Bhaktivinod Thakur has written this song: “Yada Hi Jiva Vijnanam Purnam”. The official Name for this song is “Chapter 4; Krsna Lila Varnanam Part 1”. Bhaktivinoda Book’s Name is Krsna Samhita. Bhaktivinoda Thakura says that the pastimes of Sri Krisna is very sweet. He appears in the human society just to invite everyone to His transcendental abode, back home, back to Godhead. Everyone should be interested in knowing about Hare Govinda
yada hi jiva-vijsanam purnam asin mahi-tale
kramordhva-gati-ritya ca dvapare bharate kila
tada sattvam visuddham yad vasudeva itiritah
brahma-jsana-vibhage hi mathurayam ajayata
satvatam vamsa-sambhuto vasudevo mano-mayim
devakim agrahit kamsa-nastikya-bhaginim satim
bhagavad-bhava-sambhuteh sańkaya bhoja-pamsulah
arundhad dampati tatra karagare sudurmadah
yasah-kirty-adayah putrah sad asan kramasas tayoh
te sarve nihata balye kamsenesa-virodhina
jiva-tattvam visuddham yad bhagavad-dasya-bhusanam
tad eva bhagavan ramah saptame samajayata
jsanasraya-maye citte suddha-jivah pravartate
kamsasya karyam asańkya sa yati vraja-mandiram
tatha sraddha-maye citte rohinyam ca visaty asau
devaki-garbha-nasas tu jsapitas cabhavat tada
astame bhagavan saksad aisvaryakhyam dadhat tanum
pradurasin mahaviryah kamsa-dhvamsa-cikirsaya
vraja-bhumim tadanitah svarupenabhavad dharih
sandhini-nirmita sa tu visvaso bhittir eva ca
na jsanam na ca vairagyam tatra drsyam bhavet kada
tatraiva nanda-gopah syad ananda iva murtiman
ullasa-rupini tasya yasoda sahadharmini
ajijanan mahamayam yam saurir nitavan vrajat
kramaso vardhate krsnah ramena saha gokule
prerita putana tatra kamsena bala-ghatini
matr-vyaja-svarupa sa mamara krsna-tejasa
tarka-rupas trnavartah krsna-bhavan mamara ha
bharavahi-svarupam tu babhasja sakatam harih
ananabhyantare krsno matre pradarsayan jagat
adarsayad avidyam hi cic-chaktir atiposikam
drstva ca bala-capalyam gopi sullasa-rupini
bandhanaya manas cakre rajjva krsnasya sa vrtha
na yasya parimanam vai tasyaiva bandhanam kila
kevalam prema-sutrena cakara nanda-gehini
bala-krida-prasańgena krsnasya bandha-chedanam
abhavad varksa-bhavat tu nimesad deva-putrayoh
anena darsitam sadhu-sańgasya phalam uttamam
devo'pi jadatam yati kukarma-nirato yadi
vatsanam carane krsnah sakhibhir yati kananam
tatha vatsasuram hanti bala-dosam agham bhrsam
tada tu dharma-kapatya-svarupo baka-rupa-dhrk
krsnena suddha-buddhena nihatah kamsa-palitah
agho'pi marditah sarpo nrsamsatva-svarupakah
yamuna-puline krsno bubhuje sakhibhis tada
gopala-balakan vatsan corayitva caturmukhah
krsnasya mayaya mugdho babhuva jagatam vidhih
anena darsita krsna-madhurye prabhuta'mala
na krsno vidhi-badhyo hi preyan krsnah svatas citam
cid-acid-visva-naso'pi krsnaisvaryam na kunthitam
na ko'pi krsna-samarthya-samudra-lańghane ksamah
sthula-buddhi-svarupo'yam gardabho dhenukasurah
nasto'bhud baladevena suddha-jivena durmatih
kruratma kaliyah sarpah salilam cid-dravatmakam
sandusya yamunam papo harina laschito gatah
parampara-vivadatma davanalo bhayańkarah
bhaksito harina saksad vraja-dhama-subharthina
pralambo jiva-cauras tu suddhena saurina hatah
kamsena prerito dustah pracchanno bauddha-rupa-dhrk
(1-2) Two types of persons, the kanistha-adhikaris and the uttama-adhikaris, are eligible for understanding the science of Krsna. The madhyama-adhikaris cannot understand this science due to their doubting nature. Madhyama-adhikaris are known as either impersonalists or worshipers of the supreme controller. If they are fortunate, then by the strength of devotees' association they become uttama-adhikaris and also realize the sweetness of Krsna's activities through the process of samadhi. Although by the mercy of Krsna, living entities can easily attain the stage of uttama-adhik-dn, people generally have greater faith in arguments arising from the samvit aspect of the external energy and disregard the simple process of samddhi as superstitious. If they become faithful, however, then they first become kanistha-adhikaris, and later, by the association of devotees, by following the devotees' instructions, and by gradual advancement, they can certainly become uttama-adhikaris. But if they are doubtful from the beginning, then either they become fortunate and cross the ocean of arguments to become uttama-adhikaris or they become more averse to the Lord fall away from the path of liberation. Therefore when the experienced knowledge of the living entities attained maturity by faithful discussion, then at the end of Dvapara-yuga in the pious land of Bharata-varsa in Mathura, the personification of Absolute knowledge, King Vasudeva, the personification of pure goodness, took birth.
(3) Vasudeva appeared in a family of devotees and married Devaki, the so-called sister of Kamsa, who was the personification of atheism.
(4) Fearing the Lord's advent from this couple, the wretched Kamsa of the Bhoja dynasty arrested them and put them in the jail of remembrance. It is understood that the descendants of the Yadu dynasty were all devotees, while the descendants of the Bhoja dynasty were all extremely argumentative and averse to the Lord.
(5) That couple gradually begot six sons such as Yasa and Kirti, but Kamsa, who is averse to the Lord, killed them in their childhood.
(6) Sri Baladeva is decorated with service to the Lord and is the transcendental reservoir of all living entities. He is their seventh son.
(7) Sri Baladeva is the transcendental reservoir of all living entities, and He appeared in the womb of Devaki, who represents the heart filled with knowledge. But out of fear of His maternal uncle Kamsa, He went to His home in Vraja.
(8) He was transferred to the faithful abode of Vraja and entered the firmly devoted heart of Rohini. News of Devaki's miscarriage was spread at this time.
(9) Right after the appearance of the transcendental reservoir of all living entities, awareness of the Lord appeared in the heart of the living entities. Thereafter the eighth son, the Supreme Personality of Godhead, appeared as Narayana with full opulences. The greatly heroic Lord appeared with a desire to vanquish Kamsa, who was the personification of atheism.
(10) The Lord in His own form as Krsna was brought to Vraja, which is created by the sandhim aspect of the spiritual potency. The root foundation of this land is faith. The purport is that this land does not exist in argument or speculative knowledge; it exists in faith.
(11) Speculative knowledge or renunciation is not found there. The most blissful son of Nanda is the only authority there. There is no consideration of superiority or inferiority of the different castes in that abode. That is why He appeared in the family of cowherd men. He always engaged in tending and protecting the cows, as such activities are devoid of opulence and full of sweetness.
(12) The inferior energy, Maya, who was begotten by the blissful mother Yasoda, the wife of Nanda, was taken out of Vraja by Vasudeva. The mundane conception that is inherent in the conditioned souls' impression of the spiritual abode is destroyed by the arrival of Krsna.
(13) The inconceivable Supreme Lord, Sri Krsna, and the transcendental reservoir of all living entities, Balarama, grew up together in Gokula, which is filled with the rays of the transcendental sun of pure love.
(14) With a desire to kill Krsna, the atheist Kamsa sent Putana, the child-killer, to Vraja. Deceiving Krsna with motherly affection, Putana offered Him her breast-milk and was killed by Krsna's prowess.
(15) Trnavarta, the personification of argument, was also killed by the Lord's prowess. Thereafter the Lord broke the asslike Sakata, who only carried loads.
(16) Sri Krsna showed His mother the whole universe when He opened His mouth, but mother Yasoda could not accept Krsna's opulence due to being overwhelmed by the spiritual potency's nescience that nourishes attachment. The transcendental devotees are so much overwhelmed by the Lord's sweetness that they cannot accept the Lord's opulence in spite of its presence. This nescience, however, is not a material product.
(17) After seeing Krsna's childish mischief, in the form of stealing the heart (in the form of butter), Yasoda, the form of joyfulness, labored in vain to bind Krsna with ropes.
(18) He who has no material form was bound by Yasoda with only a thread of love; One cannot attain the perfection of binding Krsna with material ropes.
(19) In the course of Krsna's childhood pastimes, the two sons of Kuvera were easily delivered from their forms as trees.
(20) We can understand two instructions from the deliverance of the Yamalarjuna trees. The first is that by a moment's association with a devotee, the living entity is freed from bondage. Secondly, by the association of nondevotees, even the demigods become materialistic and engage in sinful activities.
(21) The child Krsna entered the forest with His friends in order to | tend the cows. This means that the pure living entities, who are. overwhelmed with the nescience of the spiritual potency, attain the form of calves due to being fixed in feelings of subordination to Krsna. Vatsasura, the form of boyhood offenses, was killed in the pasture grounds.
(22) Bakasura, who was maintained by Kamsa and who personified cheating religion, was killed by the purely intelligent Krsna.
(23) The snake named Agha, who was the form of cruelty, was subdued. After this, the Lord had a picnic of simplicity.
(24) Meanwhile, the four-headed Brahma, the creator of all planets and speaker of the four Vedas, became overwhelmed by Krsna's external energy and stole the calves and cowherd boys.
(25) By this incident, Krsna displayed complete domination in His supreme sweetness. Although merely a cowherd boy, He showed His complete control over the creator of the universe. It is also understood from this pastime that the dearmost person of the spiritual world, Krsna, is not controlled by any regulation.
(26) After Brahma stole the boys and calves, the Lord personally manifested Himself as the boys and calves and easily continued on with His pastimes. From this it is clearly understood that even with the destruction of the material and spiritual worlds, the opulence of Krsna is never hampered. No one can surpass Krsna's abilities, no matter how capable he is.
(27) Dhenukasura, who personifies the ass of blunt judgement, was killed by Baladeva, the transcendental reservoir of all living entities.
(28) The Kaliya snake, the personification of malice, polluted the Yamuna waters, which are spiritual liquid. The Lord tortured and banished him.
(29) The formidable forest fire, the form of quarrel amongst Vrsnava sampradayas, was swallowed by the Lord in order to Protect the land of Vraja.
(30) The rascal Pralambasura, who stole away the reservoir of all living entities and who personified the covered form of Buddhist philosophy, Mayavada, was sent by the atheist Kamsa and killed by Baladeva.