Dhenukasura Vadh
Vraj Mandal Parikarma – by Rajshekhar Das Brahmacari
As the name suggests, Talavana was a forest of tal trees, which is a type of palm that
grows very tall and bears an extremely sweet and delicious fruit about the size of a grapefruit. The soft fleshy pulp of the tal fruit is saturated with a thick syrupy juice that tastes just like nectar. Because these wonderful fruits were of such high quality, King Kamsa ordered Denukasura to live at Talavana and protect the fruits from being plundered by others. King Kamsa firmly believed that all the delicious tal fruits in Talavan forest were meant only for his pleasure. In his previous life, Denukasura had been known as Sahashika, the son of Bali Maharaja, who himself was the son of Virocana, the son of Prahlada Maharaja. Once upon a time, Sahashika went to the
Gandhmadana Mountain in the heavenly realm to sport with beautiful young girls. Unfortunately, Sahashika accidentally disturbed the great sage Durvasa Muni who was meditating in a cave on the mountain. In a sudden rage, Durvasa cursed Sahashika saying; “Oh ass-like fool, go to earth and become an ass.” After hearing the terrible curse pronounced by Durvasa, Sahashika begged Durvasa Muni for forgiveness. Being somewhat pacified by the humble submission of Sahashika, Durvasa told him that in the Dwarapa-yuga, the Supreme Lord will appear on earth in the form of the divine brothers Krishna and Balarama, and by Their mercy he would eventually be redeemed.
The Liberation of Denukasura
One day, Krishna and Balarama were enjoying pastimes in the forest of Vrindavana
along with their cowherd boyfriends. As the brothers lay beneath the shade of a tree, their
friends began to massage their legs and started fanning them with bunches of leaves. At that moment, a gentle breeze started blowing which carried the sweet aroma of newly ripened tal fruits that emanated from the nearby forest of Talavan. Upon smelling the delectable aroma of the newly ripened tal fruits, the cowherd boys began thinking how nice it would be to eat all those delicious fruits along with Krishna and Balarama. The cowherd boys knew that the nectar filled fruits in Talavana forest were carefully guarded by a demon named Denukasura. Due to fear of the giant ass-demon Denukasura and his demonic friends, no one dared to enter the Talavana forest, not even birds or animals went anywhere near the place.
Desiring to enter the Talavana forest to eat the fresh tal fruits there, the cowherd boys
headed by Shridama, Sudama and Stokakrishna began to address Krishna and Balarama, by first glorifying them for their heroic exploits in killing a large number of demons, simply by the power of their immensely strong arms. In fact, the boys went as far as to say that only Krishna and Balarama were strong enough to kill the demon Denukasura, after which they could enjoy eating the ripened tal fruit. Upon hearing the request of the cowherd boys, Krishna and Balarama decided to enter the Talavana forest and kill the demon Denukasura. Leaving immediately, the two transcendental brothers soon arrived at Talavana, and accompanied by their friends entered the forest. Ripened tal fruits not only hung down in great abundance from all the tree tops, but also lay scattered all over the forest floor. The sweet and aromatic aroma of all the delectable fruits filled the air in all directions.
Balarama, exhibiting the strength of an elephant, immediately started yanking on one
tree after another, causing all the ripened fruits to fall to the ground making a tumultuous sound. The loud noise caused by all the falling tal fruits startled Denukasura, who was resting nearby with his family members and friends. Neighing very loudly and in an angry mood, Denukasura immediately came to see what was causing all the noise. As the giant ass-demon hastily ran through the forest, the earth began to shake and the trees swayed ‘to and fro’ as if an earthquake was about to strike, and within moments the gigantic ass-demon arrived on the scene. Seeing that Balarama was the main cause of all the commotion, Denukasura suddenly charged towards Him at great speed digging up the earth with his hooves while sending clumps of dirt flying in all directions. Arriving in front of Balarama, the ass-demon swiftly whirled around and began violently kicking Balarama’s strong chest with all his might while roaring loudly. At first Balarama seemed not to feel the kicking off the giant ass-demon, but then, without warning, Balarama suddenly caught hold of the ass-demon’s hind legs and began to whirl him around over his head, as if the demon was nothing more than a rag-doll. Balarama then whirled the demon around with such power, that the demon’s life air was immediately forced out from his body and he died instantaneously. Balarama then hurled the ass-demon’s body up into the highest palm tree around, causing the tree to come crashing down under the weight of the demon’s dead body, bringing down many other trees along with it, just like a pack of cards. It appeared as if a great tornado had just ripped straight through the Talavana forest. Thus the curse of Durvasa Muni had been fulfilled and just as Durvasa had said, the demon Denukasura achieved liberation.
Seeing that their friend Denukasura had been killed, all the ass-demons came out of the
dense forest and immediately started to attack Krishna and Balarama. One by one, the two
transcendental brothers caught the ass-demons by their hind legs and began whirling them
around over Their heads and then threw them up into the trees. Within a short time, all the
demons had been killed and their dead bodies lay suspended in the treetops appearing like
clouds of various colors. Thanks to Krishna and Balarama, the cowherd boys were able to enjoy all the tasty tal fruits to their hearts content.
Shri Vraj Mandal Parikarma
Mathurä and two-and-a-half miles south-west
of Madhuvana. It was once an enchanting
forest full of palm (täla) trees. Cruel Kaàsa had
appointed one of his followers, Dhenukäsura, to
guard this forest, a duty he carefully performed
along with his many wives and sons. Only
Mahäräja Kaàsa and his followers enjoyed the
forest’s sweet täla fruits, which were otherwise inaccessible to
ordinary people.
One day, while herding the cows, Kåñëa and Baladeva together
with the cowherd boys wandered near Tälavana. The boys were
so ravenous that they implored Kåñëa and Baladeva to protect
them from the demon of hunger and said that they could smell
sweet, ripe täla fruits coming from nearby. Hearing this, Kåñëa
and Baladeva led them into Tälavana.1
In the forest, Baladeva shook one of the palm trees. The
fruit thudded to the ground and the cowherd boys jumped for108
Çré v raja-maëòala parikramä
joy. Hearing the sound of the falling fruits, Dhenukäsura and his
followers attacked Kåñëa and Baladeva with great force, kicking
Them with their hind legs. Without strain or effort, Baladeva
Prabhu caught the hind legs of the valorous Dhenukäsura, whirled
him around in the sky and threw him on to the top of a huge palm
tree. The demon passed stool and urine and then died. Kåñëa started
killing Dhenukäsura’s donkey followers, and soon their urine, stool
and blood contaminated the entire forest. All the palm trees fell
on each other and were destroyed. Later, when Tälavana was again
clean, the sakhäs and everyone else could easily go there.
This pastime carries some deep and important teachings.
Çré Baladeva Prabhu is akhaëòa guru-tattva, the complete and
undivided principle of guru. In other words, He is that personality
from whom all bona fide spiritual masters manifest. It is only by
the mercy of the spiritual master that a sädhaka can protect his
heart from ignorance. A genuine guru alone can remove all types
of ignorance from the heart of a sincere disciple and infuse it
with devotion to Çré Kåñëa (kåñëa-bhakti). Dhenukäsura is the
personification of ignorance. Realisation of the truth about Çré
Kåñëa (kåñëa-tattva), the science of devotional service to Him
(bhakti-tattva) and the nature of the illusory energy (mäyä-tattva)
is only possible by the mercy of Çré Baladeva Prabhu. Only then
will bhakti for Kåñëa become strong and fixed.
Due to foolishness, donkeys carry all kinds of loads in this
material world. They are very lusty, and tolerate the kicks of shedonkeys
and the beatings of washermen. Those who, out of gross
foolishness, neglect to worship the Supreme Lord, carry all the bad
qualities of a donkey. During the rainy season, when there is plenty
of grass, the foolish donkey assumes he has not eaten anything
and thus becomes lean and thin. And during the summer, when
there is a scarcity of grass, the donkey assumes he has eaten it all
and thus becomes fat.Here, at Tälavana, lies Balabhadra-kuëòa and a temple of
Baladeva.
Vrindavan Days
Talaban, “the palm grove,” site of the modem village of Tarasi, about six miles southwest of Mathura. Talaban has a parikrama of three and a half miles. Here, the ferocious demon Dhenukasura lived in the form of a jackass and prevented everyone from relishing the grove’s delicious fruit. One day, petitioned by the cowherd boys, Krishna and Balarama went to confront the demon. Balarama shook the palm trees and knocked down all the fruit. Dhenukasura then rushed forward and kicked Balarama in the chest with his hind legs.
At first, Balarama said nothing. When the demon persisted, Balarama caught hold of his legs with one hand, whirled him around, and tossed him into the biggest palm tree in the forest. The demon was whirled with such force that he produced a violent wind that blew over a number of palms.
The demon’s friends, also in the form of jackasses, then attacked Balarama and Krishna. The divine brothers caught them all by their hind legs, wheeled them around, and tossed them into the palm trees. In this way, Their Lordships created a unique panorama at Talaban: numerous jackasses of varied colors hanging from the tops of palms. The demigods from the higher planets appeared and beat kettledrums and sung hymns of praise.
Today the pilgrim won’t find any palm trees. There’s a Balarama temple and a small kund called Sankarsana Kund in honor of Balarama. Here, on the eleventh day of the brighthalf of Bhadra (June-July), a festival commemorates Balarama’s pastime with Dhenukasura.
Harivamsa
vaiçampäyana uväca
damite sarparäje tu kåñëena yamunährade |
tameva ceraturdeçaà sahitau rämakeçavau ||2-13-1
vaiçaàpäyana said:
(O janamejaya!) After kåñëa had subjugated the king of serpents in the lake of yamunä , the two brothers, räma (balaräma) and keshava (kåñëa), often wandered in that area together.
äjagmatustau sahitau godhanaiù saha gominau |
girià govardhanaà ramyaà vasudevasutävubhau ||2-13-2
One day, both sons of vasudeva, followed by cows and cow tenders, came near the beautiful govardhana hill.
govardhanasyottarato yamunätéramäçritam |
dadåçäte ca tau vérau ramyaà tälavanaà mahat||2-13-3
There, to the north of govardhana and on the banks of yamunä, the two heroes (véra) found a large, beautiful forest of palm trees.
tau tälaparëapratate ramye tälavane ratau |
ceratuù paramaprétau våñapotävivoddhatau||2-13-4
In that beautiful forest of palm trees, covered by palm leaves, they wandered happily like two calves.
sa tu deçaù sadä snigdho loñöhapäñäëavarjitaù |
darbhapräyasthalébhütaù sumähänkåñëamåttikaù ||2-13-5
That place was always cool. There was no clay or stones. The land was covered with darbha grass. The soil in that forest was black.
tälaistairvipulaskandhairucchritaiù çyämaparvabhiù |
phalägraçäkhibhirbhäti nägahastairivocchritaiù ||2-13-6
The trunks of palm trees were huge, tall and black. With branches full of fruit, the trees looked like a herd of elephants standing with their trunks raised high.
tatra dämodaro väkyamuväca vadatäà varaù |
aho tälaphalaiù pakvairväsiteyaà vanasthalé ||2-13-7
There, dämodara (kåñëa), great among speakers, spoke these words (to balaräma): The forest is full of the fragrance of ripe palm fruits.
svädünyärya sugandhéni çyämäni rasavanti ca |
pakvatäläni sahitau pätayämo laghukramau ||2-13-8
The black, aromatic palm fruits must be tasty and juicy. Both of us should quickly try to fell the ripe palm fruits.
yadyeñämédåço gandho mädhuryaghräëatarpaëaù |
rasenämåtakalpena bhavitavyaà ca me matiù ||2-13-9
If the fruit is having such a fragrance, sweet to smell, I think that its juice must be tasting like nectar.
dämodaravacaù çrutvä rauhiëeyo hasanniva |
pätayanpakvatäläni cälayämäsa täàstarün ||2-13-10
Hearing the words of dämodara (kåñëa), the son of rohiëé (balaräma) smiled. The young man started shaking the trees to fell the ripe palm fruits.
tattu tälavanaà nèëämasevyaà duratikramam |
nirmäëabhütamiriëaà puruñädälayopamam ||2-13-11
That forest of palms was not used by men. It was not possible for men to enter it. Like the residences of demons, it was deserted by human beings.
däruëo dhenuko näma daityo gardabharüpadhåk |
kharayüthena mahatä våtaù samanusevate ||2-13-12
A terrible daitya named dhenuka in the form of an ass, always surrounded by a large herd of asses, was living there.
sa tu tälavanaà ghoraà gardabhaù parirakñati |
nåpakñiçväpadaganäàsträsayänaù sudurmatiù ||2-13-13
That forest of palm trees was protected by the terrible ass. The wicked demon did not allow any men, birds or animals to enter it.
tälaçabdaà sa taà çrutvä saàghuñöaà phalapätanät |
nämarñayatsa saàkruddhastälasvanamiva dvipaù ||2-13-14
He heard the sound of palm trees being shaken to fell the fruits. Like an angry elephant, he did not tolerate the sound of the palm (fruits falling down).
çabdänukäré saàkruddho darpäviddhasaöänanaù |
stabdhäkño heñitapaöuù khurairnirdärayanmahém ||2-13-15
Following the sound, the angry daitya went. His face with mane was full of pride. With bulged eyes and erect body hair, the terrible ass tore the earth with his hooves without any pity.
äviddhapuccho håñito vyättänana iväntakaù |
Apatanneva dadåçe rauhiëeyamupasthitam ||2-13-16
He came shaking his raised tail and head with wide open mouth, like death. When he arrived, he saw the son of rohiëé standing there.
tälänäà tamadho dåñövä sa dhvajäkäramavyayam |
rauhiëeyaà kharo duñöaù so’daçaddaçanäyudhaù ||2-13-17
Under the palm trees, he saw the indestructible balaräma, standing like a (tall) flag. The wicked ass using his teeth as weapon, bit the son of rohiëé (balaräma).
padbhyämubhäbhyäà ca punaù paçchimäbhyäà paräìmukhaù |
jaghänorasi daityendro rauhiëeyaà niräyudham ||2-13-18
Then the king of daitya-s, turning his back and facing west, kicked with his hind legs on the chest of the unarmed son of rohiëé (balaräma).
täbhyäàeva sa jagräha padbhyäà taà daityagardabham |
ävarjitamukhaskandhaà prerayaàstälamürdhani ||2-13-19
Then balaräma caught the hind legs of the ass – daitya, whirled him round and struck his head and neck on to the palm trees.
saàmagnorukaöigrévo bhagnapåñöho duräkåtiù |
kharastälaphalaiù särdhaà papäta dharaëétale||2-13-20
Thus the demon’s head, neck, back and thighs were broken. The deformed body of the demon fell on earth along with palm fruits.
taà gatäsuà gataçrékaà patitaà vékñya gardabham |
jïätéàstathäparäàstasya tåëaräjani so’kñipat ||2-13-21
Seeing that the ass has fallen down losing his vigour and life, the other asses immediately attacked balaräma.
sä bhürgardabhadehaiçcha tälaiù pakvaishcha pätitaiù |
babhäse channajaladä dyaurivävyaktaçäradé ||2-13-22
balaräma threw those asses also on the palm trees. They fell on earth along with palm fruits and the entire forest area was covered with dead bodies of the asses, like the sky covered with dark clouds.
tasmingardabhadaitye tu sänuge vinipätite |
ramyaà tälavanaà taddhi bhüyo ramyataraà babhau ||2-13-23
When the daitya ass was killed along with his followers, that beautiful täla forest became more beautiful.
vipramuktamayaà çubhraà viviktäkäradarçanam |
caranti sma sukhaà gävastattälavanamuttamam ||2-13-24
All fear of going to that beautiful täla forest was dispelled. Its deserted regions could be seen by all. The cows could comfortably wander in that beautiful forest.
tataù praviñöäste sarve gopä vanavicäriëaù |
vétaçokabhayäyäsäçchaïcüryante samantataù ||2-13-25
Afterwards, the cow tenders who walk in the forest entered the täla forest. All their fear and apprehensions were dispelled and they started moving there.
tataù sukham prakérëäsu goñu nägendravikramau |
drumaparëäsanaà kåtvä tau yathärhaà niñédatuù ||2-13-26
As the cows were grazing happily in the forest, the two elephant kings, (kåñëa and räma) made seats of tree leaves and sat down comfortably.
iti çrémahäbhärate khileshu harivaàçe viñëuparvaëi çiçucaryäyäà dhenukavadhe trayodaço’dhyäyaù
Thus this is the thirteenth chapter of viñëuparva of harivaàça, khila of çrimahäbhärata, elimination of dhenuka.
nélakaëöha commentary
atha trayodaço’dhyäye dhenukasyocyate vadhaù |
baladevena taccakre kñemaà tälavanaà yathä || 1 ||
“damite” ityadhyäye
“samindragarddabhaà samåëetyamuà”
mantramupabåàhayati – he indra garddabhaà samåëa märayeti mantrapädärthaù ||
· 2-13-5 sa desho bhätétyuttarasthenänanvyaù ||
· 2-13-8 laghukramau çéghrakriyau ||
· 2-13-10 nirmäëabhütaà särabhütaà | “nirmäëaà nirmitau säre” iti mediné | athäpi “iriëaà tüñare çünye” iti mediné ||
· 2-13-14 tälasvanaà äsphoöanadhvaném ||
· 2-13-15 darpäviddhasaöänanaù madenäviddhä bhrämitäù saöäù kesarä yasmin tathäbhütaà änanaà yasya ||
· 2-13-16 äviddhaà ürdhvékåtaà puccaà yena ||
· 2-13-19 täbhyäà tayoreva padayorjagräha ävarjitaà bhrämitaà mukhaskandhaà yasya ||
iti ç-réharivaàçe viñëuparvaëi tékäyäà trayodaço’dhyäya ||
Anand Vrindavan Campu
The demigods felt great satisfaction as they flew in sky above Vrndavana watching Krsna’s blissful cowherding pastimes. The happiness of Krsna and Balarama increased moment after moment as they played with their friends. One day everyone listened to Krsna narrate the glories of Vrndavana’s trees, creepers, bees, deer, and animals to His elder brother. Due to the hot sun, drops of perspiration appeared on the foreheads of Krsna and Balarama. To relieve Their exhaustion They rested in the shade of some thick foliage. The cowherd boys, while laughing and speaking sweetly, removed the fatigue of Krsna and Balarama by offering various items. These personal services increased their affection for Krsna more and more.
Sometimes Krsna comforted Balarama by personally massaging His feet and offering other services. Feeling refreshed, Krsna and Balarama ig¬nored the hot sun and played again with the cowherd boys laughing glee¬fully in great delight. Overcome with merriment, they followed the cows into the forest. Everyone relished a festive mood bathing in the natural aura of Krsna’s sweet love.
With a stream of honey-dipped words, the boys spoke to Krsna, who is generous, attractive, expert in all types of sports, full of matchless strength, and the best among all worthy persons. The cowherd boys said, “0 Krsna! u supreme enjoyer and all-powerful one! Please hear us. Our bodies can no longer tolerate the severe hunger we feel. Nearby is a forest of tala (palm) trees full of mouth-watering fruits. The sweet aroma of those rip-ened fruits attracts our minds. Simply shaking the trees will bring all the luscious fruits to the ground. Our desire to have those fruits is very great. ” You think it is a good idea, then let us go to that tola forest”
After hearing this, Krsna agreed to satisfy their desires by entering the forest guarded by the evil Dhenuka. While observing the beauty of the forest, Krsna stated His intentions to take the fruits. The branches of the trees bent down from the weight of the ripened, bright orange tala fruits. The tightly packed clusters of fruits appeared like one big fruit.
The fruit trees practically touched the clouds and were beyond the reach of the common people. The fragrance of the tala fruits pleased the entire earth. Being greedy for that fragrance, the wind stole it and made a rus¬tling sound in the leaves of the trees as it ran away. Krsna glanced happily at those trees and gave the command, “Pick the fruits!”
The cowherd boys threw stones at the tala fruits with their restless hands. Dhenuka (a demon in the form of a donkey) exploded with anger upon hearing the loud sound of the falling fruits. Suddenly the sky darkened from a huge dust cloud created by the scratching of Dhenuka’s hooves, and the earth trembled from the stomping of his feet. His deafening roar frightened the demigods. Ignoring the other boys, Dhenuka brayed louder than thunder while attacking Krsna and Balarama.
Before the invincible Lords, Dhenuka looked like a grasshopper jump¬ing into a fire. Intending to kill Them, he charged Balarama and violently kicked the Lord’s chest with the hooves of his hind legs. With the fingers of His left hand Balarama seized Dhenuka by his hooves and threw him into the top of a palm tree. The demon groaned loudly and died. Seeing the death of Dhenuka, his fellow ass demons sought revenge for the loss of their close friend. Large numbers of strong donkeys immediately at¬tacked Krsna and Balarama. But the two brothers easily killed them all.
Abundant fruits fell from the trees and piled up on the ground below, which turned muddy from the juice of so many broken fruits. The boys threw the unripe fruits around in play. Knowing the rules of purity, they did not touch the fruits contaminated by the blood of the demons. Just smelling the strong fragrance of the tala fruits satisfied them.
Krsna, Balarama, and the cowherd boys collected the cows while admir¬ing the stout trees of the forest. Noticing the arrival of afternoon, Krsna made His way back to Vrndavana. Krsna, the crest jewel of lovers, per¬formed human-like feats while playing His flute and wandering on the bank of the Manasi Ganga.
The pleasant evening breeze carried the clouds of dust raised by the hooves of the cows returning to Vrndavana. The dust appeared to kiss the cowherd boys as it slowly sprinkled down on their hair and turbans. The Vraja gopis, watching intently from the rooftops, lost their minds upon hearing the melodious sound of Krsna’s flute and seeing His de¬lightful face. Conveying His secret attachment, Krsna glanced lovingly toward them with His lotus petal eyes before entering His house.
When Krsna and Balarama arrived, Yasoda and Rohini enthusiastically cleansed the dust from Their bodies, washed and rubbed Them with oil, and bathed Them. After dressing and ornamenting the two brothers, they fed them and laid Them to rest. By nature Krsna is an unfathomable ocean of sweetness, and the best among all qualified persons. His beauty illuminates the whole universe, and dispels the lamentation from the hearts of His obedient followers.
Mathura Mahatmya
talavanasya. adi-varahe
vanaà talavanakhyaà ca
dvitéyaà vanam uttamam
yatra snatva naro devi
kåta-kåtyo ‘bhijayate
talavanasya – of Talavana; adi-varahe – in the Ädi-varäha Puräna; vanaà talavanakhyam – Talavana forest; ca – and; dvitéyam – second; vanam – forest; uttamam – transcendental; yatra – where; snatva – having bathed; naraù – a person; devi – O goddess; kåta-kåtyaù – successful; abhijayate – becomes.
Glorification of Tälavana
In the Ädi-varäha Puräëa it is said:
The second forest is transcendental Tälavana. O goddess, a person who bathes there attains all success.
Text 333
tatra kuëòaà svaccha-jalaà
nélotpala-vibhuñitam
tatra snanena danena
vaïchitaà phalam apnuyat
tatra – there; kunòam – lake; svaccha – clear; jalam – water; nélotpala – with blue lotuses; vibhuñitam – ornamented; tatra – there; snanena – by bathing; danena – by charity; vaïchitam – desired;phalam – result; apnuyat – attains.
The clear-water lake there is decorated with blue lotuses. By bathing there or giving charity there, one attains his desire.
Text 334
skande mathura-khanòe
aho talavanaà punyaà
yatra talair hato ‘suraù
hitaya yadavanaà ca
atma-kréòanakaya ca
skande mathura-khanòe – in the Skanda Puräna, Mathurä-khaëòa; ahaù – Oh; talavanam – Talavana; puëyam – sacred; yatra – where; talair – by tala trees; hataù – killed; asuraù – demon; hitaya – for the welfare; yadavanam – of the Yädavas; ca – and; atma-kréòaëakaya – for pastimes; ca – and.
In the Skanda Puräëa, Mathurä-khanòa, it is said:
This is sacred Talavana where, to help the Lord’s pastimes and to benefit the Yädavas, a demon was killed by palm trees,.
Text 335
yas tatra kurute snanaà
yatra kutra sthite jale
yadavatvaà avapnoti
dehante deva-darçanam
yaù – who; tatra – there; kurute snanam – bathes; yatra – where; kutra – where?; sthite – sitauted; jale – water; yadavatvam – the state of being a Yädava; avapnoti – attains; deha – of the body; ante – at the end; deva – of the Lord; darçanam – the sight.
A person who bathes in the waters there becomes, at the end of his body, a Yädava who personally sees the Lord.
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