SB 10.43: Kṛṣṇa Kills the Elephant Kuvalayāpīḍa

This chapter tells how Lord Kṛṣṇa killed the lordly elephant Kuvalayāpīḍa, how Kṛṣṇa and Balarāma entered the wrestling arena and what Kṛṣṇa said to the wrestler Cāṇūra.

After finishing Their early-morning rituals, Kṛṣṇa and Balarāma heard kettledrums heralding the start of the wrestling match, and They went to see the festivities. At the gate of the wrestling arena They encountered an elephant named Kuvalayāpīḍa, who attacked Kṛṣṇa at the urging of his keeper. The mighty elephant grabbed at Kṛṣṇa with his trunk, but the Lord struck back and then disappeared from the beast’s sight among his legs. Enraged at not being able to see Kṛṣṇa, Kuvalayāpīḍa sought Him out with his sense of smell and seized Him. But the Lord pulled loose. In this way Kṛṣṇa teased and tormented Kuvalayāpīḍa, finally yanking out one of his tusks and beating him and his keepers to death.

Sprinkled with the elephant’s blood and carrying one of his tusks on His shoulder as a weapon, Lord Kṛṣṇa appeared unprecedentedly beautiful as He entered the wrestling arena. There the various classes of people saw Him in different ways, according to their specific relationship with Him.

When King Kaṁsa heard how Kṛṣṇa and Balarāma had killed Kuvalayāpīḍa, he realized They were invincible and became filled with anxiety. The members of the audience, on the other hand, became joyful as they reminded one another about the Lords’ amazing pastimes. The people declared that Kṛṣṇa and Balarāma must be two expansions of the Supreme Lord Nārāyaṇa who had descended into the house of Vasudeva.

Cāṇūra then stepped forward and challenged Kṛṣṇa and Balarāma to wrestle, saying King Kaṁsa wished to see such a match. Kṛṣṇa replied, “Although We are merely nomadic forest folk, We are nonetheless subjects of the King; thus We will not hesitate to please him with an exhibition of wrestling.” As soon as Cāṇūra heard this, he suggested that Kṛṣṇa should wrestle him and that Balarāma should wrestle Muṣṭika.

SB 10.43.1

śrī-śuka uvāca
atha kṛṣṇaś ca rāmaś ca
 kṛta-śaucau parantapa
 śrutvā draṣṭum upeyatuḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; atha — next; kṛṣṇaḥ — Kṛṣṇa; ca — and; rāmaḥ — Balarāma; ca — also; kṛta — having carried out; śaucau — purification; param-tapa — O chastiser of enemies; malla — of the wrestling match; dundubhi — of the kettledrums; nirghoṣam — the resounding vibration; śrutvā — hearing; draṣṭum — to see; upeyataḥ — They approached.
Śukadeva Gosvāmī said: O chastiser of enemies, Kṛṣṇa and Balarāma, having executed all necessary purification, then heard the kettledrums resounding at the wrestling arena, and They went there to see what was happening.

Śrīla Śrīdhara Svāmī explains the words kṛta-śaucau, “having executed all necessary purification,” as follows: “Two days previously, Kṛṣṇa and Balarāma had executed Their purification, Their relief from offense [by performing heroic deeds]. The Lords reasoned: ‘Even after We have made Our power known by breaking the bow and by performing other feats, Our parents have still not secured freedom. Kaṁsa is again trying to kill them. Therefore, although he is Our maternal uncle, it will not be wrong for Us to kill him.’ They assured Their offenselessness by this reasoning.”

SB 10.43.2

raṅga-dvāraṁ samāsādya
 tasmin nāgam avasthitam
apaśyat kuvalayāpīḍaṁ
 kṛṣṇo ’mbaṣṭha-pracoditam
raṅga — of the arena; dvāram — the gate; samāsādya — reaching; tasmin — in that place; nāgam — an elephant; avasthitam — standing; apaśyat — He saw; kuvalayāpīḍam — named Kuvalayāpīḍa; kṛṣṇaḥ — Lord Kṛṣṇa; ambaṣṭha — by his keeper; pracoditam — urged on.
When Lord Kṛṣṇa reached the entrance to the arena, He saw the elephant Kuvalayāpīḍa blocking His way at the urging of his keeper.

The elephant-keeper revealed his malicious intent by blocking Lord Kṛṣṇa’s entrance into the arena.

SB 10.43.3

baddhvā parikaraṁ śauriḥ
 samuhya kuṭilālakān
uvāca hastipaṁ vācā
baddhvā — binding; parikaram — His clothes; śauriḥ — Lord Kṛṣṇa; samuhya — tying together; kuṭila — curled; alakān — the locks of His hair; uvāca — He spoke; hasti-pam — to the elephant-keeper; vācā — with words; megha — of a cloud; nāda — like the sound; gabhīrayā — grave.
Securely binding up His clothes and tying back His curly locks, Lord Kṛṣṇa addressed the elephant-keeper with words as grave as the rumbling of a cloud.

Lord Kṛṣṇa was obviously preparing for a fight. According to Śrīla Viśvanātha Cakravartī Ṭhākura, the Lord put aside His jacket, tightened His belt and tied back His hair.

SB 10.43.4

ambaṣṭhāmbaṣṭha mārgaṁ nau
 dehy apakrama mā ciram
no cet sa-kuñjaraṁ tvādya
 nayāmi yama-sādanam
ambaṣṭha ambaṣṭha — O elephant-keeper, elephant-keeper; mārgam — way; nau — to Us; dehi — give; apakrama — move aside; ma ciram — without delay; na u cet — if not; sa-kuñjaram — together with your elephant; tva — you; adya — today; nayāmi — I will send; yama — of the lord of death; sādanam — to the abode.
[Lord Kṛṣṇa said:] O driver, driver, move aside at once and let Us pass! If you don’t, this very day I will send both you and your elephant to the abode of Yamarāja!

SB 10.43.5

evaṁ nirbhartsito ’mbaṣṭhaḥ
 kupitaḥ kopitaṁ gajam
codayām āsa kṛṣṇāya
evam — thus; nirbhartsitaḥ — threatened; ambaṣṭhaḥ — the elephant-keeper; kupitaḥ — angered; kopitam — the enraged; gajam — elephant; codayām āsa — he goaded; kṛṣṇāya — toward Kṛṣṇa; kāla — time; antaka — death; yama — and Yamarāja; upamam — comparable to.
Thus threatened, the elephant-keeper became angry. He goaded his furious elephant, who appeared equal to time, death and Yamarāja, into attacking Lord Kṛṣṇa.

SB 10.43.6

karīndras tam abhidrutya
 kareṇa tarasāgrahīt
karād vigalitaḥ so ’muṁ
 nihatyāṅghriṣv alīyata
kari — of elephants; indraḥ — the lord; tam — Him; abhidrutya — running toward; kareṇa — with his trunk; tarasā — violently; agrahīt — seized; karāt — from the trunk; vigalitaḥ — slipping away; saḥ — He, Kṛṣṇa; amum — him, Kuvalayāpīḍa; nihatya — striking; aṅghriṣu — among his legs; alīyata — He disappeared.
The lord of the elephants charged Kṛṣṇa and violently seized Him with his trunk. But Kṛṣṇa slipped away, struck him a blow and disappeared from his view among his legs.

Lord Kṛṣṇa struck the elephant with His fist and then disappeared among his legs.

SB 10.43.7

saṅkruddhas tam acakṣāṇo
 ghrāṇa-dṛṣṭiḥ sa keśavam
parāmṛśat puṣkareṇa
 sa prasahya vinirgataḥ
saṅkruddhaḥ — infuriated; tam — Him; acakṣāṇaḥ — not seeing; ghrāṇa — by his sense of smell; dṛṣṭiḥ — whose vision; saḥ — he, the elephant; keśavam — Lord Keśava; parāmṛśat — took hold of; puṣkareṇa — with the end of his trunk; saḥ — He, Kṛṣṇa; prasahya — by force; vinirgataḥ — came free.
Infuriated at being unable to see Lord Keśava, the elephant sought Him out with his sense of smell. Once again Kuvalayāpīḍa seized the Lord with the end of his trunk, only to have the Lord forcefully free Himself.

Lord Kṛṣṇa allowed the elephant to seize Him so that the beast would be encouraged to keep fighting. Once Kuvalayāpīḍa had thus become proud, Lord Kṛṣṇa again thwarted him with His superior potency.

SB 10.43.8

pucche pragṛhyāti-balaṁ
 dhanuṣaḥ pañca-viṁśatim
vicakarṣa yathā nāgaṁ
 suparṇa iva līlayā
pucche — by his tail; pragṛhya — grabbing him; ati-balam — the extremely powerful (elephant); dhanuṣaḥ — bow-lengths; pañca-viṁśatim — twenty-five; vicakarṣa — He dragged; yathā — as; nāgam — a snake; suparṇaḥ — Garuḍa; iva — as; līlayā — playfully.
Lord Kṛṣṇa then grabbed the powerful Kuvalayāpīḍa by the tail and playfully dragged him twenty-five bow-lengths as easily as Garuḍa might drag a snake.

SB 10.43.9

sa paryāvartamānena
 savya-dakṣiṇato ’cyutaḥ
babhrāma bhrāmyamāṇena
 go-vatseneva bālakaḥ
saḥ — He; paryāvartamānena — with him (the elephant) who was being moved around; savya-dakṣiṇataḥ — to the left and then the right; acyutaḥ — Lord Kṛṣṇa; babhrāma — moved also; bhrāmyamāṇena — together with him who was being moved; go-vatsena — with a calf; iva — just as; bālakaḥ — a young boy.
As Lord Acyuta held on to the elephant’s tail, the animal tried to twist away to the left and to the right, making the Lord swerve in the opposite direction, as a young boy would swerve when pulling a calf by the tail.

SB 10.43.10

tato ’bhimakham abhyetya
 pāṇināhatya vāraṇam
prādravan pātayām āsa
 spṛśyamānaḥ pade pade
tataḥ — then; abhimukham — face to face; abhyetya — coming; pāṇinā — with His hand; āhatya — slapping; vāraṇam — the elephant; prādravan — running away; pātayām āsa — He made him fall; spṛśyamānaḥ — being touched; pade pade — with each step.
Kṛṣṇa then came face to face with the elephant and slapped him and ran away. Kuvalayāpīḍa pursued the Lord, managing to touch Him again and again with each step, but Kṛṣṇa outmaneuvered the elephant and made him trip and fall.

SB 10.43.11

sa dhāvan kṛīdayā bhūmau
 patitvā sahasotthitaḥ
tam matvā patitaṁ kruddho
 dantābhyāṁ so ’hanat kṣitim
saḥ — He; dhāvan — running; krīḍayā — playfully; bhūmau — on the ground; patitvā — falling; sahasā — suddenly; utthitaḥ — getting up; tam — Him; matvā — thinking; patitam — fallen; kruddhaḥ — angry; dantābhyām — with his tusks; saḥ — he, Kuvalayāpīḍa; ahanat — struck; kṣitim — the earth.
As Kṛṣṇa dodged about, He playfully fell on the ground and quickly got up again. The raging elephant, thinking Kṛṣṇa was down, tried to gore Him with his tusks but struck the earth instead.

SB 10.43.12

sva-vikrame pratihate
 kuñjarendro ’ty-amarṣitaḥ
codyamāno mahāmātraiḥ
 kṛṣṇam abhyadravad ruṣā
sva — his; vikrame — prowess; pratihate — being thwarted; kuñjara-indraḥ — the lord of elephants; ati — extreme; amarṣitaḥ — with frustrated anger; codyamānaḥ — urged on; mahāmātraiḥ — by the elephant-keepers; kṛṣṇam — at Kṛṣṇa; abhyadravat — he charged; ruṣā — furiously.
His prowess foiled, the lordly elephant Kuvalayāpīḍa went into a frenzied rage out of frustration. But the elephant-keepers goaded him on, and he furiously charged Kṛṣṇa once again.

SB 10.43.13

tam āpatantam āsādya
 bhagavān madhusūdanaḥ
nigṛhya pāṇinā hastaṁ
 pātayām āsa bhū-tale
tam — him; āpatantam — attacking; āsādya — confronting; bhagavān — the Supreme Lord; madhu-sūdanaḥ — the killer of the demon Madhu; nigṛhya — firmly seizing; pāṇinā — with His hand; hastam — his trunk; pātayām āsa — He made him fall; bhū-tale — onto the ground.
The Supreme Lord, killer of the demon Madhu, confronted the elephant as he attacked. Seizing his trunk with one hand, Kṛṣṇa threw him to the ground.

SB 10.43.14

patitasya padākramya
 mṛgendra iva līlayā
dantam utpāṭya tenebhaṁ
 hastipāṁś cāhanad dhariḥ
patitasya — of the fallen (elephant); padā — with His foot; ākramya — climbing upon him; mṛgendraḥ — a lion; iva — as if; līlayā — with ease; dantam — one of his tusks; utpāṭya — pulling out; tena — with it; ibham — the elephant; hasti-pān — the elephant-keepers; ca — also; ahanat — killed; hariḥ — Lord Kṛṣṇa.
Lord Hari then climbed onto the elephant with the ease of a mighty lion, pulled out a tusk, and with it killed the beast and his keepers.

SB 10.43.15

mṛtakaṁ dvipam utsṛjya
 danta-pāṇiḥ samāviśat
aṁsa-nyasta-viṣāṇo ’sṛṅ-
 mada-bindubhir aṅkitaḥ
 vadanāmburuho babhau
mṛtakam — dead; dvipam — the elephant; utsṛjya — discarding; danta — his tusk; pāṇiḥ — in His hand; samāviśat — He entered (the arena); aṁsa — upon His shoulder; nyasta — placing; viṣāṇaḥ — the tusk; asṛk — of blood; mada — and the elephant’s sweat; bindubhiḥ — with drops; aṅkitaḥ — sprinkled; virūḍha — exuding; sveda — of (His own) perspiration; kaṇikā — with fine drops; vadana — His face; ambu-ruhaḥ — lotuslike; babhau — shone.
Leaving the dead elephant aside, Lord Kṛṣṇa held on to the tusk and entered the wrestling arena. With the tusk resting on His shoulder, drops of the elephant’s blood and sweat sprinkled all over Him, and His lotus face covered with fine drops of His own perspiration, the Lord shone with great beauty.

SB 10.43.16

vṛtau gopaiḥ katipayair
raṅgaṁ viviśatū rājan
vṛtau — surrounded; gopaiḥ — by cowherd boys; katipayaiḥ — several; baladeva-janārdanau — Balarāma and Kṛṣṇa; raṅgam — the arena; viviśatuḥ — entered; rājan — O King (Parīkṣit); gaja-danta — the elephant’s tusks; vara — chosen; āyudhau — whose weapons.
My dear King, Lord Baladeva and Lord Janārdana, each carrying one of the elephant’s tusks as His chosen weapon, entered the arena with several cowherd boys.

SB 10.43.17

mallānām aśanir nṛṇāṁ nara-varaḥ strīṇāṁ smaro mūrtimān
 gopānāṁ sva-jano ’satāṁ kṣiti-bhujāṁ śāstā sva-pitroḥ śiśuḥ
mṛtyur bhoja-pater virāḍ aviduṣāṁ tattvaṁ paraṁ yogināṁ
 vṛṣṇīnāṁ para-devateti vidito raṅgaṁ gataḥ sāgrajaḥ
mallānām — for the wrestlers; aśaniḥ — lightning; nṛṇām — for the males; nara-varaḥ — the best of men; strīṇām — for the women; smaraḥ — Cupid; mūrti-mān — incarnate; gopānām — for the cowherds; sva-janaḥ — their relative; asatām — impious; kṣiti-bhujām — for the kings; śāstā — a punisher; sva-pitroḥ — for His parents; śiśuḥ — a child; mṛtyuḥ — death; bhoja-pateḥ — for the King of the Bhojas, Kaṁsa; virāṭ — the totality of the material universe; aviduṣām — for the unintelligent; tattvam — the Truth; param — Supreme; yoginām — for the yogīs; vṛṣṇīnām — for the members of the Vṛṣṇi dynasty; para-devatā — their most worshipable Deity; iti — in these ways; viditaḥ — understood; raṅgam — the arena; gataḥ — He entered; sa — along with; agra-jaḥ — His elder brother.
The various groups of people in the arena regarded Kṛṣṇa in different ways when He entered it with His elder brother. The wrestlers saw Kṛṣṇa as a lightning bolt, the men of Mathurā as the best of males, the women as Cupid in person, the cowherd men as their relative, the impious rulers as a chastiser, His parents as their child, the King of the Bhojas as death, the unintelligent as the Supreme Lord’s universal form, the yogīs as the Absolute Truth and the Vṛṣṇis as their supreme worshipable Deity.

Śrīla Śrīdhara Svāmī quotes the following verse, which explains the ten attitudes toward Kṛṣṇa described here:

raudro ’dbhutaś ca śṛṅgāro
 hāsyaṁ vīro dayā tathā
bhayānakaś ca bībhatsaḥ
 śāntaḥ sa-prema-bhaktikaḥ

“[There are ten different moods:] fury [perceived by the wrestlers], wonder [by the men], conjugal attraction [the women], laughter [the cowherds], chivalry [the kings], mercy [His parents], terror [Kaṁsa], ghastliness [the unintelligent], peaceful neutrality [the yogīs] and loving devotion [the Vṛṣṇis].”

Śrīla Viśvanātha Cakravartī points out that people like the wrestlers, Kaṁsa and the impious rulers perceive Kṛṣṇa as dangerous, angry or threatening because they fail to understand the actual position of the Personality of Godhead. Actually, Lord Kṛṣṇa is everyone’s friend and well-wisher, but because we rebel against Him, He chastises us, and thus we may perceive Him as threatening. Kṛṣṇa, or God, is actually merciful, and when He punishes us, that is also His mercy.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes the following Vedic statement: raso vai saḥ rasaṁ hy evāyaṁ labdhvānandī bhavati. “He Himself is rasa, the taste or mellow of a particular relationship. And certainly one who achieves this rasa becomes ānandī, filled with bliss.” (Taittirīya Upaniṣad 2.7.1)

Śrīla Bhaktisiddhānta Sarasvatī quotes a further verse to explain the word rasa:

vyatītya bhāvanā-vartma
 yaś camatkāra-bhāra-bhūḥ
hṛdi sattvojjvale bāḍhaṁ
 svadate sa raso mataḥ

“That which is beyond imagination, heavy with wonder and relished in the heart shining with goodness — such is known as rasa.

As Śrīla Rūpa Gosvāmī elaborately explains in his Bhakti-rasāmṛta-sindhu, there are five main rasas — neutrality, servitude, friendship, parental love and conjugal love — and seven secondary rasas — amazement, humor, chivalry, compassion, fury, fear and dread. Thus altogether there are twelve rasas, and the supreme object of them all is Śrī Kṛṣṇa Himself. In other words, our love and affection are actually meant for Śrī Kṛṣṇa. Unfortunately, out of ignorance we stubbornly try to squeeze happiness and love out of material relationships, which are not directly connected to Kṛṣṇa, and thus life becomes a constant frustration. The solution is simple: surrender to Kṛṣṇa, love Kṛṣṇa, love Kṛṣṇa’s devotees and be happy forever.

SB 10.43.18

hataṁ kuvalayāpīḍaṁ
 dṛṣṭvā tāv api durjayau
kaṁso manasy api tadā
 bhṛśam udvivije nṛpa
hatam — killed; kuvalayāpīḍam — the elephant Kuvalayāpīḍa; dṛṣṭvā — seeing; tau — the two of Them, Kṛṣṇa and Balarāma; api — and; durjayau — invincible; kaṁsaḥ — King Kaṁsa; manasi — in his mind; api — indeed; tadā — then; bhṛśam — exceedingly; udvivije — became anxious; nṛpa — O King (Parīkṣit).
When Kaṁsa saw that Kuvalayāpīḍa was dead and the two brothers were invincible, he was overwhelmed with anxiety, O King.

SB 10.43.19

tau rejatū raṅga-gatau mahā-bhujau
yathā naṭāv uttama-veṣa-dhāriṇau
 manaḥ kṣipantau prabhayā nirīkṣatām
tau — the two of Them; rejatuḥ — shone; raṅga-gatau — present in the arena; mahā-bhujau — the mighty-armed Lords; vicitra — variegated; veṣa — whose style of dress; ābharaṇa — ornaments; srak — garlands; ambarau — and garments; yathā — like; naṭau — two actors; uttama — excellent; veṣa — costumes; dhāriṇau — wearing; manaḥ — the minds; kṣipantau — striking; prabhayā — with Their effulgences; nirīkṣatām — of those who looked on.
Arrayed with variegated ornaments, garlands and garments, just like a pair of excellently costumed actors, the two mighty-armed Lords shone splendidly in the arena. Indeed, They overpowered the minds of all onlookers with Their effulgences.

SB 10.43.20

nirīkṣya tāv uttama-pūruṣau janā
 mañca-sthitā nāgara-rāṣṭrakā nṛpa
 papur na tṛptā nayanais tad-ānanam
nirīkṣya — seeing; tau — both of Them; uttama-pūruṣau — the Supreme Personalities; janāḥ — the people; mañca — in the viewing galleries; sthitāḥ — sitting; nāgara — the city-dwellers; rāṣṭrakāḥ — and the people from outlying districts; nṛpa — O King; praharṣa — of their joy; vega — by the force; utkalita — made to expand widely; īkṣaṇa — their eyes; ānanāḥ — and faces; papuḥ — they drank; na — not; tṛptāḥ — satiated; nayanaiḥ — with their eyes; tat — of Them; ānanam — the faces.
O King, as the citizens of the city and the people from outlying districts gazed upon those two Supreme Personalities from their seats in the galleries, the force of the people’s happiness caused their eyes to open wide and their faces to blossom. They drank in the vision of the Lords’ faces without becoming satiated.

SB 10.43.21-22

pibanta iva cakṣurbhyāṁ
 lihanta iva jihvayā
jighranta iva nāsābhyāṁ
 śliṣyanta iva bāhubhiḥ
ūcuḥ parasparaṁ te vai
 yathā-dṛṣṭaṁ yathā-śrutam
 prāgalbhya-smāritā iva
pibantaḥ — drinking; iva — as if; cakṣurbhyām — with their eyes; lihantaḥ — licking; iva — as if; jihvayā — with their tongues; jighrantaḥ — smelling; iva — as if; nāsābhyām — with their nostrils; sliṣyantaḥ — embracing; iva — as if; bāhubhiḥ — with their arms; ūcuḥ — they spoke; parasparam — among one another; te — they; vai — indeed; yathā — just as; dṛṣṭam — they had seen; yathā — just as; śrutam — they had heard; tat — Their; rūpa — of the beauty; guṇa — qualities; mādhurya — charm; prāgalbhya — and bravery; smāritāḥ — reminded; iva — as if.
The people seemed to be drinking Kṛṣṇa and Balarāma with their eyes, licking Them with their tongues, smelling Them with their nostrils and embracing Them with their arms. Reminded of the Lords’ beauty, character, charm and bravery, the members of the audience began describing these features to one another according to what they had seen and heard.

Naturally, those who assembled in Mathurā for the wrestling festival had heard the latest news of Kṛṣṇa’s and Balarāma’s adventures in the city — how the Lords had broken the sacrificial bow, defeated the police and killed the elephant Kuvalayāpīḍa. And now that the people were seeing Kṛṣṇa and Balarāma enter the arena, their greatest expectations were confirmed. Kṛṣṇa is the embodiment of all beauty, fame and opulence, and therefore those assembled in the wrestling arena became fully satisfied by glorifying what they had heard of Him and were now seeing.

SB 10.43.23

etau bhagavataḥ sākṣād
 dharer nārāyaṇasya hi
avatīrṇāv ihāṁśena
 vasudevasya veśmani
etau — these two; bhagavataḥ — of the Supreme Lord; sākṣāt — directly; hareḥ — of Lord Hari; nārāyaṇasya — Nārāyaṇa; hi — certainly; avatīrṇau — have descended; iha — to this world; aṁśena — as expansions; vasudevasya — of Vasudeva; veśmani — in the home.
[The people said:] These two boys are certainly expansions of the Supreme Lord Nārāyaṇa who have descended to this world in the home of Vasudeva.

SB 10.43.24

eṣa vai kila devakyāṁ
 jāto nītaś ca gokulam
kālam etaṁ vasan gūḍho
 vavṛdhe nanda-veśmani
eṣaḥ — this (Kṛṣṇa); vai — certainly; kila — indeed; devakyām — from the womb of Devaki; jātaḥ — born; nītaḥ — brought; ca — and; gokulam — to Gokula; kālam — time; etam — this much; vasan — living; gūḍhaḥ — hidden; vavṛdhe — He grew up; nanda-veśmani — in the house of Nanda Mahārāja.
This one [Kṛṣṇa] took birth from mother Devakī and was brought to Gokula, where He has remained concealed all this time, growing up in the house of King Nanda.

SB 10.43.25

pūtanānena nītāntaṁ
 cakravātaś ca dānavaḥ
arjunau guhyakaḥ keśī
 dhenuko ’nye ca tad-vidhāḥ
pūtanā — the witch Pūtanā; anena — by Him; nītā — brought; antam — to her end; cakravātaḥ — whirlwind; ca — and; dānavaḥ — the demon; arjunau — the twin Arjuna trees; guhyakaḥ — the demon Śaṅkhacūḍa; keśī — the horse demon, Keśī; dhenukaḥ — the jackass demon, Dhenuka; anye — others; ca — and; tat-vidhāḥ — like them.
He made Pūtanā and the whirlwind demon meet with death, pulled down the twin Arjuna trees, and killed Śaṅkhacūḍa, Keśī, Dhenuka and similar demons.

SB 10.43.26-27

gāvaḥ sa-pālā etena
 dāvāgneḥ parimocitāḥ
kāliyo damitaḥ sarpa
 indraś ca vimadaḥ kṛtaḥ
saptāham eka-hastena
 dhṛto ’dri-pravaro ’munā
varṣa-vātāśanibhyaś ca
 paritrātaṁ ca gokulam
gāvaḥ — the cows; sa — together with; pālāḥ — their tenders; etena — by Him; dāva-agneḥ — from the forest fire; parimocitāḥ — saved; kāliyaḥ — Kāliya; damitaḥ — subdued; sarpaḥ — the serpent; indraḥ — Indra; ca — and; vimadaḥ — prideless; kṛtaḥ — made; sapta-aham — for seven days; eka-hastena — with one hand; dhṛtaḥ — held; adri — of mountains; pravaraḥ — the most eminent; amunā — by Him; varṣa — from rain; vāta — wind; aśanibhyaḥ — and hail; ca — also; paritrātam — delivered; ca — and; gokulam — the residents of Gokula.
He saved the cows and the cowherds from a forest fire and subdued the serpent Kāliya. He removed Lord Indra’s false pride by holding up the best of mountains with one hand for an entire week, thus protecting the inhabitants of Gokula from rain, wind and hail.

SB 10.43.28

gopyo ’sya nitya-mudita-
 hasita-prekṣaṇaṁ mukham
paśyantyo vividhāṁs tāpāṁs
 taranti smāśramaṁ mudā
gopyaḥ — the young gopīs; asya — His; nitya — always; mudita — cheerful; hasita — smiling; prekṣaṇam — whose glance; mukham — the face; paśyantyaḥ — seeing; vividhān — of various kinds; tāpān — distress; taranti sma — transcended; aśramam — free from fatigue; mudā — happily.
The gopīs overcame all kinds of distress and experienced great happiness by seeing His face, which is always cheerful with smiling glances and ever free of fatigue.

SB 10.43.29

vadanty anena vaṁśo ’yaṁ
 yadoḥ su-bahu-viśrutaḥ
śriyaṁ yaśo mahatvaṁ ca
 lapsyate parirakṣitaḥ
vadanti — they say; anena — by Him; vaṁśaḥ — the dynasty; ayam — this; yadoḥ — descending from King Yadu; su-bahu — very much; viśrutaḥ — famous; śriyam — riches; yaśaḥ — glory; mahatvam — power; ca — and; lapsyate — it will achieve; parirakṣitaḥ — protected on all sides.
It is said that under His full protection the Yadu dynasty will become extremely famous and attain wealth, glory and power.

SB 10.43.30

ayaṁ cāsyāgrajaḥ śrīmān
 rāmaḥ kamala-locanaḥ
pralambo nihato yena
 vatsako ye bakādayaḥ
ayam — this; ca — and; asya — His; agra-jaḥ — elder brother; śrī-man — the possessor of all opulences; rāmaḥ — Lord Balarāma; kamala-locanaḥ — the lotus-eyed; pralambaḥ — the demon Pralamba; nihataḥ — killed; yena — by whom; vatsakaḥ — Vatsāsura; ye — who; baka — Bakāsura; ādayaḥ — and others.
This lotus-eyed elder brother of His, Lord Balarāma, is the proprietor of all transcendental opulences. He has killed Pralamba, Vatsaka, Baka and other demons.

In fact two of the demons mentioned here were killed by Kṛṣṇa, not Balarāma. The reason for the mistake is that as news of Kṛṣṇa’s exploits spread among ordinary people, the facts became somewhat muddled. The same tendency can be observed in modern newspapers.

SB 10.43.31

janeṣv evaṁ bruvāṇeṣu
 tūryeṣu ninadatsu ca
kṛṣṇa-rāmau samābhāṣya
 cāṇūro vākyam abravīt
janeṣu — as the people; evam — thus; bruvāṇeṣu — were speaking; tūryeṣu — as the musical instruments; ninadatsu — were resounding; ca — and; kṛṣṇa-rāmau — Kṛṣṇa and Balarāma; samābhāṣya — addressing; cānūraḥ — the demonic wrestler Cāṇūra; vākyam — words; abravīt — said.
While the people talked in this way and the musical instruments resounded, the wrestler Cāṇūra addressed Kṛṣṇa and Balarāma with the following words.

Cāṇūra could not tolerate that the audience was praising Kṛṣṇa so highly. Therefore he had to say something to the two brothers.

SB 10.43.32

he nanda-sūno he rāma
 bhavantau vīra-sammatau
niyuddha-kuśalau śrutvā
 rājñāhūtau didṛkṣuṇā
he nanda-sūno — O son of Nanda; he rāma — O Rāma; bhavantau — You two; vīra — by heroes; sammatau — are well respected; niyuddha — in wrestling; kuśalau — skillful; śrutvā — hearing; rājñā — by the King; āhūtau — called for; didṛkṣuṇā — who wanted to see.
[Cāṇūra said:] O son of Nanda, O Rāma, You two are well respected by courageous men and are both skillful at wrestling. Having heard of Your prowess, the King has called You here, wanting to see for himself.

SB 10.43.33

priyaṁ rājñaḥ prakurvatyaḥ
 śreyo vindanti vai prajāḥ
manasā karmaṇā vācā
 viparītam ato ’nyathā
priyam — the pleasure; rājñaḥ — of the King; prakurvatyaḥ — executing; śreyaḥ — good fortune; vindanti — acquire; vai — indeed; prajāḥ — citizens; manasā — with their minds; karmaṇā — with their deeds; vācā — with their words; viparītam — opposite; ataḥ — to this; anyathā — otherwise.
Subjects of the King who try to please him with their thoughts, acts and words are sure to achieve good fortune, but those who fail to do so will suffer the opposite fate.

SB 10.43.34

nityaṁ pramuditā gopā
 vatsa-pālā yathā-sphuṭam
vaneṣu malla-yuddhena
 krīḍantaś cārayanti gāḥ
nityam — always; pramuditāḥ — very happy; gopāḥ — cowherds; vatsapālāḥ — tending the calves; yathā-sphuṭam — obviously; vaneṣu — in the various forests; malla-yuddhena — with wrestling; krīḍantaḥ — playing; cārayanti — they graze; gāḥ — the cows.
It is well known that cowherd boys are always joyful as they tend their calves, and that the boys playfully wrestle with each other while grazing their animals in the various forests.

Here Cāṇūra explains how the two brothers came to be expert at wrestling.

SB 10.43.35

tasmād rājñaḥ priyaṁ yūyaṁ
 vayaṁ ca karavāma he
bhūtāni naḥ prasīdanti
 sarva-bhūta-mayo nṛpaḥ
tasmāt — therefore; rājñaḥ — the King’s; priyam — pleasure; yūyam — You two; vayam — we; ca — also; karavāma he — let us do; bhūtāni — all living beings; naḥ — with us; prasīdanti — will be satisfied; sarva-bhūta — all beings; mayaḥ — comprising; nṛpaḥ — the king.
Therefore let’s do what the King wants. Everyone will be pleased with us, for the king embodies all living beings.

SB 10.43.36

tan niśamyābravīt kṛṣṇo
 deśa-kālocitaṁ vacaḥ
niyuddham ātmano ’bhīṣṭaṁ
 manyamāno ’bhinandya ca
tat — that; niśamya — hearing; abravīt — spoke; kṛṣṇaḥ — Lord Kṛṣṇa; deśa — for the place; kāla — and time; ucitam — appropriate; vacaḥ — words; niyuddham — wrestling; ātmanaḥ — to Himself; abhīṣṭam — desirable; manyamānaḥ — considering; abhinandya — welcoming; ca — and.
Hearing this, Lord Kṛṣṇa, who liked to wrestle and welcomed the challenge, replied with words appropriate to the time and place.

SB 10.43.37

prajā bhoja-pater asya
 vayaṁ cāpi vane-carāḥ
karavāma priyaṁ nityaṁ
 tan naḥ param anugrahaḥ
prajāḥ — subjects; bhoja-pateḥ — of the King of the Bhojas; asya — of him; vayam — We; ca — also; api — even though; vane-carāḥ — wandering in the forest; karavāma — We must execute; priyam — his pleasure; nityam — always; tat — that; naḥ — for Us; param — the greatest; anugrahaḥ — benefit.
[Lord Kṛṣṇa said:] Although forest-dwellers, We are also subjects of the Bhoja king. We must gratify his desires, for such behavior will confer upon Us the greatest benefit.

SB 10.43.38

bālā vayaṁ tulya-balaiḥ
 krīḍiṣyāmo yathocitam
bhaven niyuddhaṁ mādharmaḥ
 spṛśen malla-sabhā-sadaḥ
bālāḥ — young boys; vayam — We; tulya — equal; balaiḥ — with those whose strength; krīḍiṣyāmaḥ — We will play; yathā ucitam — in a fitting manner; bhavet — should occur; niyuddham — the wrestling match; — not; adharmaḥ — irreligion; spṛśet — should touch; malla-sabhā — of the assembly in the wrestling arena; sadaḥ — the members.
We are just young boys and should play with those of equal strength. The wrestling match must go on properly so that irreligion does not taint the respectable members of the audience.

SB 10.43.39

cāṇūra uvāca
na bālo na kiśoras tvaṁ
 balaś ca balināṁ varaḥ
līlayebho hato yena
cāṇūraḥ uvāca — Cāṇūra said; na — not; bālaḥ — a boy; na — not; kiśoraḥ — a youth; tvam — You; balaḥ — Balarāma; ca — and; balinām — of the strong; varaḥ — the best; līlayā — as play; ibhaḥ — the elephant; hataḥ — killed; yena — by whom; sahasra — of one thousand; dvipa — elephants; sattva — of the strength; bhṛt — the bearer.
Cāṇūra said: You aren’t really a child or even a young man, and neither is Balarāma, the strongest of the strong. After all, You playfully killed an elephant who had the strength of a thousand other elephants.

SB 10.43.40

tasmād bhavadbhyāṁ balibhir
 yoddhavyaṁ nānayo ’tra vai
mayi vikrama vārṣṇeya
 balena saha muṣṭikaḥ
tasmāt — therefore; bhavadbhyām — You two; balibhiḥ — with those who are strong; yoddhavyam — should fight; na — there is not; anayaḥ — injustice; atra — in this; vai — certainly; mayi — to me; vikrama — (show) Your prowess; vārṣṇeya — O descendant of Vṛṣṇi; balena saha — with Balarāma; muṣṭikaḥ — Muṣṭika (should fight).
Therefore You two should fight powerful wrestlers. There’s certainly nothing unfair about that. You, O descendant of Vṛṣṇi, can show Your prowess against me, and Balarāma can fight with Muṣṭika.

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Forty-third Chapter, of the Śrīmad-Bhāgavatam, entitled “Kṛṣṇa Kills the Elephant Kuvalayāpīḍa.”