Śukadeva Gosvāmī said: Once, the supremely opulent Personality of Godhead went to Indraprastha to visit the Pāndavas, who had again appeared in public. Accompanying the Lord were Yuyudhāna and other associates.
Almost everyone except Lord Krishna and Lord Balarāma had thought the Pāndavas perished in the fire set by Duryodhana in the house of lac. Now the Pāndavas had appeared again in public, and Krishna was paying them a visit.
When the Pāndavas saw that Lord Mukunda had arrived, those heroic sons of Prithā all stood up at once, like the senses responding to the return of the life air.
The metaphor used here is quite poetic. When a person is unconscious, the senses do not function. But when consciousness returns to the body, all the senses spring to life at once and begin functioning. Similarly, the Pāndavas all stood up at once, enlivened to receive their Lord, Śrī Krishna.
The heroes embraced Lord Acyuta, and the touch of His body freed them of sin. Looking at His affectionate, smiling face, they were overwhelmed with joy.
Śrīla Jīva Gosvāmī explains that since the Pāndavas were never sinful, the term enasah here refers to the suffering caused by separation from Krishna. That unhappiness was now vanquished by the Lord’s return.
After the Lord bowed down at the feet of Yudhishthira and Bhīma and firmly embraced Arjuna, He accepted obeisances from the twin brothers, Nakula and Sahadeva.
Externally Krishna was the Pāndavas’ cousin, and their relationship was just like that between cousin-brothers. Because Yudhishthira and Bhīma were externally senior to Krishna, the Lord bowed down at their feet, whereas He embraced His peer Arjuna and accepted obeisances from the younger brothers, Nakula and Sahadeva. Sometimes inexperienced devotees think it is sinful to honor or bow down to an elder brother in Krishna consciousness. But from Lord Krishna’s example here we may conclude that offering all respects to a senior brother in Krishna consciousness is not sinful.
Faultless Draupadī, the Pāndavas’ newly married wife, slowly and somewhat timidly approached Lord Krishna, who sat on an exalted seat, and offered Him her obeisances.
Śrīmatī Draupadī was so devoted to Krishna that she herself was called Krishnā, which is the feminine form of the name, and Arjuna was also called Krishna because of his devotion to the Lord. Similarly, the devotees of the modern Krishna consciousness movement are often called “the Krishnas.” So it appears that the custom of addressing Krishna’s devotees by His name has a long history.
Sātyaki also accepted a seat of honor after receiving worship and welcome from the Pāndavas, and the Lord’s other companions, being duly honored, sat down in various places.
The Lord then went to see His aunt, Queen Kuntī. He bowed down to her and she embraced Him, her eyes moist with great affection. Lord Krishna inquired from her and her daughter-in-law, Draupadī, about their welfare, and they in turn questioned Him at length about His relatives [in Dvārakā].
Viśvanātha Cakravartī Thākura envisions that as Lord Krishna was sitting on His seat, He saw His aunt Kuntī approaching in great eagerness to see Him. He then rose at once, quickly went up to her and offered His obeisances. Her eyes moistened with extreme love, she embraced Him and smelled His head.
So overcome by love that her throat choked up and her eyes filled with tears, Queen Kuntī remembered the many troubles she and her sons had endured. Thus she addressed Lord Krishna, who appears before His devotees to drive away their distress
[Queen Kuntī said:] My dear Krishna, our welfare was assured only when You remembered us, Your relatives, and gave us Your protection by sending my brother to visit us.
For You, the well-wishing friend and Supreme Soul of the universe, there is never any illusion of “us” and “them.” Yet even so, residing within the hearts of all, You eradicate the sufferings of those who remember You constantly.
The intelligent Queen Kuntī here points out that even though Lord Krishna is dealing with her affectionately as a relative, He is not compromising His position as the well-wishing Soul of the universe. In other words, the Lord doesn’t play favorites. As He says in the Bhagavad-gītā (9.29), samo ’ham sarva-bhūteshu: “I am equal to everyone.” So while the Lord reciprocates with all souls, it is natural that those who love Him intensely receive His special attention, for they want Him and nothing else.
King Yudhishthira said: O supreme controller, I do not know what pious deeds we fools have done so that we can see You, whom the masters of yogic perfection rarely see.
Requested by the King to stay with them, the almighty Lord remained happily in Indraprastha during the months of the rainy season, giving joy to the eyes of the city’s residents.
If possible, the readers of the Bhāgavatam should try to correctly chant the Sanskrit verses, which are exquisitely poetic.
Once Arjuna, the slayer of powerful enemies, donned his armor, mounted his chariot flying the flag of Hanumān, took up his bow and his two inexhaustible quivers, and went to sport with Lord Krishna in a large forest filled with fierce animals.
This incident must have taken place after the burning of the Khāndava forest, since Arjuna was now using the Gāndīva bow and other weapons he had acquired during that incident.
With his arrows Arjuna shot tigers, boars and buffalo in that forest, along with rurus, śarabhas, gavayas, rhinoceroses, black deer, rabbits and porcupines.
A crew of servants carried to King Yudhishthira the slain animals fit to be offered in sacrifice on some special occasion. Then, feeling thirsty and tired, Arjuna went to the bank of the Yamunā.
As Śrīla Prabhupāda often explained, the kshatriyas, or warriors, would hunt in the forest for several purposes: to practice their fighting skills, to control the population of ferocious beasts, who were a threat to human beings, and to provide animals for Vedic sacrifices. The killed animals would be given new bodies by the power of the sacrifices. Since priests no longer have that power, the sacrifices would now constitute mere killing and are thus forbidden.
In the Fourth Canto of the Śrīmad-Bhāgavatam we find that the great sage Nārada severely chastised King Prācīnabarhishat for abusing this principle of authorized hunting. In fact, the King had become like modern sportsmen, who cruelly kill animals as a so-called hobby.
After the two Krishnas bathed there, they drank the river’s clear water. The great warriors then saw an attractive young girl walking nearby.
Sent by his friend, Arjuna approached the exceptional young woman, who possessed beautiful hips, fine teeth and a lovely face, and inquired from her as follows.
Krishna wanted Arjuna to see the deep devotion of this girl, and thus He urged him to make the initial inquiries.
[Arjuna said:] Who are you, O fine-waisted lady? Whose daughter are you, and where do you come from? What are you doing here? I think you must be looking for a husband. Please explain everything, O beautiful one.
Śrī Kālindī said: I am the daughter of the sun-god. I desire to get as my husband the most excellent and munificent Lord Vishnu, and to that end I am performing severe penances.
As Śrīla Viśvanātha Cakravartī points out, Śrīmatī Kālindī correctly understood that Lord Vishnu, being the source of all benedictions, is the supreme husband and can thus fulfill all the desires of His wife.
I will accept no husband other than Him, the abode of the goddess of fortune. May that Mukunda, the Supreme Personality, the shelter of the helpless, be pleased with me.
The beautiful Kālindī here reveals some apprehension. She insists that she will not accept any husband except Lord Krishna, and she states that He is the shelter for those who have no other master. Since she will accept no other shelter, Krishna must give her shelter. Also, she says, tushyatām me sa bhagavān: “May that Supreme Lord be pleased with me.” This is her prayer.
As Śrīla Viśvanātha Cakravartī points out, although Kālindī is a young, helpless girl staying in a secluded place, she is not afraid. This staunch faith in and devotion for Lord Krishna is ideal Krishna consciousness, and Śrīmatī Kālindī’s desire will soon be fulfilled.
I am known as Kālindī, and I live in a mansion my father built for me within the water of the Yamunā. There I will stay until I meet Lord Acyuta.
Since Kālindī was a beloved child of the sun-god himself, who would dare disturb her? From this incident we can appreciate the beautiful spiritual processes executed in previous ages by great souls. Unlike the so-called love in worldly “love affairs,” beautiful Kālindī’s love for Lord Krishna was pure and perfect. Even though Kālindī was a tender young girl, her determination to marry Krishna was so strong that she arranged for her father to build her a house in the Yamunā where she could perform severe austerities until the day her beloved came.
[Śukadeva Gosvāmī continued:] Arjuna repeated all this to Lord Vāsudeva, who was already aware of it. The Lord then took Kālindī onto His chariot and went back to see King Yudhishthira.
[Describing a previous incident, Śukadeva Gosvāmī said:] Upon the request of the Pāndavas, Lord Krishna had Viśvakarmā build them a most wonderful and amazing city.
Śrīla Viśvanātha Cakravartī mentions that this city was constructed before the burning of the Khāndava forest and hence before the Lord found His bride Kālindī.
The Supreme Lord stayed in that city for some time to please His devotees. On one occasion, Śrī Krishna wanted to give the Khāndava forest as a gift to Agni, and so the Lord became Arjuna’s charioteer.
Śrīla Jīva Gosvāmī explains the sequence of events that occurred during Lord Krishna’s stay with the Pāndavas. He states that first the Khāndava forest was burned, then Kālindī was found, then the city was constructed, and then the assembly hall was presented to the Pāndavas.
Being pleased, O King, Lord Agni presented Arjuna with a bow, a set of white horses, a chariot, a pair of inexhaustible quivers, and armor that no fighter could pierce with weapons.
When the demon Maya was saved from the fire by his friend Arjuna, Maya presented him with an assembly hall, in which Duryodhana would later mistake water for a solid floor.
Then Lord Krishna, given leave by Arjuna and other well-wishing relatives and friends, returned to Dvārakā with Sātyaki and the rest of His entourage.
The supremely auspicious Lord then married Kālindī on a day when the season, the lunar asterism and the configurations of the sun and other heavenly bodies were all propitious. In this way He brought the greatest pleasure to His devotees.
Vindya and Anuvindya, who shared the throne of Avantī, were followers of Duryodhana’s. When the time came for their sister [Mitravindā] to select her husband in the svayamvara ceremony, they forbade her to choose Krishna, although she was attracted to Him.
The feelings of enmity between the Kurus and the Pāndavas were so strong that Mitravindā’s brothers, out of friendship for Duryodhana, forbade the young maiden to accept Krishna as her husband.
My dear King, Lord Krishna forcibly took away Princess Mitravindā, the daughter of His aunt Rājādhidevī, before the eyes of the rival kings.
O King, Nagnajit, the very pious King of Kośala, had a lovely daughter named Satyā, or Nāgnajitī.
The kings who came as suitors were not allowed to marry her unless they could subdue seven sharp-horned bulls. These bulls were extremely vicious and uncontrollable, and they could not tolerate even the smell of warriors.
When the Supreme Personality of Godhead, the master of the Vaishnavas, heard of the princess who was to be won by the conqueror of the bulls, He went to the capital of Kauśalya with a large army.
The King of Kośala, pleased to see Lord Krishna, worshiped Him by rising from his throne and offering Him a seat of honor and substantial gifts. Lord Krishna also greeted the King respectfully.
When the King’s daughter saw that most agreeable suitor arrive, she immediately desired to have Him, the Lord of Goddess Rāma. She prayed, “May He become my husband. If I have kept my vows, may the sacred fire bring about the fulfillment of my hopes.”
“Goddess Lakshmī, Lord Brahma, Lord Śiva and the rulers of the various planets place the dust of His lotus feet on their heads, and to protect the codes of religion, which He has created, He assumes pastime incarnations at various times. How may that Supreme Personality of Godhead become pleased with me?”
King Nagnajit first worshiped the Lord properly and then addressed Him: “O Nārāyana, Lord of the universe, You are full in Your own spiritual pleasure. Therefore what can this insignificant person do for You?”
Śukadeva Gosvāmī said: O beloved descendant of Kuru, the Supreme Lord was pleased, and after accepting a comfortable seat He smiled and addressed the King in a voice as deep as the rumbling of a cloud.
The Supreme Lord said: O ruler of men, learned authorities condemn begging for a person in the royal order who is executing his religious duties. Even so, desiring your friendship, I ask you for your daughter, though We offer no gifts in exchange.
The King said: My Lord, who could be a better husband for my daughter than You, the exclusive abode of all transcendental qualities? On Your body the goddess of fortune herself resides, never leaving You for any reason.
But to ascertain the proper husband for my daughter, O chief of the Sātvatas, we previously set a condition to test the prowess of her suitors.
According to Śrīla Viśvanātha Cakravartī, the King’s actual purpose in setting up the test was to obtain Śrī Krishna as his son-in-law, since only He could subdue the bulls. Without such a test it would have been difficult for Nagnajit to refuse the many apparently qualified princes and kings who came to ask for his daughter’s hand in marriage.
These seven wild bulls are impossible to tame, O hero. They have defeated many princes, breaking their limbs.
If You can subdue them, O descendant of Yadu, You will certainly be the appropriate bridegroom for my daughter, O Lord of Śrī.
Upon hearing these terms, the Lord tightened His clothing, expanded Himself into seven forms and easily subdued the bulls.
According to Śrīla Śrīdhara Svāmī, Lord Krishna expanded Himself into seven forms not only to playfully defeat the seven bulls but also to show Princess Satya that she would not have to compete with His other queens, since He could enjoy with all of them simultaneously.
Lord Śauri tied up the bulls, whose pride and strength were now broken, and pulled them with ropes just as a child playfully pulls wooden toy bulls.
Then King Nagnajit, pleased and astonished, presented his daughter to Lord Krishna. The Supreme Personality of Godhead accepted this suitable bride in the proper Vedic fashion.
The word sadriśīm indicates that the lovely princess was a fitting bride for the Lord because she possessed wonderful transcendental qualities that complemented His. As Śrīla Jīva Gosvāmī points out, the word vismitah indicates that King Nagnajit was certainly astonished at the many extraordinary events suddenly taking place in his life.
The King’s wives felt the greatest ecstasy upon attaining Lord Krishna as the dear husband of the royal princess, and a mood of great festivity arose.
Conchshells, horns and drums resounded, along with vocal and instrumental music and the sounds of brāhmanas, invoking blessings. The joyful men and women adorned themselves with fine clothing and garlands.
As the dowry, powerful King Nagnajit gave ten thousand cows, three thousand young maidservants wearing golden ornaments on their necks and bedecked in fine clothing, nine thousand elephants, a hundred times as many chariots as elephants, a hundred times as many horses as chariots, and a hundred times as many manservants as horses.
The King of Kośala, his heart melting with affection, had the bride and groom seated on their chariot, and then he sent them on their way surrounded by a great army.
When the intolerant kings who had been rival suitors heard what had happened, they tried to stop Lord Krishna on the road as He took His bride home. But just as the bulls had broken the kings’ strength before, the Yadu warriors broke it now.
Arjuna, wielder of the Gāndīva bow, was always eager to please his friend Krishna, and thus he drove back those opponents, who were shooting torrents of arrows at the Lord. He did this just as a lion drives away insignificant animals.
Lord Devakī-suta, the chief of the Yadus, then took His dowry and Satyā to Dvārakā and continued to live there happily.
Bhadrā was a princess of the Kaikeya kingdom and the daughter of Lord Krishna’s paternal aunt Śrutakīrti. The Lord married Bhadrā when her brothers, headed by Santardana, offered her to Him.
Then the Lord married Lakshmanā, the daughter of the King of Madra. Krishna appeared alone at her svayamvara ceremony and took her away, just as Garuda once stole the demigods’ nectar.
Lord Krishna also acquired thousands of other wives equal to these when He killed Bhaumāsura and freed the beautiful maidens the demon was holding captive.