Keshi Ghat

The Adi-varaha Purana says. “Keshi-tirtha, the place where Keshi was killed by Krishna, is a hundred times more sacred than the Ganges. By offering pinda to the forefathers at Keshitirtha, one attains the result of offering pinda in Gaya.” This is the ghata where Krishna bathed after slaying the horse-demon Keshi. The powerful demon arrived in the forest of Vrindavana in the form of a gigantic horse with the intention of killing Krishna. The Keshi demon was a servant of Kamsa and had been given the order to find Krishna and kill Him. This demon had been living in the area of Vraja for a long and had previously terrorized the inhabitants of the Nandagrama area during the period that Parjanya, the father of Nanda Maharaja had lived at Tagada Tirtha, consequently Parjanya’s family had to move away and establish a new residence at Gokula. The great demons like Keshi, Putana, Trinavarta, Vatsasura, Aghasura, and others, having performed many years of severe penance had achieved various siddhis or mystical powers, and by the siddhi known as kama-rupa siddhi, they could change their physical form at will. In this regard the word ‘kama’ means ‘desire’ and ‘rupa’ means ‘form’, and simply by their desire they could change their form in an instant.
The Liberation of the Keshi Demon
One day, the Keshi demon heard that Krishna was wandering in the forest ofVrindavana
along with His cowherd boyfriends, and immediately went there to kill Him. Being a powerful demon, he possessed the form of a gigantic horse and when he arrived there, he immediately began neighing very loudly to announce his presence. Without wasting any time, Krishna very boldly appeared before the envious demon to accept his challenge. Making a loud whinnying sound, the Keshi demon began charging towards Krishna, kicking up large clumps of earth with his hooves as he galloped. Krishna remained steady, and as the horse demon got within reach, Krishna simply picked him up like a child picks up a flower and hurled him at least a hundred meters away. Momentarily stunned due to being thrown over such a long distance, the demon got up and after shaking his head, and once again after neighing very loudly, started to gallop at even greater speed towards Krishna hoping this
time to trample Him into the ground. Waiting patiently for Keshi to get close enough, Krishna
suddenly rammed His fist straight down the demon’s throat, which instantly knocked out all his large yellow teeth. Krishna then expanded his fist to such a size; the demon could no longer breathe and suddenly found himself choking to death. As the demon’s bloodshot eyes bulged from their sockets, his legs began to shake violendy, and streams of sweat poured from his body. As Keshi fell to ground in great pain he passed stool and urine simultaneously as his life-air burst out from his head and merged with Krishna’s lotus feet. Within moments it was all over, Krishna then proceeded to the bank of the Yamuna to wash the blood from His hands and take a purifying bath at this ghata, which then became celebrated as Keshi Ghata. Krishna then went to Chehana Ghata (Chira Ghata) and rested there for some time, surrounded by all His loving cowherd boyfriends.

This place lies a little east of Céra-ghäöa on the bank of the Yamunä. Kåñëa killed the Keçé demon here. Once, Kåñëa and His sakhäs were grazing the cows at this place. Madhumaìgala joked with Him, “My dear friend, if You give me Your peacock feather, sweet flute and yellow garments, then all the gopas and gopés will love me and feed me delicious laòòüs. Nobody will even ask You if You would like some.” Smiling, Kåñëa personally dressed Madhumaìgala up in His peacock feather and yellow garments and handed him His flute and staff. Now all dressed up, Madhumaìgala began to strut about here and there. At this time, the very powerful Keçé demon assumed the form of a huge horse. Neighing and whinnying, he appeared there to kill Kåñëa. Mahäräja Kaàsa had instructed him, “Whomever you see wearing a peacock feather on his head and yellow garments on his limbs, and holding a flute in his hand, know that person to be Kåñëa for certain and kill Him.” Upon seeing Madhumaìgala dressed as Kåñëa, Keçé attacked him with his two hind legs. Kåñëa quickly came to save Madhumaìgala and killed the Keçé demon. Although the demon’s legs did not so much as touch Madhumaìgala, he lost consciousness just by the breeze created by the movement of Keçé’s legs. After Kåñëa killed Keçé, however, Madhumaìgala became embarrassed. He went to Kåñëa and handed back His flute, peacock feather and yellow cloth. He told Him, “I do not want any laòòüs. My life is worth hundreds of thousands of laòòüs.” The cowherd boys began to laugh. Even today, the memory of this pastime will enter our hearts by visiting Keçé-ghäöa.

Text 1.70-71

yäù api asau haya-vikränto haya-gréva iti småtaù |
keçé näma hayo jätaù sa tasya eva jaghanya-jaù || 1-54-70
sa duñöo heñitapaöuù kesaré nir-ava-grahaù |
våndävane vasati eko nåëäà mäàsäni bhakñayan || 1-54-71

Further, another demon named keshi is there who is modelled after a horse, and he conducts himself as the younger brother of kaàsa… this horse-like keshi is the transmutation of a demon named haya-gréva, named so because his charge is like that of a horse… thus this evil-minded keshi featuring the horse-factor of original dänava haya-gréva roams lonely in brindävana, wearing a large mane of an untrappable lion, but neighing like a horse, and subsisting on human flesh…

Chapter 1.24

24 – keçivadhaù – Slaying of Keshi
vaiçampäyana uväca
andhakasya vacaù çrutvä kaàsaù saàraktalocanaù |
na kiàchidabravétkrodhädviveça svaà niketanam ||2-24-1

vaéçaàpäyana said :

Hearing the words of andhaka, kaàsa with eyes red as blood, did not say anything. He was angry and he went to his residence.

te ca sarve yathä veshma yädaväù çrutavistaräù |
jagmurvigatasaìkalpäù kaàsavaikåtaçaàsinaù ||2-24-2

All those yädava-s heard the discussions. They were disappointed and returned home. They discussed how kaàsa’s mind is confused.

akrüro’pi yathä”jïaptaù kåñëädarçanalälasaù |
jagäma rathamukhyena manasä tulyagäminä ||2-24-3

akrüra was eager to see kåñëa. As ordered, he mounted a chariot, and proceeded as fast as mind.

kåñëasyäpi nimittäni çubhänyaìgagatäni vai |
pitåtulyena çaàsanti bändhavena samägamam ||2-24-4

Meanwhile kåñëa also witnessed some auspicious omens indicating the arrival of a relative equal to father.

prägeva ca narendreëa mäthureëograseninä |
keçinaù preñito düto vadhäyopendrakäraëät ||2-24-5

Before this, the king of mathura, the son of ugrasena, had sent a messenger to keshi for killing the upendra (kåñëa).

sa ca dütavacaù çrutvä keçé kleshakaro nåëäm |
våndävanagato gopänbädhate sma duräsadaù ||2-24-6

Hearing the words of the messenger, the terrible keshi, who creates difficulties to men, went to våndävana and began to harass the gopas.

mänuñaà mäàsamaçnänaù kruddho dhuñöaparäkramaù |
durdänto väjidaityo’sävakarotkadanaà mahat ||2-24-7

He ate human flesh. He was angry, wicked and valiant. The formidable daitya, in the form of a horse, created great sorrow.

nighnangä vai sagopälän gaväà piçitabhojanaù |
durmadaù kämacäré ca sa keçé niravagrahaù ||2-24-8

He killed cows and cow tenders and ate the flesh. He was ferocious. He wandered freely without any control.

tadaraëyaà çmaçänäbhaà nåëäà mäàsästhibhirvåtam |
yaträste sa hi duñöätmä keçé turagadänavaù ||2-24-9

Covered with human flesh and bones, that forest appeared like a crematorium, where the dänava with wicked soul, keshi, was staying.

khurairdärayate bhümià vegenärujate drumän |
heñitaiù sparddhate väyuà plutairlaàghayate nabhaù ||2-24-10

He pierced the surface of earth with his hooves and fell trees with his force. He neighed loudly and jumped high in the sky.

atipravåddho mattashcha duñöo’çvo vanagocharaù |
äkampitasaöo raudraù kaàsasya caritänugaù ||2-24-11

He was highly proud of his strength. The wicked horse roamed in the forest. The terrible follower of kaàsa moved his manes menacingly.

ériëaà tadvanaà sarvaà tenäsétpäpakarmaëä |
kåtaà turagadaityena sarvängopäïjighäàsatä ||2-24-12

That doer of sinful deeds made the entire forest a desert. That daitya in the form of a horse wanted to kill all the gopas.

tena duñöapracäreëä düñitaà tadvanaà mahat |
na nåbhirgodhanairväpi sevyate vanavåttibhiù ||2-24-13

The men and cattle living in the forest did not enter that great forest, polluted by the wicked being.

niùsampätaù kåtaù panthästena tadviñayäçrayaù |
madäcalitavåttena nåmämsänyaçnatä bhåçaà ||2-24-14

He made that route devoid of all human movements. His actions were misdirected by pride and he was fond of eating human flesh.

nåçabdänusaraù kruddhaù sa kadäcidvanägame |
jagäma ghoñasaàväsaà choditaù käladharmaëä ||2-24-15

In that forest he followed human sound angrily. Once he entered vraja, as if prompted by death.

taà dåñövä dudruvurgopäù striyashcha çiçubhiù saha |
krandamänä jagannäthaà kåñëaà näthamupäçritäù ||2-24-16

Seeing him, the gopa-s, women and children ran away. Calling loudly, they approached the lord of the world, kåñëa.

täsäà ruditashabdena gopänäà kranditena ca |
dattväbhayaà tu kåñëo vai keçinaà so’bhidudruve ||2-24-17

Hearing the sound of their crying and the loud calls of gopa-s, kåñëa protected them and confronted keshi.

keçé cäpyunnatagrévaù prakäçadaçanekñaëaù |
heñamäëo javodagro govindäbhimukho yayau ||2-24-18

Exposing his teeth, projecting his eyes and raising his neck, keshi neighed loudly and charged towards govinda.

tamäpatantaà saàprekñya keçinaà hayadänavam |
pratyujjagäma govindastoyadaù shashinam yathä ||2-24-19

Seeing the horse faced keshi rushing towards him, govinda charged against him, like a rain cloud approaching moon.

keshinastu tamabhyäçe dåñövä kåñëamavasthitam |
manuñyabuddhayo gopäù kåñëamücurhitaiñiëaù ||2-24-20

Seeing kåñëa standing near keshi, the gopa-s , his well wishers, told kåñëa, considering him to be an ordinary human being.

kåñëä täta na khalveña sahasä te hayädhamaù |
upasarpyo bhavänbälaù päpaçchaiña duräsadaù ||2-24-21

kåñëa, son! Do not go near the evil horse suddenly. You are only a young boy. This is a formidable sinful being.

eña kaàsasya sahajaù präëastäta bahiçcharaù |
uttamashcha hayendräëäà dänavo’pratimo yudhi ||2-24-22

This is a brother, soul and alter ego of kaàsa. He is the best among horses. This dänava is unconquerable in war.

träsanaù sarvabhütänäà turagäëäà mahäbalaù |
avadhyaù sarvabhütänäà prathamaù päpakarmaëäm ||2-24-23

He terrifies all living entities. He is most powerful among horses. He can not be killed by any living entity. He is foremost among sinful beings.

gopänäà tadvacaù çrutvä vadatäà madhusüdanaù |
keçinä saha yuddhäya matià cakre’risüdanaù ||2-24-24

Hearing these words spoken by the gopa-s, the killer of madhu, the slayer of enemies decided to fight with keshi.

tataù savyaà dakñiëaà ca maëòalaà sa paribhraman |
padbhyämubhäbhyäà sa hayaù krodhenärujate drumän ||2-24-25

The horse, turned around left and right. He began to break trees by kicking his hind legs angrily.

mukhe lambasate cäsya skandhe keçaghanävåte |
balayo’bhrataraìgäbhäù sutruvuù krodhajaà jalam ||2-24-26

On the face with manes and on the shoulder covered with thick hair, and on the curves on forehead, the perspirations of anger could be seen.

sa phenaà vaktrajaà caiva vavarña rajasävåtam |
himakäle yathä vyomni néhäramiva candramäù ||2-24-27

From his mouth, foam with dust emerged like moon creating fog in the sky during dewy season.

govindamaravindäkñaà heñitodgäraçékaraiù |
sa phenairvaktranirgérëaiù prokñayämäsa bhärata ||2-24-28

O Bharata! He soaked govinda, with lotus eyes, with drops of saliva and foam coming out of his mouth, when he neighed.

khuroddhütävasiktena madhukakñodapäëòunä |
rajasä sa hayaù kåñëaà cakäräruëamürdhajam ||2-24-29

When the horse’s hooves struck the earth, dust was stirred up, the color of which resembled the pollen of madhuka flowers. The red dust made black haired kåñëa, red haired.

plutavalgitapädastu takñamäëo dharäà khuraiù |
dantännirdaçamänastu keçé kåñëämupädravat ||2-24-30

keshi jumped up and tore the earth with his hooves. Showing his teeth, keshi forcefully charged at kåñëa.

sa saàsaktastu kåñëena keçé turagasattamaù |
pürväbhyäà charaëäbhyäà vai kåñëaà vakñasyatäòayat ||2-24-31

The best of the horses, keshi charged at kåñëa. Lifting his front legs, the horse kicked kåñëa on his chest.

punaù punaù sa ca balé prähiëotpärçvataù khurän |
kåñëasya dänavo ghoraà prahäramamitaujasaù ||2-24-32

The powerful dänava, in the form of horse, kicked kåñëa again and again on all sides with his hooves.

vaktreëa cäsya ghoreëa tékñëadaàñöräyudhena vai |
adaçadbähuçikharaà kåñëasya ruñito hayaù ||2-24-33

With his terrible mouth having sharp teeth as weapon, the angry horse bit the tip of kåñëa’s hand.

sa lambakesarasaöaù kåñëena saha saìgataù |
raräja keçé meghena saàsaktaù kha iväàçumän ||2-24-34

keshi with his long mane, fighting with kåñëa, dazzled like a cloud confronting the sun in the sky.

urastasyorasä hantumiyeña balavänhayaù |
vegena väsudevasya krodhäddviguëavikramaù ||2-24-35

The powerful horse tried to hit kåñëa’s chest with his chest. With anger, his power and speed doubled.

tasyotsiktasya balavän kåñëo’pyamitavikramaù |
bähumäbhoginam kåtvä mukhe kruddhaù samädadhat ||2-24-36

kåñëa with immense power also became angry. kåñëa struck his huge hand in the mouth of the proud horse.

sa taà bähumaçakto vai khädituà bhoktumeva ca |
daçanairmülanirmuktaiù saphenaà rudhiraà vaman ||2-24-37

The horse was unable to bite or eat the hand. Along with broken teeth, blood and foam oozed out.

vipäöitäbhyämoñöhäbhyäà kaöäbhyäà vidalékètaù |
akñiëé vikète cakre visåte muktabandhane ||2-24-38

His lips and cheeks were torn apart and his throat was choked. Both his eyes were deformed and came out.

nirastahanuräviñöaù çoëitäktavilocanaù |
utkarëo nañöachetästu sa keçé bahvacheñöata ||2-24-39

His chin was broken. Blood came out from his eye sockets. His ears upright, keshi lost his consciousness beating his legs all around.

utpatannasakåtpädaiù çakånmütraà samutsåjan |
khinnäìgaromä çräntastu niryatnacharaëo’bhavat ||2-24-40

He tried to jump again with his legs. He passed urine and stool. He was sweating all over. All his limbs became still.

keshivaktravilagnastu kåñëabähuraçobhata |
vyäbhugna iva gharmänte candrärdhakiraëairghanaù ||2-24-41

kåñëa’s hand dazzled inside keshi’s mouth like a rain cloud surrounded by the rays of the crescent moon.

keñé ca kåñëäsaàsaktaù çäntagätro vyarochata |
prabhätävanataçcandraù çränto merumiväçritah ||2-24-42

keshi who fought with kåñëa sparkled with his still body like an exhausted moon in the morning leaning on the mountain meru.

tasya kåñëabhujoddhütäù keshino daçanä mukhät |
petuù çaradi nistoyäù sitäbhrävayavä iva ||2-24-43

Being hit by kåñëa’s hand, keshi’s teeth fell from his mouth like white clouds in autumn.

sa tu keçé bhåçaà çäntaù kåñëenäkliñöakarmaëä |
svabhujaà sväyataà kåtvä päöito balavattadä ||2-24-44

kåñëa who is capable of performing difficult tasks, expanded his hand and forcefully split him.

sa päöito bhujenäjau kåñëena vikåtänanaù |
keçé nadanmahänädaà dänavo vyathitastadä || 2-24-45

Being torn apart by the hand of kåñëa, his mouth was disfigured. The dänava screamed loudly with immense pain.

vighürëamänastrastäìgo mukhädrudhiramudvaman |
bhåçaà vyaìgékåtavapurnikåttärdha iväcalaù ||2-24-46

His body exhausted, he struggled and vomited blood. His limbs were severed. He was like a mountain split in two parts.

vyäditäsyo mahäraudraù so’suraù kåñëabähunä |
nipapäta yathä kåtto nägo hi dvidalékåtah ||2-24-47

The terrible dänava, with his mouth split opened by kåñëa’s hand, fell down like a serpent, split in two.

bähunä kåttadehasya keshino rüpamäbabhau |
pashoriva mahäghoraà nihatasya pinäkinä ||2-24-48

keshi’s body split in two parts by kåñëa, appeared extremely fearful like the terrible mahiña killed by pinäki (Siva).

dvipädapåñöhapuchcärddhe çravaëaikäkñinäsike |
keçinastaddvidhäbhüte dve cärdhe rejatuù kñitau ||2-24-49

The body of keshi lay on the ground in two parts, each having two legs, half a back, half of a tail, one ear, one eye and one nostril.

keçidantakñatasyäpi kåñëasya shuçubhe bhujaù |
våddhaù säla iväraëye gajendradaçanäìkitaù ||2-24-50

kåñëa’s hand, bitten by keshi, sparkled like a säla tree in the forest, marred by the teeth of king of elephants.

taà hatvä keçinaà yuddhe kalpayitvä ca bhägaçaù |
kåñëaù padmapaläçäkño hasaàstatraiva tasthivän ||2-24-51

kåñëa, with lotus eyes, killed keshi in the fight by tearing his body into pieces and stood there smiling.

taà hataà keçinaà dåñövä gopä gopastriyastathä |
babhüvurmuditäù sarve hatavighnä gataklamäù ||2-24-52

Seeing keshi killed, the gopa-s and gopa women became jubilant, their troubles having been vanquished.

dämodaraà tu çrémantaà yathästhänaà yathävayaù |
abhyanandanpriyairväkyaiù püjayantaù punaù punaù ||2-24-53

According to their ages and status, they congratulated the auspicious dämodara with dear words again and again.

div class=”sansktext”> gopä ücuù
aho täta kåtaà karma hato’yaà lokakaëöakaù |
daityaù kñiticharaù kåñëa hayarüpaà samästhitaù ||2-24-54

div class=”transtext”> gopä-s said:

Your action is a wonder. You have killed the formidable daitya, who appeared on earth in the form of a horse for troubling the world.

kåtaà våndävanaà kñemaà sevyaà nåmègapakñiëäm |

ghnatä päpamimaà täta keçinaà hayadänavam ||2-24-55

Son! by killing the sinful horse keshi, you have brought welfare to vå+ndävana, make it suitable for men, animals and birds.

hatä no bahavo gopä gävo vatseñu vatsaläù |
naike cänye janapadä hatänena durätmanä ||2-24-56

This wicked soul has killed many gopa-s, cows, dear calves and many other living beings.

esha saàvartakaà kartumudyataù khalu päpakåt |
nålokaà nirnaraà kètvä chartukämo yathäsukham ||2-24-57

This sinful being is trying to cause a big disaster. He wanted to make earth devoid of men and live happily as he liked.

naitasya pramukhe sthätuà kaçcicchakto jijéviñuù |
api devasamüheñu kià punaù påthivétale ||2-24-58

There is no one who values his life to stand before him even among the gods. What to speak of men who live on earth?

vaiçampäyana uväca
athähäntarhito vipro näradaù khagamo muniù |
préto’smi viñëo devesha kåñëa kåñëeti cäbravét ||2-24-59

vaiçaàpäyana said:

(O janamejaya!) At that moment the great sage Narada, traveling through the sky, spoke while remaining unseen: I am pleased. viñëu! kåñëa! Lord of gods!

närada uväca
yadidaà duñkaraà karma kåtaà keçijighämsayä |
tvayyeva kevalaà yuktaà tridive tryambakasya vä ||2-24-60

närada said:

By killing keshi, you have done a formidable task, which is befitting only you. Among the gods, only (tryambaka) shiva would have been capable of this act.

ahaà yuddhotsukastäta tvadgatenäntarätmanä |
idaà narahayaà yuddhaà drañöuà svargädihägataù ||2-24-61

I like fights. My mind is devoted to you. I came from heaven to watch this fight between man and horse.

pütanänidhanädéni karmäëi tava dåñöavän |
ahaà tvanena govinda karmaëä paritoñitaù ||2-24-62

I have seen your actions such as killing of pütanä. Govinda! I am most happy with your killing of this horse.

hayädasmänmahendro’pi bibheti balasüdana |
kurväëäccha vapurghoraà keshino duñöachetasaù ||2-24-63

The killer of bala, mahendra (indra) is also afraid of this wicked keshi, who has taken the terrible form of horse.

yattvayä päöito deho bhujenäyataparvaëä |
eño’sya måtyurantäya vihito viçvayoninä ||2-24-64

You killed him by tearing the body with your long arms. This is how brahma had desired his death.

yasmättvayä hataù keçé tasmänmachcäsanaà çåëü |
keshavo näma nämnä tvaà khyäto loke bhaviñyasi ||2-24-65

You killed keshi. Now hear my order. Hence you will become famous in the world by the name keshava.

svastyastu bhavato loke sädhu yämyahamäçugaù |
kåtyaçeñam ca te käryaà shaktastvamasi mä ciram ||2-24-66

Let everything be good for you in the world. Please continue your mission with out any delay. I am leaving now.

tvayi käryäntaragate narä iva divaukasaù |
viòambayantaù kréòanti léläà tvadbalamäçritäù ||2-24-67

When you carry out your mission, the deva-s, protected by your power, take part in relishing your (lélä) plays.

abhyäçe vartate kälo bhäratasyähavodadheù |
hastapräptäni yuddhäni räjïäà tridivagäminäm ||2-24-68

Time is nearing for the war of bharata. Battles are approaching for the kings to enter heaven.

panthänaù çodhitä vyomni vimänärohaëordhvagäù |
avakäçä vibhajyante çakraloke mahékñitäm ||2-24-69

The pathways for heaven are cleared for the kings to ascent to heaven. Places are being assigned for the kings in the world of indra (çakra).

ugrasenasute çänte padasthe tvayi keshava |
abhitastanmahadyuddhaà bhaviñyati mahékñitäm ||2-24-70

O keshava, after the death of ugrasena’s son, kaàsa, a great battle of kings will take place.

tväà cäpratimakarmäëaà saàçrayiñyanti päëòaväù |
bhedakäle narendräëäà pakñagräho bhaviñyasi ||2-24-71

The päëòava-s will depend on you, whose actions are beyond comparison. During the time of dispute, the kings will take sides.

tvayi räjäsanasthe hi räjaçriyamanuttamäm |
çubhäà tyakñyanti räjänastvatprabhävänna saàçayaù ||2-24-72

When you take the most important position, all other powerful kings will give up their position without any doubt.

eña me kåñëa sandeçaù çrutibhiù khyätimeñyati |
devatänäà divisthänäà jagatashcha jagatpate ||2-24-73

O kåñëa! Lord of universe! This is my message to you to reveal your nature unknown to shruti-s (Veda-s), gods and the world.

dåñöaà me bhavataù karma dåñöaçcäsi mayä prabho |
kaàñe bhüyaù sameñyämi sädhite sädhu yämyaham ||2-24-74

Lord! I have seen your action. I have seen you. I will meet you after you kill kaàsa. I am leaving now.

evamuktvä sa tu tadä näradaù khaà jagäma ha |
näradasya vacaù çrutvä devasaìgétayoninaù ||2-24-75

Saying this, närada left for heaven immediately. kåñëa heard the words spoken by närada, composer of divine music.

tatheti sa samäbhäñya punargopän samäsadat |
gopäù kåñëaà samäsädya vivivshurvrajameva ha ||2-24-76

Saying “so be it”, kåñëa joined gopa-s and returned to vraja along with them.

iti srimahäbhärate khileñu harivaàçe viñëuparvaëi keshivadhe caturviàço’dhyäyaù

Thus this is the twenty-fourth chapter of viñëuparva of harivaàça, khila of çrimahäbhärata, slaying of keshi.

nélakaëöha commentary

caturviàçe tvathädhyäye akrürägamanätpurä ||

keshino hayarüpasya kåñëäçcha vadha ucyate || 1 ||

· 2-24-1 andhakasyeti ||

· 2-24-5 prägeva ahrürapreñanät keçinaù nikaöe iti çeñaù ||

· 2-24-7 väjirüpo daityaù ||

· 2-24-8 niravagrahaù uhcchåìkhalaù ||

· 2-24-12 ériëaà çünyam ||

· 2-24-14 niùsampätaù agamyaù ||

· 2-24-15 nåçabdänusaraù manuñyaçabdänusäré käladharmaëä måtyunä ||

· 2-24-18 javodagraù ugraù ||

· 2-24-26 balayo laläöasthäù krodhajaà krodhät prasvinnam ||

· 2-24-27 rajasä khuroddhütena våttaà miçraà phenum | ayatheti vyomno viçeñaëam | asuñire gäòhena rajasä vyäpte ityarthaù | néhäram avaçyäyam | etenäyaà mantra upabåàhitaù |

“na tä arvä reëukakäöo ashnute

na saàskåtatramupayanti tä abhi|

urugäyamabhayaà tasya tä anu

gävo martasya vicaranti yajvana”

iti |

tä gä arvä açvarüpo asuraù reëukakaöiti atishayena varñati tena vä avåëoti viçvamiti reëukakäöaù |

“kaöe varñävaraëayoù”

it yasmät yaìluki dhaï | na ashnute na vyäpnoti saàçåtaù saàskäro dähacchedauñadapänädistena träyata iti saàçåtatro vaidyastaà pratyapi tä gävaù na abhyupayanti nirbädhatvät yatastäù gävaù martyasya yajvanaù nandädeù saàbandhinyaù abhayaà urugäyaà mahäkértià anulakñékåtya carantéti manträrthaù ||

· 2-24-29 khuroddhütaà ca tadavasiktaà vyäptaà tena madhukakñodo madhuyañöicürëaà tadvatpäëòunä rajasä ||

· 2-24-36 abhoginam ativåddham ||

· 2-24-38 kaöäbhyäà gaëòäbhyäm ||

· 2-24-39 utkarëaù ürdhvakarëaù utkñipta iti vä ||

· 2-24-41 vyäbhugna iva vakreëa maëòalena veñöitärdhaù ityarthaù ||

· 2-24-42 avanato mandatejäù ||

· 2-24-44 sväyatam atipuñöam ||

· 2-24-48 paçormahiñarüpasya ||

· 2-24-56 hatä aneneti cchedaù sandhirärñaù ||

· 2-24-57 saàvartakaà pralayam ||

· 2-24-65 keçinaà väti hinastéti keçavaù | matvarthéyalopa ärñaù |

· 2-24-66 kåtyaçeñaà kaàsavadhädi ||

· 2-24-67 abhyäçe samépe ||

· 2-24-70 abhitaù sarvataù || eña me iti | saàdeçajïäpakaà väkyaà çrutibhiù vedairuktamapi itaù prabhåti khyätimeñyati | shrutayashcha |

” ahashcha kåñëamaharjunaà ca

vivartete rajasi vedyäbhiù

vaiçvänaro jäyamäno naräjä vätirajjyotiñägnistamäàsi”

ityädyäù |

ahaù yuddhayajïaù kåñëaà anu ekaù vivartate çiçeñeëa jäyate | tathä arjunaà anu aharvivartate ekaçcakäro’nväcaye aparaù samucchaye | tena kåñëärjunäbhyäà vibhajya samucchitya vä kriyamäëau dau yuddhayajnau vivartete ityarthaù | ubhe apyahani rajasé rajoguëakärye vedyäbhi labduà yogyäbhiù çrébhirhetubhütäbhiù lakñmyarthe yuddhäni jäyanta ityarthaù | täbhyäà ca sahäyäbhyäà vaiçvänaro viçveñäà nåëäà iñöaphalapräpako dharmaù svayamadåñöarüpopi jäyamäna Avirbhavan | väçabda ivärthe | räjä jäyamänaù saàstamäàsi adharmarüpäëi asurändhakäräëi avätirat tiraskåtavän | kena agnirjyotiñe angina jyotiñetarthaù | khäëòavadähe angina datte cakragäëòéve tadrüpeëa jyotiñeti bhävaù ||

· 2-24-73 sädhite hate ||

· 2-24-74 saìgétasya yonirgandharvaçästraà tadvata divyasaìgétayoninaù ||

iti çréharivamçe viñëuparvaëi öékäyäà caturviàço’dhyäyaù ||

Vedic scripturs describe s the purifying effect of bathing at selected location along the Yamuna river where krsna enacted his exiting transcendental escapades by talking bath at keshi ghat one is frred from all sinful activituies due to the changing course of the Yamuna river however many of the sacred spots like kaliya ghat are now withgout water still evry thousands of piligrimes visitys this nplaces & touch dust from dried up river bed to their head in order to sanctify themselves it is consider that they receive the same benefit as if they bathed in Yamuna river wich had previously flowed their

Returning to the street from Gopala Bhatta’s samadhi, turn right and follow the road around to the right, walk a few doors past the Vamsi-Gopala temple (where Srila Prabhupada once stayed). Turn left under the red sandstone entrance topped with two fish and find the danta (tooth) samadhi of Sri Gadadhara Pandit.
Gadadhara Pandit could never fulfill his desire to live in Vrndavana because Lord Gaurasundara ordered him to remain in Jagannatha Puri as a ksetra sannyasi and worship the Deity of Tota-Gopinatha. Nayanananda Prabhu, his disciple, satisfied his wish by bringing Gadadhara Pandit’s transcendental tooth to Vrndavana and making a samadhi. When Sri Gadadhara Pandit was leaving this world he asked Nayanananda Prabhu to preserve his handwritten copy of Bhagavad-gita, which had one verse penned by Sri Caitanya Mahaprabhu, and to worship his Gopinatha Deity. Incapable of bearing a moments separation from Lord Sri Krishna, Gadadhara Pandit used to carry this small Deity of Gopinatha around his neck. The samadhi of Nayanananda Prabhu is the small one to the right of Gadadhara Pandit’s samadhi. Srila Thakura Bhaktivinoda, his son Sri Lalita Prasada, many siddha rasika Vaisnavas, and countless followers of Gadadhara Pandit have worshiped this sacred place.

one bath at Kesi Ghat equals one thousand in the Ganges.
Women, fully clad in saris, wade into the water. They hold their nose and close their eyes, submerge and come up quickly, then hurry back ashore.
Nearby, Krishna killed the demon Kesi, who had been sent to Vrindaban by King Kamsa. Kesi assumed the form of a gigantic horse and entered Vrindaban with mane flying and hooves digging up the earth. With one shrill whinny, he terrified the world. Krishna promptly challenged him to fight. Kesi charged the Lord with great speed, intent on trampling Him under his hooves, but Krishna caught hold of the demon’s legs and tossed him a hundred yards. Kesi landed with such force that he passed out. Regaining consciousness, he charged Krishnawith his mouth open, determined to devour Him, but Krishna stuck His fist into Kesi’s mouth and knocked out his teeth. Then the Lord’s fist began to burn Kesi’s throat like a hot iron. The demon perspired, his eyes bulged in their sockets, his legs thrashed, and he passed stool and urine. When he gave up his vital force, Krishna extricated His hand. The demigods were grateful to see the demon dead. They showered flowers upon the earth and beat kettledrums in praise.
Today, Kesi Ghat is one of the most picturesque places in Vrindaban, thanks partly to the Maharaj of Bharatpur’s Lakshmi Rani Kunj Palace. This enormous eighteenth century edifice stands on the waterfront. Below the palace, winding along the river, are passageways supported by carved sandstone columns and archways. The stone walkway along the river passes by a series of alcoves built under the palace and opening out onto the ghat. In their shadows, priests smear Hanuman deities with bright orange sindhur. The ceilings and walls are sooty from sacrificial fires.
We take a boat to the other bank, where the water is cleaner and not as deep. Here we bathe, submerging ourselves three times, as customary.

Text 386
atha keçi-térthasyadi-varahe

gaìga çata-gunaà punyaà
yatra keçé nipatitaù
tatrapi ca viçeño ‘sti
keçi-térthe vasundhare
tasmin pinòa-pradanena
gaya-pinòa-phalaà labhet

atha – now; keçi-térthasya – of Keçi-tirtha; adi-varahe – in the Ädi-varäha Puräëa; gaìga – the Ganges; çata-guëam – a hundred times; puëyam – sacred; yatra – where; keçé – Keçi; nipatitaù – died; tatra – there; api – also; ca – and; viçeñaù – specific; asti – is; keçi-térthe – in Keçi-tirtha; vasundhare – O earth; tasmin – there; piëòa-pradanena – by offering piëòa; gaya-piëòa-phalam – result of offering piëòa in Gayä; labhet – attains.

Glorification of Keçi-tirtha
In the Ädi-varäha Puräëa it is said:

Keçi-tirtha, the place where Keçi died, is a hundred times more sacred than the Ganges. By offering pinòa in Keçi-tirtha one attains the result of offering pinòa in Gayä.