they decided to take rest near the riverbank.
ŚB 10.17.21
During the night, while all the people of Vrindāvana were asleep, a great fire blazed up within the dry summer forest. The fire surrounded the inhabitants of Vraja on all sides and began to scorch them.
Purport ▼
Śrīla Sanātana Gosvāmī and Śrīla Viśvanātha Cakravartī Thākura have commented that perhaps a loyal friend of Kāliya had assumed the form of a forest fire to avenge his friend, or perhaps the forest fire was manifest by a demon who was a follower of Kamsa’s.
ŚB 10.17.22
Then the residents of Vrindāvana woke up, extremely disturbed by the great fire threatening to burn them. Thus they took shelter of Krishna, the Supreme Lord, who by His spiritual potency appeared like an ordinary human being.
Purport ▼
The śruti, or Vedic mantras, state, svarūpa-bhūtayā nitya-śaktyā māyākhyayā: “The Lord’s eternal potency named māyā is innate in His original form.” Thus within the eternal spiritual body of the Supreme Lord there is infinite potency, which effortlessly manipulates all existence according to the omniscient desire of the Absolute Truth. The residents of Vrindāvana took shelter of Krishna, thinking, “This blessed boy will certainly be empowered by God to save us.” They remembered the words of the sage Garga Muni, spoken at the birth ceremony of Lord Krishna: anena sarva-durgāni yūyam añjas tarishyatha. “By His power you will easily be able to cross over all obstacles.” (Bhāg. 10.8.16) Therefore the residents of Vrindāvana, who had full faith in Krishna, took shelter of the Lord in hopes of being saved from the impending disaster threatened by the forest fire.
ŚB 10.17.23
[Vrindāvana’s residents said:] Krishna, Krishna, O Lord of all opulence! O Rāma, possessor of unlimited power! This most terrible fire is about to devour us, Your devotees!
ŚB 10.17.24
O Lord, we are Your true friends and devotees. Please protect us from this insurmountable fire of death. We can never give up Your lotus feet, which drive away all fear.
Purport ▼
The residents of Vrindāvana told Krishna, “If this deadly fire overcomes us, we will be separated from Your lotus feet, and this is unbearable for us. Therefore, just so that we can go on serving Your lotus feet, please protect us.”
ŚB 10.17.25
Seeing His devotees so disturbed, Śrī Krishna, the infinite Lord of the universe and possessor of infinite power, then swallowed the terrible forest fire.
Purport ▼
Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled “The History of Kāliya.”