SB 10.78.13

After killing the demons, though they had intolerable prowess, Kṛṣṇa was worshipped by others. He was praised by devatās and men with cries of “Victory! Victory!” His victory of Śālva and others was sung by the sages and others. They all sprinkled him with flowers completely. He was surrounded by the Vṛṣṇis, who had previously come to fight, such as Pradyumna, who now approached him after all the demons had been killed and Vasudeva, Balarāma, Ugrasena and others. He entered the city which was naturally decorated, or was especially decorated after the killing of the great demons. The details concerning the killing of Dantavakra are given in the Padma Purāṇa, Uttara-khaṇḍa. atha śiśupālaṁ nihataṁ śrutvā dantavakraḥ kṛṣṇena saha yoddhuṁ mathurām ājagāma. kṛṣṇas tu tac chrutvā ratham āruhya mathurām āyayau. Tayor dantavakra-vāsudevayor aho-rātraṁ mathurā-dvāri saṅgrāmaḥ samavartata. kṛṣṇas tu gadayā taṁ jaghāna. sa tu cūrṇita-sarvāṅgo vajra-nirbhinno mahīdhara iva gatāsur avani-tale nipapāta. so ’pi hareḥ sārūpyeṇa yogi-gamyaṁ nityānanda-sukha-daṁ śāśvataṁ paramaṁ padam avāpa. Itthaṁ jaya-vijayau sanakādi-śāpa-vyājena kevalaṁ bhagavato līlārthaṁ saṁsṛtāv avatīrya janma-traye ’pi tenaiva nihatau janma-trayāvasāne muktim avāptau. Then, hearing that Śiśupāla had been killed, Dantavakra went to Mathurā to fight against Kṛṣṇa. When Kṛṣṇa, moreover, heard of this, he mounted his chariot and went to Mathurā. Between the two of them—Dantavakra and Vāsudeva—there then began a battle at the gate of Mathurā that lasted all day and night. Finally Kṛṣṇa struck Dantavakra with his club, at which point Dantavakra fell lifeless to the ground, all his limbs smashed like a mountain shattered by a lightning bolt. Dantavakra achieved the liberation of gaining a form like the Lord’s, and thus he also achieved the Lord’s eternal, supreme abode, attainable by perfect yogīs, which bestows the happiness of everlasting spiritual bliss. So it was that Jaya and Vijaya—apparently because of being cursed by Sanaka and his brothers but actually to facilitate the Supreme Lord’s pastimes—descended to this material world and in three consecutive lifetimes were killed by the Lord himself. Then, at the completion of these three lifetimes, they attained liberation. One should not think that this version is from another kalpa. Correlation of the two stories should be made. It is said that after Śālva was killed, Dantavakra came there to pay his debt to his friends. He did not hear about the death in his house. Previously he knew of Pauṇḍraka’s death. On understanding that Śiśupāla had been killed, in great anger he immediately left his province and came to Indraprastha (where Śiśupāla was killed by Kṛṣṇa.) He wandered about at that place alone, holding his club, making the earth tremble. His body was then broken like a mountain struck by thunder. By worship of Śiva, immediately he attained the power of Hiraṇyākṣa. As Śukadeva has said, he had a wicked mind. He thought of how Kṛṣṇa took the advice of Uddhava to kill Jarāsandha. He thought that Kṛṣṇa had strength only through his cakra. He then took up his club with aim of single combat, understanding that Balarāma and Bhīma were skillful at using the club. He came to Mathurā to challenge Kṛṣṇa to single combat and attack him. Then from Nārada he heard that Kṛṣṇa had gone to Dvārakā and killed Śālva. He was eager to go there. But Kṛṣṇa after killing Śālva, came to Mathurā as quick as the mind travels, on his chariot. Dantavakra came out of Mathurā to meet him. At this time Kṛṣṇa saw him coming, in an angry mood. Then he killed Dantavakra. The gate of Mathurā facing Dvārakā is called Dantavakra- ha or in local dialect it is called Datiha. A village where Vajra lived remains there. Though Vidūratha did not come with Dantavakra because of some disagreement, he came later out of affection and seeing Dantavakra dead, he fell like a moth into a fire (he merged into Kṛṣṇa). Padma Purāṇa describes events after this also. Kṛṣṇa, after killing Vidūratha, crossed the Yamunā and came to Vraja. He greeted his mother and father who longed to see him and comforted them. With tears in their throats, he was embraced by them. He offered respects to all the elder cowherds and comforted them. He gave them all cloth and ornaments in profusion. The meaning of “crossing the Yamunā” can be this: kālindyāḥ puline ramye puṇya-vṛkṣa-samāvṛte | gopa-nārībhir aniśaṁ krīḍayāmāsa keśavaḥ || Kṛṣṇa constantly played with the gopīs on the bank of the Yamunā covered with pure trees. By his desire he could manifest many powers, as seen in Brahmā’s stealing of the cowherd boys. Thus all wealth, with lots of clothing, immediately appeared since he was the Lord of Lakṣmī. His coming to Vraja is also approved by Bhāgavatam: tās tathā tapyatīr vīkṣya sva-prasthāne yadūttamaḥ | sāntvayām āsa sa-premair āyāsya iti dautyakaiḥ || As he departed, that best of the Yadus saw how the gopīs, were lamenting, and thus he consoled them by sending a messenger with this loving promise: “I will return.” SB 10.39.35 yāta yūyaṁ vrajaṁ tāta vayaṁ ca sneha-duḥkhitān | jñātīn vo draṣṭum eṣyāmo vidhāya suhṛdāṁ sukham || Now you should all return to Vraja, dear father. We shall come to see you, our dear relatives who suffer in separation from us, as soon as we have given some happiness to your well-wishing friends. SB 10.45.23 hatvā kaṁsaṁ raṅga-madhye pratīpaṁ sarva-sātvatām | yad āha vaḥ samāgatya kṛṣṇaḥ satyaṁ karoti tat || āgamiṣyaty adīrgheṇa kālena vrajam acyutaḥ | priyaṁ vidhāsyate pitror bhagavān sātvatāṁ patiḥ || Having killed Kaṁsa, the enemy of all the Yadus, in the wrestling arena, Kṛṣṇa will now surely fulfill his promise to you by coming back. SB 10.46.35 Infallible Kṛṣṇa, the Lord of the devotees, will soon return to Vraja to satisfy his parents. SB 10.46.34 Through his own mouth and the mouths of his devotees, he has made many vows, which could not be ignored. The words of the Lord are true. īśvarāṇāṁ vacaḥ satyam: the words of the devotee are true. (SB 10.33.31) If he satisfied the request of Akrūra and Kubjā to come to their houses, when they asked only once, would he not fulfill his promise to the people of Vraja? Not only that, he actually came, as stated in the Bhāgavatam: yarhy ambujākṣāpasasāra bho bhavān kurūn madhūn vātha suhṛd-didṛkṣayā | tatrābda-koṭi-pratimaḥ kṣaṇo bhaved raviṁ vinākṣṇor iva nas tavācyuta || O lotus-eyed Lord, whenever you go away to Mathurā, Vṛndāvana or Hastināpura to meet your friends and relatives, every moment of your absence seems like a million years. O infallible one, at that time our eyes become useless, as if bereft of sun. SB 1.11.9 The people of Vraja remained there within Mathurā district, though all the people of Mathurā were brought to Dvārakā. Desiring to see these people of Vraja (madhūn), Kṛṣṇa went there. It is logical to conclude that Kṛṣṇa went at this particular time. The people of Vraja were also convinced that he would now return, since he had completed killing the demons. Uddhava said that Kṛṣṇa would give happiness to his friends in Vraja. Now, by having defeated countless enemies, the people of Vraja were certain that he would return. When the people of Vraja went to meet him during the eclipse at Kurukṣetra, this return, accepted as a traditional pastime, will be discussed. The Lord himself says: api smaratha naḥ sakhyaḥ svānām artha-cikīrṣayā gatāṁś cirāyitāñ chatru- pakṣa-kṣapaṇa-cetasaḥ My dear girīfriends, do you still remember me? It was for my relatives’ sake that I stayed away so long, intent on destroying my enemies. SB 10.82.41 This return to Vraja is not mentioned in other Purāṇas because of the method of secret or indirect reference which is preferred by the sages. In this case indirect statements are used to hide the confidential pastimes from the materialists and to test the eagerness of the devotees. Though his return is not mentioned in many Purāṇas, the proof is in one place. Though Śukadeva has directly described the bewilderment of Brahmā, stealing the gopīs’ clothing and Kṛṣṇa’s eating dirt, he indirectly mentions Kṛṣṇa’s return. Tat-smāritānanta-hṛtākhilendriyaḥ: Śukadeva Gosvāmī, immediately remembering subject matters about Kṛṣṇa within the core of his heart, externally lost contact with the actions of his senses. (SB 10.12.44) Śukadeva would faint. Sometimes he could say what he wanted to say and sometimes not. Sometimes he describes pastimes in the wrong order. Though the meeting in Kurukṣetra took place before the killing of Dantavakra, it is mentioned much later. Baladeva returned from pilgrimage after the Kurukṣetra war when all the Kauravas were dead. Duryodhana was killed after that. For the eclipse in Kurukṣetra however Bhīṣma, Droṇa and others came. The order is as follows. First the eclipse at Kurukṣetra, then the Rājasūya sacrifice, then the gambling match, and the exile of the Pāṇḍavas, then killing of Śālva, Dantavakra, and his return to Vraja. When the Pāṇḍavas returned from the forest Balarāma was on pilgrimage. The journey to the eclipse at Kurukṣetra took place not too long after Kṛṣṇa had killed Kaṁsa, for it is said at Kurukṣetra when Vasudeva speaks to Kuntī: kaṁsa-pratāpitāḥ sarve vayaṁ yātā diśaṁ diśam etarhy eva punaḥ sthānaṁ daivenāsāditāḥ svasaḥ Harassed by Kaṁsa, we all fled in various directions, but by the grace of Providence we have now finally been able to return to our homes, my dear sister. SB 10.82.22 Also Draupadī sees Rukmiṇī and the other queens at the Kurukṣetra eclipse for the first time and asks about their marriages to Kṛṣṇa. From the following statement concerning the gathering at Kurukṣetra it would appear that it took place some time later since Aniruddha was mature. āste ’niruddho rakṣāyāṁ kṛtavarmā ca yūtha-paḥ: Aniruddha remained in Dvārakā with Sucandra, Śuka and Sāraṇa to guard the city, together with Kṛtavarmā, the commander of their armed forces. SB 10.82.6 However it is also said: nāti-dīrgheṇa kālena sa kārṣṇi rūḍha-yauvanaḥ janayām āsa nārīṇāṁ vīkṣantīnāṁ ca vibhramam After a short time, this son of Kṛṣṇa—Pradyumna—attained his full youth. He enchanted all women who gazed upon him. SB 10.55.9 It did not take long for Aniruddha to mature. Therefore the promise that Uddhava gave is true. Āgamiṣyaty adīrgheṇa kālena vrajam acyutaḥ: Infallible Kṛṣṇa, the Lord of the devotees, will soon return to Vraja. (SB 10.46.34) At the end of the Tenth Canto, the son of Kṛṣṇa named Aniruddha (not his grandson) is described as a great warrior. (SB 10.89.30) Thus the Aniruddha who stayed in Dvārakā while the others went to Kurukṣetra could also be this person. Padma Purāṇa clearly mentions Kṛṣṇa’s return to Vraja. Also another confidential matter is mentioned there. ramya-keli-sukhenaiva gopa-veṣa-dharo hariḥ | baddha-prema-rasenātra māsa-dvayam uvāsa ha || Dressed as a cowherd, with happiness in his attractive pastimes, he spent two months absorbed in the rasa of prema. atha tatrasthā nandādayaḥ sarve janāḥ putra-dāra-sahitāḥ paśu-pakṣi-mṛgādayaś ca vāsudeva-prasādena divya-rūpa-dharā vimānam ārūḍhā parama-vaikuṇṭha-lokam avāpur iti Then Nanda and the others, along with their sons and wives, the cows, animals and birds, having even more resplendent forms by the mercy of Kṛṣṇa, entered an airplane and went to the supreme Vaikuṇṭha. māsa-dvayam uvāsa ha means that he clearly (ha) stayed two months. Divya-rūpa-dharā means that more that previously their forms became resplendent because of the most intense bliss. As gopa and gopī associates, they were established in their eternal pastimes by going to Vaikuṇṭha. This place was previously described. Darśayām āsa lokaṁ svaṁ gopānāṁ tamasaḥ param: Kṛṣṇa revealed to the cowherd men his abode, which is beyond material darkness. SB 10.28.14 nandādayas tu taṁ dṛṣṭvā paramānanda-nivṛtāḥ kṛṣṇaṁ ca tatra cchandobhiḥ stūyamānaṁ su-vismitāḥ Nanda Mahārāja and the other cowherd men felt the greatest happiness when they saw that Goloka. They were especially amazed to see Kṛṣṇa himself there, surrounded by the personified Vedas, who were offering him prayers. SB 10.28.17 Thus they were taken by Kṛṣṇa to his own planet. vatsair vatsatarībhiś ca sadā krīḍati mādhavaḥ | vṛndāvanāntara-gataḥ sa-rāmo bālakair vṛtaḥ || Kṛṣṇa eternally plays with the calves and cows along with Balarāma and his friends within Vṛndāvana. Skanda Purāṇa. Thus not only Kṛṣṇa resides in Goloka but Balarāṁa, Rohiṇī and others as well. He previously showed the residents of Vraja this place because na veda svāṁ gatiṁ bhraman: people do not know their real destination. (SB 10.28.13) Of course this place was present in Vṛndāvana. But he had them all enter a huge chariot. After the journey to Kurukṣetra the people of Vraja crossed the Yamunā and lived far from Vṛndāvana because of grief. Thus it is said that after killing Dantavakra, Kṛṣṇa crossed the Yamunā. (One does not have to cross the Yamunā to go from Mathurā to Vṛndāvana.) The chariot and Dvārakā came from Vaikuṇṭha. By the wish of the Lord the chariot appeared in this manner in order to show his powers to the devatās and devotees who have conceptions of the Lord’s greatness. To astonish everyone it appeared without detecting where it came from because of its speed and brightness. Other explanations are not acceptable. It is described that they live there eternally. It is useless for them to go far away to Vraja and attain an eternal place according to the logic of “If you have honey in your cupboard, why go to the forest.” All descriptions of attraction for Gokula and the indications of the longing of the people there for the Lord by Uddhava would be useless. Not only would they be useless but distasteful as well. It is explained that the people of Vraja went to Kurukṣetra with expectations of directly meeting Kṛṣṇa again. The Lord says: mayi bhaktir hi bhūtānām amṛtatvāya kalpate diṣṭyā yad āsīn mat-sneho bhavatīnāṁ mad-āpanaḥ Rendering devotional service to me qualifies any living being for eternal life. But by your good fortune you have developed a special loving attitude toward me, by which you have obtained me.