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Krishna

Krishna's Flute

Krishna the inner self of all

Krishna -16000 Wives (Part 1)
From The Mahabharata

Krishna -16000 Wives (Part 2)
From Srimad Bhagavata Purana

Raas Leela

Sri Krishna Chalisa
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Krishna's Flute

Significance of the subtle sound- Antarnad
By Sri Shankaracharya

"When one's essential nature is contemplated upon for a moment or half a moment, then the (subtle) sound called Anahata is heard in the right ear."

Note: Anahata (literally 'unstruck') is the subtle sound produced by the vibrations of Prana or bio-energy within the body through the nerve channels and is recognised as sound by the brain, though there is no external source of vibration causing it. In his Yogataravali, Sri Shankaracharya mentions Pranayama or breath control with the three neuro-muscular "locks" of Hatha Yoga viz., Uddiyana, Jalandhara and Mula Bandha as the direct means of activating the Kundalini (the potential bio-energy in all beings), and manifesting this subtle inner sound.

"The excellent contemplation on the subtle sound is indeed the characteristic of the beginning of success (in Yogic contemplation), steadiness, repose, confidence and the purity of the source, of the mind."

Note: The manifestation of the subtle sound is the precursor of success in Yogic practice. Here, the 'source' indicates the accumulated mental impressions or Vasanas in the sub-conscious mind which continually cause thought waves in the mind. The sub-conscious mind is purged of all impurities by Yogic contemplation and only when the mind is so purified, does the subtle sound manifest within.

"The more the mind goes to the state of immovableness (or stillness) on account of abstaining from sense-objects, the more is the subtle sound of long duration like that of the flute, heard."

" Although there are various other means of absorption of the mind, this dissolution of thoughts on account of contemplation on the subtle sound for a long time is most excellent because of the experience of great bliss."

Note: Such psychic experiences as the hearing of subtle sounds, the inner vision of lights or form patterns and subtle tactile sensations of a vibratory nature in the spinal column and elsewhere, during deep meditative states, are established facts repeatedly confirmed by advanced Yogis.

There are many recognised methods of stilling the mind and getting established in Pure Awareness which is our essential nature. Sri Shankaracharya considers the absorption of the mind through contemplation on the subtle sounds within as superior to other methods since the mind easily gets attached to the pure, continuous and pleasing sounds heard within.

"The mind naturally alights on what is pleasant, and, in the course of the practice, subtler and subtler sounds are experienced until the mind is transcended and the yogi gets established in the Great Silence where only Pure Awareness shines."

Note: It should be remembered that the ultimate goal is to transcend even these subtle 'experiences' and be one with the source of all experiences, the pure undifferentiated Existence-Consciousness- Bliss absolute.
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Krishna the inner self of all
By Sri Shankaracharya

"At the time of (bestowing His) Grace, the Divine Lord does not consider thus: 'This one is foremost by birth, appearance, wealth and age; this one is the lowest; this one is praiseworthy and this one is not praiseworthy'."

"Therefore, Krishna, the inner Self of all is the enjoyer (or lover) of the sincerity (or devotion) existing within the devotee. Does a great cloud, when raining , consider whether it is a Khadira (a tree of little use) or a Champaka (a tree bearing fragrant flowers) that benefits thereby?"
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Meaning of the name Krishna

Krishna is one of the foremost names of the Supreme
god-head. It means 'One who is always in transports of joy'.
It is derived from krish which implies to be, and na meaning final Emancipation.
Explanations by Sri Kisari Mohan Ganguli
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Krishna

From the Mahabharata,
Santi Parva, section CCLXXX
Translated by Sri Kisari Mohan Ganguli

Yudhishthira said: Tell me, O grandsire, whether this Janardana (Krishna) is that illustrious and puissant Lord of whom Sanatkumar spoke unto Vritra in days of old.

Bhishma said: The Highest Deity, endued with the six attributes of (puissance, etc.) is at the Root. Staying there, the Supreme Soul, with His own energy, creates all these diverse existent things.

[Note: The commentator says that the object of this verse is to inculcate the Impersonality of God. God is at the Root of all things, i.e., according to the teachings of the Vedanta philosophy. He exists in His own unmodified nature, even as pure Chit. Both Vidya (knowledge) and Avidya (ignorance or illusion) exist in Him. In consequence of the latter he is Bhagavan, i.e., endued with the six grand attributes of puissance, etc.]

Know that this Keshava who knows no deterioration is from His eighth portion. Endued with the highest Intelligence, it is this Keshava who is eternal (compared with all other existent things), changes at the end of each Kalpa. He, however, who lies at the Root and who is endued with supreme might and puissance, lies in the waters when universal destruction comes (in the form of the potential Seed of all things). Keshava is that Creator of pure Soul who courses through all the eternal worlds.

[Note: In the form of all things, - causes and effect – which constitute them.]

Infinite and Eternal as He is, He fills all space (with emanations from Himself) and courses through the universe (in the form of everything that constitutes the universe). Freed as He is from limitations of every kind such as the possession of attributes would imply, he suffers himself to be invested with Avidya and awakened to Consciousness, Keshava of Supreme Soul creates all things. In Him rests this wondrous universe in its entirety.
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From The Mahabharata
Anusasana Parva, Section XIV
Translated by sri Kisari Mohan Ganguli

Krishna -16000 Wives (Part 1)

The blessed Vishnu said: "I salute Mahadeva. Salutations to Thee. O Thou that art eternal origin of all things. The Rishis say that Thou art the Lord of the Vedas. The righteous say that Thou art Penance, Thou art Sattwa, Thou art Rajas, Thou art Tamas, and Thou art truth…….

The puissant Sankara then, devoted to the good of the universe, looked at the goddess Uma and the lord of the celestials and myself also, and thus spoke unto me":

"We know, O Krishna, that Thou, O slayer of foes, art filled with the greatest devotion towards us. Do what is for Thy good. My love and affection for Thee is very great. Do Thou ask for eight boons. I shall verily give them unto Thee. O Krishna, O best of all persons, tell me what they are, O chief of the Yadavas. Name what Thou wishest. However difficult of attainment they be, Thou shalt have them still".

The blessed Krishna said: "Bowing my head with great joy unto that mass of energy and effulgence, I said these words unto that great Deity, with a heart filled with gladness, -firmness in virtue, the slaughter of foes in battle, the highest fame, the greatest might, devotion to Yoga, Thy adjacence, and hundreds upon hundreds of children- these are the boons I solicit of Thee".

"So be it" said Sankara, repeating the words I had uttered. After this, the Mother of the universe, the upholder of all things, who cleanses all things, who is the spouse of Sarva (Siva), that vast receptacle of penances said with a restrained soul these words unto me:

"The puissant Mahadeva has granted Thee, O sinless one, a son who shall be named Samva. Do Thou take from me also eight boons which Thou choosest. I shall certainly grant them to Thee"

Bowing unto her my head, I said unto her:

"I solicit from thee non-anger against the Brahmanas (Brahmins), grace of my father, a hundred sons, the highest enjoyments, love for my family, the grace of my mother, the attainment of tranquillity and peace, and cleverness in every act!"

Uma said: "It shall be even so, O Thou that art possessed of prowess and puissance equal to that of a celestial. I never say what is untrue. Thou shalt have sixteen thousand wives. Thy love for them and theirs also for Thee shall be unlimited. From all Thy kinsmen also, Thou shalt receive the highest affection. Thy body too shall be most beautiful. Seven thousand guests will daily feed at Thy palace."

Vasudeva continued: "Having thus granted me boons both the god and the goddess disappeared there and then with their Ganas. All these wonderful facts, I related fully to that brahmana of great energy, viz., Upamanyu (from whom I had obtained the Diksha before adoring Mahadeva). Bowing down unto the great God, Upamanyu said these words to me" :

Upamanyu said: "There is no deity like Sarva. There is no end or refuge like Sarva. There is none that can give so many or such high boons. There is none that equals him in battle."
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From Srimad Bhagavata Purana
Book 10, Discourse 69
Translated by Sri C.L.Goswami, M.A., Shastri

Krishna-16000 Wives (Part 2)

Sri Suka said: Having heard that the demon Naraka had been killed and that Sri Krishna had singly married girls, the sage Narada felt eager to see how the Lord lived with them (all).

He said unto himself: Oh, How wonderful it was that the one Lord should with one personality marry 16000 (sixteen thousand) wives in separate houses all at once. Thus full of curiosity and eager to see (this sport of) the Lord (with his own eyes), the divine sage came to (the city of) Dwarka, which was adorned with parks and gardens in full blossom and resounded with the warbling of birds and the humming of bees. It was rendered noisy with the loud crackle of swans and cranes residing in ponds that were spread over with full-blown lotuses and lilies of various colours.

The city of Dwarka was studded with nine lakhs (900 000) of mansions built with crystal and silver, inlaid with shining emeralds and furnished with articles of gold and precious stones. It looked charming with its well-defined roads and other thoroughfares, quadrangles and market places, sheds for animals, temples and guildhalls. Its roads, courtyards, lanes and thresholds of houses were (daily) sprinkled with water. The ever-flying flags and pennons warded off sunshine.

In that city there was the most splendid (richly furnished) row of palaces of Lord Sri Krishna, admired by all the guardians of the world, in the construction of which Viswakarma (the celestial architect) had exhibited all his (architectural) skills. The row was adorned with sixteen thousand (beautiful) mansions of Sri Krishna’s consorts. Narada (at random) entered a big palace out of these. Supported on columns of coral, on excellent slabs of Vaidurya (gems like cat’s eyes) and walls of sapphire, it was provided with a floor whose lustre never faded- paved with the same precious stone. It was further furnished with canopies made by Viswakarma himself, from which strings of pearls were hanging, as well as with seats and beds made of ivory and inlaid with excellent gems. It was attended by maidservants adorned with gold necklaces, and dressed in fine clothes, and manservants wearing coats, turbans, fine clothes and jewelled earrings.

Dear Parikshit, the darkness in the palace was dispelled by the lustre of jewels serving as lights. Seeing fumes of burning aloe-wood issuing out of the air holes, the peacocks on its picturesque eaves screamed and danced under the impression that clouds were up. Narada saw Sri Krishna (the Lord of Yadus) seated there with the mistress of the house (Rukmini), who was herself fanning the Lord with a chowrie that was decorated with a gold handle, although she was constantly waited upon by thousands of maid-servants, who were equal to her in virtue, beauty, age and neat dress. Discerning the presence of Devarsi Narada, the almighty Lord Sri Krishna, the foremost among the supporters of virtue, immediately rose from the bed of Rukmini and bowing low with His head, adorned with a crown, at the feet of the sage with joined palms, and installed him on His own seat.

Sri Krishna is the supreme teacher of the world. By washing the Lord’s feet, Ganga has become capable of purifying all. The Protector of holy men, He has earned the appropriate title Brahmanya Deva by virtue of His (singular) devotion to the Brahmanas. The Lord (therefore) washed the feet of the Devarsi and bore that water on His head. Thereafter the Lord, who was no other than the most ancient sage Narayana, the eternal companion of Nara, duly worshipped the celestial sage Narada, according to the prescribed rules of (worship) and addressing him in measured words sweet as nectar, humbly said, "Pray tell me My lord, what service we may render your holy self.

Narada replied: O almighty Lord of the universe, it is no wonder that You love all Your devotees and chastise the wicked. O glorious Lord, You have come down to earth of Your own accord for the supreme welfare of all as well as for the sake of maintaining and protecting the world. We know this full well. (What a great fortune that) I have been enabled today to enjoy the sight of Your blessed feet, that bring to mankind supreme peace and deliverance, which are ever contemplated at heart by Brahma and others possessed of infinite wisdom. Thy feet are like a rope with the help of which men fallen in the deep well of worldly life may rise above it. (Kindly) bless me (wherever I may be) their thought (the thought of Thy feet) may (ever) haunt me and I may go about contemplating on them.

Dear Parikshit, then in order to ascertain the power of Yogamaya (divine glory) of the Lord of all masters of Yoga, Narada entered the mansion of another consort of Sri Krishna. (There) he saw Sri Krishna engaged in playing at dice with His beloved consort together with Uddhava. There also the Lord stood up (at the sight of the sage), offered him a seat and worshipped him with supreme devotion. Then, like one who was unaware of the sage’s arrival, He said, "When did you come? You are (established in the Self and) perfect, whereas we are imperfect beings. What service can we render to you? All the same, O sage, (be pleased to) command us and bless our (human) birth."

Narada, however, was astonished (when he heard this) and, silently rising from his seat moved to another mansion. There too he saw Sri Krishna fondling His infant sons. Again, in another house he found the Lord preparing for His bath. (In this way the Devarsi (Narada) found the Lord engaged in different activities, all at once, in all the different mansions).

If here Sri Krishna was engaged in pouring oblations in the sacrificial fire, there He was propitiating God through the five-fold daily sacrifices. Somewhere He was feeding the Brahmanas, while elsewhere He was partaking of the remaining food (Himself). Here He was performing Sandhya, and there the silent Japa of Gayatri. Here the elder brother of Gada was performing various tricks at sword fencing with sword and shield, and there He was riding on horses, elephants and in chariots. Here He was resting on His bed, and was being eulogized by bards. In one mansion, He was conferring with Uddhava and other counselors, and in another sporting in water surrounded by courtesans.

At one place He was giving away as gifts well-adorned cows to Brahmanas and listening to the recitation of auspicious Itihasa (history) and Puranas. In one mansion He was making merry and indulging in light talk with His beloved consort, and in another He was found engaged in the careful observance of Dharma. At a third place Narada found Him engaged in devising ways and means of accumulating wealth, and at another (in) enjoying the pleasures of the senses as permitted to a householder. At one place, the Devarsi saw Him seated all by Himself contemplating on the Supreme Person beyond Prakriti and at another doing service to the elders by offering them the desired objects of enjoyment and worship. At one place, he found Sri Krishna preparing for war against some enemies, and at another discussing terms of peace. Here the Devarsi saw Him devising with Balarama (Krishna’s elder brother) the ways and means of ensuring the well being of the virtuous, and there performing with grandeur the wedding with due ceremony of sons and daughters with brides and bridegrooms worthy of them.

Here He found Him conducting festivities on a large scale while sending off a married girl (to her husband) and receiving another (on return from her husband’s house). People were awestruck to see these grand festal activities of Bhagavan Sri Krishna (the Lord of masters of Yoga). Somewhere he saw Him offering worship to the various gods by means of grand sacrifices, and elsewhere observing piety through the construction of wells, gardens and temples etc. for public good. Here he found Him riding on a horse born in the Indus valley, followed by prominent Yadavas, in pursuit of game and killing animals fit for sacrifice in the course of such chase. At one place he saw Sri Krishna (the Master of Yoga) moving incognito among the people as well as in the mansions of the palace etc., for ascertaining the inward feelings of their inmates as well as of the people.

Having witnessed the display of the wonderful powers of Yoga by Sri Krishna, though following the ways of a human being, Narada spoke to Him as though laughing heartily. O Master of Yoga, we know (the secret of) Your wonderful powers of Yoga which cannot be easily seen even by wielders of Maya (like Brahma) and which have been revealed to our mind through the worship of Your lotus feet. Pray, grant me permission to leave, O Lord, to go, so that I may move about the (fourteen) worlds flooded with Your glory, singing loudly the story of Your pastimes, which is capable of purifying the (whole) world.

The Lord replied: O sage, I am not only the Teacher of Dharma, but I practise it Myself, and lend countenance to (those who practise) it. Follow the path of Dharma in order to teach the world (by My example). (Therefore), do not get perplexed, My son (at the sight of this My Yogamaya).

Sri Suka said: Thus, they say, the Devarsi (Narada) saw one and the same Sri Krishna (present in all the mansions of His consorts) performing the pious duties of householders which lead to their purification. Seeing again and again, in vast display of the wonderful Yogic power of Sri Krishna, who had infinite prowess, the curious sage was filled with astonishment. Duly honoured by Sri Krishna who (behaved as though He) made much of the first three objects of human pursuit, viz., Dharma (virtue), Artha (wealth) and Kama (enjoyment of life), the Devarsi felt much delight and went away, constantly thinking of Him alone.

For the good of the world O dear one, Lord Narayana takes the help of His (inconceivable) Yogmaya and begins to sport as a human being. Greeted with their bashful looks and friendly smiles by sixteen thousand noble wives, the Lord thus delightfully spent His days at Dwarka. O Parikshit, he who for his part celebrates the inimitable exploits performed by Sri Krishna- who is the supreme cause of the evolution, continuance and dissolution of the universe- or hear of them, or views with approbation their singing and hearing, attains loving devotion to the almighty Lord, the Bestower of liberation.

[Thus ends the sixty-ninth discourse entitled ‘A glimpse into the household life of Sri Krishna’ in the latter half of Book Ten of the great and glorious Bhagavata-Purana, otherwise known as the Paramahansa-Samhita.]
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Raas Leela

 

Explanations drawn from the
writings of Sri Shankaracharya

Krishna is the inner controller within all beings, who is
Knowledge and is Pure Existence-Consciousness-Bliss.

All visible objects are perceived by this (physical) eye. The Divine Lord is not perceived by this faculty of seeing. The Divine Lord is accessible to the eye of knowledge.

As the disc of the sun is actually seen as a circle in one place and that illuminates the whole world and is seen simultaneously by all everywhere, so this Lord of the Yadu race (Krishna), though he appears with form and occupying one place, is all-pervading, the Self of all, and Pure being-Consciousness-Bliss.

"That which is dearer than the son, dearer than wealth and more intimate (or dearer) than all other things, is the Self." Thus is declared the Truth of the Upanishad (Brhadaranyaka Upanishad).
The formless and all-pervasive Spirit exists equally in all beings (Brhadaranyaka Upanishad 1-3-22).

The cowherdesses, having seen Krishna who was lovely and had a very fresh (or youthful) appearance, were infatuated. Longing for Him with their heart, they suffered the agony of separation on account of love.

Moving, standing, eating and wholly engaged in the duties of the house, they did not at all experience (any) other object , though before the eyes, except Krishna .

On account of the delusion caused by the unbearable feeling of love in separation, they saw their own husbands, trees, men and animals thus : "This is Hari (the Lord)." And, being much delighted, they embraced them hurriedly. (The love-intoxicated cowherdesses not only saw Krishna everywhere but behaved as if they were Krishna, enacting many wonderful incidents in his life.)

Therefore, the women of Vraja (the place where the cowherdesses lived), beholding their own respective husbands in the form of Krishna (embraced them). It is Hari (the Lord) who is actually the internal controller of themselves and others.

On reflection from (the point of view of) the highest Truth, the human body, though perishable, attains to the state of identity with the Supreme Self, (as deduced ) from the example of sugar and its sweetness. How much more would it apply to the sportive body of Hari, become man, who is the Divine Lord having infinite powers, performing unearthly (or unusual) actions here (in this world) through His Maya (or the Divine illusive power)?

(As sugar and its sweetness cannot be separated, so the body of the Supreme Spirit is identical with it. Certainly, the body of Krishna assumed by the Divine Lord Vishnu sportively out of His infinite powers, is not different from the Transcendent Reality. His unearthly deeds were part of this Divine Play and had a Divine Purpose. Krishna showed the entire universe in his mouth, to his mother. His mother was wonder-struck when she saw the whole universe with all its beings within Krishna's mouth. The Supreme Spirit is all pervasive. All this is indeed the Supreme Spirit.)
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Sri Krishna Chalisa

Jai Sri Krishna!
Glory to you, O Lord Krishna!

Bansi shobhit kar madhur,neel jalaj tanu shyam.
The sweet sounding flute embellishes your hands, your body dark of hue is like the blue lotus.

Arun adhar janu bimba phal, nayan kamal abhiraam.
Your crimson lips are like the bimba fruit,
and your eyes are like the pleasing lotuses.

Puran indu Arvind mukha,pitaambar suchi saaj.
Your face is like a fresh- blossoming lotus and (glowing; shining) like the full moon, and you are beautifully attired in your yellow silken costume.

Jai Man Mohan Madan chhavi, Krishnachandra Maharaj.
Jai Man-Mohan Madan-(Mohan), Sri Krishnachandra Maharaj ki jai

Jai jai Yadunandan jag vandan, Jai Vasudev Devki nandan.
Glory, glory to the son of the Yadav race, glory to one who is universally adored; glory to the son of Vasudeva and Devaki.

2.Jai Yashoda sut Nanda dulaare, Jai prabhu bhaktan ke rakhavaare.
Glory to the beloved son of Yashoda and Nanda, glory to you, O Lord, the protector of your devotees. 3.Jai Natanaagar Naag nathaiyaa, Krishna Kanhaiya dhenu charaiya.
Glory to the most accomplished player, the subduer of the Naag (cobra snake), you are indeed Kanhaiya, the cowherd.

4.Puni nakh par Prabhu girivar dhaaro,Aavo deenan-kasht nivaaro.
O Lord! You uplifted the Govardhan mountain on the nail of your small finger, Pray come and free the helpless from their distress.

5.Bansi madhur adhar-dhari tero, Hove puran manorath mero.
O Lord, you have the sweet flute touching
your lips, Pray fulfil our wishes.

[Explanation by Swami Rama Tirtha: Applying the flute to the lips means purifying the heart, turning the mind unto God. Yearn for the Truth. Crave after a taste of the Supreme Reality. Putting yourself in that state of mind, is applying the flute to the lips. In this state of mind, with this peace of heart and purity of soul, begin to chant the sacred syllable ‘OM’. This is putting the breath of sweet music into the flute. What is this flute? It is simply a symbol for you, (representing) yourself. Indian poets attach great importance to the virtues of the flute. What virtue does the flute possess that it was raised to such an elevated and dignified position (touching Krishna’s lips)? The flute’s answer was: ‘I have one virtue. I have made myself void of all matter. I have emptied myself of non-self.’ The flute, indeed, is empty from head to foot. Make your whole life a flute. Make your whole body a flute. Empty it of selfishness and fill it with divine breath. Purify the heart. Sing the name of God. Dance to God’s tune.]

6Aao Hari puni maakhan khaao, aaj laaj bhaktan ki raakho.
Come again, O Lord to eat makkhan (cream),
And protect your devotee’s honour this day.

7.Gol kapol chibuk arunaare,mridu muskaan mohini daare.
With reddish chubby cheeks, Your smile
is gentle (soft and sweet) and bewitching.

8.Raajit Raajiv nayan vishaalaa, mor mukut vaijayantimaalaa.
You have large lotus-like(royal)eyes, you wear crown adorned with peacock feather and you wear Vaijayanti garland.

[Five coloured garland interspersed with valuable jewels
and reaching up to knees worn by Sri Krishna].

9.Kundal shravan peet pat aache, kati kinkini kaachhani kaachhe.
Your ears are elegantly adorned with gold ear-rings, while the trinkets on your girdle and the lovely kachani are looking graceful.
[kachani; a loin cloth with loose ends tucked at the waist]

10.Neel jalaj sundar tan sohe,chhavi lakhi sur nar muni mana mohai.
Gods and humans and sages are entranced at the sight of your beautiful and magnificent body which is like the blue lotus.

11.Mastak tilak alak ghunghraale, Aao Shyaam bansuri vaale.
Your forehead is decorated with tilak with lovely braided hair on your head ; Please come, O Shyam (Krishna), the flute player.

12.Kari pai paan putanaahin taaryo, yes">  Akaa-Bakaa Kaagaasur maaryo.
You liberated the demoness Putana when as a babe (infant Shri Krishna), you sucked the dreadful breast of Putana drawing out poison along with her life. Also you killed many a demons like Akaasur, Bakaasur and Kagaasur.

[Putana lit. means an evil spirit seizing infants and causing their deaths.
Taking the infant Sri Krishna in her lap, that cruel demoness Putana put into the
Baby’s mouth her dreadful breast besmeared with deadly poison. Squeezing
it hard with both his hands, the Lord, full of indignation, forthwith sucked the
poison along with her very life.]

13.Madhuvan jalat agin jab jvaala, bhei sheetal lakhatahin Nandalala.
When wild fire broke out in the forest Madhuvan (dried with summer heat, the conflagaration surrounded the whole of Vraj lying asleep at midnight and began to burn it), Nandalala (the infinite Lord of the universe) swallowed up
that fierce conflagaration and restored the cool

14.Jab surpati Brij chadhyo risaai, Musardhaar baari barsaai.
The ruler of gods, Indra (also the god of rain), was angered (when Lord Sri Krishna stopped the sacrifice to Indra to crush his pride), and Indra produced over Vraj a deluge causing the rains to come down in torrents of cataclysmic and violent downpour.

15.Lakhat lakhat Brij chahat bahaayo, Govardhan nakh dhari bachaayo.
When entire Vraj was being drowned, the Lord saved Vraj by uprooting with one hand (poetic license, ‘lifted the mountain on one finger nail’)
Mount Govardhan and sheltering Vraj under it.

[‘Krishna held up the mountain with one hand for a full one week and did not stir from his position.’- Source: Srimad Bhagavad Purana]

16.Lakhi Yashodaa mana bhram adhikaai, Mukh mahan chaudah bhuvan dikhaai.
For removing doubts in mother Yashoda’s mind, you displayed, within your mouth, the fourteen spheres.

[Mother Yashoda heard complaints from child Krishna’s other playmates that Krishna had eaten some clay. Mother Yashoda wanted to verify that and urged child Krishna to open his mouth. Thus urged, Lord Sri Hari, who had in sport (leela) assumed the form of a human child, opened His mouth. There (inside the Lord’s mouth) she observed the whole universe.]

17.Dusht Kansa ati udham machaayo, Koti kamal kahan phul mangaayo.
When wicked Kansa was causing great havoc, and demanded that a crore of lotus flowers be sent to him.

18.Naathi kaaliyahin ko tum linhyo Charan chinh dai nirbhay kinho.
By overpowering and subduing Kaliya (multi hooded black cobra serpent), you provided safety for all.

[Finding the Yamuna river poisoned by a black snake and seeking its purification, Sri Krishna, the almighty Lord, subdued and expelled the serpent kaliya. While Yamuna was inhabited by the serpent Kaliya, its water was being constantly boiled by the fire of its poison, and into which birds flying over it fell down. Touched by the wind that blew over the ripples of that poisoned water and surcharged with its spray, living beings, mobile as well as immobile, standing on its banks, met their death.]
[Explanation by Swami Ram Tirtha: This story has a double meaning. It is an object lesson, so to speak, for those who want to gain an insight into the reality and their own divinity. The river represents the mind, and whoever wants to become Krishna (Divine) has to enter deep into the lake of his own mind, to dive deep into himself. He has to plunge deep into his own nature. Reaching the bottom he has to fight the venomous snake – the worldly mind of passion, desire etc. Search out the poisonous snake with its many tongues. These heads, tongues, and fangs of the poisonous snake are the innumerable desires, the worldly tendencies and the selfish propensities. Trample them under your feet as you dance. Single them out and overcome them. You have to charm and overcome it. You must make clear the lake of your mind of the poison and leave it pure.]

19.Kari gopin sang raas bilaasa, sab ki pur kari abhilashaa.
You fulfilled the desires of all the Gopis (milk-maids) by playing Raas with them.

20 Aganit mahaa asur sanhaaryo, Kansahi kesh pakada dai maaryo.
You eliminated innumerable powerful demons, and with (cruel king) Kansa, grasping him tightly by the hair, you dragged him hard and killed him.

21. Maatu pitaa ki bandi chhudaayo, Ugrasen kahan raaj dilaayo.
Having secured the release (from Kansa) of his mother (Devaki) and father (Vasudeva) from bondage, you restored to (younger) Ugrasen his lost kingdom.

[Lord Sri Krishna made His maternal grand-uncle, Ugrasen, king of the Yadus]

22. Mahi se mritak chhaho sut laayo, Matu Devaki shok mitaayo.
You brought back the six dead sons of Devaki
from the underworld and freed her from grief.

[On their return from Kurukshetra, after the Mahabharata war, Sri Krishna and Balaram went to their parents to offer their salutations to them. Devaki was greatly astonished to hear that her sons had brought back the deceased son of their preceptor from the abode of Yama. Recollecting her (six) sons who had been put to death (as newly born infants) by Kansa, she felt agitated in her mind, and, addressing Sri Krishna and Balarama with tears in her eyes, piteously she said, ‘I have heard that being urged by your preceptor, Sandipani, and guided by providence, you brought back his son, who had died long ago, from the abode of Death, and thereby discharged your debt to the preceptor. I desire that you should similarly grant my desire also, and bring my (six) sons, who had been killed by Kansa, so that I may see them.

Thus directed by their mother, both Sri Krishna and Balaram, with the help of their Yogamaya or Divine power, entered the subterranean region of Sutala. When Bali, the king of the demons, saw them enter Sutala, he greeted them with a heart overflowing with joy. Addressing Bali, the glorious Lord said, ‘O chief of the Daityas, mother Devaki grieves for those children of her own, who are now with you. For removing the sorrow of our mother we propose to take them from here. They will thereby get completely freed from their curse and will happily return to their celestial abode.’ Having thus explained their mission to Bali, the two brothers took the children with them to Dwarka and handed over the children to mother Devaki. At the sight of those children, milk began to flow from the breasts of Devaki through excess of maternal love. Placing them on her lap, she embraced them and repeatedly smelt their crowns. Overwhelmed with emotion at the touch of her children, she suckled them with great delight. The milk in Devaki’s breasts was veritable nectar, for it was the remnant of what had been tasted by Sri Krishna. Having suckled such milk, and blessed by the touch of the Supreme Lord, they (the six sons)attained knowledge of the Self. They now bowed to Sri Krishna, mother Devaki, father Vasudeva, and Balaram and ascended to the abode of the celestials in the presence of all. Mother Devaki was astounded to see her deceased children return to earth and then depart again and concluded that all this was the Lord’s leela (Divine sport). ]

[The two brothers- Sri Krishna and Balaram, while staying as students at Guru Sandipani’s residence, learnt every thing in a single lesson. Upon completion of their studies, they persuaded the teacher to ask for the preceptor’s dakshina (fees) of his liking. Sandipani asked for, as his dakshina, the restoration of his child lost in the ocean at Prabhaas. Saying, ‘So be it’, the two brothers went to Prabhaasa and found that the son was taken by the demon Panchajan, who lived under the waters in the shape of a conch. Not finding the son within the conch, Sri Krishna and Balaram took the conch and went to Yama, and blew the conch. Yama worshipped both of them saying, ‘O Vishnu (the all-pervading Lord), disguised as a human being by way of leela (sport), what can we do for you both?’ The glorious Lord said: ‘Impelled by My command, O great ruler, fetch My preceptor’s son, who was brought here as a result of his own Karma.’ Being brought back to life, they handed over to their preceptor his son]

23. Narkaasur mura khal sanhaari, Laaye shatdash sahas kumaari.
You killed the demon Narkasur (the son of Mother Earth) and also the (five headed) demon Mura; and freed sixteen thousand (and one hundred) maidens who were kept in bondage by Narkasur.

[Having been apprised of the nefarious activities of the demon Narkasur (son of Mother Earth) by Indra, (the king of the gods), whose umbrella (one of the insignia of sovereignty) had been snatched away by the demon,
and Indra’s mother, Aditi, was robbed of her ear-rings by the demon, Sri Krishna fought a battle with the demon Narkasur and the Lord, using his discus (Sudarshan chakra) lopped off the head of Narakasur. Upon entering
the palace of Narkasura, Sri Krishna saw there sixteen thousand and one hundred Kshatriya maidens snatched away by Narakasur from the gynaecium of kings,
as well as gods, siddhas and demons.]

24.Jaraasandh raakshas kahan maaraa
By a cryptic signal by splitting a twig you instructed Bhima as to how Jarasandha can be slain.

[King Yudhishthira, conquering all the kings, was preparing to perform the great Rajasuya sacrifice; but king Jarasandha had remained unsubdued. A plan was devised by Sri Krishna, and accordingly king Yudhishthira sent Bhimsen, Arjuna and Bhagavan Sri Krishna to Girivraja, the capital of king Jarasandha. The glorious Lord said to Jarasandha, ‘O great king, we have come here in search of a combat. If it pleases you, grant us a boon of a single combat with you.’ Jarasandha laughed loudly and filled with rage said, ‘If you seek a combat, fools, I shall certainly offer to fight with you.’ And king Jarasandha chose Bhimsena for his adversary, for both were equally matched in training, strength and vigour. Both fought with unabated violence; yet their contest remained undecided. Though engaged in a mortal fight during the day time, they lived as friends during the nights. In this way twenty-seven days passed.

On the twenty-eighth day Bhim said to his cousin, Sri Krishna, ‘Krishna, I am unable to overpower Jarasandha in a duel.’ Sri Krishna knew the secret of Jarasandha’s birth and death, viz., how the demoness Jaraa joined his body that was divided into two and conferred life on him. Sri Krishna infused his own strength into Bhimsena and then Sri Krishna, whose insight was infallible, took up a twig and split it into two by way of a signal to demonstrate to Bhimsena how to do it. Bhim understood and pinned Jarasandha to the ground. Pressing a foot of the enemy with one foot, he took hold of the other with both hands and split Jarasandha into two from the anus and thus killed him.]

25.Asur vrikaasur aadik maaryo, Nij bhaktan kar kasht nivaaryo.
By killing many demons like Vrikaasur, you eased the distress of your devotees.

26.Deen Sudaamaa ke dukh taaryo, Tandul teen muthi mukh daaryo.
You removed poor Sudama’s poverty (destitution), and you ate with relish three handfuls of beaten rice (that was brought to you as present by your friend Sudama.)

[The glorious Lord said to his childhood friend Sudama, ‘O friend, what present have you brought for me from your house? I consider as great even a small present offered by the devotee with real love; but a lot of things offered without devotion do not bring Me pleasure. Whosoever offers to Me with love a leaf, a flower, a fruit or even water, I accept and heartily enjoy that offering of love by that man of purified intellect.’ Sudama, feeling shy, did not present the handful of beaten rice to the Lord of Lakshmi (the goddess of wealth). But the Lord, who sees the mind of all beings, knew the cause of Sudama’s visit. The Lord said to Himself, ‘This Brahmana (Sudama) is a great friend of Mine. He never sought wealth from Me before. He has approached Me now at the entreaty of his devoted wife, whom he is naturally anxious to please. I shall bestow on him a fortune that is difficult of attainment even by the immortals.’ Reflecting thus, the Lord snatched from under the covering of the Brahmana the beaten rice tied in a rag and said, ‘Here you have brought for Me something that I like most. These grains of beaten rice will satisfy not only Me but the whole world.’

27.Duryodhan ke tyaagyo mevaa, Kiyo Vidur ghar shaak kalevaa. You ate simple vegetables at the house of devotees like Vidur in preference to the rich fare at Duryodhan’s palace.

28.Lakhi prem tuhin mahimaa bhaari, Naumi Shyam deenan hitkaari.
O Shyama! O compassionate to the poor! Having witnessed your abounding grace and glory, I bow to you.

29.Bhaarat mein paarath-rath haanke, Liye chakra kar nahin bal thaake.
You drove (Arjun’s) chariot during the battle of Mahabharata; you remained unwearied with the discus (Sudarshana Chakra) in your hand.

30.Nij Gitaa ke gyaan sunaaye, bhaktan hriday sudhaa sarsaaye.
You communicated the wisdom of the Gita and let the hearts of your devotees abound with the nectar of love.

31.Meera aisi matvaali, vish pi gayi bajaakar taali
Mira, your devotee, was so totally engrossed with unbounded devotion to you, that brimming with joy (while taking your name) she even drank poison

32.Raanaa bhejaa saamp pitaari, shaaligraam bane banvaari.
When O Banavaari, the Rana (Mira’s husband) sent a basket containing a snake, you assumed the form of a Shaligram stone.

33.Nij maayaa tum vidhihin dikhaayo, ura te sanshay sakal mitaayo
By revealing your illusory powers to Brahma, you dispelled all his misgivings.
[By the dint of Your Maya You have removed
all doubts from the minds of people.]

34.Tav shatnindaa kari tatkaalaa, jivan mukt bhayo shishupaalaa.
When Shishupala reviled you (upon being treated by Shishupala with hundreds of contumely), you terminated his life.

35.Jabahin Draupadi ter lagaai, Deenaanaath laaj ab jaai.
When Draupadi sought your help by pleading, ‘O Lord of the distressed! My honour is at stake!’ <>36.Turata hi basan bane Nandlala, yes">  badhyo chir bhe ari mukh kaalaa.
O Nandalala! You instantly supplied (inexhaustible quantity of) cloth, and the assembly members became ashen faced with disbelief.

37.Asa anaatha ke naath Kanhaiyaa, dubat bhanvar bachaavahi naiya
You are, O Kanhaiya, so great a guardian of the helpless orphan that you rescue every sinking boat from the whirlpool of life (worldly life; samsar).

38.Sundardaas vaas Durvaasaa, karat vinay Prabhu pujahu aasaa
O Lord! Sundardas, an inmate of the hermitage of Durvasa, beseeches You to grant his wishes.

39.Naath sakal ur kumati nivaaro, chhamo vegi apraadh hamaaro. O Lord! Dispel all ignorance from his heart and forgive him his faults (trespasses).

40.Kholo pat ab darshan deeje, Bolo Krishna Kanhaiya ki jai
May you reveal yourself to him by opening the door of his heart. May we all sing ‘Victory, victory to you, Lord Krishna, glory to Kanhaiya!’

Doha
Krishna chandra ke naam Se, hot praphullit gaay, tan ghaatak paatak tarat, rog duri hoy jaay.
Chaalisaa jo nit padhai, Kathin kasht kati jaai, dhan jan bal vidyaa badhaai, nit nar sukh sarsai.
Yah chalisa Krishna ka, path kare ur dhaari, asht siddhi nav niddhi phal, lahe padaarath chaari.

Whoever with cheerfulness sings this song will have his (or her) three types of troubles removed and will be freed from sins and diseases.>

Those who recite this Krishna Chalisa with faith and devotion can acquire eight siddhis (supernatural powers through Yoga, viz., anima, mahima, garima, laghima, prapti, prakamya, ishitva and vashitva) and the nine types of treasures.

Om Namo Bhagavate Vasudevaya
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