When Krishna arrived in Mathura, the elephant trainer was waiting for him at the gate. He sent the mad elephant Krishna’s way. Krishna picked up the elephant by its trunk, hurled it into the air and killed it.

Krishna and Balrama then made way for the wrestling arena where Kamsa was. Kamsa then told Krishna and Balrama that his foremost wrestlers Mushtika and Chanura had heard of their strength and valor and would like to challenge them. Balrama killed Mushtika in mortal combat and then Krishna fought and killed Chanura.

Krishna then rushed towards Kamsa, grabbed his sword and killed him. Krishna then lifted the crown from Kamsa’s severed head and walked towards the dungeon where King Ugrasena was imprisoned, freed him and offered him the crown. King Ugrasena was touched that Krishna would make him King again. Krishna then freed his parents Devaki and Vasudeva and had a joyous re-union with them.

Rama was born to King Dashratha, ruler of Ayodhya. The King, who had three wives, was issueless for many, many years. He sought the advice of Sage Vashishtha, who counseled the King to perform a Yagya. Dashratha performed a huge Yagya under the guidance of the learned Sage Shringi. Lord Agni, the god of fire, appeared in the sacred fire with a bowl of kheer in his hand, and gave it to Dashratha, telling him to feed the kheer to his wives and they will bear children.

King Dashratha’s wives

King Dashratha had three wives: Kaushalya, Kaikayee, and Sumitra. The King gave half the kheer to Kaushalya and half to Kaikayee, each of who gave half of their share to Sumitra. Months later, Kaushalya gave birth to Rama, Kaikayee gave birth to Bharat and Sumitra gave birth to the twins, Lakshman and Shatrughan.

The brothers were very close and loved each other a lot. In fact, their love was so strong that they could even sacrifice their lives for each other.

Kaikayee’s boon

Once, when King Dashratha was in the battlefield with Kaikayee by his side, a nail fitted in the axis of his chariot wheel, came off. Kaikayee saw this and inserted her little finger in the space to make sure the wheel does not fall off. As a result, Dashratha could continue the battle uninterrupted, and emerged victorious. When he saw how Kaikayee had aided him, he promised to grant her any two boons she desired.

Vishwamitra’s weapons

Ravana, the demon king with the ten heads, had been persecuting humanity for a long time. As a result of years of rigorous penance, Sage Vishwamitra had acquired divine weapons which could be used by the incarnation of Vishnu to kill Ravana. It had been prophesised that Ravana would die by the hands of the firstborn of Dashratha. Sage Vishwamitra thus set out to bestow Rama with the weapons. When he reached Ayodhya, Dashratha welcomed him and sent Rama and Lakshman, although with much hesitation, to accompany Vishwamitra into the forest to fight some demons who were disturbing Vishwamitra’s presence. Vishwamitra requested that Rama accompany him because he wanted to first ensure that Rama was indeed the savior, before handing the weapons over to him.

Kamsa out of the love he bore for his sister decided to be the bride and groom’s charioteer for the day. While Kamsa drove the chariot bearing Devaki and Vasudeva out of the wedding hall, a voice from the heavens boomed informing Kamsa that Devaki’s eight child would be his slayer.

Kamsa being the superstitious type would take no chances. He wanted to strike down Devaki that very moment. Vasudeva intervened, he begged Kamsa not to slay Devaki and show her some mercy. He further promised Kamsa that he would hand over any child born to them, if he would let Devaki live. Now Kamsa not wanting to have the blood of his sister on his hands agreed and instead placed them under house arrest.

Every time a child was born, the guards would inform Kamsa and he would take the child and kill it. Six of Devaki and Vasudev’s children met their death this way. It so happened that the seventh child was born at night, and Devaki and Vasudeva seeing the opportunity decided to try to save the child.

The guards were asleep, so Vasudeva easily slid out of the palace undetected. He went to neighboring Gokul and left the child with his second wife Rohini and quickly returned to the palace (this child was named Balrama). In the morning he sent word to Kamsa that the child was still born.

Kamsa was pleased, he knew the next child was prophesized to be his slayer. Not wanting to take chances with the birth of the eight child, Kamsa had Vasudeva and Devaki thrown into the dungeon chained.

The eight child was born on the eight night of the month of Shravan. It was raining heavily and the skies thundered as if the Gods were trying to pay homage to the new born child. Then the miracle happened, Vasudevas chains fell off and the prison door opened by itself. Vasudeva found the guards to be asleep, so he decided that he would escape with the child and leave him at his friend Nanda’s place in Gokul.

Picking up the child, Vasudeva placed him in a basket. He then carried the basket on his head and made his way to Gokul. Now Gokul was on the opposite bank of the river Yamuna. Because of the thundering and the rain, the river Yamuna was in a state of turmoil. Vasudeva, wondering how he would cross the river prayed for a miracle. Then it happened!. The waters of the Yamuna parted and made way for him. Vasudeva then crossed the Yamuna and reached Gokul.

On reaching Nanda’s house in Gokul, Vasudeva realised that Nanda’s wife Yashoda had given birth to a baby girl. While Nanda and Yashoda were asleep, he placed his child in the cradle and took Nanda’s daughter instead. He presumed that since it was a baby girl, Kamsa would not kill her. He then made the journey back to Mathura and he took the baby girl with him. As soon as Vasudeva reached the dungeon, the dungeon doors closed behind him and the baby girl started to cry. Awakened by the cries, the guards rushed to tell Kamsa of the birth of the eight child.

Hearing the news, Kamsa rushed to the dungeon and picked up the child and was about to dash it to the ground. Vasudeva begged Kamsa not to kill the child as it was only a girl and that a girl could do him no harm. The wicked Kamsa paid no heed and dashed the baby to the floor. As the baby was about to hit the floor, it suddenly flew up and told Kamsa that the one who was born to kill him still lives and is in Gokul. Then she disappeared.

London, August 21, 1973
Prabhupāda: (chants maṅgalācaraṇa prayers) His Excellency, the High Commissioner; ladies and gentlemen, I thank you very much for your coming here and participating in this ceremony, Janmāṣṭamī, advent of Krishna. The subject matter I’ve been ordered to speak on is advent of Krishna says in the Bhagavad-gītā,

janma karma me divyaṁ yo jānāti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti kaunteya

This fact, that we can achieve such a stage of life when we can stop our birth and death… Sa ’mṛtatvāya kalpate. This morning, I was explaining this verse:

yaṁ hi na vyathayanty ete puruṣaṁ puruṣarsabha sama-duḥkha-sukhaṁ dhīraṁ so ’mṛtatvāya kalpate

Amrtatva means immortality. So the modern civilization, they have no idea, either the great philosopher, great politician or great scientist, that it is possible to attain the stage of immortality. Amṛtatva. We are all amṛta. In the Bhagavad-gītā it is said, na jāyate na mrīyate vā kadācin. We living entities, we never die, never take birth. Nityaḥ śāśvato yaṁ, na hanyate hanyamāne śarīre Every one of us, we are eternal, nityaḥ śāśvato; Purāṇa, the oldest. And after annihilation of this body, we do not die. Na hanyate. The body is finished, but I have to accept another body. Tathā dehāntara prāptir dhīras tatra na muhyati. Dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā.

This simple thing, at the present moment, they are lacking knowledge, that we, all living entities, part and parcel of Krishna, we are eternal, we are blissful, and we are cognizant. Krishna is described in the Vedic śāstras:

īśvaraḥ paramaḥ Krishnaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam

Sac-cid-ānanda-vigrahaḥ. God, Krishna, when I speak Krishna, that means God. If there is any important name… God, it is sometimes said God has no name. That’s a fact. But God’s name is given by His activities. Just like Krishna accepted the sonhood of Mahārāja Nanda, or Yaśodāmāyī, or Devakī, or Vasudeva. Vasudeva and Devakī were Krishna’s real father and mother. Nobody is real father and mother of Krishna, because Krishna is the original father of everyone. But when Krishna comes here, advents, He accepts some devotees as His father, as His mother. Krishna is the original, ādi-puruṣaṁ. Ādyaṁ Purāṇa- puruṣam nava-yauvanaṁ ca He is the original person. Then must be very old? No. Adyam purāṇa puruṣam nava-yauvanam ca. Always fresh youth. That is Krishna. When Krishna was on the battlefield of Kurukṣetra, you have seen the picture, He’s just like a boy of twenty years or, at most, twenty-four years old. But at that time, He had great-grandchildren. Therefore, Krishna is always youth. Navayauvanam ca. These are the statements of Vedic literatures.

advaitam acyutam anādiṁ ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca vedeṣu durlābhaṁ adurlābhaṁ ātmā-bhaktau

So, to understand Krishna, simply if we read as a formality the Vedic literature, it will be very difficult to understand what is Krishna. Vedesu durlābhaṁ. Although all the Vedas are meant for understanding Krishna. In the Bhagavad-gītā, it is said, vedaiś ca sarvair aham eva vedyo. Aham eva vedyo. What is the use of studying Vedas if you do not understand Krishna? Because the ultimate goal of education means to understand the Supreme Lord, the supreme father, the supreme cause. As it is said in the Vedānta- sūtra, janmādy asya yataḥ. Athāto brahma jijñāsā. Brahma-jijnasa, to discuss about the Supreme Absolute Truth, Brahman. What is that Brahman? Janmādy asya yatah. That Brahman means wherefrom everything emanates. So science, philosophy, means to find out the ultimate cause of everything. That we are getting from the śāstras, Vedic literature, that Krishna is the cause of all causes. Sarva-kāraṇa-kāraṇam . Sarva-kāraṇa-kāraṇam.

īśvaraḥ paramaḥ Krishnaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam

Cause of all causes. Just like try to understand. I am caused by my father. My father is caused by his father. He is caused by his father, his father… Go on searching, then you’ll ultimately come to somebody who is the cause. But He has no cause. Anādir ādir govindaḥ I may be cause of my son, but I am also result of the cause, my father. But the śāstra says that anādir ādir, He is the original person, but He has no cause. That is Krishna. Therefore, Krishna says that janma karma ca me divyaṁ yo jānāti tattvataḥ . The advent of Krishna, it is very important thing. We should try to understand Krishna, why He advents, why He comes on this material world, what is His business, what are His activities. If we simply try to understand Krishna, then what is the result? The result is tyaktvā dehaṁ punar janma naiti mām eti kaunteya . You get that immortality. The aim of life is to achieve immortality. Amṛtatvāya kalpate.

So in the advent of Krishna, we shall try to understand the philosophy of Krishna. His Excellency was speaking of peace. The peace formula is there, spoken by Krishna. What is that?

bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati

If the politicians, diplomats, they are trying to establish peace in the world… The United Nation is there, and there are many other organizations. They are trying to have real peace and tranquillity, no misunderstanding between man to man, nation to nation. But that is not happening. That is not happening. The defect is that in the root is wrong. Everyone’s thinking “It is my country. It is my family. It is my society. It is my property.” This “mine” is illusion. In the śāstra it is said, janasya moho ’yam ahaṁ mameti This “I and my” philosophy is illusion.

So this illusion means māyā. māyā… If you want to get out of this illusion, māyā, then you have to accept the Krishna’s formula. Mām eva ye prapadyante māyām etāṁ taranti te. Everything is there in the Bhagavad-gītā for guidance if we accept the philosophy of Bhagavad-gītā as it is. Everything is there. Peace is there, prosperity is there. So that is a fact. Unfortunately, we do not accept it. That is our misfortune. Or we misinterpret it. Krishna says in the Bhagavad- gītā, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. Krishna says that “You always think of Me,” man-manā bhava mad-bhakto. “Become My devotee.” Mad-yājī, “You worship Me.” Māṁ namaskuru, “And offer obeisances unto Me.” Is it very difficult task? Here is Krishna’s Deity. If you think of this Deity, Rādhā-Krishna, is it very difficult? Man-manā. You come into the temple and, just as a devotee, offer your respect to the Deity, man-manā bhava mad- bhakto. As far as possible try to worship the Deity, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. Krishna does not want your whole property. Krishna is open to the poorest man for being worshiped. What He is asking? He says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati: “With devotion, if a person offers Me a little leaf, a little fruit, a little water, I accept it.” Krishna is not hungry, but Krishna wants to make you devotee. That is the main point. Yo me bhaktyā prayacchati. That is the main principle. If you offer Krishna little things… Krishna is not hungry; Krishna is providing food for everyone. Eko yo bahūnāṁ vidadhāti kāmān. But Krishna wants your love, your devotion. Therefore He is begging little patraṁ puṣpaṁ phalaṁ toyaṁ. Man-manā bhava mad-bhakto. There is no difficulty in understanding Krishna and to accept Krishna consciousness. But we’ll not do that; that is our disease. Otherwise, it is not difficult at all. And as soon as we become devotee of Krishna, we understand the whole situation. Our philosophy, Bhāgavata philosophy, is also communism because we consider Krishna the supreme father, and all living entities, they are all sons of Krishna.

So Krishna says that He is the proprietor of all planets, sarva-loka- maheśvaram. Therefore whatever there is, either in the sky or in the water or in the land, they’re all Krishna’s property. And because we are all sons of Krishna, therefore every one of us has the right to use (the) father’s property. But we should not encroach upon others. This is the formula of peace. Mā gṛdha kasya svidhanam, īśāvāsyam idaṁ sarvam. Everything belongs to God. You are sons of God. You have got the right to use father’s property, but do not take more than you need. That is punishable. These things are stated in the Śrīmad-Bhāgavatam. Stena eva sa ucyate, in the Bhagavad-gītā, “he’s a thief.” If anyone takes more than he needs, then he’s a thief. Yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ. If for the satisfaction of Krishna… Yajña means Krishna’s another name is Yajñeśvara. So you act for Krishna, you take prasāda Krishna. That what we are teaching here. In this temple, we are residing Americans, Indians, Englishmen, Canadians, Africans, different parts of the world. You know that. Not only in this temple, all over the world. [break]

…when we forget this philosophy, that Krishna is the supreme father, Krishna is the supreme proprietor, Krishna is the supreme enjoyer and Krishna is the supreme friend of everyone. When you forget this, then we come into this material world and struggle for existence, fight with one another. This is material life. So you cannot get… The politicians, diplomats, philosophers, they have tried so much, but actually nothing has become fruitful. Just like the United Nations. It was organized after the second great war, and they wanted that peacefully we shall settle everything. But there is no such thing. The fighting is going on between Pakistan and India, between Vietnam and America, and this and that. It is not the process. The process is Krishna consciousness. Everyone has to understand this fact, that we are not proprietor. Proprietor is Krishna. That’s a fact. Just like America. Say two hundred years ago the Americans, the European migrators, they were not proprietor—somebody was proprietor. Before them, somebody was proprietor or it was vacant land. The actual proprietor is Krishna. But artificially you are claiming that “It is my property.” Janasya moho ’yam ahaṁ mameti. This is called māyā.

So Krishna advents for give us lesson. Yadā yadā hi dharmasya glānir bhavati bhārata. Krishna says, “My dear Arjuna, I come when there is discrepancies in the process of religious life.” Dharmasya glānir bhavati. And what is dharma? The simple definition of dharma is dharmāṁ tu sākṣād bhagavat- praṇītam. This is dharma. Dharmāṁ tu sākṣād bhagavat-praṇītam. Just like what do you mean by law? Law means the word given by the state. You cannot make law at home. That is not possible. Whatever the government gives you, that “You should act like this,” that is law. Similarly, dharma means the direction given by God. That is dharma. Simple definition. You create dharma. I have created this dharma, another man creates another dharma; these are not dharma. Therefore, where the Bhagavad-gītā ends, that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ , this is dharma—to surrender to Krishna. Any other dharma, they are not dharma. Otherwise, why Krishna asks sarva-dharmān parityajya: “Give up”? He said that dharma-saṁsthāpanārthāya sambhavāmi yuge yuge: “I advent to establish the principles of religion.” And at last He says, sarva-dharmān parityajya. That means the so-called dharmas that we have manufactured, man-made dharmas, they are not dharmas. Dharma means what is given by God. But we have no understanding what is God and what is His word. That is the modern civilization defect. But the order is there, God is there—we won’t accept. Where is the possibility of peace? The order is there. Krishna says, the Supreme, bhagavān uvāca. Vyāsadeva writes bhagavān uvāca. One should know what is bhagavān. Vyāsadeva could have written Krishna uvāca. No. He says… If one may misunderstand Krishna, therefore he writes in every stanza, every verse, śrī bhagavān uvāca. So Bhagavān is there. Bhagavān is speaking. Bhagavān is accepted by all the ācāryas. Rāmānujācārya, Madhvācārya, Viṣṇusvāmī. Latest, Lord Caitanya Mahāprabhu also, even Śaṅkarācārya, he also accepts Krishna—sa bhagavān svayaṁ Krishna. So the verdict of the modern ācāryas, and in the past also, Vyāsadeva, Nārada, Asita, everyone accepted Krishna, the Supreme Personality of Godhead. Arjuna, who heard from Krishna, after understanding Bhagavad-gītā, he said, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān puruṣam ādyaṁ śāśvatam.

So everything is there. Especially in India, we have got so much asset for understanding God. Simple thing. Everything is there ready made. But we won’t accept. So what is the remedy for such disease? We are searching after peace, but we won’t accept anything which is actually giving us peace. This is our disease. So this Krishna consciousness movement is trying to awaken the dormant Krishna consciousness in everyone’s heart. Otherwise, how these Europeans and Americans and other countrymen, they never heard of Krishna four or five years ago, how they are taking Krishna consciousness so seriously? Krishna consciousness is there in everyone’s heart. It has to be awakened only. That is described in the Caitanya-caritāmṛta

nitya-siddha Krishna-bhakti ‘sādhya’ kabhu naya śravaṇādi-śuddha-citte karaye udaya

It is awakened. Love for Krishna, devotion for Krishna, is there within everyone’s heart, but he has forgotten. So this Krishna consciousness movement is simply meant for awakening that Krishna consciousness. This is the process. Just like when you are sleeping, your, I have to call you loudly—“Mr. such and such, such and such, get up. You have got this business.” No other senses will act when you are sleeping. But the ear will act. Therefore, in this age, when people are so fallen they will not hear anything, if we chant this Hare Krishna mahā-mantra, he’ll be awakened to Krishna consciousness. This is practical.

So actually if we are anxious for peace and tranquillity in society, then we must be very serious to understand Krishna. That is our request. Don’t take it neglectfully, the Krishna consciousness movement. This movement can solve all the problems of life, all the problems in the world. Social, political, philosophical, religious, economical—everything can be solved by Krishna consciousness. Therefore, we request those who are leaders—just like His Excellency is present here—you should try to understand this Krishna consciousness movement. It is very scientific, authorized. It is not a mental concoction or sentimental movement. It is most scientific movement. So we are inviting all leaders from all countries: try to understand. If you are sober, if you are actually reasonable, you’ll understand that this Krishna consciousness movement is the sublime movement for the welfare of the whole human society. That’s a fact. Anyone may come. We are prepared to discuss this subject matter. Krishna bhūliyā jīva bhoga vāñchā kare. We should not…

Our human life, the ultimate goal of human life is to achieve immortality. Tyaktvā dehaṁ punar janma naiti , This is our…, we have forgotten this. We are simply leading the life of cats and dogs, without any knowledge that we can achieve that perfection of life when there will be no more birth, no more death. We do not understand even that there is possibility of amṛtatvam. But everything is possible. Amṛtatvam. Nobody wants to die. That’s a fact. Nobody wants to become old man, nobody wants to become diseased. This is our natural inclination. Why? Because originally, in our spiritual form, there is no birth, no death, no old age, no disease. So after evolutionary process down from the aquatics, birds, beasts, plants, trees, when you come to this form of human form of body after… Aśītiṁ caturaś caiva lakṣāṁs tād jīva-jātiṣu. This is evolutionary process. We come to the human form of body. Then we should know what is the goal of life. The goal of life is amṛtatvam, to become immortal. That you can become immortal simply by becoming Krishna conscious. Krishna says. It is a fact. We have to simply understand. Janma karma me divyaṁ yo jānāti tattvataḥ. If you try to understand Krishna in truth, tattvataḥ, then, tyaktvā dehaṁ punar janma naiti, after giving up this body, you don’t accept any more material body. And as soon as you don’t accept any material body means you become immortal. Because by nature we are immortal.

So Krishna advents, Krishna advents to teach us this lesson, that “You are immortal by nature. As spirit soul you are part and parcel of Me. I am as immortal. So you are also immortal. Unnecessarily, you are trying to be happy in this material world.”

mamaivāṁso jīva bhūto jīva-loke sanātanaḥ manaḥ saṣṭanindriyāni prakṛti-sthāni karṣati

Simply struggle for…, unnecessarily. The best thing is that you have enjoyed sense life in so many varieties of life, as cats, as dogs, as demigods, as tree, as plants, as insect. Now, in this human form of life, don’t be captivated by sensuous life. Just try to understand Krishna. That is the verdict of the śāstras. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye . To work very hard like dogs and hog for sense gratification is not the ambition of human life. Human life is meant for little austerity. Tapo divyaṁ putrakā yena śuddhyet sattvam. We have to purify our existence. That is the mission of human life. Why I shall purify my sattva existence? Brahma-saukhyam tv anantam. Then you get unlimited pleasure, unlimited happiness. That is real pleasure. Ramante yogino ’nante satyānanda-cid-ātmani iti rāma-padenāsau paraṁ brahmābhidhīyate.

So, at least in India, all the great personalities, saintly persons, sages and ācāryas, they have cultivated this spiritual knowledge so nicely and fully, and we are not taking advantage of it. It is not that those śāstras and directions are meant for the Indians or for the Hindus or for brāhmaṇas. No. It is meant for everyone. Because Krishna claims

sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ yaḥ tāsāṁ mahad brahma yonir ahaṁ bīja-pradaḥ pitā

Krishna claims that “I am everyone’s father.” Therefore, He is very much anxious to make us peaceful, happy. Just like the father wants to see his son is well situated and happy; similarly, Krishna also wants to see every one of us happy and well-situated. Therefore He comes sometimes. Yadā yadā hi dharmasya glānir bhavati This is the purpose of Krishna’s advent. So those who are servants of Krishna, devotees of Krishna, they should take the mission of Krishna. They should take up the mission of Krishna. That is Caitanya Mahāprabhu’s version.

āmāra ajñāya guru hañā tāra ei deśa yare dekha, tare kaha, ‘Krishna’-upadeśa

Krishna-upadeśa. Just try to preach what Krishna has said in the Bhagavad-gītā. That is the duty of every Indian. Caitanya Mahāprabhu says.

bhārata-bhūmite manuṣya janma haila yāra janma sārthaka kari para-upakāra.

So Indians, Indians are meant for para-upakāra. Indians are not meant for exploiting others. That is not Indians’ business. Indian history is all along for para-upakāra. And formerly, from all parts of the world, used to come to India to learn what is spiritual life. Even Jesus Christ went there. And from China and from other countries. That is history. And we are forgetting our own asset. How much we are callous. Such a great movement, Krishna consciousness, is going on all over the world, but our Indians are callous, our government is callous. They do not take. That is our misfortune. But it is the Caitanya Mahāprabhu’s mission. He says any Indian, bhārata bhūmite manuṣya janma, if he’s human being, he must make his life perfect by taking advantage of this Vedic literature and distribute the knowledge all over the world. That is para-upakāra. So India can do. They are actually appreciating. These Europeans, American young men, they are appreciating that how great… I get daily dozens of letter, how they are benefited by this movement. Actually, that is the fact. It is giving the life for the dead man. So I shall specially request the Indians, especially His Excellency, kindly cooperate with this movement, and try to make successful your life and others’ life. That is the mission of Krishna, advent of Krishna.

Thank you very much. (end)

Narakasura would raid and plunder the kingdoms of the three worlds. He did not even leave the women and would kidnap them for his own personal harem. Narakasura heard that Indra, the king of the devas, had thousands of divine elephants in his army. Now Narakasura, greedy that he was, wanted to possess everything, so he attacked the heavens.
Indra was helpless as he watched Naraka’s minions plunder the heavens. Naraka himself began pursuit of the devas. While pursuing the devas, a glimmering object far away caught his eye. Upon inspection, he realised that the glimmering object was mother Aditi’s (the mother of the devas) earrings. He assaulted mother Aditi and grabbed her earrings.

Now Indra, feeling humiliated at his loss and even worse that his mother was assaulted, wanted revenge and he knew that there was only one person who was a match for Naraka. It was Krishna.

Indra reached Krishna’s palace when Krishna was spending quality time with his wife Satyabhama. He told Krishna about the happenings and begged him for his help. Krishna was enraged that Naraka might lay his hands on mother Aditi and said that Naraka must die for his insolence.

Satyabhama looked annoyed because Krishna was about to leave her. Wanting to please both Satyabhama and Indra, Krishna decided to take Satyabhama with him into battle.

Krishna summoned his mount Garuda (a giant eagle) and made way towards Naraka’s fortress. An impenetrable barrier of magic mountains surrounded Naraka’s fortress. The mountains were such that a barrier would come up from any side that Krishna tried to enter the fortress. Krishna, unperturbed, hurled his mace at the barrier and shattered the entire mountain range in one blow. A downpour of magical weapons rained down on them. Krishna fired multiple arrows and destroyed all the weapons. In this manner Krishna destroyed countless other magical barriers and finally reached Naraka’s fortress.

Naraka’s palace was guarded by the five-headed demon Mura. Mura hurled countless weapons at Krishna, but Krishna shot each one down with his bow and arrow. Then Krishna picked up his flying discus and hurled it towards Mura dislocating Mura’s five heads. Mura fell to the ground, dead.

Krishna challenged Naraka to battle and killed him easily. Bhoomi Devi then sang hymns in praise of Krishna and begged him to take Naraka’s son Bhagdatta under his protection. Krishna placed Bhagdatta on the throne and then freed all of Naraka’s prisoners. The devas showered Krishna with flowers from the heavens.

Jarasandha grew up and became a very powerful king. He defeated many other kings and made them promise their allegiance to him making him supreme emperor. He gave both his daughters in marriage to Kamsa of Mathura.

Now Krishna killed Kamsa, making Jarasandha an enemy. Jarasandha attacked Mathura seventeen times and Krishna decimated his army, sparing Jarasandha alone.

Krishna had five cousins, the Pandavas, who had just acquired a kingdom -Indraprastha. The eldest Pandava, Yudishtra wanted to perform the Rajasuya Yagya. In order to perform the Rajasuya Yagya, a king had to be declared emperor and all the surrounding kingdoms had to recognize the emperor as their overlord. In order for this to happen, Yudishtra would have to defeat Jarasandha and obtain the title of emperor. Yudishtra, not knowing how to go about this, asked Krishna for help. Krishna said that he, Arjuna (the third Pandava) and Bheema (the second Pandava) would dress up like brahmans and go to Magadha and challenge Jarasandha to a wrestling match.

Upon reaching Magadha, Krishna, Arjuna and Bheema challenged Jarasandha to a wrestling match. Jarasandha seeing their physiques realised that these were not brahmans and asked them who they were. Krishna revealed their identities and told Jarasandha that they had come to challenge him and that Jarasandha must pick an opponent. Jarasandha said that he would not fight Krishna as he was a cowherd and he did not match his dignity and social standing. He then refused to fight Arjuna saying that Arjuna was too young, but he agreed to fight Bheema as Bheema seemed mighty and a worthy opponent.

Bheema and Jarasandha fought for days, both equally matched and neither succumbed to the other’s blows. Bheema realizing that Jarasandha was an equal match looked to Krishna for help. Now Krishna who knew the story of Jarasandha’s birth, picked up a twig from the floor, broke it in two halves and threw the two halves far away from each other.

Bheema now knew what he must do. He threw Jarasandha to the ground, held his legs and split his body in two. He then threw the two halves of Jarasandha far away from each other so that they might not join. Bheema had defeated Jarasandha and Krishna installed Jarasandha’s son as the king of Magadha. In return, Jarasandha’s son agreed to be a vassal to the Pandavas.

Satrajit became a really wealthy man. Krishna then approached Satrajit and told him that he should share the gem with the other people of Dwarka and give it to King Ugrasena. Satrajit declined saying that the jewel belonged to him.
A few days later, Satrajit’s brother Prasena wore the jewel as a necklace and went out on a hunt. He climbed a tree waiting for some game, a lion came by and just as Prasena was about to shoot it, a snake, which dropped from the branch above, surprised him. Now Prasena was startled and he fell from the tree. As he was falling, the necklace with the Syamantaka gem got caught in a branch and Prasena hung by the neck, and was killed instantly.

Now the lion below, being attracted to the glow of the gem, picked it up and carried it away. As the lion walked away with the gem, Jambavan the king of the bears saw him. Being seduced by the glow of the gem, he attacked the lion and killed it and took the gem to his cave and gifted it to his infant son.

Prasena did not return to Dwarka and people were wondering what had happened to him. Satrajit suspected that Krishna might have killed Prasena in order to attain the gem. Krishna, in order to prove his innocence, gathered a search party and went into the forest.

A few hours later, they found Prasena’s body. Krishna noticed lion tracks around the body and assumed that a lion must have killed Prasena. On following the lion tracks, they came across the body of the dead lion. Krishna noticed that the lion had the marks of a bear’s claws and noticed that there were bear tracks around the body. On following the bear tracks Krishna reached Jambavan’s cave. Krishna sensing the danger ordered the rest of the party to stay outside while he entered the cave alone. Krishna found Jambavan’s son playing with the Syamantaka gem. Frightened by the stranger, Jambavan’s son let out a wail that alerted Jambavan. Now Jambavan thought someone was attacking his child and attacked Krishna. Krishna fought Jambavan for twenty-eight days after which Jambavan recognised Krishna’s divinity and surrendered to him. Along with the gem, Jambavan offered Krishna his daughter Jambavati’s hand in marriage. This Krishna accepted.

Krishna then returned to Dwarka with the Syamantaka gem and his new bride. Krishna returned the gem to its rightful owner Satrajit who by then was ashamed of accusing Krishna. In order to make up for his accusations and show his good will towards Krishna, Satrajit offered his daughter Satyabhama to Krishna.

But Satyabhama already had three suitors – Akrura, Kritavarma and Shatadhanwa. They were angered by the fact that Satrajit have given Satyabhama to Krishna and not to one of them. Shatadhanwa in his rage killed Satrajit while he slept and stole the Syamantaka gem from him. On realizing what he had done, Shatadhanwa left the gem with Akrura and fled from Dwarka. Krishna and Balrama gave chase and killed Shatadhanwa for his crime. Not finding the gem on Shatadhanwa, Krishna knew that he must have left it with Akrura for safekeeping.

Krishna approached Akrura and requested him to tell the people of Dwarka that he possessed the gem otherwise the people of Dwarka would think that he had killed his father in law in order to possess the gem. This Akrura did and Krishna’s name was cleared.

Now Rukmi was a friend of Kamsa and owed his allegiance to Jarasandha. He wanted his younger sister to marry Shishupala, the crown prince of Chedi, who also was favored by Jarasandha.

Rukmini had heard stories of Krishna’s valour from her childhood and she had her heart set on marrying him. When she heard that Rukmi had chosen Shishupala for her, she resolved that she would only marry Krishna or die.

She sent for her trusted aid Sunanda, a wise old Brahman. She wrote a note to Krishna telling him that he was the only husband for her and asked if he would come and take her away. She wrote to him, that if he wouldn’t have her, she would give up her life. She also begged him that he spare the lives of her family whilst kidnapping her. She wrote that on the day of the wedding, she would go to the temple of the Goddess Parvati (their family deity) and if he would, that was the right time to kidnap her. She sent Sunanda with the note to Dwarka (Krishna’s new fortress home).

Krishna had heard a lot about Rukmini’s beauty too. He longed to have her but wasn’t sure if he should approach her family, as they owed their allegiance to Jarasandha. Upon receiving the message from her, he resolved to kidnap her. Now Jarasandha who knew that Krishna might try something like that to humiliate him, filled Vidarbha with people loyal to him.

Krishna went to Vidarbha first and Balrama followed with the army. On the wedding day, when Rukmini was leaving the temple, she looked in the crowds for Krishna. She did not see him. As she was about to enter her chariot and leave, she felt someone hold her from behind. It was Krishna. He lifted her into the chariot and sped away.

Jarasandha was furious. He rallied all his men and ordered them to chase Krishna. Jarasandha’s men followed Krishna but were ambushed by Balrama and his army on the outskirts of the city. Now Rukmi managed to go through Balrama’s army and catch up with Krishna and Rukmini. He swore that he would not return to his city without his sister.

Rukmi fired an arrow at Krishna, but it did not even make a dent in Krishna’s divine armour. Krishna then fired multiple arrows, which first killed Rukmi’s horses and then shattered his chariot. Rukmi then picked up his bow again, but before he could fire, Krishna shot another arrow and shattered Rukmi’s bow. Rukmi now mad with rage picked up his sword and ran towards Krishna. Krishna fired another arrow and split Rukmi’s sword in two. Krishna then picked up his sword and was about to attack Rukmi when Rukmini begged her lord to spare her brother’s life. On Rukmini’s saying, Krishna spared Rukmi’s life but cut half the hair on his head and half the moustache on his face, the worst insult a warrior could face, and then let him go.

Krishna returned to Dwarka with Rukmini and made her his bride.