Canto Ten / CHAPTER SEVEN

The Killing of the Demon Trināvarta

As stated in the Prema-vivarta:

Our material existence is māyā, or illusion, in which we desire different varieties of material enjoyment and therefore change to different varieties of bodies (bhrāmayan sarva-bhūtāni yantrārūdhāni māyayā). Asann api kleśada āsa dehah: as long as we have these temporary bodies, they give us many varieties of tribulation — ādhyātmika, ādhibhautika and ādhidaivika. This is the root cause of all suffering, but this root cause of suffering can be removed by revival of our Krishna consciousness. All the Vedic literatures presented by Vyāsadeva and other great sages are therefore intended to revive our Krishna consciousness, which begins to revive with śravana-kīrtanam: śrinvatām sva-kathāh krishnah (Bhāg. 1.2.17). Śrīmad-Bhāgavatam and other Vedic literatures exist simply to give us a chance to hear about Krishna. Krishna has different avatāras, or incarnations, all of which are wonderful and which arouse one’s inquisitiveness, but generally such avatāras as Matsya, Kūrma and Varāha are not as attractive as Krishna. First of all, however, we have no attraction for hearing about Krishna, and this is the root cause of our suffering.

But Parīkshit Mahārāja specifically mentions that the wonderful activities of baby Krishna, which amazed mother Yaśodā and the other inhabitants of Vraja, are especially attractive. From the very beginning of His childhood, Krishna killed Pūtanā, Trināvarta and Śakatāsura and showed the entire universe within His mouth. Thus the pastimes of Krishna, one after another, kept mother Yaśodā and all the inhabitants of Vraja in great astonishment. The process to revive one’s Krishna consciousness is ādau śraddhā tatah sādhu-sangah (Bhakti-rasāmrita-sindhu 1.4.15). The pastimes of Krishna can be properly received from devotees. If one has developed a little bit of Krishna consciousness by hearing from Vaishnavas about the activities of Krishna, one becomes attached to Vaishnavas who are interested only in Krishna consciousness. Therefore Parīkshit Mahārāja recommends that one hear about Krishna’s childhood activities, which are more attractive than the activities of other incarnations, such as Matsya, Kūrma and Varāha. Wanting to hear more and more from Śukadeva Gosvāmī, Mahārāja Parīkshit requested him to continue describing Krishna’s childhood activities, which are especially easy to hear and which create more and more inquisitiveness.

Mahārāja Parīkshit requested Śukadeva Gosvāmī to narrate other childhood pastimes exhibited by Krishna while playing as a human child. The Supreme Personality of Godhead incarnates at different times in different planets and universes, and according to the nature of those places, He exhibits His unlimited potency. That a child sitting on the lap of his mother was able to kill the gigantic Pūtanā is extremely wonderful for the inhabitants of this planet, but on other planets the inhabitants are more advanced, and therefore the pastimes the Lord performs there are still more wonderful. Krishna’s appearance on this planet like a human being makes us more fortunate than the demigods in the higher planets, and therefore Mahārāja Parīkshit was very much interested in hearing about Him.

There is no question of overpopulation or of children’s being a burden for their parents in a Vedic society. Such a society is so well organized and people are so advanced in spiritual consciousness that childbirth is never regarded as a burden or a botheration. The more a child grows, the more his parents become jubilant, and the child’s attempts to turn over are also a source of jubilation. Even before the child is born, when the mother is pregnant, many recommended ritualistic ceremonies are performed. For example, when the child has been within the womb for three months and for seven months, there is a ceremony the mother observes by eating with neighboring children. This ceremony is called svāda-bhakshana. Similarly, before the birth of the child there is the garbhādhāna ceremony. In Vedic civilization, childbirth or pregnancy is never regarded as a burden; rather, it is a cause for jubilation. In contrast, people in modern civilization do not like pregnancy or childbirth, and when there is a child, they sometimes kill it. We can just consider how human society has fallen since the inauguration of Kali-yuga. Although people still claim to be civilized, at the present moment there is actually no human civilization, but only an assembly of two-legged animals.

An affectionate mother takes great care of her child and is always anxious to see that the child is not disturbed even for a moment. As long as the child wants to remain with the mother, the mother stays with the child, and the child feels very comfortable. Mother Yaśodā saw that her child felt sleepy, and to give Him all facilities for sleep, she lay down with the child, and when He was peaceful, she got up to attend to her other household affairs.

Krishna had been placed underneath a household handcart, but this handcart was actually another form of the Śakatāsura, a demon who had come there to kill the child. Now, on the plea of demanding to suck His mother’s breast, Krishna took this opportunity to kill the demon. Thus He kicked Śakatāsura just to expose him. Although Krishna’s mother was engaged in receiving guests, Lord Krishna wanted to draw her attention by killing the Śakatāsura, and therefore He kicked that cart-shaped demon. Such are the pastimes of Krishna. Krishna wanted to draw the attention of His mother, but while doing so He created a great havoc not understandable by ordinary persons. These narrations are wonderfully enjoyable, and those who are fortunate are struck with wonder upon hearing of these extraordinary activities of the Lord. Although the less intelligent regard them as mythological because a dull brain cannot understand them, they are real facts. These narrations are actually so enjoyable and enlightening that Mahārāja Parīkshit and Śukadeva Gosvāmī took pleasure in them, and other liberated persons, following in their footsteps, become fully jubilant by hearing about the wonderful activities of the Lord.

Śrīla Viśvanātha Cakravartī Thākura has commented on this verse as follows. When Lord Krishna was of a very tender age, His hands and legs resembled soft new leaves, yet simply by touching the handcart with His legs, He made the cart fall to pieces. It was quite possible for Him to act in this way and yet not exert Himself very much. The Lord in His Vāmana avatāra had to extend His foot to the greatest height to penetrate the covering of the universe, and when the Lord killed the gigantic demon Hiranyakaśipu, He had to assume the special bodily feature of Nrisimhadeva. But in His Krishna avatāra, the Lord did not need to exert such energy. Therefore, krishnas tu bhagavān svayam: Krishna is the Supreme Personality of Godhead Himself. In other incarnations, the Lord had to exert some energy according to the time and circumstances, but in this form He exhibited unlimited potency. Thus the handcart collapsed, its joints broken, and all the metal pots and utensils scattered.

The Vaishnava-toshanī remarks that although the handcart was higher than the child, the child could easily touch the wheel of the cart, and this was sufficient to send the demon down to the earth. The Lord simultaneously pushed the demon to the earth and superficially broke the handcart.

We have heard of people’s being haunted by ghosts. Having no gross material body, a ghost seeks shelter of a gross body to stay in and haunt. The Śakatāsura was a ghost who had taken shelter of the handcart and was looking for the opportunity to do mischief to Krishna. When Krishna kicked the cart with His small and very delicate legs, the ghost was immediately pushed down to the earth and his shelter dismantled, as already described. This was possible for Krishna because He has full potency, as confirmed in the Brahma-samhitā (5.32):

Krishna’s body is sac-cid-ānanda-vigraha, or ānanda-cinmaya-rasa-vigraha. That is, any of the parts of His ānanda-cinmaya body can act for any other part. Such are the inconceivable potencies of the Supreme Personality of Godhead. The Supreme Lord does not need to acquire these potencies; He already has them. Thus Krishna kicked His little legs, and His whole purpose was fulfilled. Also, when the handcart broke, an ordinary child could have been injured in many ways, but because Krishna is the Supreme Personality of Godhead, He enjoyed the dismantling of the cart, and nothing injured Him. Everything done by Him is ānanda-cinmaya-rasa, full transcendental bliss. Thus Krishna factually enjoyed.

The nearby children saw that actually Krishna had kicked the wheel of the cart and this was how the accident happened. By the arrangement of Yoga-māyā, all the gopīs and gopas thought that the accident had taken place because of some bad planet or some ghost, but in fact everything was done by Krishna and enjoyed by Him. Those who enjoy the activities of Krishna are also on the platform of ānanda-cinmaya-rasa; they are liberated from the material platform. When one develops the practice of hearing krishna-kathā, he is certainly transcendental to material existence, as confirmed in Bhagavad-gītā (sa gunān samatītyaitān brahma-bhūyāya kalpate). Unless one is on the spiritual platform, one cannot enjoy the transcendental activities of Krishna; or in other words, whoever engages in hearing the transcendental activities of Krishna is not on the material platform, but on the transcendental, spiritual platform.

Whenever there is some danger or some inauspicious occurrence, it is the custom of Vedic civilization to have qualified brāhmanas immediately chant Vedic hymns to counteract it. Mother Yaśodā did this properly and allowed the baby to suck her breast.

The handcart was loaded with heavy utensils and other paraphernalia. To set the cart back in its original position required much strength, but this was easily done by the cowherd men. Then, according to the system of the gopa-jāti, various Vedic ceremonies were performed to appease the calamitous situation.

Nanda Mahārāja was very confident about the qualifications of the brāhmanas and their blessings. He was fully confident that simply if the good brāhmanas showered their blessings, the child Krishna would be happy. The blessings of qualified brāhmanas can bring happiness not only to Krishna, the Supreme Personality of Godhead, but to everyone. Because Krishna is self-sufficient, He does not require anyone’s blessings, yet Nanda Mahārāja thought that Krishna required the blessings of the brāhmanas. What then is to be said of others? In human society, therefore, there must be an ideal class of men, brāhmanas, who can bestow blessings upon others, namely, upon the kshatriyas, vaiśyas and śūdras, so that everyone will be happy. Krishna therefore says in Bhagavad-gītā (4.13) that human society must have four social orders (cātur-varnyam mayā srishtam guna-karma-vibhāgaśah); it is not that everyone should become a śūdra or a vaiśya and human society will prosper. As enunciated in Bhagavad-gītā, there must be a class of brāhmanas with qualities like satya (truthfulness), śama (peacefulness), dama (self-control) and titikshā (tolerance).

Here also, in the Bhāgavatam, Nanda Mahārāja invites qualified brāhmanas. There may be caste brāhmanas, and we have all respect for them, but their birth in brāhmana families does not mean that they are qualified to bestow blessings upon the other members of human society. This is the verdict of the śāstras. In Kali-yuga, caste brāhmanas are accepted as brāhmanas. Vipratve sūtram eva hi (Bhāg. 12.2.3): in Kali-yuga, simply by putting on a thread worth two paise, one becomes a brāhmana. Such brāhmanas were not called for by Nanda Mahārāja. As stated by Nārada Muni (Bhāg. 7.11.35), yasya yal lakshanam proktam. The symptoms of a brāhmana are stated in śāstra, and one must be qualified with these symptoms.

The blessings of brāhmanas who are not envious, disturbed or puffed up with pride and false prestige and who are fully qualified with truthfulness will be useful. Therefore a class of men must be trained as brāhmanas from the very beginning. Brahmacārī gurukule vasan dānto guror hitam (Bhāg. 7.12.1). The word dāntah is very important. Dāntah refers to one who is not envious, disturbing or puffed up with false prestige. With the Krishna consciousness movement, we are trying to introduce such brāhmanas in society. Brāhmanas must ultimately be Vaishnavas, and if one is a Vaishnava, he has already acquired the qualifications of a brāhmana. Brahma-bhūtah prasannātmā (Bg. 18.54). The word brahma-bhūta refers to becoming a brāhmana, or understanding what is Brahman (brahma jānātīti brāhmanah). One who is brahma-bhūta is always happy (prasannātmā). Na śocati na kānkshati: he is never disturbed about material necessities. Samah sarveshu bhūteshu: he is ready to bestow blessings upon everyone equally. Mad-bhaktim labhate parām: then he becomes a Vaishnava. In this age, Śrīla Bhaktisiddhānta Sarasvatī Thākura introduced the sacred thread ceremony for his Vaishnava disciples, with the idea that people should understand that when one becomes a Vaishnava he has already acquired the qualifications of a brāhmana. Therefore in the International Society for Krishna Consciousness, those who are twice initiated so as to become brāhmanas must bear in mind their great responsibility to be truthful, control the mind and senses, be tolerant, and so on. Then their life will be successful. It was such brāhmanas that Nanda Mahārāja invited to chant the Vedic hymns, not ordinary brāhmanas. Verse 13 distinctly mentions himsā-māna. The word māna refers to false prestige or false pride. Those who were falsely proud, thinking that they were brāhmanas because they were born in brāhmana families, were never invited by Nanda Mahārāja on such occasions.

Verse 14 mentions pavitraushadhi. In any ritualistic ceremony, many herbs and leaves were required. These were known as pavitra-patra. Sometimes there were nimba leaves, sometimes bael leaves, mango leaves, aśvattha leaves or āmalakī leaves. Similarly, there were pañca-gavya, pañca-śasya and pañca-ratna. Although Nanda Mahārāja belonged to the vaiśya community, everything was known to him.

The most important word in these verses is mahā-gunam, indicating that the brāhmanas were offered very palatable food of exalted quality. Such palatable dishes were generally prepared with two things, namely food grains and milk products. Bhagavad-gītā (18.44) therefore enjoins that human society must give protection to the cows and encourage agriculture (krishi-go-rakshya-vānijyam vaiśya-karma svabhāvajam). Simply by expert cooking, hundreds and thousands of palatable dishes can be prepared from agricultural produce and milk products. This is indicated here by the words annam mahā-gunam. Still today in India, from these two things, namely food grains and milk, hundreds and thousands of varieties of food are prepared, and then they are offered to the Supreme Personality of Godhead. (Catur-vidha-śrī-bhagavat-prasāda. Patram pushpam phalam toyam yo me bhaktyā prayacchati.) Then the prasāda is distributed. Even today in Jagannātha-kshetra and other big temples, very palatable dishes are offered to the Deity, and prasāda is distributed profusely. Cooked by first-class brāhmanas with expert knowledge and then distributed to the public, this prasāda is also a blessing from the brāhmanas or Vaishnavas. There are four kinds of prasāda (catur-vidha). Salty, sweet, sour and pungent tastes are made with different types of spices, and the food is prepared in four divisions, called carvya, cūshya, lehya and peya — prasāda that is chewed, prasāda that is licked, prasāda tasted with the tongue, and prasāda that is drunk. Thus there are many varieties of prasāda, prepared very nicely with grains and ghee, offered to the Deity and distributed to the brāhmanas and Vaishnavas and then to the general public. This is the way of human society. Killing the cows and spoiling the land will not solve the problem of food. This is not civilization. Uncivilized men living in the jungle and being unqualified to produce food by agriculture and cow protection may eat animals, but a perfect human society advanced in knowledge must learn how to produce first-class food simply by agriculture and protection of cows.

Nanda Mahārāja first fed the brāhmanas sumptuously and then gave them in charity first-class cows fully decorated with golden necklaces, garments and flower garlands.

Brāhmanas fully equipped with the brahminical qualifications are always yogīs fully powerful in mystic yoga. Their words never fail. In every transaction with other members of society, brāhmanas are certainly dependable. In this age, however, one must take into account that the brāhmanas are uncertain in their qualifications. Because there are no yajñic brāhmanas, all yajñas are forbidden. The only yajña recommended in this age is sankīrtana-yajña. Yajñaih sankīrtana-prāyair yajanti hi sumedhasah (Bhāg. 11.5.32). Yajña is meant to satisfy Vishnu (yajñārthāt karmano ’nyatra loko ’yam karma-bandhanah). Because in this age there are no qualified brāhmanas, people should perform yajña by chanting the Hare Krishna mantra (yajñaih sankīrtana-prāyair yajanti hi sumedhasah). Life is meant for yajña, and yajña is performed by the chanting of Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

Lālayantī. Sometimes a mother lifts her child, and when the child falls in her hands, the child laughs, and the mother also enjoys pleasure. Yaśodā used to do this, but this time Krishna became very heavy, and she could not bear His weight. Under the circumstances, it is to be understood that Krishna was aware of the coming of Trināvartāsura, who would take Him far away from His mother. Krishna knew that when Trināvarta came and took Him away from His mother’s lap, mother Yaśodā would be greatly bereaved. He did not want His mother to suffer any difficulty from the demon. Therefore, because He is the source of everything (janmādy asya yatah), He assumed the heaviness of the entire universe. The child was on the lap of Yaśodā, who was therefore in possession of everything in the world, but when the child assumed such heaviness, she had to put Him down in order to give Trināvartāsura an opportunity to take Him away and play with Him for some time before the child returned to the lap of His mother.

Mother Yaśodā did not understand that Krishna is the heaviest of all heavy things and that Krishna rests within everything (mat-sthāni sarva-bhūtāni). As confirmed in Bhagavad-gītā (9.4), mayā tatam idam sarvam jagad avyakta-mūrtinā: Krishna is everywhere in His impersonal form, and everything rests upon Him. Nonetheless, na cāham teshv avasthitah: Krishna is not everywhere. Mother Yaśodā was unable to understand this philosophy because she was dealing with Krishna as His real mother by the arrangement of Yoga-māyā. Not understanding the importance of Krishna, she could only seek shelter of Nārāyana for Krishna’s safety and call the brāhmanas to counteract the situation.

Krishna’s heaviness was unbearable for the child’s mother, but when Trināvartāsura came, he immediately carried the child away. This was another demonstration of Krishna’s inconceivable energy. When the Trināvarta demon came, Krishna became lighter than the grass so that the demon could carry Him away. This was ānanda-cinmaya-rasa, Krishna’s blissful, transcendental pleasure.

Trināvartāsura assumed the form of a whirlwind and covered with a dust storm the whole tract of land known as Gokula, so that no one could see even the nearest thing.

This attachment of the gopīs to Krishna is wonderful and transcendental. The center of all the activities of the gopīs was Krishna. When Krishna was there they were happy, and when Krishna was not there, they were unhappy. Thus when mother Yaśodā was lamenting Krishna’s absence, the other ladies also began to cry.

Here is a competition in yogic power between Krishna and Trināvartāsura. By practicing mystic yoga, asuras generally attain some perfection in the eight siddhis, or perfections, namely animā, laghimā, mahimā, prāpti, prākāmya, īśitva, vaśitva and kāmāvasāyitā. But although a demon may acquire such powers to a very limited extent, he cannot compete with the mystic power of Krishna, for Krishna is Yogeśvara, the source of all mystic power (yatra yogeśvaro harih). No one can compete with Krishna. Sometimes, of course, having acquired a fragmental portion of Krishna’s mystic power, asuras demonstrate their power to the foolish public and assert themselves to be God, not knowing that God is the supreme Yogeśvara. Here also we see that Trināvarta assumed the mahimā-siddhi and took Krishna away as if Krishna were an ordinary child. But Krishna also became a mystic mahimā-siddha. When mother Yaśodā was carrying Him, He became so heavy that His mother, who was usually accustomed to carrying Him, could not bear Him and had to place Him down on the ground. Thus Trināvarta had been able to take Krishna away in the presence of mother Yaśodā. But when Krishna, high in the sky, assumed the mahimā-siddhi, the demon, unable to go further, was obliged to stop his force and come down according to Krishna’s desire. One should not, therefore, compete with Krishna’s mystic power.

Devotees automatically have all mystic power, but they do not like to compete with Krishna. Instead, they fully surrender to Krishna, and their yogic power is demonstrated by Krishna’s mercy. Devotees can show mystic yoga so powerful that a demon could not even dream of it, but they never try to demonstrate it for their personal sense gratification. Whatever they do is for the service of the Lord, and therefore they are always in a position superior to that of the demons. There are many karmīs, yogīs and jñānīs who artificially try to compete with Krishna, and thus ordinary, foolish people who do not care to hear Śrīmad-Bhāgavatam from authorities consider some rascal yogī to be Bhagavān, the Supreme Personality of Godhead. At the present moment there are many so-called bābās who present themselves as incarnations of God by showing some insignificant mystic wonder, and foolish people regard them as God because of lacking knowledge of Krishna.

Trināvarta intended to take Krishna up in the sky and kill Him, but Krishna enjoyed the pastime of riding on Trināvarta’s body and traveling for a while in the sky. Thus Trināvarta’s attempt to kill Krishna failed, while Krishna, ānanda-cinmaya-rasa-vigraha, enjoyed this pastime. Now, since Trināvarta was falling because of Krishna’s heaviness, he wanted to save himself by throwing Krishna off from his neck, but was unable to do so because Krishna held him very tightly. Consequently, this would be the last time for Trināvarta’s yogic power. Now he was going to die by the arrangement of Krishna.

In transcendental life, as soon as devotees of the Lord merge in lamentation, they immediately experience the Lord’s transcendental activities and merge in transcendental bliss. Actually such devotees are always in transcendental bliss, and such apparent calamities provide a further impetus for that bliss.

The demon fell flat from the sky, and Krishna was playing on his chest very happily, uninjured and free from misfortune. Not at all disturbed because of being taken high in the sky by the demon, Krishna was playing and enjoying. This is ānanda-cinmaya-rasa-vigraha. In any condition, Krishna is sac-cid-ānanda-vigraha. He has no unhappiness. Others might have thought that He was in difficulty, but because the demon’s chest was sufficiently broad to play on, the baby was happy in all respects. It was most astonishing that although the demon went so high in the sky, the child did not fall down. Therefore, the child had been saved virtually from the mouth of death. Now that He was saved, all the inhabitants of Vrindāvana were happy.

Krishna conscious life means innocent devotional life, and a sādhu is one who is fully devoted to Krishna. As confirmed by Krishna in Bhagavad-gītā (9.30), bhajate mām ananya-bhāk sādhur eva sa mantavyah: anyone fully attached to Krishna is a sādhu. Nanda Mahārāja and the gopīs and other cowherd men could not understand that Krishna was the Supreme Personality of Godhead playing as a human child and that His life was not in danger under any circumstances. Rather, because of their intense parental love for Krishna, they thought that Krishna was an innocent child and had been saved by the Supreme Lord.

In the material world, because of intense lust and desire for enjoyment, one becomes implicated in sinful life more and more (kāma esha krodha esha rajo-guna-samudbhavah). Therefore the quality of fear is one of the aspects of material life (āhāra-nidrā-bhaya-maithunam ca). But if one becomes Krishna conscious, the process of devotional service, śravanam kīrtanam, diminishes one’s polluted life of material existence, and one is purified and protected by the Supreme Personality of Godhead. śrinvatām sva-kathāh krishnah punya-śravana-kīrtanah. In devotional life, one has faith in this process. Such faith is one of the six kinds of surrender. Rakshishyatīti viśvāsah (Hari-bhakti-vilāsa 11.676). One of the processes of surrender is that one should simply depend on Krishna, convinced that He will give one all protection. That Krishna will protect His devotee is a fact, and Nanda Mahārāja and the other inhabitants of Vrindāvana accepted this very simply, although they did not know that the Supreme Lord Himself was present before them. There have been many instances in which a devotee like Prahlāda Mahārāja or Dhruva Mahārāja has been put in difficulty even by his father but has been saved under all circumstances. Therefore our only business is to become Krishna conscious and depend fully on Krishna for all protection.

Nanda Mahārāja confirmed that by pious activities one can become a sādhu so that one will be happy at home and one’s children will be protected. In śāstra there are many injunctions for karmīs and jñānīs, especially for karmīs, by which they can become pious and happy even in material life. According to Vedic civilization, one should perform activities for the benefit of the public, such as constructing public roads, planting trees on both sides of the road so that people can walk in the shade, and constructing public wells so that everyone can take water without difficulty. One should perform austerity to control one’s desires, and one must simultaneously worship the Supreme Personality of Godhead. Thus one becomes pious, and as a result one is happy even in material conditions of life.

By the arrangement of Yoga-māyā, Krishna’s pastimes with mother Yaśodā were all regarded as ordinary. So here was an opportunity for Krishna to show His mother that the whole universe is situated within Him. In His small form, Krishna was kind enough to show His mother the virāt-rūpa, the universal form, so that she could enjoy seeing what kind of child she had on her lap. The rivers have been mentioned here as the daughters of the mountains (nagāms tad-duhitṝh). It is the flowing of the rivers that makes big forests possible. There are living entities everywhere, some of them moving and some of them not moving. No place is vacant. This is a special feature of God’s creation.

Because of her pure maternal love, mother Yaśodā thought that this wonderful child playing so many tricks must have had some disease. She did not appreciate the wonders shown by her child; rather, she wanted to close her eyes. She was expecting another danger, and therefore her eyes became restless like those of a deer cub. This was all the arrangement of Yoga-māyā. The relationship between mother Yaśodā and Krishna is one of pure maternal love. In that love, mother Yaśodā did not very much appreciate the display of the Supreme Personality of Godhead’s opulences.

At the beginning of this chapter, two extra verses sometimes appear:

“In this way, to chastise and kill the demons, the child Krishna demonstrated many activities in the house of Nanda Mahārāja, and the inhabitants of Vraja enjoyed these incidents.”

“To increase the transcendental pleasure of the gopas and the gopīs, Krishna, the killer of all demons, was thus raised by His father and mother, Nanda and Yaśodā.”

Śrīpāda Vijayadhvaja Tīrtha also adds another verse after the third verse in this chapter:

“Parīkshit Mahārāja then requested Śukadeva Gosvāmī to continue speaking such narrations about the pastimes of Krishna, so that the King could enjoy from them transcendental bliss.”