(1) S'rî S'uka said: 'One day planned the Lord to have a picnic in the forest. Rising early He woke His comrades and the calves, blowing His horn nicely to make them rise. Next they departed from Vraja driving their groups of calves in front of them. (2) They all happy, beautifully shining in His company walking out with their prods, horns, flutes and the many of each his calves, who together numbered over a thousand, offered a most attractive sight. (3) With Krishna His own calves thereto had a countless number of them assembled and together with them had He then, immersed in their boyish games, a good time in various places [in the forest].
(4) Even though they with gems, shells, gold and pearls already were adorned, used they also fruits, green leaves, bunches of beautiful flowers, peacock feathers and colored minerals to decorate themselves. (5) Snatching away one another's belongings threw them at a distance from the one concerned and were they by those seeing him coming tossed further, but then again with a laugh returned. (6) If Krishna walked away with eyes for the beauty of the forest had they fun trying 'me first, me first' to touch Him. (7-11) Some blew their flutes, some vibrated their horns, some hummed along with the bumblebees and others imitated the cuckoos. Some ran after the shadows of the birds, some walked elegant with the swans or sat with the ducks as silent or danced with the peacocks. They searched for young monkeys and hopped with them between the trees the way they were skipping from tree to tree. They jumped along with the frogs getting wet in the water, laughed at their shadows and mocked their own echoes. This way enjoyed they the merit of their previous lives in friendship with Him who for those entangled in mâyâ is the Supreme Divinity, who for the transcendentalists who accepted it to be of service, as a consequence is the spiritual happiness [see * and 1.1: 2, 1.7: 6 and 2.1: 6]. (12) Not even for many lives being of penance do yogis apt in self-control achieve the dust of His lotusfeet; how fortunate then are the inhabitants of Vraja to whom He indeed personally being present became the object of their personal witnessing?
(13) And then appeared he, named Agha ['the bad one'] on the scene, a great demon unable to bear the sight of their happy pastimes whose life's end was awaited by practically all the immortals despite of their drinking the nectar. (14) Seeing the boys headed by Krishna thought Aghâsura, who was sent by Kamsa and was the younger brother of Bakî [Pûtanâ] and Bakâsura: 'This indeed is the killer of the two born along with me; so for their sake, let me now kill Him and His boys! (15) When these boys for my brother and sister have become the sesame and water to their death rites, will all the inhabitants of Vraja be as good as dead when the strength of their life has left them, when these living beings whom they consider the very embodiment of their love and breath are gone.' (16) Thus decided assumed he the wondrous body of a very, very large python extending for miles and occupied he, mountain high and with a mouth spread open like a mountain cave, at that time most crooked the road to swallow the picnickers. (17) With the inside of his mouth gaping, rested his lower lip on the earth and touched his upper lip the sky; his teeth were like mountain peaks and within was it pitch dark, his tongue resembled a broad road, his breath was like a warm wind and his fiery look was like a fire. (18) Seeing him in that position they all thought it to be Vrindâvana at its best; it was in the line of their games indeed [to act] as if they were looking at the form of a python's mouth: (19) 'Look o friends, a dead python laying before us to swallow us all with its snake mouth spread open, don't you think? (20) Really, it's as clear as the sun, there is the upper lip and below, that big bank is his lower lip with that reddish glow... (21) On the left and right, those caves, they just resemble the corners of the mouth, and those peaks there, they look exactly like the animal's teeth. (22) The broad path, long and wide, is like the tongue and the darkness in between the mountains, that's indeed the inside of his mouth. (23) Just notice how the hot wind blowing from it like fire indeed is like his breath, smelling as bad as burning flesh with the corpses inside of him. (24) Would this animal be here to devour all who dare to enter? If so, then will he just like Bakâsura by Him immediately be vanquished!' they said looking at the gleaming face of Krishna, Baka's enemy, while they loudly laughing, clapping their hands entered the mouth.
(25) Hearing them this and that way besides the truth talking without realizing what they were dealing with, came Krishna, who knew that the Rakshasa was very real and deceiving them, to the conclusion that He, the Supreme Lord, the Complete of all living beings situated in the heart, should stop His comrades. (26) Meanwhile had all the boys and their calves entered the belly of the demon, but they were not devoured; the Rakshasa, thinking of his dead relatives, was waiting for Baka's enemy to enter. (27) Krishna, who for each and everyone is the source of fearlessness, was amazed to witness that and compassionately felt sorry about the way things were turning out to be with His friends, who had no one but Him and now helplessly had ran out of His control to be as straws to the fire of the belly of Aghâsura, of death personified. (28) What to do now; this rogue shouldn't exist, nor should the innocent faithful ones find their end; how could He have both at the same time? Gathering His thoughts knew the Lord, the Seer of the Unlimited, what to do and entered He Himself the mouth. (29) At that moment exclaimed all the gods from behind the clouds in fear 'Alas, alas!' and rejoiced Kamsa and the other blood thirsty friends of Aghâsura. (30) When He heard that expanded Krishna, the Supreme Lord who indeed never is vanquished, immediately Himself [see siddhi] from within the throat of the demon who tried to crush the boys and the calves in his belly. (31) With that action were all openings blocked and popped out the eyes of the giant squirming and wrestling; the life air arrested within the completely stuffed body then broke out and left through the top of the skull. (32) When all life-air had left the body and Krishna saw that all the boys and calves were laying dead, brought He, Mukunda, the Supreme Lord, them back to life and reappeared He, accompanied by them, from the mouth. (33) Issuing from the lusty body there was a most wonderful light which all by itself illumined the ten directions; it waited remaining in the sky until the Supreme Personality came out and then entered, for all the gods to see, His body [sâyujya-mukti]. (34) Next did everyone most pleased his own thing, in worship celebrating His glory [see also 1.2: 13]: flowers were showered, the singers of heaven sang, the heavenly girls danced, all the demigods played their specific instruments and the brahmins offered prayers. (35) The Unborn One [Brahmâ] nearby in his abode hearing the wondrous sounds of those for everyone so very auspicious prayers, sweet sounds, songs and cheers for the One Supreme Lord, very quickly went over there to witness the glorification of God that amazed him.
(36) O King, the dried python skin was a marvel of Vrindâvana that became a cave frequented for a long, long time afterwards. (37) This incident of the python its death and liberation and the deliverance of His associates, that took place when the Lord was five years old [kaumâra], was only one year later [pauganda] by the boys in Vraja disclosed as if it had happened that very day. (38) The fact that by the little association with the Supreme Personality of the Brahman, of the apparent and nonapparent, who for the people was of mercy as a child, also Agha was freed from all material contamination and was elevated to merge with the Supersoul, was not so astonishing at all, however difficult it is for those far removed from the truth to attain. (39) If they, who [like Aghâsura] somehow by chance or even by force got His image installed in their hearts, by Him are granted the destination, what then indeed would that mean for those in whom He is ever present as the remover of the illusion, always granting each and every soul the unfailing resultant pleasure?' "
(40) S'rî Sûta [see 1: 12-15] said: "He [Parîkchit] who was protected by the God of the Yadus [Yâdavadeva or Krishna] this way, o twice-born, hearing about the all-wonderful activities of his savior [see 1.8], inquired thus fixed in his consciousness with the son of Vyâsa even more after those so meritorious deeds. (41) The honorable king said: 'O brahmin what happened in another time, was described as if it had happened right then, how could that be; how could what the Lord did at five years of age by all the boys be described at His sixth? (42) I'm burning with curiosity for you o great yogi to tell me about it, o guru, I am certain that it was caused by nothing else but the deluding capacity of the Lord [yoga-mâyâ]. (43) Being but a mundane ruler are we most blessed in this world, o teacher, with the opportunity to always drink from the nectar of your sacred talks about Krishna'."
(44) S'rî Sûta said: "When he, the man of penance, this way indeed was questioned by him had he, the moment he was reminded of the Infinite One, completely lost contact with his senses; with difficulty slowly regaining his external vision he then replied the Lord His most outstanding, very best adherent."