“In the yoga system, by the perfection called mahima-siddhi, one can expand himself as he desires. The demon Aghasura expanded himself up to eight miles and assumed the shape of a very fat serpent. Having attained this wonderful body, he stretched his mouth open just like a mountain cave. Desiring to swallow all the boys at once, including Krishna and Balarama, he sat on the path.” (Krishna, The Supreme Personality of Godhead, Volume 1, Chapter 12)

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His Divine Grace A.C. Bhaktivedanta Swami Prabhupada emphasizes that the stories passed forward in the Vedas are accounts of actual history. The events described mostly occurred in the past, but sometimes there are predictions related to the future. For instance, there is the anticipated arrival of the avatara known as Kalki, who is the same Supreme Personality of Godhead as previous avataras, but appearing in a specific way, with a specific purpose to fulfill. Since the descriptions often involve Divine lila, the movements of the highest person within the manifest realm, we can expect to find symbolism at the same time.

For instance, Krishna spoke Bhagavad-gita to Arjuna on the battlefield of Kurukshetra. This is a conversation that occurred in real life, but based on the nature of the situation and the roles of the participants involved, we can find so much symbolism. Krishna is like the teacher. Arjuna is the ideal student. The battlefield represents the landscape of our physical journey within this world, not limited to just this lifetime. The promise of protection to Arjuna, for the assurance in handling negative consequences to proceeding with work in the proper mindset, symbolizes the way forward in devotional service, bhakti-yoga.

The handling of the Aghasura situation is another case where we can find symbolism. This occurred earlier in Krishna-lila, when the Supreme Lord was living in the area of Gokula-Vrindavana. The affair does not carry as lengthy a description as say the first Govardhana Puja, but there is much to meditate on, regardless.

1. Agha

Aghasura refers to a specific individual who carried out a specific plan at a specific time and specific place, but the literal meaning also aligns well with the character of that individual. The name consists of two Sanskrit words: agha and asura. Asura refers to a demon or a character who is generally bad. They are the opposite of the sura; hence the negation.

The agha word refers to sin. In this case, the full name is almost redundant, as it would be expected for the asura to take to sinful behavior. Here, Aghasura actually emits dangerous fumes. The symbolism is obvious, as the more you associate with asuras and people full of agha, the more you will be brought down yourself. It is indeed a case of the company you keep. For this reason, the wise strongly recommend in favor of sadhu-sanga. A similar term is sat-sanga. The corresponding avoidance, the nivritti to the pravritti, would be asat-tyaga. This is avoiding the company of those who are interested only in the temporary, who never think of God and the afterlife.

2. Yoga

Aligning with his sinful ways, Aghasura had a plan. He would lure young Krishna into a trap. The bait, so to speak, would be the people Krishna cared so much about: the cowherd boys and the children of the cows. Krishna was always with these individuals. It was kind of Krishna’s job, though there was no exploitation of child labor. In fact, everyone was blissful in this arrangement, as they got to play outside, roam the pristine fields, and spend time with the all-attractive one, who was the center of their lives.

Aghasura could interfere in this arrangement using special abilities. In the system of yoga, in the mechanical sense, the rewards are known as siddhis. The literal translation is “perfection,” but the end result is a kind of ability. One of the siddhis is known as mahima. This refers to the ability to become large. Just how large? In the case of Aghasura, taking the size that resembles a cave. Just when? Whenever the individual would like. Aghasura planted himself in a specific area and waited for others to notice him. This was another attempt within the ultimately ill-fated plan of Kamsa, the king of Mathura, to eliminate the young Krishna.

3. Deception

Aghasura was powerful. Of this there is no doubt. Why not attack in plain sight? The victims are children, after all. What can they really do? Living up to his asura nature, the demon decided to deceive. As a python, he took the size of the cave in order to trick others. You see, they would be curious as to what the structure actually was. They might even venture inside, thinking they were safe. Meanwhile, they would be entering the jaws of death.

4. Playing within the rules

There is a feature attributed to the Almighty known as antaryami. This refers to how He can see and hear everything. If a tree falls in the forest, it indeed makes a sound. This is because God is there to witness. He witnesses everything. He accomplishes omnipresence through this feature. The individual manifestation of this feature is known as Paramatma, or the supreme soul.

Krishna is the visibly manifest form of Paramatma. He is actually Bhagavan, which is the highest individual holding known opulences, such as beauty, wealth, and strength. This means that Krishna was wise to the game. He knew what was going on. He understood that the mysterious cave was actually a demon.

Still, God is so kind that He will play within the rules. Aghasura could use whatever deception he wanted. Aghasura could emit his fumes to make innocent people unconscious, to nearing death itself. Krishna would be there, watching the entire time.

5. Liberation

The dealings with Aghasura show two different sides to what is known as liberation. This is moksha, which is the final release from the cycle of birth and death. If you achieve liberation, you have nowhere else to go. You will no longer be subjected to duality. You will not have to tolerate the torture, the misery, the heartache, the pains, and the fatigue of living in a temporary body, roaming an ever-changing world.

But what does that liberation look like? In the case of Aghasura, it was merging into Krishna directly. The Supreme Lord saw what was happening. He decided to follow everyone else and also enter the cave. Krishna then expanded Himself to become too large for even Aghasura to handle. The pressure was too intense and finally the life force of the demon exited from the top of the head. Everyone then noticed that the same force entered into Krishna. This was liberation. It was kind of a parting gift for participating in a meaningful episode, one that would be documented and preserved for future generations to consult.

तेनैव सर्वेषु बहिर्गतेषु
प्राणेषु वत्सान् सुहृद: परेतान्
द‍ृष्टय‍ा स्वयोत्थाप्य तदन्वित: पुन-
र्वक्त्रान्मुकुन्दो भगवान् विनिर्ययौ

tenaiva sarveṣu bahir gateṣu
prāṇeṣu vatsān suhṛdaḥ paretān
dṛṣṭyā svayotthāpya tad-anvitaḥ punar
vaktrān mukundo bhagavān viniryayau

“When all the demon’s life air had passed away through that hole in the top of his head, Krishna glanced over the dead calves and cowherd boys and brought them back to life. Then Mukunda, who can give one liberation, came out from the demon’s mouth with His friends and the calves.” (Shrimad Bhagavatam, 10.12.32)

The cowherd boys and the calves were also living in liberation. The difference was that they were already liberated. Their gift was associating directly with Krishna in a friendly way. We see that their life in liberation resembled life in the struggle of reincarnation, but with a notable distinction. Krishna was always there to protect them. Krishna could counteract the fumes of agha and revive those closest to Him. Thus the affair with Aghasura symbolizes the fidelity of the bond between devotee and object of worship.

In Closing:

Fidelity in the bond,
Like waving magic wand.

When those boys to revive,
Out of Agha’s mouth to arrive.

For everyone involved in the affair,
Given liberation, even visibly aware.

Devotee always with love and affection,
Since turned in Krishna’s direction.

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