After consulting with his demoniac ministers, Kansa instructed a witch named Pütanä, who knew the black art of killing small children by ghastly sinful methods, to kill all kinds of children in the cities, villages and pasturing grounds. Such witches can play their black art only where there is no chanting or hearing of the holy name of Krishna. It is said that wherever the chanting of the holy name of Krishna is done, even negligently, all bad elements—witches, ghosts and dangerous calamities—immediately disappear. And this is certainly true of the place where the chanting of the holy name of Krishna is done seriously—especially in Våndävana when the Supreme Lord was personally present. Therefore, the doubts of Nanda Mahäräja were certainly based on affection for Krishna. Actually there was no danger from the activities of Pütanä, despite her powers. Such witches are called khecaré, which means they can fly in the sky. This black art of witchcraft is still practiced by some women in the remote northwestern side of India. They can transfer themselves from one place to another on the branch of an uprooted tree. Pütanä knew this witchcraft, and therefore she is described in the Bhägavatam as khecaré.

Pütanä entered the county of Gokula, the residential quarter of Nanda Mahäräja, without permission. Dressing herself just like a beautiful woman, she entered the house of mother Yaçodä. She appeared very beautiful, with raised hips, nicely swollen breasts, earrings, and flowers in her hair. She looked especially beautiful on account of her thin waist. She was glancing at everyone with very attractive looks and smiling face, and all the residents of Våndävana were captivated. The innocent cowherd women thought that she was the goddess of fortune appearing in Våndävana with a lotus flower in her hand. It seemed to them that she had personally come to see Krishna, who is her husband. Because of her exquisite beauty, no one checked her movement, and therefore she freely entered the house of Nanda Mahäräja. Pütanä, the killer of many, many children, found baby Krishna lying on a small bed, and she could at once perceive that the baby was hiding His unparalleled potencies, which resembled fire covered by ashes. Pütanä thought, “This child is so powerful that He can destroy the whole universe immediately.”

Pütanä’s understanding is very significant. The Supreme Personality of Godhead, Krishna, is situated in everyone’s heart. It is stated in the Bhagavad-gétä that He gives one necessary intelligence, and He also causes one to forget. Pütanä was immediately aware that the child whom she was observing in the house of Nanda Mahäräja was the Supreme Personality of Godhead Himself. He was lying there as a small baby, but that does not mean He was less powerful. The materialistic theory that God-worship is anthropomorphic is not correct. No living being can become God by undergoing meditation or austerities. God is always God. Krishna as a baby is as complete as He is as a full-fledged youth. The Mäyäväda theory holds that the living entity was formerly God but has now become overwhelmed by the influence of mäyä. Therefore they say that presently he is not God, but when the influence of mäyä is taken away, then he again becomes God. This theory cannot be applied to the minute living entities. The living entities are minute parts and parcels of the Supreme Personality of Godhead; they are minute particles or sparks of the original fire. So these sparks can be covered by the influence of mäyä, but the original fire, Krishna, cannot. Krishna is the Supreme Personality of Godhead, even from the beginning of His appearance in the house of Vasudeva and Devaké.

Krishna showed the nature of a small baby and closed His eyes, as if to avoid the face of Pütanä. This closing of the eyes is interpreted and studied in different ways by the devotees. Some say that Krishna closed His eyes because He did not like to see the face of Pütanä, who had killed so many children and who had now come to kill Him. Others say that Pütanä hesitated to take the baby on her lap because something extraordinary was being dictated to her from within, and in order to give her assurance, Krishna closed His eyes so that she would not be frightened. And yet others interpret in this way: Krishna appeared in order to kill the demons and give protection to the devotees, as stated in the Bhagavad-gétä: pariträëäya sädhünäà vinäçäya ca duñkåtäm [Bg. 4.8]. The first demon to be killed was a woman. According to Vedic rules, the killing of a woman, a brähmaëa, cows or a child is strictly forbidden. Krishna was obliged to kill the demon Pütanä, and because the killing of a woman is forbidden according to Vedic çästra, He could not help but close His eyes. Another interpretation is that Krishna closed His eyes because He simply took Pütanä to be His nurse. Pütanä came to Krishna just to offer her breast for the Lord to suck. Krishna is so merciful that even though He knew Pütanä was there to kill Him, He took her as His nurse or mother.

There are seven kinds of mothers according to Vedic injunction: the real mother, the wife of a teacher or spiritual master, the wife of a king, the wife of a brähmaëa, the cow, the nurse and mother earth. Because Pütanä came to take Krishna on her lap and offer her breast milk to be sucked by Him, she was accepted by Krishna as one of His mothers. That is considered to be another reason He closed His eyes: He had to kill a nurse or mother. But His killing of His mother or nurse was no different from His love for His real mother or foster mother Yaçodä. We further understand from Vedic information that Pütanä was also treated as a mother and given the same facility as Yaçodä. As Yaçodä was given liberation from the material world, Pütanä was also given liberation. When the baby Krishna closed His eyes, Pütanä took Him on her lap. She did not know that she was holding death personified. If a person mistakes a snake for a rope, he dies. Similarly, Pütanä had killed so many babies before meeting Krishna, and she mistook Him to be like them, but now she was accepting the snake that would kill her immediately.

When Pütanä was taking baby Krishna on her lap, both Yaçodä and Rohiëé were present, but they did not forbid her because she was so beautifully dressed, and because she showed motherly affection towards Krishna. They could not understand that she was a sword within a decorated case. Pütanä had smeared a very powerful poison on her breasts, and immediately after taking the baby on her lap, she pushed her breastly nipple within His mouth. She was hoping that as soon as He would suck her breast, He would die. But baby Krishna very quickly took the nipple in anger. He sucked the milk-poison along with the life air of the demon. In other words, Krishna simultaneously sucked the milk from her breast and killed her by sucking out her life. Krishna is so merciful that because the demon Pütanä came to offer her breast milk to Him, He fulfilled her desire and accepted her activity as motherly. But to stop her from further nefarious activities, He immediately killed her. And because the demon was killed by Krishna, she got liberation. As Krishna pressed her breast extremely hard and sucked out her very breath, Pütanä fell down on the ground, spread her arms and legs and began to cry, “Oh, child, leave me, leave me!” She was crying loudly and perspiring, and her whole body became wet.

As she died screaming, there was a tremendous vibration on the earth and in the sky, on the upper and lower planets and in all directions, and people thought that thunderbolts were falling. Thus the nightmare of the Pütanä witch was over, and she assumed her real feature as a great demon. She opened her fierce mouth and spread her arms and legs all over. She fell exactly as Våträsura did when struck by the thunderbolt of Indra. The long hair on her head was scattered all over her body. Her fallen body extended up to twelve miles and smashed all the trees to pieces, and everyone was struck with wonder upon seeing this gigantic body. Her teeth appeared just like plows, and her nostrils appeared just like mountain caves. Her breasts appeared like small hills, and her hair was a vast reddish bush. Her eye sockets appeared like blind wells, and her two thighs appeared like two banks of a river. Her two hands appeared like two strongly constructed bridges, and her abdomen seemed like a dried-up lake. All the cowherd men and women became struck with awe and wonder upon seeing this. And the tumultuous sound of her falling shocked their brains and ears and made their hearts beat strongly.

When the gopés saw little Krishna fearlessly playing on Pütanä’s lap, they very quickly came and picked Him up. Mother Yaçodä, Rohiëé and other elder gopés immediately performed the auspicious rituals by taking the tail of a cow and circumambulating His body. The child was completely washed with the urine of a cow, and the dust created by the hooves of the cows was thrown all over His body. This was all just to save little Krishna from future inauspicious accidents. This incident gives us a clear indication of how important the cow is to the family, society and to living beings in general. The transcendental body of Krishna did not require any protection, but to instruct us on the importance of the cow, the Lord was smeared over with cow dung, washed with the urine of a cow, and sprinkled with the dust upraised by the walking of the cows.

After this purificatory process, the gopés, headed by mother Yaçodä and Rohiëé, chanted twelve names of Vishnu to give Krishna’s body full protection from all evil influences. They washed their hands and feet and sipped water three times, as is the custom before chanting mantra. They chanted as follows: “My dear Krishna, may the Lord who is known as Aja protect Your legs; may Lord Maëimän protect Your knees; may Lord Yajïa protect Your thighs; may Lord Acyuta protect Your upper waist; may Lord Hayagréva protect Your abdomen; may Lord Keçava protect Your heart; may Lord Éça protect Your chest; may Lord Sürya protect Your neck; may Lord Vishnu protect Your arms; may Lord Urukrama protect Your face; may Lord Éçvara protect Your head; may Lord Cakradhara protect Your front; may Lord Gadädhara protect Your back; may Lord Madhusüdana, who carries a bow in His hand, protect Your right side; may Lord Ajana protect Your left side; may Lord Urugäya with His conchshell protect You on all sides; may the Personality of Godhead Upendra protect You from above; may Lord Tärkñya protect You on the ground; may Lord Haladhara protect You from all sides; may the Personality of Godhead known as Håñékeça protect all Your senses; may Lord Näräyaëa protect Your life airs; may the Lord of Çvetadvépa, Näräyaëa, protect the core of Your heart; may Lord Yogeçvara protect Your mind; may Lord Påçnigarbha protect Your intelligence; and may the Supreme Personality of Godhead protect Your soul. While You are playing, may Lord Govinda protect You from all sides, and when You are sleeping, may Lord Mädhava protect You from all danger; when You are walking, may the Lord of Vaikuëöha protect You from falling down; when You are sitting, may Lord Näräyaëa give You all protection; and while You are eating, may the Lord of all sacrifices give You all protection.”

Thus mother Yaçodä chanted different names of Vishnu to protect child Krishna’s different bodily parts. Mother Yaçodä was firmly convinced that she should protect her child from different kinds of evil spirits and ghosts—namely Òäkinés, Yätudhänés, Kuñmäëòas, Yakñas, Räkñasas, Vinäyakas, Koöaräs, Revatés, Jyeñöhäs, Pütanäs, Mätåkäs, Unmädas and similar other evil spirits, who cause persons to forget their own existence and give trouble to the life airs and the senses. Sometimes they appear in dreams and cause much perturbation; sometimes they appear as old women and suck the blood of small children. But no such ghosts and evil spirits can remain where there is chanting of the holy name of God. Mother Yaçodä was firmly convinced of the Vedic injunctions about the importance of cows and the holy name of Vishnu; therefore she took all shelter in the cows and the name of Vishnu just to protect her child Krishna. She recited all the holy names of Vishnu so that He might save the child. Vedic culture has taken advantage of keeping cows and chanting the holy name of Vishnu since the beginning of history, and persons who are still following the Vedic ways, especially the householders, keep at least one dozen cows and worship the Deity of Lord Vishnu, who is installed in their house. Persons who are advancing in Krishna consciousness should take instruction from this pastime and also be very much interested in cows and the holy name of Vishnu.

The elder gopés of Våndävana were so absorbed in affection for Krishna that they wanted to save Him, although there was no need to, for He had already protected Himself. They could not understand that Krishna was the Supreme Personality of Godhead playing as a child. After performing the formalities to protect the child, mother Yaçodä took Krishna and let Him suck her breast. When the child was protected by Vishnu-mantra, mother Yaçodä felt that He was safe. In the meantime, all the cowherd men who had gone to Mathurä to pay tax returned home and were struck with wonder at seeing the gigantic dead body of Pütanä.

Nanda Mahäräja recalled the prophecy of Vasudeva and considered him a great sage and mystic yogé; otherwise, how could he have foretold an incident that happened during his absence from Våndävana? After this, all the residents of Vraja cut the gigantic body of Pütanä into pieces and piled it up with wood for burning. When all the limbs of Pütanä’s body were burning, the smoke emanating from the fire created a good aroma of aguru. This aroma was due to her being killed by Krishna. This means that the demon Pütanä was washed of all her sinful activities and attained a celestial body. Here is an example of how the Supreme Personality of Godhead is all-good: Pütanä came to kill Krishna, but because He sucked her milk, she was immediately purified, and her dead body attained a transcendental quality. Her only business was to kill small children; she was only fond of blood. But in spite of being envious of Krishna, she attained salvation because she gave her milk to Him to drink. So what can be said of those who are affectionate to Krishna in the relationship of mother, who with great love and affection render service to Him, the Supreme Personality of Godhead and the Supersoul of every living entity?

It is concluded therefore that even a little energy expended in the service of the Lord gives one immense transcendental profit. This is explained in the Bhagavad-gétä: sv-alpam apy asya dharmasya träyate mahato bhayät. Devotional service in Krishna consciousness is so sublime that even a little service to Krishna, knowingly or unknowingly, gives one the greatest transcendental benefit. The system of worshiping Krishna by offering flowers from a tree is also beneficial for the living entity who is confined to the bodily existence of that tree. When flowers and fruits are offered to Krishna, the tree that bore them also receives much benefit, indirectly. The arcana process, or worshiping procedure, is therefore beneficial for everyone. Krishna is worshipable by great demigods like Brahmä and Lord Çiva, and Pütanä was so fortunate that the same Krishna played in her lap as a little child. The lotus feet of Krishna, which are worshiped by great sages and devotees, were placed on the body of Pütanä. People worship Krishna and offer food with great reverence and devotion, but automatically He sucked the milk from the body of Pütanä. Devotees therefore pray that if simply by offering something as an enemy Pütanä got so much benefit, then who can measure the benefit of worshiping Krishna in love and affection? Therefore only Krishna should be worshiped, for so much benefit awaits the worshiper.

Although Pütanä was an evil spirit, she gained elevation just like the mother of the Supreme Personality of Godhead. It is clear that the cows and the elder gopés who offered milk to Krishna were also elevated to the transcendental position. Krishna can offer anyone anything, from liberation to anything materially conceivable. Therefore, there cannot be any doubt of the salvation of Pütanä, whose bodily milk was sucked by Krishna for such a long time. And how can there be any doubt about the salvation of the gopés who were so fond of Krishna? Undoubtedly all the gopés, cowherd boys, cows and everyone else who served Krishna in Våndävana with love and affection were liberated from the miserable condition of material existence.

When all the inhabitants of Våndävana smelled the good aroma from the smoke of the burning Pütanä, they inquired from each other, “Where is this good fragrance coming from?” And while conversing, they came to understand that it was the fumes of the burning Pütanä. They were very fond of Krishna, and as soon as they heard that the demon Pütanä had been killed by Krishna, they offered blessings to the little child out of affection. After the burning of Pütanä, Nanda Mahäräja came home and immediately took up the child on his lap and began to smell His head. In this way, he was quite satisfied that his little child was saved from this great calamity. Çréla Çukadeva Gosvämé has given a blessing to all persons who hear the narration of the killing of Pütanä by Krishna: they will surely attain the favor of Govinda.

Krishna! Krishna! Krishna! Krishna! Krishna! Krishna! Krishna! he
Krishna! Krishna! Krishna! Krishna! Krishna! Krishna! Krishna! he
Krishna! Krishna! Krishna! Krishna! Krishna! Krishna! rakña mäm
Krishna! Krishna! Krishna! Krishna! Krishna! Krishna! pähi mäm
räma! räghava! räma! räghava! räma! räghava! rakña mäm
Krishna! keçava! Krishna! keçava! Krishna! keçava! pähi mäm
Caitanya-caritämåta (Madhya 7.96)

While attempting to write this book, Krishna, let me first offer my respectful obeisances unto my spiritual master, Oà Viñëupäda 108 Çré Çrémad Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja Prabhupäda. Then let me offer my respectful obeisances to the ocean of mercy, Lord Çré Krishna Caitanya Mahäprabhu. He is the Supreme Personality of Godhead, Krishna Himself, appearing in the role of a devotee just to distribute the highest principles of devotional service. Lord Caitanya began His preaching from the country known as Gauòadeça (West Bengal). And as I belong to the Madhva-Gauòéya-sampradäya, I must therefore offer my respectful obeisances to the disciplic succession of that name. This Madhva-Gauòéya-sampradäya is also known as the Brahma-sampradäya because the disciplic succession originally began from Brahmä. Brahmä instructed the sage Närada, Närada instructed Vyäsadeva, and Vyäsadeva instructed Madhva Muni, or Madhväcärya. Çré Mädhavendra Puré, the originator of the Madhva-Gauòéya-sampradäya, was a sannyäsé (renunciant) who belonged to the Madhväcärya disciplic succession. He had many renowned disciples, such as Nityänanda Prabhu, Advaita Prabhu and Éçvara Puré. Éçvara Puré happened to be the spiritual master of Lord Caitanya Mahäprabhu. So let us offer our respectful obeisances to Éçvara Puré, Nityänanda Prabhu, Çré Advaita Äcärya Prabhu, Çréväsa Paëòita and Çré Gadädhara Paëòita. Next, let us offer our respectful obeisances to Svarüpa Dämodara, who acted as the private secretary to Lord Caitanya Mahäprabhu; and let us offer our respectful obeisances to Çré Väsudeva Datta and the constant attendant of Lord Caitanya, Çré Govinda, and the constant friend of Lord Caitanya, Mukunda, and also to Muräri Gupta. And let us offer our respectful obeisances to the six Gosvämés of Våndävana—Çré Rüpa Gosvämé, Çré Sanätana Gosvämé, Çré Raghunätha Bhaööa Gosvämé, Çré Gopäla Bhaööa Gosvämé, Çré Jéva Gosvämé and Çré Raghunätha däsa Gosvämé.

Krishna Himself has explained in the Bhagavad-gétä that He is the Supreme Personality of Godhead and that whenever there are discrepancies in the regulative principles of man’s religious life and a prominence of irreligious activities, He appears on this earthly planet. In other words, when Lord Çré Krishna appeared, there was a necessity of minimizing the load of sinful activities accumulated on this planet, or in this universe. For affairs of the material creation, Lord Mahä-Viñëu, the plenary portion of Krishna, is in charge.
When the Lord descends, the incarnation emanates from Viñëu. Mahä-Viñëu is the original cause of material creation, and from Him Garbhodakaçäyé Viñëu expands, and then Kñérodakaçäyé Viñëu. Generally, all the incarnations appearing within this material universe are plenary expansions from Kñérodakaçäyé Viñëu. Therefore, the business of minimizing the overload of sinful activities on this earth does not belong to the Supreme Personality of Godhead, Krishna Himself. But when Krishna appears, all the Viñëu expansions also join with Him. Krishna’s different expansions—namely Näräyaëa, the quadruple expansion of Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha, as well as partial plenary expansions like Matsya, the incarnation of a fish, and the yuga-avatäras (incarnations for the millennium) and the manvantara-avatäras (incarnations who appear during the reigns of the Manus)—all combine together and appear with the body of Krishna, the Supreme Personality of Godhead. Krishna is the complete whole, and thus all plenary expansions and incarnations always live with Him.
Therefore when Krishna appeared, Lord Viñëu was also with Him. Krishna actually appears in order to demonstrate His Våndävana pastimes and in this way attract the fortunate conditioned souls and invite them back home, back to Godhead. The killing of the demons in Våndävana was carried out only by the Viñëu portion of Krishna.
The Lord’s abode is described in the Bhagavad-gétä, Eighth Chapter, twentieth verse, where it is stated that there is another, eternal nature, the spiritual sky, which is transcendental to this manifested and nonmanifested matter. The manifested world can be seen in the form of many stars and planetary systems, such as the sun and moon, but beyond this there is a nonmanifested portion, which is not approachable by anyone in this body. And beyond that nonmanifested matter is the spiritual kingdom. That kingdom is described in the Bhagavad-gétä as supreme and eternal, never to be annihilated. This material nature is subjected to repeated creation and annihilation. But that part, the spiritual nature, remains as it is, eternally.
The supreme abode of the Personality of Godhead, Krishna, is also described in the Brahma-saàhitä as the abode of cintämaëi. That abode of Lord Krishna, known as Goloka Våndävana, is full of palaces made of touchstone. There the trees are called desire trees, and the cows are called surabhi. The Lord is served there by hundreds and thousands of goddesses of fortune. His name is Govinda, the Primeval Lord, and He is the cause of all causes. There the Lord plays His flute, His eyes are like lotus petals, and the color of His body is like that of a beautiful cloud. On His head is a peacock feather. He is so attractive that He excels thousands of Cupids. Lord Krishna gives only a little hint in the Gétä of His personal abode, which is the supermost planet in the spiritual kingdom. But in Çrémad-Bhägavatam Krishna actually appears with all His paraphernalia and demonstrates His activities in Våndävana, then at Mathurä, and then at Dvärakä. The subject matter of this book will gradually reveal all these activities.
The family in which Krishna appeared is called the Yadu dynasty. This Yadu dynasty belongs to the family descending from Soma, the god in the moon planet. There are two different kñatriya families of the royal order, one descending from the king of the moon planet and the other descending from the king of the sun planet. Whenever the Supreme Personality of Godhead appears, He generally appears in a kñatriya family because He has to establish religious principles or the life of righteousness. The kñatriya family is the protector of the human race, according to the Vedic system. When the Supreme Personality of Godhead appeared as Lord Rämacandra, He appeared in the family descending from the sun-god, known as Raghu-vaàça; and when He appeared as Lord Krishna, He did so in the family of Yadu-vaàça. There is a long list of the kings of the Yadu-vaàça in the Ninth Canto, Twenty-fourth Chapter, of Çrémad-Bhägavatam. All of them were great, powerful kings. Krishna’s father’s name was Vasudeva, son of Çürasena, descending from the Yadu dynasty. Actually, the Supreme Personality of Godhead does not belong to any dynasty of this material world, but the family in which the Supreme Personality of Godhead appears becomes famous, by His grace. For example, sandalwood is produced in the states of Malaya. Sandalwood has its own qualifications apart from Malaya, but because accidentally this wood is mainly produced in the states of Malaya, it is known as Malayan sandalwood. Similarly, Krishna, the Supreme Personality of Godhead, belongs to everyone, but just as the sun rises from the east, although there are other directions from which it could rise, so by His own choice the Lord appears in a particular family, and that family becomes famous.
As explained above, when Krishna appears, all His plenary expansions also appear with Him. Krishna appeared along with Balaräma (Baladeva), who is known as His elder brother. Balaräma is the origin of Saìkarñaëa, of the quadruple expansion. Balaräma is also the plenary expansion of Krishna. In this book, the attempt will be made to show how Krishna appeared in the family of the Yadu dynasty and how He displayed His transcendental characteristics. This is very vividly described in Çrémad-Bhägavatam—specifically, the Tenth Canto—and thus the basis of this book will be the Tenth Canto of Çrémad-Bhägavatam.
The pastimes of the Lord are generally heard and relished by liberated souls. Those who are conditioned souls are interested in reading stories of the material activities of some common man. Although similar narrations describing the transcendental activities of the Lord are found in Çrémad-Bhägavatam and other Puräëas, the conditioned souls still prefer to study ordinary narrations. They are not so interested in studying the narrations of the pastimes of the Lord, Krishna. And yet the descriptions or the pastimes of Lord Krishna are so attractive that they are relishable for all classes of men. There are three classes of men in this world. One class consists of liberated souls, another consists of those who are trying to be liberated, and the third consists of materialistic men. Whether one is liberated or is trying to be liberated, or is even grossly materialistic, the pastimes of Lord Krishna are worth studying.
Liberated souls have no interest in materialistic activities. The impersonalist theory that after liberation one becomes inactive and needs to hear nothing does not prove that a liberated person is actually inactive. A living soul cannot be inactive. He is either active in the conditioned state or in the liberated state. A diseased person, for example, is also active, but his activities are all painful. The same person, when freed from the diseased condition, is still active, but in the healthy condition the activities are full of pleasure. Similarly, the impersonalists only seek to get free from the diseased, conditioned activities, but they have no information of activities in the healthy condition. Those who are actually liberated and in full knowledge take to hearing the activities of Krishna; such engagement is pure spiritual activity.
It is essential for persons who are actually liberated to hear about the pastimes of Krishna. That is the supreme relishable subject matter for one in the liberated state. Also, if persons who are trying to be liberated hear such narrations as the Bhagavad-gétä and Çrémad-Bhägavatam, then their path of liberation becomes very clear. The Bhagavad-gétä is the preliminary study of Çrémad-Bhägavatam. By studying the Gétä, one becomes fully conscious of the position of Lord Krishna; and when he is situated at the lotus feet of Krishna, he understands the narrations of Krishna as described in Çrémad-Bhägavatam. Lord Caitanya has therefore advised His followers that their business is to propagate Krishna-kathä.
Krishna-kathä means narrations about Lord Krishna. There are two Krishna-kathäs: narrations spoken by Krishna and narrations spoken about Krishna. The Bhagavad-gétä is the narration or the philosophy on the science of God, spoken by Krishna Himself. Çrémad-Bhägavatam is the narration about the activities and transcendental pastimes of Krishna. Both are Krishna-kathä. It is the order of Lord Caitanya that Krishna-kathä should be spread all over the world, because if the conditioned souls, suffering under the pangs of material existence, take to Krishna-kathä, then their path of liberation will be open and clear. The purpose of presenting this book is primarily to induce people to understand Krishna or Krishna-kathä, because thereby they can become freed from material bondage.
This Krishna-kathä will also be very much appealing to the most materialistic persons because Krishna’s pastimes with the gopés (cowherd girls) are exactly like the loving affairs between young girls and boys within this material world. Actually, the sex feeling found in human society is not unnatural because this same sex feeling is there in the original Personality of Godhead. The pleasure potency is called Çrématé Rädhäräëé. The attraction of loving affairs on the basis of sex feeling is the original feature of the Supreme Personality of Godhead, and we, the conditioned souls, being part and parcel of the Supreme, have such feelings also, but they are experienced within a perverted, minute condition. Therefore, when those who are after sex life in this material world hear about Krishna’s pastimes with the gopés, they will relish transcendental pleasure, although it appears to be materialistic. The advantage will be that they will gradually be elevated to the spiritual platform. In the Bhägavatam it is stated that if one hears the pastimes of Lord Krishna with the gopés, from authorities with submission, then he will be promoted to the platform of transcendental loving service to the Lord, and the material disease of lust within his heart will be completely vanquished. In other words, such hearing will counteract material sex life.
This book, Krishna, which is filled with Krishna-kathä, will thus appeal equally to the liberated souls and to persons who are trying to be liberated, as well as to the gross, conditioned materialist. According to the statement of Mahäräja Parékñit, who heard about Krishna from Çukadeva Gosvämé, Krishna-kathä is equally applicable to every human being, whatever condition of life he is in. Surely everyone will appreciate it to the highest magnitude. But Mahäräja Parékñit also warned that persons who are simply engaged in killing animals and in killing themselves may not be very much attracted to Krishna-kathä. In other words, ordinary persons who are following the regulative moral principles of scriptures, no matter in what condition they are found, will certainly be attracted, but not persons who are killing themselves. The exact word used in Çrémad-Bhägavatam is paçu-ghna, which means killing animals or killing oneself. Persons who are not self-realized and who are not interested in spiritual realization are killing themselves; they are committing suicide. Because this human form of life is especially meant for self-realization, by neglecting this important part of his activities one simply wastes his time like the animals. So he is paçu-ghna. The other meaning of the word refers to those who are actually killing animals. This means persons who are animal-eaters (even dog-eaters), for they are all engaged in killing animals in so many ways, such as hunting and opening slaughterhouses. Such persons cannot be interested in Krishna-kathä.
King Parékñit was especially interested in hearing Krishna-kathä because he knew that his forefathers, particularly his grandfather, Arjuna, were victorious in the great Battle of Kurukñetra only because of Krishna. We may also take this material world as a Battlefield of Kurukñetra. Everyone is struggling hard for existence on this battlefield, and at every step there is danger. According to Mahäräja Parékñit, the Battlefield of Kurukñetra was just like a vast ocean full of dangerous animals. His grandfather Arjuna had to fight with such great heroes as Bhéñma, Droëa, Karëa and many others who were not ordinary fighters. Such warriors have been compared to the timiìgila fish in the ocean. The timiìgila fish can very easily swallow up big whales. The great fighters on the Battlefield of Kurukñetra could swallow many, many Arjunas very easily, but simply due to Krishna’s mercy, Arjuna was able to kill all of them. Just as one can cross with no exertion over the little bit of water contained in the hoofprint of a calf, so Arjuna, by the grace of Krishna, was able to very easily jump over the ocean of the Battle of Kurukñetra.
Mahäräja Parékñit very much appreciated Krishna’s activities for many other reasons. Not only was his grandfather saved by Krishna, but he himself also was saved by Krishna. By the end of the Battle of Kurukñetra, all the members of the Kuru dynasty, both the sons and grandsons on the side of Dhåtaräñöra and those on the side of the Päëòavas, had died in the fighting. Except the five Päëòava brothers, everyone died on the Battlefield of Kurukñetra. Mahäräja Parékñit was at that time within the womb of his mother. His father, Abhimanyu, the son of Arjuna, also died on the Battlefield of Kurukñetra, and so Mahäräja Parékñit was a posthumous child. When he was in the womb of his mother, a brahmästra weapon was released by Açvatthämä to kill the child. When Parékñit Mahäräja’s mother, Uttarä, approached Krishna, Krishna, seeing the danger of abortion, entered her womb as the Supersoul and saved Mahäräja Parékñit. Mahäräja Parékñit’s other name is Viñëuräta because he was saved by Lord Viñëu Himself while still within the womb.
Thus everyone, in any condition of life, should be interested in hearing about Krishna and His activities because He is the Supreme Absolute Truth, the Personality of Godhead. He is all-pervading: inside He is living within everyone’s heart, and outside He is living as His universal form. And yet, as described in the Bhagavad-gétä, He appears as He is in the human society just to invite everyone to His transcendental abode, back home, back to Godhead. Everyone should be interested in knowing about Krishna, and this book is presented with this purpose: that people may know about Krishna and be perfectly benefited in this human form of life.
In the Ninth Canto of Çrémad-Bhägavatam, Çré Baladeva is described as the son of Rohiëé, a wife of Vasudeva. Vasudeva, the father of Krishna, had sixteen wives, and one of them was Rohiëé, the mother of Baladeva. But Baladeva is also described as the son of Devaké, so how could He be the son of both Devaké and Rohiëé? This was one of the questions put by Mahäräja Parékñit to Çukadeva Gosvämé, and it will be answered in due course. Mahäräja Parékñit also asked Çukadeva Gosvämé why Çré Krishna, just after His appearance as the son of Vasudeva, was immediately carried to the house of Nanda Mahäräja in Våndävana, Gokula. He also wanted to know what the activities of Lord Krishna were while He was in Våndävana and while He was in Mathurä. Besides that, he was especially inquisitive to know why Krishna killed His maternal uncle, Kaàsa. Kaàsa, being the brother of His mother, was a very intimate superior to Krishna, so how was it that He killed Kaàsa? Also, Mahäräja Parékñit asked how many years Lord Krishna remained in human society, how many years He reigned over the kingdom of Dvärakä, and how many wives He accepted there. A kñatriya king is generally accustomed to accept more than one wife; therefore Mahäräja Parékñit also inquired about His number of wives. The subject matter of this book is Çukadeva Gosvämé’s answering of these and other questions asked by Mahäräja Parékñit.
The position of Mahäräja Parékñit and Çukadeva Gosvämé is unique. Mahäräja Parékñit is the right person to hear about the transcendental pastimes of Krishna, and Çukadeva Gosvämé is the right person to describe them. If such a fortunate combination is made possible, then Krishna-kathä immediately becomes revealed, and people may benefit to the highest possible degree from such a conversation.
This narration was presented by Çukadeva Gosvämé when Mahäräja Parékñit was prepared to give up his body, fasting on the bank of the Ganges. In order to assure Çukadeva Gosvämé that by hearing Krishna-kathä he would not feel tired, Mahäräja Parékñit expressed himself very frankly: “Hunger and thirst may give trouble to ordinary persons or to me, but the topics of Krishna are so nice that one can continue to hear them without feeling tired because such hearing situates one in the transcendental position.” It is understood that one must be very fortunate to hear Krishna-kathä seriously, like Mahäräja Parékñit. He was especially intent on the subject matter because he was expecting death at any moment. Every one of us should be conscious of death at every moment. This life is not at all assured; at any time one can die. It does not matter whether one is a young man or an old man. So before death takes place, we must be fully Krishna conscious.
At the point of his death, King Parékñit was hearing Çrémad-Bhägavatam from Çukadeva Gosvämé. When King Parékñit expressed his untiring desire to hear about Krishna, Çukadeva Gosvämé was very much pleased. Çukadeva was the greatest of all Bhägavata reciters, and thus he began to speak about Krishna’s pastimes, which destroy all inauspiciousness in this Age of Kali. Çukadeva Gosvämé thanked the King for his eagerness to hear about Krishna, and he encouraged him by saying, “My dear King, your intelligence is very keen because you are so eager to hear about the pastimes of Krishna.” He informed Mahäräja Parékñit that hearing and chanting the pastimes of Krishna are so auspicious that the processes purify the three varieties of men involved: he who recites the transcendental topics of Krishna, he who hears such topics, and he who inquires about Him. These pastimes are just like the Ganges water, which flows from the toe of Lord Viñëu: they purify the three worlds, the upper, middle and lower planetary systems.

In the Western countries, when someone sees the cover of a book like Krishna, he immediately asks, “Who is Krishna? Who is the girl with Krishna?” etc.
The immediate answer is that Krishna is the Supreme Personality of Godhead. How is that? Because He conforms in exact detail to descriptions of the Supreme Being, the Godhead. In other words, Krishna is the Godhead because He is all-attractive. Outside the principle of all-attraction, there is no meaning to the word Godhead. How is it one can be all-attractive? First of all, if one is very wealthy, if he has great riches, he becomes attractive to the people in general. Similarly, if someone is very powerful, he also becomes attractive, and if someone is very famous, he also becomes attractive, and if someone is very beautiful or wise or unattached to all kinds of possessions, he also becomes attractive. So from practical experience we can observe that one is attractive due to (1) wealth, (2) power, (3) fame, (4) beauty, (5) wisdom and (6) renunciation. One who is in possession of all six of these opulences at the same time, who possesses them to an unlimited degree, is understood to be the Supreme Personality of Godhead. These opulences of the Godhead are delineated by Paräçara Muni, a great Vedic authority.
We have seen many rich persons, many powerful persons, many famous persons, many beautiful persons, many learned and scholarly persons, and persons in the renounced order of life unattached to material possessions. But we have never seen any one person who is unlimitedly and simultaneously wealthy, powerful, famous, beautiful, wise and unattached, like Krishna, in the history of humanity. Krishna, the Supreme Personality of Godhead, is a historical person who appeared on this earth 5,000 years ago. He stayed on this earth for 125 years and played exactly like a human being, but His activities were unparalleled. From the very moment of His appearance to the moment of His disappearance, every one of His activities is unparalleled in the history of the world, and therefore anyone who knows what we mean by Godhead will accept Krishna as the Supreme Personality of Godhead. No one is equal to the Godhead, and no one is greater than Him. That is the import of the familiar saying “God is great.”

There are various classes of men in the world who speak of God in different ways, but according to the Vedic literature and according to the great äcäryas, the authorized persons versed in the knowledge of God in all ages, like äcäryas Çaìkara, Rämänuja, Madhva, Viñëusvämé, Lord Caitanya and all their followers by disciplic succession, all unanimously agree that Krishna is the Supreme Personality of Godhead. As far as we, the followers of Vedic civilization, are concerned, we accept the Vedic history of the whole universe, which consists of different planetary systems called Svargalokas, or the higher planetary system, Martyalokas, or the intermediary planetary system, and Pätälalokas, or the lower planetary system. The modern historians of this earth cannot supply historical evidences of events that occurred before 5,000 years ago, and the anthropologists say that 40,000 years ago Homo sapiens had not appeared on this planet because evolution had not reached that point. But the Vedic histories, the Puräëas and Mahäbhärata, relate human histories which extend millions and billions of years into the past.
For example, from these scriptures we are given the histories of Krishna’s appearances and disappearances millions and billions of years ago. In the Fourth Chapter of the Bhagavad-gétä Krishna tells Arjuna that both He and Arjuna had had many births before and that He (Krishna) could remember all of them and that Arjuna could not. This illustrates the difference between the knowledge of Krishna and that of Arjuna. Arjuna might have been a very great warrior, a well-cultured member of the Kuru dynasty, but after all, he was an ordinary human being, whereas Krishna, the Supreme Personality of Godhead, is the possessor of unlimited knowledge. Because He possesses unlimited knowledge, Krishna has a memory that is boundless.
Krishna’s knowledge is so perfect that He remembers all the incidents of His appearances some millions and billions of years in the past, but Arjuna’s memory and knowledge are limited by time and space, for he is an ordinary human being. In the Fourth Chapter Krishna states that He can remember instructing the lessons of the Bhagavad-gétä some millions of years ago to the sun-god, Vivasvän.
Nowadays it is the fashion of the atheistic class of men to try to become God by following some mystic process. Generally the atheists claim to be God by dint of their imagination or their meditational prowess. Krishna is not that kind of God. He does not become God by manufacturing some mystic process of meditation, nor does He become God by undergoing the severe austerities of the mystic yogic exercises. Properly speaking, He never becomes God because He is the Godhead in all circumstances.
Within the prison of His maternal uncle Kaàsa, where His father and mother were confined, Krishna appeared outside His mother’s body as the four-handed Viñëu-Näräyaëa. Then He turned Himself into a baby and told His father to carry Him to the house of Nanda Mahäräja and his wife Yaçodä. When Krishna was just a small baby the gigantic demoness Pütanä attempted to kill Him, but when He sucked her breast He pulled out her life. That is the difference between the real Godhead and a God manufactured in the mystic factory. Krishna had no chance to practice the mystic yoga process, yet He manifested Himself as the Supreme Personality of Godhead at every step, from infancy to childhood, from childhood to boyhood, and from boyhood to young manhood. In this book, Krishna, all of His activities as a human being are described. Although Krishna plays like a human being, He always maintains His identity as the Supreme Personality of Godhead.
Since Krishna is all-attractive, one should know that all his desires should be focused on Krishna. In the Bhagavad-gétä it is said that the individual person is the proprietor or master of his own body but that Krishna, who is the Supersoul present in everyone’s heart, is the supreme proprietor and supreme master of each and every individual body. As such, if we concentrate our loving propensities upon Krishna only, then immediately universal love, unity and tranquillity will be automatically realized. When one waters the root of a tree, he automatically waters the branches, twigs, leaves and flowers; when one supplies food to the stomach through the mouth, he satisfies all the various parts of the body.
The art of focusing one’s attention on the Supreme and giving one’s love to Him is called Krishna consciousness. We have inaugurated the Krishna consciousness movement so that everyone can satisfy his propensity for loving others simply by directing his love towards Krishna. The whole world is very anxious to satisfy the dormant propensity of love for others, but the various invented methods like socialism, communism, altruism, humanitarianism and nationalism, along with whatever else may be manufactured for the peace and prosperity of the world, are all useless and frustrating because of our gross ignorance of the art of loving Krishna. Generally people think that by advancing the cause of moral principles and religious rites they will be happy. Others may think that happiness can be achieved by economic development, and yet others think that simply by sense gratification they will be happy. But the real fact is that people can be happy only by loving Krishna.
Krishna can perfectly reciprocate one’s loving propensities in different relationships called mellows, or rasas. Basically there are twelve loving relationships. One can love Krishna as the supreme unknown, as the supreme master, the supreme friend, the supreme child, the supreme lover. These are the five basic love rasas. One can also love Krishna indirectly in seven different relationships, which are apparently different from the five primary relationships. All in all, however, if one simply reposes his dormant loving propensity in Krishna, then his life becomes successful. This is not a fiction but is a fact that can be realized by practical application. One can directly perceive the effects that love for Krishna has on his life.
In the Ninth Chapter of the Bhagavad-gétä this science of Krishna consciousness is called the king of all knowledge, the king of all confidential things, and the supreme science of transcendental realization. Yet we can directly experience the results of this science of Krishna consciousness because it is very easy to practice and is very pleasurable. Whatever percentage of Krishna consciousness we can perform will become an eternal asset to our life, for it is imperishable in all circumstances. It has now been actually proved that today’s confused and frustrated younger generation in the Western countries can directly perceive the results of channeling the loving propensity toward Krishna alone.
It is said that although one executes severe austerities, penances and sacrifices in his life, if he fails to awaken his dormant love for Krishna, then all his penances are to be considered useless. On the other hand, if one has awakened his dormant love for Krishna, then what is the use in executing austerities and penances unnecessarily?
The Krishna consciousness movement is the unique gift of Lord Caitanya to the fallen souls of this age. It is a very simple method which has actually been carried out during the last four years in the Western countries, and there is no doubt that this movement can satisfy the dormant loving propensities of humanity. This book, Krishna, is another presentation to help the Krishna consciousness movement in the Western world. This transcendental work of literature is published with profuse illustrations. People love to read various kinds of fiction to spend their time and energy. Now this tendency can be directed to Krishna. The result will be the imperishable satisfaction of the soul, both individually and collectively.
It is said in the Bhagavad-gétä that even a little effort expended on the path of Krishna consciousness can save one from the greatest danger. Hundreds of thousands of examples can be cited of people who have escaped the greatest dangers of life due to a slight advancement in Krishna consciousness. We therefore request everyone to take advantage of this great transcendental literary work. One will find that by reading one page after another, an immense treasure of knowledge in art, science, literature, philosophy and religion will be revealed, and ultimately, by reading this one book, Krishna, love of Godhead will fructify.
My grateful acknowledgement is due to Çrémän George Harrison, now chanting Hare Krishna, for his liberal contribution of $19,000 to meet the entire cost of printing this volume. May Krishna bestow upon this nice boy further advancement in Krishna consciousness.
And at last my ever-willing blessings are bestowed upon Çrémän Çyämasundara däsa Adhikäré, Çrémän Brahmänanda däsa Brahmacäré, Çrémän Hayagréva däsa Adhikäré, Çrémän Satsvarüpa däsa Adhikäré, Çrématé Devahüti-devé däsé, Çrématé Jaduräëé-devé däsé, Çrémän Muralédhara däsa Brahmacäré, Çrémän Bhäradväja däsa Adhikäré and Çrémän Pradyumna däsa Adhikäré, etc., for their hard labor in different ways to make this publication a great success.

Hare Krishna.

Advent Day of
Çréla Bhaktisiddhänta Sarasvaté
February 26th, 1970
ISKCON Headquarters
3764 Watseka Avenue
Los Angeles, California

Some don't realize that they are, but they are.
KRISHNA is GOD, the source of all that exists, the Cause of all that is, was, or ever will be.
As GOD is unlimited, HE has many Names.
Allah-Buddha-Jehova-Rama: ALL are KRISHNA, all are ONE.
God is not abstract; He has both the impersonal and the personal GOD is abstract ; He has both the impersonal and the personal aspects to His personality which is SUPREME, ETERNAL, BLISSFUL, and full of KNOWLEDGE. As a single drop of water has the same qualities as an ocean of water, so has our consciousness the qualities of GOD'S consciousness … but through our identification and attachment with material energy (physical body, sense pleasures, material possessions, ego, etc.) our true TRANSCENDENTAL CONSCIOUSNESS has been polluted, and like a dirty mirror it is unable to reflect a pure image.

Some don't realize that they are, but they are.
KRISHNA is GOD, the source of all that exists, the Cause of all that is, was, or ever will be.
As GOD is unlimited, HE has many Names.
Allah-Buddha-Jehova-Rama: ALL are KRISHNA, all are ONE.
God is not abstract; He has both the impersonal and the personal GOD is abstract ; He has both the impersonal and the personal aspects to His personality which is SUPREME, ETERNAL, BLISSFUL, and full of KNOWLEDGE. As a single drop of water has the same qualities as an ocean of water, so has our consciousness the qualities of GOD'S consciousness … but through our identification and attachment with material energy (physical body, sense pleasures, material possessions, ego, etc.) our true TRANSCENDENTAL CONSCIOUSNESS has been polluted, and like a dirty mirror it is unable to reflect a pure image.
With many lives our association with the TEMPORARY has grown. This impermanent body, a bag of bones and flesh, is mistaken for our true self, and we have accepted this temporay condition to be final.
Through all ages, great SAINTS have remained as living proof that this non-temporary, permanent state of GOD CONSCIOUSNESS can be revived in all living Souls. Each soul is potentially divine.
Krishna says in Bhagavad Gita: "Steady in the Self, being freed from all material contamination, the yogi achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness." (VI, 28)
YOGA (a scientific method for GOD (SELF) realization) is the process by which we purify our consciousness, stop further pollution, and arrive at the state of Perfection, full KNOWLEDGE, full BLISS.
If there's a God, I want to see Him. It's pointless to believe in something without proof, and Krishna Consciousness and meditation are methods where you can actually obtain GOD perception. You can actually see God, and hear Him, play with Him. It might sound crazy, but He is actually there, actually with you.
There are many yogic Paths-Raja, Jnana, Hatha, Kriya, Karma, Bhakti-which are all acclaimed by the MASTERS of each method.
SWAMI BHAKTIVEDANTA is as his title says, a BHAKTI Yogi following the path of DEVOTION. By serving GOD through each thought, word and DEED, and by chanting HIS Holy Names, the devotee quickly develops God-consciousness. By chanting
Hare Krishna, Hare Krishna
Krishna Krishna, Hare Hare
Hare Räma, Hare Räma
Räma Räma, Hare Hare
One inevitable arrives at KRISHNA Consciousness. (The proof of the pudding is in the eating!)
I request that you take advantage of this book KRISHNA, and enter into its understanding. I also request that you make an appointment to meet your God now, through the self liberating process of YOGA (UNION) and GIVE PEACE A CHANCE.

(hand written)
All you need is Love (Krishna) Hari Bol.
George Harrison 31/3/70

Apple Corps Ltd 3 Savile Row London W1 Gerrard 2771/3993 Telex Apcore London

 Krishna, The Supreme Personality of Godhead

A pure devotee of Krishna, who raised me as a Krishna concious child from the beginning of my life. In my boyhood ages he instructed me how to play the mådanga. He gave me Rädhä-Krishna Vigraha to worship, and he gave me Jagannätha-Ratha to duly observe the festival as my childhood play. He was kind to me, and I imbibed from him the ideas later on solidified by my spiritual master, the eternal father.

Table Of Content

Words from Apple, George Harrison
Preface
Introduction
1: The Advent of Lord Krishna
2: Prayers by the Demigods for Lord Krishna in the Womb
3: The Birth of Lord Krishna
4: Kaàsa Begins His Persecutions
5: The Meeting of Nanda and Vasudeva
6: Pütanä Killed
7: The Salvation of Tåëävarta
8: Vision of the Universal Form
9: Mother Yaçodä Binds Lord Krishna
10: The Deliverance of Nalaküvara and Maëigréva
11: Killing the Demons Vatsäsura and Bakäsura
12: The Killing of the Aghäsura Demon
13: The Stealing of the Boys and Calves by Brahmä
14: Prayers Offered by Lord Brahmä to Lord Krishna
15: The Killing of Dhenukäsura
16: Subduing Käliya
17: Extinguishing the Forest Fire
18: Killing the Demon Pralambäsura
19: Devouring the Forest Fire
20: Description of Autumn
21: The Gopés Attracted by the Flute
22: Stealing the Garments of the Unmarried Gopé Girls
23: Delivering the Wives of the Brähmaëas Who Performed Sacrifices
24: Worshiping Govardhana Hill
25: Devastating Rainfall in Våndävana
26: Wonderful Krishna
27: Prayers by Indra, the King of Heaven
28: Releasing Nanda Mahäräja from the Clutches of Varuëa
29: The Räsa Dance: Introduction
30: Krishna's Hiding from the Gopés
31: Songs by the Gopés
32: Krishna Returns to the Gopés
33: Description of the Räsa Dance
34: Vidyädhara Liberated and the Demon Çaìkhacüòa Killed
35: The Gopés' Feelings of Separation
36: Kaàsa Sends Akrüra for Krishna
37: Killing the Keçé Demon and Vyomäsura
38: Akrüra's Arrival in Våndävana
39: Akrüra's Return Journey and His Vision of Viñëuloka Within the Yamunä River
40: Prayers by Akrüra
41: Krishna Enters Mathurä
42: The Breaking of the Bow in the Sacrificial Arena
43: The Killing of the Elephant Kuvalayäpéòa
44: The Killing of Kaàsa
45: Krishna Recovers the Son of His Teacher
46: Uddhava Visits Våndävana
47: Delivery of the Message of Krishna to the Gopés
48: Krishna Pleases His Devotees
49: Ill-motivated Dhåtaräñöra
50: Krishna Erects the Dvärakä Fort
51: The Deliverance of Mucukunda
52: Krishna, the Raëacora
53: Krishna Kidnaps Rukmiëé
54: Krishna Defeats All the Princes and Takes Rukmiëé Home to Dvärakä
55: Pradyumna Born to Krishna and Rukmiëé
56: The Story of the Syamantaka Jewel
57: The Killing of Saträjit and Çatadhanvä
58: Five Queens Married by Krishna
59: The Deliverance of the Demon Bhaumäsura
60: Talks Between Krishna and Rukmiëé
61: The Genealogy of the Family of Krishna
62: The Meeting of Üñä and Aniruddha
63: Lord Krishna Fights with Bäëäsura
64: The Story of King Någa
65: Lord Balaräma Visits Våndävana
66: The Deliverance of Pauëòraka and the King of Käçé
67: The Deliverance of Dvivida Gorilla
68: The Marriage of Sämba
69: The Great Sage Närada Visits the Different Homes of Lord Krishna
70: Lord Krishna's Daily Activities
71: Lord Krishna in Indraprastha City
72: The Liberation of King Jaräsandha
73: Lord Krishna Returns to the City of Hastinäpura
74: The Deliverance of Çiçupäla
75: Why Duryodhana Felt Insulted at the End of the Räjasüya Sacrifice
76: The Battle Between Çälva and Members of the Yadu Dynasty
77: The Deliverance of Çälva
78: The Killing of Dantavakra, Vidüratha and Romaharñaëa
79: The Liberation of Balvala, and Lord Balaräma's Touring the Sacred Places
80: The Meeting of Lord Krishna with Sudämä Brähmaëa
81: The Brähmaëa Sudämä Blessed by Lord Krishna
82: Lord Krishna and Balaräma meet the inhabitants of Våndävana
83: Draupadé Meets the Queens of Krishna
84: Sacrificial Ceremonies Performed by Vasudeva
85: Spiritual Instruction for Vasudeva, and the Return of the
Six Dead Sons of Devaké by Lord Krishna
86: The Kidnapping of Subhadrä, and Lord Krishna's Visiting Çrutadeva and Bahuläçva
87: Prayers by the Personified Vedas
88: The Deliverance of Lord Çiva
89: The Superexcellent Power of Krishna
90: Summary Description of Lord Krishna's Pastimes